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 ...

A MODEST SVRVEY of the secrets of Antinomianisme; with a briefe refutation of them from the word of truth. (Book 2)

CHAP. I. Antinomians unjustly aceuse us.

IT cannot be judged, either a wounding of the weake, who side with Familists for a bastard love, with Antinomians for a dead and rotten faith, with Libertines, the enemies of holy walking with God, to a 1.1 answer those that aske a reason of our hope; especially when we are nick-named Legalists, Antifidians, Phari∣sees, Antichristian teachers, enemies to free Grace; because we stand for a rule of righteousnesse in the Law, repentance from dead workes, strict and close walking with God; against all which, that is to me a wall of brasse, b 1.2 As deceivers, and yet true; as unknowne, and yet well knowne. Yet I give a briefe account of those saving and innocent Doctrines of the hoast of Protestant Divines, if possibly truth may pierce through their eye-lids, who winke, because they will not see. Of old the Albigenses were called Hereticks; but (saith an indifferent man) genus haereseos nunquam nominant. So now neither the heresie nor the Protestant Divine can be named, that teach that the Law and Gospel are mixt in the matter of justifitation; or that

teares of repentance wash us from our sinnes, that the covenant of grace is a covenant of works▪ that we are to seeke righteous∣nesse in our selves.

CHAP. II. Antinomians are Pelagians.

WEe are farre from Pelagian grace, that an unconverted man * 1.3 can leave sinne, because sinne, * 1.4 hath an ear∣nest desire of soule-saving comfort, * 1.5 cannot speak nor doe, but in feare of sinne; that d 1.6 an hypocrite under the Law can in good earnest, and down-rightnesse of heart, yeeld himselfe whol∣ly to the law of God, as a wife to her husband, to bee instructed and ordered in all things, inwardly, and outwardly, after the minde of God in the Law. So e 1.7 Saltmarsh telleth us of a Le∣gally-Gospel-way of conversion, in which Christ, in truth, is re∣ceived. Much like to that of Familists of New f 1.8 England, that a Legalist for truth may attaine, the same righteous∣nesse, that Adam had in innocency before the fall; and g 1.9 a living faith, that hath living fruits, may grow from the living law.

We judge that an unconvert is so farre from a conformity to the Law, that his conscience is burnt with a hot iron, and he ne∣ver saw his keepers face, hee being under the law a captive in thick darkenesse; and therefore all his faire vertues are white sinnes. (2.) Hee is an ill tree that cannot bring forth good fruit. (3.) True mortification is wrought h 1.10 by the Gospel-spirit. (4.) The law cannot give life i 1.11. 5. An hypocrites faith who is under the Law, is dead k 1.12.

CHAP. III. We hold no morall preparations with Pelagians, Papists, and Arminians going before conversion.

WEe teach not that, which a 1.13 Saltmarsh falsely chargeth us, that Vowes and undertakings never ascending to

Christ, fit us for conversion, nor doe we too much burne, or bear the wine of Gospel-grace, with the Law-fire of workes and conditions b 1.14 For 1. we deny, against Antinomians and Ar∣minians any such Gospel-promise; he that doth this and this, and is so, and so fitted with such conditions, quallifications, as money and hire in hand, shall be converted, as a reward of his worke. The question touching preparations is not, whether an humbled soule, because humbled, hath a good warrant to be∣leeve and receive Christ.* 1.15 We conceive the bottome of no mans faith is within himselfe, but the common ground and Royall charter, warranting all to beleeve is the free and money lesse of∣fer of a precious Saviour; who ever will have Christ, and pay not a penny of condition or law worke for him, take him freely. But the question is, of Christs order of bringing us to beleeve and close with Christ; and the question is, whether a dam∣ned Pharesee on his high horse of merits and law-righteousnesse, an undaunted Heifer, a Simon Magus, a despitefull Atheist, Elymas a Witch never broken, nor convinced by the law, must in that distance to Christ and the Gospel, be charged to beleeve an everlasting love of election toward himselfe, and without more adoe, be led into the Kings chamber of wine, to the slow∣ings of soule-redeeming bloud; or must he first bee humbled, convinced of sinne, burdened with everlasting burning due to him, and so led to Christ. Antinomians c 1.16 say, Sinners as sin∣ners belong to Christ, d 1.17 and have Christ offered to them as sin∣ners, and e 1.18 none can beleeve too hastily in Christ: but sure, they can beleeve, or presume, too misorderly, and arrogate Christ to themselves (as you teach them) while they know no sinne-sicknesse for Christ. For 1. some too hastily will bee Christs Disciples, before they make their reckoning what it will cost them. f 1.19 2. The Lords order is to cast downe, and then convert; first he draweth away some of the ill bloud and rancke humours, and pricketh the heart, and then bringeth the sicke to the Physitian, the trembing Publicane to his Saviour; as the g 1.20 word saith, 3. Christ converteth not sinners as sin∣ners; so as their sinnefull condition should be the ratio forma∣lis, the formall reason why they are converted; for then should

Christ convert all sinners, all Pharisees, all Americans, Indians, Tartarians; hee healeth none but sicke sinners, but neither as sinners, nor as sicke sinners; a gracious Physitian who healeth the sicke without money, healeth none but such as are sicke, for that were a contradiction: Yet their sicknesse is not the formall ••eason, why he healeth them, for so he should heale all. So Christ cureth sicke sinners, and these onely; g 1.21 but not because they are sinners, nor because they are sicke, but because, and as they are freely chosen of God, Joh. 17.6. Thine they were, and thou gavest them me; here the cause and the reduplication, for which he saith, they have kept thy word. But this suiteth with Familists, who will have no new creature at all, no grace inherent in a be∣leever, as we shall heare; and so no reall change made, but onely a putative or relative change.

CHAP. IV. How we teach a desire of grace to be grace.

WEe never taught that a desire of the grace of conver∣sion, in the unconverted, is conversion; or that a de∣sire in them, to pray and beleeve, is prayer or beliefe; as * 1.22 An∣tinomians charge us. But in the converted, a reall unfaigned supernaturall desire of grace goeth for grace. 1. In that its virtually the seed, and of the very nature of grace; the same Spirit that worketh the will, worketh the deed. b 1.23 2. Its grace in Gods acceptation. Abrahams aime to offer Isaak, is in the Lords bookes an offering of him. c 1.24 Because thou hast done this thing, &c. 3. Where ever a desire of grace is, concomitant∣ly there is grace. d 1.25 With my soule I have desired thee in the night; this desire is blessed of God, e 1.26 as saving grace; judge then of Familists, f 1.27 who say tis a vaine and delusive Doctrine, that God passeth by our dayly infirmities, acccepting our wils for our performances. But they contend for a perfection here in this life.

CHAP. V. How we are freed from the Law, how not.

THree things are to bee considered in the Law.* 1.28 1. The commanding, 2. The promising. 3. The threatning power of the Law. Now as for the mandatory power of the Law; we are to consider. 1. The motives, bands, and helps of obe∣dience to this command of the Law. 2. The quantitie of it.

The Law as steeled, and clothed with constraining love, and a 1.29 lovely authority of thankefulnes to God-Redeemer, and as due debt to the Lord-Ransomer Jesus Christ, (and this is a morall motive) and as it commeth from the grace of Christ, bindeth us to obedience, not onely in regard of the matter, but also of the authority of the Law-giver, though b 1.30 Towne say, We are freed from the Law in its dominion, offices, and effects; and another, c 1.31 the sonnes of God are not subject to the Law, that is, they are not to be taught what they should doe, or leave undone, seeing the Spirit teacheth them: —they need looke for no Law, Com∣mand, or precept, but are above all ordinances, Reading, hea∣ring, &c. as Christ was: and another, d 1.32 The Spirit of Christ setteth a beleever as free from hell, the law, and bondage here on earth, as if hee were in heaven, nor wants he any thing to make him so but to make him beleeve he is so.

CHAP. VI. How the command of the Law layeth an ob∣leiging ••and on us.

BUt 1. we say not that the morall Law bindeth under that reduplication, as given by Moses, for then all Ceremoni∣als should bind us also who are Christians. But that God intended by these ten words delivered by Moses, to obleige all Christians, to the worlds end, to perpetuall obedience, is cleare. 1. Christ, and his Apostles, presse the morall Law upon the Gentiles. Paul commandeth the Romans the a 1.33 fulfilling of the Law in love; the Ephesians b 1.34 the first Commandement (given by Moses, Exod. 20.) with promise. James his hearers c 1.35 the fulfilling

of the royall Law, according to the Scripture, (no Scriptures but the writing of Moses and the Prophets) and that not for the matter only, for so a Sabbath day could not obleige the Gen∣tiles, if the Law-giver did not command it; but from the au∣thority of the Law-giver, for vers. 11. Hee that said (this is the authority of the Law-giver) Doe not commit adultery, said also, Doe not kill; and d 1.36 There is one Law-giver; so the A∣postles adde in their Epistles these very things that Moses com∣manded, to the doctrine of faith, shewing that they are Christs ten Commandements, rather then Moses. 2. Notwithstan∣ding that all Law (Thou shalt not kill, Thou shalt not steale,) should expire in regard of any binding they have from God, just as this, thou shalt be circumcised; when Christ dyed and rose againe: yet there is Scripture for removing of shadowes, Act. 15. Gal. 5. Col. 2. but none for removing the love of God and our neighbour, except in the case of justification▪ Rom. 3. Gal. 3. Act. 15. 3. Paul expressely resolveth the Antinomian question. * 1.37 Doe wee then make void the Law, through faith? God forbid. Yea, we establish the law. And Rom. 6.1. What shall we say then? shall we continue in sinne (that is, in a breach of the Law) that grace may abound? that is, that the riches of pardoning grace in justification may flow largely, God forbid; and Rom. 7.7. is the Law sinne? because it irritateth our corrupt nature, God forbid. For what ever is a sinne to the beleever, argueth subjection to the Law; as Adul∣tery in a beleever, argueth that he is under a commanding Law; to say its a sinne against Christ the Redeemer, maketh all the ten but one: love Christ, and no sinne in the world but un∣thankefulnesse: but this should be no sinne to a Tartarian to murther; why? he never heard of Christ. Joh. 15.22. and so can be guilty of no unkindnesse to Christ; and for sinne against the morrall Law, if it be abrogated in Christ, as the ceremoni∣all Law is, Murthering his brother is no more sinne, then if this Tartarian be not circumcised, it can be his sinne to be so. 4. The law of Nature bindeth perpetually, and bindeth the Gentiles, f 1.38 then must also the Morall law bind; for the au∣thority of the Law-giver, for the law of Nature hath all its obli∣gation from God, who wrot it in the heart. When the Heathen were charged by their consciences for great sinnes, they natural∣ly feared vengeance from a Law-giver, who had written these

lawes in their hearts; now the Morall law hath all its obliging power from the Law-giver also. 5. The Law, by the operati∣on of the Spirit, is a meane of our conversion. Psa. 19.7. as all the obleiging power that the rest of the Word of God, even the Gospell is usefull for g 1.39 doctrine, for reproofe, for correcti∣on, for instruction in righteousnesse, to make us perfect to salvation; and the Gospell without the Spirit is a dead letter as well as the Law; and if so, then to sinne against any meane of conversion, must be against the law of God; and so this law which commandeth to heare and obey all that God com∣mandeth us, must obleige us perpetually. 6. Christ saith expres∣ly h 1.40 that he came not to loose any from obedience 〈◊〉〈◊〉, though unperfect to the least jot of the law. The 〈◊〉〈◊〉 co∣venant of works (for so i 1.41 the Scripture calleth it) is now so farre forth abrogated k 1.42 as that we are freed from the necessity of justification, l 1.43 by the Law, and the curse of it; and thus far goe the Antinomian Arguments, and no further

Antinomians free us m 1.44 from the Law, as its a beame of Christ in substance and matter, so as wee are not to seeke the light of one beame; now when the Sunne of righteousnesse is risen him∣selfe; though Master Towne be not so strict.

Hence is it that they offend so much, that any glimmering of light should come to us from the letter of Commandements either of Law or Gospel; that to search Christ in the Scrip∣tures is not safe; and o 1.45 all covenants in the written and preach∣ed. Word take men off Christ.

CHAP. VII. How the Law and the Gospel require the same obedience.

BUt seeing the Law cannot contradict the Gospel, and speak∣eth nothing of a Surety and Mediator, and so is negatively diverse from the Gospel, yet positively it is not contrary, nor denyeth that there ought to be a Mediator (for so should there be two contrary wils in God, and so it had bin injustice,* 1.46 and against a just law, that God should send his Sonne to die for sinners.) It is the same very obedience commanded in the Law, as a strict covenant of works, to be done by strength from our own na∣ture, and for the authority of the Law-giver, and the love of

God, and now enjoyned in a mild covenant of grace, from the strength of the grace of Christ, and now not onely acteth on us by Legall motives, the love of God, the authority of the Law-giver, (which the Gospel excludeth not) but upon the love of a free Redeemer and Ransome-payer: as it may bee the same debt, which a man payeth of his owne proper goods, and of the money borrowed from a rich friend.

1. Perfect obedience, which the Law requireth, and im∣perfect obedience which the Gospel accepteth (for it requireth perfection as well as the Law doth) are but graduall diffe••ences; as the same summe of gold, though clipped, if accepted by the the creditor as full payment, the rest which is wanting being pardoned, may in grace and value, bee as good as the full pay∣ment. It is the Law that commandeth the love of God, under paine of eternall death, for the least faile, and by way of a co∣venant of works. Now the tenure of a covenant of works is an accident of the Law.

2. A new obligation of obedience varieth not the nature of it; as it is the same morall obedience that God commanded to the heathen, and the Jews, but that it was written and preach∣ed to Jewes, addeth more guiltnesse, when they a 1.47 disobey, and these same duties that Moses commanded of righteousnesse, holynesse, and sobriety, Exod. 20. doth the grace of the Gospel injoyne. Tit. 3.11. and the Apostles command as acts of san∣ctification; and though Moses should not command them by the motives of the grace of Redemption (which yet is false, except when he presseth the Law as a covenant of works) yet Gospel-motives vary not the nature of duties: as a Master may command the same duties to his sonne and his servant, upon different grounds.

* 1.483. The Gospel abateth nothing of the height of perfection, in commanding what ever the law commandeth in the same per∣fection; for tis as holy, pure, and spirituall in commanding, we be perfect as our heavenly Father, and holy, as b 1.49 he is holy, as the Law is. In acceptation of grace, the Gospel accepteth lesse then the law, but commandeth no lesse, therefore the Gospel granteth pardons, but no dispensations; the Law though it deny not pardons, nor forbid them positively, yet it granteth nei∣ther.

CHAP. VIII. Of the promissorie part of the Law; the differences between the two covenants mistaken by Antinomians are opened.

FOr the promissory part of the Law. It promiseth life and reward to no obedience, but to perfect and absolute obe∣dience, if there be the least defect in the least jot; the garland and crowne promised is forfeited; so as there is no reg••ining of it for ever by that bargaine. But the Gospel promiseth to the least sincere obedience, were it but a cup of cold water to a Di∣sciple, a reward of glory. Therefore the difference standeth not as Antinomians dreame, betweene the covenants chiefely in doing, and not doing, as if the Gospel or covenant of grace did not also command doing, in relation to life eternall; yea,* 1.50 and with a promise, as well as the Law doth, but in a farre other way: for b 1.51 Godlinesse hath the promises of the life that now is, and that which is to come: and to the followers of Christ, (and though they halt in their walking) and such as forsake all for Christs name, is promised sitting on thrones, and a hundreth fold in this life, and in the life to come, life eter∣nall. But the difference is, 1. That no obedience is ac∣cepted in the Gospel without a Mediator, not so in the Law. 2. That the Law is given in its strictest bargaine, to a holy, perfect nature, the Gospel to a lamed, wounded and dead sin∣ner. 3. The Law giveth, by way of debt, not excluding boasting c 1.52 in some measure, not that Adam could merit an in∣finite crowne, by a peece finite-work, or could doe beyond obligation, more then we; but because, for holy works, by strict covenant, without the Mediators grace, without pardon, the worker might claime his wages humbly, yet glorying, hee had woon them by natures good deeds, and by works, and for works, not of grace. d 1.53 When Paul saith, Rom. 4.2. If Abra∣ham hath whereof to glory, its not before God. He meaneth not, that justification by the works of the Law giveth ground of boasting, or glorying in our selves. For 1. a conditionall proposition can conclude nothing positively. 2. He speaketh of glorying, as chap. 3.27. comparatively. Law-justification is more like glorying, then grace; for Angels cannot boast, Rom.

11.36, ••7. the Gospel giveth of free grace. But 4. the ••aw could not accept another mans imputed righteousnesse, that is supernaturall; and to beleeve this required grace, and strength of a higher straine then Adam had; it demandeth but •• mans owne personall and perfect righteousnesse, and curseth the sinner for the least wrinesse or crookednesse in the first bud, or spring of the inclinations or motions, 5. The Gospel lea∣••••th place to repentance (which the Law doth not) and openeth a doore of hope, to a lost sinner; and the speciall condition is Faith, that a ransome payed by Christ shall buy me a title and right to heaven, of which the Law saith nothing. 6. The Law gives a reward as a due debt, though not merit; the Go∣••pel giveth a reward against merit.

CHAP. IX. Of the threatnings of the Law and Gospel.

TOuching the third part, as the Law is in strict tearmes di∣vided from the Gospel. 1. The Law-threatnings are on the person for the actions, and for the least faile in thought, word, or deed; but the Gospel-threatnings are rather on the ••tate, then the actions; or if they be on the actions, it is for the condition and state; therefore the learned Pareus a 1.54 saith, that the Gospel, as the Gospel, hath no threatnings at all. For indeed the state of the kingdome of the beleever fenceth him from the curse; b 1.55 he is free from condemnation, because he is under another King, then the man that is under the Law. As the man in Scotland is free from Murther which he committed in Spaine, not because his act of Murther deserveth not hee should die; but because he is a member of the state of Scot∣land, and no penal law of Spaine can reach him in that Sate. Pareus thus farre saith true, that it is the Law properly that curseth, and that the Gospel, as the Gospel, curseth not, but is properly glad tydings. For 1. He that beleeveth not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is already condemned; that is, before his unbeliefe, sentence is passed on him by the Law, and the Gospel doth but ratifie the sentence. For if we suppose there had never been a Gospel, nor a Mediatour, the sinner should have been a cast-away and sentenced man; but now because he beleeveth not d 1.56 he shall

not see life, but the wrath of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: abideth on him; then it was on him before, if hee should beleeve in the Sonne of God, the sentence of the Law should be taken off, the Prince offereth a pardon of grace to a man that hath 〈◊〉〈◊〉 h••s Sonne, so he will accept of it, he refuseth to accept of a Pardon, and therefore dyeth rather for his bloud-sh••d then for his not accepting pardon, it would seeme among men too l••w a cause of death, to put him to death, for refusall of a pardon; at 〈◊〉〈◊〉 the sentence was given out for killing the Kings Sonne, onely he dyeth more deservedly, that both he killed the Son, and despi∣sed his Princes grace; or rather his doome is aggravat••d, and the chaines of Capernaum, are made heavie••, because they comparatively justifie Sodome, and so the Gospel-vengeance is an addition to the Law-vengeance, as he that dyeth of an ex∣treame distemper of body, and by a gracious Physitian may be cured, but refuseth the medicine, the distemper is the Physi∣call cause of his death, his contempt of the art of the Physi∣tian is the morall cause, and a reason why he dyeth without the compassion of his friends, and with greater torment of mind to himselfe; Yea, Faith is not properly the cause that hath a∣ny effective influence on so noble effects, as are free pardon, and free salvation, farre lesse is it any meritorious cause. Christ hath no joint causes with him in this excellent worke of saving a sinner; unbeliefe is a morall cause, non removens prohibens.

2. The Gospel is an exception of grace against the Law; for the Law saith, He that sinnes shall dye; the Gospel addeth, except he beleeve; or, he shall certainly dye, except he beleeve in him who justifieth the ungodly; so that the Gospel saith A∣men to the Lawes threatning, and taketh them not off, nor contradicteth them in their owne nature▪

3. What ever threatnings are executed against an unbelee∣ver, they are the Law-threatnings; its a Law-death that the unbeleever dyeth; for all that eternally perish, doe perish un∣der the law, and the covenant of works; never man▪ is lost under Christ; if therefore the Gospel say, Whoremon••ers, Adulte∣rers, Murtherers, Drunkards, shall not inherite the kingdome of God, this threatning doth necessarily presuppose a Law-state, if they which doe such things, remaine under the Law, o∣therwise the Gospels intent is not that they perish, but that they beleeve and be saved,

CHAP. X. Of Gospel feare.

〈…〉〈…〉 with Gospel-freedome to feare hell, so wee 〈…〉〈…〉 and punishment more then sinne; for sinne is a 〈…〉〈…〉 then punishment. For 1. we are commanded to 〈◊〉〈◊〉 him, who can cast both soule and body into hell a 1.57. 2. Its not a Law-spirit of bondage, that some tremble at the word of 〈◊〉〈◊〉, b 1.58 nor for Josiahs h••••rt to melt at the reading of the ••aw. 3. Not to be affraid of judgement, is a part of a heart rockie and hardened. Though Felix his trembling at judgement did prove him to bee under the Law, because hee feared onely ••udgement, and judgement as a greater evill then sinne. Nor is it mercinary to love the reward, so it be not more in our in∣tention, then a holy communion with God. For 1. Moses by Faith had an eye to the recompence of reward c 1.59. Paul set the garland before him as his end d 1.60. 2 Wee are commanded so to runne, that we may obtaine e 1.61: to lay up a sure foundati∣on, that we may f 1.62 lay hold on life eternal. Onely wee are not to make happinesse, and our created blessednesse, so much out formall end in running our race, as holynesse and our objective happinesse, which is God himselfe, If Antinomians would difference betweene love of a hire, and hireling love; then should not g 1.63 Towne condemne the just; nor can the Fathers un∣der the Law, be said to have served the Lord with an upright heart, if they served him for hire, which Satan judged hypo∣crisie in Job cap. 1. vers. 9.10. See Psalm. 73.25. Job 13.15.

CHAP. XI. Law-feare and Gospel-faith consistent.

NOr doth Master Towne and Antinomians inferre by good arguing, because beleevers may bee stricken off sinnes, upon the consideraton of Law-threatnings, that their sinnes, deserve not wrath, as well as the sinnes of others, as •• Job saith, What then shall I doe, when God riseth up? and •• Destruction from God was a terror to me. But it followeth not, that therefore to obey God sub paenà; for feare of the con∣demning

Law, is not free, Gospel-obedience. For its most false, seeing this obedience for feare of the desert of sinne was in Paul, though he was perswaded, that eternall wrath should never be inflicted on him, * 1.64 as is cleare by his words. Know∣ing therefore the terror of the Lord, wee perswade m••n. And * 1.65 we know if our earthly house be dissolved — we have an house not made with hands, but eternall in heaven. 2. Law-threatning (when Faith assureth the conscience, of freedome from the wrath to come) and love-perswading are most consi∣stent. For most cleare it is, that Christ and his Apostles doe command, and strictly charge in the Gospel. So Antinomi∣ans erre, who * 1.66 teach that the Gospel perswadeth rather then commandeth — and reasons and argues us to duties, rather then bindes and enforces; and that * 1.67 holinesse and sanctifica∣tion now is not such, as is fa••hioned by the Law of outward command, but by the preaching of Faith, by which the Spirit is given, which renewes a beleever, and makes him the very Law himselfe, and his heart the two Tables of Moses. For, 1. perswasions and commands may w••ll stand together, and all Law-inforcings are but meere reasonings, and morall and objective acts on the minde and will▪ and so the Law no more inforceth then the Gospel. 2. Holinesse and Sanctification commeth by the Law, animated by the Spirit, as well as by the Gospel: for the Law converteth the soule; * 1.68 but it doth this (saith the Antinomians) not as the Law, but as the Gospel re∣vealing Christ. But I am sure, neither can the Gospel ••••teral∣ly, onely revealing Christ, and being void of the Spirit, it can∣not convert the soule; and the Law as animated by the Spirit, leadeth to Christ as a Pedagogue, I meane as mixed with the Gospel. For the Law without the Gospel can never sanctifie, nor lead to Christ; and neither of them without Christs Spi∣rit can doe any thing. And I find Saltmarshes Euthysiasti∣call pulse and straine of Familisme, when hee saith, that the Preaching of Faith is the Spirit given to a beleever, and it makes him the very Law it selfe. For 1. the Preaching of Faith, or the Gospel preached, even to hardened Pharis••••s, can∣not give the Spirit renewing the Pharisees; for Faith was prea∣ched to them by Christ and his Apostles, but they stumbled at Christ, and never beleeved, 2. The preaching of Faith and the Spirit differ as much, as the principall cause and the instru∣ment;

now who can say, the writing of the penne is the wri∣ter? 3. Antinomians meane by the Gospel, or the preaching of Faith, here divided from the Law, not the glad tidings of peace preached, but the renewing Spirit, without all letter, or word of promise, or command, that is, the teaching spirit, and th•• inward annointing without the Law, or Gospel either. Now Sanctification in this sense must bee wrought without Law▪* 1.69 Gospel, Precept, Command, Promise; and wee may lay aside the Bible then, and all Ordinances; and therefore no wonder then, Antinomians tell us so often of the Letter, and the Spirit; for to them old and new Testament, and all the sweet promises are a very Letter, and in the new Testa∣ment we are not to serve God according to the Letter; and therefore all Preaching, Commands, Exhortations, Promises, Threats of both Law and Gospel must be laid aside. The Lord keeps us (saith * 1.70 Towne) under the Gospel in righteousnesse, without all Law Ceremoniall and Morall; and every where th••y say, 〈◊〉〈◊〉 serve God now according to the Spirit, not 〈◊〉〈◊〉 to the Letter: outward Ordinances then to Antino∣mians are matters of meere courtesie.

CHAP. XII. Antinomians deny actuall pardon of sinnes to the Jewes.

ANtinomians deny that the knowledge of * 1.71 actuall and eter∣nall remission was an Article of the Jewish Creed, but a mystery not revealed till the Gospell. But then * 1.72 David, and the Fathers, Abraham, and others, were justified by the imp••••ed righteousnesse of Faith, as wee are also. David must Psal. 2.1, 2. describe an happinesse he knew not what. Da∣vid saith, Thou forgavest the iniquity of my sinne, vers. 5, 2. We beleeve * 1.73 through the grace of the Lord Jesus, we shall be saved as well as they. 3. All the Fathers dyed in the faith, * 1.74 〈◊〉〈◊〉 did eat the same spirituall meat, * 1.75 and did all drink of the same spirituall Rock, and the Rock was Christ. 4. The Scripture foreseeing, that God * 1.76 would justifie the heathen thr••ugh Faith, reached before the Gospel to Abraham, Esaiah prophecied of Christ g 1.77 as an Evangelist. Daniel of the slaying of

the Messiah, and everlasting righteousnesse through him. The Prophets h 1.78 testified before hand the sufferings of Christ, and the glory that should follow; actuall remission then was no mystery to them. Abraham * 1.79 rejoyced to see Christs day, and saw it.

CHAP. XIII. Of the nonage of the Jewes, what it was.

NOr was the tutorie, bondage or nonage of the Jewes any thing, but 1. A lesse measure of the Spirit then is now. 2. A harder pressing of the Law on them.* 1.80 3. A keeping of that infant Church, as a child under Pedagogues and Tutors, in regard of the Elements of Ceremonies; partly, teaching them rudely; and partly, warning them by blondy Sacrifices, and diverse washings of the desert of sinne, and the filth of it: but this is nothing to prove the Jewes were under the Law. For 1. then should they be * 1.81 under the curse; and so must eter∣nally perish, contrary to the Word,* 1.82 nor was their pardon of sinnes by halfes and quarters. 2. Then must they be sa∣ved by works; Paul * 1.83 saith, They came short of righteous∣nesse, because they sought to establish their owne righteousnesse, and * 1.84 stumbled at the stone laid in Zion, and sought it not by faith. And it was never lawfull for them, more then us, to seeke righteousnesse and justification * 1.85 by works of the Law; so they were in this under no Law-Spirit more then we, but justified, the same way, that we * 1.86 are. 3. Yea, many sweet Evangelike promises are made to them, as to us, * 1.87 Ho, every one that thirsts, come to the water, &c.* 1.88 Behold I lay on Zion a stone, &c. * 1.89 The just shall live by fath.k 1.90 Who is a God like unto thee, that pardons iniquity.* 1.91 I, even I am he that blotteth out thy transgressions, for mine owne sake; and divers * 1.92 o∣ther Scriptures prove this. 4. The Prophets cryed * 1.93 against legall and outward service, and pressed washing in Christs bloud, and faith and repentance, as the Apostles doe. And to * 1.94 Christ gave all the Prophets witnesse▪ that through his name, whosoever beleeves in him shall receive remission of sinnes. p 1.95 There is much of the Spirit of adoption, q 1.96 of spirituall li∣berty

in praying, * 1.97 wrestling with God, * 1.98 giving no rest to God▪ * 1.99 Heavenly boldnesse, and accesse to the throne of grace, in J••••kob, David, Moses, and sweet Evangelike, and Gospel-familiarity * 1.100 between Christ and his Spouse, the Church in the Song of Salomon, * 1.101 Feasting and banqueting together; on∣ly the Law••s administration was wrath by accident, through our corruption, lesse glo••ious, because of darke typs, and a spa∣••••r measure of the Spirit, 2 Cor. 3. Ephes. 3.9, 10. and Paul heightneth Gospel••glory, and lesseneth the Law in the vaine sense that false Apostles, and legall Teachers, put on it in over-••xalting it, as if without Christ it could save, * 1.102 or with Faith it could justifie. 6 All under the Gospel, Elect and Reprobate, must be freed from the Law, if the Jewes were under it, all to whom the Gospel is preached must bee freed from it; and to De••ne, and Moore, who are both Arminians and Antinomians, all and every one of mankinde must bee under ••race, none under the Law of Commandements: for the argument holdeth for all in opposition to the Legall Jew.

CHAP. XIV, The old m••n, or the flesh to Antinomians is under the Law, the new Man freed from all Law.

IT is admirable, that * 1.103 Towne will have the Old man in be∣leevers, shut up under the Law, and the New man above all Law, or subject to none at all; as Familists and Libertines when they sinned, said, Non ego pecco, sed asinus meus; not I but the flesh doth sinne; or sense, reason, the Old man doth sinne, because the Old man onely is under the Law, not the New man. 2. Guiltinesse and sinne, is a thing that falleth on the person, not on a part of man. 3. The command is given to the person, the person is the subject of punishment and con∣demnation, not his sense only. 4. Thus Denne and Saltmarsh say, Faith, righteousnesse, light, joy, and peace is in conscience, in the sense, f••••sh, conversation is sinne; yet nothing that can condemne, because the conscience is washed in justification; but sinne is in the conversation, saith Denne, * 1.104 and * 1.105 in the sense, reason, or flesh, saith Saltmarsh, so here originall sinne shall be no sinne

CHAP. XV. Antinomians hold the justified to sinne before men, and as touching their conversation, not before God, and as touching their conscience.

SO Antinomians a 1.106 say, the justified have no sinne in their conscience, nor can God see any sinne in their conscience; yet there is sinne in their conversation, and flesh. But 1. sin Originall, and the flesh lusting against the Spirit, dwelleth in∣herently in its essence, being a blot in the conscience, and whole man; though guilt and actuall condemnation bee remo∣ved: so was Paul b 1.107 a wretched man, onely for sinne, in mind, will conscience, affection, no ill, but the ill of sinne, could make him cry out of his wretched condition. 2. The justified must be as perfect as Angels, if no sinne dwell in them, and they need not pray for pardon, wanting all sin. 3. Sin in conversation, as murther in the hands, oppressing of men, blasphemy in the tongue, are against the Law of God, and must be sinnes in the conscience, else they are against no Law of God, which make the sinnes of the justified and their doing golden graces.

CHAP. XVI. Justification is close mistaken by Antinomians, when they judge it to be an extirpation of sinne, Root and branch, as Papists fancie, venials to remaine onely in the justified.

IUstification to us is not as Antinomians dreame an utter ex∣tirpation of sinne in its essence, root and branch, for Papists conceive of justification, so as nothing that is sinne remaineth in the justified, but some gentle venials, which we can satisfie for our selves: but we judge justification to be a judiciall, and law-removall of the guilt or obligation to eternall punishment. 1. It is a judiciall and forinsecall Law-declaration that is op∣posed to condemnation; but this removeth Law-guiltinesse to die, not the intrinsecall inherent blot of sinne, as if the sinner had never sinned, and were now no sinner. 2. By it the sinner is not (as Antinomians say,) a 1.108 as righteous as Christ: because Christ could say in truth, I have no sinne, but wee even being

justified are lyars, if we say we have no sinne b 1.109. 3. Sin dwel∣leth not in Christ at all, nor was there in him flesh and concupi∣scence, lusting against the Spirit, as in c 1.110 us. For it is cleare from the Scriptue d 1.111 that sinne dwelleth in the justified.

CHAP. XVII. Christ not formally the sinner, as Antinomians dreame.

NOr was Christ so made sinne, as the intrinsecall guilt of sin was laid on him, as a 1.112 Crispe saith, Christ was onely the Adulterer, the Idolater, the sinner imputatively, not inherently, and formally; in that he did beare the satisfactory punishment of wrath and hell due to our sinne. 1. Christ was so made sinne, not in the imagination, but really suffering in our per∣son; yet so as sinne physically and inherently, in its blot, re∣maines in us, and after wee are justified, b 1.113 wee have sinne. c 1.114 We are sold under sinne, and carnall; d 1.115 in many things wee offend all. Now its blasphemy to say that Christ was so sinfull as we are. 2. Nor is the surety the principall any way, save onely legally, penally, imputatively, the debtor: there is no injustice in the surety, as in the principall in borrowing mo∣ney, and profusely wasting it, and wronging his brother; nor can the surety bee called formally the unjust man, the waster; though he be legally the debtor, and holden in justice and really, not in imagination, to pay the summe; so was Christ never inherently and formally the sinner, as the snow is formally white; because Christ in himselfe, in his physicall person and natures, was innocent, holy, harmelesse, undefiled, separated from sin∣ners, even while he was a surety for sinners. 3. Scripture expoundeth Christs bearing of our sinnes, not as if the essence, forme, and intrinsecall, fundamentall, and essentiall guilt of sinne had been on him, then he should have been a sinner as we are, and so not a sinlesse sacrifice for sinne, but in bearing the punishment due to us in his owne body e 1.116 on the tree, in being f 1.117 wounded for our transgressions: but its the An∣tinomian•• way to confound Sanctification and Justification, and to make us as inherently and intrinsecally, in our very persons, holy, sinnelesse, righteous, free of the indwelling of Origi∣nall

sinne, and the old man, and the flesh, as Christ himselfe:* 1.118 and this is the Famil••sts principle; That Christ hath Goded and Christed a Saint, and Christ is incarnate and maned in the beleever; so that the beleever is God manifested in the flesh, and dwelling personally in us: all the sinnes that a be∣leever commits, are no more sinnes then the actions of Christ: for all our sinnes were swallowed up and annihilated in Christ: He that is borne of God (say they) cannot sinne; and g 1.119 M. Towne telleth us, that justification is regeneration; and h 1.120 to faith there is no sinne.

CHAP. XVIII. That we are not justified untill we beleeve.

WEe hold against Antinomians that we are never justi∣fied till we beleeve. They say a 1.121 from eternity we were justified; or b 1.122 from the time that the Messiah dyed, all sins were finished, and wee justified, or from our birrh. But justi∣fication in Gods decree and purpose from eternity, is no more justification then Creation, sanctification, glorification, the cru∣cifying of Christ, and all things that fall out in time; for all these were in the eternall purpose of God. 2. In justifica∣tion, our sinnes are, in their guilt, fully done away, as a c 1.123 thick cloud, cast d 1.124 in the bottome of the sea, e 1.125 remembred no more, f 1.126 sought for, and not found; if all this was done from eternity, beleevers were never sinners, never children of wrath, really, as Paul g 1.127 saith; never dead in sinnes, never h 1.128 enemies to God, or ungodly; they were onely such in a mentall consideration. 3. It is true, God loved his chosen ones from eternitie to salvation; and i 1.129 from that love, sent his Sonne k 1.130 to die, to l 1.131 wash, justifie, and sanctifie them; but this is not their justification, but a fruit of justification in time. When our time is the time of love, m 1.132 and wee are dy∣ing in our owne bloud, he washeth us n 1.133. 4. Wee behoved to beleeve from eternity, for wee are justified by o 1.134 Faith. 5. All the justified have a reall union and interest in Christ, to live p 1.135 by faith, and wait on God in all their troubles by faith; but though their be an union of love in Gods minde

from eternity, betweene the elect and God, yet a compleat union betweene us and Christ, without the Spirit, and with∣out any faith, though it be boldly q 1.136 asserted by Familists, is against the Scripture: for then might wee bee borne againe, and not receive Christ by faith, contrary to the r 1.137 Scripture; and be united to Christ, as branches to the Vine-tree, and not abide in Christ, * 1.138 have Christ dwelling in our heart, and not by faith, contrary to t 1.139 Paul; so might Christ live in us, and we eat and drinke him as the true Manna, have the Sonne, and yet want faith, contrary to u 1.140 the Scriptures. All which, or most of them, prove that wee were not justified, when Christ dyed on the crosse. 6. All that are justified, are un∣separably sanctified and called, x 1.141 ••nd the blessing of justifica∣tion hath with it, the receiving of the promise of the Spirit, through y 1.142 faith, and z 1.143 peace with God, through the Lord Je∣sus Christ, accesse by faith into grace, whereby we stand, re∣joycing in the hope of the glory of God, glorying in tribulati∣on, patience, experience, hope; but many for whom Christ dyed have none of these, till they be justified by Faith; the distinction of justification in, or before God, or to our own sense by faith, will not help this; for the Scripture no where spea∣keth of justification, but by faith onely; the meritorious price of our justification is payed on the Crosse, but that is not ju∣stification.

CHAP. XIX. Gods love of good will, and of good liking, a warranta∣ble distinction.

NOr can wee stand to that Antinomian ground: that in Justification there is no change of our state and spirituall condition before God; and that God hath the same love to us, before and after conversion, and that it is a vaine distinction of Gods love of good will, called amor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel benevo∣lentiae, and good liking, amor complacentiae a 1.144 because God lo∣veth, because he loveth, and for no cause in the creature, not their most eminent works, done by the influence of Gospel-grace.

But if this distinction bee right taken, it hath an evident ground in Scripture. We teach that the love of benevolence and good will is the liking, free delight, and choise of the person to

glory, and to all the meanes,* 1.145 even to share in Christs Mediato∣ry love, and the fruits of his death: in this love he willeth, and ordaineth, and layeth up good and happinesse for us, expecting no payment at our hand, the other love is onely denyed by An∣tinomians, but without ground; for this love of complacen∣cie is of things, not of persons; and when we say, God loveth his Saints, for their inherent holynesse, and delighteth in them for it; we meane no other thing, then that God loves the sparkles of his owne rarest worke, his saving grace, so farre as to make it a meanes to fulfill the love and gracious decree of good will, of free election; not that any new immanent act of love, arises towards the person loved,* 1.146 that was not in God toward that person from eternity: but the truth is, God first createth a lovely, and love-worthy object, and then out of that love that createth being, and the lovely object, hee goeth on to continue the former act of loving and delighting in that object, and rendreth it more lovely. Creatures cannot cre∣ate the object of their love, but find it created to their hand, and expect to have some perfection added to them in an uni∣on of love, with that excellent thing they love, and they are often deceived; and ever their love hath a cause, and hire, and reward in the thing loved. Now, when it is said, that God loveth all that he hath made, then he created his owne lo∣ver, and his owne love. 2. When hee loveth the chaines and bracelets about the neck of his Spouse, Cant. 4. He there createth, in his Christ, a new rare piece liker to himselfe, then the works of pure and simple creation; this is not pure love, but a continuation of his creating good will; nor doth the creature engage God to love it; but as divine love gave be∣ing to these ornaments of grace, the inherent holinesse in his Bride; so that the same love continueth it selfe in delighting in his owne worke. 3. So he is said to love his Bride; for, or because of her excellency and beauty, that he b 1.147 putteth on her; and still he loveth his owne in Christ, for his owne rare work∣manship, not that the creature was cause or begetter of that love; and he crowneth his own gifts, not our merits, saith Au∣gustine, his owne worke, not our worke; for we are meere vessels to containe grace as grace; and meere patients in this love: and so he loveth Christs imputed righteousnesse in us; and this righteousnesse imputed is not simply eternall, but hath

its rise in time. If then Antinomians say, we make our time-holinesse a cause and condition of eternall love, they must re∣move this objection themselves; for imputed righteousnesse which they make the cause of eternall love will stand against them, more then against us. For wee say, both imputed and inherent righteousnesse are meere conditions, no causes of eter∣nall love, and that not simply, but as they are protracted and continued, to carry us on to glory; yea imputed righteous∣nesse is no more a cause of eternall love, being onely a thing temporary, and not eternall, à parte ante, nor inherent righ∣teousnesse; so must all these be expounded. The Lord c 1.148 lo∣veth the righteous. d 1.149 The Lord loveth truth in the inward parts, e 1.150 he taketh pleasure in them that feare him. The Lord is ravished with f 1.151 one of his Spouses eyes, with one chaine of her necke; to him she is all faire, and not a spot in her. All these include not onely inherent holynesse, but imputed righ∣teousnesse, and both have their use in time, but can never prove that our time excellencie, whether imputed or inherent, is the cause, condition, reason, merit, or ground of the Lords eternall, immanent, and unchangeable love; but the fruits thereof and the condition of its continuance. And that our Lord loves us with the same love of complacency, that is, that he driveth on his chariot paved with love, in sweet fruits of free election, the same way, with the same delight; But that when the justified person, whores, swearers, kils the in∣nocent, denieth the Lord Jesus, as did Peter, and David, God loveth us as much as when they beleeve, pray, walke in all holy conversation, and that God is not a whit displeased with the Saints, for these sinnes, because all his displeasure, or revenging justice, was drowned and swallowed up in Christs sufferings, is to us abominable.

CHAP. XX. There is a reall change of our state in justification,

YEa, clearely before God, there is an excellent change in the state of the Saints, from ungodlinesse to justification, so as they were not from eternitie, nor before they beleeved, justified and godly, 1. because the Lord saith, a 1.152 In time past the Gen∣tiles were no people, and obtained no mercie, and now are a peo∣ple,

and have obtained mercy. Jerusalem b 1.153 was once pollu∣luted in her owne bloud, and the Lord looked on her so, and he washed her, and adorned her. 2. The Apostle was once to God c 1.154 a blasphemer, a persecutor, and God saw him so, else neither was the Apostle so, nor could he speake truth in saying so, but he obtanied mercy. So in other Scriptures d 1.155 a most reall change is holden forth, and that in Gods eye.

CHAP. XXI. We mixe not workes and grace in the matter of Justification.

WEe utterly deny that Antinomians can make good their charge, that we mixe works and the Law in mat∣ter of justification, with faith, and the free grace of God.

1. Works done by grace smell of the mired fountaine they spring from, they are polluted with sinne; now Paul Rom. 3. saith, All Jewes and Gentiles have sinned, none doth good. Psal. 14. Psal. 53. Void of sinne, therefore by the Law can no flesh be justified; and so the righteousnesse by which we stand before God must be free of sinne, and free of a breach deser∣ving a curse, which must fall on us, if we continue not in all the Law in the most gracious works we can doe, a 1.156 yea, if not in all that the Law requires to the least jot or tittle; we are not justified now with such a Gospel-inherent righteousnesse as no man hath.

2. Christ must be a Saviour by halfes and quarters, if we divide the righteousnesse of our Saviour betweene faith or works, between Christ and our merits. Free grace is a jealous thing, and admitteth of neither compartner, corrivall, or fellow with Christ. Paul will have his owne righteousnesse in the plea, but dung.

3. It quite brangleth the peace of God that issueth from justification, that it is a peace that free will createth to my selfe from my owne works, and not a peace dipt in satisfactory bloud.

4. It taketh much glory from Christ, that we weare a garment foreternitie of our spinning, better the wedding garment bee begged, and all its threeds be of free grace, and that full glory be given to the Lambeb 1.157.

5. Law and Gospel, Grace and Law-payment must be con∣founded.

6. Christ must die in vaine.

CHAP. XXII. Antinomians deny sinne to be in the justified.

ANtinomians a 1.158 will have no sinne remaining at all in a ju∣stified person, and nothing contrary to Gods holy Law; And b 1.159 Crispe saith, Its close removed, as if it had never been. All which is true of the Law-guilt, and actuall obligation to eternall wrath, but of the Essence, being, or blot of in-dwelling-sinne in us, its most false. 1. Pardoned sinne, that Christ pay∣ed for, is so sinne, that if wee c 1.160 who are pardoned, John and the rest of beleevers, who have d 1.161 an Advocate with the Father, Jesus Christ the righteous, say wee have no sinne, wee deceive our selves, and the truth is not in us. (2.) Who (even of the justified) can say e 1.162 I have made my heart cleane, I am pure (inherently) from my sinne? there is not f 1.163 a just man on earth, that doth good, and sinneth not. There is none g 1.164 that doth good, (not David who is justified by faith) no not one. 3. The flesh, in the regenerate, sinnes and lusts against the Spi∣rit, and the holy Law of God, and the body of sinne, though subdued, having lost the Kingly dominion, as a Tyrant, though not the nature; and being (as Augustine h 1.165 saith) of sinne, i 1.166 as an underling dwelleth in all the justified, but is not im∣puted. 4. What we want of the perfection that God requi∣reth to be in our sanctification, and mortification, which are but in growing, while we are in this life k 1.167, must be sinfull im∣perfection. 5. For we dayly aske of our Father which is in heaven, forgivenesse of sinnes l 1.168; which we could not doe, ex∣cept sinne remained in us: nor doe wee with Papists say, that Christ but covereth, but washeth not away our sinnes in his bloud, for the guilt obleiging to satisfactory punishment, is ful∣ly washen away not covered onely.m 1.169 o 1.170

CHAP. XXIII. Antinomians say, to faith there is no sinne.

WEe judge that unsound, which Towne a 1.171 saith, To Faith there is no sinne, nor any uncleane heart; for then should Christ dwelling in the heart by faith, and sinning, be inconsistent, which is known to be contrary to Scripture; to the experience, weaknesses, complaints of the Saints groan∣ing under a body of sinne, as b 1.172 captives in bolts and yron fetters. 2. And must argue, that who ever beleeve, are as perfect as Angels in heaven. 3. That a justified person be∣leeveth not onely pardon, but the perfection of Angels, and that he sinneth not, and must be perfectly sanctified, if he be∣leeve a lye, to wit, that he sinneth not, but is perfectly holy; and this fancie they build on Luthers words perverted, who saith, I beleeve that there is a holy Church, which is indeed nothing else, but I beleeve there is no sinne, no malediction, no death in the Church. Whereas Luther speaketh not of sinne, in its in-dwelling blot, but of sinne as in point of Law, it doth actually curse, condemne, and inflict the second death; in which sense, in point of free iustification, there is no sinne in the invisible Church of the justified and effe∣ctually called Saints. Saltmarsh Free grace, pag. 154. Thus the Scripture calleth us ungodly, and sinners, and children of wrath: not that we are so, but seeme so: or not so in Gods account, but in the worlds.

CHAP. XXIV. The raigne of Faith not absolute, as Antinomians say.

ANtinomians a 1.173 will have the raigne of faith so absolute, that in faiths kingdome of grace, there is no sinne, which were more then a golden heaven on earth: for so 1. Faith were perfectly strong, and in the highest pitch of fulnesse of perfection in all the justified. 2. If, withall, the whole mo∣rall acts of a justified person, should flow from no other spring, but this strong faith, ever acting us to good. But wee cannot yeeld to either Libertines, or Antinomians, that Faith is so absolute a Prince, as that all sin, rout, and branch, not on∣ly

in its fullest dominion, but also in its being, and simply in∣dwelling must be banished out of Faiths dominions, so as once beleeving, we could no more, as sinnefull men, but must act as beleevers for ever; but wee thinke under faiths raigne, sinne dwelleth as an underling, as of old the Gibeonites dwelt, un∣der conquering Joshuah, and victorious Israel, as hewers of wood, and drawers of water. Yet these Cananites were said to be spued out of that good land. 1. Jure bell••, by the Law of conquest, and of victorious inheritors, as sometime they were. 2. They make the state of justification, a state of sinnelesse and absolute perfection, and of compleat sanctification, to which nothing can be added, which is not possible in this life, and then we should yeeld a scepter of highest royalty to faith. 3. If the Law of Faith did free us from the Law, as a rule of righteousnesse, good works were not our convoy and friends to accompany us to heaven.

CHAP. XXV. The Antinomians ground, that God seeth no sinne in the justified, refuted.

WEe judge it abominable to say, that God can seen no Adultery, no lying, no blasphemy, no cousening, a 1.174 in beleevers, though they doe fall in such enormities. It is true, he seeth no sins in beleevers, as a just Judge to condemne them, therefore; but will Antinomians, who deny that the Jewes under the b 1.175 Old testament, and first covenant had a compleat and full pardon of all their sinnes, say, the Jaakob of God, with whom God was in covenant in Balaams time, and therefore that false Prophet c 1.176 could not be able to use enchauntment a∣gainst them, were capable of such a compleat remission, as that God could see no iniquity in them? God then must see some iniquity in Jaakob, and no iniquity in Jaakob. But sure, God must as God, that knoweth all things, and as a Father see all the sinnes that justified persons commit. But Antinomians de∣ny, that the sinnes of beleevers, committed after they are ju∣stified, are sinnes at all, and so God cannot see them to be sins, which are not sinnes; but so we cannot see sinne in our selves, except by the sight of unbeliefe, which is a false sight. And that is their meaning, which I prove. Because saith Eaton d 1.177 of that

which is not, there is no temporall punishment, correction, or paine; forgiven sinne is not, or hath no being before God, Joh. 1.29. Therefore of forgiven sinne, there is no punishment. I assume. But Davids Adultery, Peters deniall, all the sinnes that the justified, yea, of all the elect, are (say Antinomians) e 1.178 par∣doned and remitted, before they be committed, and taken away on the Crosse, by Christs bloud; then the sinnes committed by justified persons, are no sinnes. 2. To faith there is no sin (saith Towne.) 3. There is no sinne under the raigne of faith. 4. Nothing remaineth in a justified person that is sinne.

But that God seeth sinne in the justified, though not as a Judge to condemne them for sinne, is cleare. 1. Hee seeth the thoughts a-farre off, g 1.179 and knoweth all things, h 1.180 and so must know evill and sinnefull thoughts. 2. He forbiddeth Da∣vids Adultery in the 7. Command, and Peters deniall of his Lord in the 3. Command, even after they are justified persons, except David, because justified, have a dispensation to sinne un∣der the Gospel, contrary to the Word i 1.181. 3. The Lord rebu∣keth sinnes in the justified, in David, k 1.182. in Peter, l 1.183 Get thee behind me Sathan. 4. The Lord punisheth sinnes in the ju∣stified m 1.184. 5. He is displeased with them, n 1.185 doe yee provoke the Lord to jealousie. But the thing that David had done displea∣sed the Lord. Sure not so as to condemne David eternally, then there must be in God another displeasure, for sinne, by which he must see it as sinne, then his everlasting displeasure. 6. The Lord recordeth the sinnes of justified o 1.186 persons in his Word; as of Moses, David, Peter, John. 7. He hateth them. 8. Giveth his Saints grace to see and bewaile them. p 1.187 9. Di∣recteth them as sinnes to his owne glory, q 1.188 which hee could not doe, if he saw them not as sinnes committed by his e∣lect, * 1.189 to manifest the glory and riches of his free grace.

CHAP. XXVI. Confession required in the beleever.

TO confesse sinne in the justified, cannot be a worke of * 1.190 un∣beliefe. I have sinned, saith David. 2. And forgivenesse

is promised to the sinnes confessed by beleevers b 1.191 nor can it bee said, that the justified may confesse their sinnes committed be∣fore their effectuall calling, as Paul c 1.192 doth, or that the Church may confesse their sinnes, according to the unjustified and un∣regenerated number that are mixed with the visible Church; be∣cause these truely, as they make one visible body with the justi∣fied, have sinned.* 1.193 To which I answer. 1. By the Antino∣mian grounds, Pauls sinnes which he confesseth, 1 Tim. 1.13, 14, 15. were pardoned before they were committed, and so ta∣ken away, as if they were no sinnes, before they can be named blasphemy, or persecution, and so Paul must lye in calling him∣selfe the chiefe of sinners; for hee could never truly say to God,* 1.194 he was a sinner; pardoned sinnes to Antinomians are no sinnes. 2. Antinomians must say, there were not one elect nor regenerated of that part of the Church, of which Moses * 1.195 speaketh; and * 1.196 Esaiah, * 1.197 Daniel, * 1.198 Jeremiah, when the Church saith, Thou hast set our sinnes in the light of thy coun∣tenance; and our trangressions are multiplied before thee, and our sinnes testifie against us; which Antinomians can never prove, and is a meere conjecture, and manifestly false, for that company confesseth▪ Psalm. 90. Who had God their God from everlasting to everlasting, Vers. 2. and that saith Esai. 64.8. But now, ô Lord, thou art our Father; and who acknow∣ledgeth God to be their hope and Saviour, Jer. 14.8. Nor is it confession, that we have sinned, as h 1.199 Crispe saith, to acknow∣ledge that Christ hath satisfied for our sinnes. 1. Because confession is an acknowledging, what wee have done against the law of God; that is, to acknowledge not what we have done against the Law, or what we are, but what Christ hath suffe∣red, according to the Law and will of God. 2. Confession is an act of sorrow expressed in words; But that is an act of Faith flowing from joy and assurance, that Christ hath dyed for our sinnes.

CHAP. XXVII. The Law is yet to be preached to beleevers.

THe Law is yet to be preached, as tying us to personall obe∣dience, whatever a 1.200 Antinomians say on the contrary; in the covenant of works, personall and perfect obedience was

craved. Antinomians judge that by the Gospel, Christ hath done all for us, which is most true in the kinde of a meritori∣ous and deserving cause, satisfying justice, but they doe loose us from all personall duties, or doing our selves, or in our own persons, so as we should be obliged to doe, except we would sinne. We thinke the same Law-obligation, but running in a Gospel-channel of Free-grace, should act us now as if we were under a covenant of works, but not as if the one were Law-debt, and the other wages that we sweat for, and commeth by Law-debt; Antinomians make all duties a matter of courtesie. Yet would we wish 1. Preachers to extoll Christ,* 1.201 and study Christ as their dayly Text, and heighten free-grace. 2. Preach Christ the garland, crowne, and floure of all duties. 3. Presse duties as taking their rise from Gospel-grace, and running as in a channell of free grace, and into Christs bosome. 4. Let people often know, doing is no merit. 5. That selfe-righteousnesse is the great Idol, the bosome and breast-God brought up with us from our youth, and warmed with us in Aegypt with our first life-heat. 6. That imputed righteousnesse is a way too high for a foole, from the wombe, while grace casts us in a new mould. 7. That litterall, and morall preaching of dead and letter-works, too Seneca-like, is farre from the Gospel-free-Spirit, and the subduing of corruption; that Morall Philosophie of vertues and vices cannot draw bloud of a wounded conscience. 8. That Antinomians b 1.202 vainely argue from the strength the Law giveth, to obey (which is as good as nothing of it selfe, without the Spirit) to disanull all binding power of the Law. 9. Beware of licence to the flesh, under the coat of liberty of the Spirit; and let none thinke that Law-curses, looseth us from all Law-obedience; or that Christ hath cryed downe the tenne Commandements; and that Gospel-liberty is a dispensa∣tion for Law-loosenesse; or that free grace is a lawlesse Pope. Grace is active, dutifull in acting, thankfull, holy, solicitous in doing, as if there were not a Gospel; free, fearelesse, bold; as if there were not a cursing Law; tender of the honour of the Law-giver, and of Gospel-glory due to him who justifies the ungodly.

CHAP. XXVIII. Strict and precise walking, a necessarie and comman∣ded Gospel-dutie.

THe quitting of our owne righteousnesse is scarce a toe, or an inch of that large body of strict, precise, and accurate wal∣king in all manner of godly conversation; so farre is the strait and narrow way from being nothing, as a 1.203 Antinomians say, but onely beleeving and disclaiming our owne righteousnesse; Nor did the Spirit of God speake that * 1.204 for want of the know∣ledge of love; we walked very uncomfortably spending our time in fasting, weeping, mourning, praying, reading, and hea∣ring, and in performance of other duties, and all to get Christ. Suppose that heat be naturall, holy fire, from a right principle. Rom. 12.15. in a right object. Gal. 4.18. in a right manner, and due end, Numb. 25.15. yee cannot bee too holy, except God be too holy. 1 Pet. 1.15, 16. if the path be hell-ward, the fervor of the pace makes it worse. If it were to merit Christ, and make purchase of him, I should say this weake man saith right; and c 1.205 Towne also who saith, away with your strict injunctions; as if he would nick-name Gospel-grace to be a sowre and uncomfortable Puritane. But 1. sure the needles eye is a strict d 1.206 way, 2. Travellers must sell all, and buy the e 1.207 pearle; hate father and mother —yea, and their owne f 1.208 life: so runne that they may obtaine, strive for the g 1.209 mastery, resist unto h 1.210 bloud. As strangers and Pilgrimes abstaine from fleshly lusts, (this is more then lusting after self∣righteousnesse) that warr against the i 1.211 soule; fight, indure k 1.212 hardnesse, l 1.213 overcome, die in the cause, and warre your mothers sonne on, m 1.214 walke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accuratly, Puritanically; n 1.215 beware of the ••east spot of the o 1.216 flesh; and of the very wrong use of the p 1.217 lip, or glimpse of the q 1.218 eye. 3. Many seeke to enter in, and shall not r 1.219 be able; and the righteous shall scarsely be saved. Antinomians say, we are Pharisees in all this; and s 1.220 that God ever intended to man a pleasant and a comforta∣ble life; he meaneth, loosed from the soure life of a Preci∣sian. But Antinomians shall wish to die Puritans. Matth. 5.47. what over-banck or singular thing doe you?

CHAP. XXIX. God is truely angry with the sinnes of elect, and beleevers.

ANtinomians hold, that God cannot be angry at the sinnes of the justified, because they are done away, and abolished in Christ. Anger is in God (saith a 1.221 Saltmarsh) onely by way of allusion and Allegory. God is not angry at the sinnes of the elect (saith b 1.222 Towne,) and c 1.223 Eaton. Its true of anger flow∣ing from justice, which Christ hath fully satisfied, and remo∣ved; but not true of Anger and displeasure against the sinnes of the justified, both to hate, rebuke, and correct their sinnes, though God hate not their persons. 1. Because then God should be angry at no sinnes comitted by the elect, before their effectuall conversion, as well as after; for both these sorts of sinnes are abolished in Christs bloud, ere they bee committed. 2. The Adultery and murther d 1.224 committed by David, e 1.225 when he is justified by Christs imputed righteousnesse, the same way that wee are, displeased the Lord. f 1.226 The Lord covered Zion with a cloud in his anger. g 1.227 How long Lord, wilt thou be an∣gry for ever? h 1.228 How long wilt thou bee angry against the prayer of thy people; i 1.229 all our daies are passed away in thy wrath. The Lord was angry k 1.230 with mee (saith Moses) for your sake. The Lord l 1.231 was very angry with Aaron. Though thou m 1.232 wast angry with mee (saith the Spouse of CHRIST) thine anger is turned away, and thou comfortedst mee. And in the New Testament Christ rebuketh Peter in An∣ger, n 1.233 Get thee behinde me, Satan, for thou art an offence to me. o 1.234 Doe we provoke the Lord to jealousie? Are we strong∣er then he? 3. The command laid upon beleevers, Thou shalt not Murther, cannot not be an Allegoricall command, nor was it a figurative sword that followed Davids house for his sinne; nor doth the Lord speake by figures, after the man∣ner of men, when he saith to beleeving Ephesians, Honor thy p 1.235 Father and thy Mother. And the Lords hatred of, and dis∣pleasure at the sinnes of a sonne, may well stand with love to his person, except the Adultery of the justified bee no Adul∣tery.

CHAP. XXX. The justified countable to God for sinne.

ANtinomians hold that the justified are not countable to a 1.236 God for sinne. Its true, they are not thus farre to bee countable for sinne, that they must suffer eternall wrath and answer the Law-suit and plea of sinne-revenging iustice, which Christ answered; but they are so countable for their sinnes, as if they receive five talents, they sinne, if they gaine not tenne. 2. They are to feare sinne, before it be committed, as being under the Law, and to looke for the rod of men, and tem∣porary corrections after it. 3. Nor can Antinomians deny but temporall punishments, as well as eternall are threatned in the law.

CHAP. XXXI. God punisheth sinne in beleevers.

SO doth the Lord inflict temporary punishments, and spiri∣tuall, on unbeleevers, though David for his Adultery, felt not the stroak of revenging justice; yet sure it was Evange∣like justice; that he who tooke another mans wife secretly, that lay in his bosome, and killed the innocent husband with the sword of strangers, that another should take his wives openly, and lye with them before the Sunne, and that the sword in his owne house should persue him; and the one brother kill the other: and it was just, that Peter who proudly trusted in his own strength, should fall on his own weight, and deny the Lord. And these that eat unworthyly, should eat judgement; and for a 1.237 this cause many among the Corinthians were weake, many sickely, many dead. Zachary was stricken with dumb∣nesse because hee beleeved not the Angels word, Luke 1. 2. The Covenant in which perseverance is promised, threat∣ning the rod of men to beleevers that transgresse the Lords Law, b 1.238 prove the same. 3. God was angry, and in a mercifull anger, punished c 1.239 Moses, d 1.240 Aaron, e 1.241 Salomon, f 1.242 Jehoshaphat,

Nor is it of weight, that God smote men to death in the Old Te∣stament for light sinnes, but its not so in the New; he is not so severe now. But is not our God (even in the New Testa∣ment) a consuming fire? Were there ever more Hell-like vengeance that fell on any then on Jerusalem; so as Christ said, barren wombs should bee blessed, and they should cry, hills fall on us, and cover us. 2. Did beleevers in the Old Testament make satisfaction to revenging justice for their sins that Christ did beare? 3. Were there any halfe satisfacti∣ons made by men to infinite justice? 4. Were they their owne redeemers from Hell?

CHAP. XXXII. Beleevers are to mourne for sinne.

WEe judge the Spirit of grace to be a mourning spirit, a 1.243 They shall looke on me whom they have pierced, and mourne. b 1.244 They that escape shall be on the mountaines, like the doves of the valleis, all of them mourning, every one for his iniquity. 2. As this is promised, so is it practised; c 1.245 Peter having denyed his Lord, remembred the words of Jesus — went out, and wept bitterly: and d 1.246 a woman that was a sin∣ner stood at Jesus feet, behind him weeping, and beganne to wash his feet with teares. Wee roare e 1.247 all like Beares, and mourne like doues, —for our transgressions are multiplied. 3. It is commanded f 1.248 Be afflicted, and mourne, and weepe. g 1.249 Let your laughter be turned into mourning. 4. Mourners are h 1.250 blessed. Antinomians after Adultery, rapine, bid us be∣leeve, rejoyce; for God i 1.251 loveth not heavinesse, dulnesse, sor∣rowfull cogitations: there is nothing to a beleever k 1.252 but joy, comfort, rejoycing; sorrow for, or sense of sinne, is sorrow for a shaddow, and sinfull unbeliefe, for pardoned sinne is no sinne. But (say wee) pardoned sinne is sinne, and sorrow for offending him whom we have pierced, is the Gospel-groa∣ning of the Turtle, and sorrow according to l 1.253 God; and this is the Libertines mortification to sinne, without sorrow or sense; and to know and feele sinne after it is committed, said Da: Georgius, is an act of the flesh: and the taste of the apple that Evah did eat, say the Libertines.

CHAP. XXXIII. To crave pardon for sinne, or to have any sense of sinne denyed to beleevers by Antinomians.

VPon this ground, its a worke of fleshly unbeliefe, (say they) a 1.254 that a justified David crave pardon of sinnes committed after he is justified, 1. But why more of sinnes committed after, then before justification? for both sorts of sinnes are re∣moved by the bloud of Christs Crosse, and cease to be sins, as Antinomians teach: and if we be justified ere we beleeve, a beleever having committed Adultery, must••ly, when he saith, out of the sense of sinne, Lord, in this, I have sinned against thee. These that call God Father, Mat. 6.12. pray for forgive∣nesse dayly.

Sense of sinne is an act of unbeliefe to Antinomians, if be∣leevers judge sinne pardoned to be sinne, or any thing but a slip in our conversation before men, not a breach of a Law in the sight of God, and if they judge of adulteries, and mur∣thers committed after they beleeve pardon in Christ, as of sins to be mourned, or humbled for, they judge amisse, not by the light of Faith, but by the carnall feeling, and mis-apprehension of sense, reason, the flesh. b 1.255 So to be deadned to all sense of sinne, to have a conscience burnt with a hot yron, is mortifica∣tion.* 1.256

CHAP. XXXIV. Antinomians hold, wee are in the boyling of our lusts, without any foregoing humiliation, immediately to beleeve on Christ.

VPon this ground, that we are justified by Christs bearing our sinnes on the Crosse, and before that of unbeleevers, by the grace of Christ, wee be made beleevers, without any reall change of our state and condition before God; or any hu∣miliation of soule, or sicknesse for the want of Christ, we are

immediatly to beleeve in Christ, though remaining Adulterers, Murtherers, Paricides, &c. p 1.257 Yea, nor is salvation tyed to be∣liefe, nor is Faith a condition, without which no man can bee saved. And a man may be the greatest sinner b 1.258 imaginable, and Christ may be his Christ. So that Christ may bee the Saviour of a beleever, and he truely united unto him; Christ may dwell in his heart d 1.259 by faith; and in that same state and time he be kept captive in the e 1.260 snare of the Devill at his will; and hee walke according f 1.261 to the course of the world, according to the prince of the power of the ayre, that now worketh in the chil∣dren of disobedience; which clearely stateth, a communion be∣tween Christ and Belial, God and the Devill, the enemy of God, in one and the same soule.g 1.262 h 1.263

CHAP. XXXV. Of spirituall poverty and how its mistaken by Antinomians.

TRue poverty of spirit doth not kill and destroy all sight of grace in our selves, as Antinomians a 1.264 say, and when we have grace, to see we have no b 1.265 grace. its grace (saith c 1.266 Town.) But it is true, to know that we are poore, wretched, blinde, and of our selves miserable, d 1.267 is spirituall povertie: and the more we find our nothingness, money-lesse, and beggarly condi∣tion, the more e 1.268 grace: because the poverty of humility is riches; he is neerest to Christ, who findeth he cannot buy him. 2. Its true, that not to bee too quick-eyed in a reflect know∣ledge, to know our graces, and not to rest on them; nor make bigge undertakings, as Peter did, that wee can doe all, is also spirituall poverty. A beleever cannot lay a sowme and a great wodfie on himselfe; but grace doth not undervalue grace, and belie the Spirit in it selfe.* 1.269 1. The Saints give judgement of their owne graces; f 1.270 Lord I beleeve I am black, but com∣ly as the tents of Kedar, g 1.271 I slept but my heart waked; h 1.272 for I am i 1.273 the least of the Apostles, and am not meet to bee called an Apostle, — but by the grace of God I am that I am. In which the Saints doe lay low themselves, yet not slander the

holy Spirit in themselves. If I may not slander another, then may I not slander Christ in my selfe. 2. The office of the Spirit is to know i 1.274 the things that are freely given us of God. 3, The Spirit of Christ doth not counter-worke himselfe, Now his light lets us see the worke of grace in us, for our own comfort, grounds of rejoycing, k 1.275 and that wee may see our debts, and wee may praise Christ, because wee cannot pay him.

CHAP XXXVI. Repentance mistaken by Antinomians.

REpentance is not (as Denne a 1.276 saith) a part of Faith, or a change of the mind, to looke no longer for righteous∣nesse from the Law, but from Christ; but a change of the en∣deavours to please God, whereas before, selfe was our God, and an endeavour to turne from dead b 1.277 works. 2. True re∣pentance is sorrow according c 1.278 to God, and hath acts different from Faith, 3. To repent is, out of godly sorrow, to en∣deavour new obedience, and amendment of life. Faith is an apprehension of Divine truth, to which wee give credit; or an heart-dependance and recumbence on God through Christ 4. Wee are justified by faith, * 1.279 never by repentance. Wee thinke not that teares wash away sinnes; Protestants▪ speake not so.

* 1.2802. Nor that they make peace with God by teares; they make way to sense of peace, or awake us to runne to a promise: the formall bottome of our peace, in regard that the Lord pro∣miseth to revive the contrite Spirit, e 1.281 to accept broken bones, f 1.282 to comfort mourners in Zion g 1.283; and wee thinke neither re∣pentance, nor good works, proper and formall conditions of the covenant of grace, but rather conditions of the covenanted.

CHAP. XXXVII. How good works are necessary.

FOr good works, 1. We call not these good works that are extorted by the terrours of the Law: as a captive keepeth the high way, because his Keeper leadeth him in an iron chaine. Nor 2. these which flow from the sole autho∣rity

of God as Lawgiver. Or 3. which issue from meere morall principles, without saving grace: but these we call good works in an Evangelicall sense, that not onely are done from the authority of the Law-giver, but also from a mediatory and Evangelike obligation, from the sweet attractions and draw∣ing coards of the secrets of Christs love. And 2. from E∣vangelike faith that purifieth the heart. 3. From Physicall principles, and supernaturall habits of grace, good works are this way necessary.

1. That as grace and glory differ not in nature, but gradu∣ally as the morning dawning of twy-light, and the noone-day-light; so the good works done by the grace of Christ, and that perfect love of God, and our brethren in heaven, are of the same nature, different in degrees, and the one de∣grees and waies to the other; especially when from Gods free promise of the blessings of this life, and that which is to a 1.284 come; the Lord hath made a passe betweene the one and the other; and the Lord hath tyed himselfe to himselfe, not to us, to carry on grace out of meere grace. Every branch b 1.285 that bringeth forth fruit in me (saith Christ) my Father purgeth, that it may bring forth more fruit, unto every one that hath shall c 1.286 be given, and he shall have abundance. He that sow∣eth d 1.287 to the spirit, shall of the Spirit reape life everlasting. There is a harvest promised to this sowing; e 1.288 as to a speciall furtherance of our reckoning in the day of Christ; hee that soweth bountefully, shall reape bountefully, yea sent once and againe unto my necessitie; not because I desire a gift; but I desire fruit that may abound to your account, f 1.289 if ye, through the spirit, doe mortifie the deeds of the flesh, yee shall live. But being made free g 1.290 from sinne, and become servants to God, yee have your fruit unto holinesse, and the end ever∣lasting life. Blessed are they that h 1.291 doe his commandements, that they may have right to the tree of life, and may enter in tho∣row the gates into the city. And lest we should think the com∣mands are all but one only precept of beleeving, hee addeth for without are Doggs and Sorcerers, and Whoremongers, and Murtherers, &c. i 1.292 He that hath my commandements, and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him and manifest my selfe to him. All these evidence to us, that holy walking is a

way to heaven, as sowing is to harvest, and that Christ maketh a promise of life eternall to him that doth his Commande∣ments: onely the question is, in what tearmes the promise is made to the doer of Gods will, as a doer, or as a beleever, whose faith is fruitfull, and with childe of Evangelike do∣ing.

But wee may say the formall promise of the covenant of grace is made to beleeving, as the Law-promise is made to do∣ing Legally, and perfectly out of our own, without grace; and that the Gospel, as it is larger then the covenant of grace; and as it containeth the whole doctrine of grace, taught by the Prophets and Apostles, is a promise of life eternall, made to Evangelike and unperfect doing through the strength of grace. And that because 1. God commandeth good works through the whole k 1.293 New Testament. 2. They are so necessary, as without them, our faith is a dead and vaine faith, and can∣not l 1.294 justifie us. 3. They are the end, for which Christ re∣deemed us, that m 1.295 we should live to him, n 1.296 bee redeemed from our vaine conversation, o 1.297 from the present evill world, that p 1.298 we should bee a purified peculiar people to him, zealous of good works, and in this title also they are commanded. 4. They are conditions without which wee cannot bee saved. For John Baptist taught this with the Gospel, q 1.299 Every tree that bring∣eth not forth good fruit, shall be hewen downe, and cast in∣to the fire. What shall we doe r 1.300 to be saved, receiveth this an∣swer, Repent, and be baptized every one of you; Except s 1.301 yee repent yee shall all likewise perish. 5. They are commanded as acts of the new creature; and partly, as contrary to sinnefull fiery, and mighty temptations of t 1.302 Satan, and the flesh, as mor∣tification to fleshly lust, faith to unbeliefe. Partly as expressi∣ons of thankfulnesse for the free u 1.303 redemption in Christ, and commanded in the Law, in the great Commandement of the x 1.304 loving of God with all our heart, just as this Law of loving God did oblige Abraham to offer his Sonne Isaak for God, and Judah to be thankefull to God, for redeeming them out of the Babylonish Captivity; though the Law neither commanded any father to offer his Sonne, nor the people to returne from Captivity; yet the eternall Law of love commandeth both these, and us to doe, what ever God-Redeemer commands us, as well as what ever God the Law-giver injoyneth; onely we can∣not

say, Good works doe merit salvation, or purchase right to life eternall, Christs bloud is onely so a ransome of life. 2. Nor have they any proper condignity to such a high reward, being so imperfect. 3. Nor can they have any effective influence, or proper causality thereunto, nor are they causes or conditions of justification: but that which Crispe * 1.305 saith is not of God; But withall (saith he) I must tell you, that all this sanctification of life, is not a jot of the way of a justified person to heaven; it is true, they are not the meritorious, the efficient cause or way, nor the formall covenant-condition; but a way they are, as sowing is to harvest, running to the garland, wrestling to the victory.

CHAP. XXXVIII. The Gospel is conditionall,

ANtinomians deny all conditions of the covenant of grace, of justification, or of salvation, or that the Gospel z 1.306 hath any conditions at all. Yea a 1.307 though yee should not beleeve, yet God is faithfull, and cannot deny himselfe to be your Redee∣mer. So (saith b 1.308 Saltmarsh) its not the way of a covenant c 1.309 that the Gospel useth, but rather the promise or grace and sal∣vation. It is true, if we take a condition. 1. For an anteceda∣neous quallification going before Redemption, the Gospel is no covenant of grace, so as God will neither redeeme us in Christ, nor propose a covenant of grace, nor transact covenant-waies to be our God, while we beleeve. So faith is no condition. Antino∣mians ignorant of the doctine of Protestants, fancied that of us; Nor doth it follow, as Crispe and Antinomians say, Faith, obe∣dience, and repentance are not conditions, because pardon, and justification, and salvation goe before them; or because by them we purchase not Christ, it onely followeth, they are not such conditions as are antecedent, and purchase Christ, which we grant. 2. If a condition be taken in Law tearmes for a condition, qualification, or some thing that issueth from free will, without the determining grace of Christ, and such a con∣dition as salvation and righteousnesse imputed dependeth on, in a proper way of condition; so faith is neither strictly a con∣dition of justification, nor of righteousnesse, or salvation; be∣cause God of meere grace worketh, both the condition, faith and the thing conditioned; for a condition is properly a qua∣lification,

or worke to be done by a party,* 1.310 by way of contract, league, and bargaine, and done, of the parties owne strength, as the one side, halfe, or quarter of a covenant, that obleigeth the other party, to bestow a favour or reward for the perfor∣med condition, as Arm••nians say, and neither in this sense, doe wee ascribe a condition to men. 1. Because Christ as surety undertaketh by promise to fulfill both our part, and his owne, I will writ my Law in their d 1.311 hearts. Christ subscribeth the covenant for me, and himselfe, and leadeth our trembling hand at the pen, and causeth us consent; in this notion, the Gospel is all promise, rather then a covenant, or a bargaine; and there is neither limbe, nor lith, nor joynt of the covenant, but its all pure grace, both worke and wages. Antinomians cannot say that we teach, We are redeemed, justified, saved for faith, for works. But if a condition be taken Evangelical∣ly for a qualification wrought in us, by the grace of Christ, and without which we are not justified, nor saved; then to deny the Gospel to be a conditionall covenant, is to bely the Gospel. For the whole Gospel saith, He that e 1.312 beleeveth, hath life, is freely justified; hee that beleeveth not, is damned, and the wrath of God abideth on him. And that repentance f 1.313 and doing of Gods will, and new obedience, are conditions, is evident by g 1.314 Scripture. Nor is it a Popish way by works, to say, We seeke glory, and honour, and immortality (h) 1.315 by well doing. Workes are not so much conditions of justification, as Faith i 1.316 is; yet are they conditions required in these that shall be saved. And because Christ worketh faith in us, it proveth it is not a condi∣tion of our owne working, but not that it is no Evangelike condition.

CHAP. XXXIX. Of Mortification.

WEe judge Repentance, and Mortification of the old man, to be a personall turning from sinne, and the a∣bating of the lusts of the old Adam, a deading of the heart to the

pleasures of sinne, a growing in a heavenly disposition, to rise with Christ, and seeke the things that are above; flowing from the death and resurrection of Christ, apprehended by faith. Antinomians say, a 1.317 To repent, and to mortifie sinne, is to be∣leeve that Christ repented, and mortified sinne for us, and obeyed the whole Law for us; It is not, the not acting of sin, nor is it b 1.318 the mortifying, clensing, and purifying our sinnes out of the sight of God, no not by the Spirit of sanctification, but it is to purifie out of our owne sight, and sense, before the world, and declaratively, these sinnes which the wedding gar∣ment hath purified out of the sight of God. What is Mortifi∣cation (saith c 1.319 Denne) but the apprehension of sinne slaine by the body of Christ? What is vivification but our new life? the just shall live by Faith. I must needs say, this is a shorter cut to heaven, and a more Hony-Gospel then Christ and his A∣postles knew. For 1. They command us to mortifie our members which are on earth, fornication, uncleannesse, inor∣dinate d 1.320 affection, &c. And to forbear lying, Antinomians free us from all personall mortifying our selves, and put us on an imputative mortification, to beleeve that Christ hath satisfi∣ed justice for our fornication, and that Christ was chast in his owne person, and abstained from fornication, and lying, for us; this is to blow away all sanctification, and make justifi∣cation all. 2. So, may we live in our lusts, and beleeve our lusts to be mortified in Christ, and they are so; and if wee should live slaves of sinnes, and sonnes of the Devill, and un∣der the dominion of our lusts, if we beleeve that Christ hath mortified our lusts, our naked act of beleeving, without any personall change in our selves, maketh us sonnes of God; which is nothing else, but to turne the grace of God in∣to wantonnesse. Antinomians tell us, it is but an abusing of grace to wantonnesse, to sinne, because grace doth abound, and he that beleeveth cannot walke still and live according to the flesh, if he still lives in his lusts, his faith is no faith.

Answ. Its most true, if Faith be taken for the affiance and recumbency of a broken sinner on Christ; but the Antinomi∣an faith is a perswasion of a fleshly Pharisie, standing on his tiptoes, proudly resisting Christ, burning in his lusts, and be∣leeving his boyling lusts are pardoned, and remitted before e∣ver they were committed, and that they are no sinnes.

2. Wee grant it is not grace, but the abuse of grace, that teacheth David, Peter, to act adultery, and deny Christ: but if it be the grace of Faith, that is to beleeve, contrary to sense, that Adultery, and deniall of Christ, are not sinnes; because sinnes pardoned are no sinnes, then grace it selfe doth teach us to sinne.

3. We must be justified by mortification, if mortification, he the faith or apprehension of our lusts crucified with Christ.

4. When the Holy Ghost biddeth us beleeve, repent, pray, mourne, rejoyce in God, we have this Gospel-sense of these from Antinomians, we doe all this compleatly, when wee be∣leeve that Christ beleeved, repented, prayed, mourned, rejoy∣ced in God for us; and there is an end: for sure the doing of all these, came from a Spirit of Faith, drawing life and strength out of Christs death and resurrection to doe all these; as we draw strength from Christ to mortifie the lusts of the flesh.

5. The word expoundeth mortification not to be in relative acts to beleeve Christ mortified our, or his owne lusts for us, but in reall and personall acts of obedience, to be deadned to to the world, Gal. 6.14. To abstaine from fleshly lusts, that warre against the e 1.321 soule, from fornication, uncleanesse, inor∣dinate affection, evill f 1.322 concupiscence, and such sinnes, for which the wrath of God commeth on the Children of disobedience, to wit, on the Gentiles that never heard the Gospel; now in rea∣son, wrath cannot come on the heathen, who never heard of Christ, because they beleeve not g 1.323 that he, of whom they ne∣ver heard, hath crucified those sinnes for them on the crosse▪

CHAP. XL. Antinomians, the perfectists of our time, say, wee and our works are compleatly perfect.

ANtinomians a 1.324 ascribe not onely an imputative perfecti∣on, in that Christs perfect righteousnesse is made ours, but also an inherent perfection to the Saints. But wee judge our state and persons through Christ to be perfect, but our duties, and begunne sanctification are not perfect, but is so in grow∣ing as the Moone, as a vessell not full to the brime and banks of the soule, it receives quarts and gallons more. Its true justifica∣tion

removeth the evill of works, as touching all guilt, or ob∣ligation to eternally revenging justice. But as Christs grace ad∣deth to our good works no dignity and perfection of meriting, as Papists say, so doth it not remove the inherent blot of sinne,* 1.325 that cleaveth to our good works, so as it should give to these works, inherent perfection, and remove their sinnefull defects; for as sinne dwelleth in our persons after wee are justified, though it bee not imputed: so doth sinne cleave to our most gracious acts, but is not accounted on our score, because the surety hath answered our bill, and removed the sinnefull imper∣ction from them, but hath not made them inherently perfect, so as there should remaine nothing in the works of the justified, that is contrary to the Law of God.

But the truth is, Antinomians, with no face of truth, can say, that Christ removeth the sinnefull imperfections that adhere to our good works done by the Grace of Christ, when we are in the state of justification, because if nothing wee doe in the state of justification be sinne; since pardoned sinnes to Anti∣nomians are no sinnes, and have lost the nature and being of sinne, being remitted and pardoned before they be committed, these sinnes that cleave to our good works are no sinnes, and so the good works must be perfect, as the person is perfect.

1. Because Antinomians go upon this ground, that nothing in∣herent in the persons, not the in-dwelling corruption of nature, nor the adherent sins that cleave to our works, nor any thing a justified man can doe, is sinne, or contrary to the Law; but that person, or works, being pardoned, both are as perfect as the person and works of Christ. A most blaspemous ground; for what we want of perfect sanctification, (and wee want much in this life) so farre are we sinnefully imperfect. 2. Paul acknowledgeth his sinnefull imperfection, b 1.326 I find a Law in my members, rebelling against the Law of my minde, not as c 1.327 if I were already perfect 3. In many things we offend all: If any man offend not in word, the same is a perfect man. Hence the man that is perfect, sinnes not; but d 1.328 there is none in the earth that sinneth not, and doth good. 4. Wee crave pardon of sinnes, as we seeke dayly our dayly bread? Its contrary to Christian humility, to say wee are perfectly d 1.329 cleane.

Object. God can accept nothing that is unperfect and sinne∣full

because they are accursed, Gal. 3.10. For God is veritie it selfe, and will not suffer the losse of the least jot of the righteous∣nesse the Law requireth. But all our best works are polluted with sinne. e 1.330 Towne.

Answ. This proveth with the Papists, that God cannot judge us righteous by faith, because wee are sinners in our selves. 2. God cannot accept sinnefull works, as no sinnefull works at all, he cannot accept of sinnes as no sinnes, and of our good works as not polluted with sinne in themselves, his judgement then should not be according to truth, true; but he can well accept our works, though polluted with sinne, as par∣doned and washen, not from their sinnefull imperfections, in∣herent, or adherent to them, (for then they should be intrinse∣cally perfect, and God should judge amisse of them) but as washen from their guilt, and obligation to eternall wrath; so he can well judge them perfect in Christ. 3. Legally cleane, so as they shall never actually condemne us; and 4. that of meere grace.

CHAP. XLI. Antinomians say, we are compleatly saved in this life as in heaven.

SO we thinke Antinomians faile wickedly with Libertines, who say, a 1.331 We are as actually saved, and as perfectly, as 1.332 the glorified in heaven; and not c 1.333 in hope onely, or in reall beginning, in regard of Christs sitting in heaven, and there∣fore good workes can no more bee the way to heaven (saith Towne) then my walking in the Citie, in which I am already, can be my walking to the City. But so while we are ab∣sent from the Lord in the d 1.334 body, even in this life wee should be in heaven, whereas the dissolution of our earthly e 1.335 tabernacle, the raysing of us up at the last f 1.336 day, are betweene us and the full redemption of our bodies. And this is that which Liber∣tines and Familists say, that all the resurrection of the body, and life eternall, they know is our union with Christ in this life, the Grammar of Hymeneus and Philetus, who said, the f 1.337 Resurrection was already past. 3. We know but in part, our love is not perfected in this life, 1 Cor. 13.11, 12, 13. And we are not perfect men in Christ, till we meet all in the unity of

Faith, Ephes. 4.13. (3) The generall assembly of all the first borne, is not yet convened; we need a Temple, and Ordinan∣ces, and a Sunne, and a Moone; in the other life the Lambe shall be our Temple. 4. The other life is such, as in it wee can neither marry, nor dye, but are as the Angels, Luk. 22.36, 37. Phil. 3.20, 21. 1 Cor. 15.40.41. (5.) Antinomians say, this dreaming that we are as cleane of sinne as Christ, and so Christed and Goded with Christ, as the Libertine Pocqui∣us, said; Calvin. in Opus. pag. 463. and Nicholas the Libertine, cap. 34. (6.) Paul saith, Wee are saved by hope, and wee h 1.338 hope not for what wee have already. Our life is hid with i 1.339 Christ in God. 1. He that beleeveth hath life, not in the compleat and full fruition; yet really, in the certaintie of faith and hope. 2. In the right claime purchased by Christ. 3. In the beginning, first fruits, and the degrees of grace ten∣ding to glory.

CHAP. XLII. Our happinesse is in sanctification, as well as in justification.

OUr happinesse is not meerely passive, as a 1.340 Towne saith, and in being justified as if that were all; for though our blessednesse be in justification, as the cause and fountaine, in that sinne is not imputed to us, yet it is in sanctification and acting of holy duties, as in the effect, in that there is b 1.341 no guile in the Spirit, that we are undefiled in our c 1.342 way, and are d 1.343 poore in Spirit, meeke, that wee mourne, hunger, and thirst for Christ, &c. 2. We should not oppose Antinomians, if they meane nothing, but that Christ is the seed, floure, and Mother-blessing, and that our chief blessednesse is in being freely justified in his bloud. 2. If their sense be that all blessednesse in acts of Sanctification, doe so farre render us blessed, as they flow from the free grace of Christ, and as we bring forth fruits to God, being imped and ingraffed in Christ, as a branch of wild Olive, is blessed, not because it is such a crabbed and fruitlesse branch, but because it is ingraffed in the true Olive, and partaketh of the sweetnesse, life, and sappe thereof, and from thence bring∣eth forth fruit; but we know Antinomians doe reproch acts of Sanctification, as Pharisaicall Poperie. 2. That they call

so walking, selfe-seeking of righteousnesse in our selves; which to us is a cursed, not a blessed condition: and 3. they cannot endure that holy walking should be any thing but a matter of courtesie commanded by no Law, nor by any written Gospel-command, but a fruit of the immediate acting of the Spirit. 4. They censure us for ascribing blessednesse to any acts of Sanctification, whereas we say with our Saviour, e 1.344 if we know these things; happy are we if we doe them, they that heare the f 1.345 word of God, and doe it, are more blessed then the womb that bare Christ, and they are blessed who g 1.346 doe his Comman∣dements, that h 1.347 keepe judgement, that i 1.348 keepe his testimonies, that keepe k 1.349 the waies of wisdome, that l 1.350 suffer for Christ; all which we judge inconsistent with that which m 1.351 Crispe saith, that Sanctification is not a jot of the way to heaven.

CHAP. XXLIII. Sanctification crushed by Antinomians.

ANtinomians while they cleare themselves further then we can see in their writings, must be judged grand enemies to Sanctification. 1. They confound Sanctification and inherent holynesse, which undoubtedly is unperfect, and in this life grow∣ing more and more into the perfect day, with Justification which is perfect; for nothing can be added to Christs righte∣ousnesse, yea, they destroy, and utterly cry downe all Sanctifica∣tion.

For, 1. a 1.352 Towne saith, The new birth, Joh. 3.3. is our ju∣stification, or the making of us of unjust, just—and every true Christian is a fulfiller of the Law. Its true in regard of justification, but in regard of the inherent new life of grace, which is put in us in this life; we cannot fulfill the Law, ex∣cept we be justified by regeneration, and our owne works done by the grace of Christ, which Antinomians will not say; there∣fore all our inherent holynesse to Antinomians must be nothing at all, but the imputed righteousnesse of Christ; so wee have fulfilled the Law perfectly, as Christ hath done, and are rege∣nerated, though there be no inherent holynesse in us, nor any walking with God at all.

2. They teach * 1.353 That justification healeth the children of God, of the imperfections of Sanctification from before God,

and that c 1.354 justification alone giveth to our good works both beauty and acceptance; so as d 1.355 they are made perfect,* 1.356 and free from sinne adherent to, or inherent in them, and both our per∣sons and works made so compleat, that there is no blot of sinne in them; nor any in-dwelling of originall corruption, that hath the being or essence of e 1.357 sinne. Yea, M. f 1.358 Eaton saith on these words, But now yee are washed, &c. What can be more plaine then that the time, state, and condition, wherein they were foule and sinnefull was past and gone, but the time, state, and condi∣tion, wherein they were washed and made righteous to God∣ward by justification, and also to man-ward by Sanctificati∣on, was onely present and biding for ever. But g 1.359 Eaton, h 1.360 Crispe, i 1.361 Saltmarsh, k 1.362 Denne, l 1.363 Towne, and all Antinomians contend that there dwelleth no spot of sinne, nothing contrary to the holy Law of God, in the Saints once justified, no more then in Christ m 1.364 himselfe, or the glorified in heaven; then must our San∣ctification be all one with our Justification, and as this is per∣fect, so is that; and what wonder the Adulteries of the justi∣fied, their perjuries, and lyes committed after their justification, be no sinnes, nor they more capable of sinning in that case, then Iesus Christ; for pardoned sinne (saith Eaton, Honey-combe, cap. 7. pag. 139.) is not, or hath no being before God. Antinomians answer, Before they be pardoned they are sinnes, and their Adulteries are truely then contrary to Gods Law.

Answ. They were pardoned before they had being, or were committed, sixteene hundred yeares agoe, on the Crosse; then were all the elect justified; sure all these sixteene hundred yeares the elect could no more sinne before God, or doe any acts against a Law, then Christ, or the glorified Angels: not to say, that Adulteries of the justified had being before they were committed, and had no beei••g when they are committed, and have being, they have then no being: this is to say, sinnes are not, when they are, and have being, when they have none at all. God must take away common sense and bereave them of reason, who detaine the truth of God in unrighteousnesse. But if sin be against Sanctification, as n 1.365 Fornication is directly; yea, and a fashioning of our selves according to our former lusts, is as

contrary to Sanctification by Peters o 1.366 arguing, and p 1.367 Pauls, as light is to darkenesse, and day to night; then the Saints Sancti∣fication must be imperfect, and farre different from justification, and to walke in Sanctification, to repent, to obey God, must be another thing, then to beleeve Christ walked for me in San∣ctification, Christ repented, and obeyed for me.

* 1.3683. Sanctification to Antinomians is not our personall wal∣king in holinesse before God, because walking in the flesh, and sinning, Adulteries, lying, swearing, deceiving, in justified per∣sons, which are opposite to sanctification, are not sinnes be∣fore God, but onely sinnes to our sense, and to our reason and q 1.369 experience, or to our feeling, * 1.370 to our flesh, or men-ward, or they seeme sinnes to the * 1.371 world, but are not to God, in his account, and in the apprehension of faith (which seeth things as they are) sinnes at all. Now things that seeme to be, and ap∣peare so to our unbeliefe, and misapprehending sense, are not so in themselves; so both our sinnes, we being once justifi∣ed, and our acts of sanctification upon the same ground, must be meere fansies and delusions, and if we judge our lies, and murthers, after we are once justified to be sinnes, it is our false apprehension. They must then bee lying differences, that M. t 1.372 Eaton tendreth betweene justification and sanctification. Yea, upon this ground, the Libertines u 1.373 say, if we see graces or sanctification in our selves, we are not poore in spirit; and x 1.374 that it is no sinne in a beleever not to see his grace. Which is all one, as not to know, try, and prove himselfe, whether he be in Christ or no. And so wee may contravene a y 1.375 com∣mand of God, and not sin; and to sin against one of the z 1.376 offices of the Spirit, which is to make us know the things that are freely given us of God is no sin••. And in Calvins time, Libertines say, to know good or ill, was the old Adam, to know and want the feeling of grace, of holinesse, or of sinne, was mortification; and a dead conscience, not to bee moved, nor touched with sorrow or feeling of sinne, nor to feare it in justified persons, is faith and and true mortification; so the * 1.377 New England Libertines.

CHAP. XLIV. Antinomians say, all doubtings is inconsistent with Faith.

THe Justified (say the Antinomians) are to a 1.378 doubt no more, freedome and libertie purchased in Christ, frees you from all b 1.379 bondage, as if you were in heaven, and gives assurance c 1.380 without all wavering, feare, or doubting. Wee are d 1.381 not to feare our sinnes, nor any thing else. Which keepeth good harmony with e 1.382 New Englands Libertines, who say, that doubting in any sort is inconsistent with true assurance; espe∣cially f 1.383 after the revelation of the Spirit, which some call the broad Seal••, and g 1.384 to doubt upon the commission of some hay∣nous sinne, whether God be my Father, argueth the party doubt∣ing to bee under a covenant of works.d 1.385

No question, doubting in justified persons is a sinne. Christ rebuketh it, g 1.386 Why doubt yee? 2. Christ h 1.387 requireth faith without doubting. 3. Hee forbiddeth i 1.388 it. 4. Its con∣trary k 1.389 to faith. 5. And l 1.390 punished. But it is in the true∣ly justified; Faith and fainting are almost woven thorow either in the same prayer in David, Psal. 31.22. I said in my hast, I am cut off from before thine eyes; this is great fainting, yet there is fire under ashes, faith bordering with fainting, neverthelesse thou hardst the voice of my supplication: So is it with m 1.391 Jonah, n 1.392 Ezechiah, o 1.393 Iob. Dregges in the bottom when the wine is jumbled, appeare in the Prophets com∣plaint, an ague of madnesse starts up beside reason, and above faith, even after p 1.394 Asaph, and q 1.395 Jeremiah, both had received the broad seale of the revealing Spirit; when Faith sickens, it dyeth not; Will the Lord cast us off for ever? and will he be favourable no more? is his mercy cleane gone for ever? doth his promise faile for evermore? And wilt thou be altogether to me as a lyar, and as waters that faile?

2. This goeth on another false ground; that being freed from the curse of the Law, wee are freed from all fits of the old agues of the Spirit of bondage, and that all trouble of con∣science r 1.396 argue a Law-state of works; but that old guest upon sense of sinne, and apprehension of wrath, can make a new plea betweene the soule and Christ, and there will arise new

stormes of love-jealousies and complaints against s 1.397 the beloved, surmises of unbeliefe, because sinne dwelleth in the justi∣fied.

3. Davids t 1.398 bones were broken, for sinne, and for his sinnes the arrowes u 1.399 of God sticke in his flesh, and his x 1.400 moi∣sture is turned into the drought of summer.

4. There can be no neerer way to despaire, and shake the very foundations of a beleevers faith, then comfort him so miserably, as say, if ever he doubt, he is under the Law, and under the curse; since it argueth the strong man to be cast out when he throweth in fire-brands of doubtings in at the win∣dowes, to see if he can regaine his place.

CHAP. XLV. Antinomians, not Protestants, Merit-mongers.

* 1.401ANtinomians a 1.402 say, that wee teach the same with Merit-mongers, who say the reward is given, ex pacto, by cove∣nant, as due debt, because of the fidelity of God, and not that our works in strictnesse of justice deserve such a reward, to which we answer.

1. None of us say, the crowne is given, either for faith, or for good works, as if they should determine the Lord to give a reward, or lay bands on him for the intrinsecall digni∣tie and meritorious vertue that Christs merit hath put on our works; we utterly deny any such vertue, either in our good works, considered in their owne nature, or as they borrow some perfume of Christs meriting vertue. Paul, Rom. 3. argu∣eth, that none are justified by works, because (saith hee) all have sinned, vers. 9. both Jew and Gentile, every mouth, vers. 19.20. stopped, and all the world is become guilty; if then our works were thus perfect, that they were void of sinne, they should have a power to justifie. But Towne asser. 77.78. Eaton Honey comb••, cap 16.459.460.461. say, Christ gi∣veth perfection to our works, and maketh them free of inherent sin; this is as much as Papists say, Christs bloud conferreth a power of meriting on good works.

2. They say, we fulfill the Law in Christ, when he makes our works perfect and sinnelesse, then we also justifie our selves by our good works in Christ. But we know that Antinomians

give more then a meriting power to good workes, while they make them perfect as Christ, and free from sinne as his a∣ctions are; Why? but then should they not justifie us before God? if they be perfect and render us before God, perfect as M. Towne b 1.403 saith; and c 1.404 Eaton saith, Justification is meri∣torious of all the favour and blessings of God: Sanctification of it selfe merits nothing at all. This is more horrid merit then ever a Papist taught. For Justification if it merit all the favor and blessings of God, then must it merit the favour of eternall election to glory, of effectuall calling, of Christs comming in the flesh, of free Redemption, of the sending of the Gospel of grace to this nation, rather then to this; whereas all these goe before justification, and flow from a more ancient and e∣ternall free grace then Justification; even from eternall electi∣on and everlasting love.

2. But Sanctification (saith he) of it selfe merits nothing; nor doe Merit-mongers say, their best works of themselves merit any thing, but as dipt in Christs bloud,* 1.405 from whose grace they borrow a meriting power; and of justice, besides a free promise and paction. God oweth a crowne of glory to these works, say Papists; and this meriting power (say they) though it be borrowed from Christ, yet our workes have from the grace of Christ the formall principle of them, a meriting power beside, before, and without all free paction and promise of reward that God maketh to our works: and here we part waies with all Merit-mongers, and shall never (we hope) meet. But that God hath made a promise, of his free grace, to reward our works, and hath tyed himselfe to himself, not to us, is cleare: For d 1.406 God is not unrighteous to forget your worke (saith the Scripture) and labour of love; and e 1.407 it is a righteous thing with God, to recompence tribulation to them that trouble you, and to you who are troubled, rest with us, &c. And Merit-mongers say, our good works are made con∣dignely and morally meritorious from Christs merits, and so are made and dignified with a sort of infinitenesse to buy hea∣ven, as Antinomians say, they have sinnelesse perfection from Christs merits, and are made as white, faire, spotlesse, as God can see no sinne in them, but looking on them, seeth them as faire as the works of Christ, or the elect Angels. Wee judge that there is no worth to come neere in value or proportion

to grace or glory, and that no reward is promised for them, none to them, but as to signes and fruits of grace.

CHAP. XLVI. That there is grace inherent in the Saints, beside that free favour and good will that is in God.

WEe accord not with Antinomians who say, that grace is onely in Christ, none in us, they are but a 1.408 gifts and effects of grace in us,* 1.409 saith Towne. The new b 1.410 creature, the c 1.411 armour of God, and d 1.412 love is nothing but Christ. But wee say, Grace, or free favour, is in Christ, as the cause, root, spring; but this is the infinite God, freely of meere grace, imparting his goodnesse, mercy, redemption, calling us without hire or money; and this indeede is not in us, but in him; but there is a grace created the fruit of this free grace in God, that is in us subjectively, and inherently, and denominates us gracious, and new creatures; grace is in Christ, as the floure in the root, but in vs, as the smell, that comes from the floure, and is com∣municated to us who have senses. The Scripture saith, 1. If any man be e 1.413 in Christ, he is a new creature; a new creature cannot be Christ the Creator; the new man is created in righ∣teousnesse, and * 1.414 true holynesse; and these be created graces in us: as the lusts of the flesh, contrary to these are not the first A∣dam, but the fruits of this sinne, so neither can these bee the second Adam. 2. The Armour of God, Ephes. 6. Faith, Hope, the Word of God, Prayer, the chiefe parts of that armour have Christ for their object, and subject, and wee are to pray in Christs name, then they cannot be Christ himselfe, faith may be weake, Christ cannot be weake; prayer lesse fervent, Christ not so. 3. The Scripture saith, God putteth in the * 1.415 Saints a heart of flesh, a new heart, g 1.416 powreth water, that is, his spirit on the h 1.417 thirsty ground, the Spirit i 1.418 of grace and supplication on the Family of David; writes his k 1.419 Law in our inward parts, gives, l 1.420 a circumcised heart. 4 There is an in-biding princi∣ple, m 1.421 The seed of God remaining in the Saints, n 1.422 the annoy∣ting that teacheth them all; Grace in o 1.423 Timothy, p 1.424 faith un∣fained dwelling in him, and his grandmother. 5. The Saints are denominated q 1.425 new creatures from grace inherent r 1.426 faith∣full and sanctified in Christ Jesus, s 1.427 borne againe of God,

Sonnes, and heires, t 1.428 partakers of the Divine nature, u 1.429 Kings and spirituall Priest▪ to God, x 1.430 changed and renew∣ed. 6. From this y 1.431 Libertines say, there is no difference be∣tweene hypocrits and beleevers, whereas they are blessed, meeke, shall see z 1.432 God, shall be satisfied, have a great reward in heaven; which is falsely said of a 1.433 hypocrits: and its neere of kinne to that foule errour. b 1.434 The Spirit works in hypo∣crits, by gifts, and graces; in the Saints immediatly, whereas the Saints doe many things from the feare of God, c 1.435 from Faith, d 1.436 from humility, and * 1.437 meekenesse, which are graces in them, and it neighbours with that heresie, that Christ acteth im∣mediatly in the Saints, hee being incarnate in them, and they f 1.438 Christed and Godded with him; Christ dwelling in their flesh, which maketh every Saint, Christ, and the onely begotten Son of God; and it sides with that error g 1.439 that the efficacie of Christs death doth kill the activity of all graces, and that h 1.440 all the activity of a beleever is to act sinne, there being nothing in him but sinne; Christ without acting all in him.

CHAP. XLVII. That we are not meere patients in the acting of the Spirit of Sanctification.

SO doe Antinomians hold that we are meere patients under the actings of the Spirit, a 1.441 the Spirit acting in us immedi∣ately as on blocks and stocks. So there is, b 1.442 say they, no obliga∣tion to pray, at set houres and times, but when the Spirit acteth and stirreth us immediatly thereunto. And Saltmarsh c 1.443 saith, this is a bondage to times, and no spirituall serving of God. So hath Randel the Familist, prefixed in an Epistle to two Popish Tractats, furnishing to us excellent priviledges of Familisme, the one called Theologia Germanica, and the other the Bright starre, which both advance perfect Saints above Law, Gospel, Scripture, Ordinances, Praying, hearing, to a Monastike contem∣plative life, in which their perfectists see, injoy, live in God, with∣out beholding him in formes, (or materiall images, the signe of the Crosse, lawfull books, as they thinke, to young beginners,) without any acting in them, either of understanding, will, desire, or any power, they, and their love, desire, joy, being all drowned, annihilated and swallowed up in God, immediatly injoyed, and

the Spirit acting immediatly, Euthysiastically, in them as men dead, crucified, mortifyed, and if they have any acts of knowing, or willing, or loving, they bee acts of the old man and the flesh. And upon the same ground, God not efficatiously and imme∣diatly concurring in morall actions, to act upon the creatures, men and Angels. The Libertines of old, some Familists, and Antinomians of late, have said, that God is the author of sinne, that his working, or not working on the creature, is the cause of good, and ill; righteousnesse and unrighteousnesse. 1. Be∣cause sinne is nothing but Gods not working. 2. It cannot hurt God, and why should he hate it? 3. It hath its first be∣ing in God. 4. It is his servant, and conduceth to heighten free grace, and rich mercy; I doe not impute this to all Antinomians, yet some have said it, and written it, the same principles common to Libertines and Antinomians, as you may reade in worthy d 1.444 Calvin, incline to the same conclusions. It is true, Saltmarsh comes not up to truth in this. Mans sinnes was serviceable (saith hee) to the glory of Redemption, and was but for the bringing forth of this,e 1.445 though not decreed of God, but occasioned by man, God foreknowing the changeablenesse of his creature, &c. In which words, not knowing what to make out of the Prote∣stant doctrine, out of ignorance hee makes sinne the mother, and glorious Redemption the birth, that was warmed with life in the wombe of sinne, and was serviceable for the bring∣ing forth of this. We know what M. Archer f 1.446 said of late, (I scarse beleeve, that that godly man would have spoken so;) faire and glorious grace was warmed and enlived from eterni∣tie, in the sweet bowels and heart of God; and never lay, never fetched heat of life from the foule wombe of sinne. 2. In the other extremity, Saltmarsh denieth simpliciter any decree of God▪ so much as permissive touching sinne, and gives him no more but a bare fore-knowledge, without any decree, and makes man onely the occasion of sinne, who undeniably is such an occasion, as father and mother are of their owne births. Man were to bee pittied and excused, if hee were an occasion onely of sinne.

But 1. if the Spirit act immediately on us; so as wee we are passive in beleeving, praying, and in all acts of Sancti∣fication, as Towne saith, and we must be the same way passive,

as when God justifies us, which he doth ere we be born again, and as Crispe g 1.447 saith, by forcing grace on us, as a Physiti∣an violently stoppeth Phisick in the mouth, and downe the throat of a backward patient against his will: and if wee bee not ob∣liged to pray, beleeve, and upon the same ground, not to ab∣staine from Adultery, Murther, (for grace must act in both) but when the Spirit doth stirre and excite us, then we are no more guilty of sinne in omitting good, and committing evill, then a stone falling off a towre, is guilty of beating out a mans braines; for in these the man is a passive block, as the stone is in its motion: and if we abstaine from praying, not being obliged to pray, because the Spirit acts not on us, wee sinne not; judge then who is the father of sinnes of omission, by the good leave of Antinomians, and upon the same ground, it is as un∣possible but we must fall into sinnes of commission, as swear∣ing, lying, blasphemie, heresie, unbeliefe, adultery, murther, stealing, except either the restraining grace, or the renewing sanctifying Spirit act upon us, as wee cannot chuse but sinne∣fully omit duties of praying, beleeving, when the winde of the Spirit bloweth not faire on us for these duties; and so Antinomians must either be Pelagians, and say, there is no need of grace to eschew sinne, and so they must be un-friends to free grace; or then, men must be guiltlesse in all sinnes, by this opinion, and let them then choose upon whom they will father all sinne.

2. We are to pray continually h 1.448, and watch thereunto with all perseverance, i 1.449 and keepe our selves in the love of God. Watch k 1.450 and pray. Waite l 1.451 for the comming of the Lord with girded up loynes, m 1.452 waite for the day of our redemption. Then are wee obliged by the command of Christ, whether the holy Ghost breath on us, or the wind of the Spirit blow faire from Christs heart, on our heart, or no, to the supernaturall acts of praying, beleeving, hoping, watching. Nor is Christs act of free grace in drawing, stirring, and actuall inliving, our obliging rule, but the revealed will of God in the Law and Gospel; n 1.453 and if we be meere passive as stones, and onely obliged to super∣naturall acts, when the tide of free love, and rich grace floweth on the shoare and banks of our whithered Spirits, then wee must not onely say, we are freed from the Law, but from all Gospel-commands, all free invitations of rich grace, according

to the letter, or then that the Spirit is obliged to attend and joyne his bedewings and flowing of free love and grace, ever when we heare or read the Gospel. But when n 1.454 Saltmarsh, o 1.455 Towne, and others of that Tribe say, the Gospel is not in the letter, dutie, opinion, sense, reason, but in the Spirit, life, grace, faith, they meane the same with New England p 1.456 Li∣bertines; That the will of God in the word, or directions there∣of, are not the rule whereunto Christians are bound to conform themselves, to live thereafter. So as old Anabaptists taught, wee shall all bee taught of God, and the annointing teacheth us all things, and therefore the written Scripture, Law, Gospel, the Ordinances of Preaching, Reading, Praying, Sacraments, belong not to us: to be under them, is to be under the Law, and the old dead Letter, and the livelesse, passive, Inkie, and poore Paper-ordinances of Men, and not under the Gospel, that is, under the immediate actings of the Spirit; contrary to the Word of God, which maketh an harmonious subordination, not a contrariety betweene outward ordinances, and the inward working of the Holy Ghost, to the q 1.457 Law, and the Testimo∣ny, r 1.458 the weapons of our warfare are not carnall, but spiritu∣all and mighty through God. Here are both Word and Spirit. As for me s 1.459 this is my covenant with them, saith the Lord, my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed, &c. 2. It is a close rejecting of the Word of God, written in the Old and New Testament, which the t 1.460 Prophets, u 1.461 Christ, and the x 1.462 Apostles recommend to us, as our onely rule: it is to subvert all Ministery, and Ordinan∣ces, contrary to y 1.463 Scripture, and to make the Gospel written, the holy Ghost himselfe. 3. This i•• to loose us from the Commandement, and Gospel-exhortations to holy walking, delivered by the Prophets, Christ, and his Apostles.

3. And sure if we obey Gospel-commandements, as stones and blocks without any action in us, or from us at all, and must then obey onely, when the Holy Ghost acteth, and stir∣reth the fire. Commandements, and Gospel-promises, Reaso∣nings,

Preaching, Ordinances, must be as vaine and unreaso∣nable, to move men, as stones and dumbe wood; Upon this ground, Saltmarsh, with Antinomians would have all Logick abeted. But carnall ratiocinations and discourses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.464 That exalt themselves against the knowledge of God, wee are more willing should be abeted and exiled from Divinity then An∣tinomians: who set free grace on pinnes of love rather then Faith, as if wee were justified by loue, as their brethren of the Family of love dreame: And 2. who be they who re∣maining Antinomians turne Arminians, and fight for free will, and universall attonement, and generall Redemption, of all and every one, upon the meere principles of carnall reason, and such a naturall pitie, and impotencie of love to all, and every one of mankind as God cannot make out, and which by na∣turall principles tendeth to the universall salvation of all, and every one of mankinde; yea, of a world, including Devils al∣so? And upon this ground * 1.465 Cornwell saith, Such a faith as is wrought by a practicall Syllogisme, because it followeth from the strength of reasoning, or reason, not from the power of God, is but an humane faith. And b 1.466 Saltmarsh. The inter∣preting (saith hee) of the Scripture thus in the letter, and in consequence, hath much darkened the glory of the Gospel. And the Gospel (saith he) c 1.467 is formed of exhortations, perswa∣sions,— conditionall promises, commandements, — to the end that divinne and spirituall things might be more naturally conveyed, in a notionall and naturall way; as the key is made fit to the wards of the locke, — rather then for any supposed free will in man, as some imagine.

Which doth farther evidence the mind of Familists and An∣tinomians. 1. That they would have the Gospel a body and susteme of non-senses, and foolish dreames, and all Logick banished, that the Gospel may be a fardell of phancies, under the vaile of spirituall and supernaturall knowledge for the per∣fect; like that piece called the Bright Starre, and Theologi•• Germanica, and the Power of Love, and the Tree of knowledge of good and evill. 2. All reasonings, and use of Logick, which the Prophets and Apostles make a heavenly and spirituall use of, in the Scripture, to them are Legall, and smell too much of the dead Letter, the sowre and killing Law; yea the Letter of written Gospel, because written, and because preached and

opened in spirituall discourses to Cornwell, and others, is a hu∣mane thing, and begets but a humane faith, so that (Faith commeth by hearing) is to Saltmarsh not vocall Preaching, but the very Spirit of grace working faith, as I observed be∣fore. 3. All expounding of Scripture, by consequence, is ex∣pounding of Scripture in the Letter,* 1.468 saith Saltmarsh; in the Letter to Towne, is in a Law-way; to Cornewell, is in a hu∣mane, not a Divine way. Then Christ, Matth. 22. must bee a Legall Preacher, and must argue after a Law-way, or a humane, not a Divine and Gospel-way, and must much darken the glory of the Gospel; for he proveth the resurrection of the dead, onely by a consequence, I am the God of Abraham, &c. Ergo, the dead shall rise, and he sharply rebuketh the Sadduces, as igno∣rant, both of the Scripture, and the power of God, because they did not thus argue, in the Letter, and in the consequence, to the darkening of the glory of the Gospel. Libertines said also, to reason against committing of Adultery, as Joseph doth; Shall I doe this, and sinne against God? Is a worke of Old Adam, discerning good and evill, as wee shall heare, if the Lord will. And Saltmarsh saith, Exhortations, perswasions, conditionall promises, and Gospel-commandements are natural, and so conveyances carnall, Legall, and of the Letter. Which to me is a foule aspes••ron laid on the Gospel, and a mixing of Law and Gospel, Works and Faith, according to the Antinomi∣ans way, and a rendering of the preaching of the Gospel, which is the * 1.469 power of God, and the wisdome * 1.470 of God, as odious, as the Jewes and Greeks f 1.471 made it of old, that is to make it a meere naturall and humane thing. But reasoning from Scripture, is as Divine, as to convince, silence, * 1.472 rebuke, * 1.473 convert, and open the heart, though the Spirit bee the prin∣cipall agent in these. 4. If wee be meere patients, and act nothing, by any obligation, but as the Spirit acteth on us, and in us; then not onely the morall Law, but the very Law of nature, and the dictats of a naturall conscience, shall not of themselves oblige us, as to honour our Parents, to love our brethren, to doe to all, as we would that men should doe to us, except the Spirit act us to these duties, and then must either the Holy Ghost attend the suggestions and dictats of the law of na∣ture to blow with, and concurre with them, and with the Word read and preached, which were a fettering of the Holy

Ghost, to attend the inclinations and motions of our heart, or then no man could sinne at all against either the Law of nature, or written Scripture, save onely these heathen and others, who resisted the Spirit; not to say, that grace were not grace, nor every way free, if the will of the creature should be master, and exercise a dominion over grace, to command, at its nod, the spirations and breathings of the Holy Ghost, then should it be in the power of free will to dispose of desertions, ab∣sence, and the ebbings of the joyfull out-goings, and mani∣festations of the Holy Ghost; so should wee command the North and South winde of the Spirit to blow upon the gar∣den, that the Spices may flow out, and command the out-flow∣ings of the river, and the tyde that gladneth the soule. Which, sure, we cannot admit, or then, our doubtings, complaints, love-jealousies, should be free of all unbeliefe, and disquieting doubts, contrary to Scripture, and experience: yea, and all our sinnes, and darknesse, and false apprehensions under sad deser∣tions, should bee counted on the Holy Ghosts score, as his sin, who did not act us to the declining of these sinnes, and the performing the contrary duties, and not be imputable to us; for all sinne must bee contrary to some Law-obligation.

5: We hence clearely see, Antinomians must come fully up to New England Libertines, that i 1.474 In the saving conver∣sion of a sinner, the faculties and workings of the soule in things pertaining to God, are destroyed, and made to cease; and k 1.475 the holy Ghost commeth in place of them, as the facul∣ties of the humane nature of Christ; whereas grace purgeth away the oare, but destroyeth not the gold, and doth not re∣move, nor substantially change the soule and heart; but ma∣keth it l 1.476 new, m 1.477 sanctifieth it, n 1.478 reneweth the Spirit, p 1.479 pur∣geth the conscien••e, q 1.480 bringeth all things to our memory. When Christ casteth the old heart in his furnace, or putteth it on a new frame, it loseth no substance, but receiveth a new mould.

6. It fomenteth the presumption of r 1.481 the Libertine, who saith, If Christ will let me sinne, let him looke to it, upon the perill of his honour bee it. Which may have this good sense, as to be a word of boldnesse of faith, holding forth as much as it highly concerneth the honor of Christ, his faithfulnesse and unchangeable grace, who is intrusted with all the flocke, young and old, to suffer none to fall in such sinnes, as may tend

to, or be a finall falling from Christ, but that upon the perill of his glory, He will lose none, but raise them up at the last day; but as Libertines sense carrieth the matter, the justified cannot sinne; Christs Spirit is ingaged to enact immediatly, and to preserve the ransomed man from all sinne, if the man fall, Christs Spirit not inacting him to stand, is the Author and cause of his fall, Whereas we are commanded to keepe our selves in the love * 1.482 of God; David * 1.483 kept himselfe from his iniquitie.

CHAP. XLVIII. Antinomians hold that the beleever cannot sinne against God, but against men, in his conversation.

WEe beleeve that the Law or Commandement of Christ respecteth our salvation with God, as well as our conversation with men; contrary to Antinomians, * 1.484 who will have us as compleatly saved being once justified, as sinnlesse, and perfectly holy, as the glorified in heaven; Yea, wee have not so much as the blot of Papists venials, or Protestants sinnes of infirmity, or originall sinne dwelling in us. So as I judge the man that said to a learned opposer of the Anninomians, spoke right * 1.485 in the Antinomian way; Sinne is nothing, how then can Christ hate nothing? If from eternity it was so pardo∣ned and remitted, before it was committed; I see not how to Antinomians it must not bee meere nothing, as concupiscence is to Papists, who make justification the expulsion of the habit of sinne, and the bringing in of habituall righteousnesse, which expelleth all sinne, except venials, which indeed are no sinnes; for sinne pardoned to Antinomians and Papists, who are har∣monious in this point, are no sinnes.

2. Nothing, be it adultery, or parricide, or any worke of the flesh, committed after justification can bee sinne, for it is against no Law, by this way, and doth not so much as pr••∣judge salvation by demerit; it onely scandalizeth men, but can∣not offend God. My soule enter thou not into these mens se∣crets.

3. Sinnes against Christian conversation, such as the adulte∣ries of the justified, are no sinnes before God, because all sinnes, as sinnes, stand in the way, as contrary to salvation; then aske

Antinomians is a justified person obliged to eschew Adulterie, they shall answer, Yea, hee is obliged, but how? There is a two fold obligation, one of Law, another of the free Spirit,* 1.486 the former is removed; the justified man by no Law, or Law-obligation, is to eschew Adultery, as a sinne against God. 1. Because hee is freed from the Law, and all directing and obliging power of the Law. 2. Because it involveth a con∣tradiction, that his Adultery should be sin, when committed by him, and pardoned before it be committed; for so it should be sinne, and no sinne. How then is he obliged to forbeare A∣dultery? Onely by an obligation Physicall, and of the Spirit, such as we call an obligation of naked courtesie, if he forbeare, it is an act of love and arbitrary freedome, but if hee commit it, it is not sinne, because it is in him against no Law-obligati∣on, no more then an Englishman committing felony against the Lawes in England, (it is the Antinomians owne comparison) or killing a Swan in Thames, which is forbidden by the Lawes of England, does faile against the Lawes of Spaine. So his sin is against love, not Law, as if the Law commanded not all love, and love with all the heart; and as if these two were contrary, and the Law and the Gospel did involve two contrary, and contra∣dictory wills in God; and the Lord should be changeable and unconstant in Law and Gospel; and his Adultery should bee contrary to men and Christian conversation onely, not to God.

4. All acts and personall duties of sanctification, which we must persue and follow, (else wee cannot see c 1.487 God,) are but degrees and parts of the compleat Sanctification that wee hope for in heaven, and the path of the just, is as the shining light d 1.488 that shineth more and more till the perfect day: therefore they must be commanded as the way to salvation, and not as arbitrary acts of good conversation before men; but I shall here answer M. Townes objections, tending to prove that good works are not so much as the way to e 1.489 salvation. 1. If good works bee such necessary conditions, that without them happinesse is not attain∣able; then 1. though the grace of God doe save as the alone cause; yet it doth not freely, for what God doth freely, it is without all condition, or consideration of mans workes or wor∣thynesse.

Answ. It is good that Towne granteth, though good works

be commanded in the Gospel,* 1.490 yet grace may, for all that, bee the onely cause of salvation; but contradicting himselfe, hee saith, If good workes be commanded in the Gospel, then grace is not the onely cause of salvation, but grace and works, Law and Gospel, must be confounded. We say not, they are so ne∣cessary, necessitate medii, by necessity of meanes; but that any savingly beleeving at the nick of the extremity of his twelfth and last houre, God taking away all opportunity of good works, is undoubtedly saved; but in the worke of that faith, there is a seed and supernaturall disposition to good works. Now that this mother never bringeth forth the birth, hinde∣reth not but good works are necessary to salvation, necessita∣te precepti, in regard of Gods commandement; but Antino∣mians deny good works to be necessary by any commandement of God. 1. Because to omit them, maketh the justifyed partie lyable to no guiltinesse, or sinne before God, say they, Be∣cause he is under no Law, and where there is no Law, there is no transgression, nor guilt, saith Saltmarsh. 2. Wee being justified are under no Commandement,* 1.491 so as wee can violate this Commandement, be it of Law, or of Gospel; for it is pardoned before it be committed. 3. What God doth free∣ly, is without conditon, as a meriting cause, or as a cause, or con∣dition slowing from the strength of our nature without grace. Without a perfect condition, free of all sinnefull imperfe∣ction adhering to it, such as the Law required; it is true, but now the assumption of the objection is false. What hee doth freely is without all condition Evangelicke, wrought by the strength of grace, and mixed with sinnefull infirmities; so the major is most false; for Faith should not then be a condition of justification; good works are so conditions, as they be gra∣ces also. How often said Augustine, with Scripture God crowneth his owne free gifts in us,* 1.492 not our merits. 4. The same way I distinguish the consideration of good works, either Legall, or Evangelike. And 5. Towne doth conjoyne our worthinesse which is none at all, with our good works, which are some∣thing, for they are conditions of meere grace.

Object. 2 So saith he, Yee make works the causes of sal∣vation.

Answ. It followeth not, that they are con-causes, or joynt-causes with Christ, but onely conditions; just as a mans

journeying on foot or horse, to a City,* 1.493 or a Kingdome to inhe∣rit it, is the way, condition, of his entring the City; But it is not his Charter, or Law-title, or right to enjoy the Crowne, as his inheritance; any effective influence to the title of the Crowne of heaven, I dare not ascribe to any works in us, or to any but to Christ; but undeniably,* 1.494 good works are not so much as conditions of justification, they follow a man justi∣fied, but goe not before justification; no more then the Apple go∣eth before the tree, or the cisterne before the fountaine; nor are they the conditions of the Covenant of grace: they are the conditions of covenanted ones, not of the covenant.

Object. 3. If salvation depended on condition of our good works or dignity, it would be uncertaine and doubtfull, Rom. 4.16.

Answ. The Apostle, Rom. 4.16. clearely is on the theame of Justification by faith, and the condition of it,f 1.495 which is faith onely. 2. Wee say not that salvation dependeth on works, as a condition, but on the grace of God, which worketh every good worke in us freely, without hire or money, neither works nor free will are our sure free hold of heaven.

Object. 4. Yee confound Law and Gospel, and runne on that common error, that the Gospel is conditionall; remission of sinnes dependeth not on works.

Answ. It is a new heresie of Antinomians to deny a con∣ditionall Gospel, it is all one, as to bely the Holy Ghost, who saith, He that beleeveth shall be saved, hee that beleeveth not is condemned already. Or they may say, Whether men beleeve or no, they are saved, as D. Crisp saith. 2. Remission is but one of the promised mercies of the Gospel;b 1.496 and because it de∣pendeth not on works, as a condition, for the which life is given, as Antinomians charge us, but most unjustly; it followeth not that works are no conditions in any sense; this is vaine Logick; they are not such conditions of dependencie, and cau∣sality, therefore they are no conditions at all.

Object. 5. Yee strengthen naturall knowledge, and the opi∣nion of men,* 1.497 that God will justifie none that are unworthy and uncleane, freely; for every naturall conscience doth require a worthynesse in man, the Gospel teacheth the contrary.

Answ. Towne confoundeth ever justification and salvation, and perverteth the state of the question. 2. The naturall con∣science

is a Merit-monger and dreameth of inherent satisfaction, and hand-paiment to God,* 1.498 for heaven without a Mediator, in so farre as it lookes on its owne naturall whitenesse, and hellish civility, but the naturall conscience doth also presume, and fancie an Anti-Gospel on the other hand, that God is merci∣full, so as to carry dogges and swine, as meere blocks, sleeping in Christs bosome, to heaven; the Gospel goeth a middle way that we are justified and saved, in, through, and for the righte∣ousnesse of another, and these who are thus saved, must be new creatures, have their fruit in holinesse, else they cannot have life eternall; and the naturall conscience knoweth neither waies.

Object. 6. It must follow, that imputed righteousnesse is not sufficient to make men capable of salvation;* 1.499 so that a god∣ly life fitteth us for heaven, and the more holy our life is, the fitter it maketh us for heaven.

Answ. Sanctification fitteth us in the owne kind for hea∣ven,* 1.500 though not in any sort as the meritorious cause; and when the positive is denyed, the comparative degree cannot be affir∣med; a Raven is not white at all, therefore it cannot be said to be whiter then snow. Sanctification conferreth no meritorious capacity and fitnesse for salvation, therefore it cannot adde any higher degree of fitnesse, above that which sinners have from the merits of Christ. We grant all: but when Paul saith, Col. 1.12. Giving thanks unto the Father, which hath maedeus meet to be partakers of the inheritance of the Saints in light. The An∣tinomians are as farre out as carnall Gospellers can be; if, with Towne they say, all this fitnesse was in justification onely; for it was in that, in the which, and for the which, Paul giveth thanks to the Father, and prayeth for them. Now this object of his praying, and praising, was not for their justification onely, but vers. 10. Their walking worthy of the Lord unto all wel-pleasing, being fruitfull in every good worke. Vers. 11. Strengh∣ned unto all patience. This was a part of their fitnesse, and that holy walking conferreth a fitnesse and disposition for sal∣vation to me is cleare, because no uncleane thing can enter with∣in the gates of that higher * 1.501 City, and because that love which we have here in our way, being the same in nature, though not in degree, with that which in our countrey * 1.502 shall re∣maine, as a part of our garland, and crowne, the one must be

a fit disposition to the other; and when the Apostle saith k 1.503 Fol∣low peace with all men, and holinesse, without which no man shall see the Lord. It cannot be meant of imputed righteousnesse, for by the same reason; peace with all men, must bee meant of peace with God. But the truth is, these arguments fall of wll: therefore I come to that which is the bottome, the mother He∣resie of Antinomians.

CHAP. XLVIX· Antinomians free us from any obligation to Evangelike commandements, and exhortations to duties, and say faith is onely commanded now.

THey refuse all Evangelicke holinesse, all Commandements, and Gospel-exhortations of holy walking, and make belee∣ving and faith the onely Evangelick Command. Vnbeliefe the only Evangelick sin; and acknowledge no righteousnesse of inhe∣rent sanctification, imputed righteousness must be all that the Go∣spel requireth, and to bring the Saints under a commandement of holy walking, so as they sinne, if they neglect so to walke in Christ, as they have learned him, is to them, to bring them back from under the sweet Sommer-Sunne-warmenesse of the Gospel, to the coole and darke night shaddowes of the Law, and to re-enter them in, and shut them up under the old pri∣son, as if they had come out from under the Law, upon baile and surety, to enter in the old Goale againe upon demand.

For, 1. M^r. Townea 1.504 tells us, that D. Tayler, and all ours, are strangers in the Scriptures (as if he, and his, were the one∣ly domesticks, and children of the Prophets and Apostles) who grant not, that to Faith there is no sinne, and hee that beleeves cannot sinne: and b 1.505 Eaton, that Free justification doth make us so perfectly holy, and righteous, from all spot of sinne in Gods sight, that he seeth no sinne in us; he meaneth, of perfe∣ction, both of persons, and workes, both imputed and inherent mortification: and saith, that the inherent mortification of Pro∣testants, c 1.506 by the Spirit of sanctification, was the foundation of Eremits, Monks, Anchorits, Nunneries, who shut themselves up within walles, to mortifie their sinnes out of Gods sight, by the Spirit; and call Sanctification d 1.507 the very heart of Popery,

and the essentiall forme of Anabaptisme.

2. So we have Antinomians affirming, that no Justified person sinneth before God, in Gods sight, really; or if they looke on things with the eyes of Faith, but onely they sinne imaginarily before men, in their conversation, and seemingly to the world, or in their owne carnall sense of unbeliefe, which is a blind e 1.508 Judge. For saith f 1.509 Saltmarsh, The Scripture cal∣leth us ungodly, and sinners; not that we are so, but seeme so, or not so in Gods account, but in the worlds. So as the justifi∣ed mans Adulteries, Murthers, are but seeming and fancied Adulteries, and painted sins in the eyes of the deluded world, and the Judge ought not to punish imaginary and fancied felo∣ny, or paricides; so his acts of sanctification, and holy wal∣king, that followes from justification, are meere fancies, and and holynesse onely before men; for they are no conditions, no waies at all to heaven; Yea, nor commanded so as the ju∣stified sinne, if they disobey such Gospel-commandements. For if we say we have sinne, and doe any thing contrary to Gos∣pel-precepts, which injoyne acts of Sanctification to the Ju∣stified, that sinne is no sinne, nor against the Law of God, or in the account of God, saith g 1.510 Eaton, h 1.511 Denne, and i 1.512 Salt∣marsh, but onely before men, in our conversation, or seeming∣ly, in our sense (saith Towne) and in the worlds account, as Saltmarsh speaketh.

3. M^r. Towne saith, to beleeve is to doe all duties; and he citeth k 1.513 Rollock on John, and Calvine; It is Townes aime, as it is the marrow of Antinomianisme, that there is no sinne condemned in the Gospel, but unbeliefe; so there is no com∣mand of holy walking, and sanctification in the Gospel, but onely Faith, therefore Saltmarsh l 1.514 saith, All these Scrip∣tures that set forth to us sanctification, and mortification, Christ is made to us sanctification, I live not, but Christ liveth in me. But yee are sanctified, but yee are justified; we are his workmanship, created unto good works; I can doe all things through Christ that strengthneth me, &c. All these Scriptures set forth Christ, the sanctification and the fulnesse of his, the All in All. Christ hath beleeved perfectly, hee hath repented perfectly, hee hath sorrowed for sinne perfectly, hee hath obeyed perfectly, hee hath mortified sinne perfectly: and all is ours, and wee are Christs, and Christ is Gods.

And so wee are to beleeve our repentance true in Christ, who hath repented for us, our Mortifying sinne true in him,* 1.515 through whom we are more then corquerours; our new obedi∣ence true in him, who hath obeyed for us, who is the ende of the Law to every one that beleeveth; our change of the whole man true in him, who is righeousnesse, and true holynesse; and thus without faith, it is unpossible to please God. And this is the divinity of m 1.516 Denne, That mortification, and vivification, are but the living by, or through faith, and beleeving in him that justifieth the sinner. And that learned Divine M^r Tho. Ga∣taker n 1.517 saith of one Heyden, a follower of Eaton, That in a Sermon on 1 Joh. 3.7. He that doth righteousnesse is righ∣teous, he expounded that place of our doing righteousnesse in Christ, who hath done righteousnesse for us; so hee expounded the doing of our heavenly Fathers will, o 1.518 the putting on of the New man, which is created in righteousnesse and p 1.519 holy∣nesse, abounding q 1.520 in the worke of the Lord, to be the belee∣ving of Christs imputed righteousnesse, to bee ours. So doe Saltmarsh, and his fellowes teach us to expound all the Gos∣pel-precepts, and exhortations, to holynesse; to walke in Christ, to be aboundant in the worke of the Lord, to walke in love, to love one another, to honour our father and our mo∣ther, to obey Magistrats, and Masters, to deale justly with servants, to abstaine from fleshly lusts, to mortifie our mem∣bers, not to defraud one another, not to lye, &c. to be nothing but, beleeve Christ hath done all these for us. So as the grace of God, and the Gospel, layeth on us no tye, or obligation in our persons, to deny our selves, to live holyly, justly, and so∣berly in this present world, to love one another, by vertue of a Commandement, for that is Legall, saith r 1.521 Saltmarsh, and Je∣wish; so as Christ Jesus is made the same very way, our im∣puted sanctification, as he is our imputed righteousnesse: and so personall holynesse should no more be added by any obli∣gation of command to Christ our sanctification, then to Christ our righteousnesse.

CHAP. L. How we are freed from the Law in regard of Sanctifica∣tion, as of Justification.

NOr doe wee deny, as a 1.522 Antinomians would charge us, But we are from under the Law, in regard of Sanctifica∣tion, as well as of Justification, thus farre; that the Apostle saith, As many as are Christs, b 1.523 are led by the Spirit of Christ, and so not under the Law; and c 1.524 if yee be led of the Spirit, yee are not under the Law. But this onely beareth so much, that our voluntary, free, sweet, and loving obedience, commeth not from the feare of cursings,* 1.525 Rom. 8.15. or the Spirit of bondage; but yet from the binding and obliging authority of the Law-giver, nor is this obliging rule, and government of the Law, contrary to the sweet cords of Gospel-love, by which the Spirit kindly draweth, and gently leadeth the Saints in the way of Sanctification, these two are made friends in Christ, and jarre not as contraries; which is the cardinall and first principle of grosse mistaking in the Antinomian, while hee grosely conceiveth, there is no awe of love in the Law, which commandeth all gracious acts of feare, though not from Law-principles; for the Law is terrible, and causeth Moses feare and d 1.526 quake, but it is because it acteth and breatheth out curses on Moses, as a sinner, and a broken man, to chase him in to his surety, and the sweet sanctuary of a terrified conscience; but the Law demandeth the same awe and feare of love, of sinne as sinne, and as done against a Father in a covenant of grace. It is true, when the man is once under sin, he cannot pay the debt of lovely awe, out of his owne un∣broken and sinnelesse nature.* 1.527 Yet the Law still craveth as the Law, and it craveth the same debt, if the broken man pay it out of money borrowed from his suretie, that is, from the sanctifying Spirit of Christ; the Law is the same craver, the summe is the same debt now payed in gold, though clipped, and wanting many graines, because of the sinnefulnesse of flesh, out of the Kings treasure; the ful∣nesse of Christ, and his Spirit of grace; the sinner is the same debter, that is obliged to the same creditor and Lawgiver, one∣ly the bond, and the tenor of it is changed; grace is in the bond,

and it is payed now not as Law-debt, this doe, and live, by Law-right, and a covenant of works, which pre-supposeth neither a bankrupt, nor a breach in the debter, nor an offence to the creditor, nor a surety or Mediator to bee baile for the broken man, but its payed with the same obligation, and Law-power, and commanding authority, but also now from a new princi∣pall, the summe is better money, and in one respect is choiser; it is the coyne of a new King, and stamped with a new Image of Gospel-grace; in another respect it is worse, because tain∣ted with sinne. Whereas obedience under the covenant of works, was to be perfect and sinnelesse, or not at all.

CHAP. LI. Antinomians ignorant of Jewish Law-service, and of Gospel-obedience.

ANtinomians speake evill of that they know not. Saltmarsh saith, * 1.528 All Gospel-ordinances are onely wayes and meanes for God, to reveale his love and grace by the Spirit of adopti∣on, not any wayes or meanes of ours, for getting some love from God, which Christ himselfe hath not gotten for us. So there is not now (saith he) Gospel-teaching and obeying, but men now runne in a Legall straine, and would worke God downe into his old and former way of revealing himselfe. as under the Law, when he seemed to be onely in the way to reconciliation and peace, rather then pacified, and thus in prayer and fasting, and other acts of obedience, they deale with God, as under the Old Testament, not considering the glorious love revealed in Christ crucified.

We cannot but complaine to God of these men, who slander our Doctrine, and cease not to pervert the right wayes of God. For if Saltmarsh meane, that we thinke by fasting, praying, and acts of Evangelick Sanctification,* 1.529 to buy the love of God to our selves, that is, the free favour and love of God, that is, onely grace objectively, in God, not in us; or yet grace inhe∣rent; We professe before the Lord, and his Angels, that that is an other Gospel, and though an Angel, and Paul teach it, let him be accursed. 2. Let him answer us, if any Protestant Divine, or if hee himselfe beleeveth his owne penne, doth any other but lye, when it scribles that the Law-straine

and Divinity of the Jewes vnder the Law, did worke God down to such an old way, as for fasting, and praying, and other acts of obedience, they got some love from God, which Christ him∣selfe had not gotten for them? Fasting and praying was never since God had a Church on earth, a hire, a bribe to free grace, n••ither Jew, nor Gentile could by doing; nay, not Adam be∣fore his fall, nor the Elect Angels, could ever buy, prize, or morgage the free love of God. 3. Wee conceive the love of God to bee the sole cause, fountaine, well-head and adae∣quate reason, why the Lord chuseth some to glory, rather then b 1.530 others, why the Lord sent his Sonne Christ to die, e∣ven because c 1.531 God extremely and freely loved the lost world; and therefore fasting, and praying, was never the cause of Gods chusing and electing love, either to Jew or Gentile, either un∣der the Old or New Testament; except they say, there was another way of election to glory in the Old Testament, and another way in the New; and that the love of God was at a dearer rate under the Old, nor New; it was then for hire, and for works, but wee had not in Esaiahs daies, wine and milke without money and price; the Market was dearer then, it is at a lower rate now. But I perceive, Antinomians mi∣serably mistaken,* 1.532 in confounding the error of the Jewes, and the state of the Jewish Church. Paul Rom. 4. saith right down, Abra∣ham and David payed not a farthing more for justification, and freely imputed righteousnesse, then we doe; and it was the error and sin of men, not the state of the Church in its non-age, under Tutors, nor the dispensation of God, that d 1.533 The Jews followed af∣ter the law of righteousnesse,* 1.534 but obtained not the Law of righ∣teousnsse. Wherefore? Because they sought it not by faith, but as it were by the works of the Law: for they stumbled at the stumbling stone. Yea, being ignorant (then it was their pride and error, not their state of non-age) of Gods righteousnesse, and going about to establish their owne e 1.535 righteousnesse, have not submitted themselves to the righteousnesse of God. It was never lawfull for the Jewes to dreame they could get, or earne Gods free love, and undeserved grace, by fasting and praying, and other acts of obedience; no more then it was lawfull for them to stumble at, and breake their necke upon Christ, the stone laid on Sion, it was never lawfull for them to goe about to establish their owne righteousnesse, and not to submit to the

righteousnesse of God; this was their sinne. But sure it was not their sinne to bee under Tutors, and the Pedagogie of the Law, for that was Gods holy and innocent dispensation, as the Scripture f 1.536 saith. And it was not any Legall justification by works; But it was, (1) in that they were kept 1. under shaddowes, elements of the world, Ceremonies represen∣ting forth Christ to come, and (2) God kept them under a greater terror, because of Law-transgressions; and (3) a spa∣rer measure and dyet of grace, then wee have. But 1. it was never lawfull for them or us to seeke justification by works, and by fasting and prayer. 2. The Lord cryed out against Merit, and placing all godlinesse in their new g 1.537 Moones, and in saying, We have fasted, and thou h 1.538 seest it not; So there was no Legall straine in getting the love of God by fasting, pray∣ing, &c. To the Jewes, more then to us. 3. It was never a Legall straine, nor a way approved of God under the Old Te∣stament, that they should serve God for hire, which the Devill acknowledgeth to be i 1.539 hypocrisie; and that they should k 1.540 pray, or rather howle, like hungry dogs, for corne and wine, or follow Christ▪ l 1.541 for loaves. 4. Nor was the obeying of God, for feare of the curses of the Law, and plagues, ra∣ther then out of love to God, as a Father, a way of the Old Testament-worship, approved of God, as Towne m 1.542 imagineth, it being a sinne; for their duty it was, to feare him as a Fa∣ther, no lesse then ours, to n 1.543 rejoyce in trembling, to feare his goodnesse, o 1.544 his mercy; p 1.545 to esteeme God rather then his gifts, their reward, their q 1.546 portion, their soules r 1.547 love; so were they to love and s 1.548 worship him as a Husband, to admire and praise him as God, and for his essentiall perfection, beauty, lovelinesse; and all mercenary love and service for feare of punishment, not out of love, and for hire and t 1.549 rewards, was damnable, then as now. Now what was Gods active dispensation in severe punishing of them, for an irreverent looke into the u 1.550 Arke, and his hiring them x 1.551 with a good and fertile land, and many y 1.552 temporall blessings to serve him, was another thing, and can never prove it was lawfull for them to serve God for hire, and in a mercenary way, and that it is a Legall and Old Testa∣ment

way of serving God, now under the New Testament to beleeve a 1.553 that godlinesse hath the promises of this life, and of that which is to come, and that now under the new Testa∣ment: yea, we may looke to the * 1.554 b 1.555 reward of life eternall, as a motive to blow wind in our sayles, in our journey to heaven, though not as the formall object of our desires, in serving God; for we are onely, and ever now and then, to serve God for himselfe, not for hire. 2. If wee speake comparatively, a created Crowne of incorruptible glory is to be laboured for, rather then trifles and feathers of corruptible clay, and that both to us, and to these under the Old Testament.

4. How Prayer revealeth the love of God, I know not, Saltmarsh, by the next may expound it. Christ saith, his Fa∣ther giver the Holy Ghost to those that pray and seek him, and c 1.556 he avengeth the bloud of his Saints, and d 1.557 he giveth whatever e 1.558 we aske the Father in his name. We pray, Lord increase our faith, is this nothing, but, Lord, reveale the Holy Ghost to us, which wee had before? And are these prayers, that God should give us no new thing, but reveale what we had before? So then we desire God would reveale the glory of his justice on the enemies of the Church, which he had wrought before, and reveale the gift of illumination, growth of Faith, victory against temptations, dayly bread, destruction of Satans king∣dome, the propagating of the Gospel, deliverance from warre, the pestilence, insight in the mystery of the Gospel, the Spirit of revelation, &c. All which things we had before, but prayer, hearing, preaching, Sacraments, reveale them onely. This is no Gospel-divinity.

5. Nor was God in a way of reconciliation and peace with the Jewes under the Old Testament, rather then pacified; ex∣cept Antinomians say, God saw sinne in Jaakob, under the old Testament, Numb. 23.21. He blotted not out their sinnes as a thicke cloud, Esai. 43.25. and cast not their iniquities in the depth of the Sea, Mich. 7.19, 20. Nor blessed them with par∣don, Psal. 32.1, 2. but kept an after reckoning of wrath, as a non-pardoning, as an unpacifyed God toward them, which belyeth the Holy Ghost, in the Old Testament, almost in eve∣ry page.

6. Nor is it true that Christ getteth us the love of God, he purchaseth to us all the fruites of Gods free love, such as Re∣demption,

pardon, imputed righteousnesse, effectuall calling, ju∣stification, repentance, faith, perseverance, glory. But we all main∣taine against Papists, that Christ given as Mediator, Christ dying for us, is the fruit of Gods free love, and of our election to grace and glory; but not the cause, or a meane getting to us Gods love. Learned Twist, and protestant Divines, (to whom Saltmarsh, though he undertakes to write of free grace, is but a yesterday novice) prove against Papists, Dominicans, Iesuits, that Christ Mediator his bloud is not the Meritorious cause, of the free and eternall love of God to man. 1. Because nothing in time is, or can be, the cause of that which is eternall; Christ is given in time, and dyeth in time, as our surety; he is an eter∣nall Mediator dying in Gods decree, but that cannot make him the cause begetting Gods love to us. 2. Gods free love and his grace is the cause, why hee giveth his Sonne to dye for us, Joh. 3.16. 1 Joh. 4.9. then Christ dying cannot bee the cause of Gods love. 3. The free love of God should not be free, if it had a meritorious cause.

CHAP. LII. That we are not freed from outward Ordinances, nor is it Legall to be under them, as Antinomians say.

ANtinomians pick a quarrell against the Law, and * 1.559 would have us freed from it, because it sanctifieth not, and can∣not give us grace to obey; but by this wee are not under the Gospel, because the Gospel of it selfe, or any word of grace without the Spirit cannot worke faith, or give grace or sancti∣fie. But I know Antinomians thinke that the Spirit freeth us from all outward ordinances, from any obligations, that an out∣ward command can lay on us, whether of Law, or Gospel. For Saltmarsh b 1.560 teacheth us, That the Spirit of Adoption worketh Legally, not freely; when wee doe things meerely as commanded from the power of an outward Commandement, or precept in the word, that brings forth but a Legall, or at best, but a mixt obedience, and service of something, a finer hypocrisie. But if hee meane, by a meere outward command, the letter onely pressing obedience, without the acting of the Spirit, or any influence of the life of Christ; this is a dead work, and cannot come at all meerely from the power of an outward

command; for the very outward command of the Gospel hold∣eth forth to the understanding, in the very Letter (which is a signification of Gods good and holy will) the authority of God, the love of Christ; as this, Peter, lovest thou mee, feed my Lambs: and none can out of the conscience of the maje∣stie, authority, and love of Christ, obey this command, without the influence of the Spirit of grace; so hee refuteth not us, for we teach no such thing.* 1.561 But Saltmarsh his meaning is, that the meere outward Letter of the sweetest Gospel-command or pro∣mise; such, as (He that beleeveth in the Sonne hath life, and shall never come to judgement,) (him that commeth, I will in no sort cast away, but will raise him up at the last day, &c.) layeth no obligation of obedience on us at all; but the Spirit a∣cting, and immediatly moving us effectually to obey, layeth on all the obligation, and all alongs. M. Towne c 1.562 proveth, wee are freed from the Law, with all its authority, offices, and ef∣fects, and are not under the Lawes rule to direct or teach; yea nor is it to give us, (saith d 1.563 Saltmarsh) So much as a heame of light; nor to command, bind, or oblige us, because the Law (saith e 1.564 Towne) hath not any sanctifying vertue and pow∣er to subdue sinne, but we are under grace, that is, the grace of the Gospel, which effectually subdueth sinne and sanctifi∣eth. And this is Townes Argument all alongs, f 1.565 the Law of works is a meere passive thing; and g 1.566 vrge the Law never so earnestly with all its motives and meanes, yee can never make me keepe it, ergo, wee are freed from the Law, and clearly h 1.567 then are wee under the commanding power of no outward ordinances, because they cannot effectually sanctifie and sub∣due sinne; not the preaching of the Gospel, nor the Law, nor praying, nor hearing, nor Sacraments; wee are under nothing but grace, and that onely actuall, such as is the effectuall and irresistible blowing of the Holy Ghost, for sure habituall grace in us cannot effectually worke for the subduing of sin. So say i 1.568 Libertines of New England, We are under no Gos∣pel-exhortations to beleeve; and none are to bee exhorted to beleeve, but such whom we know to be the elect of God, or to have his Spirit in them effectually. The reason is, outward exhortations oblige none, but the Elect, and not them all; whereas Christ commanded, to preach the Gospel to every k 1.569 creature, to all l 1.570 Nations. So say they, We are not to m 1.571 pray

against all sinne, because the old man must be in us so long as wee live; So said the Pelagians of old; and n 1.572 A man may not bee exhorted to any duty, because he hath no power to doe it. All tend to this, that to preach the Gospel to sinners, and for Saltmarsh to write a booke of free grace, is a Legall straine of teaching, and not becomming the glory of the New Testament, because grace goeth not ever along with teaching litterally.

2. We are not under the Gospel, or any Gospel-ordinances, because of our selves we have no power to obey them; this is to make us guilty of no sinne at all, because to sinne is to act against an obligation of a Law, and when grace acteth not on us, we faile against no obligation at all, because we can doe no otherwise.

3. This is deepe Pelagianisme, to say, wee cannot sinne; if we have not power to eschew sinne, and obey God, and to make our owne strength, or the strength of another with∣out us, the measure and binding rule of our obedience.

CHAP. LIII. Necessity of ordinances, and of written and preached Scripture to the most perfect.

FRom this it commeth, that Antinomians a 1.573 judge, there is no need that a soule once in Christ goe out for new and fresh supply of actuall grace, because it is acted by the Spirit inha∣bitating. And b 1.574 Saltmarsh, The more any motion or obedi∣ence is caused from things without, the more forced and unna∣turall is all such obedience, and the lesse from a spirituall power within. The beleever is (saith Towne) washed from all sinne, made perfectly, just, and holy, the friend and Sonne of God, the Spouse of Christ, the heire of all things, the conquerour of all his enemies, advanced to sit and remaine in the glory of heaven with Christ for ever and ever. — he is out of the power, kingdome, and limits of the Law; he is one Spirit with Christ, — hence is peace, securitie, consolation, joy, contentment, and happines of a Christian.

Hee is a compleat man (if wee beleeve Antinomians,) 1. The word preached, though it dwell within him, yet that it bee applyed by a Preacher from without is necessary, and that Peter writ, Stirre up, and put in remembrance the c 1.575 Saints

that Paul be comforted by d 1.576 Titus, and that Christ from with∣out, blow on, and act the soule to will, and e 1.577 to doe; and that Paul beseech Christ f 1.578 thrise, and have a new answer, my grace is sufficient for thee, is most needfull. 2. There shall be no ground of new emergent complaints to God. And 3. of praises to Christ, for particular victories over our lusts, and the g 1.579 world. 4. Nor any ground of spirituall submission and patience, while the Lord be pleased to deliver; And 5. of trusting in God, and exercising faith in him, who delivereth us h 1.580 from so great a pa••ticular death as came on Paul in Asia; and from heavinesse i 1.581 through manifold temptations, if need be, for the triall of our faith. Now if all were within us, and the o∣bedience more violent and Legall, lesse free and connaturall, because we must goe to helps without, faith needed not goe without doores, or without it selfe to Christ, and the in-dwel∣ling Spirit should be one for all meanes and ordinances, and new showres and bedewings, and fresh drops from Christ the honey-combe of heaven, should be uselesse, our stock with∣in should doe all, nor should we know what it is to walke or stand on our owne clay-legs. Its true, if externalls, and the Crosse, or the Letter of Law, or Gospel, onely move us to obe∣dience, and there be no internall principle of grace within us, then the obedience is but finer hypocrisie, and lesse free, and more violent, and as it were, forced. But Antinomians ima∣gine a beleever to bee so perfect, because pardoned, that the Spirit within him doth all, and needeth neither Ministers nor ordinances; because helps without are Legall, not Gospel-like.

CHAP. LIV. What peace we may fetch from gracious performances.

THe Spirit acteth Legally, say a 1.582 Antinomians, when men measure forgivenesse by their sinne and sanctification, and can beleeve no more then they have peace for, and that peace dependeth on some of their owne performances; in so doing (saith Towne) b 1.583 Legalists had rather gather peace and secu∣ritie from repentance and reformation of life, then from justifi∣cation, which is onely effectuall to make and cause true peace.

But our minde is this;

Asser. 1. We are not to measure forgivenesse so, by sinne and sanctification,* 1.584 as the measure of pounds and talent-weights of pardon should arise from the like weight of pounds and ta∣lents of sinne and sanctification; because great sinfulnesse and drames, and halfe ounces of sanctification, and love to Christ, may argue to the beleever the pardon of tenne thousand ta∣lents. Christ argued, the woman loveth much, ergo, many sins are c 1.585 forgiven her; we read not, that this was the womans owne Logicke. 2. We draw peace and pardon not from so many yards, or ells of obedience, as merchants measure cloth; the Spirits consequence is not from the quantity, but from the quallity of sanctification; sparkles of gold may prove there is a gold mine in that ground, and that in abundance; nor draw we the consequence from sinnes simply, but from sinnes hated, subdued, resisted.

Asser. 2. Peace with God,* 1.586 or the peace of faith is not every way the same, with peace with our selves, and of our owne spirituall sense and apprehension. Peace fundamentall, and with God, is solidly grounded on pardon; Being justified by faith d 1.587 we have peace with God; its often so with the Saints, that they have faith for pardon, and yet no feeling for peace.

Asser. 3. We may have peace with God, when wee have not peace with our selves: as the covenant stands sure between God and us, when we have great disquietnesse of minde, either through some hainous transgression, or present unbeliefe, and it is not fit wee should have peace with our selves, under some great sinne, it is but carnall security; if Peter after the deni∣all of Christ, be quiet in Spirit, and have deepe peace: the disquietnesse of unbeliefe, apprehending eternall wrath is sin∣full; but in regard of anxiety of godly sorrow, its kindly; there be stormes in winter, when there are causes of them, and faire Sommer-like weather is not so good for the season in Winter; because not so kindly and sutable to a right frame of na∣ture.

Asser. 4. Peace with our selves may arise from the works of saving grace, but neither assurance,* 1.588 nor peace can flow from naked acts of love, and sanctification, not quallified and gold∣ned with Christ, and his grace, as e 1.589 Towne falsely slandereth us; because such bastard works as are but white and comely sinnes; and being in men out of Christ, can but produce sandy

and rotten peace, but such acts of holynesse, as essentially flow from heightned principles of soule-saving grace, and are floured and crowned with Christs merits, may bee grounds of solid peace, though not causes, and though some of our drosse still accompany our best performances, yet may we difference in them Christs gold from our oare; his wine, from our dregs; this peace is a heart not smiting, but smiling, and saying. Our rejoycing is this, * 1.590 the testimony of our conscience, &c. and where there is joy, there is peace, * 1.591 both are fruits growing in the same soile: so speaketh the Church, * 1.592 with my soule I have desired thee in the night, — whence followeth, * 1.593 Lord, thou wilt ordaine peace for us. Why, For thou hast wrought all our workes in us.

But wee had not rather draw our peace from walking with, nor from beleeving in God thorow Christ: nor did wee ever meane that faith, farre lesse holy walking should bee the cause of that fundamentall peace, of peace betweene God and the sinner, as k 1.594 Towne supposeth, works are not fellow-mediators with Christ, works had no bloud to interpose, as Christ the peace-maker had, (for he is our peace;) works, faith, nor any thing in us, were not actors, nor commissioners in the treaty of pacification: and the truth is, the peace we have in our con∣science, and apprehension, even from faith is the result, the bloome that groweth on the stalke, the floure or rose of Jesse, rather then peace, and it hath the right hew and resplendencie of peace, because there is so much of Christ in either our faith or holy performances: the rosie, pleasant, and beautifull mor∣ning skie is not the Sunne, but the result and daughter of the Sunne, and the faire skie, together; and faith that acteth much upon the promises, as upon the report of credentiall let∣ters, doth, and must apprehend more pardon then peace can beare witnesse to; sinne hath a bloudy tongue, and cryeth fury and vengeance aloud, faith must lye on the attonement of the bloud of Jesus, which our sense cannot reach: Faith is a starre of a greater magnitude, and higher el••vation then our poore low-creeping feeling. So wee thinke we had more of Christ, and the acting of the Spirit at our first conversion, then long after, because when our spirituall apprehension is young and tender, the acts of apprehension are more wanton, and fiery; but when experience and growth of grace commeth, the moti∣ons

of sense are more stayed, and solid, and as spiritie and active and more, but to greene sense, little seemeth much. But that which Antinomians ayme at, is to blow away all peace that commeth from personall sanctification, because they are ene∣mies to personall mortification, and make this to be our peace of repenting, and mortifying sinne, abstaining from fleshly lu••••s; that Christ repented, mortified sinne and lusts on the Crosse for us; and we beleeve this, and there is an end. Hence they con∣demne a••l experience of the acting of God in, and on the soule, to comfort the l 1.595 soule, or helpe faith in times of desertion. For Saltmarsh, who in his cures of all our Legall and carnall agues, is silent of experience, and thinketh outward ordinances, and the promises written for our learning and comfort, because outward, and m 1.596 written, and vocall, to be old Testament, and Legall waies, though Peter call them, n 1.597 sincere milke, o 1.598 excee∣ding great and precious promises; and Paul, Thinke they were written p 1.599 for our learning, that we, through patience, and comfort of the Scriptures, might have hope; and Christ q 1.600 speak∣ing of his Commandements, which were written and spoken by him, and so outward, saith, that they were a badge visible to all the world, that they were his Disciples, If yee keep my Commandements, yee shall abide in my love, even as I have kept my Fathers Commandements, and abide in his love. And to r 1.601 Job, the words of the Lords mouth were more then his ne∣cessary food. And Christ giveth his judgement in a spirituall, not a Legall song of outward ordinances. * 1.602 Thy lips, O my Spouse, drop as the honey combe: honey and milke are under thy tongue. To David t 1.603 they were sweeter then the honey or honey combe, u 1.604 sweet to his tast, yea, above gold, x 1.605 or fine gold, as y 1.606 all riches, better z 1.607 then thousands of gold and silver, his a 1.608 heritage for ever. To Saltmarsh the Word is a dead out∣ward, legall thing; and all this to them must be spoken of the inward and spirituall word written in the heart, as Libertines taught; So Bulling. advers. Anabapti. It is true, it is for that soule-acting and Spirit-converting power so; but in the meane time, upon this ground, old Anabaptists rejected the Word, and the Ministery, and tooke th••m to 〈◊〉〈◊〉 Law written in the inward parts, and the annoin••ing that 〈◊〉〈◊〉 all things, abusing Jer. 31.••3. and 1 Joh. 2.27. So do•• Antinomians upon this ground, reject all experiences, contrary to the Scrip∣ture,

b 1.609 experience worketh hope; then it should cheere us in sad houres: thus the Church comforteth her selfe. c 1.610 I conside∣red the dayes of old, and called to remembrance my songs in the night. So d 1.611 David looketh back to this longing, to see (saith he) thy power and thy glory, so as I have seene thee in the Sanctuary. 2. Peter puts it on the Saints, e 1.612 If so be ye have tasted, that the Lord is gracious. 3. Its a sinnefull neglect to look to no experience. f 1.613 But none saith, where is God my ma∣ker, who giveth songs in the night? saith Elihu. 4. Anti∣nomians are angry at experiences;* 1.614 1. Because they teach, there is no difference g 1.615 betweene the graces of hypocrits, and belee∣vers in the kinds; and so no experiences betweene the one and the other can render any difference. 2. Experience is an out∣ward ordinance of gathering from such and such a dispensation of God, such a tryed conclusion. Now Saltmarsh thinketh all outward ordinances, as outward h 1.616 Legall things, and so it would appeare Christ in the New Testament-worship which is spiritu∣all, and in nothing Legall, hath appointed neither preaching, nor praying, nor hearing, nor Sacraments, nor Christian Assemblies, nor conferences, nor admonishing, exhorting one another, nor writing, for all these are outward things; and I grant, if Christ joyne not his influence of grace, neither is Pauls i 1.617 planting, nor Appollos his watering, any thing. Yet Apostles and Teach∣ers are not Legall ordinances. 3. Antinomians offend at all inherent grace and created quallifications in us, as evidences, or helps, to testifie wee are in Christ, k 1.618 for they are all deceiving differences, saith Crispe, and may be in hypocrits; and (say I) they can be no otherwise in hypocrites then deluding signes, then the voice and testimonie of the Spirit, for there is a thing like a voice in the Temporaries, and also a thing like faith, which is no faith. Now experiences remaine as inherent and habituall observations of the Spirits actings in the Soule.

CHAP. LV. How farre inherent qualifications, and actions of grace can prove we are in the state of grace.

ANtinomians make a hideous out-cry against signes and marks of our justification, because indeed they are enemies to sanctification.

For establishing soules (saith a 1.619 Saltmarsh) upon any works of their owne, as away, meane, or ground of assurance, as that upon such a measure of repentance, or obedience, they may be∣leeve by; I dare not deale in any such way of our owne righ∣teousnesse, because I find no infallible marke in any thing of our owne sanctification, save in a lower way of perswasion or mo∣tive. — I find none in the Old or New Testament, but have cause to suspect their owne righteousnesse, as David, Peter, Paul. So the Libertines of New England, b 1.620 Though a man can prove a gracious worke in himselfe, and Christ to bee the au∣thor of it, yet this is but a sand••e foundation. And c 1.621 it is a fun∣damentall and soule-damning error, to make sanctification an evidence of justification. And d 1.622 it were to light a candle to the Sunne: Yea, * 1.623 it darkeneth justification; the darker my san∣ctification is, the brighter is my justification. And * 1.624 I may know, I am Christs, not because I doe crucifie the lusts of the flesh, but because I doe not crucifie them, but beleeue in Christ that crucified them for me. So g 1.625 D. Crispe, * 1.626 Cornewell, i 1.627 Towne, teach; that love to the brethren, sincerity, &c. are marks, by which others may know us, rather then we our selves; So k 1.628 Saltmarsh followeth Crispe.

We never said, that a naturall mans devotion, or his ba∣stard prayers, or wild-fire of blind zeale, can argue the tran∣slation of the man from death to life, as l 1.629 Saltmarsh dream∣eth; or that wee labour to draw assurance of a good spiritu∣all estate from outward reformation; which saith m 1.630 Towne, Protestant Legalists labour for, when the heart is naught. Antinomians say, that all our evidences are dung. True, they are not evidences of Legall perfect righteousnesse, more they prove not.

Asser. 1. Love to the brethren, sincerity, and the like, that have not grace for their stocke,* 1.631 a right fountaine and principle, the Spirit for their Father, Christ for their Crowne, and gar∣land, are no evidences at all that wee are in Christ; for they rather darken, then render justification evident.

Could wee looke over our selfe, and abstract our thoughts from our selfe, as if we were nothing and dead, and behold the actings of grace, and Christs love-raptures, and the glancing of love on his members,* 1.632 as on bits, pieces, and little images of a super-excellent transcendently glorious Christ, and see these in the Spirit, the worker; then were surer infe∣rence to be made thus, then when we eye our selves. As be∣holding the excellencie of a Godhead in Sunne and Moone, when we looke above the shaddow-creature, and with sen∣ses abstracted, and the elevation of the Spirit, wee see these created excellencies in the deep and boundlesse Sea, which hath no shoares nor coasts, nor bottome, in a vast and great God, we are farther from Idolatry, then when wee pore on, and pine away in the minds restings in this side of an infinit Majestie; and so is it here.

If it be naturall Logick, and the light of our owne sparks that make the inference,* 1.633 I love the brethren, therefore I know I am translated from death to life; its but Moone-light of one halfe sleeping, that is suspected to bee day-light: but if naturall light, by the day-light of saving grace make the infe∣rence, it is sure arguing. As, n 1.634 And hereby doe we know, that we know him, if we keepe his Commandements, and we o 1.635 know that we have passed from death to life, because we love the bre∣thren. 2. All these are equivalent to the same. But p 1.636 if we walke in the light, as hee is light, wee have fellowship one with another; and the bloud of Jesus Christ his Sonne, clen∣seth us from all sinnes. And He that q 1.637 loveth his brother abi∣deth in the light, and there is none occasion of stumbling in him. And if yee know that he is righteous, yee know that e∣very one that doth righteousnesse, is borne of him. This is written for our own personall security and knowledge of our owne state, as all the Epistle aymeth at this, and not so much, as we may know one another; as is cleare, when John shew∣eth us the scope of his Epistle, is to give marks; and I no∣thing doubt, but the Holy Ghost aymeth at the discovery of a

dead faith, and to refute the Antinomians, as is cleare, r 1.638 These things have I written unto you that beleeve on the name of the Sonne of God, that yee may know that yee have eternall life, and that yee may beleeve on the name of the Sonne of God. So saith he, 3. Putting a difference s 1.639 betweene the children of the world, and the children of the devill; in this the chil∣dren of God are manifest, and the children of the devill, who∣soever doth not righteousnesse is not of God, neither hee that loveth not his brother. Then certainely some hath said in Johns daies, It is enough to salvation, if a man beleeve in Christ, he is obliged by no Law, nor Commandement that is outward and written, to doe righteousnesse. John saith, such a one is not borne of God. And t 1.640 My little children, let us not love in word, neither in tongue, but in deed and in truth; and hereby (by reall loving of the brethren) we know that we are of the truth, and shall assure our hearts before him. And u 1.641 What∣soever we aske, we receive of him, because we keepe his Com∣mandements, and doe the things that are pleasing in his sight. Now, sure this cannot make the keeping of his Commande∣ments, and our good works, fellow-Mediators with Christ. Then John must argue from the effect to the cause, and inti∣mate, that its false, that some may bee borne of God, who keepe not his Commandements; as Antinomians say. When one that walloweth in fleshly lusts, is to beleeve without more a∣doe in Christ, and he is a saved man. So saith John, x 1.642 Little children, let no man deceive you; he that doth righteousnesse, is righteous, as he is righteous; he that committeth sinne is of the Devill. Then some have deceived themselves and others, in saying, That doing of righteousnesse, was neither conditi∣on, nor way, nor meane to salvation, nor any infallible signe of a mans being in the state of grace; Now who saith all these this day, but the Antinomian?

Now if Antinomians, y 1.643 as they doe, say that a discourse by way of a practicall Syllogisme, or naturall Logick, can produce no Divine, but onely a humane Faith. And z 1.644 that all Lo∣gick is to be abeted; the carnall and corrupt discoursings by Logick, that exalt themselves against the knowledge of God, are to be abeted, but that the use of naturall reason not corrupt, should be disclaimed, is against the tenour of the Old and New Testament, in which there bee Lawes, Ordinances,

reasonings, practicall Syllogismes to beget faith, to cause us slee sinne,* 1.645 follow holynesse, which no man can say is a humane thing, except Antinomians following their old Masters, the Libertines, who said, to lay aside naturall reason, discoursing, to know neither good nor ill, was true mortification, and natu∣rall reasoning and knowledge of sinne, or righteousnesse, sense of ill doing, or feare of sinne, or judgement, are but the tastings of the old Adams forbidden fruit, as wee shall heare after∣ward.

Asser. 2. Yea, we may know our selves to bee in the state of grace, by holy walking, and acts of beleeving, and we may know our holy walking to be true, by other acts of holy wal∣king and beleeving; so John saith by the loving of the * 1.646 bre∣thren, we may know we are in Christ, and so that wee be∣leeve and love God; and againe, reciprocally, b 1.647 By this wee know that we love the children of God, when we love God, and keep his Commandements, for this is the love of God, that we keep his Commandements. Then the loving of God, that may argue, that wee beleeve, may also evidence our Justification; and all dependeth on this, as the Spirit joyneth the light and evidence of grace, to cause us know our loving of God, and translation into Christ, by our loving of the children of God; and againe, our loving of the Children of God, by our loving of God, 1 Joh. 3.14. 1 Joh. 5.2.

Asser. 3. One and the same cloud that is the cause of our doubting, whether we beleeve or no, is not the cause of our doubting, whether wee love the brethren or no, and so they must furnish different evidences: from a misty twylight, or evening of desertion from some apprehension of the sinnes of youth: often our faith is clowded, that Job, David, Heman, Jonah, say they are cast off of God, yet at the same season, Psalm. 42. Davids heart was toward the Saints, with whom he went to the house of God. 2. Many we see dying, who doubted for a time, if ever they beleeved, or were in Christ, and yet were convinced that they loved the Saints; but because they loved the Saints, they could not make an actu∣all inference, ergo, they were translated from death to life, because that actuall inference requireth the actuall blowing of the Holy Ghost; a Saint in naturall Logick, may be forced to yeeld an antecedent, and the necessary consequence, because both must

be the cleere Word of God, as 1 Joh. 3.14. I yeeld, I love the Brethren; and ergo, I am translated from death to life. But because hee seeth both the truth of the Antecedent and Consequence, by the sparks of a meere naturall light, he may be farre enough from faith, and a supernaturall evidence of the Spirit, to make him to beleeve it for his owne inward peace, comfort, and quieting of his soule; and this deceiveth Anti∣nomians, that they thinke the knowing of their spirituall con∣dition, by marks, being convincing and strong in a naturall way, is presently the supernaturall evidence of the Spirit, which it is not: and 2. they inferre, that it is to trust in their owne righteousnesse, and stand on their owne legges, if men come by assurance of a spirituall interest in Christ, by their own in∣herent righteousnesse, and then must they be justified (saith Corn∣well) c 1.648 by works. Yea, 3. the d 1.649 New England Libertines say, A man cannot evidence his justification by his sanctifica∣tion, but he must needs build upon his sanctification, and trust to it. And M. e 1.650 Towne saith, The Saints are to forget, and ne∣ver remember their own holy walking. So say they, f 1.651 That true poverty of Spirit, doth kill and take away the sight of grace. But all the three consequences are false; for a naturall evidence of my being in Christ, cannot quiet my soule with the assurance of peace; and for the other two, wee are to forget our holy walking: yea, and as Towne saith, to judge it losse and dung, in the matter of our righteousnesse before God, and thus to forget it so, as we trust not in it, is poverty of Spirit; but simply to forget all our love to the Saints, so as wee doe not remember it for the strengthening of assurance; and our com∣fort is contrary to the whole Epistles of John, and a begging of the question. For sure it is damnable pride to trust in our own righteousnesse, in that regard Paul may say, I know nothing by my selfe, yet am I not thereby justified. And so also we are to cast all behind us, as losse and dung; but it is utterly un∣lawfull, and contrary to spirituall poverty, to make no use at all, wholly to forget, and not to strengthen our faith, and our assurance and comfort, in any holy walking at all. For, Eze∣chiah dying, comforteth himselfe in this. g 1.652 Remember now, O Lord, how I have walked before thee in truth, and with a per∣fect heart, and have done that which is good in thy sight. And David, h 1.653 I have kept the waies of the Lord, and have not

wickedly departed from my God, all his judgements were before me. And Job, i 1.654 My foot hath held his steps, his way have I kept, and not declined, neither have I gone back from the Com∣mandement of his lips, I have esteemed the words of his mouth more then my necessary food. And Jeremiah, k 1.655 Thy words were sound, and I did eat them, &c. And the Church, l 1.656 I am come∣ly. m 1.657 In my bed by night I sought him whom my soule loveth, &c. n 1.658 My heart waked. o 1.659 In the way of thy judge∣ments, Lord, we have waited for thee, the desire of our soule is to thy p 1.660 name, &c, Nor can a Legall Pedagogie be objected; for spirituall poverty q 1.661 was injoyned, confidence in our own righteousnesse condemned in * 1.662 the Old Testament, as well as in the new; and Paul hath the same in the New Testa∣ment.

Asser. 4. What ever objections, Crisp, Saltmarsh, Towne, and others, have to prove, that all the marks of sincerity, love, universal obedience, agree to hypocrites, and so can be no certain evidences of our faith, and assured interest in Christ; are 1. such as Papists bring to prove, None can have undoubted assurance they are in the state of grace. 2. The arguments that prove these marks may be counterfeit, because they may be such in hypocrits. We conclude also, that the Faith of the Saints, and their bro••d Seale, and immediate Testimony of the Spirit, may be in hypocrits? A white Devill, and a noone-day Angel, may interpose himselfe in a bastard voice, coun∣terfeiting the tongue of the immediate speaking-Spirits, and the faith of the Elect; and there can be nothing that Saints can rejoyce in, no worke of grace in themselves, by the in-dwelling Spirit, and Christ may as well dwell in the heart of an hypo∣crite by faith, as of a Saint, contrary to Eph. 3.17. Hypo∣crites may be filled with all the fulnesse of s 1.663 God, as the Saints, and have the seed of God remaining in them. The annointing abiding in them, which teacheth them all things, and need not any to teach them. t 1.664 And the Holy Spirit in them, and abiding with them. u 1.665 The Father and the Sonne making their abode with them. x 1.666 A new heart in the midst of them, and the stony heart removed. y 1.667 A circumcised heart, z 1.668 the law in their inward parts. All these are as doubtfull and litigious eviden∣dences of interest in Christ, and the counterfeits of these in hy∣pocrits; as universall obedience, sinceritie, love to the brethren,

and any inherent qualifications that are in beleevers; for saith a 1.669 Crispe, All these may be in hypocrits. But its true, there is not a living man, or beast, or bird in nature, but a painter can counterfeit the like by Art; nor a rose, or flower in the garden, but there a is wild flower and rose in the mountaines like it. The Devill is an exact painter, But this wil not prove, but that he that hath a new heart, and the annointing dwelling in him, and inhe∣rent quallifications of the Spirit of Christ, knoweth with a full perswasion, that these are not counterfeits, or such as may be in hypocrits; nor doth it follow, as Papists and Antino∣mians argue, a mad man, or a sleeping man, knoweth not that he is mad or sleeping; (for madnesse and sleepe remove all re∣flect acts of knowledge) that therefore a sober man, and a waking man knoweth not that he is sober. Paul was not in a golden transe, nor in a pleasant night-dreame, when he said, b 1.670 For this is our rejoycing, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdome, but by the grace of God, we had our conversation in the world, and more aboundantly to you-wards. Nor doe the Saints speake to God wild-fire, and windmills in the skies, when they say, Lord, the desire of our soule is toward thy name, Lord, * 1.671 our heart is not turned backe d 1.672 neither have our steps declined from thy way, &c. They knew and were perswaded of a saving worke of grace inherent in them; and we doubt not, but the Prophets (to speake of a case of another nature) knew that God spoke to them, when Jeremiah, upon life and death said, e 1.673 of a truth, the Lord hath sent me to speake all these words in your eares. And Amos f 1.674 The Lord hath spoken, who cannot but Prophecie! And Abraham did not upon conjectures, but upon Faith know, God had commanded him to sacrifice his g 1.675 son. Now God speaketh to his Saints by his works of h 1.676 grace, no lesse then by his word of the Gospel. Augustine i 1.677 said, By a certaine heavenly tast, hee knew a difference betweene the Lord revealing himselfe to him, and his owne soule dreaming.

But say Antinomians, When we teach, that all our assurance commeth from faith, and the testimony of Christ, and his owne Spirit speaking to us, wee led men to borrow light from the Sunne, which can abundantly inlighten them, when yee send them to their own good works to borrow their assurance of faith, and their interest of Christ, yee desire them to fetch light from

a candle shining at noone day, and yee cause them rest on a fal∣lible guide, which may deceive them, and at best, breed a pro∣bable and conjecturall assurance onely, not an infallible and un∣deniable confidence, such as Christ rested on, by faith, breadeth.

Answ. 1. But the question is as great a doubt to a weake one, if he receive Christ, and his immediate noone-day irradi∣ation and light, for the weake beleevers act of knowing his full interest in Christ, from either the immediate light that com∣meth from Christ, or the immediate voice and testimony of the Spirit, especially separated from the Word, as Antinomians fan∣cie, is in him a created act, and an inherent quallification, and if inherent qualification furnish no infallible evidence to ascer∣taine me of my interest in Christ, how shall I know, it is Christ I rest on, or his Sunne-shine light, and the immediate irradiation of the Spirit, speaking to my Spirit, more then I know it is Christs spirit assuring me, I am translated from death to life, because I love the brethren? Antinomians say, the Sun cannot deceive when it gives light, a candle beside the Sunne may deceive. But say I, a noone-day Devill may interpose, and speake, and irradiate as the Sunne, and it is but a counterfeit Sunne, and what know yee, that your act of knowing this to be the true Sunne, seeing it is but an inherent act of grace in you, is a perfect mettall, and a true Sunne? And that it is Christ that shineth and speaketh to Mary Magdelen, not the Gar∣dener; more when hee immediatly speaketh and shineth on your soule, then when hee speaketh and shineth thorow such a medium, as the love of the brethren; for the same Spi∣rit that inlighteneth you in the assurance of your translation into Christ, and your interest in him, upon this objective light, be∣cause yee love the brethren, is he who shineth on you in his im∣mediate noone-shine-irradiation; is not the Spirits teaching as sure by one beame of teaching the light of his utterings of grace in us, as in his other immediate conveiance of light, when the Scripture saith, it is the same Spirit, that maketh us know the things that are freely or graciously given us of God, 1 Cor. 2.12. and beareth immediate witnesse that we are sonnes, what ever be the meanes, as Abraham was to beleeve hee was to kill his Sonne, if God should command him, by a Prophet immediatly inspired; suppose such a one as Moses, to have

beene sent with the Mandat, no lesse then when God spoke immediatly himselfe, and might not Abraham have beene de∣luded in thinking God, was not the true God, that immediatly said, Abraham, take now thy Sonne, thy onely Sonne, and offer him to me, as hee might have doubted if a Moses (say hee had then lived) sent with the same message, was a true and and immediately inspired Prophet, and not a counterfeit, who ranne and the Lord sent him not? When Antinomians loose this knot, they answer themselves.

Asser. 5. First, the truth of what the Spirit speaketh,* 1.678 de∣pendeth not on the Word, but the credence and faith that I owe to the Spirit, dependeth on the Word,* 1.679 because I know the Spirit by the Word, as I know the substance of the body of the Sunne by the light, but I know not the Word by the Spi••it, as I know not the light by the sub∣stance of the body of the Sunne; yea now, when God hath put his last seale to the Canon of Scripture; the word of Prophecie is surer to us then the Fathers voice from hea∣ven, 2 Pet. 1. and wee may know the Spirit that biddeth John Becold, kill so many innocent beleevers, and that saith the man walking in darkenesse, and a Pharesee obstinatly going on in killing Christ, and his members, and regarding iniquity in his heart, as he is such, is reconciled to God, and justified, and Christ by faith lodgeth in the same heart, with loved and de∣lighted in iniquity, can be no true spirit. The Spirit of Christ as he cannot bely his owne Word, so will hee not take it ill▪ to be tryed by his owne hand-writing, and seale, and his own works.

Secondly, it is needlesse to make comparisons between assu∣rance resulting from inherent graces, and the immediate voice and speaking of the Spirit; as if the former were our owne spirits reasoning, the latter onely the testimony of the Spirit, for we judge both to bee the testimony of the Holy Ghost; as it is the same love sealed to the Spouse from the Bride∣gromes owne word, and seale, and hand-writing, and con∣firmed to her by his Bracelets, Rings, Jewels, and love-tokens that he sendeth to her, nor are there for that two loves, two love-tokens, two Bridegromes. For say that the love-tokens are true, not counterfeit, and that they carry with them the warme and lovely characters, and undenyable expressions of

the true Bridegromes soule-love, and that they came not from a stranger▪ as Antinomians say, they may be bastard and fained love-tokens, and come from another lover then Christ; Yet the Lord Jesus manifesteth himselfe, and gives evidences of his love by them, no lesse then by the Spirits immediate testi∣mony.

But we thinke, and can prove the Saints passing, even in their speaches, prayers, and confession to God, their judge∣ment of themselves, and of their owne sincere walking, as is cleare, Cant. 5.1. Cant. 3, 1, 2, 3. Cant. 1.5, 8. Isai. 26.8, 9. Job 23.11, 12. chap. 31.1, 2 3, 4, &c. Psal. 18.21, 22, 23, (so Ezechiah holdeth forth his holy walking before God, Esai. 38.3. and Jeremiah, cap. 15.16, 17. and Paul, 2 Tim. 4.7.8. 2 Cor. 1.12.) doe certainely know the graces of God in themselves, to come from no other principle then the Holy Ghost; and that none can doe these works in them, but Ch••ist, and the inference made from them, are the reasonings of the Holy Ghost, and the result is an infallibly assurance. Antino∣mians thinke both they may be counterfeit works, and the rea∣soning and inference from thence to be a worke of our owne Spirit onely. We say of the Spirit of grace joyning with our Spirit, as is cleare, 1 Cor. 2.12. (3.) The inference (say they) breeds no certaine and infallible assurance, but probable onely, and conjecturall evidence. (4) If these works were not done in faith, and known by us to be so done; I should grant they could give but an uncertaine and controverted evidence; An∣tinomians say, wee separate them from faith and saving grace, and that thus separated, they beare testimony, that wee are in Christ, which is a calumny of theirs, not our Doctrine.

Asser. 6, The assurance of our spirituall acts resulting from our Christian walking,* 1.680 is a mediate assurance collected by in∣ference, not immediate, as when we see the Sunne. 2. It is called knowledge and assurance in the Word, 1 Joh. 2.3. 1 Joh. 3.14. vers. 18.19. but it is not properly Faith, but sense; therefore we doe not build assurance of justifying faith on works of grace. Antinomians say, that we make our works the pillars and causes of our Faith. But the promise▪ the suffi∣ciency of Christ, the free grace of God to us, are the onely pillars of our faith, and our works of grace are the ropes by which the ship and passengers are drawne to the rock that is

higher then themselves, but they are not the rocke; they are not the formall objective Sunne-light, by which we passe our judgement and determination of Christ the Mediator, his sweetnesse and power to save, nor the causes of the soules re∣sting on the bloud of attonement▪ as Sunne-light is the for∣mall reason and medium without, of our judging of colours and their beauty. They are onely land-marks, by which we may the better judge of our state, and not the shoare; the land-marke onely sheweth how neere wee are to shoare; by them we know, that we know and beleeve in Christ. Finally, they are rather negatives against unbeliefe, then positive eviden∣ces of faith, and serve for incouragements that we cast not away our confidence. For if I doubt of my state, whether I be tran∣slated, and in Christ, or no, I cannot but doubt of my actions, if I doubt if the tree be a naturall Olive, I cannot but thinke the fruit must be but wild Olives; and when we shall be unclothed with our darkenesse of body, we shall not need such crutches to walke by Faith, for sight shall leade us.

CHAP. LVI. How duties and delight in them, take us not off Christ.

HEnce Antinomians, when they say, we must not so much as see our a 1.681 good works, for not to see them is b 1.682 spirituall poverty, and we cannot see them, but we must trust c 1.683 in them, and build on them. And therefore best remove such chalke stones, and rotten foundations, as holy walking, and live loosely, that wee sowing sinne, may reap pardoning grace; So they say, d 1.684 I know I am Christs, because I doe not crucifie the lusts, but beleeve that Christ hath crucified them for mee. And our sanctification, e 1.685 when darke and lesse maketh justifica∣tion brighter. And f 1.686 frequencie and length of holy duties, are signes of one under a covenant of works, and so under the curse of Law. And g 1.687 to take delight in the holy ser∣vice of God, is to goe a whoring from God. And h 1.688 the Spi∣rit acts most in the Saints, when they endeavour least. All these say, to be rich in works of sanctification is to be poore in grace. 2. To doe and act nothing, and so sinnefully to omit the duties that the grace of God calleth for. Tit. 2.11. is the way

to have the Spirit acting graciously; then sinne that grace may abound, be sicke, and exceeding sicke, that Christ may bestow on you much Gospel-physicke; To be aboundant in the worke of the Lord, to delight in the Law of the Lord in the inner man, to labour more aboundantly then they all, to bee rich in good works, are nothing else but to goe a whoring from God. So i 1.689 Saltmarsh expoundeth these words, I can do all things through Christ which strengtheneth me. Such were yee, but yee are justified, but yee are sanctified, &c. That Christ beleeved, repented, sorrowed for sinne, mortified sinne perfectly for me, and this (saith hee) is sanctification, and the fulnesse of his, the All in All. Then to doe nothing my selfe, but sinneful∣ly to omit all duties, and let Christ doe all, is full sanctifica∣tion; and the lesse yee doe, the more Christ doth for you.

Object. 1. Christ saith not, Peter be encouraged to beleeve, because thou art an holy, obedient, loving Apostle. But I have prayed that thy faith faile not, Saltmarsh, Free grace, pag. 32.33.

Answ. In that place he doth not shew Peter how he should know by such and such signes, that hee beleeved; but for Peters comfort and faith, he sheweth him the true cause, why he should not fall away, to wit, because his Advocate intercee∣deth for him.

Object. 2. Christ saith not to his Apostles, O my Disci∣ples, though I be from you, yet yee have been thus and thus humble, penitent, obedient, and let this be your ground and as∣surance when I am gone, but hee layes in promises, yee be∣leeve in God, beleeve also in me, I will send the Comforter Saltmarsh, pag, 33.

Answ. We make no qualifications, object, or ground, or cause of faith, but onely signes to know wee have faith, therefore might Christ haue said, ye shall know yee love me, and beleeve,* 1.690 because you love those begotten of me.

1. But we thinke, though naturall sweating at duties, set∣teth not the Spirit on edge to worke graciously; yet to worke by the grace of God, increaseth both talents and grace.

2. Nor the frequent actings of grace, nor the simply look∣ing on them especially under sad houres, to wine to our feet againe are ill, but the abuses to bee avoided. As 1. the comparative poring, and the more frequent living on the com∣forts

of our owne gracious actings, more then on Christ himselfe and his death, is as if I would live to much on a sight of a new created birth in my selfe, and the Image of the second Adam, when I have Christ himselfe to live on. 2. Excessive out-running, and over-banke-flowings of wondring at what is done in our selves, by the grace of Christ, cannot want a great deale of mixture of our selfe; for we are not so found on act∣tings of grace in others, and that is a token there is a selfe-reflection in the worke, and that I sit downe, and write of my selfe a hundred in stead of fifty. 3. All comparative over-loving of created comforts must take the heart, in so farre off Christ. 4. We should wonder more at the depth and height of free grace in the Creator, and in Christ the well-head, then in our selves, for the beauty of grace, and gracious actings are in Christ, pure, spirituall, cleane abstracted; In us, in whom there dwel∣leth a Law in the members, it is muddie, clayie, in dregs, and concretion, abstracta sunt puriora concretis. 5. What we over-behold, that we over love; what we over-love, in that wee over-confide; the affections both in their flowings, and their over-banke-flowings are linked together: so we see not that actings of grace are made secret substituted Mediators with Christ; but these flow from the corruption of our na∣ture, not from the straine of our Doctrine in these points.

CHAP. LVII. Of the liberty which Christ hath purchased to us by his death.

ANtinomians a 1.691 generally contend for a Christian liberty wherewith Christ hath made us free, and we contend for the same, but the question is, wherein the liberty consisteth, it concerneth us much, that we take not licence for liberty. We thinke, 1. We are freed by Christ, from not onely b 1.692 the Ce∣remoniall Law, so as Christ profiteth us nothing, if we come under that c 1.693 yoake againe, but also from all Commandements of men; for all these Ceremonies being now not comman∣ded, but forbidden of God, become the Commandements of d 1.694 men, from which both Jewes and Gentiles were freed in Christ. 2. We are freed and redeemed, e 1.695 from the Morall

Law as cursing, f 1.696 and condemning, by g 1.697 the Son of God who makes us free indeed. 3. We are redeemed from the dominion of h 1.698 sin, by the Spirit of i 1.699 grace, for where this Spirit is, there is liberty; and Christ k 1.700 freeth us from this service of sin, in re∣gard that the Law is a Lord by irritating our l 1.701 corruption more and more (though this be accidentall to the Spirituall Law) m 1.702 that bringeth forth in us n 1.703 sonnes and children to death; and o 1.704 over-aweth, and compelleth us to keep the Law, as a manifestation of wrath; whereas the Spirit of the Lord is a free, sweet, lovely-constrayning-Spirit in the Gospel-working, p 1.705 in a farre other way, obedience to the Law, then the Law-spirit of bon∣dage doth. And upon these are we 4. freed from a necessity of being justified by the q 1.706 Law, or the works thereof. 5. From all conquering Law-power of all * 1.707 enemies. But we are not delivered and freed from the commanding, directing, obliging and binding power of the Law, as a binding rule of life; so as beleevers once being beleevers sinne not, because they are under no Law, farre lesse is it such a freedome, as is that which is from the yoake of the Ceremoniall Law, as s 1.708 Towne saith. But if we be free from the Law, with this kind of freedome, which is licence, it is free to us to sinne, whereas the end of our Redemption is to change the yoake of a condemning and cursing Law, in a sweet easie yoak of t 1.709 Christ, to serve God u 1.710 in holynesse and righteousnesse (the compend of the two Tables of the Law) to deny ungodlinesse and worldly lusts. 2. The Word of God calleth freedome from doing Gods will, a not using x 1.711 our liberty in Christ, as an occasion to the flesh; and commandeth doing and fulfilling of the Law, in loving our neighbour as our selfe. 3. The service of sinne is the greatest bondage that is, and the sinner is overcome by this Tyrant; now y 1.712 the Sonne of God hath freed us from this bon∣dage. Whosoever committeth sin, is the servant of sin; if the Son make you free, then are ye free indeed. And to serve God is a free mans life, as David saith, z 1.713 I will walk at liberty, for I seek thy precepts; and Christ hath loved us, and washed us in his bloud, a 1.714 and made us Kings and Priests unto God. Now Kings are, of all men, the freest on earth: but Kings and Priests to God, are Lords over their owne lusts, which is more then to take a walled City, and are to offer themselves, and their bo∣dies, as b 1.715 a holy, living, and acceptable sacrifice, which is their

reasonable service. 4. And the whole Gospel urgeth the same; for it subjecteth us to Gods externall Commandement, of honouring father and mother, c 1.716 of having our conversation ho∣nest amongst the Gentiles, d 1.717 in abstaining from fleshly lusts; of walking in Christ, as we have received e 1.718 him, and f 1.719 it is the Commandement that the Apostle gave by the Lord Jesus, which is our sanctification, and that we should abstain from fornication; and the whole doctrine of the Apostles, that we be holy, as he is g 1.720 holy; nor doth the Law cease to be the Law to h 1.721 belee∣vers; as Towne saith, Because it neither can, nor actually doth condemne and curse these i 1.722 that are in Christ, and consequent∣ly it cannot oblige them as a commanding rule, for you can∣not separate the condemning power of the Law (saith k 1.723 he) from the commanding power of it. If the Law cannot condemn, it loseth the being of the Law, and Luther saith, it is no more Law, Lex non damnans, non est Lex; not one jot or title of the Law l 1.724 can perish. But the truth is, the Law as it is an in∣strument of the covenant of works,* 1.725 and justifieth or condem∣neth, ceaseth to be the Law to the beleever, as Luther saith, it ceaseth to be the Law of life and righteousnesse, and the way to heaven, according to the tenour of the first covenant, which is, He that doth these things, abiding in all things written in the Law, in thought, word, and deed, perfectly, without the least breach, in one Iota, by his own strength, he shall live, that is, he shall be justified, and obtaine eternall life, by the Law, without a Mediator, and shall be saved, but not be in Christs debt, nor obliged in one graine, to the grace of the Gospel. But where liveth (I pray you) this good man? Nei∣ther in heaven, nor earth, except the man Jesus Christ. So the Law is not such a Law as can save, to any man now under sin: so Luther saith right, but it was never Luthers mind, that the Law simpliciter, ceaseth to be the Law commanding, and obliging to holy walking. So it is a sophisme a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad dictum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it justifieth and saveth Legally, is no damning Law, and loseth its being, as it is a covenant of works to all beleevers. True; ergo, it is in no sort a Law to them, it followeth not, such a just Judge and King condemneth not this guilty man, be∣cause his Sonne, the Prince and heire suffered for him; ergo, he is not a Law-judge, condemning the poore guilty man, true, but ergo, he is not King and Judge to command this man to be

obedient to all his good Lawes, and ergo, this pardoned man, is in all other things, and good Lawes, loosed from this oath of allegeance and the band of loyalty, and hee is no more the the Kings subject; so as if the man now break the Kings Lawes, and he doth not sin against the King, as Law-giver, or his Lawes: surely it cannot follow, that the Law bee urged in tenour of a meere covenant of works; yea, or as hedged with ceremoniall and bloudy sacrifices, that are Heraulds of our guiltinesse and hand∣writings of condemnation, is accidentall to the Law, not es∣sentiall, though the Law have its denomination from this sad office, Rom. 7. Rom. 8. Yee are dead to the Law, yee are not un∣der the Law; so that under the Gospel the Law is substantially and formally the same, saith Luther, as death is essentially the same, before the fall under Moses, and under Christ, Luth. tom. 1. fol. 56. Relativè non formaliter aut substantialiter, est peccatum sublatum, Lex abolita, mors distructa, then the Law in its essence and obliging power is eternall, never abolished.

But Antinomians will have the Gospel-grace to loose a man from all commanding Lawes, because he is pardoned, and be∣cause he getteth a pardon for Adultery, and murther, and such like, they conceive this pardon giveth a dispensation, that though he commit Adultery and Murther, being once a pardoned David, he sinneth now against no Law; henee beleeve and be pardoned (saith the Antinomian) and sinne if you can. The most ingeni∣ous Antinomian I know, is M. Randall, who as M. Gataker saith, Preached, that its as possible for Christ himselfe to sin, as for a child of God to sinne.* 1.726 And M. Simson, That if a man know himselfe, by the Spirit, to be in the state of grace, though he be drunk, or commit murther, God seeth no sinne in him — And when Abraham denied his wife, and lyed, even then, truly, all his thoughts, words, and deeds, were perfectly holy, and righ∣teous from all spot of sinne in the sight of God. And Randall, Its blasphemy for a child of God to crave pardon for sinne. And it cannot bee avoided, the Adultery of a beleever is but seeming Adultery, and he is an Adulterer and a sinner, so (saith n 1.727 Saltmarsh) to the eyes of the world, and else-where to sense and feeling, not truely and before God, or in his account; for to Faith (saith * 1.728 Towne) there is no sinne, And even that same Text, That not a tittle of the Law can perish, proveth the same;

for Matth. 5.19. Whosoever (beleever, or unbeleever) shall breake one of these least Commandements,* 1.729 and shall teach men so, (as Antinomians doe) shall bee called the least in the king∣dome of heaven; and whosoever shall doe, and teach the same, shall be called great in the kingdome of heaven. Now, 1. that Christ speaketh of the Law there, as ordinarily, it was ta∣ken for a binding and obliging rule is cleare, vers. 17, Think not I am come to destroy the Law and the Prophets; for hee speaks of that, which he came to fulfill; but hee came to ful∣fill the Law by doing and suffering. 2. That which may be broken in a sinnefull way, is a binding and obliging rule; but the Law Christ speaketh of there, may be broken; for hee saith, Whosoever therefore shall breake, &c. (2.) That he in∣tendeth that the Law stand as a rule binding to personall obedi∣ence, and not to imputative obedience, onely in the Mediator is cleare. For 1. he saith, Whosoever shall breake the least of these, it must bee understood of personall breaking not imputa∣tive; for hee that breaketh the Law in Christ, his breach be∣ing imputed to Christ, shall not be the least man, but a chiefe man in the kingdome of heaven, even a heire of heaven. 2. If the binding and obliging Law bee not understood, Christ came, in the Antinomian sense, to free beleevers both from the cursing, and obliging, and commanding Law. Now sure Christ came to destroy the Law, as it curseth and condem∣neth beleevers, for he exhausted the curse, and dyed the cur∣sed death for us, but he came not to take away the binding pow∣er, because he both threatneth the breaker, and the Antinomian teacher of breaches, with being the least of the kingdome of heaven, that is, with being excluded out of heaven, by a mei∣osis, for it is opposed, to be great in the Kingdome, and also he promiseth a reward to the doer, he shall bee great in the kingdome. Now that Law which is hedged with threatning, and reward is a binding Law. 2. The beleever can neither breake the Law in order to punishment, nor keepe and doe the Law in order to reward, by the Antinomian way, because they are freed from all binding and obliging Law (say the Antinomians) as well as from all cursing and condemning Law: so Christ could doe no more, if he intended to come in the flesh, to destroy the Law, then if he should take away the whole, nature and being of the Law; for he removeth (say the Anti∣nomians)

all the binding and commanding, all the threatning and minatory power, and the rewarding and promissory pow∣er of the Law from beleevers. What then leaveth hee of the Law to any man who beleeveth? Just nothi••g. Antinomi∣ans say; Christ came to fulfill the Law by doing and suffering, and so came not to destroy it.

An••w. That cannot be his meaning here; for the Argu∣ment of our Saviour should so conclude nothing; and it is this, If whosoever breaketh the least Commandement of the Law, and teacheth others, to doe so, bee debarred out of heaven, and who so doth, and teacheth men to doe the Law, be great in heaven, then I the Saviour of man, came not to destroy, but to fulfill the Law. But the former is true. Ergo, so is the latter. The major proposition hath no truth; for by the Antinomian way, beleevers, according to the Antino∣mian Gospel, are neither excluded heaven in breaking the Law, nor admitted to heaven in doing the Law; but Christ doth all for them, and they are not excluded heaven, for breaking a Law; they are freed from all binding, commanding, and obliging power of the Law; and who can breake a Law, who is under no Law? Where there is no Law, there is no transgression, saith Saltmarsh, applying it wickedly to this case, and to all trouble of conscience for sinne, when we are once justified.

5. The Antinomians place liberty from the Law, in the free, loose, and wide walking, without any feare of sinning against a Law, which to them is a shaddow, a fancie, and no∣thing and in being compelled for feare of wrath and eternall ven∣geance, p 1.730 to love and serve God, as if the Law of God did command us to serve God, for feare of wrath, and hire or hope, of reward. But the holy Law of God biddeth us feare sinne be∣fore and after it is committed. For q 1.731 the Law commandeth the whole feare of God, and the offending of his Majesty by sinne. And r 1.732 happy is the man that feareth alway; this fearing of sin is contrary to hardnesse of heart, he is happy who s 1.733 feareth an oath, lest he be insnared. Now fearing sinne as sinne is contra∣ry to a law. is bondage, and floweth from the Spirit of bon∣dage (say Antinomians) Yea it is unbeliefe, and a making God a lyar, because (say they) there is no spot of sinne in the belee∣ver;

But the beleever is not, and shall not be, till his dying day, as free of sinne, and spotlesse in the sight of God, as Christ t 1.734 himselfe, and whosoever feareth sinne, and beleeveth not that u 1.735 God seeth no sinne in him, being once justified, robbeth God of his glory, and is undoubtedly damned, say they; for its un∣possible, God can see sinne, where there x 1.736 is none at all, say they; nor is this our freedome to be freed from the Law, that is from the servile feare of eternall wrath, or mercenary hope of reward, as if the Law of God could command such slavish feare and hireling hope, as y 1.737 Towne saith. For the Law never did, ne∣ver could command sinne, but so to feare or serve God, as to seeke him earely, when his rod is on us, and when he z 1.738 slayeth us, when the heart is like a deceitfull bow, as a 1.739 Pharaoh did, is slavish feare, and to serve the Almighty, for hire or gaine is b 1.740 sinne; to feare the punishment, and love the reward, more then God, is slavish and mercenary: Gods holy Law can command no feare, no obedience, but what is free, liberall, ingenuous, sin∣lesse, sonnely, filiall and holy, for the Law is c 1.741 spirituall; it is d 1.742 holy, just, and good.

6. Christian liberty is not in freedome from subjection and obedience to Magistrates, Masters, Kings, Parliaments; for this, Peter e 1.743 saith, is to use our liberty as a cloake of malici∣ousnesse, and that opened the mouthes of ignorant and foolish heathen, f 1.744 who objected this to some peeping-up Antinomians in these daies, who said, their Christian liberty freed them from that yoake of subjection to lawfull Authority, Kings, Gover∣nours, Masters; now beside that, Antinomians teach, that Saints should not serve, nor obey those that are not Saints, nor beleevers, as if Dominion and Civill power were founded on grace, as Papists teach. They doe not speake out, but when they teach that Murthers, Adulteries or any thing done against our brethren, or to the disturbance of the peace of humane Socie∣ties, committed by beleevers, are no sinnes before God; and that there is no more sinne in the children of God, then in g 1.745 Christ himselfe: and upon this ground, God in justice cannot h 1.746 punish, yea, nor i 1.747 rebuke them for sinne. Then say I, these Adulteries, and Murthers committed by beleevers, if they bee no sinnes against God nor his Law, they can bee no sinnes before man k 1.748

neither. For the Magistrate beareth the sword l 1.749 to take ven∣geance on evil doers; if these bee not sinnes against God, even because they are sinnes against our neighbour, then the Magistrate doth unjustly punish them. 1. The Magistrate is the Vicegerent of God, l 1.750 not judging for man but for the Lord, and so should not punish, but for these ill deeds, for the which the Lord himselfe would punish. But the Lord judgeth them,* 1.751 neither sinnes against his Law, nor can, in justice, punish them, say Antinomians. Ergo, neither can the Lords Vicege∣rent judge them sinnes; for they are against no Law of God, nor can he punish them upon the same reason. 2. The Law commandeth to Love our neighbour as our selves, no lesse then to love God; and he that loveth not his brother, m 1.752 loveth not God; and then, who ever sinneth not as an evill doer a∣gainst God, cannot sinne against his brother, and the peace of humane Societies, and so the Magistrate ought not to draw his sword against him. I grant, Gods not punishing sinne, is not a ground, nor rule, to the Magistrate; not to punish sinne, but sure, Gods not punishing sinne, and his none-displeasure against any thing, as no sinne, as having lost the nature and be∣ing of sinne, as being against no Law; as all the Adulteries, Murtherings, Cousonings, Cheatings, Robbing, Stealing, false-Witnesse-bearing of beleevers are supposed to bee, in regard they are no more sinnes against a Law of God, then any thing that Christ doth, must be a rule to the Civill Magistrate, who may no more strick the innocent, who faileth against no Law of God, nor he may kill, robbe, and oppresse. Antinomi∣ans make a found escape from this, they say, The Adulteries, Murthers, lyings of beleevers, are sinnes before men, not before God, or sinnes to their sense and feeling, not to their faith, and before God, or sinnes in conversation, not in con∣science, or sinnes in the flesh, not in the Spirit; So n 1.753 Towne, o 1.754 Saltmarsh, p 1.755 Denne, q 1.756 Eaton. So the Magistrates doe pu∣nish men for seeming Adulteries, and Murthers fancied to be murthers, but are not so indeed, nor before God; onely the unbeleeving weake conscience, and erring sense, or flesh taketh them to bee sinnes, but they are not any reall inju∣ries to God, nor contrary to any Law of God. 2. The Ma∣gistrate in conscience cannot judge that to bee violence to the life of a brother, nor worthy of death, which no Law

of God can condemne as a sinne; nor can hee, in justice, for imaginary Murther inflict reall death. 3. Adultery and Mur∣ther must be then true and reall innocencies.

CHAP. LVIII. Antinomians teach, beleevers must not walke in their con∣versation, as in the sight of God, but must live by faith with God.

ANtinomians from their mis-understood justification (of which they be utterly ignorant) with Familists, inferre, That justified persons must not walke, and live blamelesly with men, and by sense, but must live, and have their dayly conver∣sation in the sight and presence of God; and so they abandon all sinceritie of holy walking before men, and must live by faith, up with God without sinne. D^r. Tayler strongly pro∣veth the Law to be in force to beleevers, because the same sins are forbidden, after faith, and before faith, and so the same holy and sincere doing of the Law, by personall strength of free grace, is given to us in Christ; and a 1.757 Towne answereth him, Keepe the Law and works here below on earth, and as Enoch, converse in spirit, and walke with God, in the alone righte∣ousnesse of Christ, and though justification be one individuall action, and not by succession and degrees, as inherent holynesse, yet the vertue and efficacie of it is to cleare the coast of the conscience from all sinne, to keep the unbeleever in everlasting favour, peace, securitie, happinesse, though the Jebusite must be in the Land, and the prick in the flesh, uncessantly forcing us to sinne more, or lesse, inwardly, or outwardly; yet Faith banisheth all the vapours that arise from our earthly mem∣bers. The same b 1.758 Saltmarsh hath. But this is a subtile way of fleshly living. 1. The word requireth sincerity, as in the sight of God, in our walking and conversing, here on earth be∣low with men. Servants (saith c 1.759 Paul) obey in all things, your masters according to the flesh, not with eye-service, as men-pleasers, but in singlenesse of heart, fearing God. Then servants are to serve, as beleeving they are under the eye and sight of God; and childrens obeying their parents, is d 1.760 well-plea∣sing to God; then doth God see and judge our works; and Enoches walking with God, was not in onely beleeving

that GOD walked with God, or the Sonne Christ with the Father for him, as e 1.761 Antinomians say, making imputative sanctification all in all that is required in us, but also in Enochs personall, holy, and sincere conversing with men. Hence that goeth as a description of the good Kings of Israel and Judah; He did right in the sight of the Lord. Which includeth their conversation on earth with men, as well as their faith in God So to walke as the f 1.762 children of the day. As wise men, not as fooles * 1.763 in Christ, as * 1.764 we have received him, and to live no longer the rest of our time * 1.765 in the flesh, to the lusts of men, but to the will of God, to have our conversation * 1.766 in the world, by the grace of God, in simplicity and godly sincerity. All these, and many the like, hold forth necessarily a sincere walking be∣fore God, as in his sight, in our dayly conversation with men; and the Antinomian doctrine in this, is that, though beleevers walke as carnall men, serve their lusts, whore, lye, cousen, deceive, yet they are strongly to beleeve, that God seeth them not, nor any fleshly and sinnefull walking in them. God see∣eth not their whoring, lying, cheating, cousening to bee sinne, and their beleeving that God seeth not their wickednesse, is their living by faith, and walking in the Spirit with God up in heaven, as Enoch did.

2. Nothing of beleeving Antinomians sinneth, but their flesh, as the Libertine said in Calvines time, I sinne not, but mine Asse,* 1.767 the flesh; the conscience the justified person that is in Christ sinneth not, because the flesh is under the Law, (as Towne l 1.768 saith) nor is this sinning of the flesh, sinne; because sinne essentially is against a commanding Law, and cannot but in the sight of God be, accounted sinne, for God cannot (see∣ing all his judgements and wayes are according to righteous∣nesse) but account Adultery to be Adultery, Murther to bee Murther; but Antinomians say, nothing that a beleever doth, no Adulteries, nor Murthers are sinnes, nor can God see them as sinnes; For how can the Lord see sinne (saith m 1.769 Eaton,) where there is none? There is no more sinne n 1.770 in a beleever, then in Christ himselfe.

3. It is no matter (saith n 1.771 Eaton) that we feele sinne and death still in us, as if Christ had not taken them away, be∣cause God thus establisheth the Faith of his power: and there∣fore that there may be place for Faith, we feele the contrary;

for it is the nature of Faith to feele nothing; but letting goe reason, shutteth her eyes, and openeth her eares to that which i•• spoken by God, and cleaveth to the word spoken both living and dead. Its true, Faith beleeveth pardon, and freedome from the guilt and obligation to eternall wrath, which is a Gospel-truth, farre from sense, but faith closeth not its eyes to be∣leeve a lye, that Adultery is no sinne before God, because a justified man committed it. The glory of God needeth not to begge helpe of a lye, that it may be manifested.

4. By this the justified man liveth and abideth (as Towne o 1.772 saith) for ever, by faith, in the sight of God. But what haste? The Resurrection is not past yet, except Antinomians with Familists follow Hymeneus and Phyletus, nor are the justified yet glorified, they abide not ever under Gods eye sinnelesse, and as cleane as Christ, (as p 1.773 Eaton blasphemeth, to his ever∣lasting shame) for the Jebusite (saith q 1.774 Towne) remaineth in the Land, the Law of the members, and sinnefull corruption of the flesh, dwelleth in them. 2. They must say dayly, For∣give us our sinnes, if God be their Father, else they neede not pray dayly, Hallowed bee thy name, thy Kingdome come, &c. 3. The flesh of sinne dwelleth with the Spirit, Rom. 7. while they live. 4. Death is not an imaginary lye and fancie, so as Faith must beleeve the contradicent; that is, that beleevers breath goeth not out, they returne not to their dust, they are to beleeve; sure, beleevers see corruption, Acts 13.36. Act. 2.27, 28, 29. 1 Cor. 15.42, 43, 44. Then Antinomians can∣not say true, that there is no more sinne in beleevers, nor a∣ny thing having the nature and being of sinne, then is in Christ. 5. They are not yet enjoying God in a vision of glory, as Christ did, even in the dayes of his flesh, for he was both vi∣ator and comprehensor, a traveller to the Crowne, and an en∣joyer of the crowne, and therefore though justified, they must walke here below, and cannot chuse but sinne, though they be not forced to sinne, (as r 1.775 Towne saith.)

CHAP. LIX. How Justification is one indivisible act, not successive, as Sanctification, and yet God dayly pardoneth sinnes.

WEe make no question but we are at once justified, and not by degrees and succession, as wee are sanctified, because justification is a foreinsecall, and Law-change, or judici∣all sentence of God, absolving the person of the sinner from all punishment, or obligation to punishment due to him for sinnes, past, present, and to come, according to the rule of revenging, and Law-persuing justice, and that for the alone righteousnesse of the surety Christ, freely imputed, and by faith received of him, a 1.776 and the bloud of Jesus Christ shall purge you from all your sinnes: b 1.777 in whom wee have redemption, the remission of our sinnes in his bloud. Now the Scripture no where inti∣mateth a favour of free grace in purging us from sinnes, by halves or quarters, as if some were halfe washen, halfe deli∣vered from the wrath to come; and halfe unwashen, and half under wrath. 2. There is no condemnation to a soule once in Christ, and justified, Rom. 8.1. then there can be no re-ac∣ceptation, or second receiving of a soule into the state of a ju∣stified person, from the state of an ungodly man, as if he had fallen from the former state, and there can bee no second deli∣verance from eternall wrath, to be inflicted for a new com∣mitted sinne.

Yet doe I not see that one and the same justification nega∣gatively, because it is never retracted, is therefore a successive and graduall worke that groweth more and more, as sanctifi∣cation doth; for so predestination to glory, which is negative∣ly, one and the same should bee a graduall growing worke; for as no shaddow of change can fall on God, so neither can Predestination be retracted.

Yet is there no cause to deny that sinnes are dayly pardo∣ned, and remitted as they are committed; for God is said to re∣mit sinnes dayly, when he reneweth the sense of the once pas∣sed act of attonement, and applyeth what he once did to the feeling and comfort of the beleever, for we never taught that Faith is a cause, or so much as an instrument or condition, with∣out which Christ doth not on the Crosse, by the power of his

bloud take away sinnes, now he that denyeth that God by his Spirit reneweth the lively apprehension of this act of attone∣ment, must deny that a beleever can oftner then once lay the weight of his soule, in a filiall recumbencie on God, and with adherence to Christ crucified for pardon of sinne; which were to abolish the dayly exercise of our faith on Christ crucified. 2. God forgiveth sinnes, when he removeth the temporall pu∣nishment, and fatherly rod inflicted for sinne. Hence to beare our whoredomes, to beare sinnes, to beare iniquitie, is to beare the punishment of sinnes c 1.778 To beare the indi••nation of the Lord, because the Church hath sinned, Micha 7.8, 9. is to beare the temporall punishment: for otherwise the Prophet speaketh of a Church in favour with God, and freed from eter∣nall wrath. The Lord shall be•• my light. Thou shalt bee d••mbe because thou beleevest not my word, saith Gabriel to Zacharie, Luke 1.20. then to remove the temporall sword, must bee a forgiving of, and a relaxing from the temporall punishment. So Nathan saith to David, d 1.779 The Lord also hath put away thy sin. But how maketh he that good? Thou shalt not dye; Hee meaneth, especially a temporall death, as the words following cleare, vers. 14. Howbeit, because by this deed, thou hast given great occasion to the enemies of the Lord to blaspheme; the child also that is borne to thee shall surely dye. Ergo, his sinne was not fully taken away, in regard of the temporall rod: for the rod did never depart from his house for it, nor doe wee thus adde fuell to purgatory; to say with Papists, that par∣doning of sinne, is the taking away of the guilt of sinne, when the punishment remaineth▪ for the Papists have a wicked mea∣ning, that God doth so forgive sins, as he removeth guilt, and remembreth not the sin, but leaveth the sinner also as good as halfe drowned in it, to revenging justice, by suffering for these same sinnes satisfactorie punishment both in this life, and in purgatorie, or the life to come, which we think impious; for only Christs blood is a satisfaction to revenging justice for sinne. 3. The Lords taking away, and pardoning of Davids sinne, is not the Lords justifying of David, because justification is the re∣all or law-translation, in a forensecall way of a sinner, an un∣godly man, an unwashen one from the state of sinne, into the state of grace and favour with God for the imputed righteous∣nes of Christ, as is cleare, and such were some of you, but yee

are washed, e 1.780 but yee are sanctified, but yee are justified, so God justifieth the sinner and ungodlie; then by justi∣fication the person is washed and translated from a state of un∣godlines, of enmity, and received in a court of acceptance and grace, reconciliation and attonement, in a covenant-state with God for Christs imputed righteousnesse, so as this justification is an act of incorporation and ingraffing of a stranger and ene∣mie to be a free Denison, and Burgess, and free Citizen of the new Ierusalem, intituled to all the priviledges and liberties of the brough. Now David was not this way pardoned; for un∣deniably he, for his person was justified, and all his sinnes par∣doned; that is, hee was freed from obligation, to eternall wrath and condemnation; therefore seeing God justifieth but once, as he maketh us heires and Citizens of heaven but once, and yet pardoneth sinnes dayly, justification, and some remit∣ting of sinnes, must be of a wide difference.

CHAP. LX. How sinnes are remitted before they bee committed, how not, and the Antinomian error in this point.

BUt then it may bee said, doe Antinomians soundly affirme that sins are remitted before they be committed? To which I answer, taking remission in a good sense, not in theirs; its true, a beleever when he is justified, is freed from condemna∣tion for these sinnes that are not yet committed: that is, he is put in such a condition, as he shall never come to condemna∣tion; yea, not for these sinnes hee shall hereafter commit: as when a forfeited Father is relaxed from treason, and his lands re∣stored, the Pardon extendeth to the heire in the mothers womb, and not yet borne, yea, possibly not begotten; but this is neither a justifying of the unborne heire, nor a pardoning of the treason, nor a relaxing of the punishment, in a strict and right downe sense; he that is not, and is not capable of guiltinesse and treason, such as is a child, neither begotten, nor borne, is not capable of pardon. But in the Antinomian sense, we judge it abominable, that sinnes are removed, before they bee com∣mitted. 1. Because Antinomian remission is the destructi∣on of the being of sinne, and the extirpation of his nature, root, and branch: for so it cannot be sinne, nor can it be against the

Law of God, nothing is capable of the grace of free pardon, neither the sinne, or the poore sinner; but by the Antinomian way, the Adulteries, and Murthers of the beleevers, when committed, are neither against Law, nor the Commandement of God, for they are freed from all commanding and obliging power, of either Law or Gospel; so as they cannot sinne or offend God, in contravening of either. 2. It is against com∣mon sense, that the being or nature of Adultery, can bee remo∣ved, and made nothing, and yet when it is committed, it should offend humane society, and raise an evill report on the name of God and the Gospel. For that which is meere nothing, and hath neither being, nor nature, can neither offend God nor man. But neither Law of God, nor Gospel, doth forbid the Murthers of a beleever, but onely of an unbeleever, by the Antinomian way. 3. Their remission of sinne, before the commission thereof, chargeth confession of committed sinnes with sinnefull lying, craving of pardon with unbeliefe, fearing of sinne with distrust; sorrow for, or feeling of sinne with a worke of Legall bondage, and of the old Adam, as Libertines did, because these committed sinnes are meere fancies against no Law of God.

CHAP. LXI. How Faith justifieth, and the Antinomian errour dis∣covered in this point.

SAltmarsh a 1.781 saith, That neither Faith nor Repentance are to be preached, the one without the other, neither without Christ, and yet neither of them as bringing in Christ to the soule, but Christ bringing in them.

But if he charge us with Preaching faith and repentance one from another, or both without Christ, hee should have proved his charge. 2. He badly joyneth them both together. For 1. Faith is a condition of justification; wee are justified by faith, not by repentance. 2. We receive Christ by b 1.782 faith. He c 1.783 dwelleth in our hearts by Faith; d 1.784 We live by faith; none of these can be said of Repentance. 3. Saltmarsh saith, this is to debase faith; yea, but it is to make swine wallowing in their lusts one with Christ, though they beleeve not: heare his reasons.

* 1.785Object. 1. Christ is not ours, by any act of our owne, but by an infinite act of Gods imputing his righteousnesse. Ergo, Christ is not ours by faith.

Answ. Christ is not ours, by any act of our owne, as by a ransome, a meritorious and principall cause. True, Ergo, not by faith, as a condition knowing, apprehending, feeling, ap∣plying, receiving, opening the everlasting doores, that the King of glory may enter in. Its false. So bread is ours onely, by an omnipotent act of him that causeth the earth to bring forth, as by the first principall and effectuall cause: Ergo, Bread is not ou••s in a civill way, by plowing, sowing, earing, and in a spiri∣tuall way, by laying hold by Faith on the Covenant, in which the world, the things of this life are made ours, 1 Cor. 3.21. this is a laxe and vaine consequence.

Object. 2. If Faith should give us an interest in Christ, then as our Faith increaseth,* 1.786 our interest increaseth, and wee should be more and more justified and forgiven.

Answ. Nor doth this follow, but onely wee should bee the more assured, the stronger our faith is. And the reason why it followeth not, is this; Faith justifieth not as great or small, or as strong in life, or as weake, but as living and true. And so it followeth not, because this begger hath a stronger arme then a paralitick begger, that therefore hee receiveth more money then the paralitick doth.

Object. 3. If Christ be ours by faith, then when faith ceas∣eth, we should cease to be justified.

Answ. Nor doth that fellow more, then because a begger is not ever in the act of stretching out his hand, and receiving, that therefore he receiveth nothing; and because a hungry man doth not eat when he should sleepe, night and day, therefore hee is not fed; as if Christ should reach pardon and righteousnesse to us, when we actually beleeve, and when ever out of infirmity, or any other way, we doubt, and our feet slip, hee should pull in his pardon, and strip us naked of our wedding garment, a Novation way of despairing.

Object. 4. Can a sinner bee too foule for a Saviour, too wounded for a Physitian to heale? and too filthy for a Foun∣taine opened to wash?

Ans. Nothing is concluded against justification by faith; but it presumeth a beleever the humblest nothing; that is, to be so proud

that he cannot looke out to Christ for salvation, physick, and to be washen, he is so filthy, sicke, wounded, and polluted: a beleever thinketh not himselfe too good, and too holy a sinner to be washt and made faire; like some, in whom pride and want contest; begge they must for extreame necessitie, and begge they cannot, for extreame hautinesse, because they beg not in Silks and Purple.

Object. 5. He that offers Christ, offers all conditions in him, both of Faith and repentance, for Christ is exalted to give repentance.

Answ. The Argument presupposeth a faith of the sinners owne creating, which is a bastard, and cannot owne, nor re∣ceive Christ, and a condition of the same nature. In Justify∣ing the ungodly, Christ both works the condition, and that which is called the hire (though indeed no money, no price, is Faiths money and price) and giveth both; as in effectuall calling, Christ is both without doores knocking, Revel. 3.20. and within doores opening, Act. 16.19. yet he never com∣eth in, but upon condition we open, and the condition is his owne worke; he commeth in to no soule in a miracle, when the doores are shut, for by his grace he removeth the handles of the barre; so in justification, hee both offereth imputed righteousnesse, so the sinner beleeve, and he works beliefe, and bringeth of his owne, when he comes to sup with us; for repentance we give it not the roome of Faith, as Antinomi∣ans doe.

Object. 6 It is no more to offer Jesus Christ,* 1.787 then any grace of Christ to a sinner; for a sinner is as unprepared and unfit for the one, as the other, equally in sinne and pollution to both.

Answ. All proceeds on a false ground, and concluds as much against Paul, Rom. 3. & 4. Gal. 2. & 3. as against us, to wit, that we hold faith to be a meritorious preparation of our owne to conquiesse justification, and freely imputed righteousnesse, and we are alike unprepared for Christ, as for Faith, and for Faith as for Christ, except Christ give both freely. But it followeth not therefore, Christ justifyeth no ungodly man, but a beleever one∣ly; no more then it followeth, faith is no meritorious qualifi∣cation for life; then must it follow, he that beleeveth not, is

not damned, and he that beleeveth is not saved, which is down right against the Gospel.

* 1.788Object. 7. This spirituall work is a new creation, Ergo, it needeth no preparation.

Answ. It is a creation or a work of omnipotency onely, that Christ reveale to me that he dyed to justifie sinners, and to justi∣fie me; then it needeth no faith to my sense and feeling, to apprehend and know that Christ justifyeth me. This consequent Antinomians will deny; then we may deny their consequence. For conditions are preparations of grace, such as faith is, can∣not be contrary to rewards and favours that omnipotency one∣ly can worke.

Object. 8. Should sinners refuse to receive bloud freely, and of grace holden forth, because their vessels are not cleane enough for it, when it is such a bloud as makes the vessels clean for it selfe?

Answ. Grants all; then must it follow, we are not ju∣stified, except by a faith as strong and great, that it is free of sinne, and condignely meritorious, worthy of Christs bloud, as a cleane vessell is fit to receive so precious bloud; we grant, we receive not first imputed righteousnesse, and Christs bloud in a cleane vessell, with a faith perfect, or in a soule void of sin; yet its as true, that no unbeleever remaining an unbeleever, can receive Christ; and it is as true, Christ afore hand fitteth the vessell, and giveth faith first, and then his owne bloud, and imputed righteousnesse, and both without price and hire. But hence is never concluded, Ergo, Christs righteousnesse is not made ours by Faith, apprehending Christs righteousnesse, as a condition or instrument, but the contrary must be a true con∣sequence.

Object. 9. If God justifie no man but a beleever, then hee doth not, as the Scripture saith, justifie the sinner and the un∣godly: for a beleever is godly, holy, and cleane from sinne.

Answ. We grant, the Lord doth not justifie an ungodly man, as an ungodly man, and as voyd of faith, for by order of na∣ture, he is first a beleever, and in Christ, and then he is justified, though there be no ordinary time between his ungodlinesse and his justification, the Lord justifieth the ungodly, in sensu diviso, not in sensu composito, as the Scripture saith, The lame man shall h 1.789 leap, the tongue of the dumbe shall sing, and i 1.790 the blind

see, the deafe heare; but no man dreamed that the lame as lame remaining lame, does leap, and that the dumb remaining dumb can sing, and that the blind, as blind, and wanting eyes and organes doe see. I confesse, if Christ had caused the blind, as blind, to see; and the dead, as dead, and lying in their graves, to live; the myracle should put all Divines to Schoole againe, to trie their contradictions, if one, and the same man, at the same time, in the same sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle taught us, be both lame and whole in the legges, blinde and seeing, deafe and hearing, dead and living; it may be Antinomians who will have the beleevers Adultery no A∣dulterie, have a way of Logicke of their owne, to goe with Libertines, who said, knowing sinne to be sinne, holynesse to be holynesse, was a worke of the flesh, and of old Adam, who through eating the forbidden fruit, knoweth good and evill. But so you will say, If God justifie the ungodly, beleeving, which is an act of sanctification, must goe before justification, then are wee sanctified, and can doe that which is pleasing to God, before we be justified, and be in Christ, then must we please God, as beleevers, ere we be in Christ, and so exercise acts of the life of grace, before we be in the Vine tree, and before we be branches ingraffed in Christ; for sure, to be∣leeve is an act of the life of Christ in us.

Answ. If beliefe or faith be an instrument, and so a cause in its kind, or a condition (call it as you will) without which Paul in the Epistle to the Romanes, and Galathians, and He∣brewes, &c. saith, we cannot be justified, I see not any in∣conveniencie of this order.

• 1. The sinner dead in sinne, a sonne of wrath.
• 2. A walker after the course of the prince Sathan,* 1.791 who ruleth in the children of disobedience.
• 3. The Gospel of free grace is Preached to the dead, to the Elect, heires of wrath, but freely for Christs sake, and with an intent on the Lords part of the same circumferance and spheare, with the decree of the election to glory, though they know not.
• 4. The Law and curses of it preached to them (with the Gospel, lest they despaire) to humble them.
• 5. The sinner Legally humbled, slaine in the dead throw, Rom. 7.11. with a hal••e-hope of mercy,

• prepared for Christ, though the preparation have no, 1. promise of conversion. 2. No ground, nature, or shaddow of merit. 3. No necessary connexion with conversion, save onely that God may intend the same preparation, in an elect, for conversi∣on; which he intendeth for no conversion in a re∣probate.
• 6. The stony heart of meere grace removed, in the same moment, a new heart put in him, Ezech. 36.26, 27. Zach. 12.10. Deut. 30.6. Jer. 31.33. or the habit of sanctification infused.
• 7. In the same moment, the soule beleeveth in him that justifieth the ungodly.
• 8. In the same moment, God, for Christs sake, of meere grace justifieth the beleeving sinner.

And every one of these necessarily presupposeth the former. Nor can Antinomians free themselves,* 1.792 or any with them, of the pretended inconveniencie, they would put on us, to wit, that we must beleeve, before wee be actually joyned to Christ, in justification; for they will have us justified, and so please God, and actually injoy the fruit of election, which is justifi∣cation, Rom. 8.29. before we beleeve, that is, before we feele, and to our owne sense know, that we are justified. Now this feeling and knowledge, is an intellectuall act of the life of God, and the habit of an infused new heart, of regeneration, as well as our justifying Faith, and so we yet exercise an act of the life of Christ, which must bee an act of saving grace, actus secundus, or a life-operation flowing from the infused habit of sanctification, before we be justified, in the sense, that Scripture speaketh of justification, which saith all alongs, Wee are justified by faith. God justifieth the man that beleeves in him that justifieth the ungodly. Now sure the Lord giveth to us faith to beleeve justification, before he justifie, in the sense, that Paul speaketh of justification. For the Lord giveth the Spirit of sanctification, of grace, of adoption, of faith, &c. for all these are vitall and supernaturall acts of the same Spirit, to these that have not the Spirit at first, to the uncircumcised in heart, Deut. 30.6. to the wildernesse and dry ground, Esai. 44. vers. 3. to these who pollute his name among the heathen, and have stony and rockie hearts, Ezech. 36.21, 26. to these

that are a dying, polluted in their owne bloud, Ezech. 16.6, 8. to those that are dead in sinnes and trespasses, Ephes. 2.1, 2, 3, 4, 5. and this the Lord doth, for Jesus Christs sake freely, Gal. 4.4, 5. then before we be actually in Christ, by justifi∣cation, and branches in him, by order of nature; first, wee so farre find favour in the Lords eyes, or please him, or ra∣ther he is of free grace pleased with us, that he giveth his holy Spirit to us, and upon the same ground may we, being yet not ju∣stified; and so, in that sense, not in Christ, by order of nature, first beleeve, before we be justified; nor is it justification that formally united us in this actuall union, as branches to the Vine tree, but union is a fruit of life, as is the joyning of soule and body together, and so a fruit of the infused life of God, or of the habit of sanctification, and thus it followeth not, that we beleeve before we be united to Christ, as branches to the Vine tree, but onely that we beleeve, by order of nature, be∣fore we be justified, which the Scripture saith.

But to returne, we are not obliged to M. Saltmarsh, who argueth against justification by faith, slandering Protestants most ignorantly, and the doctrine of Paul, as if to bee justified by faith, were to bee justified by a faith of our owne framing, without the grace of Christ, or by faith as a merit and hire▪ that hireth and purchaseth Christ to be ours.

It is a curious, and an unedifying question, to search out (as k 1.793 Cornewell doth) Whether faith be active or passive in recei∣ving Christs imputed righteousnesse: though if hee speake of actuall beleeving, to call it passive, is an unproper speach, i. we hold that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere, to beleeve is not imputed, as our righte∣ousnesse, which is Socinianisme.

2. That for the dignity, worth, and merit of Faith, Christs righteousnes is not imputed to us; and therefore neither wee, nor Scripture before us, saith, we are justified for Faith, but by Faith.

3. That Faith receiving Christ, is the free grace of God, given to us in the state of sinne. They say, The begger putteth forth an act or actions, both of petitioning for almes, and reach∣ing out his hand to receive it, and so it is not every way, so of free grace, as Christs imputed righteousnesse is to us. But should we suppose the tongue and speach, the arme, and the act of stretching it forth to receive the almes, the sense of

poverty, the opinion of the goodnesse of him, from whom he seeks almes, doth bow the consent and will, to seek almes, and receive it, were bestowed on the begger, of the same free grace and com∣passion of the giver of the almes, by which he giveth the almes; yee would say almes, and stretching out of the hand, were both of free grace, and the acts of the begger doe no wayes impeach the freedome of the grace of the giver. Now, here not onely the gift of freely imputed righteousnesse, but faith, a mind to bel••••ve, sense of poverty, and want of Christ; the actuall exercise of faith are all from the free grace of God, and so except one free grace, clash and counterworke against another; I see no inconveni∣ence, to say by the act of Faith, as a condition, or instrument, we receive and apply Christs righteousnesse; and whether yee call it a hand, an instrument, an act of free grace, a condition; I judge there is no reason to contend for words: so yee say not, as Cornewell, Saltmarsh, and other Antinomians, Wee are justified, whether we beleeve or not and long, yea, from eternity, say some, before we beleeve.

CHAP. LXII. The Antinomians way and Method of a sinners comming to Christ, confuted.

THe way and method that a 1.794 Saltmarsh taketh to lead a sin∣ner to Christ, is not Gods way, for hee thus goeth on. A beleever in all his dealing with God, prayer, or drawing neere in the first place, puts on the relation of Sonneship and righteous∣nesse, and considers all his sinnes, as debts payed and cancelled, and himselfe made free by the Sonne — and now hee comes in the Spirit of adoption, and calles God Father; and here beginnes all faith, hope, confidence, love, liberty; when as others dare not beleeve themselves in such a condition till upon termes of humiliation,* 1.795 sorrow for sinne, workes of righteousnesse, they have, as they thinke, a reasonable measure, price, or satisfa∣ction to come with; and then beleeve, hope, and be confident, and thus in way of compounding and bargaining with God, deale with him at all occasions; but such submit not to the righteous∣nesse of God; for they that beleeve upon something first in themselves, shall as they have kindled a fire, lye downe in the sparks of their owne kindling, and have nothing in Christ, be∣cause

they will not have all in him; and though some will have all in Christ for salvation, yet they will have something in themselves to beleeve their interest in this salvation.

Answ. 1. Saltmarsh dresseth up a man of straw to come to Christ. 1. In all his dealing with God (saith hee) and so before ever he come to Christ, or at his first beleeving, he beleeveth his sonne-ship, that is, being a hogge, or a limbe of the devill, he beleeves himselfe to be an heire of heaven: we say, he first puts on the relation that he lived in, so in the womb, to wit, of the sonne of the Devil, an heire of wrath. 2. Hee beleeves his sinnes as debts payed and cancelled, (saith he) What? ere ever he come to Christ in the Spirit of adoption, hee belee∣veth remission, that is, hee putteth on the wedding garment first, and then commeth to Christ, who onely must give him fine lyning, the righteousnesse of the Saints. So Saltmarsh ma∣keth him first a washen man, (for so he must be) if he first be∣leeve Sonne-ship, and then come to Christ the fountaine to bee washt; he first getteth money, and bread, and wine, and milke; for he first beleeveth his Sonne-ship and pardon, and then he commeth in the Spitit of adoption to Christs waters, his wine and milke, to his fatnesse and bread without money; that this is Saltmarsh's method, is cleare, for the title of the Chapter is, We must come before God, as having put on Christ, first, not as sinners and unrighteous. 2. His words are cleare in the first place, (saith he) He beleeves Sonne-ship, and can∣celled debts, — and now he comes, — and calles God Father, and here begins all faith. — What? when hee considered himselfe as a Sonne, and all his debts cancelled, had he no faith? Saltmarsh is affraid, if the sinner stand a farre off, and looke to God with a rope about his necke, that he bee hanged and ac∣cursed eternally.

3. So b 1.796 Crisp saith, comming to Christ noteth no more dis-u∣nion nor distance betweene the commers and Christ, then before; they beleeve they are united and justified, and also c 1.797 comming to Christ (which we call beleeving) is wholly passive, as we say, a Coach is come to towne, when it came drawne with horses; which is clearely as much, as we are Christs, and our sinnes par∣doned, and both these wee are to beleeve before ever wee come to God. Shew a patterne for this preparation before we come to God.

4. Others (saith Saltmarsh, meaning Protestant Divines) Dare not beleeve, till upon termes of humiliation, sorrow for sinne, works of righteousnesse, they have a price and satisfa∣ction to come with,* 1.798 and in way of compounding and bargaining they deale with God, &c. This is a forged calumnie of Salt∣marshes, not our doctrine; some carnally minded men, thinke they dare not goe to Christ, because they have not holynesse and enough of preparations to merit saving grace, so doe Pelagi∣ans, Arminians, for merit is naturall to us all, this is the abuse of humiliation, of sense of sin, not humiliation it selfe, but swel∣ling Pharisaicall pride; we forbid any to beleeve, and come to Christ upon such termes; but on the other hand, Antinomi∣ans faile foulely on the other extremity, through presumption, which is as deepe naturally in our bones, as merit; and that is, because some looke on all preparations, such as humiliation, sor∣row for sinne, as a price and hire, to buy or compound for saving grace, so they may have it at an easie rate; therefore (saith the Antinomian) away with all preparation, away with all humiliation, all sinne-sickenesse for the Physitian. Salt∣marsh hath found a shorter cut to Christ; let every Pharisie, and proud undaunted heifer, every Dragon and Dromedary that standeth on his tip-toes to justifie himselfe, remaining wedded to his lusts, without any humiliation, or sense of sinne, though as proud as a Pharisee, and a Belzebub, beleeve all his debts are payed and cancelled, and come to Christ, and there beginnes all faith, hope, confidence, love, liberty.

5. We make humiliation, sorrow for sinne, no warrants, no ground of beleeving, no price at all: land-marks we make them in order to beleeving,* 1.799 and require the sinner to put the price of dogge on them, have such preparations, be humbled for sinne, sorrow, and in this order beleeve, not for your humiliation, nor for your sorrow; Judas may have more then you, and ne∣ver beleeve; therefore in point of merit, or selfe-confiding, forget all your preparations, cast them away in your esteeme, and cast your selfe on Christ: but the Antinomian saith, cast them away both in your esteeme and practise; to have such preparations, to sorrow for sinne, and be humbled before you beleeve, is to seeke righteousnesse in your selfe, and not to submit to the righteousnesse of God.

6, That is an often abused place, Walke in the light of your owne sparks; as if it were in sense, if yee be humbled, feele the burthen of sinne before yee beleeve, and upon that ground beleeve, yee shall lye downe in sorrow. Yee may as soone bring the East and the West together, as make the place speak any such thing. Vatablus saith, The Lord threatneth judg∣ment, that their owne fire, and idolatrous wayes, shall yeeld them sorrow, and a tormenting conscience in the day of wrath, and no comfort.

7. To be humbled, and sorrow, and heare, and then beleeve, if yee judge your selfe worthy of ten hells, notwithstanding of all these, and yet come trembling, and touch the hemme of Christs garment, is not seeking of righteousnesse in your selfe, nor any refusing to have all in Christ, but a sure way to Christ.

CHAP. LXIII. We need Law-directions, the Law and the Spirit are subordinate, not contrary.

ANtinomians a 1.800 denying holynesse to bee now fashioned by the Law of outward Commandement, but by the preach∣ing of Faith, will not have us to borrow so much as light and direction from the Law; because 1. The Law is the beame, the light in the first day of Creation, the candle the Sream, and the Word is made flesh and dwells amongst us; and he the Sunne, the true light, the day light, the fountaine, and Christ will not be beholding to any of the light on Moses his face. But the place 2 Cor. 3. that Saltmarsh alludeth to, is the light of a convinced conscience,* 1.801 by which a man seeth himselfe condem∣ned by the Law-ministration of wrath; this light and glory is done away, where the Spirit of Jesus is; but the light of teach∣ing direction to know our dutie, and how we are to order our walking in Gospel-holinesse, which the Spirit borroweth from the ten Commandements delivered by Moses, is established and taught by Christ, and not removed; for if Gospel-grace extirpate this light of the Morall Law, either out of our heart, or out of the written Commandements and writings of Mo∣ses; then surely Christ is come to dissolve the Law, and to teach men neither to doe, nor obey Law-commandements, seeing it is

essentiall to the Law, as a Sunne shining, whether hell, and An∣tinomians will or not, till Christs second comming, to give light, and shew what is our dutie, Psal. 19.7, 8.9. Math. 5.1, 2, 3, &c. 19.20. And 2. if the light of direction that the Law yeeldeth be removed, and lay no obliging power on us, more then a candle serveth to give us light in day-light; or the light created the first day of the creation, which is gone now, when Sunne and Moone are created, I see not, how we sinne not in worshipping God, in abstaining from Idol-worship, blasphe∣mie, swearing, in loving, and honouring our Parents, and in lo∣ving our neighbour as our selfe; for wee have no warranting light to doe these, but that Law of Moses, which Christ ex∣presly said, he came not to destroy in the personall practise of his Saints; yea these beames in all their smallest titles, must stand firmer then heaven or earth, Math. 5.17, 18, 19, 20. and therefore the spirit of Satan devised a combate and contrariety between the directing light of the Law and the Gospel, and be∣tweene Moses and Christ, in this sense; as if Sanctification by the light of the Law, and the grace of the Gospel, which are sweetly subordinate, were contrary one to another, as fire and water; eternall fire must be their portion, that so teach, ex∣cept they repent. 3. Saltmarsh citeth these, The word is made flesh — We saw his glory,* 1.802 &c. to prove that the Law is now not in the Letter, but in the Spirit, and wee need not the Law, the Spirit sanctifieth. Just so did Henry Nicholas, and the Familists say, God incarnate was Christ manifested by love, and a vision of God, in the hearts b 1.803 of their perfect ones; and the incarnation was but every holy Saint, Godded and Christed in H. Nichol, and such like, and God manned by the Saints; and the Familists * 1.804 of New England say, As Christ was once made flesh,* 1.805 so he is now first made flesh in us, ere we be carried to perfection. The Word of God speaketh but of one incarnation; for the Lords comming in the flesh may prove a fuller measure of grace, but it never proveth, that 1. The Law is now in the Spirit. 2. That the ten Commandements under Moses are removed. 3. That all their directing light is quite gone, and as uselesse now as a candle in day light. I should wish Saltmarsh would come from under his veiles, and speake truth, and feare not to owne Familists, if they bee his, and renounce Protestant Legalists, as he speaketh.

CHAP. LXIV. Antinomian differences between the Law and the Go∣spel, confuted.

WEe cannot be satisfied with the Antinomian differen∣ces betweene a 1.806 Law and Gospel. The Law (say they) ••ommands us to obey, to love, to feare, to be holy, that God may be our God, and wee his people; the Gospel commands us to o∣bey, and love, because we are the people of such a God.

Answ. The Law never, neither before,* 1.807 nor after the fall of Man, did command obedience as a merit and deserving cause of having God to bee our God, for so Antinomians speake of all Law-obedience, that it hireth God, and of all our Gospel-obedience, that it putteth God in our debt, as if we were hire∣lings, and God a Master obliged in a Legall way, and in termes of buying and selling, to pay us our wages.

2. How will Saltmarsh prove God was not Adams God, till he should worke out his dayes worke of Legall service per∣fectly, and winne his wages, without a slip or sinne? This is a conjecture. I would conceive, by creation the Lord was A∣dams God, and the indenture or paction to reward his obedi∣ence with eternall life was to goe on, that Adam should have his other reward of life by doing, according as hee kept the Law. But I take it thus, God could not require Law-obedience at all of Adam, but he was first his God, but God was to remaine his God, no longer then Adam should perfectly serve God.

3. None of us, whom Saltmarsh would, if he could, con∣fute, doe teach, That we are to obey, and doe Gods Comman∣dements, according to the Gospel-grace and strength from Christ, to the end, that God may be our God, else if we faile he is not our God. Now this Gospel-service he must say, we teach, if he refute us.

Diff. 2. The Law (saith Saltmarsh) commands us in the power of God, as a Law-giver, and tutor, or Minister: the Gospel in the power of a Father.

Answ. When Saltmarsh shall make these two contrary, to command as a Law-giver and as a Father,* 1.808 as wrath and love, we shall say Amen to this difference. But Antinomians thinke to command as a Law-giver cannot be, except God command under the paine of an eternall curse, for (say * 1.809 they) The Law not condemning, is not Law. So the Law-giver not cur∣sing and condemning, must be no Law-giver; But this is a false principle. God commandeth as a Law-giver in the Gospel, all that eternall righteousnesse which hee commandeth in the Law; for neither the Gospel, nor Christ dissolveth one tittle or jot of the eternall Morall Law of God, but hee comman∣deth, not as a condemning Judge, the curse is removed from the Law, Gal. 3.10. Not the Law it selfe, nor the authority, majestie, nor spirituall holynesse of the Law, or Lawgiver; and so God both commandeth in the Gospel, as a God, and Law-giver, even as our God a consuming fire to such as are not un∣der grace, and as a Father to his owne in Christ.

Diff. 3. The Law (saith * 1.810 hee) commandeth, by promises and threatnings, blessings and cursings, the Gospel rather per∣swadeth then commandeth, and rather by promises; and exhorts rather then bids, and reasons us to duty, rather then inforceth, and rather drawes us, then drives us, and setting forth promi∣ses, and priviledges, and prerogatives, done on Gods part, and Christs part for us, rather argues us to doing, and working, and loving reflections againe, and Christ is chiefly proposed to us for holinesse, obedience, mortification, newnesse of life. So the Gospell commands rather by paterne, then precept, and by imitation, then command, Hebr. 12.12, 13.

Answ. 1. The Law did also perswade by promise••, Doe this and live; and argueth out of highest love, with all the heart to obey the Gospel, (I confesse) addeth a transcendent and in∣comparable motive, which is the soule-conquering love of God, to give his bloud and precious life a ransome for his e∣nemies. But (I pray) why doth not Saltmarsh speake accu∣rately, in setting downe the differences between the Law, and Gospel (For they are the very hinges of the controversie be∣tweene Antinomians and us:) he speaketh doubtfully, neither denying nor affirming, but the Gospel commandeth, onely he saith, it rather perswades and argues, then commands. If hee meane, it commandeth not the same way that the Law doth,

that is, that we give personall perfect obedience, of our own purse and stocke, without the grace of a Mediator, under pain of everla∣sting burning, then he should not have said, it rather perswades, nor commands, which is as much, as it commands, but swaies more to the perswading hand, but thus it commands not at all any in Christ, it speaks its commands, and issueth forth royall mandats, as a King to his owne Subjects, that is, to these onely that are under the Law, not to these under Gospel-grace.

But if Antinomians state the difference between Law and Gospel, aright to speake against us; the truth is, the Gospel commands not,* 1.811 by their way of obedience to the tenne Com∣mands to a beleever, so as the beleever doth sinne against any Command, or Law of God, (call it as you will) or violate any authority of the Law-giver, if he disobey. 1. Because the Law-giver, in the Gospel, gives up all his authority as Law-giver, to command beleevers, as well as he resigneth his Law-giving Authority to curse and condemne beleevers: for the same way that God by no Law can condemne and curse be∣leevers, becaus•• Christ was condemned, and made a curse for them; so neither can the Lord command by the authori∣tie of a Law-giver, any duty in the ten Commandements to a beleever, as a beleever. For saith d 1.812 Towne, with the Antino∣mians; What Christ performed for us, that wee are freed from by him, but Christ not onely was made a curse for us; but also performed compleatly all active obedience that the Law commanded us. Therefore wee are freed from all active obedience to the Law. So 1. as an arbitrary command is not properly a command, but rather a will-counsell and free advise, that one friend giveth to another; so that the friend refusing the counsell, sinneth against no Law; just so is it here. Antinomians may say, Beleevers sinning against Gospel-hor∣tations, (for commands of God they are not) sinne against the love, and deepest, and broadest grace of God, which is a higher offence, then to sinne against a Law of God, and so its not arbitrary to them to obey. I answer. 1. Sinne is no sin, if it be not now under the New Testament, a transgression of the Morall Law; but wee are no more under the Law, say Saltmarsh, Crisp, Towne, and Denne, then an English∣man can fail against the Lawes of Spaine, and where there is no Law; to the same purpose, saith e 1.813 Saltmarsh, there is no

transgression, nor trouble of minde for sinne. 2. If offen∣ding against the love of Christ be a greater sinne then offen∣ding against the Law, then it is a sinne; but this is false, for sure if it were a sinne in them, God who seeth all, should see it to be a sinne in them; now this God cannot doe, for there is no more sinne in a beleever, (say f 1.814 they) then in Christ; then the Gospel-exhortations must bee arbitrary Commande∣ments, that is, no Commandements of God.

3. If God in the Gospel give up, and denude himselfe of authority of commanding, then came Christ to dissolve the Law, contrary to his owne Word, Math. 5.18, 19, 20. For nothing is more essentiall to the Law, then its commanding authority, even to command us to doe, and teach others to doe all, even to the least of the Commandements.

* 1.8154. The Gospel (saith he) perswades rather then commands. But say we, it both commands, (as the Law doth) and with a more strong obligation of the constraining love of Christ, beside the authority of the Lawgiver, and also perswadeth; so here be no differences at all; for Christ hath not redeemed us from the curse of the Law, to free us from active obedience by his grace to the Law, that we should be Sonnes of Beliall, from under all yoake, but that with a stronger tye, we should live in holinesse and righteousnesse to him who dyed for us. O then (saith g 1.816 Towne) I am sure if we bee faster tyed to the obedience of the Law, then before; we have no helpe by Christ, but rather hee hath made our case more miserable, —why doe you unloose the coards, and abate so much of the rigour of the Law.

Answ. Miserable bee they, with Herod and Pilate, who call it a miserable case, that Christs silken coards of love, and tyes of free Gospel-bands, oyled and sweetned with the love of Christ, renders us no helpe, but makes our yoake and Law-chaines heavier. It is happinesse, not misery, and sweetest li∣berty to serve God. But to Antinomians, Puritanicall walking, and strickt adhering to the Law of God, as a rule of righte∣ousnesse, sweetned and perfumed with Gospel-grace, to per∣forme any personall obedience (they lay all on imputative mor∣tification abused,* 1.817 not rightly expounded) to God is bondage. 2. The rigour of the Law is not in commanding holinesse, the Law then should be unjust, but in that it now obligeth us to

obedience under a curse, when we are utterly unable to obey, but Christ abateth the rigour of the Law, in that 1. He remo∣veth the curse, which Towne seemeth to esteeme a poore cour∣tesie Christ hath done us. 2. Giveth grace to obey. 3. Par∣doneth in Christs bloud the sinnefull defects of obedience. 4. Justifieth us not by Law, (that doore to heaven is shut, never to be opened to sinners) but by faith, (which is his own gift) laying hold on the righteousnesse of Christ freely, and of onely pure grace imputed to us.

5. h 1.818 Cornewell and other Antinomians make arguing obedi∣dience, and perswading comforts, by inferences and conse∣quences, works of man, not able to produce assurance; and Saltmarsh thinketh, discoursing and reasoning not enough to pro∣duce assurance of faith, and he thinks it a Legall bondage to sup∣port the soule from marks, and such things as cannot give evi∣dence but by inferences; yet all the superstructures of faith in Gospel-obedience, as binding upon perswading, arguing, reaso∣ning. All other assurances (saith i 1.819 Saltmarsh) beside the assurance of the light of faith, such as are from marks, and love to the bre∣thren, (that come by way of reasoning and arguing) are rotten conclusions from the Word, and such things as true legall teach∣ers have invented, not understanding the mystery of the king∣dome of Christ; then all Scripture and Gospel-arguing, are vaine janglings by this.

6. Nor doth the Gospel command by patterne rather then precept, as if the examples of the cloud of Witnesses, who running their race with patience, inherit the promise of free salvation, Hebr. 12.1, 2, 3. should destroy commands, or as if patternes without Law, or any otherwise, but in so farre as they are warrantted by the Law of God, did tye and oblige us to obedience and imitation; for if patternes, as pat∣ternes did tye us, then should we be obliged to follow the Fa∣thers, and Christ, in their extraordinary works and miracles, which neither Law nor Gospel commands us to doe.

7. But the truth is, outward commandements written or preached by Antinomians are given to us in the Gospel onely by accident, and because we are carnall and sinnefull; but were we as spirituall as we should be, wee should need no Law, but that which is spirituall, and written in the heart, no more then Angels need a written and outward Law. Now

that Antinomians meane this, is cleere by k 1.820 Saltmarsh his Divinity, — Commands (saith hee) are for obedience, as well as tydings of forgivenesse; — this kind of Gospel fits both God and man: and God the Father may be seen in commanding holinesse, and the Spirit in forming the holynesse commanded, and the Sonne in redeeming us to holynesse, even to the will both of the Father and the Spirit. And this Gospel fits man, who is made up both of flesh and Spirit, and so hath need of a Law w••thout, and in the Letter, as well▪ as in the heart and Spirit: the Law is spirituall, but we are carnall. Rom. 7. Nor can a state o•• flesh and Spirit bee ordered onely by a Law within; for the word and Law of the Spirit, meerely is for a spirituall condition, or estate of glory, as Angels who live by a Law spirituall, and state of revelation.

* 1.821Answ. 1. Here be strange conceits of old libertinisme. Gos∣pel commands are as well (saith he) for obedience, as tydings of forgivenesse. But why for obedience? Any disobedience to them, is no sinne in a beleever, as is proved; then they are not to a beleever for obedience. 2. I know not how man, because hee is flesh, hath need of a Law without, and the letter of an out∣ward command; then because he is spirit, or as he is spirituall, he hath need of no Law, nor letter of an externall command. Ti∣mothy then hath no need, as he is a renewed man, to give himselfe to meditation, and reading, and doctrine; l 1.822 nor to continue in the things that he had knowne from the Scriptures, which are m 1.823 given by divine inspiration to save his owne soule n 1.824 and others, and to make him o 1.825 perfect to every good worke. Nor have the Saints at p 1.826 Colosse need, that the word of Christ dwell richly in them. Nor the called of Iesus Christ at Rome, q 1.827 as they are called and sancti∣fied, any need of learning from r 1.828 the Scriptures, that they through patience and comfort of the Scriptures might have hope. Onely the flesh and the old man, possibly hath need of the Scriptures, and the letter of the command; then it was not Da∣vids inward man, that esteemed the testimonies of God and his promises sweeter then the honey and the honey combe; and as his heritage, and more then thousands of silver and gold. Nor did Peter, or the Saints as regenerated to a lively s 1.829 hope 1 Pet. 1.3. and as they obtained the t 1.830 like precious faith, relish the promises as great u 1.831 and precious: but onely their flesh found sweetnesse in Gods word. And Mary, not as renewed, but x 1.832 according to the

flesh and corruption, sate at Christs feete, and heard his word, and choosed the better part, that could not bee taken from her. And this sorts well with the old Anabaptists, who said that the unregenerate onely needed outward ordinances, as the Word preached by men, and hearing, reading, Sacraments; but for the regenerate, there is no need, that y 1.833 any teach his neighbour, because we are all taught of God; and z 1.834 the annoynting teach-them all. And a 1.835 the Sonnes of God are not subject to the Law, that is, they are not to bee taught, what they should doe, or leave undone, seeing the Spirit of God which is their instru∣ctor, will teach them sufficiently, neither is any thing to bee commanded or injoyned them, as to doe good, or eschew evill, or the like. The same Spirit, I say, doth command or injoyn them; likewise to retaine the best, and quit the contrary, and obey them accordingly. And so speake the Libertines of b 1.836 N. England, These that bee in Christ, are not under the Law, or commands of the Word, as the rule of life. 3. If man, be∣cause he is flesh, hath need of a Law without, and in the Let∣ter; by flesh is either understood a body and sensitive soule; but then the meaning must be, that the Law of Word and Go∣spel is given to the outward man, to regulate him in his ani∣mal and vitall actions, as eating, sleeping, walking, seeing, hea∣ring, and other senses, as if no Law were imposed on the Spirit, heart, understanding, conscience, and will, a carnall dreame that many put upon the Pharisies; or by the flesh must be understood, the unrenewed and sinnefull corruption. This must be the sense of Saltmarsh, for hee citeth, Rom. 7.14. The Law is spirituall, that is just, and holy; as vers. 12. Wherefore the Law is holy, and the commandement is holy, and just, and good; but I am carnall: that is, sinfull, flesh, unholy, and sold under sinne. Now thus, Law and Gospel commands threatnings; Gospel-promises sweet invitations of free grace, that loaden sinners would come to Christ, and bee refreshed, eased, saved, are all given to man, because he is sinnefull; and no outward Commandement would be laid on man, if he had not sinned, which is a conjecture and fancie. Divines say, the Tree of life, and of knowledge of good and ill, were Sacra∣ments to innocent Adam, the Sabbath was ordained for A∣dams worshipping of God, an outward Law was laid on him, If thou eate, thou shalt die, when as yet Adam was not car∣nall,

or sold under sinne. Yea, so it would appeare to Anti∣nomians, nothing in man is under an outward Law or Com∣mand, either of Law, or Gospel, or any Gospel-promise, or Law-threatning, save onely the fleshly body of sinne; then Christ came in the flesh to redeeme and save onely the Old Adam, and the corrupt flesh; then is the corrupt flesh, and it onely obliged by a Law without, and the Letter to beleeve in Christ, to eat the flesh and drinke the bloud of the Sonne of man, to live with, and in Christ, to sit in heavenly places with Christ, to have right to the Tree of life, to have the hid Manna, the White stone, the new Name given to it. And what then shall be the condition of the New man; shall not he beleeve, walke in Christ, converse with God, seeke the things that are above, rejoyce evermore, repent, mortifie the deeds of the flesh, &c. this is strange Divinity. 4. This sa∣vours strongly of another Antinomian and Familisticall fancie, c 1.837 The old Adam sinneth, Jam. 3.2. is found to bee a sinner, re∣proved, accursed, condemned; he, and all his works, shut up un∣der the Law and wrath of God; then the man sinneth not, is under no Law, no Gospel, No Law without, and in the Letter, onely the flesh; the Libertines Asse, corrupt Adam sinneth, is to be reproved, sent to Hell; and whither shall the other halfe, or quarter of the man goe? to heaven? But, if yee will listen to Scripture: that which was under the Law, was under the curse; what was under the curse is redeemed by Christ; beleeveth, is justified by Faith, is blessed with A∣braham, Gal. 3.10, 11, 12, 13. But is the old Adam, the flesh, sinne dwelling in Paul, redeemed from the curse, justified by faith, blessed and saved with Abraham? Or is the beleever freed from the Law, because of the flesh, and for the old Adam that dwells in him? Then because the flesh and sinne dwel∣leth in him, while he is in this life, he must then sinne, bee under the Law, deserve the curse in so far? Or must the flesh be an invisible Spirit, that lusteth in man, against the holy and just Law? but God seeth it not? What dreames are these?

The last difference d 1.838 is, The end of the Law (saith he) was to bondage, feare, tutorship, revealing of sinne, outward con∣formity, the end of the Gospel-Lawes is to love, newnesse of Spirit, praise and thankesgiving for righteousnesse, and life received.

Answ. Bondage and feare (servile, such as he meaneth here) was never any proper, or intrinsecall end of the Law, the Law is spirituall, and can command no sinne, nor have any intrin∣secall end that is sinnefull; servile feare, is sinnefull feare. This is an use of the Law which God maketh, through occasion of our sinnefull condition: and holy feare that the Law com∣mandeth, is the end of the Gospel-Lawes as well as love, Gospel-grace teacheth us to feare God, and to walke in godly feare. Its true, we were shut up under the Law, that the Law might be to us, in its bloudy ordinances, and legall washings, and cursings, a herald of our guiltinesse, and a rigid exactor and craver of our debts, to compell us to runne to the surety, and as the persuer and avenger of bloud, to drive us to our feet, that upon life and death, we may escape to Jesus, our City of refuge, our sanctuary, and be safe; not that for doing of the Law we may be justified, but we come to Christ, also to the end, we may sow to the Spirit, walke in holinesse, not because we have heaven in compleat fruition already, but that wee may attaine the resurrection of the dead, and may come by life eter∣nall, the free reward of grace.

CHAP. LXV. The Gospel is a rare Covenant of grace.

WEe agree, that the Gospel is not a Covenant; such as is betweene God and man in Law-termes, like this, If yee doe, without a Mediators grace, perfectly, yee shall live? God in a manner said of the Crowne, Buy heaven, and winne it, and have it. Give works without grace, and its your owne. 2. Nor is the Gospel such a covenant,* 1.839 as is betweene man and man, in which he fulfils his part, and he is the one, not helping the other: but because this is the covenant of grace, all the bones, articles, joynts, limmes, lithes, and parts of the covenant, is free grace. Christ undertaketh for his Fa∣ther, hee shall faithfully make good all he sayes, hee underta∣keth for himselfe as surety, to make sure worke of the pur∣chase, to buy all with a ransome, an over-ransome; he shall give an over-summe, an infinite price for all hee indents for; he ingages for the Holy Ghost. I will send you the Com∣forter. Christ impawneth his word for all the three. Christ

bindeth for his people in covenant, to give them of his fulnesse, to keepe them in his truth, to intercede and Advocate for them, that their faith faile not, and to raise them up at the last day; this last is in no covenants between man and man. But Salt∣marsh speaketh not a 1.840 soberly, when he indirectly challengeth the Holy Ghost, as a Legalist; for using the word Covenant, which hath a little (saith he) corrupted some in their Notion of free grace, and makes them conceive a little too Legally of it, for it is a promise. But with his leave, a promise is as le∣gall a word as a covenant, and there be as peculiar characters of God, and of free grace in Gods Gospel-promises, above all Law-promises, or promises and bonds betweene man and man, as in the covenant of grace: nor is any promise between man and man, capable of such free grace, as the Gospel-pro∣mises are; and this is a false principle of Antinomians false∣ly asserted, and never proved. b 1.841 That if righteousnesse and life, be covenanted to us, upon conditions meerely Evangelick, and which the pure, free, unmixed grace of Christ, worketh in us, then life should be purchased by us, not for us.

CHAP. LXVI. Antinomians errors touching the covenant of grace.

ANtinomians a 1.842 grossely mistake the conditions of the Co∣venant of works, and of grace: they would hold forth, That wee were taken into the Covenant of works, upon some condition in us before. But in the New Covenant (saith Salt∣marsh) we are not his people, before he be our God first. But I know none who ever wrot, or spoke of free grace, d••d draw the covenant of grace in such a proportion,* 1.843 as that Christ should first woe and sue us to a condition, in which by some preparing grace, we might earne, and as hirelings, worke our selves into a meriting condition, and make our selves first Gods people, and first chuse Christ, and provoke free grace; so as, in all reason, and congruitie, God must, if he be rationall, joyne in league, and article himselfe to be our God. Why? We have first arti∣cled our selves, by the condition of honest hirelings, to be his people.

1. This is as much as Christ will never covenant, nor in∣dent to be our husband, while we first make our selves, by some

preparing grace, his married Spouse. For sure this is a Marriage-covenant; we must first make our selves his people, and then, for shame, he must be our God: as if Marriage-love bred first in our breast, and stood upon this poore legge, the grace of man to God, not the grace of God to lost man.

2. We teach that faith in Christ is both a condition of grace on our part, but not Antecedent and preparatory to the Covenant, and also a grace promised, when the new heart is articled to us; so that Christ bringeth into the covenant him∣selfe, his righteousnesse, his free grace, and the condition of Faith that receives him; just as if the heire of a King should offer to marry a Maid of low birth, upon condition she weare about her necke on the Marriage day, a gold chaine, having in it a rich Diamond of the Crowne, and withall should oblige himselfe, under his hand and seale, in the Marriage-contract, both to bestow this chaine on her freely, and to infuse a Spirit of grace and love, to close in her heart with such a lover, and to yeeld consent to the match, and to adorne her selfe with this chaine. Just so doth the Prince of life here, and its a vaine thing to parallel this covenant of grace with other cove∣nants.

3. Nor did ever any man before Saltmarsh dreame, that Law-obedience was an Antecedent condition of the Covenant of works, with Adam,* 1.844 nor were Adam and Eve in their state of sinlesse innocencie, The people of God, before God was first their God; for then never man, Adam, nor any other, were under the Law, or Covenant of works, till first they absolved, and kept to the end, a course of perfect obedience. Yea, so there was never on earth, such a thing as a covenant of works, ex∣cept made with Christ, nor can we say, that God made a Co∣venant of works with Adam, for his perfect obedience; yet sure, perfect obedience was a condition of the Covenant of works.

Antinomians have a second great mistake of the covenant of grace, while they make it as old as election to glory,* 1.845 and the Lambe slaine from the foundation of the world, b 1.846 its an ever∣lasting covenant indeed, but that is not, because it is not made in time. Christ is an eternall Mediator, and an eternall Priest, and the Lambe slaine from eternity, but that was onely in Gods decree, and eternall purpose, as touching the beginning

of his Mediatorship and Priesthood, and so the creation of the World is eternall; but sure, Christ, in the fulnesse of time, was made of a woman, entred by a calling of God, in time to bee Mediator, and Priest, and dyed not for sinners, till the raigne of Tyberius Cesar, as he was borne in the raigne of Augustus; nor were we justified, pardoned, and redeemed from eternity, more then we were effectually called, sanctified, and gloryfied from eternity. But Antinomians will have our sinnes pardoned from eternity before we beleeve. And when were we then borne in sinne, and the heires of wrath by nature, and under condemnation, by the second Adam? Never re∣ally. When were we sometimes dead in sinnes and trespasses, and in time c 1.847 past; walking according to the course of this world, according to the Prince of the power of the aire? And sometimes, d 1.848 foolish, disobedient, serving divers lusts and plea∣sures, lyving in malice, and envie, hatefull, hating one ano∣ther? Not when we were justified, if we were justified from eternity, and when wee were chosen to glory, before the World was. But so must all our sinnes before conversion be, but sinnes in conversation, not in conscience; and our Mur∣thers, cousening, stealing, persecuting, whoredomes, if we be chosen, and so justified and washed, when wee are chosen, are e 1.849 seeming and fancied, not reall sinnes; nor such in themselves, nor to the light of faith, or in Gods sight, by this Antinomian dreame.

Their third great mistake in the covenant of grace, is in the parties, Saltmarsh f 1.850 tells us that the new covenant is no covenant properly with us, but with Christ for us. Its true, Christ stan∣deth for us, as principall undertaker; who articles, as the second Adam for us, yea, for all his seed, to worke the con∣ditions in us; he is the Mediator, surety, witnesse, Messen∣ger, or Angel of the Covenant for us. But Antinomians g 1.851 will have him so for us, as the Covenant shall oblige us to no dutie, or condition of beleeving to bee performed by us, and the Gospel shall tye us to no holy walking. Why? Wee are, (saith Saltmarsh) to beleeve, that our beleeving, repen∣ting, new obedience, mortification, are all true in Christ, who beleeved, repented, obeyed for us. It is true, wee are to beleeve our repenting, obeying, beleeving, are true in Christ. 1. As in the meritorious cause, who hath satisfied justice for all

our sinnes, and for the sinfull defects in our believing, repen∣ting, obeying. 2. We are to beleeve, they are true in Christ, as the author, and principall cause, who works in us to will and to doe, by his effectuall grace. But Antinomians will not have us to beleeve, they are true in us; as personally, and in our selves, though by Christs strength acting them, or doing, or performing the duties of beleeving, repenting, mortifying our lusts by any obligation of the Law or Gospel comman∣dement.

CHAP. LXVII. Of Legall and Evangelicall conversion.

WEe deny not, but there is a Legall conversion, and Gospel terrours, and Gospel-hell fire, and condemnation, and the worme that never dyes, and that nature may propose ends to it selfe, in turning to God outwardly; and that as incident to Antinomians, as to any generation of people. For it is knowne that many Antinomians are deluded, not converted by a worke of the Law, storming and quelling the conscience, with the smoake and fire-slaughts of everlasting burning, especially where the conscience neighbours wich a Melancholike com∣plexion, and when the party comes to such a Physitian as M. Saltmarsh, though there be no inward change in the heart, no evidences either to him, or the deluded soule of a new and in∣ward worke, but the party still in the gall of bitternesse, no sense of sinne, but a dumbe beastly feeling of the flashes of hell fire, a Pharaoh-like disposition, the counterfeit white Angel saith to the perplexed soule, Beleeve everlasting love, and read Pharaoh, and Simon Magus,* 1.852 and your own names in the Lambes Booke of life, beleeve and apply immediately, with∣out care, conscience, or sense of sinne, or humiliation, (all these are reprobate money to buy grace, away with them) to come to the bloud of attonement; come, though yee be neither wea∣rie nor laden, nor pricked in heart with sinne; and be yee assu∣redly perswaded, that that bloud was shed for you, that yee are as cleane from sin 160. agoe, as Christ himselfe. Honey combe, cap. 3. pag. 25. Mourne no more, be not humbled, doe nothing at all, but rest upon what Christ hath done for you, rejoyce e∣vermore; sorrowing for sinne is Legall unbeliefe, severe and

strict conversation, and a care by doing, to please God, any per∣sonall walking with God, is but a legall bargaining with God, to out-buy Christ, and evacuate free grace, and a mixing of Law and Gospel, and confounding of the two Covenants, and of heaven and hell: and presently upon this, the party is as free of doubting till his dying day, as if he were in heaven, still in a merry pinne, as if he were above the starres, before the throne, under no Law, above all duties; reades, heares, prayes none, but when some immediate rapts of a living a∣ctive God comes on him a dead passive block in Christ, the Scripture, either Law or Gospel is but a dead Letter, hee is neither tyed nor awed with Law or Gospel, Precept or Com∣mand, nor preaching, nor seales, but is acted by a free Spi∣rit, an immediate light and speech of a Spirit above, and be∣yond all outward word, or Letter of old or new Testament; except when the Spirit shall speake or apply them to the heart, and then these Commandements tye the outer man, and the flesh, and then they bind not for any authority of the Law∣giver, but for the onely Gospel love of Christ, as if Christ had put his Father out of office, whereas Gospel-love commands obedience upon, and for, both the authority of the Lawgiver, and the love of Christ; and when this convert falleth in A∣dultery, murther, swearing, lying, robbing. 1. It is not he, but the flesh, and sense, and the outward man that doth these. 2. They were remitted and made no sinnes, and hee as cleane as Christ from them, before they bee committed. 3. The Law hath no more to doe with him, then the persuer (saith Saltmarsh) hath to doe with the murtherer, who hath fled to the citie of refuge.

But * 1.853 Saltmarsh's Legall convert (he meaneth all, not con∣verted the Antinomian way) is not our convert as he dreameth. 1. Because we look not at conversion meerly as a change in affe∣ction and conversation, without Christ, Faith, and saving grace. 2. Antinomians make all the change in conversion, to be meerely imputative, to beleeve that Christ was conver∣ted, and repents for us, b 1.854 and to regard no inward change, 3. It is false, that Saltmarsh saith, That pressing of meere com∣mands, from the word, may worke a Legall change of affecti∣on and conversation. For if by meere commands from the Word, he meane, 1. commands without the Spirit, that is,

such as are written and preached Gospel, or Law, that of them∣selves want all grace and joyning of the Spirit. Then sure, Ci∣cero and Seneca, their meere words without God, can∣not change a Zeno, a Xenephon, from debauched slagitious men, into white cive••l Moralists, without some Spirit, if he meane that the Gospel-letter, as a Letter, can doe more then the Law-letter without the Spirit, he is much deceived: for words, as words, whether of Law or Gospel, without God, can work no change. But Saltmarsh (if I mistake not) hath a third meaning, that meere commands from the authority of God, the Law-giver, can worke but a Legall and counterfeit conversion; this is most false. We have a grave controversie with Papists, touching the formall object of Divine Faith. Whether it bee the testimony of the Church, as Papists say, or the authority of God speaking in his Word, as we teach. Now we hold that the testimony of the Church, is but the testimony of men, and can produce but an humane faith, not a Divine; but the testimo∣nie of God himselfe, speaking in the Scriptures, can onely be∣get a supernaturall and divine faith, when the Holy Ghost fol∣loweth the Word, and rendereth it lively. If then we beleeve divine truths, and Scripturall commands▪ because so saith the Lord, in his Word, either Law or Gospel, this is a divine and supernaturall faith; so to beleeve upon Gods meere com∣mands, as Law-giver, not because naturall reason so dictateth, nor because the Church, or man so saith, nor because the times favour the Gospel, (as the seed is received with a sort of be∣liefe, that falleth on stony ground) is divine Faith, and is not contrary, but sweetly complyeth with faith grounded up∣on the love of Christ, and wrought by the grace of God in the Gospel; Antinomians dreame that these two are contrary, when they are not so.

4. Its most false, that the Law is in the heart before hand,* 1.855 by nature, so as wee beleeve it naturally for the authority of the Law-giver; for so naturall faith of the Law, should fight with naturall unbeliefe, and deepe security, to laugh and sleepe sound under the curse of God. Wee naturally know much of the Law, but we have not a Legall faith, to beleeve, because so saith the Law-giver, by nature.

5. Its false also, that Nature can propound to it selfe life e∣ternall, as c 1.856 its end, as Saltmarsh saith. Balaam could not

desire it, farre lesse intend it, hee onely wished the end of the just. 2. The end must bee the last end subordinate to Gods glory. Antinomians are Pelagians, and poore friends to free grace, as I noted before: for when salvation is the end, all meanes are gone about, when the end is intended that may conduce to that end, all meanes that may crosse the obtaining thereof,* 1.857 eschewed. Now naturall Legall converts, cannot goe a∣bout all for salvation, and in reference to it, its cleare, when gold is a mans end, as in the covetous; pleasure the end in the voluptuous, honour the end in the ambitious; if all acts about the meanes, or that may thwart the attaining of the end, bow not to this end; its not so in Legall converts. 3. When the end is attained but in hope and assurance, the minde is sa∣tisfied and quieted, Legall converts are not so satisfied. 4. Le∣gall converts order salvation to and for themselves, and the hap∣pinesse of it, not the holinesse, to please themselves, not to ho∣nour God, because heaven is a Honey-combe, that very Na∣ture beleeving an eternity, desires to sucke. 5. Severe and strict walking, in our sense, is walking in all duties, by the light and conduct of saving grace, and the faith of the elect of God, which wee contend for against most Antinomi∣ans, who are but loose livers, and cannot fall on a Legall convert.

CHAP. LXVIII. How the Spirit worketh freely in the Antinomian way.

SAltmarsh * 1.858 boldly goeth on to hold forth, When the Spi∣rit of adoption works not freely, but servilly and legally.

Object. 1. When men put something of satisfaction on any performance, as if God were prevailed with by any thing of their owne.

* 1.859Answ. Satisfaction to revenging justice, or of merit, or of perfect obedience to the Law, in our performances, we disclaim; or that we prevaile with God, by any thing of our owne, as if our performances were causes of turning God, were any thing without the grace of Christ, and his merits, but for prevai∣ling with God to obtaine a blessing by prayer and teares, we say it with the Scripture, Hos. 12.3. Jaakob by his strength had power with God, yea, hee had power over the Angel, and

prevailed: he wept and made supplication to him Gen. 32.24, 25, 26. nor is this an old Testament-Spirit, the parable of the unjust Judge and the Widdow is in scope, a doctrine of pre∣vailing with God, by importunitie of prayer. Iames b 1.860 bring∣eth the example of Elias for the prevailing of prayer; and Christ, c 1.861 This kinde of devill is not cast out but by fasting, and prayer; and so the Spirit of adoption worketh d 1.862 freely.

Object. 2. Saltmarsh; e 1.863 The Spirit worketh not freely when wee take in Christ; but by the way, and rest not wholy on him.

Answ. They looke on Christ by the by, who take in their good works as fellow-causes with Christ, thinking to be heard for them; Christ is but a by-Mediator, if he bee not whole Mediator: its a practicall error naturally in us, to improve the the sufficiencie, and incomparable weight of Christ to little pur∣pose; and dote more upon done duties, then on Christ; yet this is not our Doctrine, but our sinne that we are to be hum∣bled for.

Obj. 3. Saltmarsh; When we are in bondage to some outward worship of circumstances, as time, place, person, the Spirit works not freely.

Answ. It may be Saltmarsh thinketh the Lords day under the New Testament legall; men of his gang doe it. 2. And not to pray, but at such houres as the Spirit moves him, f 1.864 because the Spirit onely, and the Spirit acting, and ravishing, is the only obliging Law and command under the New Testament, the Letter or written Scripture, to pray continually, g 1.865 in all things to give thanks, to h 1.866 bee abundant in the worke of the Lord, i 1.867 to be rich in good works, k 1.868 and to make our selves friends with the Mammon of unrighteousnesse, at any time ere we bee put out of our stewardship; except when the Spirits wind bloweth faire, that so they may receive us into the ever∣lasting habitations, is a law bondage; yea, to abstaine from adulterie, murther, swearing; except the Spirits acting,* 1.869 which is our onely obliging Law now; is a legall, not a Gospel-ser∣vice, nor can a beleever sin, when he commits adultery, mur∣ther, for hee doth nothing against the only obliging New Testament Law, the acting of the Spirit, when the Spirit actu∣ally doth not act him, and stirre him to duties of charitie, and love of the brethren; and doth not actually deterre, and pull him

back, by his immediate impulsions, and breathings, from adul∣terie, and murther: I desire an answer, intimating a difference between sins of Adultery and Murther; and so sinfull omission of duties, of Chastity, and saving the life of innocent brethren for a Moneth, which must involve a sinnefull not-loving our brother for a Moneth, and the not praying to God for thirty dayes, as the heathen Kings Law was, upon supposition that the Spirit act not, and stirre not up to prayer for thirty dayes; and if so, it is a question if Adultery be sinne, and if absti∣nencie from Adultery, upon the conscience of the seventh Com∣mand, be not an impeaching of the free working of the Spirit of Adoption, and a spece of legall bondage.

As for Saltmarsh his fourth ground of bondage, to wit, that to doe any thing from the power of an outward commandement, or precept of the Word, that it brings forth but finer hypocrisie, and his seventh, To take any outward thing to move them ra∣ther then apply Christ for strength, life, and Spirit, is meere bondage. I have answered alreadie, it is an Enthusiasticall op∣posing of the working of word, works, and well grounded experiences of the Saints, to the actings of the Spirit, and a loose∣ing of us from beleeving, and obeying Scriptures, from trem∣bling at the Word, and a most wicked way of Enthusiasme.

Object. 5. Saltmarsh l 1.870 when they doe, because of some vow, or covenant they have made, &c. It is more properly the service of the Old Testament, and part of their bondage, for wanting the power and fulnesse of the Spirit of adoption, to worke them to obedience freely from within, they were under the power of outward principles, to put them on from without.

Answ. 1. If nothing move men to doe, but the Letter of the Covenant, Vow, or Promise, not the Spirit of grace, then can the Spirit never be said to worke Legally, or not freely, be∣cause the Spirit works not at all; nor can this bee called pro∣perly the service of the Old Testament, except Antinomi∣ans say, the Spirit of grace wrought none at all in the Old Te∣stament, but onely the Letter, contrary to all the heavenly Psalmes made by the Holy Ghost, and the acts of faith, in Moses, David, Job, Jeremiah, which every Page of Old Te∣stament refuteth, and we must say, meere nature, and the dead Letter without the Spirit acted them. So Hebr. 11. Psal. 51.10. and infinite other places on the contrary.

2. Nor can yee say, by the same reason, that a naturall con∣science, a desire of a name, lest they should be reputed covenant-breakers, moved these in the Old Testament to act, for so none could have been tearmed, men according to Gods heart, nor per∣fect and upright men, as David Job, Ezechiah, Noah, because upon this Antinomian ground, they were all but fine hypo∣crites.

If I mistake not, Saltmarsh condemneth all who have taken the Covenant in the three Kingdomes; and are moved for feare of the oath of God, to stand to it, as Legalists, and Old Te∣stament Spirits: The Covenant that Asa, Josiah, caused the people to stand too, was a Law-bondage, that we are not now obliged to; and upon the same grounds to keepe faith and pro∣mise upon lawfull contracts and oathes between King and peo∣ple, or made to God to keepe Marriage-covenants, contracts, legues, and bargaines betweene man and man, which we con∣ceive to be of the Law of Nature; must all be the proper service of the Old Testament, and contrary to the Gospel: to keepe my lawfull promise made to a man, to pay my debt, because I promised, when I borrowed money. To keepe the Covenant of God made in Marriage, because it is an outward covenant, is to doe because of some Covenant; and to be in Law-bondage, and to doe, as being under the power of outward principles; and Paul must writ to Philemon, as under the bondage of the Old Testament. m 1.871 If Onesymus hath wronged thee, or oweth thee ought, put it on my count; if he should pay Philemon, see∣ing he became his debter, by an outward promise and covenant, he did not pay him by the Spirit of adoption, working freely; but by a Legall Spirit, as being under the Law, not under grace, by this learning. A Jesuiticall way to loose men from all co∣venants, promises, bargaines in buying and selling, treatise, and Indentures betweene persons, Nation and Nation, to loose us from all the bonds of the Law of Nature, and Nations, and free us from that which is the Law and the Prophets, Whatso∣ever yee would men should doe to you, the same doe ye to them. Then shall nothing bind us under the New Testament? Doth the Spirit of adoption make us Covenant-breakers, Truce-brea∣kers, Traitors; I thought the Gospel had n 1.872 condemned all these and taught us o 1.873 to live righteously, and p 1.874 not to cousen and defraude one another. Who now come nighest to the lying

Antichrist, who can dispense with all Lawes of God? For Saltmarsh who calleth Presbyterians, Antichristian Legalists, because they cannot away with Antinomian Heresies, saith, To doe or performe, what wee have promised and covenanted be∣cause we have promised and covenanted, is more properly the service of the Old Testament, and part of their bondage, for wanting the power and fulnesse of the Spirit of adoption; then a Gospel-obedience by the free Spirit of adoption. I remem∣ber q 1.875 Sam. Gortyn, and other Familists, the deadly persecuting enemies of the faithfull, and gracious people in New England, deny it lawfull to sweare at all; r 1.876 deny Magistracie, or any subjection to them; deny the Law, the Letter of the Law and Gospel; all Learning, Lybraries, Bookes, reading, and all such externals, as Saltmarsh argueth against in this Chapter, as savou∣ring of Legall bondage. But to keepe Covenants and promises because ye have put your selves under them by a willing ingag∣ment, is a fruit of the free Spirit, and is not contrary thereun∣to. Gal. 5.12. Ephes. 4.15. Col. 3.8, 9.

Object. 6. Saltmarsh; When s 1.877 they come to God in any act of worship or prayer, &c. as to a Creator, rather (saith Salt∣marsh) then a Father, and as a God, rather then as a God in Christ, they put themselves under such an infinite purity, as they can neither have accesse with faith nor boldnesse.

Answ. 1. But Saltmarsh, I conceive, speaketh of the Spi∣rit of adoption his not working freely, but in a Legall way, as under the Old Testament bondage; by which hee must insi∣nuate, that the Saints under the Old Testament, in any act of worship or prayer, came to God as Creator, rather then Fa∣ther, and as God, rather then as God in Christ. How then saw they the day of s 1.878 Christ? How were they saved by t 1.879 faith, purifying the heart? And by the grace of the Lord Je∣sus Christ, the way of Jew and Gentiles both? And were ju∣stified by the imputed u 1.880 righteousnesse of Faith, as the Gen∣tiles?

The 7^th. being refuted before; I come now to the last, which is a strange Character of a servile Spirit. When they measure (saith he) their forgivenesse by their sinne and san∣ctification,x 1.881 and can beleeve no more then they have peace for, and that peace upon something of their owne performed, and not from beleeving on him who hath performed all. God hath

not given us the Spirit of feare, but of power, and of love, and of a sound minde, 2 Tim. 1.8. or of a minde not corrupted with any of these.

Answ. 1. To measure forgivenesse by sin, that is,* 1.882 to thinke our sinnes are too many for Christ to pardon, and we too foule for Christ, out of free grace to wash is indeed a Spirit of bondage: but that is not the Antinomians sense. But thus, To measure forgivenesse by sinne and sanctification. As to argue thus, I wallow in the myre with the Sow, and goe on with an high hand, without remorse and sorrow, adding drun∣kennesse to thirst, and drawing iniquity with cart-ropes of va∣nity, void of all sanctification: Ergo, I have no forgivenesse, and am not washt from my old sinnes; then truely, it is most false and licentious doctrine, to say in this sense, its Legall to measure forgivenesse by sinne and sanctification; for sinne is a measure to sanctification thus: but Antinomians will have living after, and walking in the flesh, and free pardon of sinne to consist together in one.

2. It is good to beleeve no more of forgivenesse, then wee have sound and well-grounded peace for, which floweth from justification; as Paul speaketh of peace, Rom. 5.1. Being ju∣stified by Faith we have peace with God, &c. But wee make not rotten and false peace, or peace of unbeliefe to be of the same circumference and compasse with pardon.

3 Peace flowing from justification as the cause, we allow; and also peace flowing from our spirituall performances,* 1.883 done in the strength of Christ, and his free grace, as from signes, and land-marks, and evidences; So the wearied night-watch hath both comfort, or freedome from night-feares, and anxities, from the appearance of the day-starre, and from the rising of the Sunne; from the former, as a signe; from the latter as a cause.

4. Nor doth Saltmarsh truely say, This peace is from some∣thing of our owne, and not from something of Christ, except he defame all the spirituall performances in the Saints, as ba∣stards begotten of pure nature, and father them not on Christ.

5. Nor is the act of beleeving lesse ours, and so lesse a ground of our peace, then our performances done by the grace of Christ, except Saltmarsh comply with y 1.884 Libertines, who say, that the faith that justifieth a beleever, is the faith, that is and

remaineth subjectively in Christ, and not the faith, that is in the beleever himselfe; which is a way to loose us from all Go∣spel performances, and let us live in fleshly licence, not in Chri∣stian liberty.

6. The Spirit of feare that Paul speaks of, 2 Tim. 1.8. is that servile, mercenary feare in Devils and hirelings, not the feare of such as keep covenants, and promises, and pay their debts, and stand to treaties, because they thinke just promises and covenants doe bind, even beleevers in Christ, in the feare of the Lord, to performance, except they would sinne against the Law of God, which Antinomians cannot beleeve. If this externall tye be contrary to the free working of a Gospel-Spirit of adoption I confesse, all duties of the Law of Nature must be cryed downe by the Gospel; and better covenant with Indians and Americans, then with Antinomans.

CHAP. LXIX. The dead and bastard faith of Antinomians.

ANtinomians do obtrude a dead, vaine presumption to us, in lieu of saving faith.* 1.885 1. We follow Christs own fashion and order of beleeving; that sinners sick, pained, humbled, plow∣ed by the terrors and the Law: who are onely under such breakings, and rentings of preparations, should relie on Christ for salvation; not for these preparations, nor because they are thus prepared; but meerly in this order, lest they should say, a 1.886 Because I am innocent, surely his anger shall turne away from me; and I have no neede of Christ, that same sense (Repen∣tance I dare not call it in an Evangelicke sense) of sin, and prick∣ing of heart, and feare of shutting up under an everlasting pri∣son, may highten the price of an excellent Saviour. Antino∣mians will Pharises, as Pharises, obdured undaunted heifers, b 1.887 swift Dromedaries traversing their wayes, wild Asses used to the wildernesse, snuffing up the wind at their pleasure, all sinners as such,c 1.888 without any order of first breaking the iron sin∣now in the neck: even while they think they are wholy righte∣ous as Pharises, and count sin as knots of strawes, to own the blood of propitiation, immediately without any preparation; to beleeve and relie on Christ for Salvation. This we judge to

bee presumption, and in regard of Gods order, simply im∣possible, that they that say d 1.889 they see, can see remaining such; but rather bee blind, and their sinne remaine: that the wearie and laden, and those that are judicially e 1.890 blinded, and hardened, re∣maining such, and as such should be invited without any pre∣paratorie sense of their damnable condition, and of their neede of a Saviour; and that both are invited equally of Christ, to relie immediately on him for Salvation; and are as such forth∣with, to cast themselves upon Christ, is unsound. For 1. Christ decreeth, and holdeth forth the very contrary order, and me∣thod of beleeving, not the merit thereof. 2. When he f 1.891 saith, How can ye beleeve that seeke honour one of another? He clear∣ly intimateth, that there must bee some preparatory abating of that swelling lust, or then they cannot as such, beleeve in Christ.

2. To beleeve now (say g 1.892 they) is the onely worke of the Gospel; and Saltmarsh proveth it to be the onely worke, this is the worke (the onely worke hee must meane, if he prove his conclusion) That yee beleeve on him whom hee hath sent, Joh. 6.29. This is the commandement, (that is, the onely worke commanded in the Gospel) That yee beleeve in his Sonne Jesus Christ,* 1.893 1 Joh. 3.23. Then nothing falleth under a Gospel-commandement, but beleeving; now I would hold Antino∣mians at this, that nothing is a commandement, or a comman∣ded dutie but that which if we contravene, it maketh us guilty of sin before God, and in his Court, if he would actually enter in judgement with us: so then the Gospel as the Gospel com∣mandeth not brotherly love, meeknesse, patience, temperance, and forbideth not rebellion to Rulers; murther the hating of our brother, adulterie, robbing, stealing, lying, idolatrie, swearing; so as these should be acts of obedience, or of sinfull disobedience to God; but as acts arbitrary, and of meer cour∣tesie, and simply free to beleevers, and to be done or omited, onely as the immediate rapture of the Spirit, without any com∣mandement obliging to obedience rewardable, or to sinne punishable by Law doth act and draw them, for the Law forbid∣eth none of these to a beleever who is under no Law; if I mistake, I crave pardon, for I cannot make sense of their commande∣ments; but in this sense: one thing I complaine of Antinomi∣ans, by any sect; They seeme to mee confused, and obscure, and to dissemble; because they have not yet set downe in right

downe ingenuitie,* 1.894 that which I perswade my self is their minde; that the beleever cannot sin, his adulterie, and his murther is no adulterie, no murther: except they difference between these two. The beleever is free of all sinne as Christ himselfe, and the beleever doth and can truly sinne, lie, murther, deceive, &c. And between these, sin is wholy removed out of the beleever, no sinne dwelleth in him, and the beleever daily sinneth; nor are they plaine whether the Gospel command chastitie, and forbid adultery, and command the loving of our brother, and forbid murthering, and hating of our brother; as acts arbitrary, and meerly free: or whether no Law command, or forbid, such things to beleevers; nor any Gospel at all, so as to contra∣vene them were sin. Yea, nor so is beleeving the onely worke commanded in the Gospel; for by their way, faith is not com∣manded as a cause, or merit of righteousnesse and life, which we also thinke, nor as a condition, or necessarie duty at all, more then other duties: For the Elects sinnes were all removed, either from eternity, or their first conception, or Christs suf∣fering on the crosse (Antinomians fall out among themselves touching this poynt) so their unbeliefe, and finall impenitency cannot be sinnes.

Nor can Christ as God, or Law-giver, command beleeving, for the notion of Law, or Law-giving under penalty of sinne, and curses, is contrarie to Christs Gospel-love; so Christ must renounce his office of Law-giving, and his authoritie, as God to command faith and forbid unbeliefe; and must onely as Mediator put on love and counsell; and advise us to be∣leeve: as one friend doth another, so as wee have no command obliging us (except wee would sin) to beleeve, for a com∣mand of love, being contra-devided from a command of Law, to Antinomians obligeth neither to sinne nor to wrath, if it be disobeyed.

3. If beleeving voyd of all working, and such an empty faith be the onely commanded worke in the Gospel; it is like John the Apostle, so often commanding love to the brethren, and forbiding hateing of our brother, doth not act an Evan∣gelist, or Apostle; but speaketh as a Moses, and a Law-giver; and that amongst the Lords Apostles, who wrot canonick Scripture, in the New Testament; some were more legall preachers, and leaned more to a covenant of works as h 1.895 Peter

(the Familists of New England should take in John and James, for Saltmarsh saith, they speake more for marks, and signes) then Paul, who stood most for free grace: yet is Paul as much to command some other works then Faith, as Peter, James or John.

4. For the object of saving faith, Antinomians i 1.896 looke beside the Gospel, for Saltmarsh proving that Christ is offe∣red to sinners, as sinners saith, none can be such a sinner to whom Christ and his blood may not be tendred, and offered, his words may beare truth, that Christ and his blood may be offered to all within the visible Church, elect and reprobate;* 1.897 and so say we, but consider his reasons. 1. From the order of Gods de∣cree (saith he) He loved us, and gave Christ for us, when we were sinners Rom. 5.8. God commendeth his love &c. Joh. 3.16. God so loved the world. And this offer (saith he) is an offer of that love with which God loved us from everlasting. So then here is the Antinomian faith, that all and every one im∣mediately, without sense of sin. or any sicknesse for Christ; be they Elect, or Reprobate, beleeve and be perswaded, that God decreed to give his Son for them in particular, loved them with the speciall love of Election from everlasting, and hath satisfied, and was crucified k 1.898 for their sinnes. Sure this is not the object of Gospel faith; but is a transparent untruth, and a lie: there was never any such decree, nor such a love in God, nor is it revealed in the Gospel, that God de∣creed to give his Son to all, and for all, Elect and Reprobate; and that God loved all, so even the world of Elect, and Re∣probate, as Christ speaketh, John 3.16. and yet to all Elect, and Reprobate, is Christ offered. Nor can Antinomians or Arminians say, that the tender, and offer of Christ, and his blood, to all and every one, Elect and Reprobate, within the visible Church, is an opening, and bringing forth of Gods eternall love of election to glory; of all and every one Elect, and Reprobate. Salmarsh should not speake of poynts of Divinity, of which he is as ignorant as a child; nor doe An∣tinomians know these poynts, of the dephs of eternall free grace, though they talke of them,* 1.899 to abuse them to licentious∣nesse.

But let us for the clearing of the Doctrine of Faith, wipe off Saltmarshs poore reasons, for immediate beleeving without all

preparations, his 3. Argument to the other two, which yet are but one, is.

* 1.900Object. It exalteth grace more to receive a sinner who hath no money, no price, no righteousnesse.

Answ. Adde an assumption. But he that cometh dry, empty, sinfull, and prepared with some sense of sinne, of the Physitian Christ, is the onely man that hath no money, the Pharisie, as a Pharisie,* 1.901 is the man that hath money, and righteousness in himselfe; and is whole and needeth the Physitian in no sort; and in that he is thus undisposed for Christ, it should debase grace, if the Lord should sell his wine and milke, for the sinners money; and sure that. And hee that hath no money, is a re∣striction of those who are invited to come unto the waters, for all are not such as have no money: for though really all want money, and price to buy the waters, wine, and milk, really; because all are sinners, Pharises, or no Pharises; yet there bee none here invited, but onely some certaine persons, who in their owne sense, and their selfe-humbled condition make objections against themselves; Oh! I am unworthy and unprepared for these waters, I have no money, nor prayer, and Christ meanes them not to me, but to some worthyer then I. Now, Pharisies, and all sinners, even these that are selfe-righteous never move such doubts, but take the Antinomian short cut, and thinke they have money, and presumptuously, and being whole and unbroken, come, and buy; that is, they beleeve, but in truth, they presume. This poore argument confoundeth preparations of sense and feeling, which are preparations not of causation or action, but of meere order, which we assert according to the Scripture, with pre∣parations of merit, or with the market-preparations of Pha∣risees, Papists, and Arminians, which we detest and abhorre; and hee cannot frame an argument from Esay 55. against us.

* 1.902Object. 4. Its right lifting up of Jesus on the Crosse, as Moses lift up the Serpent in the wildernesse, not for the hea∣led to looke upon, but the wounded; the sixt Objection saith no other,* 1.903 but that its most agreeable to the Gospel-way of dispen∣sation, the whole need not a Physitian, but the sicke. I came not to call the righteous, but sinners to repentance.

Answ. These places are much for us, for the stung and wounded Israelites, did not typifie sinners, as sinners, not all

sinners without exception. 1. All the heathen in the Wil∣dernesse that were stinged with Serpents, and all the Israelites ignorant of the vertue of the Serpent, were not cured by look∣ing on the brazen Serpent, Numb. 21.9, 10, 11. but onely such as were sensible of their paine, and looked to the Serpent; then that the type may not halt in this. 1. Saltmarsh must presume that all, who were stinged, Heathen or Israelites who looked up were cured as sinners; as sinners have Christ offered to them as sinners, and so all sinners; now the Text saith the contrary, only the people of Israel had the benefit of the cure. 2. Onely such as knew the vertue of the Serpent of brasse. 3. I con∣fesse, Antinomians with Pelagians, and Arminians, take ever the easiest way, and the shortest cut to heaven;* 1.904 that as many as are sinners, are sinners spiritually stung, and sinne-sick, and sinners in their owne sense and feeling, as sinners in the Texts alledged, are opposed to these that neede not the Physitian, and to the righteous, who sure are not the sinners, and the sicke that the Physitian Christ came to cure, and to call to repentance. Saltmarsh cannot cull out a Text in all the Scripture, so contra∣rie to his tenent as these, for the Title of his Chapter, or Arti∣cle which is L I. is this. Jesus Christ offered to sinners, as sinners, that is, to all sinners, and to men, because they are sinners, under the reduplication of sinners, then the Text must beare. Christ came not to call the righteous but sinners to repentance, that is, in the Antinomian glosse, Christ came not to call sinners, but sin∣ners to Repentance, for sure the Righteous, that is, the selfe-righteous and proud Pharisees, who thought themselves no sin∣ners, but righteous, and whole; were sinners, and obstinate, and proud, and malicious sinners, and truely needed the Physitian no lesse then Publicans; but in their owne apprehension and swel∣ling conceit, they were neither sinners, nor sicke, nor unrigh∣teous. Then whether Saltmarsh, will or no, by the sick and sin∣ners, and the stung and wounded, Christ must meane some in∣herent qualification, and preparation for the Physitian Christ, which was onely in such and such sinners; to wit, who were lost in their owne eyes, and sinners in their owne feeling; for really and truely Pharisees were sinners sick, and dead in sinnes, and trespasses; and yet the Lord Jesus denyeth that hee came to call the Pharisees, and selfe-righteous sinners, he came to call his owne sinners onely, not all sinners. This then is no Gospel-way,

nor way of grace, but the Antinomian licentious way. That Christ is offered to sinners as sinners,* 1.905 and Christ came to call sin∣ners as sinners to repentance; for Christ is offered to sinners, as such and so qualified sinners, and Christ came to call to repen∣tance not sinners as sinners, no not Pharisees; not the righteous, not the whole, but sinners, as such sinners, as sick, as self-lost, as self-sinners, and self-condemned, and qualified with the sense of their owne wretched and sinnefull condition; otherwise, how will they answer Christs Apologie giving a reason, why hee conversed with Publicanes and sinners, with Mathew, cap. 9. and Zacheus, Luke 19. and other sinners, Luk. 15. Math. 11. and not with Scribes and Pharisees; for, Christ expressely saith, that he did it, because the fittest place the Physitian can be in, is to sit at the sicke mans bed-side?

Object. 5. It leaves men (saith he) under greater condem∣nation, when Christ is brought home to the soule, for then there can be no objecting; Lord, had I beene thus and thus fit and prepared, then I should have received thee, but I was a foule sinner at that same very time, and so guilty. O will the Lord answer, I come therefore to pardon thee, and to wash thee in my bloud, because thou art foule, and that is no excuse.

Answ. 1. Nothing can be concluded against the truth from a lye; ex veris non nisi verum; there is no greater lye then this excuse, had I been thus and thus fit and prepared, I should have received thee, but I was a foule sinner, at that very time guilty. For, 1. wee teach not, that preparations doe infallibly, yea or necessarily produce faith, and the recei∣ving of Christ. Many are sick, and pained with storme of con∣science, whom Christ never cureth. It is like the rich gluttons challenge of God in hell; Nay, but if one rise from the dead they will heare and beleeve.* 1.906 2. Antinomians mistake our minde in this lying excuse, to wit, that we fancie that the pre∣pared for Christ are pardoned and justified men; this wee ne∣ver teach: they are guilty sinners, and these are in their sinnes, unworthy who are best qualified and fitted for Christ. Wee make not cleannesse a preparation for washing, nor a sinnelesse, innocent, and guiltlesse condition, a fitnesse preparatory to justi∣fication. 3. Antinomians take not away, by their way, a stronger shift; Lord, if Christ had dyed for me by name, and thou hadst drawne me as effectually to Christ, as thou drewst

Paul, and Peter, I should have received Christ, but thou drewst me, in a way, that thou drewst Judas, when I was guil∣tie, and my heart rockie. We make preparations Christs work, as conversion is, but a farre more common worke of an inferi∣our nature which may be in many sinners who are never con∣verted.

Object. 7. All that ever received Christ, Corinthyans, E∣phesians, Colossians, received him in a sinnefull condition, when they were unwashen, darkenesse, dead in sinnes, enemies in their minds by wicked works.

Answ. Nothing followeth against us, preparations removeth not a sinnefull condition, nor deadnesse in sinne, nor minde-enmity by evill works. Christs bloud and saving grace onely removeth both the guilt, and the staine of sinne; but hence it followeth in no sort that we are not sinne-sick, and selfe-con∣demned, and lost before Christ remove our darkenesse, and quicken the dead.

Object. 8. God offereth Christ in time, as God gave him; God before all time gave him to us, because we were sinners,* 1.907 and now he is but offered as he was given.

Answ. God offereth Christ in time, as hee gave him before time; it is true in regard of the freedome of grace, no cause, condition, qualification, reason,* 1.908 moved God to ordaine and de∣cree, either the sicke for the Physitian Christ, or the Physitian for the sicke before time; and neither preparations is the cause, nor necessary condition or ground, why he giveth Christ to us in time. But it is not true, in regard of the order of giving Christ, bofore time, or in time; for, in time, God giveth Christ to these that heare the Gospel onely; but I hope he decreed not to give Christ and salvation to men upon this condition, and upon no other, that they shall heare the Gospel, because hee ordained men for glory of free grace, and upon the same free grace ordained them to heare and beleeve, and repent; yet nei∣ther faith nor repentance were preparatory conditions to the decree of grace. 1. God neither before time, nor in time gi∣veth Christ, because we are sinners, or because wee are thus and thus humbled and prepared, but because he will bee gra∣tious to whom he will be gratious, sinne is onely the occasi∣on and the matter, and preparations are the meere order of his proceeding; first he humbleth by the Law, and then giveth

Christ in the Gospel, but not because the sinner is humbled, nor for his humiliation, nor because he hath made any Gospel-promise, whoever is thus and thus fitted and prepared by the Spirit of the Law, and terrors, and broken, and selfe-condem∣ned with the burden and sense of sinne, shall be converted; we know no such Gospel-promise.

CHAP. LXX. Faith not the onely worke of the Gospel, as Antino∣mians say.

* 1.909LEt us also try Saltmarsh his reasons, to prove his short way to heaven, and that its the onely Gospel-worke to beleeve.

Salvation (saith he) is not a businesse of our working and doing, it was done by Christ with the Father. All our worke is no worke of salvation, but in salvation. Wee here receive all, not by doing any thing, that we may receive more, but doing because we receive so much, because we doe not that wee may be saved. And yet we are to doe as much as if we were to be saved, by what we doe, because we should doe as much for what is done already for us, and to our hands, as if wee were to receive it for what we did our selves.

Answ. 1. Here is no Argument. Christ hath done all by way of merit, and purchase of a perfect redemption; there∣fore wee are not to worke out our salvation, in feare and trembling, it followeth not.

2. It is most false, That we are to doe nothing in the Gospel, that we may receive more;* 1.910 or, that we may be saved, but be∣cause we are saved; for these are not contrary, but sweetly subordinate. We doe because we are saved, and because wee are Redeemed, by merit, and Gospel-right, by hope and be∣gun possession; therefore we are not to sow to the Spirit, that we may reape life a 1.911 everlasting, it followeth not. Wee both worke because we have a crop, and that we may receive a crop. Servants are to serve their Masters not with eye-service, both because they have a Master in heaven, who hath saved them, and also in hope, b 1.912 to receive the reward of inheritance. Elders are to feed the flocke, because they are redeemed, and c 1.913 love their Redeemer; and because d 1.914 when the chiefe Shepheard

shall appeare, they shall receive a crowne of glory that fadeth not away; and because we are redeemed, we are e 1.915 to looke to our selves, that wee lose not these things that we have wrought for, but that wee may receive a full reward: so our worke is both a worke of salvation, and a worke in salvation.

3. There is nothing falser, then that Antinomians are to worke as much, as if they were to be saved, by their working: for their working is arbitrary, not obligatory by any comman∣dement, nor doe they sinne in not working. Let them in their conscience say, if they sinne, or can sinne. 1. being once justi∣fied; for sin is as cleane removed, in its nature and being, from the beleever, as from Christ, say the Antinomians. 2. If they sin in doing nothing after they are justified, if the immediate acting of the Spirit of love stirre them not to it; and therefore it is false, that they should doe as much for what is done, as if they were to receive life for doing; because they should not, non debent, they are not obliged to doe, when they doe not, nor are under any guilt for not doing. By this way: for to An∣tinomians there is no obliging Law, but God immediatly by his Spirit acting them to good, is all their Law.

Object. 2. This short worke; beleeve, and be saved, Paul telleth you. Say not in thine heart, who shall ascend to heaven? that is, to bring Christ from above, &c. The word is nigh thee, even in thy mouth, &c.

Answ. We would not willingly make the way to heaven lon∣ger then Christ hath made it: Paul speaketh, Rom. 10.6, 7, 8. of a Law-way that is long, wearisome, unpassible, as who would strive to climbe up to heaven, or to goe downe to the grave to fetch Christ from either heaven or hell. The Gospel-way sure is a sweet, easie, passible way, Beleeve, and be saved. Yet must we not fancie that the way is shorter then Christ hath made it,* 1.916 and that it is not a puzling worke to flesh and bloud. Saltmarsh with his Antinomians maketh it but one step, at the very next doore. I rather beleeve Christ, who saith, it is a way of many miles, strait, narrow, and thorny. The me∣ritorious way to us is easie, beleeve by the grace of Christ, but the way of a Christian conversation, whether Antinomians will or no, lyeth through duties, doing the will of f 1.917 God, its not words, Lord, Lord, but working, g 1.918 sweating, h 1.919 running,

i 1.920 wrestling, k 1.921 fighting, * 1.922 bleeding, * 1.923 suffering n 1.924 abounding in the worke, o 1.925 Sowing, p 1.926 Selling all the sweetest delights, q 1.927 ma∣ny tribulations, * 1.928 night-watching: which yet all are honyed and sugared with the love of Christ, so as his yoake s 1.929 is easie, and his t 1.930 Commandements not grievous; yet not so easie, as that the onely naked bare act of beleeving, should be the only Gospel-worke, and yee might lye in an yvory bed, and sleepe and be carried into an Antinomian fancied Paradice, being un∣der no Law, no obligation of doing, no danger of sinning, and incurring the rodde of men, and the fatherly and sad dis∣pleasure of God for sinnes; no broken bones, no terrors, no sense of our sorrow for sinne, no progresse in personall repen∣tance and mortification, no care of watchfull walking to perfect holinesse in the feare of God, no abstaining from worldly lusts, no strictnesse of blamelesnesse of conversation, for feare of sin, onely beleeve, that as Christ hath suffered for all sinne, and so you are as cleane as Christ from all sinne, originall and actuall, and Christ hath done all these for you, and beleeve hee hath re∣pented for you, mortified lusts for you, walked strictly and holily for you;u 1.931 this is an easie worke, and no puzling businesse, and there is an end.

Object. 2. Saltmarsh, Its the Gospel-way of dispensati∣on to assure and passe over salvation in Christ to any that will beleeve.* 1.932

Answ. True. But wilt thou know, ô vaine man, x 1.933 that faith without works is dead; and faith is effectuall by love. See the Scriptures y 1.934 laying other Commandements on us under the Go∣spel, then beleeving onely, and threatning disobeyers.

Object. 3. Saltm. There needs no more on our sides, to worke or warrant salvation to us; but to bee perswaded, that Jesus Christ dyed for us, because Christ hath suffered, and God is satisfied. Now suffering and satisfaction is that great worke of salvation.

Answ. Here is the worke of salvation abridged to a narrow∣er compasse, to onely suffering, at least Saltmarsh was wont to take in the actions of Christ, and to will us to beleeve that Christ beleeved, repented, and mortified sinne for us, and that is all our beliefe, repentance, mortification.

Object. 4.5. They onely are justified who beleeve, Rom.

1.17. Acts 13.39. We are justified by grace, not of workes, Rom. 3.24.

Answ. And who denies that but Papists and Antinomians. Antinomians say, from eternity, and from the wombe wee are justified; and from Christs time of dying on the Crosse; and sure the date of our beleeving is not from eternitie, or from the wombe, or from 160. yeares agone, when Christ dyed then they onely cannot bee justified who beleeve; for so thou∣sands who beleeve not are justified. 2. Wee are justified by faith, without works. True. Ergo, Wee are carried to heaven being once justified under no comand of God, to doe good works, or to eschew evill, and so as wee cannot sinne; it fol∣loweth not.

CHAP. LXXI. The Justified obey not God, by necessitie of nature, as the fire burneth, as Antinomians fancie.

ANtinomians a 1.935 say, the justified cannot sin, they obey God ne∣cessarily, as it is the nature and quality of fire to burn; the grounds of the New-England Libertines, are 1. The Holy Ghost comming b 1.936 in the place of naturall faculties, of understan∣ding, will, and affections, doth all the works of these naturall faculties, and Christ and grace working all the supernaturall works of beleeving, repenting, and c 1.937 that immediatly; the free will must have lesse liberty in loving God, and beleeving, then the Sunne hath to give light, and the fire to cast forth heat; for fire and Sun are thought to be agents in their naturall actions; but free will is a meere patient in these. 2. None are to be ex∣horted to beleeve (say d 1.938 they) but such whom wee know to be elect, or to have the Spirit in them effectually, and e 1.939 there is neither inherent righteousnesse, nor grace inherent in the Saints, but Christ immediatly and onely worketh all their works in them; so all the faculties of the soule lye as dead pas∣sive creatures, and powers void of freedome and action, and Christ immediatly, as the humane nature, and the faculties thereof doth e 1.940 act and worke in the Saints, as f 1.941 Christ is made flesh, and incarnate in the Saints, and doth in them be∣leeve, repent, rejoice, love; and beleevers have neither free∣dome nor action at all, more then blocks in their actions. Hence

(say g 1.942 they) all the beleevers activitie is to act sinne. So saith the h 1.943 Libertine; If Christ will let mee sinne, let him looke to it, upon his honour be it.

But 1. there remaineth true liberty in the regenerate man, his free will is not destroyed. i 1.944 If the Sonne make you free, then are yee free indeed. But k 1.945 God be thanked that ye were the servants of sinne, but yee have obeyed from the heart that forme of doctrine which was delivered you, being then made free from in, yee became the servants of righteousnesse. Now the l 1.946 Lord is a Spirit; and where the Spirit of the Lord is, there is liberty. m 1.947 I will walke at liberty, for I seeke thy precepts. Hence re∣joycing n 1.948 in God, o 1.949 delight in his Law, p 1.950 rejoycing in his word, q 1.951 choosing of God above all other lovers; and r 1.952 his testimonies, argue a sanctified elective power of free will in the soule. 2. The justified can sinne, otherwise, they should no more be capable of exhortations to walke in Christ, and grow in grace, and of dehortations from sinne, then the fire and the Sunne, can be requested or exhorted to cast out heate and light. 3. This foolish opinion is bottomed on this con∣ceit: That a beleever as a beleever, walketh by faith perpetu∣ally; is admitted (saith s 1.953 Towne) to live and abide for ever, by sense and sight, in the kingdome of glory. And wants no∣thing of heaven (saith t 1.954 Saltmarsh) but to beleeve hee is in heaven, u 1.955 is as cleane from sinne (saith x 1.956 Eaton) as Christ himselfe. Nothing sinneth in the regenerate but sense * 1.957 the flesh, the members of the body of sinne, or the Asse; nor is it more sinne that they doe before God, then the burning of the fire, or the illumination that commeth from the Sunne, for they are no more under any commanding, or restraining Law of God, then the fire or the Sunne. 4. The immediate rapt and pull of the Holy Ghost removeth all freedome, reason, de∣liberation, knowledge, action from the soule, in either superna∣turall works of grace, or sinne, as if the soule were turned in a rock, or a stone. 5. All the sinnes of beleevers, their Adul∣teries, murthers, lying, cousening, must be counted on the Lords score (I tremble to speake it) upon his honour be it, if he will suffer perfect Angels to sinne, more then he can suffer Angels, and the glorified that stand before the throne, to fall or trans∣gresse.

CHAP. LXXII. Glorifying of God in sanctification needfull.

ANntinomians a 1.958 tell us of a two fold, glorifying of God, one in the eyes of God, primary, immediate, passive, di∣vine, by faith, in which God glorifieth himselfe in us, justifying us, Faith being the Creator, as it were of a certaine divini∣tie, as Rom. 4.20. Abraham gave glory to God, whereas un∣beliefe maketh him a lyar. There is another glorifying of God that is outward, more fleshly and humane, secondary, mediate,* 1.959 in the eyes of men, by good works, in sanctification, in which we are agents, and glorifie God by the Spirit, by which wee are partakers of the Divine nature, 2 Pet. 1.4. and it is done in a grosser manner, by declaring God glorified before men by our good works, Math. 5. and greatly inclineth to the glorifying of man; by this Abraham hath to glory and rejoyce in holy works, but not before God.

Answ. 1. We are not meere passive in beleeving, for then should we not be commended for beleeving, nor should wee know, rely, and trust in an all-sufficient Saviour, in beleeving on him, though there be a passion in beleeving. 2. These ene∣mies of Sanctification abase all holy walking and works of san∣ctification, calling holy walking; 1. glorifying of God out∣wardly, and before men, in a fleshly manner. Whereas God see∣eth it, and acknowledgeth it in his owne sight, sincere, unfai∣ned, perfect in its kind, with perfection of parts, not of de∣grees; they would have all Sanctification finer hypocrisie. I know thy works (saith b 1.960 Christ to Smyrna) and tribulation, and poverty, but thou art rich. That wee c 1.961 might serve him without feare in holinesse and righteousnesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be∣fore him, all the daies of our life. And whatsoever yee (Ser∣vants doe) doe it heartily, as to the Lord, not to men.d 1.962 e 1.963 Commen∣ding our selves to every mans conscience, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in the sight of God. Abraham, walke before mee, and bee thou perfect, saith the Lord. How many of the good Kings did right in the sight of the Lord? Its true; our best works are polluted with sinne, and in the matter of justification cannot endure the strict Law-censure of the Judge of the world, if God narrowly f 1.964 marke iniquity. But Antinomians are so at

odds with holy walking, that they will have all the sincere works of the Saints wrought by the grace of God, to bee in their substance before God, plaistered hypocrisie: and yet in the justified, these hypocriticall works are no sinne, there being no more sinne in the justified, nor any thing contrary to a Law, which the Lord can see as a sinne more then in Jesus Christ. So here is holy, sanctified, and lawfull sinne, and an in∣nocent hypocrisie, and holy, and harmlesse corruption and flesh. 3. A declarative glorifying of God in the eyes of men, not of God, must argue the beleever to be lawlesse, and a Libertine before men, and that he needeth not before men, and in his conver∣sation with wife, brother, children, neighbours in his words, promises, covenants, buying, selling, works of his calling, doe all as in the sight and presence of God, for if he walke right∣teously in his conversation with men, hee is behinde Gods backe, the Lord seeth him not; if he walke unjustly, in forni∣cation, uncleannesse, cousening, lying, God seeth not these to be sins.

4. Why doe Antinomians exclude from works of sancti∣fication, the worke of beleeving? Are we not to doe all good works in faith, as well as for the glory of God? and are we not to eat and drinke in faith? Rom. 14. vers. 22.23. are they not bastard works, that come not from such a root as faith? As the fruit is ill, if the tree be ill; and so we must glorifie God primarily, immediatly, in the sight of God, passively, in this declarative, and active, and secondary glorifying of God.

5. The Antinomians exclude a third sort of glorifying God, to wit, in private, when neither God seeth them, nor men, but they are done in a secret closet; as praying, praysing, medita∣ting, and soliloquies of the soule with God, almes given in private, that men see not, nor doe the poore know of it; this is neither passive, nor active glorifying of God, and so the di∣vision is lame, except Antinomians will have us comming with our secret prayers and almes to the streets, and cause a trumpet to be blowne, as Pharisees doe?

6. The gloryfying of God by men that see our good works incline of it self to no glorifying of man, more then Abrahams giving glory to God, but onely as we either trust to our good works, or vainely conceit we are justified by our good works, and then being abused, they incline to glorifie men, and make us

vainely rejoyce and boast in them before God. So if Abraham should thinke his act of beleeving, were his onely righteous∣nesse before God, his beleeving in God should be as fleshly a glorifying of man, as any his works of Sanctification.

CHAP. LXXIII. Sanctification concurs as well as Justification to make Saints.

THough Sanctification, say a 1.965 Antinomians, make men Saints declaratively to men-ward,* 1.966 yet the true cause that makes them Saints in the sight of God is justification.

To this wee say, 1. Take Sanctification, as b 1.967 Eaton, and Saltmarsh, and Denne say, Protestant Divines, whom they are pleased to call Legalists, doe, for such holinesse as they say, is in Anchorits, Eremits, and Monks for externall works done without faith, it makes men neither Saints before God, nor men, but meere faireded hypocrites; such a sanctification wee disclaime. But take Sanctification for holy walking in the strength of the grace of justification, and grace inherent in us; so we say, Justification and Sanctification ought not to bee separated, but both concurre to make us Saints; the one as the cause, the other as the unseparable effect. And most false it is that Eaton c 1.968 saith, That Sanctification is so farre from being the cause of making us Saints to God-ward, that pro∣perly it doth but declare, that we are Saints to man-ward; for so Antinomians make Sanctification nothing but a poore shad∣dow, like an Yvie bush, that is no cause of wine, but a meere signe to declare and shew in this, there is wine. Now sure, by Sanctification we are partakers of the Divine nature, and the Spouses beauty, not onely in regard of imputed righteous∣nesse, but also a holy and sincere walking and blamelesse pro∣fession of the truth, in a d 1.969 chaine of the Spouses necke; and in her personall acts of praying, and praysing, and the sweet ministery of the e 1.970 Gospel, in regard of which, Her lips drop as a honey combe, butter and milke are under her tongue, and the smell of her garments, like the smell of Lybanon, her feet beautifull with shooes, her two breasts like two Young Roes, that are twins, &c. Sanctification must render the Spouse a so∣cietie of Saints even in the eyes of God, and not only meerely and

declaratively to men-ward: as the Yvie-bush is a signe of wine. Let Antinomians say, Are not the Saints partakers of the Di∣vine nature, in the sight of God, as well as declaratively in the sight of men?

2. If the charity of the Philippians f 1.971 bee an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God? And g 1.972 If to doe good, and to communicate, be such sacrifices, where with God is well pleased; though their charity and good works doe not justifie them, yet these good works must smell sweet∣lie, to God, and bee well-pleasing in his sight, and by them, God must repute them sanctified (though the sanctification be unperfect, and not in its measure, every way conformable to the spirituall and perfect Law,) and they are not then meerely de∣claratively and to men-ward onely, Saints by their works of Sanctification.

3. The contrary works in the Saints, the shutting up their bowels against their indigent brethren, their byting and de∣vouring, their acts of Adultery, and Murther, and lying, are ill smelling and displeasing in the eyes of God, not onely de∣claratively before men, but really and in truth in the sight of God; in regard that the Lord, 1. is displeased with these sins. 2. Forbiddeth them in his Law. 3. Rebuketh them. 4. Pu∣nisheth them. 5. Setteth the conscience on against the beleever that doth them, that they are grieved for them, and mourne. 6. Hideth his countenance from h 1.973 them, commands us to i 1.974 confesse, and k 1.975 crave pardon for them; then the Lord must take notice of the contrary acts and command, commend, and reward them, be well-pleased, with them and they must be more then naked declarations and signes of Saintship to men-ward. The Lord himselfe pronounceth the Saints blessed, not onely for Christs imputed righteousnesse, which is indeed the first cause, fountaine, and ground thereof, but also for our works of San∣ctification; as l 1.976 Blessed are the undefiled in their way, m 1.977 that feare the Lord and delight in his Commandements, that n 1.978 keepe judgement, and that doe righteousnesse at all times, that o 1.979 doe what Christ commands, that p 1.980 doe his Commandements. Then God must judge them more then declarations to men-ward,q 1.981 be∣cause this is the blessing of eternall life in Christ Jesus.

CHAP. LXXIIII. The harmonious compliance of old Libertines, Familists, and Antinomians.

WEe doe so much the more hate the Antinomian way, as Antichristian and fleshly, (for there bee other Anti∣christs then the Pope of Rome, and many False Christs, a 1.982 risen now) in that in the doctrine of sinne, sorrow for sinne, repen∣tance, sanctification, &c. they doe so comply with the old Li∣bertines in Calvins time, and with David Georgius, and Hen∣rie Nicolas, and the late Familists.

Parall. I. Libertines in Calvins * 1.983 time, said, The state of innocencie was to know nothing good, or ill, more then children, and Adams first sinne is to know good and ill, and regenerati∣on is to be stript naked of the knowledge and sense of either sinne or righteousnesse; and therefore the Libertines c 1.984 said to any man troubled in conscience with sinne, O Adam dost thou yet know somewhat? Is not the old Adam yet crucified? If they saw any stricken with the feare of the judgement of God, Hast thou yet (say they) a tast of the old Aple, beware that that morsell doe not strangle thee. If any man was touched in conscience with remorse of sinne, and did sorrow or repent for his transgressions, they, said, sinne raigned in that man, hee was sinnes captive.

Just so the Familists c 1.985 of New England. In conversion (say they) the faculties of the soule and workings thereof are destroyed, and in stead of them the holy Ghost comes in. And d 1.986 a man must take no notice of sinne, nor of his repen∣tance for sinne. And e 1.987 frequencie or length of holy duties, or

trouble of conscience for neglect thereof, are all signes of one un∣der a covenant of works; that is, of one in whom old Adam liveth and raigneth. And e 1.988 I know I am Christs, not because I crucifie the lusts, but because I doe not crucifie them.

And our late Antinomians say, To bee touched with any sense of sinne; and for David * 1.989 to confesse his sinne, or bee grieved for it, was saith M. Towne, from want and weake∣nesse of faith, that is from the old man. I cannot (saith he) looke on my selfe,* 1.990 my actions (sinnefull) and my conscience, and see my sinnes remaine — but I looke to the records of heaven, and Gods justice, and since the bloud-shed, I can find nothing there against me, — but sinnes as a debt discharged are be∣come a nullitie before the Lord, — and therefore my peace and happinesse consisteth in the forsaking and not considering my selfe, and in my living and abiding in Christ, who is in hea∣ven.

* 1.991This not considering himselfe and his sinnes, is neither to know, sorrow, mourne for, feare, or bee humbled for sinne. Pr••testant Divines say, when the Lord forgiveth a sinner, yet the sinner will never forgive himselfe, but know, consider, feare, mourne, and be humbled for his sinnes. Antinomians say, all these are works of the flesh, and of unbeliefe, and of the Old Adam, just as the Libertines said: so to feele sinne dwelling, in them, as Paul did, Rom. 7. saith g 1.992 Eaton is an act of the flesh contrary to faith; and if (saith h 1.993 Saltmarsh) A beleever live onely by sense, reason, and experience of himselfe, and as hee lives to men (he meaneth dayly sinning by reason of an indwel∣ling corruption) he liveth both under the power and feeling of of sinne, and under the Law. But if hee live by faith — he liveth out of the power of all condemnation, and unrighte∣ousnesse. Then to Antinomians feeling of sin in us, and sense reason, and experience knowing, and discerning sinne in us, and our fearing sinne, sorrowing, or being humbled for it, or any acts of repentance are contrary to living by faith, and so the works of the old Adam knowing ill, and a taste of the soure apple. What then is regeneration, and the killing of the body of sin, and of old Adam? It is the abolishing of all conscience knowledge, discerning, feeling, feare, sorrow, dejection of men for feare of sinne. Hence Master i 1.994 Archer, k 1.995 D. Crispe, and l 1.996 Saltmarsh, make Sermons against feare of, or trouble for

sinne, as works of unbeliefe, as contrary to the power of God, faithfulnesse, providence, death of Christ, free grace, a weake∣ning of faith, a damping of all religious m 1.997 service.

And for their not knowing of any good wee doe, or acts of Sanctification (which is the other branch of the Libertines regeneration.) Familists n 1.998 say, To fetch comfort from expe∣rience of grace in our selves, is no way of grace. And o 1.999 its po∣verty of Spirit when we see we have no grace; and Saltmarsh, Denne, Crispe, Eaton, Towne, and the Antinomians, reject all comforts, assurance, or rejoycing from acts of Sanctification, and works in the regenerate, and say, that its a seeking of righ∣teousnesse in our selves, and sure then it must bee a worke of the flesh to exercise our knowledge that way, to discerne our selves to be sonnes, because wee walke in love, and after the Spirit.

Paral. II. Libertines said, All sinne was but an opini∣on that we sinne, and under opinion, they comprehend conscience, scruples, remorse, sense of p 1.1000 judgement. That Christs worke, of Redemption was to destroy opinion and sense of sinne, and then are men new creatures. And there is no Devill, no sinne, no world that are our spirituall enemies. David Georgius placed the spirituall life of his, in committing Adulteries with∣out sense of sinne, and that publickely without shame, and that faith in Jesus Christ was the way to abolish this shame, in act∣ing this filthinesse; which shame was the fruit of the first A∣dams disobedience. r 1.1001 And that they should confesse all their sins, to their shame, again and again, in the publike assembly, till all pride and glorification of the flesh bee crucified, that grace and mercy may be seene to be more glorious. And * 1.1002 they must goe in this selfe-denyall, while they be deaden, or to the opinion of any propriety of goods or possessions, or wives or Marriages, and then they come naked to the new Kingdome of David Ge∣orgius, where they are to live above all lawes of marriage, &c. t 1.1003 or consanguinity, or the like.

q 1.1004

Antinomans doe well neere border with this way; onely that which Libertines doe call opinion or discerning of sinne. Saltmarsh, Eaton, and Den, call sense, Towne calleth it sense, or unbeliefe, all call it, sinning not before God, but before men, and in the conversation. So they say, the Adulteries, Murthers committed by the justified, are seeming sinnes, sinnes in mens account, saith u 1.1005 Saltmarsh, but not so before God, and to the eye of Faith. Now to live by faith is Antinomian Sanctification, or Mortification; or these sinnes (saith x 1.1006 Towne) before God, are no sinnes, to faith they are meere nullities, but to our sense and flesh they are sinnes. So y 1.1007 Saltmarsh, and z 1.1008 Eaton, to sense, reason, experience, or to unbeliefe that can but lye and de∣ceive, they are sinnes; to faith, and before God, who seeth no sinne in us, they are no sinnes. Or, as a 1.1009 Master Denne saith, They are sinnes in the conversation before men, not in the con∣science and before God? and all come from this, the Justified are under no Law of God, and so cannot sinne; if then they thinke their adulteries to be sinne, that is sense, unbeliefe, ig∣norance of their Christian liberty, and the erronious opini∣on of the old Adam; Faith beleeveth Adultery to bee no sinne at all. Its true, to the beleever it is no condemning sinne; no sinne, such as actually bindeth them over to eternall wrath, say we; but not a nullity for that, not for that; an ex∣orbitancie against no Law of God, as the Libertine and his bro∣ther Antinomian say. Then no sense of sinne, no trouble of minde for sinne (as good Saltmarsh saith) can be in beleevers, because where there is no transgression,b 1.1010 there is no Law, and no trouble of minde for a breach of the Law. This is an opinion of faith that Christ hath purchased a power, to beleeve sinne to be no sinne; and this is with David Georgius, not to thinke shame of sinne, but to be deadned to all sense of sinne, and so Faith pulleth the conscience out of the justified man, hee may sinne with ease.

CHAP. LXXV. Libertines, Familists, and Antinomians free us from all Law, and that we neither sinne, nor are to be rebuked for sinne.

Paral. III. LIbertines * 1.1011 said, Wee were freed from all Law, either directing, commanding, or con∣demning. And b 1.1012 so did David Georgius, and so teach the Li∣bertines of New c 1.1013 England. These that are in Christ, are un∣der no Law, and d 1.1014 Antinomians; as Towne, e 1.1015 Saltmarsh, Crisp, Denne, say, We are freed from all the Law of God, in all its offices, to direct, give light, rule, binde, oblige, or com∣mand, as well as to threaten and condemne.

Paral. IV. Libertines f 1.1016 taught, That when we are once regenerate, we can sinne no more, but are as Angels. So Liber∣tines of New England and Antinomians say, h 1.1017 A beleever is as free from Hell, Law, and bondage on earth, as if he were in heaven, nor wants he any thing to make him so, but to be∣leeve he is so. And i 1.1018 Hee that beleeveth (saith Eaton) that Christ hath taken away his sinnes, is as cleane from sinne as Christ himselfe. And to Faith k 1.1019 there is no sinne, and the beleevers person l 1.1020 and works are perfect before God, and free of sinne, and sinfull imperfections.

Paral. V. When Libertines m 1.1021 m 1.1022 were rebuked for sin, they said, Its not I that sinne, but my Asse, or sinne dwelling in me, and they cited that text, 1 Joh. 3. He that is born of God, sinneth not. Its true, Paul saith, Rom. 7. Not I, but sin dwelling in me, but his meaning was, its not I, as regenerate, who sinne, be∣cause I make not sinne my taske and worke, nor doe I evill with the whole bensell of my soule, the whole strength of my mind, affections, and will, in regard the unrenewed part protesteth against sinne; but I, as unrenewed, and as fleshly in part, as halfe a sufferer I sinne, being as a captive sighing in my fetters, and complaining that I am wretched through necessitie of sin∣ning.

I doe the evill I would not doe, Rom. 7.17.18.22.23. But the Antinomians conspire with Libertines in the same sense; for n 1.1023 Towne saith, That the old Adam, and all his works are shut up under the Law and wrath of God. So it is but the Old Adam, the flesh, the Law of the members o 1.1024 that doth sin, but it was never the Apostles minde, to deny that a beleever once justified can sinne any more, For in many things we sinne all, Jam. 3.2. And if wee say we have not sinne, we are lyars, 1 Joh. 1. But Antinomians deny that beleevers can more sin, then Christ p 1.1025 himselfe, or then q 1.1026 the gloryfied in heaven; and r 1.1027 to a beleever there is no sinne; r 1.1028 God can see no sinne in them. Now, sure Libertines who said the state of the re∣generate, was an Angelike puritie, did thinke sinnes acted by their Asse, the flesh, were no sinnes, as Antinomians deny A∣dulteries, and cousening, and robbing done by the justified, to be sinnes, but seeming sinnes as Saltmarsh, and no sinnes before God, as * 1.1029 Eaton saith.

CHAP. LXXVI. Libertines and Antinomians destroy Scripture, and make the Spirit all, and some.

Paral. VI. LIbertines (saith * 1.1030 Calvin) are so spirituall in their owne fancie, that they count no more of the sacred word of God, then of Fables, except when it serves their turnes. The places of Scripture b 1.1031 objected, they said, must not be taken in the Litterall sense, because the Letter killeth, the Spirit quickneth. And they turne the Scripture in Allegories, and high Spirituall Speculations, and the Scripture in its kindly sense they called a dead Letter, its the spirit (say they) that quickneth. So c 1.1032 David Georgius, and so doth M. Dell, Serm. pag. 19. citing the same words; so Randel the Fa∣milist, in a Sermon, said, That Christs Parables, from Sowing, a Draw-net, Leaven, &c. did prove, that to expound the Scrip∣ture by Allegories was lawfull, and all the things of this life, as Seed, the Way-side, a Rocke, the Sea, a Net, Leaven, &c. were

Sacraments of Christ, and he cited, Doe this in Remembrance of me; and that a spirituall minde, in all the things of nature, and of this life, might see the mysteries of the Gospel. This man who preacheth most abominable Familisme, is suffered in, and about London publikely, twise on the Lords day, to draw hundreds of godly people after him.

The New England Libertines say, d 1.1033 The will of God in the Word, and the directions thereof are no Rule whereunto Chri∣stians are bound to conforme their life. And the e 1.1034 due search and knowledge of the holy Scriptures, is no safe way of search∣ing and finding Christ; And f 1.1035 all Doctrines, Revelations, and Spirits, must bee tryed by Christ, not by the word of Christ. And g 1.1036 the whole Letter of the Scripture holdeth forth a cove∣nant of works. h 1.1037 Saltmarsh, The interpreting the Spirit thus in the Letter, and in consequence hath much darkened the glo∣ry of the Gospel. But, I pray, are not all the heads of Liber∣tinisme and Antinomianisme, their rejecting of the Lawes di∣rection, of the Scriptures, of personall sanctification, and of repentance, and mortification, the perfection of beleevers per∣sons, and works, &c. all meere consequences from Scripture, the contrary being commanded expresly in Scripture. So h 1.1038 Salt∣marsh saith, The power of an outward Commandement and pre∣cept in the word, bringeth but forth finer hypocrisie, and the Spirit worketh not freely therewith. And i 1.1039 M. Towne hath much of this stuffe, through his whole Booke.

Much like to this is the doctrine of Henry Nicholas in his Epistle to two Daughters of Warwicke, Ar. 7. While the A∣postles dayly went about with Christ, and had the word of the Father dayly amongst them, understood not the Spirit of the the Lord, (till the day of Pentecost that hee descended on them) how should then the multitude of these (which now say, they are Christians, and yet neither have, nor know nei∣ther Spirit nor Word, but go on with their fleshly prudencie in the Literall Scripture, and set forth the same with their fleshly hearts, before the simple people, as it seemeth best unto them, and say even so very stoutly, We have the word of the Lord, whereas it is but their owne word, wherein they, with their own prudencie are genered and begotten) feele, either perceive the same? — They reject the word of the Lord, Jer. 8. Here giveth the Prophet a distinction or diversitie betweene the word

of the Lord, and the witnessing of an unregenerate man, which he bringeth forth out of the Letter of the Scripture.

Here H. Nicholas maketh a time when the Apostles were under the teaching of the Father, when they were unregenera∣ted, and not pardoned, but led with the Letter of the Scripture, and a time when they were under the teaching of the Holy Ghost, and were regenerated. So the New England Fami∣lists, Rise, raigne, Er. 41. say, There be distinct seasons of the working of the severall persons, so the soule may bee said to bee under the Fathers, and not the Sonnes, and so long under the Sonnes worke, and not the Spirits. And just so Salt∣marsh Free grace, pag. 113. The Fathers before Christ, might conceive themselves rather not destroyed, then saved, and rather not damned, then redeemed, — but now is fulnesse of the Spirit, and of free grace, (pag. 115.) discovered, And Denne, Doctrine of John Baptist, p. 51. The knowledge of both actuall and eter∣nall remission, was no Article of the Jewish Creed; but now (55.) is remission past and done.

2. Here H. Nicholas makes a difference betweene the word of God as it is in the Letter, and the word as it is in the Spi∣rit, as betweene the word of man; to wit, which is in the Let∣ter, and the word of the Lord, which is in the Spirit. So doth Saltmarsh betweene the interpreting of the Word,* 1.1040 in the Letter, and in the consequence, which darkneth the Gospel, and the yeelding of the sense of the Scripture, in the Spirit, which must, by opposition, cleare the glory of the Gospel, Shaddowes fleeing away, pag. 8. So doth Cornwell, Confer. with J. Cot∣ton pag. 17. say, A conclusion following from the strength of humane reasoning, is but a humane, not a Divine Faith; now we judge the litterall sense of the word to be the very meaning and kindly sense of the Holy Ghost, and doe hold that the word hath not two sundry senses, and that the letter of the Word and Spi∣rit are not contrary, but subordinate; though the one, that is, the letter of the word may be without the Spirit, and then the Letter is a dead thing, to the heardned hearer, not in it selfe; but yet should not the Letter of the Scripture, and outward ordinances, or prophecying, be despised more then the Spirit should be quenched.

3. N. Nicholas here maketh two sort of regenerated per∣sons. Some regenerated by the Letter of the word, these have

but their owne word, not the word of the Lord; others are regenerated by the Spirit, and these have the word of God. So the New England Familists, Er. 13. and Saltmarsh Free grace 177.178. as if one Spirit breathed in all the three, tell us of a legall conversion by the outward Commandement, Letter, and terrors of the Law and Gospel, and such are but hypocrits, and others converted by the Spirit; Protestants halfe, not the Spirit, and the word, but conjoyne them; for the Spirit is the Father, and principall cause of the second birth, and the Word the seed and instrument; but their way is to abolish Word, Seales, and all Ordinances, as Legall things.

It is true, this wretched man seems to give enough to outward ordinances, for he saith, Epist. to the two Maides, They be out∣ward means set forth by God, to direct people to the inward righ∣teous life of Christ in the Spirit. Yet in the Epistle,* 1.1041 as Answorth in his answer observeth, hee calleth the outward ordinances but Ceremonies, and perswades them not to suffer death in confes∣sing the Scriptures to be the perfect rule of our faith and life, a∣gainst the Romish Antichristian Doctrine and Ceremonies. For (saith H. Nicholas) No man doth rightly, according to the truth of the holy Scriptures, nor according to the spirituall understand∣ing of the godly wisdome deale in it, or use the true God-services of the holy word (it becommeth not likewise that any man should take in hand to busie himselfe thereabout) but only the illumina∣ted Elders in the godly wisdome which walk in the house of love. And in the Epistle, Let no man (saith he) boast himselfe in any of the works of righteousnesse, or take on the same to salvati∣on, neither to condemnation, before that hee in the Spirit of Christ, through the love of the Father, be renewed in all righ∣teousnesse of life, not that I meane in the Elementish Cere∣moniall righteousnesse, which the man setteth forth or occupieth out of his owne prudency, but I meane in that righteousnesse which according to the heavenly truth is in the being of Christ, and is set forth through the Spirit of God. So this abominable wretch maketh all reading, or hearing, or beleeving the Scrip∣tures to be Elementish, carnall righteousnesse, and that wee are to doe no good works to obtaine salvation, nor to eschew any evill to be freed from condemnation, but to study an inward righ∣teousnesse, in being Goded and Christed, and in communicating with the essence and godly being.

M. Towne also maketh the Law a sort of directorie of wal∣king, as doth H. N. Assert. grace, pag. 38. I know not where to learne my duty to my Superiour, but in the matter of the fift Command, nor what Murther or Adulte∣rie is, but in the sixt and seventh. But Towne forgetteth himselfe, and pag. 3. saith, We are from under the Law, in all its authority, dominion, offices, and effects; yea, hee denyeth that wee are under the power and teaching of the Law. And Saltmarsh will have us not to borrow one beame of directing light from the Law, so as he seemeth to stomach, and to bee angry, that the old Testament, but especially the ten Comman∣dements, are printed in the Bible. Yet what ever direction of walking wee have from the Law, I find them in all their wri∣tings, grudging at any Law or Gospel written, because wri∣ting, speaking, vocall covenants, are the dead and killing Let∣ter, fruitlesse, and livelesse, and that the Spirit immediatly act∣ing is all our rule.

Paral. VII. Libertines speake disgracefully of the i 1.1042 Pen∣men of Scripture; and called Paul a broken vessell, John, sto∣lidum juvenem, a foolish young man, Peter, a denyer of God, Mathew, an Vsurer. The Church was in her infancy, (said Da. Georgius) Vnder Abraham and the Prophets,k 1.1043 in its young age; under John Baptist, Christ in the flesh, and the A∣postles, its grown, and now presently under David, the Christ, its spirituall and perfect.

So many Antinomians turne perfectists, Who (say they) ha∣ving the Holy Ghost, as well as the Prophets and Apostles, can pen, and speake Scripture from the same Spirit. The New England l 1.1044 Libertines are so farre on this way, that they dis∣grace the Apostle Peter, as a halfe-Legalist, and say, Peter lea∣ned more to a covenant of works, then Paul, and that Pauls doctrine was more for free grace, then Peters. And m 1.1045 Salt∣marsh maketh all the Prophets in the Old Testament, Legall men; and n 1.1046 Christ in the flesh, and his Apostles preached free grace, but in degrees and parts; but we dare not (saith hee) preach the Gospel so in halves and quarters as yee doe. And Christ o 1.1047 and the Apostles preached grace, faith, repentance, new obedience, in scantling of Doctrine, as they are meerely and barely revealed in the history of the Gospel, or Acts of the Apostles, where onely the Doctrine is not so much revealed,

as the practise.— But we (Antinomians) preach Christ the power of all, the fulnesse of all, that we may exalt him, whom God hath exalted at his owne right hand.

Hence Saltmarsh 1. saith, the Antinomians in England reveale more free grace, and fulnesse of Christ in their Sermons, then Christ and the Apostles did in the halfe of the New Te∣stament, or all the Prophets in the Old.

2. Christ, and the Prophets, and Apostles, except in the E∣pistles, were Legall Preachers. What be Legall Preachers, (that I wrong not Saltmarsh, as he doth Christ, the Prophets, and A∣postles) I give it in his owne words. Legalists are 1. p 1.1048 such as compound and bargaine with God for salvation, and sub∣mit not to the righteousnesse of God, and lye downe in the sparks of their owne kindling; are Christ, his Prophets, and Apostles such? Such as from the notion q 1.1049 of a covenant, conceive a lit∣tle too Legally of free grace. Such r 1.1050 as have neither the use nor freedome of the heavenly inheritance, that are subject to death and bondage. Such s 1.1051 to whom God appeared onely, as it were, upon tearmes and conditions of reconciliation. Such as t 1.1052 in fasting, and other acts of obedience, dealt with God, to get some love from God, which Christ himselfe had not gotten for us, So belike, the Prophets that dyed before Christ went not to heaven, but to some chamber, or higher roome in hell called Limbus Patrum▪ or to some other place: for Saltmarsh saith, they had neither the use nor freedome of the heavenly in∣heritance, whither then went their soules after death? 2. They were chosen to salvation some other way, then Jaakob, Rom. 9. they purchased the love of free election, by fasting and pen∣nance. 3. Their sinnes were not pardoned, nor they reconci∣led to God, a belying of the Old n 1.1053 Testament. 4. The Pro∣phets submitted not to the righteousnesse of God, but sought righteousnesse by the works of the Law. All these, how they agree in part to Christ, John Baptist, and the Apostles, in the first halfe of the New Testament; let Saltmarsh and Anti∣nomians see and consider.

Paral. VIII. Libertines said, The whole Scripture x 1.1054 was nothing but the Spirit of God, and the Letter of the Scripture,

not Scripture, but the Spirit was both Christ and the Scrip∣ture, and a godly life must be the Spirit. So the Libertines of New-England. y 1.1055 There is a Testimony of the Spirit, and voice unto the soule meerely immediate, without any respect unto, or concurrence with the Word. And z 1.1056 from this, Wee are not to keepe a constant course of praying at set houres, or alwayes, but as the Spirit move us. And a 1.1057 all doctrines and re∣velations must bee tryed by Christ, that is, Christ dwelling in us, in a spirituall manner, not by the Word of Christ, or the Scripture.

In this same Grammer speake Antinomians. So b 1.1058 Salt∣marsh. The Law now is in the Spirit; What is that? And in the Gospel for a beleever to walke by; nor is (saith he) ho∣linesse and sanctification now such as is fashioned by the Law, or outward Commandement,* 1.1059 but by the preaching of Faith, by which the Spirit is given, which renewes and sanctifies a be∣leever, and makes him the very Law of Commandement in him∣selfe, and his heart the very two Tables of Moses. This is to say the Word begetteth not Faith, but onely Historically in∣structeth the flesh; and expressely, in terminis, the Libertines sense and minde is, that the Word is changed in a Spirit with∣out Scripture, and the Christian in his walking and conversa∣tion (which to Antinomians is all in faith) is the Spirit it selfe. Towne is c 1.1060 much in this, through his whole booke, to make the Law a meere dead Letter, and the Gospel all Spirit, and to free us from the Letter of all Scripture. And d 1.1061 Saltmarsh up∣on this ground, of the free working of the Spirit of Adopti∣on, freeth us from outward Commandements, Covenants, Vowes, as if the Word, or Scripture, and the Spirit, were two contrary and different things, and the one not harmonious∣ly subordinate too, and complying with the other.

CHAP. LXXVII. Antinomians and Libertines foule opinions touching God and the Author of sinne.

Paral. IX. LIbertines a 1.1062 said, There was but one Spirit in the world, that lives, and moves, and acts all things in stead of our soules, yea and in all creatures. And that b 1.1063 God was the Author of all good and ill, sinne and righ∣teousnesse, because hee workes all our workes in us, and the Creature workes nothing, and that sinne was but an opinion, the Devils and Angels but motions. And so taught c 1.1064 David Georgius, That Devils were but ill motions, and d 1.1065 the good Angels are but qualities and motions of mens minds. And the same is like unto the minde of New England Familists, who say, That in conversion, the faculties and workings of the soule are destroyed, and e 1.1066 instead of them the Holy Ghost; yea, and in place f 1.1067 of all love and graces, g 1.1068 Christ himselfe comes in, and Christ incarnate and made flesh is in every beleever.

Now Randell the Familist, and Antinomians hath prefixed a commendatory Preface to a peece, called Theologia Germanica, which h 1.1069 saith, That all good is onely God; and he maketh no difference betweene created and uncreated good: and h 1.1070 God becommeth all things, in man, nor is there any thing that can challenge to it selfe being, or goodnesse, that i 1.1071 true Christ is in man; and that the true and perfect God, and true and per∣fect man are one, and man doth so yeeld and give place unto God, that where God himself is, there is man, and that God also is there present, and works his alone, and does and leaves undone any thing without any I, to me, much or the like, where these things are and exist, there is true Christ, and no where else. And k 1.1072 he that is illuminated with the eternall love is a divine and deified man. And the Author of the Bright starre, set out by Randell also, l 1.1073 Nothing is, or hath being, but God and his will. And God is all, the creature nothing, Man is nothing, be∣cause

he is not good nor infinite; being, m 1.1074 and good are conver∣tible. They say, The Devils and Angels also are nothing. If a∣ny say, that I cannot impute any such opinion to our Antinomi∣ans. But 1. Antinomians confute them not, but still come up to all that the Libertines of New England hold. 2. They never refused Randell the Familist to bee theirs, but Antinomians are his constant hearers and Disciples. 3. Ar∣cher and many Antinomians say, Sinne is nothing, and God cannot hate it. 4. I have proved, they hold that the personall acts of Sanctification, and sins of the justified are sins, onely in the conversation, to the sense, to the flesh, to unbeliefe, and seem∣ing to be so, not in conscience, not really, not before God, not truely, not to faith. 5. The Antinomians say, that the Spirit acteth in the Saints immediatly, and the Saints are meere pa∣tients in all their works; because n 1.1075 Saltmarsh saith, The Spirit of adoption works not freely, when men are in bondage to some outward circumstance of worship, as time, &c. and they can∣not pray, but at such houres; no Protestant doth teach any such thing; but Antinomians thinke, We are holden to pray, at no certaine houre, nor at any time, o 1.1076 unlesse the Spirit stirre us thereunto; which is to make neither Law nor Gospel our rule of walking, as if the Commandements in the Letter held out not any obligation to us to doe good, or omit evill, but the im∣mediate acting of the Spirit were our onely rule: so p 1.1077 Salt∣marsh, The Law is now (saith he) in the Spirit, and holynesse, and sanctification, is not now such as is fashioned by the Law, or outward Commandement, as if in the time of the Old Testa∣ment, not now, holynesse were wrought in us, by a meere out∣ward Commandement without the Spirit; And yee may re∣member q 1.1078 D. Crispes Argument, to prove that Faith is no con∣dition of the covenant of grace; because its God onely who worketh Faith in us, and beleeves in us, (as M. Towne saith) We being meere patients, and if wee beleeve not, then God should breake the Covenant, not wee; because God doth not what is his part,r 1.1079 when he works not faith in us, which is a strong Argument to prove that the Holy Ghost, is the imme∣diate and onely Author of sin in the beleever. Because the holy Ghost onely, by this reason, without us works in us to will and to doe, and keeps the beleever from Adultery, Murther, sinnefull non-calling on God, not beleeving; when therefore the beleever

whoores, murtherers, repents not, beleeveth not, God is the cause, and the onely cause thereof: So Crisp s 1.1080 saith, The Co∣venant it selfe doth plainely shew that the whole performance of the Covenant lies onely upon God himselfe, and that there is not one bond or obligation upon man, to the fulfilling of the Covenant, or partaking of the benefits of the Co∣venant. And t 1.1081 must not (saith hee) the fault or failing to performe the Covenant be his, who is tyed and bound to eve∣ry thing in the Covenant, and saith he will doe it? If there be a condition, and there be a failing in the condition, hee that undertakes all things in the Covenant, must needs bee in the fault. So he. Now this Argument hath no strength, but upon this Antinomian supposition, that there is no tye, no ob∣ligation lying on us to beleeve, and lay hold on the Covenant, as Esaiah saith, cap. 56. and by faith to subscribe and signe the Covenant, and to walke in the Lords Commandements; and it must suppose that we are patients in beleeving, and wal∣king in Gods Commandements, and that God onely worketh these in us, as in stones and blocks; and whether Faith bee a condition, or a duty, or no condition, it is all one, if God on∣ly worke faith in us, we being dead and passive. As Libertines u 1.1082 speake, and if God promise and undertake to put his Spirit in us, and to cause us walke in his Commandements, as hee un∣dertaketh, Ezech. 36.26, 27. Jer. 32.39, 40. Deut. 30.6. Jer. 31.33, 34. Ezech. 11.19, 20. Hebr. 8.9, 10, 11, 12. And if Gods promise to worke in us, to will, to doe, to walke in his Commandements, to abstaine from fornication, bloud∣shed, lying, violence, oppression, unbeliefe, free us from all tye and obligation to these duties, as Crispe saith; then the Lord must bee the onely and immediate Spirit that doth in us beleeve, mis-beleeve, walke in Gods wayes, or whoore, lye; for saith Crispe, Must not the fault, or failing to performe the Covenant be his, who is tyed and bound to every thing in the Covenant, and saith he will doe it? Reader, then judge how farre Antinomians differ in this, from Libertines. And M. x 1.1083 Saltmarsh saith the same, What ever promise there is, which hath any condition into it, it is ours in him, in Christ, who was the onely conditioned and qualified person for all promises. And M. Towne, Saltmarsh, and all Antinomians in every page of their bookes say, wee are freed from the Law, as an

obliging rule of holy walking, and under grace, that is under the Gospel; because the Law is a killing dead Letter, and can ne∣ver give life, nor Sanctification. But the Gospel, (y 1.1084 saith hee) is like the Sunne, caries along with it light and life. But I pray, is not the Gospel without the Spirit a killing Letter, aswell as the Law, and can it ever quicken or sanctifie without the Spirit, more then the Law? Then by this Argument, the be∣leever is tyed to nothing, as an obliging rule, either of belee∣ving, or holy walking, but to that which doth effectually quic∣ken and sanctifie; so neither Commandement of Law nor Go∣spel without the Spirit, is the beleevers rule, but onely the Spirit, and the Spirit effectually quickening, and actually sancti∣fying, then the Spirit must onely be our rule, and we must one∣ly be obliged to be ruled, and to lye under the actings of the Spirit as dead creatures. When then we neither beleeve nor repent, nor abstaine from whooring, robbing, lying, because the Spirit acteth not, we sinne not, for sinne is against some obligation; Antinomians will not say, we are obliged by any Law, old or new, to have the actuall breathings of the Holy Ghost, when we omit good, and commit evill, then the holy Spirit must immediatly, and onely act good in us, and his non-acting immediatly, must be the only cause of beleevers murthe∣ring, whooring, lying; and is there not then a Spirit in all under the Gospel, working in them all good, and by no working, causing all the sinnes they commit? And what is sinne then but an opinion? And can it be our worke, or any thing but Gods worke in us.

CHAP. LXXVIII. Libertines and Antinomians take away all sense, or remorse of conscience for sinne.

Paral. X. LIbertines a 1.1085 said, We are to be troubled in con∣science for no sinne, because God worketh all in the creature, and nothing is beside the will of God.

Libertines of our time say, If God will let me sinne, let him b 1.1086 see to his owne honour. And upon the same ground, c 1.1087 M. Ar∣cher saith, Wee are not to bee troubled for our sinnes, because they come from God, and we may safely say, that God is, and hath a hand in, and, is the Author of the sinnefulnesse of his

people. So doe other Antinomians though they speake not out. 2. Upon another ground Antinomians bury all conscience of beleevers sins. 1. Because their sins are no sins, being remit∣ted before they be committed. 2. Because d 1.1088 (say they) it is against Faith, and from unbeliefe, the flesh, and want of mor∣tification, to be moved, or touched in conscience with sinne, as I often have proved.

CHAP. LXXIX. Libertines and Antinomians Parallel beleevers with Christ incarnate.

Paral. XI. AS David a 1.1089 Georgius, and his cursed follow∣ers; so b 1.1090 Libertines said, Christ in us dwel∣ling was God manifested in the flesh, or Christ is but a pat∣terne, type, a representation or figure of patient suffering, and of these vertues required in these that are to be saved.

So c 1.1091 the Author of the Bright Starre, makes Christ-man the patterne in the mount, that in worship and conversation wee must follow. And when this d 1.1092 Author, and e 1.1093 Theologia Ger∣manica take away God from us, and say, there is nothing in the creature but God, they doe worse then Libertines; Yea, they fancie Christ incarnate, to be a divine and holy man, and so evert a principall Pillar of our faith; that is, that wee be∣leeve in the Sonne of God, Christ-God made manifest in the flesh. And the f 1.1094 N. England Libertines teach, That Christ is in∣carnate in every beleever. So the English Antinomian saith, I have nothing to doe with g 1.1095 your Moses or the Law. I am Christed, and Goded. And a late giddy, phranticke Pamphlet, h 1.1096 which I should not honour to cite, saith, A man in Christ is baptized into a living active God, and a dead passive crea∣ture. And though Antinomians, as yet seeme to grant, that the Sonne of God was incarnate, yet we know not how long,

for they equall a beleever most proudly i 1.1097 with Christ, making both his person, and all his actions, k 1.1098 though Adultery, Robe∣rie, Lying, as cleane from sinne, as Christ, or his actions, or l 1.1099 as the glorified in heaven. 2. Saltmarsh saith, m 1.1100 The Go∣spel commands rather by patterne, then by precept, and by imi∣tation, rather then command. They deny all obligation, either by Law or Gospel, to lye on us. 3. Because wee are in Christ, they say all our sinnes, all our sufferings, are so drow∣ned up, swallowed, and nothinged in Christ, that we are nei∣ther to feare, or be touched with the sense of either n 1.1101 sinne or o 1.1102 affliction; and that the beleever is to remaine in Christ al∣waies, rejoycing, triumphing, being in p 1.1103 heaven already, and q 1.1104 sorrow and sighing for evermore, being banished away.

CHAP. LXXX. To follow sense as a Law is our rule, say Libertines and Antinomians.

Paral. XII. LIbertines a 1.1105 taught, That any calling was lawfull, and to follow callings was to follow their naturall inclination, and to live as they pleased. Quin∣tinus the Libertine to one that asked how hee was in health, said in wrath, Can it be ill with Christ? When hee was pre∣sent at a solemne Masse with a Cardinall, he said, Hee saw the glory of God; from this ground, that Christians cannot sinne, that their inclination and nature is their guide, which they called the Spirit, and they are loosed from all Law; there∣fore with David Georgius b 1.1106 they said, A marriage-covenant tyed Christians no longer, then the naturall temper and dispo∣sition of husband and wife would carry them on to agree to live together, when inclinations of Christians did thwart, they were free to marry another. And so said they of goods, that

they might robbe and spoile, calling inclination a calling, as if it were their calling to robbe and oppresse.

So, the same doe Antinomians teach in their beastly distincti∣on; in which c 1.1107 Towne, d 1.1108 Eaton, e 1.1109 Denne, and f 1.1110 Saltmarsh say, Beleevers are as cleane from sinne, before God, and as they live by faith, as g 1.1111 Jesus Christ himselfe, but to men-ward de∣claratively, and as they live by sense, or seemingly, as Salt∣marsh meaneth, or according to the flesh, as Towne saith, (now the flesh is the Asse.) The beleevers sinne, and may whoore, kill; but this following of the sense, and the flesh, is nothing but the Libertines following of his naturall inclination, or calling. Now the beleevers Adultery to h 1.1112 Saltmarsh, is but seeming Adultery; then it is not in deed, and before God, A∣dultery; and he followeth his sense and naturall inclination, (as the Libertine said) in putting away his wife without cause, and Marrying another, and in robbing the Widdow and Or∣phane, and taking the Oxe away from the fatherlesse; and so followeth his calling. 2. Sinning according to sense, and the flesh as lying and whoring, are not sinnes according to Faith, and before God, sense is unbeliefe, and a blind judge, and repu∣teth that to be sin, which is not sinne, saith i 1.1113 Eaton, For Faith seeth them above sense to be utterly abolished. 3. The be∣leever following his sense in Adultery, rapine, lying, is under no law. Ergo, his following of his sense, his being present at a Masse, his robbing his brother cannot be a sinne; then it must either be in it selfe lawfull, and a following of his cal∣ling, as the Libertine said, or it is unlawfull. The Antinomian must speake condictions, to call that unlawfull, which is against no Law.

2. Randell a Familist, setting forth a peece of Cusanus Intituled, The Vision of God, hath a Familists conscience, to pi∣cture God himselfe, and Clouds encircling him, expressely for∣bidden in the second Command, but it is no Command to him. Master Denne, Doctrine of John Baptist, 65. retaineth the de∣stinction of Clergy and Laicks condemned by all Protestant Divines; and Pag. 66. hee saith, Hee will condemne the removall of Images, Idols, Crucifixes of Wood, Glasse, of Stone, but he mentions no command of God to justifie it; for we are commanded no worship externall in the New Testa∣ment, but Faith, that is, no sinne, as sinne, is forbidden, but

unbeliefe; to this Towne assert. grace, pag. 94. cannot an∣swer one word. So H. Nicholas in his joyfull message of the Kingdome, cap. 31.33.34. highly extolleth the Romish Church, Pope, Cardinals, Bishops, Priests, &c. Service, Ceremonies, till hot contention arose about them.

3. We know Antinomians thinke nothing of Idolatry, ad∣ding to the worship of God, and that some of them speake their conscience, when deterred from Adultery, Murther, Ra∣pine, they have said. What? Adultery? God seeth no sinne in beleevers. One of them in Scotland said, hee would take the Lords Supper on the crowne of his head, if Authority should command him. Another said, once dipping, or ten times were indifferent. Most of them are for libertie of all blasphemous religions; and their saying is, Beleeve in Christ, and sin against the Law if thou canst? This is to make sense, that which Li∣bertines call naturall inclination; Yea, all outward Comman∣dements to Towne and Saltmarsh are but shaddowes, the Spi∣rit is all the beleevers obliging rule. No externall Command can oblige a Beleever, under perill of sinning against God, in his court, in foro Dei, and wee know how broad and large their consciences bee in the matter of Marriage and Di∣vorce.

CHAP. LXXXI. Sundry Antinomians say, Irish Papists ought to have li∣berty of conscience, and to injoy their religion.

Parall. XIII. LIbertines a 1.1114 said, they knew that their soules were immortall, and live for ever in heaven, but Christ by his death hath taken away that opini∣on, and hath restored life to us in that, now wee know wee shall not die.

Antinomians cannot deny but wee die, but they will have no death to be the execution of the righteous Lords sentence, for sinne to the godly, but that they returne to dust beleeving, and neither feeling, nor fearing, sinne or punishment b 1.1115 for sin;

for that is against the c 1.1116 power, d 1.1117 faithfulnesse, e 1.1118 providence e 1.1119 free grace, f 1.1120 sufferings of Christ, g 1.1121 faith, h 1.1122 all religion: and Archer, Saltmarsh, Crispe, upon the same grounds, that the beleever committeth Adultery to his owne sense,* 1.1123 but his Adultery really, and to his faith is no sinne; so they are not to feare, or feele any afflictions, or death, but to beleeve them to be shaddowes. Now the removall of feare, and the opini∣on of dying, is imputed to Christs death; so as i 1.1124 Saltmarsh saith, The Spirit of Christ sets a beleever as free from hell,k 1.1125 the Law, and bondage here on earth, as if hee were in heaven, nor wants he any thing to make him so, but to make him be∣leeve he is so; for Sathan, sinne, sinnefull flesh, and the Law, are all so neere him, that he cannot so walke by sight, and in the cleare apprehension of it; but the just doe live by Faith, and Faith is the evidence of things not seene. Then beside that, its his happinesse, not his bondage, that the Law is is so neere him, that is it written in his inner parts and heart, it must bee his sinne and feeling contrary to Faith, (which was one opinion and sense) that hee knoweth and beleeveth hee must lay downe this tabernacle of clay. And k 1.1126 Towne saith, Faith banisheth all the mists and vapours arising from these earthly members, out of Gods sight and pre∣sence. — Thus I am a sinner, and no sinner, dayly I fall in my selfe, and stand in Christ for ever. But Towne lyeth, in saying, Hee is a sinner in himselfe, and no sinner in Christ. For sinne, in himselfe, or to his flesh or sense, is no sinne at all, and against no Law, his sense lyeth, and deceiveth; Faith, by which he should walke, doth truly say, he is in himselfe, and really, no more a sinner then Christ l 1.1127 is a sinner in himselfe; and upon the same grounds, sense of death, and sicknesse, and paine, and feare, are but deceiving opinions, and errors contrary to faith, and Christ came to dye, and remove from us feare, feeling, opinion of all affliction and paine, as contrary to faith. Now its a sinne not to walke by Faith, then must the feeling of paine and death bee a sinne, and Christ came to give us a sense, dedolency, and dulnesse of apprehending either sinne, or ill of affliction, and so say Libertines.

CHAP. LXXXII. Libertines and Antinomians doubt of the Resurrection, and life to come.

Paral. XIV. LIbertines denyed the Resurrection, and said with Hymeneus and Philetus, That it was already done, and in this life, they mocked salvation, in hope of the a 1.1128 comming of the Lord; they said, To walke in newnesse of life, was the Resurrection with Christ, and all the resurrection wee are to looke for. David Georgius saith, As there was b 1.1129 a revelation under Moses and the Prophets, and a more cleare one under Christ and the Apostles. So under himselfe, the true David, the Lyon of the tribe of Judah, the stone hewed out of the Mountaine without hands: there was now a farre more glorious revelation, and most spirituall, that he exceeded so farre Christ according to the flesh, and the Apostles; as that all Ordinances and externall worship, and seales, should cease when he comes, because of the efficacie and spiritualnesse of his doctrine above Christ in the flesh, and all the Apostles, as the Spirit is above the flesh. And the c 1.1130 clouds in the which Christ was to come, to judge the quicke and the dead, must bee Allegorically expounded of the mindes of the Saints. d 1.1131 The Archangell that shall sound the Trumpet, is the Doctrine and discipline of this David the Christ. And that the e 1.1132 place of happinesse was in this earth, not in heaven. The f 1.1133 kingdome of God is the Spirit of Jesus Christ, and that Christ would have shortly a glorious kingdome; and that g 1.1134 Paradise, heaven, and hell were within men, and that heaven was the gifts of the minde, the earth the goods of the bo∣die, and their use which shortly should come to the Saints.

Another false Christ, was Henry Nicholas, h 1.1135 who called himselfe, as Ainsworth i 1.1136 saith, The Father of the Family of

Love, who saith, k 1.1137 of himselfe, God hath wrought a won∣derfull worke on the earth, and raised up me Henry Nicholas the least among the holy ones of God, which lay altogether dead, and without breath and life among the dead, and made me alive through Christ, as also annointed me with his godly being; Manned himselfe with mee, and Goded me with him to be a living tabernacle, or house, for his dwelling, and a seat of his Christ, the seed of David.

And l 1.1138 Behold and consider, my beloved, how wonderfully God worketh in his holy ones, and how that now in this day, or light of the love, the judgement seat of Christ, is revealed and declared unto us (the household of love) out of heaven to a righteous judgement, upon earth, from the right hand of God. And how that on the same judgement seat of Christ, (that the Scriptures might be fullfilled) there sitteth one now in truth (the wretched impostor H. Nicholas) in the habitation of Da∣vid which judgeth uprightly, thinketh upon equity, and requi∣reth righteousnesse.

And m 1.1139 againe, Behold, in this present day is the Scripture ful∣filled, and according to the Testimony of the Scripture, the rai∣sing up, and the Resurrection of the Lords dead commeth also to passe, presently in this same day, through the appearing of the comming of Christ in his Majestie, (hee meaneth, the false Christ Henry Nicholas) which Resurrection of the dead, see∣ing that the same is come to us (To Henry Nicholas and the Family or Elders of Love) from Gods grace, wee doe like∣wise in this present day, to an Evangelike or joyfull Message of the Kingdome of God, and Christ, publish in all the world under the obedience of love.

Sent. 9. In which Resurrection of the dead, God sheweth unto us that the time is now fulfilled, that his dead, or the dead that are fallen asleepe in the Lord, rise up in this day of his judgement, and appeare unto us in godly glory; which shall al∣so from henceforth live in us (H. N. and the Family of Love) everlastingly with Christ, and raigne upon the earth, wherein the Scripture becommeth fulfilled in this present day, like as there standeth written thereof,* 1.1140 The Lord shall judge his peo∣ple, &c.

One of the hearers of Randel, a preaching Familist at Lon∣don was asked, If he beleeved the bodies of men dead and bu∣ried

in the earth, should be raised to n 1.1141 life, Answered, I know not.

For o 1.1142 Familists, Mistresse Hutchison and hers say, That the soules of men are by generation mortall like the beasts, Eccles. 3.8. But in regard of Christs purchase immortall; and that those who are united to Christ in this life, have new bodies, and two bodies,p 1.1143 1 Cor. 6.19. These who have union with Christ shall not rise with the same fleshly bodies, 1 Cor. 15.44. And that the Resurrection q 1.1144 spoken of 1 Cor. 15. and John 5.28. is not meant of the resurrection of the body, but of our union here, and after this life with Christ. That there is no king∣dome of heaven in Scripture, but onely Christ. So said Hy∣meneus and Philetus, and the Libertines, who made the resur∣rection a spirituall communion with Christ.

Antinomians have never shewen their mind of the resurre∣ction,* 1.1145 and the life to come, and have never contradicted the Li∣bertines and Familists in these, and yet own their other opini∣ons. Yea, r 1.1146 Saltmarsh to me owneth no heaven, but that which is in this life, if a naked opinion were added to it. For saith he, The Spirit of Christ sets a beleever as free from hell, the Law, and bondage here on earth, as if he were in heaven; nor wants he any thing to make him so, but to make him be∣leeve he is so. So he wants nothing of heaven, but beleeve he is in heaven, and he is in heaven; hee will not except the resurrection of, and the glorifying of the body, Phil. 3.19, 20. nor the rooting out of originall sinne, nor the immortality of the whole man, nor freedome from sinning, immunitie from sorrow, sadnesse, perfect joy, pleasures for ever more, seeing of God, and injoying of him face to face; the perfecting of love, and of grace with glory, all which he wanteth of heaven, and hath here onely the first fruits of the Spirit, and is absent from the Lord, and sigheth in this tabernacle; and since Salt∣marsh professeth a finer free grace, and a further revealing of the Gospel in its glory, liberty, &c. Why doth he not once in all his Treatises, mention the last, and perfecting act of Free grace and Gospel-freedome, that * 1.1147 Christ will raise up the beleever at the last day?

2. While Antinomians cleare us, touching their mind of the sense, the flesh, sinning before men, not in regard of faith, or in Gods sight or account. I must conceive, they meane with Mi∣stresse

Hutchison, and other Familists, a sinning in the old bo∣dy, not in the new; and in the old soule, they have by gene∣ration, not in the new soule, or in the conscience, as M. Denne t 1.1148 saith, which they have by Redemption. I therefore attest them, to cleare themselves in that distinction, and either black the Familists, or owne them as their owne.

3. Calvin u 1.1149 saith from Paul, Wee are in this life saved in hope, we have not heaven, and life eternall, in perfection and compleatly here; we doe but wait for our full and finall re∣demption of soule and body, at Christs comming, whereas Li∣bertines said, we were compleatly saved in this life. So x 1.1150 say Saltmarsh, and y 1.1151 M. Towne, who are angry that Protestant Divines say, We are saved by right, and in hope, and really in Christ our head; but they will have us fully, compleatly, per∣fectly saved in this very life, though we have not the sense and feeling of it; and we want nothing of eternall life, but be∣leeve wee have it compleatly, as the glorifyed, and wee have it.

CHAP. LXXXIII. Familists, Libertines, Anabaptists, goe before Antinomians in denying all externall worship and obedience.

Paral. XV. HEnry Nich. called love the Being and God∣head of Christ,* 1.1152 which we received through the power of the Holy Ghost; and that love within was all, and that all externall obedience from the Letter of the Word was fleshly and Ceremoniall. Just as Master Dell, Ser. 19. reje∣cting all external Reformation, calleth it hypocritical and carnal, and refusing the Scriptures, either Law or Gospel, as meere carnall Letters, devoles all on the Spirit, and acknowledgeth no Lawes at all in Christs kingdome, but the Law of nature. 2. The Law of the Spirit of life in Christ, which is the Spi∣rit himselfe in his working. 3. And the law of Love, the Spirit of Christ.

And Henry Nicholas forbiddeth all his to boast of b 1.1153 any righteousnesse, or take on the same, either to salvation or con∣demnation, before a man be in the Spirit of Christ, and bee renewed; not (saith hee) that I meane in the Elementish Cere∣moniall righteousnesse, which the man setteth forth, or occupi∣eth

in his owne prudencie, but I meane, in that righteousnesse, which according to the heavenly truth, is in the being of Christ, and is set forth through the Spirit of God, and the Christ of God, and * 1.1154 the Christ of God, is not yet declared to you, ac∣cording to the heavenly truth, but weell according to mans wis∣dome or industrie, which to the litterall Scripture adde their own prudencie, and even so goe forth, or occupie their own righ∣teousnesse without the Spirit of Christ, which is a miserable do∣ctrine, being taught without the Spirit of Christ.

Henry Nicholas, Sect. 5. Epist. These that are not taught by the Spirit of life, expound the Scriptures upon an earthy or Elementish foundation, where-through the man cannot at∣taine any renewing of the heart. Sect. 17. They that are Bap∣tized to Christ, have put on Christ. But I would gladly aske of these that say, They have put on the Christianlike Baptisme, how, or after what manner Christ hath a shape or fashion in them, they shall find themselves not mighty in the being of Christ; (that is in love, by which they become God incar∣narnate) and that they haue received not the Baptisme of Christ, but their owne.* 1.1155 The like he saith of the Lords Supper, Sect. 19. Sect. 20. Sect. 21. When the Scripture saith, we must forsake our lives for Christs sake, understand, I doe meane of the for∣saking of our owne life. When God had created the man, then was the man in subjection to the life of God, and not to his own life, for thereunto God had created the Man, that he should be of one life and being, one Spirit, and of one nature with God, but when the man desired in his heart to love some other thing be∣side the life of God (namely the concupiscence of the sinne) then went he into his owne life and contention, and forsooke the life of God, and lived even so his owne life, and the life of the De∣vill. Sect. 23. The whiles now, that the office of Christ hath its Ministration, for to bring the man againe to God: so cannot Christ bring the man to the Father, unlesse that the man for∣sake his owne life, which he hath lived so long to the Devil and to himselfe, which is all the same wherein he hath lived so long to himselfe. Sect. 24. Is not this now a great overshooting, or mis-understanding that the children of men can say and teach, that Christ meant hereby the naturall or Elementish man. Sect. 25. We our selves have not made the naturall man, therefore he cannot belong unto us. Sect. 26. What then shall the man

forsake, that he might be reconciled unto God? Not any thing else but his owne life, that is the man of sinn, which hath so long lyen hid in the heart of man, which is the Temple of God, and hath said, that he was God,* 1.1156 2 Thess. 2.27. they are grose∣ly deceived, who apply this to the Pope, the Antichrist, there∣fore he forbids the two Daughters to suffer for, or confesse Christ, and highly extolleth erring. Sect. 10. Sect. 14.15.16. cap. 31. Bishops as Pastors of the Sheep and Lambs of Christ, Parish Priests, or Curats, as signifying Leviticall Priests; Pastors and Elders, as the holy understanding. Sect. 28. Oh what a slight and earthly understanding is this, that God should be appeased with an Elementish body: even like as though God were fleshly, even as an vnregenerate man. So M. Del, Ser. p. 6. The Kingdome of Christ is Spirituall, so all things that belong to it, are also spirituall. So David Georgius, in the end, finding many of his to be killed, discharged all his to suffer in the body, or goods, or name, any thing for his Christ and truth, but willed them in externall profession to be of any Religion, all Gospel-reformation was in the heart. As t 1.1157 Bullinger in the same place sheweth us, that the ninth kind of Anabaptists in his time, that were called, Liberi Anabaptistae, said, That Bap∣tizing of Infants, Magistracie, oathes, swearing, were things free and indifferent, that the faithfull may use, or not use, at their pleasure, they esteemed nothing of the preaching of the Word, and the assemblies of the people of God, because that the Saints were all taught of God, and that there was no need that one should teach another; and that Sacraments were neede∣lesse, and had little fruit, for when they had the Spirit, they needed not externall signes, and that it was free to confesse the truth of Christ, or not to confesse it, as perils for the Gospel might carry men on; that God delighted not that men should be tormented, or die for him, it was enough if they kept God in their heart.

Now you see Henry Nicholas held.

1. That the externall written Word,* 1.1158 was Ceremoniall flesh∣ly, Elementish, that the Spirit was all.

2. All externall obedience and Reformation was fleshly, and the being Goded and Christed with love, and the lovely being of

God was Christ, was the being and nature of God in the Saints; and regeneration.

3. That by love and the works of righteousnesse which we doe, we are regenerated and reconciled to God.

4. That Christ seemed to die but dyed not, but onely in an Allegoricall, Figurative, and Exemplary way he suffered as a patterne and copie for us, that we might reconcile our selves to God, as sonnes of the house of love, after his example, but as Socinus, so the Nicholaitans taught, That Christ really satis∣fied not the justice of God, nor obtained everlasting righteous∣nesse for us, any other way, but in a figure, coppie, and good example.

5. That Christ incarnate, was nothing but H. Nicholas Godded and manned by Christ, or God in the lovely being of God, and that every one that is inhabited by love, was renewed and made partaker of the substance and nature of God, and that a childe of the Family of love, was the very Christ, and God manifested in the flesh and incarnate.

6. That the regenerated in England, of which number M. Ainsworth saith, were the two daughters of Warwicke, that H. Nicholas wrot to, and all the godly in England not of his way, were regenerated onely according to the litterall Scripture, not according to the being of God in love and the Spirit: or as the Familists of u 1.1159 New England say, That some are so con∣verted, that they may, and doe attaine the same righteousnesse for truth, that Adam had in innocency. And x 1.1160 Saltmarsh his Legall converts, who may eternally bee damned, are of the same size, if yee diligently compare the tract of his dangerous booke together, and with the principles of Familists, and H. Nicholas.

7. That the Word and the Spirit are two contrary things. Towne z 1.1161 saith, If the Spirit be free, why will you controule or rule it by Law,y 1.1162 as if the Law could contradict any Spirit, save the Euthyasticall Spirit of H. Nicholas and Antinomians.

8. The Letter of the Scripture, externall Ordinances, Church-assemblies are nothing, that there is no reformation, but inward and of the Spirit, as M. Del lately Preached be∣fore the House of Commons, That the Gospel and a beleevers Law (as Saltmarsh saith) is Christ and his Spirit.

9. All outward ser••ice, ordinances, confession of Christ before men are things free, and indifferent, and the Popish ex∣ternall Service, of Masse, Images, Pope, Bishops, Cardinals, Deanes, and such dirt, are lawfull and free; onely Antino∣mians and Saltmarsh will have them a little Legall and literall, and that is all their fault.

10. The laying downe of our lives, and forsaking all for Christ, are to be expounded Spiritually, and Allegorically, (as Familists custome is, and that abominable Peece, called Philo∣sophy dissected doth) and so are other Scriptures to be expoun∣ded in the Spirit, not in the Letter, and in consequence, as saith a 1.1163 Saltmarsh, to wit, not of confession of Christ to the death, as James who was beheaded for the Gospel, Acts 12. and the Apostle Peter b 1.1164 who dyed for Christ, and the Saints c 1.1165 who loved not their lives to death, and were d 1.1166 slaine for the word of God, and the testimony of Jesus, and the two wit∣nesses against whom e 1.1167 the Beast that ascendeth out of the bottomlesse pit made warre, and killed them; and the Apo∣stles who were f 1.1168 scourged, the Saints who were killed all the day long, and counted as g 1.1169 sheepe for the slaughter, for the Lords sake, and h 1.1170 confessed Christ, and were not ashamed of him before men, lest Christ should deny them before his Father and the holy Angels. They say, God delighteth not in our bloud, and laying downe our lives, and the outward man, or forsaking of Father, Mother, Brethren, Sisters, and contrary to the Word i 1.1171 of truth; but its spiritually meant of forsaking a Pope within us, 2 Thess. 2. the Antichrist in our heart, the Man of sinne, so that we may lawfully receive the name and marke of the beast, and conforme to the Masse, or any Reli∣gion, so we keepe the heart to God. Baal, the Devill, may have the outward man.

11. None can dispense the Ordinances, Baptisme, and the Lords Supper, but the Regenerate. I wish Independents in the constitution of their Churches, without any warrant of the Word, had not paved the way to this error.

12. Outward Baptisme is no Baptisme, which yet is a law∣full Ordinance of God, though it bee not profitable to save without the inward Baptisme of the Spirit.

Antinomians border well-neere with Familists, in many of these points. For k 1.1172 Saltmarsh is much upon the Spirit for a

Law, and against l 1.1173 one beam of the light of the Letter of the Law, and m 1.1174 against all externall Ordinances, Covenants, Vowes, as Le∣gall, and Old Testament service; n 1.1175 against conditions, or perfor∣mances, or doing on our part by any Gospel-covenant, yea a∣gainst beleeving in that tenor of a condition, as contrary to the Spirit, and to Free grace; against Precepts, or Commands in the Gospel, and he is much for reasoning, and o 1.1176 perswading; against all p 1.1177 commanding Law, (the Gospel is rather to them a q 1.1178 promise then a r 1.1179 Covenant,) against personall mortification, s 1.1180 trouble for sinne, as all Legall, unlawfull now, smelling of bondage, and Law-service; and bondage it is to pray at such houres, unlesse the Spirit move us, t 1.1181 to expound Scripture, to expound the Spirit, (he meaneth the Scripture) in the Letter, and consequence hath much darkened the glory of the Gospel.

u 1.1182Now if Saltmarsh know any thing in Controversies be∣tweene us and Papists; he may know the Papists give sundry and divers senses to the Scripture, that is, Literall, Spiritu∣all, Mysticall, Allegoricall, Tropologicall, Anagogicall; all which wee reject, and acknowledge that the Scripture hath but one litterall, Grammaticall, and genuine sense, which the na∣ture of the words, whether they be Sacramentall or Figura∣tive, (as when Christ spoke of eating his flesh, and said of bread, This is my body, or without figures) doth carry in their face. The Spirituall sense, is not a sense different from the Li∣terall, as if they were two contrary or divers senses; and therefore Saltmarsh rejecting the sense of Scripture in the Let∣ter, must imbrace the Familists, and H. Nicholas, or the Pa∣pists Allegorizing of the Scripture, the greatest violence that can be offered to the Spirit, the Author of Scripture; the Spi∣rit is the efficient, by whose grace we gather the right Litterall sense of the Scripture, and giveth no sense divers, farre lesse contrary to Scripture, as Libertines doe in the fancied revela∣tions without, beside, and contrary to Scripture, and their fond Allegories, for such wee remit Saltmarsh to his bre∣thren, the Familists, and the Author of Phylosophie defected, and the like.

CHAP. LXXXIV. Master Dell, and Saltmarsh deny all outward reformation, all Scripture seales, Ordinances, with Familists, and flee to an Euthyasticall Spirit, and an inter∣nall word onely.

ANd among other Antinomians,* 1.1183 Master Dell in his Sermon before the House of Commons, excelleth in debasing the Scriptures, and all Ordinances, and setting up his Euthysiasticall Spirit, not the Spirit of God, for all.

For he holdeth, that a 1.1184 In the time of Moses and the Law, till Christ came, there was no true inward reformation; but notwithstanding of outward duties, performances, Ceremonies, and strict Lawes did carry along the severity of death, they were inwardly as corrupt and wicked as the very Heathen, and without any true reformation before God, till Christ came in the flesh with the ministration of the Spirit. But this man under∣stood not his owne Text, Hebr. 9.10. in which the Spirit of God opposeth Leviticall service in Sacrifices, Ceremonies, to Gospel-life, not to Morall duties, or inward conversion, as if there had been no conversion, no remission, no actuall salvation, to Abraham, David, who were justified as we are, Rom. 4.4, 5, 6. and saved by the grace of Christ, as we are, Act. 15.11. as Dell imagines, dancing to Dennes b 1.1185 piping, one Anti∣nomian to another, for both agree, that David, Asaph, Heman, Moses, prayed, and made heavenly and spirituall Psalmes, being as unreformed inwardly, and as farre from the Gospel-justifi∣cation which David, Psal. 32.1.2. Rom. 4.4, 5, 6. esteemed his blessednesse, as very heathen.

2. Del maketh Moses his Doctrine, the Letter, Christ, Spi∣rit and life. So Del followeth the Antichrist in the Councell of Trent, (though he will have all Presbyterians, the last prop of the Antichrist in England) Sess. 7. cap. 2. Si quis dixerit ea ipsa novae legis Sacramenta à Sacramentis antiquae legis non differe, nisi quia ceremoniae sunt aliae, & alij ritus externi,c 1.1186 ana∣thema sit. The Sacraments of the Old Testament (say Papists) doe but signifie, not exhibit grace. Socinus goeth before M. Del in this. For Socinus saith, in 1 Epist. Joan. pag. 145. Nemo negare potest sub V. T. nec vitam aeternam promissam fuisse

à Deo, nec modum illam consequendi fuisse patefactum. Osto∣rodius Inst. lib. 1. cap. 5. pag. 21. Promissiones veteris Testa∣menti tantum corporales fuerunt, spiritualibus in N. T. pro∣mulgatis — Non autem spirituales & eternae fuerunt & con∣sequenter non accidentale tantum, sed substantiale discrimen inter Vetus & Novum Testamentum, si res promissas spectes, statuendum est.* 1.1187 Smalcius de Divin. I. C. pag. 25.••.6. Faten∣tur omnes Judaei hodie — nullum vitae aeternae apertum ex∣tare, in ipsorum lege, ut ut apertius loquar in faedere, quod De∣us cum iis per Mosem pepigit promissum. M. Del boldly saith, They are all Antichristian, that are not Antichristianly Popish, and of the Socinian way with him, to teach there was no con∣version, no inward reformation, no promise of salvation and life eternall, nor the same covenant of grace in the old Testa∣ment, that is now under the New Testament; and that there was no saving grace, nor operation of the Spirit accompa∣nying the Sacraments of the old Testament, but onely tem∣porall things promised them. He hath Arminians also on his side, as Episcopius Disp. 11. th. 5. The promises of the Law were touching temporall felicity, of the Gospel, concerning the everlasting inheritance. ••h. 7. The doctrine of the Old Testa∣ment was known by nature, as agreeable to right reason, the doctrine of the Gospel was unknown to the Princes of this world, it is evident there is no precept (say the Belgick Re∣monstrants, Apol. cap. 22. cap. 24.) clearely delivered in the Old Testament, for beleeving in Christ, nor in terminis any promise of life eternall. Its sure Arminians, are limbs of An∣tichrist, and enemies to free grace. Yet Antinomians with Del joyne hands with them against Protestants, who all teach to this day, the same Saviour, the same promises of life eternall, the same free grace of imputed righteousnesse, the same covenant of grace was revealed darkely, in shaddowes and types to the Jewes, and more sparingly, and to us more clearely and a∣bundantly in the New Testament, and that Abraham was saved as we; who now are Antichistian, whether Del and his Antinomians, or wee? These that teach the same with Anti∣christ, and contend for perfection and freedome from all sinne in this life, are not the men who must fight the battels of the Lambe.

But 1. was there then no Spirit and life in the Patriachs,

Prophets, Moses, David, till Christ came in the flesh, and re∣formed them inwardly? What became then of the soules of those that dyed in peace, and entred into their rest, before Christ came in the flesh, Esa. 57.1, 2, 3. Dyed they under the curse and severity of the second death, as never inwardly converted? Hee belyeth the Old Testament who saith so; and doth the Letter of the Gospel without the Spirit save and inwardly re••orme and justifie before God more then the Let∣ter of the Law? I thinke Judas and the people, whose hearts were fatted and heardned, and yet heard Christ in the flesh, and the Apostles, preach Gospel, were as farre from inward heart-reformation, as uncircumcised Jewes and Heathen. Mat. 13.14.15, 16. Act. 28.26, 27. 1 Pet. 2.7, 8. Rom. 11.8, 9. Joh. 8.21. Joh. 9.41. Job. 5.40. Then Del must meane by the spirit some other thing then the Gospel, as opposed to the condemning Law. For the Gospel is a condemning Gospel to thousands, who stumble at the stone laid on Zion, as well as the Law.

3. Del saith, d 1.1188 No outward Law, of Synods, Councels of men, can make men perfect, as pertaining to the conscience, more then Leviticall Lawes could doe, and so the Gospel abo∣lisheth all such outward Lawes, imposed on conscience, as well now as heretofore under Moses. — Gospel-reformation (saith e 1.1189 he) is the mortifying, destroying, and utter abolishing out of the faithfull and elect, all that sinne, corruption, lust, evill, that did flow in upon them through the fall of Adam. Or, it is the taking away, and destroying the body of sinne, out of the faithfull and elect, by the presence and operation of the righteousnesse of God dwelling in their hearts by faith. This is true Gospel-reformation, and beside this I know no other, Esai. 1.27. Zion shall be redeemed with judgement, and her converts with righteousnesse. — Againe, Christ as hee makes us righteous with his owne righteousnesse, and makes us the righteousnesse of God in him; so hee is called our righteousnesse, not in himselfe onely, but in us.

And therefore, you see how grossely they are mistaken, who take Gospel-reformation ••o bee the making of certaine Lawes and constitution by the sacred power, or Clergie, for externall conformity in outward duties of outward worship and government, and to have these confirmed by civill Sancti∣on;

and inforced upon men by secular power, when in the meane time, all that inward corruption, and sinne they have brought with them into the world, remaines in their hearts and natures as before, so the old Prelats reformed.

His reasons are 1. All things belonging to Christ, a Spi∣rituall King having a spirituall Kingdome, are spirituall; a carnall Reformation is not sutable to a spirituall Kingdome. The reformation of the Civill and Ecclesiasticall state is but carnall,* 1.1190 wrought by the power of flesh and bloud, and stands but in outward things.

2. Gospel-reformation is inward, layes hold on the heart, soule, and inner man, and changes and renewes that, d••th not much busie it selfe about outward formes, or externall conformitie, but onely mindes the conformity of the heart, for when the heart is right with God, the outward formes cannot bee amisse. Christ saith touching the worship of the New Testament, God is a Spirit, and they that worship him, must worship him in spirit and truth, hee speakes not one word of any outward formes. So that God in his Go∣spel-reformation aymes at nothing but the heart, according to Jer. 31.33. I will put my Law in their inward parts, &c. So that they shall not onely have the word of the Letter in their bookes, but the living word of God in their hearts. But now Civill Ecclesiasticall reformation is outward, and so industri∣ous and elaborate about outward formes,* 1.1191 outward orders, out∣ward governing, outward confession, outward practises; like the Reformation of Scribes and Pharisees, notorious hypocrites, who made cleane onely the outside of the cup, or platter, lea∣ving them all filthy and uncleane within. So Civill Ecclesiasti∣call reformation makes a man cleane outwardly, with an out∣ward confession of Faith, when inwardly he is all filthy tho∣row unbeliefe, and whites him over with new handsome formes of worship.

Object. But is there no change of outward things in the Go∣spel? Ans. Yes, an outward change that flowes from an inward; but not an outward change to inferre an inward, &c.

Answ. 1. Master Del must lay downe a ground, that out∣ward Lawes were imposed on the conscience, and forced on them with violence of Magistrates, and Synods, without any fore∣going teaching, under paine of corporall punishments to the

Jewes, as he and his saith, Presbyterians doe now urge con∣sciences, how shall Del prove that? 2. Hee must say, that outward, and meerely litterall observing of Lawes and Syno∣dicall Decrees, according to the Word of God (for any others beside or against the Word, the Presbyterians know none) without Faith in Christ, doe make men perfect as pertaining to conscience, which is Dels dreame, not our doctrine. 3. Hee and his condemne all Lawes of the Civill Magistrate, yea, all the written Scripture, Law, and Gospel; and say, an Arbitrary and Enthysiasticall Spirit in the Christian Magistrate, without all Civill Lawes inacted, or written, should conclude of the heads and lives of Christians, without the Law Morall, or Gospel, and so condemnes all Acts of Parliaments.

Answ. 2. You could not have heard more, if Henry Ni∣cholas, or Anton. Pocquius, or David Georgius had beene preaching to the Honourable House; for Del follow••s them at the heeles. For f 1.1192 Henry Nicholas (if you but change Dels word of Reformation, into the word regeneration or begetting) in the same Spirit debaseth Christ in the Scriptures, and all out∣ward worship, as if there were one Christ in the Scripture, and another contrary Christ in the Spirit, and inward working, for sure hypocriticall, and meere externall reformation, and the inward reformation, are by Protestants made two con∣trary reformations; the one from God, the other not from flesh and blood onely, but from the Devill. So Henry Nicho∣las, If I could give all my goods to the poore, &c. If I had not love, it were not any thing to me; that is, whosoever hath not Christ, he is without God, and without righteousnesse in this world, I meane the being like Christ, which is received through the power of the Holy Ghost, and not any Ceremoniall Christ, which one man speaketh to another, or promiseth to an∣other through the Ceremoniall service, (Dels Grammar is, Pag. 6. through the word of the letter in their bookes, in out∣ward formes, outward worship, outward confession) which he out of his prudencie, according to his fleshly minde hath set up, ô no, the worke, or begetting, or procreating of the children of God commeth not so slenderly to passe, as men now at this time teach each other, out of their unregenerate Spirit (Del, out of a Spirit not inwardly reformed, the bodie of sinne not being destroyed) no reformation can come.

Henry Nicholas condemning all Scripture as a Literall and carnall thing, and an Elementish, h 1.1193 Ceremoniall, and flesh∣ly service; yea, and i 1.1194 confession with the mouth k 1.1195 as car∣nall, outward, hypocriticall, and Pharisaicall, and doth expresse∣ly reject all the teaching of men, or by the ministery of men, which the Apostle asserteth, Ephes. 4.11. 1 Cor. 4.2. 2 Cor. 4.7. And the Lord Jesus, the great Apostle of our profession, Math. 28.19, 20. Act. 1.6, 8. and pronounceth the Mini∣stery of one man teaching another, to be fleshly prudence, and not such a way, by which the begetting or procreating of the children of God commeth to passe. Now that Monster of men, knew Protestants, whom hee refuteth in this, taught against Pelagians, and the Pope, (whom he denieth l 1.1196 to be the Anti∣christ) and Papists, that we utterly deny, that the Scriptures of themselves, yea, that the Man Christs teaching in the flesh, or Paul, or the Apostles Preaching, or any mans externall in∣structing of another man, most soundly according to the Scrip∣tures, can without the hearing and learning of the Father, Joh. 6.45. and his omnipotent drawing of men to the Sonne, Joh. 6.44. and the inward teaching of the Spirit, inwardly reforme, or beget men over againe to God: So his condem∣ning of one mans teaching of another, as Fleshly, Ceremoni∣all, Elementish, is a simple rejecting of the Scriptures, and all outward and externall worship. And just as David Georgius rejected the Literall Christ, and asserted himselfe to bee the Spirituall Christ, and true m 1.1197 David. In the same manner M. Del speaking of inward Reformation, that is, conversion of a sinner to God, that onely being his Gospel-reformation; hee knoweth well, Presbyterians and the Ass••mbly of Divines, who are (if they shall condemne his Gospel for the substance of it,) the enemies of the truth of Christ, and the last prop of An∣tichrist in the Kingdome; doe teach, that inward reformati∣on, or destroying of the body of sinne, is not wrought by the onely Letter of the Word, and the teaching of men, or Lawes, or Constitutions of Synods; but that wee conjoine with all outward meanes, the inward and omnipotent power of the Holy Ghost, without whose grace all other meanes, are no∣thing, yea Pauls planting, and Apollo his watering, are no∣thing effectuall to an inward reformation. M. Del argueth a∣gainst the Holy Ghost and Paul, who Preached the Gospel to the

blaspeming Jewes, and scoffing Athenians, Act. 13 Act. 17. for all he could say to them was but outward and litterall prea∣ching, the Apostles were but men, and not Lords of the heart, and therefore could but worke outward conformity to outward duties, when the heart remained corrupt.

Nor is it much that Dell saith, there is neede of an outward change in the Gospel,* 1.1198 which indeed is a belying of him∣selfe, for an outward change, is an outward reformation, and hee saith, Pag. 4.5. Gospel-reformation is a destroying of the body of sinne in the faithfull and elect, by the presence and operation of the righteousnesse of God, dwel∣ling in their heart by Faith,— besides this, I know no other. An outward change is an outward reformation besides this. But this is nothing. Del acknowledgeth neither Mini∣stery, outward worship, or outward ordinances, as Familists did before him. For the Author of that blasphemous Peece, i 1.1199 called Theologia Germanica saith, Just men have neede of no law, are led by the Spirit, and are not to bee taught by any Law, what they should doe or leave undone, seeing the Spirit of God which is their instructer, will teach them sufficiently, neither is any thing to be commanded or injoyned them, as to doe good, to shunne evill, or the like, but Pag. 72. Yet hee saith more then Del doth, to wit, That both the life of Christ, as also all Commandements, Lawes, Ordinances, and the like, ought not to be laid aside, and cast off, and to be neglected, contemned, and derided. And k 1.1200 Henry Nicholas saith, The Lord speaketh in the Scripture, but he saith withall, that the Spi∣rit is the Word, not the Letter. So Del maketh an opposition betweene the Letter in the bookes, l 1.1201 and the living Word of God in the heart.

3. Del speaketh exclusively, Other reformation beside this of the heart, saith he, m 1.1202 I know none. 2. Gospel-reformation (saith hee) n 1.1203 onely mindes the reformation of the heart. If on∣ly, then it minds not externall reformation. 3. Christ spea∣king touching the worship of the New Testament, saith, (saith he) Not one word of any outward forme; So that God in his Gospel-reformation aymes at nothing but the heart. Then hee aymes at no outward change, nor any externall worship, nei∣ther reading of Scripture, nor hearing the Word Preached, nor vocall praying in the Spirit of adoption; for sure, though

these must come from the heart, yet essentially they are exter∣nall worship, and something in the outward man, beside that which is onely in the heart; and something of formes they must have; for they are externall, visible, and audible acts of wor∣ship. The same was taught by a Silesian, Casparus Schu∣nenckfeldius in Luthers time, as saith Conradus Schlusdel∣burgius, Catologo Hereticorum, lib. 10. pag. 30. Per exter∣num verbum Dei ministerium, & praedicationem homines non converti; — non esse homines obligatos ad audiendam praedicati∣onem verbi, externam praedicationem non pertingere ad eos; tantum herere in externis sensibus, testificari duntaxat de Chri∣sto, fidem aliam non esse, & praedicationem verbi nisi histori∣cam, ne{que} esse fidem accidens, aut qualitatem, sed esse essenti∣am Dei, Scripturam non esse verbum Dei, verbum Dei non esse aliud quam substantiale nempe Christum. Luther Tom. 2. in Gen. cap. 19 fol. 133. Answereth externall Ordinances in∣vented by God, profit to salvation; not these that are inven∣ted by men.

4. When the heart (saith * 1.1204 Del) is reformed, all is refor∣med,— and when the heart is right with God, the outward form cannot be amisse. It is cleare that Del and Antinomians mean, there is no externall worship commanded in the New Testa∣ment, neither hearing, reading, praying, confessing of Christ before men, so as we sinne in omitting these, or that the Let∣ter of any Command obligeth us to obedience, as the Letter of the Law, from the authority of the Lawgiver, obliged A∣dam before he fell, and the Jewes in the Old Testament. For Del saith, If the heart be reformed, all will be reformed, that is, If the Spirit be in the heart, and act us to reade, heare, pray, confesse Christ before men, receive the Seales, wee are then obliged to acts of externall worship, and not otherwise; so that no Command written in Old or New Testament, no au∣thority of God speaking in the written word, or speaking in the Ambassadors of Christ, either preaching the Gospel, or commanding by the Holy Ghost in Synods, Acts 15.28. doe lay any obliging Commands on us to any externall worship, outward Reformation, or confession of Christ; for the Spirit speaking in the writings of the Prophets and Apostles is but litterall, outward, externall to beleevers, except the Spirit be in their heart acting, and immediatly stirring and working, there

is no obliging power laid on us to externall worship, or out∣ward reformation by the Familists and Antinomians way. For we know their Doctrine, p 1.1205 The Holy Ghost comes in place of the naturall faculties of the soule, and acteth us immediate∣ly to all internall acts of loving, and beleeving, and to all externall acts of outward worship, or reformation, and q 1.1206 wee are not bound to pray in our Family, but when the Spirit moves, and stirres us thereunto; and r 1.1207 Christ works in the Regenerate, as in these that are dead; and therefore s 1.1208 all com∣mands and exhortations are in vaine, seeing we have no acti∣vitie to obey, but the Spirit and Christ onely doth all in us, in as much as t 1.1209 no written word is an obliging rule to us, but the immediate actings of the Spirit onely leadeth us in all wee doe.

M. Del Pag. 26. denies there should be any Lawes in Christs kingdome; but Gods Lawes (hee knowes wee are against mens Lawes within the Church and service of God) to wit, that of a new nature, the Law of the Spirit of life that is in Christ, the Law of love. All these are Lawes within men, there is not one word of the Scripture here, or of the Gospel preached, or of Church-censure, Excommunication, or re∣bukes, either from the Word preached, or the authority of Church, all these are without, and are not the inward Law of a new nature, or of the Spirit, or of love.

5. If, when the heart is reformed, all bee reformed, the outward man must be under no command, or Law of refor∣mation; but by a result of curtesie, the free Spirit, and no written Law must lead the outward man, but hee who said, u 1.1210 purifie your hearts, gave a Commandement for the outward man, clense your hands; and Paul forbids the Saints x 1.1211 who are sealed to the day of Redemption, of corrupt communicati∣on, of bitternesse, wrath, anger, clamour, evill-speaking; and that y 1.1212 all fornication, uncleannesse, covetousnesse, should not be once named amongst them, as becommeth the Saints; yea, and filthinesse, and foolish talking, and jesting, which are not convenient, because sinnes of the outward man doe z 1.1213 also ex∣clud men out of the kingdom of heaven, aswell as want of heart-reformation, and consider this is an Argument of the Fami∣lists for faith and love in the heart onely, without all works of Sanctification, or walking in Christ; and of the Nichode∣mits,

who denyed any necessitie of confessing of Christ before before men; and of the a 1.1214 Anabaptists, and their head Mun∣cer, as Bullinger tells us, that they in his time said, The first reformers were not sent of God, nor preached the true word of God, and that the Letter of the Scripture was not the Word of God, but the inward word that commeth immediatly out of the mouth of God should be taught inwardly, not by the Scripture and Sermons, and that whoredome was the bed undefiled; they held all these externals indifferent, at least such things as defiled not the conscience. They said, Dreames and Visions, under the New Testament, was Gods revealed will, and boasted of revelations beside the Scripture, and that the Scripture was a dead Letter; And so said that prophane Popish Priest, the monstrous Libertine b 1.1215 Anton. Pocquius Who called the Word of God the Spirit, because Christ said, The words that I speake are Spirit and life. So saith Del. pag. 19. citing the same Text. Pocquius said also, That Christ was Spirit, that we and our life must bee spirit; and c 1.1216 that the Scripture taken in its naturall sense doth kill, and is but a dead Letter, and therefore wee must leave the Scripture, and come to the quickning Spirit.

Bullinger d 1.1217 also tells us of a sort of Anabaptists called Li∣bertini, or Liberi Anabaptistae, free or Libertine Anabaptists,

who taught, That Baptizing of Infants, Magistracie, Oathes, were things free and indifferent, which wee may use, or not use, at our Libertie, they judged the Scripture, and Preach∣ing of the Word was not necessary, because wee are all taught of God, beleevers have the Spirit, and need not externall Signes or Sacraments, it is free to us to confesse, or not to confesse Christ, if danger be imminent, its enough to keepe the truth in the heart, for God delights not in our death and torment. After the same manner, the best argument that Del hath from the nature of inward reformation, will conclude; If Gospel reformation, because it is the internall destroying of the body of sin, and is spirituall, changeth the inner man only, and mindes one∣ly the reforming of the heart, and that doth change the outward man, then he excludeth all Civill, Externall, and Ecclesiasticall power which is busied about outward formes, outward orders, outward government, outward confession of Christ before men, or confession of sinnes before men, and outward practises; For as Del saith, Pag. 6.7. Gospell-reformation medleth not with reforming the externall man, and so not with the preaching of the Word, receiving the Sacraments, reading Scriptures, praying in publike, confessing Christ before men, if in the heart, or the inward man, a beleever have the Spirit, and retaine God in his heart; Dels reformation medleth not with out∣ward practises, to forbid, and rebuke such practises, as Pari∣cides, Murthers, Incests, Adulteries, Thefts, Opressions, Ly∣ing, Blasphemy, Idolatry, Sorcerie, Sodomie; neither the Preachers of the Gospel can reforme these with the Word, nor the Magistrate with the sword, by any warrant of the Go∣spel; the Magistrate by the Gospel, Rom. 13. beareth not the sword to take vengeance on ill doers; for Gospel-refor∣mation meddles not with outward practises, nor outward order, then it medleth not with the outward man, nor commandeth it the outward man, to walke d 1.1218 circumspectly, nor to walke in e 1.1219 Christ, nor to confesse Christ before men, as we desire Christ to confesse us before his father, and his f 1.1220 holy Angels, nor to observe externall order in the worship g 1.1221 of God, nor to abstaine from fornication, evill speaking, clamours, bitternesse, for all these be outward practises contrary to the rule of the Gospel, and though the soule and spirit, not the body, nor whole man should be sanctified wholly, as the Apostle h 1.1222 prayeth. Yet by this

way, I see not but all externals of either worship, or con∣versation that concerneth our outward walking, must be things indifferent and free, neither commanded nor forbidden under the Gospel. It is free to kill our brother, or not to kill him, to whore, sweare, worship Idols, cousen and deceive, steale, robbe, oppresse, if the Faith of imputed righteousnesse bee in the heart, then is the body of sinne destroyed (saith Del) and another Reformation that is outward he knowes not, and Dels argument runnes thus.

The onely true Gospel-reformation is spirituall not carnall. But the Civill and Ecclesiasticall Reformation is not spiritu∣all, but carnall, and wrought by the power of flesh and bloud, &c.

Answ. The Major is doubtsome, and the Assumption false. 1. For civill Reformation as civill, is not spirituall formally, but onely materially and objectively spirituall. But to say, that Ecclesiasticall Reformation should be spirituall, as spirituall is opposed to externall and outward, and onely spirituall, and in the heart; Satan could not fancie a more wicked untruth to destroy all godlynesse and holynesse, as it appeares in the out∣ward man, in the duties of the first and second Table, for Gospel-reformation, as touching Gods part, is inward, spi∣rituall, invisible, done by him that is Lord of soule and con∣science, but this is but the halfe, though the choisest halfe of Reformation; but as touching mans part, it is externall, and also spirituall, and done by the Preaching of the Word, and discipline of the Church. For sure the Apostles and Elders, Acts chap. 15. Reformed the Churches of Antioch, Hieru∣salem, Syria, and Silicia, and that spiritually, and externally (for these are not contrary) when they send to them com∣mandements, not to bee circumcised, nor to keepe the Cere∣moniall Law; but to abstaine from bloud and things strangled, as at that time scandalous, and from fornication, as a sinne a∣gainst the Morall Law, because they that held the contrary o∣pinion, were, lying Teachers, and perverted soules; and so deformed with a spirituall deformity, the Churches of God, as Del and Familists now doe.* 1.1223

Now the Assumption, That Ecclesiasticall reformation is carnall as done by men, and not spirituall, is most false, for carnall it may bee in some part, and in some

sense, that is, standing in outward, externall Commandements, and yet spirituall, given by the Law-giver, an infinite Spirit, tying and obliging the Spirits of men, and leading to a spiritu∣all end; so the Ceremonies of Moses are carnall, not sinnefull, not unlawfull, vicious, fleshly, as Del, pag. 2.3.4. foulely ig∣norant of the sense and meaning of his owne Text he preached on, expoundeth it, in opposition to Gospel-reformation, which is spirituall, lawfull, not fleshly and sinnefull. For then to o∣bey the Ceremoniall Law had been sinnefull and unlawfull to the Jewes, and God must have given Commandements to the Jewes, which were sinnefull and unlawfull judgements, and statutes, and ordinances,* 1.1224 which is the blaphemy of old Manicheans; So the Reformation done by the Gospel prea∣ched, and by lawfull Assemblies holding forth the truth, and condemning contrary errors, is carnall, that is, externall, and wrought by flesh and bloud: Del meaneth, by the word car∣nall, the corruption of flesh and bloud, as the phrase is taken, Math. 16.17. which is a manifest untruth; it is wrought by men consisting of flesh and bloud in a carnall, that is, in an externall, outward, audible, and visible manner, and yet spiri∣tuall; also it is in that very externall Reformation, is according to the Word of God, who is a Spirit. 2. It layes an obliga∣tion on the consciences, and spirits of men, both actively to re∣forme, in that outward way (though God must make it effectuall by an inward reformation) it leadeth men, even as it is exter∣nall, to a spirituall end, obedience to God in Christ, according to the rule of the Gospell. The Church and men take not on them to reforme hearts, but instrumentally, by going about an outward reformation, by Planting, Sowing, Watering, and labouring the Lords husbandrie, his Church. I might borrow Dels Argument, and say, true feeding and nourishing of men,* 1.1225 and upholding their life with bread is from the omnipotent power of God, Deut. 8.3. For man liveth not by bread one∣ly, and inferre, that they are grossely mistaken, who take true nourishing of men to be outward plowing, harrowing, sow∣ing, earing, grinding, for all these are carnall, fleshly, and wrought by flesh and bloud, and by the power of man; but true effectuall nourishing commeth not from the plough, or the husbandman, but from the mighty power of God; and therefore if God nourish, plowing, sowing, earing, cannot bee

amisse; So the Libertines made God the onely author of sinne.

Del citeth, Joh. 4. God is a Spirit, &c. A place that Gno∣sticks, Enthusiasts, Libertines, Anabaptists abused, to deny all externall worship and acts of Sanctification; and Towne cannot answer Doctor Taylor, who objecteth, that Antinomi∣ans deny all externall worship, for he saith, A man is a fulfil∣ler of the Law in Christ who dyed for him, so that faith is all; and the same saith Del, pag. 4.5. Gospel-reformation is a de∣stroying of the body of sinne, by the presence and operation of the righteousnesse of God dwelling in their hearts by faith. He speakes not one word of sanctification, and personall mortify∣ing of the body of sinne, and of walking with God, but saith, He knoweth no reformation besides this, as if sanctification were no heart-reformation.

* 1.1226Del pag. 5. and pag. 6. alledgeth, that the new covenant standeth for onely a heart-reformation, and writing of the Law in the heart, Jer. 31. but forgetteth that the same cove∣nant saith, Ezech. 36.27. I will put my Spirit in them, and cause them to walke in my Commandements; and that the covenant of grace expressely forbiddeth, Psalm. 89.30, 31, 32. The forsaking of Gods Law, the breaking of his Statutes, and the following after the heart of their detestable things, and commandeth the externall as well as the internall walking in Gods Statutes, and keeping his Ordinances. Ezech. 11.19.20. and the Separating from Beliall, and unrighteousnesse, and the touching no uncleane thing, the cleansing our selves from all filthynesse of the flesh and spirit, and perfecting holynesse in the feare of God, 2 Cor. 6.16, 17, 18. chap. 7.1. these speake outward and inward reformation. M. Dels righteous∣nesse of Christ in the heart, by faith, his onely inward refor∣mation he knoweth must then be to beleeve Christ was Refor∣med inwardly for him, beleeved, repented, sorrowed for sinne, and obeyed the Law for him, and that is all the reformation (as Saltmarsh his Colleague saith) that is required of us.

Nor is this reformation wee urge, Hypocriticall; like that of the Pharisees of old, and of the Prelats of late, be∣cause it is externall. For though the Church can doe no more, and the Ministers, both in Preaching, and in Synodicall decrees, holding forth the Lawes of God, as Acts 15.22, 23, 24, 25, 26, 27, 28. but externally reforme, the Lord must give the in∣crease,

yet they neither injoyne, nor preach hypocritall reforma∣tion.

And its of the same Mettall and Coine that Del bringeth, Pag. 89. Gospel-reformation is thorow and compleat in the inner and outward man, Ecc••esiasticall reformation is by halfs,— and the power of God in creating and redeeming the elect, may as well bee resisted, as the reforming of them, the power of God is ingaged in it, Ecclesiasticall reformation hath only the power of man, and by it the heart and nature can never be changed.

Answ. Gospel-reformation to Del, is the taking away, and destroying the body of sinne, and this (saith he) is thorow and compleat, a great untruth, the body of sinne in this life is never compleat. But Del meaneth with k 1.1227 Eaton, and l 1.1228 Towne, and other Familists, that we are as perfect, as cleane from sinne as the Lord Jesus, or as m 1.1229 the glorified in heaven, and as n 1.1230 Poc∣quius the Libertine said, They cannot sinne, being once inward∣ly reformed, and would prove it from 1 Joh. 3.9.

2. It is an argument against the whole Ministery of the Go∣spel, seales, promises, rebukes, commands, threatnings, as the Swink-feldians and Seekers teach. For Paul is called a Father that begat the Corinthians. Timothy is said o 1.1231 to save him∣selfe and others.* 1.1232 Now Dels Argument fights with the Scrip∣ture; Paul begetteth men Instrumentally, Timothy saveth Ministerially; sure neither Paul nor Tymothy doe convert men thorowly, compleatly, perfectly, within and without; nor doe they it irresistibly, and by an omnipotency in them, as the Lord doth; shall wee then say, Paul and Timothy, their saving, begetting, and converting of men, is no converting at all? And no more lawfull then the Civill and Ecclesiasticall States reformation, which is utterly unlawfull to Del? Be∣cause saving of men, and begetting of men by the Gospel, in Paul and Timothy, was externall, and of it selfe by halfs, with∣out the effectuall working of the Spirit, (which Spirit neither Paul nor Timothy could command to blow) was onely exter∣nall, literall, incompleat, by halfes, carnall, as all the Ceremo∣nies of Moses were, to Del, nor could Paul and Tymothy write the Law in the heart and inward parts; so Del must meane that all Ministery, Preaching, Seales, Covenants, Pray∣ing, praysing, fasting, all reading, all bookes, and Arts, and lear∣ning,

as all holy practises and walking with God, and acts of sanctification incurring in the senses, and eyes of men, might be cryed downe, because all of a Christian is spirituall, invisi∣ble, and the Gnostic faith in the heart onely; in which M. Del and Familists surpasse the deedes of old Enthyasts, For at Munster p 1.1233 there arose a Prophet (saith Bullinger) na∣med Mathias Harlenius, a Hollander, by trade a Baker, hee professed Visions and Dreames, and by his Propheticall spirit commanded, that they should bring all their goods, and lay all downe at his feet, and that all Books should be burnt, except the Bible. M. Del excepteth not the Bible, nor Scripture, because it is an externall carnall thing, and so not sutable to the spirituall Kingdome of Christ.

For (saith he pag. 6.) As the Kingdome of Christ is Spiri∣tuall, so all the things belonging to it are spirituall. Del. pag. 9. The Gospel-reformation is constant so long as Gods nature dwels in ours,* 1.1234 it will dayly be reforming it, till it be altoge∣ther like it, as long as the Spirit of God dwels in the flesh, it will still be reforming the flesh to the Spirit, till the whole body of sinne be destroyed, and the naturall man be made spi∣rituall. But Civil Ecclesiasticall Reformation at first makes a great noise, but when men have attained their owne ends, its activity ceaseth.

Answ. 1. This poore Argument proveth great odds and wide differences betweene the Lords inward and spirituall way of reforming,* 1.1235 and the externall reforming by the ministe∣rie of men, which this man may know is not the question, but it proveth not that ministeriall reformation by men, whether Magistrates, (of which I cannot speake here, but I hope if God will, to demonstrate, that the Monster of the l••berty of Conscience is Socinian and Epicurcan Atheisme) or Mini∣sters of the Gospel, is either unlawfull, or no part of Gospel-reformation, but onely it concludeth, that inward reformation is not outward reformation.

2. M. Dels expression, So long as Gods nature dwelleth in ours, and so long as the Spirit dwelleth in the flesh, it will be still reforming, till the naturall man be made spirituall, is he∣reticall, and not according to the forme of sound words; for there is abominable Heresie in speeches. Henry Nicholas the fa∣ther

of the fleshly Familist q 1.1236 speaketh so. God was one in sub∣stance with man. In the beginning when God made all things, there was no more but one God, and one man, and they were one, and had in all one order, being, and nature, for God was all that man was, and man was all tha•• God was; and r 1.1237 all must become one being with God, (by love, say the Familists,) by faith, (say the Antinomians, by regeneration said the Li∣bertine Pocquius, and his) and his Godded man, and so be all manned Gods, and children of the most high. Let Del cleare himselfe of this s••me spirituall fury. Sure, neither Scripture, nor Protestants, nor any save Familists, say as Del doth, that Gods nature dwelleth in ours. But if he have one sense with Peter, who saith, Wee are made partakers of the Divine na∣ture, that is, by Faith, and the created graces of the Spirit, not that wee are partakers of the essence or substance of the Godhead, or equall with Christ in any respect, hee speaketh soundly, as the confession of Britaine s 1.1238 cleareth; but his words are not sound.

2. Whoever except Henry Nicholas, and David Georgi∣us spake as Del, who saith, The Spirit of God dwels in our flesh, till the whole body of sinne bee destroyed, and the natu∣rall man be made spirituall. If his meaning be, as Familists and Antinomians dreame, that Christ incarnate is nothing but every godly man Christed, and made conforme to the image of Christ, we are at a point, and know his minde; so teach the t 1.1239 New England Familists, and u 1.1240 the Author of the Bright Starre, who tells us, of God humanized, and that x 1.1241 the Crosse of God is God.

3. The Spirit dwelleth not in our flesh, that is, in our sin∣full and unrenewed part, for so is flesh taken, Rom. 7. who dreamed that grace dwelleth in originall sinne? or if by flesh he meane the naturall man, or the carnall man, or the outward man that is in our person; hee then thinks this outward and naturall man, or our body is turned in a spirit, or spirituall na∣ture, so as we are made by justification spirituall as Angels; and need no more Ordinances, Word, Seales, reading the written Scripture, then if we were y 1.1242 glorified Saints, as Saltmarsh speaketh of the beleevers; and as z 1.1243 he himselfe saith, You may as well goe about to bring the Angels of heaven under an out∣ward

and secular power, as the faithfull, who being borne of the Spirit,* 1.1244 are more spirituall then they. If so, then be∣leevers being more spirituall then Angels, and so l••sse literall, and lesse carnall, because by imputed righteousnesse they are Christed and Godded, and so the body of sinne destroyed by the the imputed righteousnesse of Christ, fully and compleatly then, as Angels need no secular power, because they are spirituall, so need they not heare the Morall Law preached, nor the threat∣nings thereof, nor need they give attendance to reading, nor need they marry, nor can they die, nor sin, as our Saviour saith, and that because they are spirituall; if then beleevers be more spirituall, as Del saith, they need farre lesse then Angels the written Word, or the Preaching of the Law, or any Ordinan∣ces, nor should they marry, or dye, nor can they sinne, nor lie, nor whore, nor steale, nor kill, but bee as the Angels of hea∣ven. I cannot but professe my jealousie of all Familists, I much feare, when Del saith, beleevers are more spirituall then Angels; and that the naturall man must bee made spirituall, which is done (saith he) by the imputed righteousnesse of God, Pag. 6.7. that hee mindeth, with Mistresse Hutchi••on, that a 1.1245 these who are united to Christ, have in this life new bodies, and two bodies, 1 Cor. 6.19. And b 1.1246 that the soules of men are mortall, in regard of generation, like the beasts, Eccles. 3.8. but made immortall by the purchase of Redemption. And that the c 1.1247 Resurrection, Joh. 5.28. is not meant of the Resurre∣ction of the body, but of our union here, and after this life with Christ. And so taught that abominable Priest d 1.1248 Anto. Pocquius, and the Quintists with him, with Phyletus and Hymeneus, that the Resurrection of the dead was in this life, and that we are not saved in hope onely in this life, but re∣ally and compleatly before we die; and the same perfection of life eternall in this life, is taught by Antinomians, to wit, e 1.1249 by Towne, and f 1.1250 Saltmarsh, the colleague of Del. These must lie upon Antinomians, while they condemne their Fathers, the Familists, upon whose principles they walke, which they have never yet done, nor have they denyed the foule Heresies that are in the Story of the Rise, raigne, ruine of Antino∣mians.

4. Ecclesiasticall reformation in the intention of the work

hath no kindly ends, that are fleshly and carnall, and therefore is as constant as internall reformation, except Master Del meane so much as the Nicholaitans doe, that the Letter of the Scripture, and all Ordinances externall, Word, scales, prayer, reading bookes, under the Gospel are abolished to the g 1.1251 just man, and onely the Spirit leadeth him; yea, that these are all h 1.1252 Elementish, Ceremoniall, carnall, and fleshly, and that i 1.1253 its unpossible that any act, meditation, thin••ing, aspiring, or work∣ing, can be sufficient to attaine the seeing of God in this life, that no discourse, exercise, nor rule (of Law, Gospel, Scripture, or Ordinance) or any meane can bee interposed betweene the soule and God; that k 1.1254 wee are onely passive in receiving the will of God; that we * 1.1255 and all our acts of the soule, of wil∣ling, loving, trusting, hoping, &c. are annihilated, and turned to nothing in a spirituall communion with God. And the rea∣son of the constancy of externall reformation in its owne nature, I give, Because as grace in the soule, being a beam and day of e∣ternall and unchangeable love, is ever like God the Author, con∣stant, and so like its Father;* 1.1256 so is externall Reformation con∣stant, for the Letter of Law and Gospel commands ever, and immutably, a perfect conformity betweene the outward man and God, that eyes, eares, hands, confession of Christ before men, hearing the Word, reading, praying, abstinence from fleshly lusts, be ever the same, according to the rule of the Go∣spel, as internall Reformation is constant. Its true, outward Reformation is not constant in the sinnefull intention of the worker, because it takes not hold of the heart, and therefore the ends of externall Reformation, in the intention of men is of∣ten sinnefull, fleshly, carnall, yea, devillish, and so unconstant in good, and therefore its a vaine thing for M. Del to argue from the abused and sinnefull ends of men against outward Refor∣mation, which of the owne nature is an Ordinance of God.

5. All the differences between inward and outward Re∣formation, prove an excellencie of Christs inward Reformation above mens outward Reformation, which is most true; but proveth not, but outward Reformation is a good Ordinance of God, for honouring of God before men. 2. For an exter∣nall blamelesse profession, and confession of Christ, and his

truth before men, is commanded in the Gospel, Math. 10.32.3••. And ab••••inence ••rom grosse and scandalous sinnes.

Del pag. ••0. If the Church be to be redeemed, Christ must redeeme it;* 1.1257 if it be governed, Christ must governe it; if it be to be protected, Christ must protect it; if it be to bee sa∣ved. Christ must save it. 1. God hath committed the care of reforming the Church to Christ onely, and to no body else, and this is a thousand times better for the Church, then if hee had committed it to all the Princes and Magistrats in the world. All things are given to me of my Father. Christs love to redeeme, is his love to reforme; he will not break the brui∣sed r••ed &c. and he reformes not ruggedly, and with violence.

Answ. This Argument shall prove, that none ought to come out to helpe the Lord against the mighty; for sure God one∣ly and Christ gives a peaceable and quiet life in all godlinesse, and honesty to his Church, as well as God onely Redeemeth, onely Governeth, onely Protecteth his Church, and so we are not to pray for Kings, and all that are in Authority, that we may lead a quiet and peaceable life under them in all godli∣nesse, as the Word saith, 1 Tim. 2.2, 3. then away with Magistrates, Swords, Gunnes, warres; yea, away with Ca∣stles, Houses, Forts; for if the Church bee to bee protected, Christ onely must protect it. So if the Church be to bee fed in Egypt, or on earth by bread, away with Joseph and his victuall, away with tilling, sowing, earing, trades, labouring with our hands. Let the Millinaries fleshly Paradice, or the Adamits world returne, for sure Christ onely in his way, fee∣deth, cloatheth, protecteth, saveth his Church.

2. So Anabaptists, Libertines, argue, God onely teacheth the heart, Christ onely breaketh not the bruised reede; then preaching of the Gospel, and the sweet comforting promises thereof are not lawfull. Let there be no Watchmen, no Pastors under the New Testament, for sure the Watchmen that goes about the walles, will wound and smite the weake ones seek∣ing Christ; and the Letter of the Scripture is dead, carnall, lifelesse, Christ is a quickning Spirit.

3. And just so reasoned the m 1.1258 Libertines, to prove, That sinne was nothing but an opinion, and that wee should not re∣buke any for sinne, nor praise any for wel-doing, Quia De∣us

efficit omnia in omnibus, because God worketh all in all things, and the sinner the Creature doth nothing. Christ re∣formeth onely, and in a better way then all the Preachers of the world, and therefore none are to be rebuked for not refor∣ming, nor doe any sinne in not Preaching Law and Gospel. For M. Del saith, p. 12. As none can redeeme, but Christ onely, so none can reforme the Church but Christ onely; for he onely takes away transgression, and is made righteousnesse and wis∣dome to his people; and he onely, Esa. 2. Layeth low the lof∣tinesse and hautinesse of men. So he onely reformeth inward∣ly, Angels and men cannot doe that, but it followeth not there∣fore, men by preaching the Gospel doe not reforme outward∣ly, for then if Pastors turne dumbe dogges, and reforme not outwardly, they no more sinne, nor are they more under any woe if they preach not, contrary to 1 Cor. 9.16. Act. 20.28. 2 Tim. 4.1.2. 1 Pet. 5.1.2.3. then they sinne, or are under a woe, because they redeeme not the world, and take not away transgressions, and are not made to the Church righte∣ousnesse, wisdome, and redemption. And M. Del layeth no lesse blasphemy on the Parliaments of both Kingdomes,* 1.1259 and on the three Kingdomes, when they sweare to endeavour in their severall places and callings, the reformation of Religion, in Do∣ctrine, Discipline, and Government, according to the Word of God, and the example of the best reformed Churches, then that they have sworne to usurpe the worke of Redemption, and the offices of the Mediator.

By Dels way, and the Antinomians, in our callings and places, wee shall bee Kings, heads of the Church, Redeemers, great high Priests to offer a Propitiatory Sacrifice for the sinnes of the World, Prophets by the Spirit, to open one anothers heart, and inwardly reforme the Churches of Christ in these three Kingdomes, which all are onely incommunicable and proper to Jesus Christ the onely reformer, as he is (saith Del) the onely Redeemer; and then how durst Del usurpe Christs office, in Preaching to the Parliament of England, what way they should redeeme the world. For sure preaching touching the right of reformation, is an act of outward reformation, but he did in this, in the name of God, as a Nathan, forbid them to reforme the House of God, or build the Temple, because they were

men of bloud. But 1. knowes M. Del of a Parliament of peaceable Salomons that shall arise and build the Temple, and intrude on Christs sole prerogative, to redeeme and reforme inwardly? 2. It was both Typicall, Positive, and Tempo∣rary, for Salomon to build, and for David not to build, nor reforme that way. But I hope Gospel-reformation is Morall, Perpetuall, not Typicall; for Salomon was in that a Type of the Prince of Peace. 3. He knows the Ministers of the Gos∣pel and the Assembly of Divines by Preaching and Synodicall conclusions, doe reforme as did the Apostles and Elders, Acts 15. should he not say, the Apostles and Elders who reformed externally, were either men of bloud, or intruded on Christs chaire of Lord Redeemer, and the great, and true, and onely high Priest, and that the Divines are men of bloud also, and bee they men of peace, or men of bloud, they must bee too bold to sit in an Assembly, as so many sacrilegious intruders and usurping Lord-Redeemers and that by Authority of Par∣liament. For Del applyeth to himselfe, in preaching Fami∣lisme, Socinianisme, Popery, Libertinisme, calling them all the props of the Antichrist, who are not Familists, Socini∣ans, with himselfe, that which is peculiar to Christ, Joh. 7.12. That some will say, Del in Preaching thus is mad, as they said of Christ, and hee is more then a Nathan, but I thinke, the truely godly will confesse, Christ to be the wisdome of God, and thinke him spiritually mad, as other Familists and Anti∣nomians are.

Del Ser. pag. 13. I doubt not (saith hee) of the Churches Reformation, because it is Christs owne worke, and hee hath undertaken the doing of it. As none can helpe him to redeeme, so no power of hell shall bee able to hinder him to redeeme and reforme by his Spirit, all belonging to his care and charge, the rest of the world he lets lye in sinne, as not belonging to his charge, so I am at rest and quiet; Christ will reforme.

* 1.1260Answ. So doe the New England n 1.1261 Familists, who abusing the absolute decrees of grace, say, None are to bee exhorted to beleeve, but such whom we know to bee the elect of God, or to have his spirit in them effectually. Then the reprobate, be∣cause absolutely reprobate, are not to heare the Gospel, nor should the Gospel be preached to them, who stumbled at

the stone laid on Zion, contrary to the o 1.1262 expresse Word of God, and Gods absolute decrees must take away all industry, care, paines, praying, seeking of God, for if we be chosen to life, Christ hath undertaken to redeeme us, if not, we must lie and perish in sin. M. Del saith, He is at rest and quiet, because Christ is as able for the reformation of his Church, as for the redemption of it. Now he meaneth inward reformation and conversion to God, then may we all say, we are at rest and quiet, and will not study inward reformation and conversion of our selves or others, and will no more heare the Word, pray, repent, beleeve, or preach the Word to others, nor labour to bee converted, or to con∣vert others, then to redeeme them with our bloud; we will be at rest and quiet, what Christ hath undertaken to doe, the powers of hell cannot hinder; these that belong not to Christs care, why should they heare▪ pray, knock, or why should the Word be preached to them? Saved they cannot be, as not be∣longing to Christs care. So saith the New England p 1.1263 Fami∣list, If Christ will let me sinne, let him looke to it, upon his honour be it. So Del yeeldeth to the Pelagian, q 1.1264 Arminian, and Socinian, that exhortations, motives, reasons, preaching, praying, ought not to be for these that are absolutely reprobate; and upon the same ground, they need use no meanes, who are absolutely chosen to glory. Christs love and care is as great to reforme inwardly, and to convert, as to redeeme, upon the same ground, these whom God hath decreed shall live so many yeares, (sure God undertakes to fulfill all his decrees with a∣like strength of irresistible omnipotency) they need not eate, drinke, sleepe, plow, eare, labour, for no power in hell can infringe one decree of God more then another, all husband∣men, sit idle, all tradesmen buy and sell, and labour with your hands no more, be at rest and quiet, take M. Dels word, Gods undertaking, takes away all reforming in men, all undertaking in second causes: the husband-man can no more feed your bo∣dy with bread, then he can redeeme your soules with his bloud, both belongs to Christs care. But though Paul knew it be∣longed to Christs care, Rom. 9. To call whom he predestinate, yet he had exceeding sorrow in his heart, for his kinsmen the Jewes, to save some of them, that is, to reforme them, and the care of all the Churches lay on them. M. Del hath more cou∣rage,

he will not be dismayed. But wee heard that Libertines from Gods working all in all creatures, said the creature can∣not sinne, cannot doe good, sin r 1.1265 is but an opinion. And all good (saith s 1.1266 the Familist) is onely God. And t 1.1267 God becommeth all things in man, and nothing is, u 1.1268 or hath being but God, and his will, x 1.1269 God is all, and the creature nothing.

Del by this Argument inferres a cessation of all second cau∣ses, of Ministery, Ordinances. Reformers, converters of soules by Word and Gospel, of Heaven and Earth, Sunne, Fire, Wa∣ter, they may all sleepe, God undertaketh to doe all, and no powers of Hell can resist him, no lesse then Christ redeemeth his alone. Parliaments ought not to sit, Assemblies should not dispute, Ministers should not preach, nor Print Sermons; sure Christ shall make good his owne undertaking to reforme, though Del and I both were buried, and neither trouble our selves with Pulpit, or presse. But shall men therefore omit all due∣ties in outward reforming? Stoicks can say no more.

Del Pag. 14.15.16. Holding forth the meanes of Refor∣mation, he saith, Christ reformeth by the Word onely, and doth all, he calles, rejects, bindes, looses, terrifies, comforts, inligh∣tens, makes blinde, saves, damnes, and does nothing in his kingdome without the Word. Now are yee cleane through the Word. The Word is quicke and powerfull, he reformes not you with outward power, but by his Word. I will publish the de∣cree,* 1.1270 — the Spirit of the Lord is upon me. My word shall not depart out of thy mouth. When the time of Reformation was come, he sent his Disciple to carry on the worke of Refor∣mation, he saith, Goe teach all nations; he sent them not out with Swords and Guns, and this Word only truely reformes, the outward power of the world sets up an image of reformation only.

Answ. 1. Del and Familists seeme to extoll the Word of God, but they juggle with David Georgius, and Henry Ni∣cholas, who understood by the word, Verbum internum, the Enthysiasticall inward word of the minde, and the Spirit; for, he and Saltmarsh as they are sparing in citing Chapter and Verse of Scripture, so they never expound this Word to bee the Scripture; nor can I observe in all their writings, that they call it the Scripture; as Christ and his Apostles frequent∣ly say, The Scriptures must be fulfilled, as it is written in the

Scriptures, and in the Prophets. The Antinomians in and a∣bout London, Deny the Scriptures to be the word of God, they say, the Scripture is but the Letter, not the Word of God. 2. They say, They themselves by the Spirit can write and dite Scripture. Mistresse Hutchison with hers, y 1.1271 said, That her particular revelations about events to fall out, are as in∣fallible as any parts of Scripture, and that shee is bound as∣much to beleeve them as the Scripture, for the same holy Ghost is the Author of both. Some say, they can worke Miracles,* 1.1272 as if the same immediatly inspiring Holy Ghost, and in the same measure, that was in the Prophets, Apostles, and Pen∣men of Scripture, were also the same sanctifying Spirit of grace, that is in all beleevers; whereas these differences are cleare betweene them.

1. The immediately inspiring Spirit,* 1.1273 rendred the Prophets and Apostles in that they spake and wrot by such inspiration, the immediate organs of the Holy Ghost, and such as could not erre. So that their word was formally Scripture; which priviledge is not given to the most sanctified.

2. The Prophets and Apostles were acted above the reach of free will, humane doubtings, discourses, ratiotinations in searching and finding out the truth, they needed not advise, counsell, teaching from men, or Angels, from flesh and bloud to come to the very knowledge of the Letter of the Gospel, Gal. 1.11.12. Ephes. 3. vers. 2.3, 4. But the Saints need such helps, though the Spirit teach them all things, to come to know the Letter of Law and Gospel.

3. What the Prophets spake, God spake. what holy men speaketh, is Gods word secondarily, and in so farre as it agreeth with the written Word of God, and no otherwise. Jeremiahs word was not secondarily the Word of God, and so farre forth onely the Word, as it agreeth with the writings of Moses; and though Paul forbid Circumcision, and Moses command it, Pauls command is no lesse primarily and simply the formall object of Faith, and the written Word of God, then the word of Moses, or the Ten Commandements, written on Tables of stone by God himselfe. But what Del and Antinomians say contrary to the Word of God, is nothing else but the very word of the Devill.

* 1.12742 That Del and Libertines with him, meane by the Word of God, not the Scripture, but the Spirit of God, in his graces, I prove, because saith Saltmarsh, This Law (of the Gospel) is not such as it was before, a meere Law in the Letter; but it is now under the Gospel, a law of life, spirit, or glory, it is a Law in the hand of Christ, and with the promises of Christ, to make it spirituall indeed, — therefore the word is called Scriptures given by Divine inspiration,y 1.1275 — and the Spi∣rit is called the annointing, and teacheth all things, — and I will put my Law in their inward parts; But the Gos∣pel as distinguished from the Law, and written by the A∣postles, is but a meere Law in the Letter, except the Spi∣rit quicken it in the soules of the hearers, as well as the Law; otherwise the very Law in the Letter, and as written by Moses, was a part of Scripture, and given by Divine inspiration, as well as the Gospel; and the Tenne Commandements, as given on Mount Sinai, were the for∣mall Word of God, and Scripture given by Divine inspira∣tion: except Antinomians, Familists, and Del, make the Law and Old Testament to bee expunged out of the Canon of Scripture,* 1.1276 as Anabaptists did, or to come from an evill Spirit, as Manicheans said; for David Georgius said, The Word of God was preached but litterally by Christ, and the Apostles, and not in the Spirit, and that he himselfe was the true David, and the true Messiah, nor borne of the flesh, but of the a 1.1277 Spirit. Now its sure, Christ and the Apostles taught the Gospel. But because they taught as it is written in the Pro∣phets, and in the Scriptures, and taught not the Dictates of an Enthysiasticall spirit. David Georgius said, they are Legall and Literall Preachers, and Christ but the Literall Messiah, and he the true spirituall Sonne of David, borne of the spirit, not of the flesh. So doth Del meane by the Word of God, or the Gospel, the Spirit of God excluding the Letter of the Scri∣pture, yea even of the Gospel, as hee excludeth the condem∣ning Law, because it was but a written Letter. Now sure the written, yea, or Preached Gospel without the Spirit, is no lesse a dead Ordinance in the New Testament then in the Old.

1. He proveth by the onely Word of God, Christ refor∣meth inwardly, and doth all in his Kingdome. He saith, All

the powers in the world cannot reforme the Church as the Word of God can doe, for it is quick and powerfull, and sharper then a two edged sword. Now remember he speaketh of inward reformation. 2. Of the word of the Gospel, excluding the Law; his reason is, Pag. 17. The Law maketh nothing per∣fect. Now that by the Word, he meaneth not the Scripture, or the Letter of the Word, even of the Gospel.

1. I prove the Word that inwardly reformes, excludeth all meanes, but the Word. Christ (saith he) doth all in his Kingdome by his Word onely; that is, as hee must bee expounded by his Spirit onely; for the Word cannot be the Letter of the writ∣ten Gospel. For its false that Christ doth all in his Kingdome, and reformeth inwardly by the Letter of the Gospel onely, for that may be Preached to Judas, and by Judas to multitudes hardened, but never converted, Math. 13.14, 15. Joh. 9.39. Joh. 12.35, 36, 37, 38, 39, 40. Nor can he meane, the Word in its Letter, but accompanyed by the Spirit; for the Word that Del speaketh of, Pag. 17. clearely excludeth the Law; but the Word in his Letter accompanied by the Spirit doth not exclude the Law, for the Law quickned by the Spirit with the Gospel, is a meanes of inward reformation, and so cannot be excluded.

2. This Word excludes all the powers of the world; for he saith, All the powers of the world cannot reforme the Church inwardly, as the Word of God can doe. But the Letter of the Word or Gospel doth reforme onely outwardly, not in∣wardly.

3. This word that onely reformes inwardly, exclu∣deth the powers of the world, and all that man can doe. Now man can onely outwardly reforme by the Letter of the Word. Hence Henry Nicholas said, the two daughters of Warwicke, and the godly in England regenerated, were but Antichrists, because they were regenerated onely by the Cere∣moniall, Elementish, Fleshly, Literall Word, he meaneth the Scriptures that are not a 1.1278 Preached by their Enthysiasticall Spi∣rit of Familisticall love, that acts without, beside, and contrary to the Scripture. Paul and Apollos, when they water and plant, doe preach the Word, but this reformeth not inwardly, nor is it mighty in operation, and sharper then a two edged

Sword, without the Spirit; so that this is the very Spirit, who onely as the efficient and Author of inward Reformation; not as the meanes, or the onely meanes (as Del saith) doth com∣fort and convert effectually the soule.

4. Del citeth Esai 61.1. to prove that the Word is the onely meanes of conversion. The Spirit of the Lord God is upon me, —he hath annointed me to Preach good tydings to the poore. If Del meane that this Spirit and anointing on Christ, is the Word of God, Christ should say, The Scripture of God is upon me, and he hath anointed mee to Preach, &c. that is, God hath Scriptured me, and gifted me with the knowledge of the written Gospel, excluding all Law or dueties, to preach the Gospel to the poore. Now Del cannot for shame, give us so Literall a Christ. For sure this Spirit whereby Christ was anointed, was the Holy Ghost in gifts and fulnesse of grace gi∣ven to him above his fellowes. And beyond all Controversie, if Christ saith truely, citing that Text, Esai. 61.1. This day (Luk. 4.21.) is this Scripture fulfilled in your eares. Then Christ Preached in a pure Gospel-way, and not as a Legall Prea∣cher (as Saltmarsh saith he was to some) even to these that were filled with wrath, and persecuted him, vers. 28.29, 30. and so were under the Law, if then Legall Preaching bee to Preach deadly the naked Letter of the Gospel, without any spirit or life in the Preacher, then Christ did not speake from the Spirit of God, when hee said, The Spirit of the Lord is upon me, he hath sent me to Preach, and this day is this Scrip∣ture fulfilled in your eares; which should bee against the Text, and a horrible blasphemy, to wit, that Christ should be a Li∣terall Preacher, as David Georgius said, and so a Legall Pres∣byterian, as Familists and Antinomians say. But if Familists and Del mean, that the Spirit went not along with the pure Go∣spel-preaching of Christ, as is clear from Esai. 61.1. and Luk. 4.21. Then its false that Del saith, That the Gospel hath the Spirit alwaies joyned with it, Pag. 18. Ser. 2. The pure Gospel must be preached to such as are under the Law, which is absurd. 3. Then the Letter of the Gospel comming to the eares of obdured per∣secuters, must be that Spirit of the Lord, whereby Christ was anointed, for so Del expoundeth it. So doth Del cite Psal. 2. I will publish the decree, and he expoundeth Esai. 59. the Spi∣rit

to be the Word; which cleareth, that he acknowledgeth no word of Scripture for a meanes of inward reformation. For hee saith, Pag. 18. The Word whereby Christ reformes, is not the Word without us, as the Word of the Law is, but the Word within us, as it is written, the word is nigh thee, even in thy mouth, and in thy heart, and this is the word of Faith. So this is just David Georgius, and Henry Nicholas, their internall En∣thysiasticall word, that is, the Spirit, excluding all Law and Gospel that are but written, Inkie, and dead Letters of them∣selves, doth all; the Scripture is nothing. Now the Law, or Word written in the heart, spoken of Jer. 31.33. is the very new heart and the Spirit, or the heart of flesh. Ezech. 36.26, 27. the circumcised heart, Deut. 30.6. the new creature, the Lord Jesus formed in the heart by Faith, Gal. 4.19. Ephes. 3.17. it is not any meanes, or cause, or author of the new heart, but it is the new heart it selfe, formed by the Holy Ghost, as the Author and Father of the second birth, by the Word written, conveyed by preaching to the soule. Now except Del would say, Christ onely worketh inward reformation by inward reformation onely, (for this inward word is inward reformati∣on,) he cannot make sense of this inward word, excluding the Law and outward Word both of Law and Gospel, as he doth. For nothing can bee more false, then that the Word whereby Christ reformes, is not the Word without us, as the Word of the Law is, but the Word within us. For I find great igno∣rance, if not worse, in Familists and Antinomians; in this b 1.1279 Saltmarsh saith, The Spirit worketh Legally, and not freely, when men doe things as meerely commanded from the power of an outward Commandement, or precept in the Word; (he mea∣neth in the written Scripture.) For (saith hee) that bringeth forth but a Legall, or at best, but a mixt obedience and ser∣vice, and a finer hypocrisie, — and when they doe because of some vow or covenant,— when they take any outward thing to move them, rather then apply Christ for strength, life, and Spirit. For it is the outward Word onely in its kind,* 1.1280 that is the sole and onely objective cause, as wee see colours onely, because they are colours, and the Light of the day-light-Sun,

onely because it is light; and nothing else can be the object of the sense of seeing, but light and colours; and we onely heare sounds, meerely because they are sounds; and smell things o∣doriferous and smellable, because they cast a smell: and one∣ly taste meats, meerely, and formally, because they are sweet, sowre, bitter, sharpe, or some way good or ill to the taste. Now life, or the faculty of seeing, hearing, smelling, tasting, are in no sort, the object of seeing, hearing, smelling, tasting. Just so, when wee doe meerely for the Word, in the Prophets and Psalmes, without us, and but of conscience, and meerely as commanded from the power of an outward Com∣mandement or Precept; I adde, or a Gospel-promise written in the Word, then we obey God in a free, filiall, Gospel-way, out of meere conscience to an outward Command, as the onely objective ground, warrant, and rule of our obedience, what e∣ver Papists on the one extremity say,* 1.1281 for an unwritten Word of God; and Enthysiasts on the other hand; for a Word with∣in, or a Spirit acting and obliging as their onely rule, excluding the Law and Gospel; because they are Letters, and written, and Scripture and a Word without; as the onely objective ground and warrant of Divine Faith, was in the Prophets time. Thus saith the Lord. And in Christ and the Apostles time, Ac∣cording as it is written in the Prophets; in the Scriptures. So Christ, Luk. 24.26. Ought not Christ to have suffered these things, and to enter into his glory. Vers. 27. And beginning at Moses and all the Prophets, hee expounded unto them all the Scriptures, the things concerning himselfe. Vers. 45. Then o∣pened he their understanding, that they might understand the Scriptures, and said unto them, thus it is written, and thus it behoved Christ to suffer, and rise from the dead the third day, and remission of sinnes should be preached in his name, a∣mong the Nations.— Then Christ would have beleeving and repentance, Preached and commanded for no warrant and ob∣jective ground, but because the Word without the Comman∣dement or Precept in the Word commandeth it; and this Satan cannot call finener hypocrisie. So Revel. 2.11. Hee that hath an eare to heare, an inward, and renewed, a circumcised eare and heart, Let him heare what the Spirit saith to the Churches; this Spirit speaking to the Churches, is not an inward word, or a

regenerating Spirit in the heart of beleevers in these seven Churches. Antinomians pervert the Word of God so. But it is the Holy Ghost speaking in the Word without, the written, preached, and externall Epistles that the Spirit sent to these se∣ven Churches, and so the onely meane of Abrahams obedience, to sacrifice his onely sonne Isaak, and the onely warrant for his faith was the Commandement of God, and a Word with∣out. Goe now take thy sonne, thy onely sonne Isaak, and of∣fer him to me. Many other things, naturall reason, a seeming contrary word, that he should be the sonne of Promise, seeme to command the contrary, but Abrahams faith appeared in this, that he closed his eyes at all Commandements, and carnall inhi∣bitions of nature on the contrary, and meerely for an externall command of God, as the sole and onely objective warrant, and formall object of his faith, and of his obedience without; be∣cause God so commanded, he obeyed; and so are wee to obey and beleeve upon no objective cause, warrant, or ground, but the written, or preached Precept, or promise of the Gospel, or Covenant of grace, that is, a word without us, and the one∣ly meane of faith, and inward reformation; and this Word is written, as the Law is, in the Scriptures, and layeth an autho∣ritative binding power on our conscience, to obey God for his onely Word, as the Law doth.

But it is not the onely Word, that is, the efficient and effe∣ctually working cause of our obedience, if the Spirit of grace doe not concurre with both the written and preached Law, and written and preached Gospel and covenant of grace, wee can∣not obey. Antinomians make obedience for the outward written command, as the onely objective cause, and warrant of our faith and obedience, through the effectuall working of the Spirit, two contrary obediences imagining that the former is Literall, Legall, and finer hypocrisie, and the latter the onely true obedience.

A grosse mistake, 1. Because none can sincerely obey, meer∣ly from the power of an outward command, or precept in the Word, but the man whose eares the Lord circumciseth, Deut. 30.6. Revel. 2.11. and whose understanding Christ openeth to un∣derstand the Word without, Luk. 24.45. and therefore the Word without, is the onely meanes of inward reformation.

2. The Letter of the Covenant of grace, holdeth forth the inward grace signified, and cannot bee contrary to the inward Word in the heart, for the Holy Ghost, as the principall effi∣cient, causeth us to obey for conscience of the command writ∣ten and preached in the Gospel; which is, bel••eve in the Lord Jesus, or the written promise; he that beleeveth shall be pardoned and saved. And to say, they are contrary, is as good sense, as to say, light and colours, because they are without us, they are therefore contrary to life, and the visive faculty of seeing within us; or that sounds, or sweet smelling flowers without, because they are without, must be contrary to the na∣turall faculty and sense of hearing and smelling within. And its true, the onely naked Letter without the Spirit, can doe no∣thing without the Spirit; but it followeth not, that the Spi∣rit renewes without the sense of the Letter, received in the un∣derstanding.* 1.1282

And most false it is, that in the Gospel, the Word and the Spirit are alwaies joyned, as Del saith, for then all hearing the Gospel should belong to the converted and saved onely, where∣as the Scripture saith the contrary, * 1.1283 for many are hardned, and heard the Gospel without faith, damneth eternally the hearers, as well as the Law.

It is as wild Libertinisme that Del speaketh; That the Spi∣rit reformeth, by taking all evils out of the * 1.1284 flesh; he meaneth in Justification, as if we were Angels being once justified, and the evill of sinne dwelt not in us, while we are in this body; as is proved before. And its wild stuffe, that d 1.1285 the Spirit doth change the flesh into its owne likenesse, for (saith he, dreaming awake) the Spirit is as fire that changeth every thing into it selfe,e 1.1286 and so doth the Spirit in the flesh, make the flesh spi∣rituall.

But, Master Del, what meane you by flesh? The corrup∣tion of sinnefull nature, then is sinne made Spirituall, hea∣venly, holy, meeke, good, loving, &c. Familists and Liber∣tines thanke you for that, but f 1.1287 sinne is destroyed, as yourself grant. 2. Doe you meane by flesh, the body? Then belike justification turneth our bodies into Spirits, and wee have two bodies, as Familists said in g 1.1288 New England, I cannot like that.

3. If by flesh, you meane the soule, yee speake as Hereticks doe, and that without Scripture or example. The Spirit dwel∣leth in our flesh, that is, in our soule and spirit, and changeth our spirit in a spirit; strange Divinity. Familists I know say, As we came from Gods essence, so wee and our soules returne to God, and are made in God eternall, and turned into his es∣sence, and so spiritualized; so teach h 1.1289 Libertines, and by this they deny the Resurrection. But 4. if by flesh, you under∣stand the sinnelesse frame of soule and body, take heede of Libertines grosse dreame of our dying, and returning to God, who onely is, and all beside him are nothing, Theol. Germa∣nica, and the Bright Starre, sport so with the truth of God.

CHAP. LXXXV. Libertines and Antinomians come nigh to other, in ma∣king God the author of sinne.

Paral. 16. LIbertines taught, a 1.1290 That all things fall out good or ill by the will of God; b 1.1291 and so that re∣bukes, and exhortations should cease; and c 1.1292 that so we should pardon the sinnes one of another, and d 1.1293 beare the infirmities one of another. For to the e 1.1294 cleane all things are cleane, and hee that is purged is altogether acceptable to God, but let him be∣ware that he be not an offence to his brother, for it is written love thy neighbour, neither desire to revenge; and therefore said Pocquius the Libertine, in his booke, Rebuke not one an∣other for sinne; since its Gods will it should be so. f 1.1295 f 1.1296 Bullinger tells us, that in the yeare 1526. there were two brethren Tho∣mas Schykerus and Leonard, who were at a night-meeting, ha∣ving spent the night in Enthysiasticall conference with other Anabaptists. Thomas commanding his brother Leonard to sit

downe on his knees before him, in the sight of his Parents, and others, who admonished him to doe nothing but what was to be done, answered in the same Argument of Libertines, nihil metuendum esse, neque enim hic quicquam praeter voluntatem Patris fieri posse. Nothing was to be feared, because nothing here can be done beside the will of our heavenly Father, and with a Sword he cut off his brothers head, and having done this, with shirt and hose onely, he did runne through the Town, and cryed, The day of the Lord was come, and the will of God is done, and gall and vinegar drunke; for which, by the Magi∣strate, he was justly put to death. But Gods decree doth not excuse us from sinne, nor remove necessitie of rebu∣king, or holy and religious abstaining from sinne, because Gods revealed will in his word, not his secret and unsearchable de∣crees can be our rule of walking: rebukes are also acts of love, not of hatred or revenge.

The same course doe the Libertines and Familists of New England take. For f 1.1297 none (say they) are to bee exhorted to beleeve, but such whom we know to be the elect of God, or to have his Spirit in them effectually. And we should h 1.1298 not pray against that which cannot be avoided, nor yet against all sinne. The Antinomians come nigh to this; For Doctor * 1.1299 Crispe the Antinomian, and k 1.1300 Archer, both disswade beleevers to be troubled or dismaied at sinne; their reason holds good against all sinnes of unbeleevers also, because its contrary to the care and providence of God, and to Free grace, whether of eternal election, or of effectuall calling, to feare for, or sorrow at sinne. Surely I should thinke then, that sinne were not to be eschewed by the Saints, nor to bee rebuked by any. Wee are not to be troubled at, or feare sinne, because all changes by sinnes or sorrowes come from God. Some Divines (saith M. l 1.1301 Archer) aknowledge not so much of God in sinne, as is in sinne and m 1.1302 Gods will and pleasure is, the wombe that conceived, and whence springs every worke of the Creature, whether it be good or bad. Secondly, n 1.1303 saith he, All things by sinne, or sorrow, which befall beleevers, come from God by a decree pow∣erfull,—yea o 1.1304 even by that eternall love and counsell in, and by which, they were ordained to life eternall. And p 1.1305 by and through a covenant of grace made with them.q 1.1306 To the same pur∣pose,

M. Del crying downe all outward Reformation, saith, Serm. pag. 13. I doubt not of the Churches Reformation, be∣cause it is Christs own worke, and he hath undertaken the doing of it, and none of the powers of the earth can helpe him, nor of the powers of hell can hinder him, — therefore he disswades the Par∣liament from building the Temple; but so hee himselfe should preach none, for Gods decrees none can hinder. So Antino∣mians teach, men are justified, pardoned, and saved before they beleeve, without faith, upon this ground, that they were elected absolutely to glory, as if God had ordained them for the end, but the meanes might miscary, and as if unbeliefe could not hinder them, or as if through unbeliefe many could not enter into their rest of glory; or as if sinne were an indifferent thing, simply depending on the will of God, in whose wombe M. Archer thinketh it was conceived.

CHAP. LXXXVI. Libertines and Antinomians would have us doe nothing, because God doth all.

Paral. XVII. LIbertines said, a 1.1307 All that are without God are nothing, all that wee doe or know is but vanity, therefore are we to deny our selves; this they said, inferring, we may live as we list, and doe nothing, but beleeve that God workes all our works in us, and for us; and impute all things to God. Saltmarsh b 1.1308 speaketh most like this, when he saith, that all the precepts of Sanctification, set forth Christ to be all in all; Christ hath beleeved, repented, sorrowed, mortified sinne perfectly for us, and we are c 1.1309 but dead passive creatures, and the Spirit so acts in us, as in blocks, and so we must act nothing, being as blocks, and God must be the author of all sinnes of omission. Familists commonly say, I have no∣thing from the Creature, I can doe nothing.

CHAP. LXXXVII. Antinomians answered, in that they say, wee make the actings of the Spirit, like to the acts of Mo∣rall Philosophie.

IT is a most unjust charge, that a 1.1310 Antinomians put on us, That the way of the Spirit is grosse and carnall, which we follow, and our Divinity carnall. But (saith Saltmarsh) We (An∣tinomians) find it hard to tresse and find the impressions of the Spirit, and doe not take our impressions so low by the feelings of flesh and bloud, and signes not infallible, as to write of Re∣generation, as Philosophers doe of Morall vertues.

Let us examine, whether Antinomians way bee Spirituall Divinity.* 1.1311 We professe it to be a most carnall way of Antino∣mians, to say as b 1.1312 Eaton doth, An unjustified man that belee∣veth that Christ hath taken away his sinnes, is as cleane with∣out sinne as Christ himselfe. And c 1.1313 To a beleever nothing is sin; to Faith there is no sin. Blasphemers, if you have either face or conscience, can yee say that Christ could sinne, or that a be∣leevers denying of Christ, his lying, his Adultery, are no sinnes? Is not this carnall Divinity?

2. If God see not Drunkennesse, Lying, Murthering in be∣leevers to be sins? Are they not then no sinnes? And should not the beleever say, My light of faith seeth no sinne in my selfe; but my Drunkennesse, Lying, Murthering committed, I beleeve are no sinnes; for sure justification, and abolishing of sinne, should be seene by my faith, as they are seene by God, if God see them, and count them no sinnes, its unbeliefe in me to see them, and count them sinnes? If a beleever steale his fellowes purse; doth he not lye, if he say, Brother I have sinned against you; behold, I restore you your purse?) For if God say, it is no sinne, and see it no sinne, I know his Judge∣ment is according to righteousnesse and truth, then it must bee no sinne; and the beleevers judging of it to be sinne, must be a lying and a false judging, contrary to Gods judgement of truth.

3. Doe not Antinomians say, to sorrow for, o•• to bee troubled in conscience at pardoned d 1.1314 sinnes, is un••eliefe, and

a work of the flesh, and that it is Regeneration and Faith not to see sinne in our selves, and that it was Adams and Eves sinne,* 1.1315 to see their sinne; for then it was imputed to them as sinne, and the Pharisees sinne was, Joh. 9. that they saw their sinne, and therefore their sinne remained. These bee the words of Poc∣quius, that Carnall Libertine, and are the words of Saltmarsh, Eaton, Towne, Denne, and Crispe, and their matter is the same when once we beleeve, we sin no more then Christ doth, but all these that are supposed to be sins, as the Adulteries, Murthers, Lying, Swearing, Cousening, Oppressing wee fall into, being once beleevers, are no sinnes before God, nor to our Faith, nor are we to see them as sinnes, they be sinnes onely to our sense, to our flesh, and to menward.

2. This is Antinomian reason, but the old objection of the most abominable Anabaptists in the time of Bullinger, who said, advers. Anabaptist. lib. 1. cap. 4. Tota reformatio quae tum justituebatur, illis displicebat, ut minus Angusta & exilis, non satis spiritualis, alta & perfecta. So Tho: Muncer, whose followers said against Luther, Zwinglius, and others, the wri∣tings and Epistles of Muncer was more spirituall then theirs, and their whole reformation was narrow, hungry, not perfect, and high enough.

3. The way of the Spirits Divinity is in this like to Morall vertues, that 1. both are learned by teaching,* 1.1316 the one by Mo∣rall Phylosophie, the other by the Scriptures, Antinomians are thus Spirituall with a carnall and divellish Spirituality to reject the Scriptures, and follow an Enthysiasticall Spirit, and so wee acknowledge our Divinitie, in this sense, is not so Spirituall as that of the Libertines and Antinomians. 2. The way of the Spirit is in this like Morall vertues; that both bring an externall reformation, (though the Spirit throughly also

changeth the inner side) both inforce a ceasing to doe ill, a lear∣ning to doe well, and procuring of things that are honest in the sight of men; Antinomians boast of a Libertine, Idle faith, and of a phancied purifying of the heart, when the hands are not purged also; and this is carnall Divinity to us. 3. Mo∣rall vertues are increased by frequent exercise, and so are gifts and graces, five talents rising to ten, the Saints growing in grace, and in the * 1.1317 knowledge of our Lord and Saviour Jesus Christ. But Antinomians carnall Divin••tie f 1.1318 teacheth, we are as perfect, when we are first justified, as wee g 1.1319 want nothing of that we shall have in heaven, but to beleeve we are in heaven, and there wee are; a Spirituall lye cannot but be a most car∣nall sinne.

4. But the Spirituality of our Divinity above Antinomi∣ans and Moralists, we place 1, in that God infuseth super∣naturall habits in us, even a new h 1.1320 heart, a new Spirit, where∣as Antinomians deny any stocke of grace inherent in us. Moralists acknowledge onely acquired habits, and deny all infused and supernaturall habits. 2. We judge the Law to be i 1.1321 Spirituall, and the Gospel written, read, or preached, the power of God k 1.1322 to salvation; the l 1.1323 arme of the Lord, m 1.1324 and the most lively, quicke, and operative word in the world, and when the Spirit doth accompany Law and Gospel, no man can stand before this Word; Antinomians make the Scriptures but dead Inke, and a killing Letter. 3. Our Divinity maketh men heavenly minded, to savour of the things of the Spirit, so as they misse God, and the sweetnesse and excellency of Christ, when the Gospel is carried onely in the bare Letter, and the preach∣ing of the Gospel is but Literall, with humane eloquence, not in the evidence of the Spirit: Morall vertues knoweth not a∣ny such power. 4. When the Authority and Majestie of the Lord commanding in the Letter, leadeth the will by the Spi∣rit of the Lord freely, willingly, and withall indeclinably, and irresistibly to yeeld it selfe to God. 5. A Moralist know∣eth no over-clowding of desertion, a sanctified soule doth know it. Nor doe Antinomians and Familists know any desertions, or any ebbings and flowings of the Spirit; for they say, none are converted till they have faith of full assurance, with excludeth all doubtings, or inward conflicts, this broad

Seale being received, they are ever in a merry mood, ever re∣joycing; to mourne for sinne, to call in question Gods favour to them is proper to onely unconverted Legalists under the Law, Rise, raigne, er. 20. pag. 4. er. 32. pag. 6. er. 42. p. 8. er. 64. pag. 12. er. 70. pag. 53. (6.) A beleever must have the actuall influence of the Spirit to know these things, that are freely given him of God. A Moralist needeth no supernatu∣rall light, to know that he hath a masse of Morall vertues, Tem∣perance, Fortitude, Justice, and his owne Spirit teacheth him that he is a temperate, valerous, just man.

6. A beleever cannot act according to his supernaturall habits, except actuall grace stirre him; a Moralist needeth but naturall reason, the stirring of his owne Spirit with a com∣mon influence of God, to cause him act according to his Morall habits.

7. The Moralists habits of vertue are of no better house then his owne conqueise; the new heart and the habits of grace are of a higher and nobler bloud, being from heaven, and infused by the Spirit of grace, Ezech. 36.26. Deut. 30. vers. 6. Zach. 12.10.

Saltmarsh doth little lesse then blaspheme, when hee saith, the supernaturall knowledge of the Spirits impression by signes, which is wrought by the Holy Ghost, 1 Cor. 2.12. 1 Joh. 2.3. 1 Joh. 3.18.19. Rom. 8.15.16. Is as low as the fee∣lings of flesh and bloud; for flesh and bloud cannot assure us that we are translated from death to life, because we love the brethren; this knowledge is given us by that Spirit, which the World knowes not. 1 Cor. 2.12.

CHAP. LXXXVIII. That we are both righteous in the sight of God being ju∣stified, and yet sinners in our selves, is proved against Antinomians.

ANtinomians a 1.1325 hold, That we cannot be both righteous in the sight of God, and also sinners in our selves. It is thus farre true, we cannot both be righteous, by Christs imputed righteousnesse, and freed from the guilt of sinne, and not righ∣teous by imputation, and not freed, that should involue a con∣tradiction.

2. It is thus farre true, we cannot be both righ∣teous by imputation, before God, and in our selves sinners, by sinne bearing a dominion over us as a Tyrant doth over a slave, because whoever are justified, they are also sanctified, and sanctification abateth the dominion, full vigour, and lordship of sinne, but doth not remove it, root, and branch, so as it doth not dwell in the Saints, so long as they dwell in the body.

1. David Psalm. 51. vers. 7. saith, Purge mee with Hy∣sope, and I shall be cleane: wash me and I shall bee whiter then the snow. Then he was cleane in the sight of God, being pardoned. And Rom. 4.6. Psalm. 32.1. David describeth the righteousnesse of the man unto whom God imputeth righte∣ousnesse without works; 1. Saying, Blessed are they whose iniquities are forgiven, and whose sinnes are covered. And so was Abraham justified, and Rom. 4.23.24. Now it was not written for his sake alone — but for us. Then David and Abrahams sinnes were covered, and they freed from the guilt of all sinne in the sight of God; yet Paul, Rom. 3. proveth, that David and the most righteous on earth sinned, because there is none that doth good, there are none righteous, they are all gone out of the way, &c. all the world was guilty before God, verse 19. then they were sinners; if David was a Jew, and one that went out of the way, as the Law of God maketh no exception. Antinomians cannot say, that before David was justified, and converted, and while hee was yet in the state of nature, he sinned, but being once converted, and justified, he was no more a sinner then Christ, but as righte∣ous as Christ, as saith Crispe; as cleane from sinne, saith Ea∣ton, as Christ himselfe. I confesse, this is to helpe the Papists not a little, for Paul speaketh of all that are justified by Faith, and not by Works; now David converted, was justified by faith, and not by works done, either before conversion, by the strength of nature, or after conversion, by the power of sa••ing grace, therefore David must sinne, and goe out of the way after conversion, when he was free from all guilt of sinne, and so justified and righteous before God, and yet a sinner, though he sinned not as under the full dominion of sinne.

2. The Lord pardoned and covered the sinnes of his people

in Christ b 1.1326 in the Old Testament, c 1.1327 tooke away their iniquity, and purged their sinne, d 1.1328 blotted out their transgressions, and remembred not their sinnes, and that e 1.1329 as a thicke cloud: God described himselfe to Moses f 1.1330 not Prophecying what he was to be under the New Testament, but what hee was at that time actually, as he was then, as now, the Lord, the Lord mercifull and gracious, long suffering, and aboundant in goodnesse and truth, even a God keeping mercie to thousands of the Jewes, forgive∣ing iniquitie, trangression, and sinne; then multitudes were then justified and righteous in the sight of God, and freed from the guilt of sinne; and yet even then, there was not one man on earth, justified, or not justified, who inherently, and in himselfe g 1.1331 was righteous, did good, and sinned not; or that h 1.1332 could say he had made cleane his heart, or was pure from sinne; or that i 1.1333 could stand before God, if hee should marke narrowly his iniquities, nor was there k 1.1334 any flesh could bee justified in his sight. Not a righteous Job, a none-such l 1.1335 on earth, and so justified before God, yet in himselfe is so sinfull, as his owne m 1.1336 garments should defile him, though hee should wash himselfe with Snow-water, Job 9.30, 31.

3. Paul a man not under the Law, n 1.1337 justified, and o 1.1338 san∣ctified, regenerated, and p 1.1339 triumphing in Christ, as freed from sinne before God, as touching the guilt and condemnation thereof, yet remaineth a sinner in himselfe, q 1.1340 carnall, sold under sinne, r 1.1341 sinne dwelleth in him, no good dwelleth in his flesh s 1.1342 there is rebellion in him against the Law of his minde, captivity to sinne, wretchednesse under the body of sinne.

4. So the Corinthians were justified, washen, t 1.1343 sanctified, and yet these of them u 1.1344 who were judged and punished, that they should not perish with the world, did grievously sinne, in not descerning the Lords body; if there were no sinne in these who were justified and espoused to Christ, more then in Christ, how could x 1.1345 Paul feare, that as the Serpent beguiled Evah, so their minds should be corrupted from the simplicity that is in Christ Jesus? If there was not sinne dwelling in them, how thought they Paul y 1.1346 a foole, slighted him, and ex∣tolled the Messengers of Satan, the false Apostles?

5. The Apostle John and his fellowes; and the Saints to whom he writeth, Had fellowship with the a 1.1347 Father and the

Sonne, were purged from all their sinnes, had an b 1.1348 Advo∣cate who interceeded for them in heaven;c 1.1349 were Fathers, young men, babes in Christ, and so righteous in the sight of God, yet sinners. For if we say (saith d 1.1350 John) we have no sinne, we deceive our selves, and make him a lyar.

6. This Novatian and Familisticall opinion, that we can∣not be both righteous before God, and sinners in our selves, but that the justified must be as free of all indwelling sinne, as e 1.1351 Christ Jesus, or as the f 1.1352 glorified in heaven, and so g 1.1353 abso∣lutely perfect in our person, and our works; maketh all sancti∣fication no sanctification before God, and that inherent holy∣nesse rendreth us not a whit lovely and acceptable to God, more then if wee were wallowing in our lusts, and serving the Devill, contrary to the Scripture that saith, h 1.1354 That our sanctification is the will of God, i 1.1355 that our service is holy, li∣ving, and acceptable; that God k 1.1356 is well-pleased with our sa∣crifices of almes in Christ Jesus. And l 1.1357 that a holy and sincere profession and walking, doth take the love, and ravish the heart of Christ; yea, by this way we sinne onely in dishonou∣ring Christ, and in not walking in him, contrary to the end of Redemption, which calleth us to sanctification, not in the sight of God, but m 1.1358 meerely declaratively; for Eaton tells us, that if any more be ascribed to Sanctification, but a meere declaration to the eyes of men, that we are healed, we goe on with Papists, and Bellarmine, to make sanctification the onely formall cause why we are justified. But the man is farre out. Bellarmine and Papists say, that God so farre accepteth works of inherent holynesse, that without Christs imputed righteous∣nesse, we are justified for these works, we acknowledge that God for Christ loveth, and accepteth works of sanctificati∣on, and obligeth us to them by a command to doe them, ex∣cept we would sinne in omitting them, but that God loveth and accepteth them as the cause of our righteousnesse in part, or in whole, in the matter of our justification, wee utterly de∣ny. Antinomians would have all acts of sanctification meere∣ly arbitrary, and of courtesie, and to come from no obligation of a command, or Law, and so that these acts being omitted, are no sinne before God, and being omitted, they are but arbi∣trary, no declarations, we are not healed, or discourtesies to

Christ, no sinnes against a Law, and being performed, God loveth them no more then he doth Adulteries, or Murthers acted by justified persons.

Master Eaton ignorantly objecteth, That God by justifica∣tion shall place us in two contrary states, of salvation and damnation, to bee the members of Christ, and of the Devill, that God shall come short of his end o 1.1359 of Redemption, if wee be sinners in our selves, then cannot the bloud of Christ clense us from all sin: divers other things that are Characters of weakenesse and poore Divinity, he objecteth, as all his gang doth.

Answ. Sinners are taken two wayes in Scripture. 1. For wicked men, servants of sinne, sinne having a dominion and Lordship over the party; as in p 1.1360 many Scriptures is cleare. So we say not, that we are both righteous before God, and sin∣ners in our selves, we should then be both sanctified, and not sanctified, members both of Christ, and of Sathan, as hee ob∣jecteth. But we take sinners in this, for these that are sinnefull, and have sinne dwelling in them; and for such, as, If they say they have no sinne, they are lyars; and so the Scripture also taketh q 1.1361 sinners. Now Antinomians deny the justified to sin at all, or to have any sinne dwelling in them; because Christ hath washed away all sinne. But ignorant men, they should know, that justification is a forinsecall and judiciall freeing us from all sinne, that is, from the Law-guilt and condemnation of all sinne, and so all our sinnes are removed as a cloud; are taken away, as if they were cast into the bottome of the Sea; but justification is not a Physicall washing away, and expul∣sion of all indwelling and inhabitation of sinne, and an in∣troduction of the contrary habit; as when heat commeth in the same subiect, in the place of coldnesse, light in the place of darkenesse, whitenesse in the subject in which blacknesse did reside, as Antinomians with Papists fondly conceit, this is sanctification which is imperfect, and graduall in this life, not justification; and so it followeth not, that one and the same person, because sinne dwelleth in him after justification; but subdued, and having lost his dominion, is now, both under the dominion of Sathan, and also a member of Christ.

2. Christ obtaineth his end in Redemption, which is to free

the sinner from sinnes condemnation, in justification fully, and in sanctification by degrees, not fully, while we be perfected in glory. Christ can well dwell in the heart by faith, where sinne dwelleth as an underling, but not where it dwelleth as a King and Tyrant in its full dominion, which dominion is not removed formally by justification, (though the state of justification, and the full dominion of sinne, cannot stand together in the same per∣son) but properly, and formally, by sanctification. Its true, God seeth sinne pardoned, and the sinner freed from the guilt, but he seeth it dwelling in us, not to our condemnation, for the Lord imputeth it not, and therefore it followeth not, that the Lord both seeth us righteous in Christ, and not righteous in Christ, but onely hee seeth us righteous in Christ by imputa∣tion of grace, and freed from condemnation; and sinnefull in our selves by the inherencie and in-dwelling of sinne par∣doned and subdued; which is the doctrine of Prophets and Apostles delivered in the Scripture.

CHAP. LXXXIX. Antinomians are ignorant of Faith, to dreame that its Faith to beleeve against sense, that our sinnes are no sinnes.

IT is the true a 1.1362 nature and essence of Faith, say Antinomi∣ans, To beleeve cleane contrary to that which we see and be∣leeve in our selves, if God hath spoken the contrary, — as if God were not able to abolish that sinne, which wee dayly feele dwelling in us, b 1.1363 b 1.1364 out of his owne sight, above our rea∣son, sense, and feeling. The Mystery is this, as for the Adulteries, Oppressions, treacherous Covenant-breach, Lying, that justi∣fied Antinomians commit, Faith is to beleeve, they are no sinnes before God, against no Law; but meere nullities in the Lords Law-court, as Towne saith, though Lying and decei∣ving, reason beleeveth them to be sins; for its true faith c 1.1365 To be∣leeve the contrary, of what sense and reason apprehendeth; because d 1.1366 God so saith, and giveth his Sonnes bloud, to cleanse us from all sin, and sweareth the same.

But this is a dead, false, lying faith of Antinomians. 1. Be∣cause

the light of faith discovereth the sinnes of a justified per∣son to bee hainous provocations of the majestie of God, so e 1.1367 David; I acknowledge my transgression, and my sinne is ever before me. And the Church, f 1.1368 For our transgressions are with us, and as for our iniquities, we know them. And Paul g 1.1369 in the New Testament; I know that in me (that is, in my flesh) dwelleth no good. And h 1.1370 I find then a Law, that when I would doe good, evill is present with me. And i 1.1371 I see another Law in my members, rebelling against the Law of my minde, and bringing me into captivity, to the Law of sinne, which is in my members; these three words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know, I find, I see rebellion and sinne in me, were words that came from the light of Faith, not from lying sense. And Faith, and a sight of God, can discover more corruption to k 1.1372 Esaiah, l 1.1373 Job, to m 1.1374 Paul, to the woman that n 1.1375 washed Christs feet with teares, then reason can reveale to them.

2. Faith doth not stupifie the conscience, to blot out all sense of sinne out of it; its true, the Libertine o 1.1376 Pocquius, spake in the stile of Eaton••; now we are quickned in the second Adam Christ, through seeing sinne in our selves no more, be∣cause it is dead. But the second Adam commeth in the soule with a candle, to make us see, and know, and feele by the light of Faith, sinne, which was hidden before.

3. The Antinomian dead faith is against confession of sin, because we must know, and beleeve, we have sinne, if we con∣fesse it; this was Gods challenge to a heardned people. p 1.1377 Yet thou sayest, because I am innocent, surely his anger shall turne from me: Behold I will plead with thee, because thou saist, I have not sinned. This is that which the q 1.1378 Lord comman∣deth; onely acknowledge thine iniquity. Antinomians say, lying sense, and corrupt reason knoweth iniquity, but Faith is as blind as a Mole, and seeth no sinne in the beleever.

4 This faith of Antinomians is repugnant to the godly shame, confusion, and selfe-indignation that the justified man in r 1.1379 Scripture beareth against himselfe for sinne. The want whereof is the Whores s 1.1380 forehead that cannot blush; and therefore must Faith see and know sinnes, that are the cause of shame.

5. This lying faith, is to beleeve, that Adultery and Lying,

to come, as well as the past sinnes, are pardoned, and abolished, and so that they are no sinnes before ever they bee committed; what feare then, what holy care, what challenges of conscience can be required to an Antinomian lying faith, to eschew and feare these sinnes ere they be committed? For its the act of ly∣ing sense (say Antinomians) to apprehend them as sinnes, then sure they cannot lawfully be apprehended as ills to bee feared and eschewed, if it bee a lying apprehension to thinke that, that is a snare to my feet, which is no snare at all, but a boggle to affright a childe, it must be a lying apprehension to conceive, that a fancied snare to be an evill to bee shunned and declined. If the Whore be no Whore, the Antinomian needs not eschew the going neere her house, for feare the house fall on him, as Salomon intimateth, Prov. chap. 5. And surely, the justified Antinomian may goe on in Adulteries and blouds be∣fore he act them, and feed his lusts without feare; for if he con∣ceive these to be sinnes, it is his lying sense, and deceiving rea∣son, for faith is to beleeve the just contrary, that they are no sinnes, and so not to bee eschewed as sinnes; because an an∣tedated pardon doth no lesse abolish their being, and nature before they bee committed, (in which case they are remitted, and so nullities and shaddowes before God) then a pardon doth utterly abolish their being, when they are committed in the Antinomian way.

CHAP. XC. Antinomians free all converted, or non-converted from obligation of obedience, or practise of Christian duties.

ANtinomians a 1.1381 cry out against Preaching of duties as a Le∣gall way, and destructive to Gospel-preaching of Christ and Faith.

1. Because there bee no acts of Sanctification comman∣ded in the Gospel: so as the beleever sinneth, either in omitting these duties, or in doing contrary to them. I appeale to all their writings, for any such Commands either of Law or Gospel.

2. They cry out against Preaching of duties, as Legall prea∣ching without any limitation; wee cry out, as much as they, against this Preaching in an unjust way. 1. If duties be prea∣ched without Christ, and not issuing from the grace of Christ. 2. If they bee more Preached then Gospel-grace, and free Redemption in Christ. 3. If duties as conditions of the Covenant of Works, as parts, conditions, or causes of our ju∣stification, are fellow-saviours with Christ, be pressed.

3. It will be found they free the unconverted from all do∣ing, or eschewing of sinne, because they can doe nothing out of faith, and out of saving principles of grace: So Saltmarsh adviseth the troubled in spirit,b 1.1382 onely to beleeve immediatly e∣verlasting love, without any foregoing humiliation, desire of the Physitian, sense of sinne, or setting on any duties. Much like the Familists of c 1.1383 New England, who say, that the Spirit acts most in the Saints, when they indeavour least: as if our doings, desire, sense of sinne going before conversion, did so much the more hinder conversion. 2 Nor can our impotency to doe good without the grace of God, loose us from an obliga∣tion of doing our dutie, seeing the omitting of these duties in the substance of their acts is a greater sinne, then the doing of them; for so the unconverted should not sinne in not giving to the poore, because they cannot give it for God; nor in abstaining from murther, because they cannot abstain out of son∣ly feare; or in not praying, because they cannot pray in faith;

whereas Peter, Act. 8. commandeth Simon Magus to pray, though being in the gall of bitternesse, hee could not pray in faith. 3. The converted so should be under no obligation to pray, heare beleeve, but when the Spirit wrought actually in them to will, and to doe; for without such an actuall influence they can doe nothing.

CHAP. XCI. How, and for whom, Christ intercedeth in Heaven.

ANtinomians a 1.1384 hold, that Christ advocateth at the right hand of God, for the unbeleeving and unconverted elect, as well as for beleevers; onely Christ intercedeth not (say they) for the manifestation of the purchased Redemption to the elect, not converted.

Its true, the purchased Redemption and bloud-shed of Christ is for the elect, as well not converted, as converted. But Anti∣nomians goe on another ground, that sinners are b 1.1385 justified, and pardoned before they be converted and beleeve. But the Scripture knoweth not any intercession of Christ; but for ap∣plycation of the purchased Redemption.

* 1.13861. Because Christ liveth againe, that hee may bestow the blessings of his Testament actually upon his friends; Christ confirmeth his owne Testament, which no other dead friend doth, and the goods of his Testament are peace, Joh. 14.27. The sprinkling of the Conscience from dead works, to serve the living God, Heb. 9.14, 15, 16, 17, 18, 19, 20. As Mo∣ses sprinkled the booke, and the people, the Tabernacle, the ves∣sels, 19.20. So that Christ as our high priest is entred into hea∣ven as a sprinkler; Now he is no sprinkler to the unconverted.

2. The thing he prayeth for, as intercessor, is the not fai∣ling of the faith of the c 1.1387 Saints, and he liveth to save the com∣mers to God through him, that is, the beleevers, and is tou∣ched with our e 1.1388 infirmities,d 1.1389 and that we should f 1.1390 hold fast our profession, and by him as intercessor; * 1.1391 We have boldnesse to enter into the holyest, and to draw neere with a true heart, in full assurance of faith, having our hearts sprinkled from an

ill conscience, and our bodies washed with pure water; all which agree to the beleevers onely.

3. John h 1.1392 deduceth a ground of comfort from Christs Advocation with the Father, if we sinne. Now this exten∣deth onely to such, as 1 Joh. 1.7. walke in light, as confesse their sinnes are pardoned; and they know him by keeping his Commandements, 1 Joh. 2.4. This comfort cannot be stretch∣ed out to the unconverted who sinne not of infirmity, but with a higher hand, as is cleare from Ephes. 2.1, 2, 3. Tit. 3.3. 1 Tim. 1.13. though we shall not deny, but Christ hath another eye upon the elect in the course of their sinnefull va∣nity, then on others, and so that he keeps a fountaine for them, and indeclinably calleth them to grace and glory.

CHAP. XCII. Antinomians contend for the faith of assurance, and reject the faith of Dependance.

ANtinomians contending for faith of assurance, and leading men to be a 1.1393 perswaded, that God loveth every one whom he commandeth to beleeve with an everlasting love; and that b 1.1394 no man ought to call in question more whether hee beleeve, or no, then he ought to question the Gospel, and Christ, doe with c 1.1395 Libertines acknowledge a faith of assurance, but deny all faith of dependance on God through Christ; as if wee were not justified by such a faith. Now the Scripture expresseth, sa∣ving faith most frequently with a dependance and recumbency on God, as Psal. 22.8. he trusted, or he rouled himselfe on the Lord, that he would deliver him. Jehovah was d 1.1396 my stay, or staffe. So the same word is used, The Lord taketh from Judah the stay and e 1.1397 the staffe. The residue f 1.1398 of Jsrael shall leane upon the Lord. So is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to beleeve on Christ, or rest on the stone layd on Zion.

2. Many weake ones rest upon Christ, and so beleeve, who cannot come up to an assurance of perswasion they are chosen to life, and have faith, and yet faint and doubt. As Mark 9.24. I beleeve, helpe my unbeliefe. Psalm. 31.22. I said in my

hast, I am cut off from before thine eyes. Then there hath not beene in David much assurance, yet he had faith, else he could not so pray, as to be hoard, when he saith. Neverthelesse thou heardst the voice of my supplication when I cryed to the••; a crying faith is Faith, whereas a dumbe faith is no faith. See Jona 2.4.

CHAP. XCIII. Antinomians deny the Law to bee any instrument at all of our Sanctification.

ANtinomians teach, that the a 1.1399 Law is no instrument of San∣ctification, but the Gospel onely. Now the reason they give is, because the b 1.1400 Law commands, but gives no grace; to obey the c 1.1401 Gospel is the operation of the Spirit, and the ministra∣tion of righteousnesse. And in the Gospel (saith d 1.1402 Del) The Word and the Spirit are alwaies joyned; and therefore saith Christ, the words that I speake are Spirit and life, that is, they come from the Spirit, and cary Spirit with them.— But in the Law their Letter without was Spirit. Antinomians alwaies compare the Law as the Law, in the cursing Letter of it against sinners, as in the hand of Moses, voyd of the Spi∣rit, not with the Gospel in the Letter of precepts and promi∣ses onely, and as void of the Spirit; but with the Gospel in its powerfull and effectuall operation by the Spirit, and its actu∣all ministration of grace and righteousnesse on the elect onely; and so no marvell the Gospel be Spirit and life, and the Law the dead letter and ministration of death. But compare the Law and Gospel both in their Letter: and the Antinomian differences are false. Its true, the Gospel promiseth a new heart and grace, and righteousnesse to the elect; which the Law as the Law doth not. But the Gospel in its letter doth no more give grace and righteousnesse then the Law; but the Gospel only as accompanied by the Spirit, giveth grace. Anti∣nomians doe dreame, that the Gospel in its Letter is life and Spirit, whereas it is to thousands the savour of death unto death, no lesse then the Law, but ••oth Law and Gospel in their

onely Letter, through our sinne and unbeliefe are death; onely the Gospel promiseth a new heart and righteousnesse, which the Law doth not, but there the Spirit of grace going alongs with the election of grace, fulfilleth and maketh good the pro∣mise in the elect. But the Law in the hand of Christ, even as it condemneth by the operation of the Spirit promised in the Gospel, in the Spirits intention is a Pedagogue to lead us to Christ, and a meanes of our sanctification, though a meanes infe∣riour to the Gospel.

1. Whatever is a Pedagogue to lead us to Christ our surety is a meanes of sanctification being accompanied by the Spirit, for Christ is our sanctification,* 1.1403 as well as our wisdome and righteousnesse, 1 Cor. 1.31. But such is the Law, Gal. 3.23.24.

2. That which bringeth the knowledge of sinne, and be∣ing accompanyed by the operation of the Spirit, serveth to humble us, and render us weary and loaden, leadeth us to Christ, and is a meanes of sanctification. But the Law is such in its office. Rom. 3.20. Rom. 7.7. and in Gods blessing of it by his Spirit, Acts 2.37. Acts 9.5.6.7. Acts 16.26.27.28.

3. That which we are commanded to doe by the grace of Christ, as a testimony of our thankfulnesse, and to make our calling and election sure, and to be a rule of life, obliging us so to walke, that is a meanes of our sanctification. But such is the Law; wee are commanded to doe the Law by grace, as is proved before.

4. If any thing hinder the Law to be a meanes of sanctifi∣cation, as well as the Gospel, though not in that degree, it is the want of the operation of the Spirit, but this is no cause; because in the Old Testament, when the ministration of the Law was in vigour, and that onely as Antinomians dreame, the Spirit wrought with the Law, or with that which Antinomians call onely Law. Caleb had another Spirit, Numb. 14.24. A Spi∣rit of Faith, where as others could not enter in Gods rest through unbeliefe, Hebr. 3.18.19 A right renewed Spirit, Psalm. 51.10. And the Spirit was promised to the Seed of Jaakob then, as now, Isai. 59.19, 20. (2.) They were justifi∣ed by faith, as we are, Rom. 4.1, 2, 3, 4.5.••3.24. Pardo∣ned

as we are, Psalm. 32.1, 2. Esai. 43.25, 26. Micha 7.19, 20. then they had the Spirit of faith. 3. They prayed in faith, and the power of the Spirit as we doe, 1 Sam. 1. 1 Sam. 2. In all the book of the Psalmes. Daniel 9. Ezra 9.5, 6, 7, &c. And because Christ and his Apostles, Math. 5.1, 2, 3. &c. Paul Rom. 12.1, 2, 3. Coloss. 3.1, 2, 3. Ephes. 4.1, 2, 3, &c. Presse the same Law-dueties commanded in the Law as acts of Sancti∣cation.

5. Whereas Del saith, the Words of Christ are Spirit and life. Just so said the Libertines, and cited the same Text, as Calvine saith, Instruct. advers. Libertat. cap. 10. pag. 442. Verbum Dei Spiritum esse aiant, quia Dominus ait, — verba quae loquor, Spiritus & vita sunt. Pag. 441. Verbum Dei ni∣hil aliud quam Spiritum esse. — Pag. 451. Scripturam in naturali sensu suo acceptam literam mortuam esse, —ide•• que missam faciendam, ut ad Spiritum vivificantem veniamus. Were they to Capernaum, that stumbled at his words of life; to Corazin and Bethsaida, to the heardned Jewes, and the blinded Pharisees, Spirit and life? they were death to them, as well as the Law. But saith he, Christs words come from the Spirits, and carry Spirit with them. If he meane a Ministeriall and Propheticall Spirit, not the killing Law came from the Spi∣rit, it is false. Is not the Tenne Commandements, as given by Moses, a part of Scripture? Exod. 20. Deut. 5. Math. 22. And is not all Scripture given by Divine inspiration, no lesse then the Gospel, 2 Tim. 3.16? And doth the Gospel ever carry Spirit with it? Then unbeleevers, the blinded, and har∣dened hearers of the Gospel, not onely resist the Ministeriall Spirit speaking in Christ, the Prophets, and Apostles, but also the saving regenerating Spirit of Sanctification. Arminians, Socinians, Jesuits, Pelagians, all enemies of free grace, shall close with Del in this, but Del shall not close with himselfe; for he saith, inward Reformation caryeth along with it the Om∣nipotent power of God, that cannot be resisted, pag. 8.

6. This opinion confoundeth the Gospel, and the Spirit making the Gospel effectuall, as if the Gospel were essentially life, and did save all, elect and reprobate, and were essentially the irresistible speciall Spirit of Sanctification▪ and so the Gos∣pel cannot be the Gospel to these that stumble at the Gospel,

but the naked Letter, which they say is proper to the Law and the Gospel, shall bee no Letter at all, no externall command urging us to obedience; and indeed Del pag. 26. saith, there is no Lawes in Gods Kingdome, but Gods Lawes, and hee speaks not one word of the Scripture, and written, and prea∣ched Gospel, onely he acknowledgeth three Lawes in Christs Kingdome. One, that the Socinians acknowledge, The Law of a new nature; other two that the Enthysiasts and Antino∣mians acknowledge, The Law of the Spirit of life that is in Christ; and the third which the Familists call for, to wit, the Law of love. Farewell then Scripture, Law, and Gospel. And Towne goeth before him, who saith, If the Spirit be free,* 1.1404 why will you controule it by the Law. To which I say, because it is the lawlesse Spirit of Enthysiasts, the murthering Spirit of Anabap∣tists, Libertines, Familists, who kill all as Antichristian that are not of their way; as Del threatneth all Presbyterians in his Preface, that is a Spirit controuled, or contradicted, by the Law or written Word; but not the true Holy Spirit.

FINIS.

Notes

• a 1.1

  1 Pet. 3 1••.
• b 1.2

  2 Cor. •• ••.
• * 1.3

  ••••ltmarsh 〈◊〉〈◊〉 12 & 45 〈…〉〈…〉.
• * 1.4

  Pag. ••6 17
• * 1.5

  Pag. ••6. 〈…〉〈…〉 13. There is a new birth und••r the co∣venant of works.

  The Scrip∣ture knoweth no such birth
• d 1.6

  Towne as∣sert•• of free grace, pag. 7.
• e 1.7

  Saltmarsh Free grace, pag 34.
• f 1.8

  Rise, r••igne, rui••e of the Antinomians Familists, L••∣b••rtines of N. E. e••. 12. pag. ••
• g 1.9

  〈◊〉〈◊〉. Vnsavory speeches, er. 6. pag. 19.
• h 1.10

  Rom. 6.13, 14, 15.
• i 1.11

  Gal. 3.21. Rom. 7.8, 9, 10▪
• k 1.12

  J••m. 2.••7.
• a 1.13

  Saltmarsh Free grace.
• b 1.14

  〈1 paragraph〉〈1 paragraph〉
• * 1.15

  ••tate of the questi••n ••ou••h∣ing the 〈◊〉〈◊〉 of conversion, with Antino¦mians.
• c 1.16

  Crisp 〈◊〉〈◊〉 ser. 7 p. ••9••. While 〈…〉〈…〉 thus sinnefull (with all sin∣fulnesse that can be imagi∣ned in a 〈◊〉〈◊〉) Christ may be your Christ.

  Ans. In Gods d••ar••e, its tr••e so the world was 〈…〉〈…〉 laid, but Christ is never 〈◊〉〈◊〉 yours, so lo••g as you have the Devil reigning as a Prince in your soule nay, ne∣ver till you beleeve.
• d 1.17

  Saltmarsh Free grace, p•• 184.
• e 1.18

  Pag 98. C••ispe vol. •• se••. 7.210.
• f 1.19

  Luke 14.28.29.30.31.32.33.
• g 1.20

  Acts 2.37. Acts 9▪ 6, 7. Acts 16.27.28.29. Zach. 12.••0. Jer. 18.19.
• g 1.21

  Luk•• 19 8. 〈…〉〈…〉. 3 7. 〈◊〉〈◊〉. 61.••••. Acts •• 6 7 8. 〈◊〉〈◊〉. 9.12, 13. 〈◊〉〈◊〉 15.••, 2, 3 4 5 6 7. & 〈…〉〈…〉 Christ, as sinners nor as, or because repenting, or sick sinners, but as freely 〈…〉〈…〉 grace to th•••• bl••ssed translation from death to life.
• * 1.22

  Saltmarsh Free grace, 17 18, 19.
• b 1.23

  D••nns con∣ference be∣tweene a sick man and a Minister. P••. ••.3.
• c 1.24

  〈◊〉〈◊〉. ••.3.
• d 1.25

  Gen. 22.16 〈◊〉〈◊〉. 11.7. •• Cor 8.12.
• e 1.26

  Esa••. 26.9. Neb. 1.1••.
• f 1.27

  Power of 〈◊〉〈◊〉. p. 21.
• * 1.28

  The full com∣manding, ••. the promising▪ 3. the threat∣ni••g power of the law.
• a 1.29

  2 Cor. 5.••4. Rom. 12.1, 2.
• b 1.30

  Towne as∣ser. 3.
• c 1.31

  Theo••o••. G••rmanica, cap. ••8. pag. 70.71, 72.
• d 1.32

  Saltmarsh cap. 29. Free grace, pag. 140
• a 1.33

  Rom▪ 13.8▪ 9, 10▪
• b 1.34

  Ephe. 6.••.••
• c 1.35

  Jam. ••.8.9.10▪
• d 1.36

  ••am. 4.12.
• * 1.37

  Rom. 3.31.
• f 1.38

  〈…〉〈…〉 1 Cor. 5.1▪ Rom. 1.19.20. Rom. 2▪ 14.
• g 1.39

  2 Tim. 3.16
• h 1.40

  Math. 5.18 19▪
• i 1.41

  Deut. 4 13 Hee 〈◊〉〈◊〉 unto 〈◊〉〈◊〉 his covenant, even ten Comman∣dements. Deut. 19.11, ••••.13. •• King. 18.12.
• k 1.42

  Gal. 3.••0.13. 〈◊〉〈◊〉 3.••9, ••0, &c. Gal. 3.10.
• l 1.43

  Heb. 7.18.19. Heb••. 8.6 7, 8, 9.
• m 1.44

  Saltmarsh Free gr. 146.
• o 1.45

  Rise, reigne 35. Er. 74. Th••ol. Ger. 70.71, 7••▪
• * 1.46

  The Law and Gospel are not positively con∣trary 〈◊〉〈◊〉 to ••nother.
• a 1.47

  Hos. 3.11. P••. 9.19.20
• * 1.48

  The Gospel commandeth all that the ••aw 〈…〉〈…〉.
• b 1.49

  Mat. 5.48. P••. 1.••. Deut ••7.26 Gal. ••.••.
• * 1.50

  1 Tim. 4.••.
• b 1.51

  Ma••h. 19▪ 2••, 29.
• c 1.52

  Rom. ••.••.
• d 1.53

  Rom. 1.••.
• a 1.54

  〈1 paragraph〉〈1 paragraph〉
• b 1.55

  Rom. 8.••. Io••. 3.••8.
• d 1.56

  〈1 paragraph〉〈1 paragraph〉
• a 1.57

  〈1 paragraph〉〈1 paragraph〉
• b 1.58

  〈1 paragraph〉〈1 paragraph〉
• c 1.59

  〈1 paragraph〉〈1 paragraph〉
• d 1.60

  〈1 paragraph〉〈1 paragraph〉
• e 1.61

  〈1 paragraph〉〈1 paragraph〉
• f 1.62

  〈1 paragraph〉〈1 paragraph〉
• g 1.63

  〈1 paragraph〉〈1 paragraph〉
• * 1.64

  〈1 paragraph〉〈1 paragraph〉
• * 1.65

  〈1 paragraph〉〈1 paragraph〉
• * 1.66

  Saltmarsh 〈◊〉〈◊〉 4•• 14••,
• * 1.67

  Ps••l. 19▪ ••.
• * 1.68

  Antinom••a•••• 〈…〉〈…〉.
• * 1.69

  〈1 paragraph〉〈1 paragraph〉
• * 1.70

  〈1 paragraph〉〈1 paragraph〉
• * 1.71

  〈1 paragraph〉〈1 paragraph〉
• * 1.72

  〈1 paragraph〉〈1 paragraph〉
• * 1.73

  〈1 paragraph〉〈1 paragraph〉
• * 1.74

  〈1 paragraph〉〈1 paragraph〉
• * 1.75

  〈1 paragraph〉〈1 paragraph〉
• * 1.76

  〈…〉〈…〉 away, but some sinnes were upon them for that time, which was 〈…〉〈…〉 of their complaint. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.77

  cap▪ 35.
• h 1.78

  1 Pet. ••.••••.
• * 1.79

  I••h. ••.••••.
• * 1.80

  The Jewes were not un∣der the Law but under grace, though more 〈…〉〈…〉.
• * 1.81

  Gal. 3.1••
• * 1.82

  Heb. 11.13
• * 1.83

  R••m. 10.3
• * 1.84

  Rom. 9.••
• * 1.85

  Rom. ••.9, 10, 11, 12, 13
• * 1.86

  Rom. 4▪2▪ 3, 4, 5, 23.
• * 1.87

  Is 5 ••.1, 2 3.
• * 1.88

  Isa••. 2••.16.
• * 1.89

  H••b. ••▪2 4.
• k 1.90

  Mat. 7.1••.
• * 1.91

  Esay. 4••.25.
• * 1.92

  Psal. 130. 7 •••• Ps••l. 10••.8, 9, ••0, 11, 12, Exo•• ••4.67.
• * 1.93

  Is•• ••.1••, 12▪ 16 Psal▪ ••.5 1.8, 16▪ 17. Esay 6••.12
• * 1.94

  A••ts 10 4••
• p 1.95

  Psal. ••••.1. Psal 88.1, 2. Ps. 69.1, 2, 3. Psal. 63.1, 2, 3, 4.
• q 1.96

  Gen. 32.26, 27, 28, 29. Exod. ••••.10▪ Isai. 62.6▪7.
• * 1.97

  〈1 paragraph〉〈1 paragraph〉
• * 1.98

  〈1 paragraph〉〈1 paragraph〉
• * 1.99

  〈1 paragraph〉〈1 paragraph〉
• * 1.100

  〈1 paragraph〉〈1 paragraph〉
• * 1.101

  〈1 paragraph〉〈1 paragraph〉
• * 1.102

  〈1 paragraph〉〈1 paragraph〉
• * 1.103

  〈1 paragraph〉〈1 paragraph〉
• * 1.104

  〈1 paragraph〉〈1 paragraph〉
• * 1.105

  〈1 paragraph〉〈1 paragraph〉
• a 1.106

  D••nne ibid. Saltmarsh Free grace, •• 42 & 40. compa••ed to∣gether. Power of love▪ pag▪ 28, 29.
• b 1.107

  Rom. 7.23.
• a 1.108

  C••••spe vol. 2. Ier. 3. pag. 89. Christ himselfe is not so compleatly r••ghteous, but we are as righ∣teous as he was.
• b 1.109

  1 Joh. ••, 9.
• c 1.110

  Rom. 7.18, 19. ••0. Gal. 5.17.
• d 1.111

  Eccl. 〈…〉〈…〉 Prov. ••.9. Psal. 14.3. R••m. ••.10, 11, 12, 13, 14, 15, 16, 17. 1 Iohn 1.8, 9▪ 10. Rom. 7 19, 20, 21, 22.23. Matth. 6.••.
• a 1.112

  Cr••spe vol. 2. 〈◊〉〈◊〉. 3 pag. 90.91.92.93.
• b 1.113

  1 Ioh. 1.8.10.
• c 1.114

  Rom 7.14, 17.
• d 1.115

  Iam 3.2.
• e 1.116

  1 Pet 2.4.
• f 1.117

  Esa. 53.5. Rom 4 25▪ Rom. ••.6.
• * 1.118

  We are not as innocent and sinnelesse as Christ.
• g 1.119

  Towne as∣ser. pag, 3••.
• h 1.120

  Asser. 71.72.
• a 1.121

  The Author of the Faith∣full Messenger sent after the Antinomians relateth this of them, pag. 1.2.3. and bringeth their arguments for it, and answe∣reth them ful∣ly.
• b 1.122

  Crispe vol. 2 ••er. 5.••56.157.158.159.
• c 1.123

  Es••. 43.••5.
• d 1.124

  Mic. 7.19.
• e 1.125

  Ie••. 31.34▪
• f 1.126

  I••r. 50.••0.
• g 1.127

  Ephe. 2.1, 2
• h 1.128

  Col. 1.21. Rom. 5.6.
• i 1.129

  Ephes. 1.2.
• k 1.130

  Ioh. 3.16.
• l 1.131

  Revel. 1.5.
• m 1.132

  Ezech. 16.6, 8.
• n 1.133

  Ezech. 16.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, &c.
• o 1.134

  Rom. 3. cap. 4. cap. 5.
• p 1.135

  Ha∣bak. 2.4. Rom. 1.17.
• q 1.136

  Rise, reigne, er. 37.
• r 1.137

  Ioh. 1.11, 12 Antinomians hold an union with Christ before we be∣leeve.
• * 1.138

  Ioh. 15.1, 2, 3, 4 5, 6.
• t 1.139

  Ephes. 3.17
• u 1.140

  Gal. 2.20. Rev. 2.7••. Ioh. 6.35, 40.4 47.54 55.
• x 1.141

  Rom. 8.30 1 C••r. 6.••1, ••2 R••m. 6.18.
• y 1.142

  Gal. 3.14.
• z 1.143

  Rom. 5.1, 2, 3, 4, 5.
• a 1.144

  Denne Ser. of grace, m••r∣••y, 33.34.35
• * 1.145

  Gods love of good will to∣ward our per∣son, and of good liking to∣ward our faith and holy wal∣king, a neces∣sary distincti∣on grounded on Scripture.
• * 1.146

  God createth a love-worthy object to him∣selfe, freely, and loveth it freely.
• b 1.147

  Ezech. 16▪ 14.
• c 1.148

  Psal 146.8
• d 1.149

  Psal. 51.6.
• e 1.150

  Ps. 147.11.
• f 1.151

  Cant. 4.9.7
• a 1.152

  Hos. 1.10. 1 Pet. 2.10.
• b 1.153

  Ezech. 16.1, 2, 3, 4, 5.
• c 1.154

  1 Tim. 1.13
• d 1.155

  Rom. 6.17.18. Tit. 3.3. Ephes. ••▪ 1, 2, 3, 4 Ephes. 4.20. 2 Tim. 1.9.
• a 1.156

  Gal. 3.10. Deut. 27▪ 26.
• b 1.157

  Rom. 4. ••••. 2. vers. 20. Rev. 5.9.
• a 1.158

  Eato. Hony combe, c. 3. ca. 30.31.32. Towne asser. pag. 131. Saltmarsh free grace, 140.
• b 1.159

  Crispe vol. 2. ver. 5. pag. 154.155.156.
• c 1.160

  1 Io••. 1.8.
• d 1.161

  1 Ioh. 2.1.
• e 1.162

  Prov. 20.19
• f 1.163

  Eccl••s. ••.10
• g 1.164

  R••m. 3.1••. Ps••. 14.3.
• h 1.165

  August. Inest, non ut non sit, sed ut non imputetur
• i 1.166

  Rom. 7.14, 15▪ 16. Gal. 5.••7.18. Heb. 12.1.
• k 1.167

  Aug. contr. du••s epi••••. Pe∣lag••••••. ••. c. 1••. ••nest non ut non sit, sed ut non imputetur
• l 1.168

  Col. 3.7.8, 9. Ephes. 4.22, 23, 4. 2 Pet. 3.4.
• m 1.169

  Matth. 6.12. Towne Asser▪ of Free grace, 131.
• o 1.170

  Rom. 7.22▪ 23.
• a 1.171

  Towne ass pap▪ 71.
• b 1.172

  Rom. 7.23.
• a 1.173

  Towne as∣ser. of grace, pag. 75.
• a 1.174

  Towne 〈◊〉〈◊〉. 96.••7.98. ••aton Honey-combe 〈◊〉〈◊〉. 7. 1••6.137.138.
• b 1.175

  〈◊〉〈◊〉 vol. ••. ser. 5.••. ••49. Their cove¦nant tooke not all their sinnes away, but some sinnes were upon them for that time, which was the cause of that com∣••••••int.
• c 1.176

  Numb. cap. 23. v. 20.••1, 22.23.
• d 1.177

  E••ton H••n. c••mbe. 7.139. & p. 47.••2.68
• e 1.178

  Crispe vol 2. ser. 3. pag. 91.92.93.94. Honey combe cap. 1.3.5.7. through the whole worke. Towne 71.96.97.98.
• g 1.179

  Psal. 139.••.
• h 1.180

  Ioh. 21.17. Psal. 11.4. Psal. 139.1.2, 3, 4, 5. 1 King 8.39.
• i 1.181

  Math. 5.27, 28.29. Mat••h. 10.32.
• k 1.182

  2 Sam. 11, 7, 8, 9
• l 1.183

  Math. 16▪ 23
• m 1.184

  2 Sam. 11, 9, 10.11. 1 Cor. 11 30▪
• n 1.185

  1 Cor. 10.21.
• o 1.186

  1 Sam. 11.27▪
• p 1.187

  Deut. 1.37. 2 Sam. 12. Gal 2.11.12. Matth. 26.69.70, 71, 72. Rev. 19▪ 10. cap. 22.8 9.
• q 1.188

  Zach. 12.10.
• * 1.189

  Acts 2.37, 38, 41, 42, 47. 1 Tim. 1.15.13, 14.
• * 1.190

  Psal. 5▪ ••.3. 2 Sam. 24, 10.
• b 1.191

  Prov. 28.13 ••sal 32.5. 〈…〉〈…〉. 1.9.
• c 1.192

  1 T••m. 1.13
• * 1.193

  The bel••ever is to confesse 〈◊〉〈◊〉 against Antinomians
• * 1.194

  Antinomian 〈…〉〈…〉.
• * 1.195

  Psal. 7.3.
• * 1.196

  E••. 64.••, 7 •• Es••. 59.11, 12 1••, 14. D••n. 9.5 6, 7, 8 9.10, 11, 12, 13.
• * 1.197

  Ier. 14.8.9, 10.
• * 1.198

  Io••. 1.8.
• h 1.199

  Crispe vol. ••er. p••. 160.••61▪
• a 1.200

  Towne ass. grace p. 31.
• * 1.201

  How duties are to bee preached.
• b 1.202

  Towne a••∣ser. 36.
• a 1.203

  Crisp vo. ••. s••. 4 pag. 109 110.

  Towne asser. of grace, pag: 1.8.
• * 1.204

  Power of love, pag. 31.
• c 1.205

  Towne. as∣ser. 139▪
• d 1.206

  Mar. 10.25. Luk 18.25.
• e 1.207

  Matth. 13 46 47.
• f 1.208

  Luk. 14.26.
• g 1.209

  1 Cor 9.24 25.
• h 1.210

  Heb. 12 4.
• i 1.211

  1 Pet. 2.11.
• k 1.212

  2 Tim. 2.4.
• l 1.213

  Rev. 2 ••6. cap 3.21.
• m 1.214

  Rev. 12.11 Epbes. 5.5.
• n 1.215

  Iude 23.
• o 1.216

  Eph. 5 3. Psal. 16.3.
• p 1.217

  Math. 5.28
• q 1.218

  Luk. 13.24.
• r 1.219

  1 Pet. 4.8
• s 1.220

  Power of love, pag. 2.
• a 1.221

  Saltmarsh answ to M. Gattaker.
• b 1.222

  Asser. grace pag. 107.
• c 1.223

  Eaton Ho∣ney combe, pag. 127.128.129.
• d 1.224

  2 Sam. 11.27.
• e 1.225

  Ps. 32.••, 2. Rom 4.1, 2, 3, 4, 5, 6.
• f 1.226

  Lam. .1.
• g 1.227

  Psal. 79.••.
• h 1.228

  Psal. 80.••.
• i 1.229

  Psal. 90.
• k 1.230

  D••ut. 1.••▪
• l 1.231

  Deut. 9.••.
• m 1.232

  Esa. 1.••▪
• n 1.233

  Matth. 16.22.23.
• o 1.234

  1 Cor. 10.12
• p 1.235

  Ephes. 6.1.
• a 1.236

  Towne as∣ser. pag. 13••. A•• Papisticall Spirit, is a man justified, and yet coun∣table for sinne? ••••••spe vol. 1. ser. 8 pa. ••45. Though a b••∣l••ev••r sinne, the Law hath no more to say to him, then if he had not sinned. Saltmarsh Free grace. pag. 140. He is as free from the law on earth as if he were in heaven.
• a 1.237

  1 Cor. ••1.30.
• b 1.238

  Lev. 26.••••.4. Psal. 89.3••, 32, 33, 3••.
• c 1.239

  Exod. 4.4.
• d 1.240

  Deu••. ••.••0.
• e 1.241

  2. Ch••. 1••.9.
• f 1.242

  2. 〈…〉〈…〉. 19.
• a 1.243

  Zach. 12.10.
• b 1.244

  Ez••. 7.16.
• c 1.245

  Mat. 26.75
• d 1.246

  Luk. 7.18.
• e 1.247

  Esai. 59.11.
• f 1.248

  Iam. 4.8.
• g 1.249

  Iam. 4.9.
• h 1.250

  Math. 5, 4.
• i 1.251

  Honey comb pag. 449.
• k 1.252

  Towne as. 25.26.34. Honey combe, c. 16.446.447
• l 1.253

  2 Cor. 7.10 1••.
• a 1.254

  Towne as∣ser. pag. 32.
• b 1.255

  Honey comb cap. 5. pag. 87. cap. 9. pag. 95.
• * 1.256

  Saltmarsh Free gr. par. 2. cap. 32. p. 142. A beleever in Christ hath perfectly obeyed the whole Law, perfectly suffered and satisfied for all his sinnes, is perfectly righteous, sitteth in heavenly places,—but if he live onely by sense, reason, and experience of▪ himselfe, as hee liveth to men both under the power, and ••••o••ing of sinne, and the Law.
• p 1.257

  Christs coun∣sell to Laodi∣ce••. pag. 35.
• b 1.258

  Power of love. p. 29 30 Crispe vol. 1. ser. 6. pag, 159 In the cove∣nant of grace man is tyed to no condition, that he must performe, that if he d••e not performe, the covenant is made void by him.
• d 1.259

  C••ispe vol. 1▪ ser. 7. pag. 190.
• e 1.260

  Ryse, ra••gne, err.
• f 1.261

  Ephes. 3.17.
• g 1.262

  2 Tim. 2.26.
• h 1.263

  Ephes. 2.2.
• a 1.264

  Rise, raigne, er. 17.
• b 1.265

  Rise, raigne er. 50.
• c 1.266

  Town ass. Pag. 66.
• d 1.267

  Rev. 3.19.20.
• e 1.268

  Matth. 8. v. 9, 10.
• * 1.269

  Ephes. 3 8. 1 C••r. 15.9.
• f 1.270

  Mark. 9.••4.
• g 1.271

  Cant. 1.5.
• h 1.272

  Cant. 5.1.
• i 1.273

  1 Cor. 15.9, 10.
• i 1.274

  Cor. 2.12.
• k 1.275

  2 Cor. 1.12.
• a 1.276

  Denne con∣ference with a si••ke mar. pag. 31.32.33.
• b 1.277

  Heb▪ 6.••.
• c 1.278

  2 Cor 7.10 11, 1••
• * 1.279

  R••m. 3. Gal. 3.
• * 1.280

  Repentance not a formall bottome and ground of peace.
• e 1.281

  Es••i. 57.15.
• f 1.282

  Psal. 51.7.
• g 1.283

  Esai. 61.1, 2, 3.
• a 1.284

  1 Tim. 4 8.
• b 1.285

  Ioh. 15.2.
• c 1.286

  Math. 25 29
• d 1.287

  G••l. 6.8.
• e 1.288

  2 Cor. 9.6. Phil. 4.17.18.
• f 1.289

  Rom. 8.13.
• g 1.290

  Rom. 6 22.
• h 1.291

  Rev. ••2 14.
• i 1.292

  Ioh. 14 2••.
• k 1.293

  Rom. 1••. ••, 2, &c. Ephes. 4.1, 2. Matth. 7.21, 22, 25, 26, ••7. Matth. 12▪ 50. 1 Thes. 4. ••, 3, 4. E••hes. 6.1, 2. Eph. 5 1, ••, 3, 4. Col. 〈…〉〈…〉, 3, 4, 1 Pet. 2.1, 2, 3, &c. 1 Pet. 4.1, 2, 3, &c.
• l 1.294

  Iam. ••.
• m 1.295

  1 Pet. ••.24.
• n 1.296

  1 Pet. ••.3.
• o 1.297

  G••l. 1. ••.
• p 1.298

  Tit. 2.24.
• q 1.299

  Math. 3.10.
• r 1.300

  Act. 2.37.38.
• s 1.301

  Luk. 13.3.
• t 1.302

  Ephes. 6.14.15, 16.
• u 1.303

  Col. 3.1, 2, 3, 4, 5▪ 6, 7. 1 Pet. ••.1, 2, 3, 4.
• x 1.304

  Mat. 2••.37. Deut. ••.5.
• * 1.305

  Crispe vol. ••. ••er. 4. pag. 89.
• z 1.306

  Crispe Ser. 6. vol. 1. p••. 160.16••.162.
• a 1.307

  Power of love, pag. ••1.
• b 1.308

  Saltmarsh Free grace. pag. ••06.207.
• c 1.309

  Saltmarsh Free grace, pa. 152.153▪
• * 1.310

  What a con∣d••••••on 〈…〉〈…〉.
• d 1.311

  Ier. 31.33, 34. 〈◊〉〈◊〉. 32.19, 40 〈◊〉〈◊〉 5••.11. H••b▪ 8 10. Ezech. 36.26.
• e 1.312

  Ioh. 5.25. Io••. 2.18, ••6.
• f 1.313

  Luk. 3.11. Act: 2.3. Io••. 5.4.
• g 1.314

  Mat. 7.21. Ephes. 4.24. Put on the New Man. Rom. 8.13. If yee live after the flesh, yee shall die. Heb. 12.14. Without holynesse none shall see God. Matth. 1••.20, 21. Matth. 10.30.
• (h) 1.315

  Rom. 2.7·
• i 1.316

  Rom. 3.26, 27, 28, 29, 30.31. See Ioh. 8.24. 1 Cor. 6.9, 10. 1. Matth. ••8.3. Eph. 5.5 Acts 16.31. Hebr. 11.2. Matth. 16.24. Matth. 1••.50. 1 Ioh. 3.3.
• a 1.317

  Saltmarsh free grace, 5••.60, 6••.6••.63.64.6••.
• b 1.318

  Eato. Hon combe, c. 8. ca 164.16••.

  A man in Christ, p. 3••••.
• c 1.319

  Denne d••ct. of Iohn Ba••¦••••st pag. 45.
• d 1.320

  Col. 3, 5.•• Antinomians Make mortifi∣cation no re••d or personall worke in us, but an impu∣tative appre∣hension, belee∣ving Christ was morti••ed for us.
• e 1.321

  1 Pe••. 2.11.
• f 1.322

  Rom. 10.14.
• g 1.323

  Io••. 15.22.
• a 1.324

  Towne ••sser. of grace, ••••. p••. 76.77.78. ••a••on Honey combe, 〈◊〉〈◊〉 13.173
• * 1.325

  How Christ removeth the sinne▪ cle••ving to our work.
• b 1.326

  Rom. ••.23, 24 25. Gal 5.17. Phil. 3.••••
• c 1.327

  I••m. ••••. Ec••les. 7.20 Prov. ••0.9. Rom. 3.12.
• d 1.328

  1 Ioh▪ 1▪ 8.9.10.
• d 1.329

  1 Ioh▪ 1▪ 8.9.10.
• e 1.330

  Towne of. pag. 77.78.
• a 1.331

  Towne ass. pagpunc; 58.59 60
• 1.332

  〈◊〉〈◊〉. 155.156
• c 1.333

  Saltmarsh Fre•• g••. 140.
• d 1.334

  2 Cor. 5, 6.••, 2▪ 3.
• e 1.335

  Ioh. 6.37, 44.
• f 1.336

  Phil. ••.23.
• f 1.337

  2 Tim. ••.18
• h 1.338

  Rom. 8.24.
• i 1.339

  Col. 24••. 1 Ioh. 3.••.
• a 1.340

  Towne. as∣ser. pag. 47, 48.49. Saltmarsh. 56 57.
• b 1.341

  Psal. 32.1.••.
• c 1.342

  Psal. 119.1.
• d 1.343

  Matth, 5.2.3.4••.
• e 1.344

  Ioh. 13.17.
• f 1.345

  Luk. 11.28.
• g 1.346

  Revel. 2••.••4
• h 1.347

  Psal. 10.6.••.
• i 1.348

  Psal. 1▪9.2.
• k 1.349

  Prov. 8.3••.
• l 1.350

  Math. 5.10 1 Pet. 3.14.
• m 1.351

  Crispe vol. 1. ser. 4.89.
• a 1.352

  Towne as∣ser. of grace, pag▪ 32.
• * 1.353

  E••ton H••n. c••mbe. cap. 13 pag. 37.••.373.
• c 1.354

  Towne ass. of grace p. 123
• d 1.355

  Towne as∣sert. 122. pag. 77.78.

  Honey combe cap. 1••. pag. 367.368.369 370.••71.
• * 1.356

  No sinne in the beleevers nor can they sinne as Ant••∣••omians ima∣gine.
• e 1.357

  Eaton Hon. combe cap. 13. pag. 374.375.
• f 1.358

  Honey▪comb c. 13 p. 375.376.
• g 1.359

  Eaton Ho∣ney combe, ca. 4.43.44.45. cap 7▪ ca. 9. ca. 10. through the whole.
• h 1.360

  Crisp vo. 2. ser. 5 pag 14••▪143. Ser. 6.
• i 1.361

  Saltmarsh Free grace, 44▪ Where there is no Law ther is no trans∣gression, where there is no transgression there is no trouble for sinne. But saith Salat∣marsh pa. 173▪174.175. There is no sinne in beleevers, no law on, or over them at all, pag. 146.
• k 1.362

  Denne Doctrine of Iohn Baptist▪ 51▪ 52 5••▪ 54.
• l 1.363

  Towne asser. of grace, pag: 71.72.
• m 1.364

  Saltmarsh Free grace, pag. 140.
• n 1.365

  1 Thess. 4.2.3.▪
• o 1.366

  1 Pet. ••.14 15, 16, 17.
• p 1.367

  1 Thess. 5 4, 5▪ 6 7, 8, 9. R••m. 13.••••, 12, 14.
• * 1.368

  Sinnes of be∣leevers to An∣tinomians, their lying, swearing, co••∣soring, decei∣ving, are not truely and re∣ally to saith which seeth things as they are sinnes, but onely seemingly, falsly to our deceiving sense and fee∣ling.
• q 1.369

  Saltmarsh Free grace, pa. ••42.
• * 1.370

  Eaton Ho∣ney combe, ca. 13.368.369.
• * 1.371

  Saltmarsh Free grace, ••54.
• t 1.372

  Honey comb cap. 16 p. 459.
• u 1.373

  Rise, reigne, er▪ 17. True poverty of Spirit doth kill and take away the ••ight of grace.
• x 1.374

  Rise, raign, er••or, 46▪
• y 1.375

  2 Cor. 13.5. 1 Cor. 11.28.
• z 1.376

  1 Cor. 2.12••.
• * 1.377

  Rise, raigne, ••r. 64. A man must take no notice of his sinne, or of his repentance for sinne.
• a 1.378

  Towne as∣ser. 34.
• b 1.379

  Saltmarsh pag 140.
• c 1.380

  Towne, as∣ser. 7.
• d 1.381

  Crispe vol. 111. S 〈…〉〈…〉. p. 19.10, 21, 33. &c. 40, 41, 45, &c.
• e 1.382

  Rise, raigne, er▪ 32.

  Power of love pag. 27▪ 28.
• f 1.383

  Rise raigne, er. 2••.
• g 1.384

  Math. 14.31.
• d 1.385

  Rise, raigne, er▪ 4••.
• g 1.386

  Math. 14.31.
• h 1.387

  Math. 21.21.
• i 1.388

  Luk. ••2.25. Acts 1••.12.
• k 1.389

  Rev. 21.8. 1 Tim. ••.8. Rom. 14.23.
• l 1.390

  Luk. ••. 20.
• m 1.391

  Ionah 2.4.
• n 1.392

  Es••i. ••8.13.14, 15, 16, 17
• o 1.393

  Iob 16.12.13, 14, 15, 16, 17, 18.
• p 1.394

  Psal. 77.7.
• q 1.395

  Ier. 5.18.
• r 1.396

  Rise, raigne, er. 70.
• s 1.397

  2 Cor. 7.••1, 1▪ Can••. 3.1, ••, 3, 4. Can••. 5.2, 3, 4, 5, 6, 7. Esa. 6.7, 18 Es••. 64.7, 8, 9 Psal. 90.7, 8.
• t 1.398

  Psal. 51.8.
• u 1.399

  Ps. 39.2, 3.
• x 1.400

  Ps. 31▪••, 3, 4
• * 1.401

  Of Merits.
• a 1.402

  Towne as∣ser. of grace, pag. 144.
• b 1.403

  Towne ass. 77.78.
• c 1.404

  Eaton Ho∣ney combe c••. 16. pag. 459.
• * 1.405

  Vt tincta san∣guire Christi▪ vim merendi habent
• d 1.406

  Heb. 6.10.
• e 1.407

  2 Thess. ••.6, 7.
• a 1.408

  Town ass. Pag. ••3.
• * 1.409

  G••••ace inhe∣rent.
• b 1.410

  Rise, 〈◊〉〈◊〉 ••r. 7.
• c 1.411

  Er. ••. Er. 15.
• d 1.412

  2 Cor. 5.17.
• e 1.413

  2 Cor. 〈…〉〈…〉
• * 1.414

  Col. 3.••.••0. Ezech 36 26, 27.
• * 1.415

  Col. 3.••.••0. Ezech 36 26, 27.
• g 1.416

  Esai. 44.3.
• h 1.417

  Zach. 12.1
• i 1.418

  Ier. 31 32.
• k 1.419

  Deut. 30.6.
• l 1.420

  1 Io••. ••.9.
• m 1.421

  1 Io••. 2.37.
• n 1.422

  1 Tim. 4.
• o 1.423

  •• Tim. ••.6.
• p 1.424

  2 Cor. 5.17.
• q 1.425

  1 〈◊〉〈◊〉. 1.••. Rom. 1.6.7. Epes. ••.1, 2. Phil. 〈…〉〈…〉.
• r 1.426

  I••h. 3▪••.
• s 1.427

  1 Pet. 〈…〉〈…〉. Rom. 8.17.
• t 1.428

  2 Pet. 1.4.
• u 1.429

  Rev. 1.5, 6.
• x 1.430

  Rom. 12.••. Ephes. 4.23.
• y 1.431

  Rise, ra••gne. er. 16.
• z 1.432

  Matth. 5.
• a 1.433

  Iob 27.8. Iob. 20.5, 6, 7, ••. Math. 7.2••.
• b 1.434

  Rise, raigne, er. 18.
• c 1.435

  Iob 31.••3. Heb. ••1.7
• d 1.436

  Heb. 11.10, 25, 26.
• * 1.437

  Col. 3.1••, ••3
• f 1.438

  Rise, raigne, er. 11.
• g 1.439

  Rise, raigne, er. 35.
• h 1.440

  Rise, raigne, er. 36.
• a 1.441

  Towne ••ss. pag. 49.50.55.6••.68. What can yee doe more to∣ward the san∣cti••ying, or changing of your selfe, then toward the just••fying of your selfe
• b 1.442

  Rise, raigne, er. 49.
• c 1.443

  Saltmarsh Free grace, pa. 179.
• d 1.444

  Calv••n. in 〈◊〉〈◊〉 I••stru∣ctione adver∣sus Libertinos
• e 1.445

  Saltmarsh Free gra••e. pag. 116.117.
• f 1.446

  Archer on Iohn, 14.•• Saltmarsh his mistake of providence ••ouching sin.
• g 1.447

  Crispe vol. 1. ser. 7. p••. 19 5.
• h 1.448

  1 Thes. 5.17
• i 1.449

  Eph. 6.18.
• k 1.450

  Iude v.21.
• l 1.451

  Math. 26.41.
• m 1.452

  Luk. 21.36.28. Math. 24.••2, 43, ••4, 45, 46, 47, 48, 49. Rom. 28.13, 24.
• n 1.453

  1 Pet. 1.13.
• n 1.454

  Saltmarsh, 15••.153.154 155.156.157.
• o 1.455

  Towne ••s∣ser. pag, 12.13.9. and through all.
• p 1.456

  Rise, raigne, er▪
• q 1.457

  Esai. 8.20.
• r 1.458

  2 Cor. 10 4.
• s 1.459

  Esa. 59.21
• t 1.460

  Hos. 8.12. Deut. 8.26. Deut. 7.••8. Ier. ••0.2.••••.••6.28. Deut. 31.19.
• u 1.461

  Ioh. 20.32. Matth. 4.4. Mar. 1.2. Ioh. 6.31.••••.10.••4 ••. 5.35. Luk. 24.25, 26, 27, 44.
• x 1.462

  Ro••. 15.15 Hebr. 13.2••. Gal. ••.11. 1 Pet. 5.2. 1 Ioh. 2 14. R••m. 1.17. ca. 2.24. ca. 3.4 10. ca. 4.••7. 1 Pet. 1.10. 2 Tim. 3.16.
• y 1.463

  Eph••s 4.11. Rom. 10.••4. 1 Tim. 4.15.16. 1 Cor. 12.28. Re∣vel. 2.1. Revel. 1.20.
• * 1.464

  Antinomians will have 〈◊〉〈◊〉 reaso•• 〈◊〉〈◊〉 consequence••▪ all the l••tter of the Law, Gospel, Pre∣cept, Pr••mis••, threatnings, 〈…〉〈…〉 ••inde n••t ••s und••r the N Testament.
• * 1.465

  〈◊〉〈◊〉 confe••••••ce of M. I. Cotton at Boston, pa. 17.
• b 1.466

  Shaddowes fleeing awray, pag. 8.
• c 1.467

  Free grace▪ pag 163.
• * 1.468

  Cornwel con∣fer. pag. 17.
• * 1.469

  1 Cor. 1.24.
• * 1.470

  1 Cor. 1.23.
• f 1.471

  Act 9.21.2••,
• * 1.472

  2 Tim. 3.••6 Acts 16.14.
• * 1.473

  Act•• 2.37, 38, 39
• i 1.474

  Rise, reigne er. ••.
• k 1.475

  Rise, er. 2▪
• l 1.476

  Ezec. 36.26
• m 1.477

  1 Thes 5.23.
• n 1.478

  Rom. 12.••.
• p 1.479

  Heb. 9.••4.
• q 1.480

  Ioh. ••4.26.
• r 1.481

  Rise raigne, V••sav••u••••e speach, ••.4.
• * 1.482

  〈1 paragraph〉〈1 paragraph〉
• * 1.483

  Psal. ••••.23.
• * 1.484

  Towne. ••s∣er. pag. 149.
• * 1.485

  Arraignment of the Anti∣nomi••ns pag. ••5.
• * 1.486

  How the justi∣fied are not obliged to es∣chew sinne, ac∣cording to the Antinomian way.
• c 1.487

  Heb. 12.1••▪
• d 1.488

  Prov. 4.18.
• e 1.489

  Town 56.57, 58.
• * 1.490

  Townes ob∣jection, ••en∣ding to prove that good works are not the way to sal∣vation, remo∣ved.
• * 1.491

  Antinomians 〈◊〉〈◊〉 good works to be necessary, by necessity o•• a command.
• * 1.492

  D••us ••o••onat in nobis non nostra 〈◊〉〈◊〉, sed sua do••a.
• * 1.493

  Calvin. Instit. lib. 3.
• * 1.494

  August. Bona opera non precedunt j••st••fican∣dum, 〈…〉〈…〉.
• f 1.495

  Phil. 2.13. Heb. 13.21, 2••.
• b 1.496

  C••ispe vol. 3. ser. 5 pag. 176.
• * 1.497

  Towne asser. 57.
• * 1.498

  The G••sp••l 〈…〉〈…〉 be∣tween d••spa••re and presum∣ption.
• * 1.499

  〈◊〉〈◊〉 asser. ••7.
• * 1.500

  Sanctification ••••teth us for heave••, and how.
• * 1.501

  1 Rev. 21.27.
• * 1.502

  1 Cor. 13.••.13.
• k 1.503

  Heb. 12.1••
• a 1.504

  Towne as∣ser. 71.72.
• b 1.505

  Eato. Ho•• combe, cap. 8. pag 163.164.
• c 1.506

  Honey combe cap. 8. pa. 172▪ 173.
• d 1.507

  Pag. 171.
• e 1.508

  Honey combe cap. 5. pag. 95. pag. 87.

  Saltmarsh Free grace▪ p••. 5 and par. 2. cap. ••2. p. 142.
• f 1.509

  Saltmarsh free grace, 154.
• g 1.510

  Honey combe cap. 5 pag. 95.87.
• h 1.511

  Denne ser. of the man of sinne, pag. 9.10.11.12.
• i 1.512

  Saltmarsh Free grace, p••g. 154.
• k 1.513

  Towne ••s∣ser. pag. 39. Rollo. in Io∣an Dum ju∣beo credere, omnia j. beo. Calvin. Fides omnia in se contine••.
• l 1.514

  Saltmarsh Free grace, pag. 84.85. Heb▪ 13.20.21.
• * 1.515

  Antinomians deny ••ll pe••s••∣nall holynesse, or any necessi∣ty thereof, and make cantio∣na••y righte∣ousnesse all.
• m 1.516

  Denne conf. pag. 30.31.
• n 1.517

  Gataker, Shaddowes without sub∣stance, pag. 36. answer to Saltmarsh of Free grace.
• o 1.518

  Math. 7.21. Math. 12.50.
• p 1.519

  Ephes. 4.24.
• q 1.520

  1 Cor. 15.58
• r 1.521

  Saltmarsh Free grace, 168.169.
• a 1.522

  Towne as∣ser. 9.••0.
• b 1.523

  Rom. 8.14.
• c 1.524

  Gal. 5.18.
• * 1.525

  The obliging rule of the Law, not con∣trary to Go∣spel love.
• d 1.526

  H••b. 12.2••.
• * 1.527

  How the Go∣spel and the Law demand the same debt of obedience, how not.
• * 1.528

  Saltmarsh Free gracc, 168, 169.
• * 1.529

  Neither the Iewes under the Law, nor we under the Gospel, could ever buy the free love or grace of Christ.
• b 1.530

  Rom 9.11, 12, 1••, 4, ••5, 16, 7.
• c 1.531

  Iob. ••.••6. 1 Ioh. 4.9.
• * 1.532

  The error of the Jewes a farre other thing then their state and Pedago∣gie, though
• d 1.533

  Rom. 9.31, 32. Rom. 4.1, 2, 3.4.
• * 1.534

  Antinomians confound then▪
• e 1.535

  Rom 10.13.
• f 1.536

  G••l. 3.••4.25.••••.8.19, 20, 21 22. Gal. 4.1▪ 2▪ 3, 4, ••.
• g 1.537

  Esai. 1.11, 12, 13, 1••, 15, 16, 17. 〈◊〉〈◊〉. 4••.••3, 24.25. l. r. 7 21, 22, 23, 24. M••. 6.7, 8. Es••. 66.1.
• h 1.538

  Zach 7. vers. 5 6. Esa. 8. ve••s. 3.4, 5.
• i 1.539

  Iob. 1.9. cap. 2.4 5.
• k 1.540

  H••••. 7.••4.
• l 1.541

  Ioh 6.••6, 27.
• m 1.542

  Towne os∣se••. Grace, pa. 120. Honey combe, pag. 15.
• n 1.543

  Es••. 64.8. Esa. ••3.16. Deut. 32.18. Ma••ach. 1.6.
• o 1.544

  Psal. 2.11.
• p 1.545

  Ho••. ••.5. Ier. 33.9.
• q 1.546

  Psal. 130.4.
• r 1.547

  Genes. 15.1
• s 1.548

  Psal. 16.5, 6.
• t 1.549

  Psal. 73.25.
• u 1.550

  Psal. 45.10, 11. Cant. ••.16. Cant. 1.7. C••nt. 3.1, 2, 3, 4. Cant. 5.6, 7, 8, 9, 10, 11, 12, 1••.
• x 1.551

  Psal. 78.34, 35, 36.
• y 1.552

  1 Sam. 6.19.20. Deut. 28.1, 2, 3, 4, 5. Esa. 1.19.
• a 1.553

  1 Tim 4.••.
• * 1.554

  1 C••r 9.24 25. We strive for an incor∣ruptible crown Heb. ••0.34. Ye have in h••aven a bet∣ter and endu∣ring substance Heb. 11.1••.26.
• b 1.555

  Rev. 2••.3, 4 Phil. 1 ••3.
• c 1.556

  Luk. 18 6.7
• d 1.557

  Mat••. 7.7.
• e 1.558

  Ioh. 14.13.
• * 1.559

  Town ••ss••r. 8.••.
• b 1.560

  S••ltmarsh Free grace, 179▪ 180.
• * 1.561

  〈1 paragraph〉〈1 paragraph〉
• c 1.562

  Town•• as∣s••r, p••g. 3.4.5
• d 1.563

  Saltm••r••h Free grace.
• e 1.564

  Towne. ••s∣ser▪ pag. 6.
• f 1.565

  Towne as∣ser. pag 9.10. pag. 12.13.
• g 1.566

  Towne as∣ser. pag. 38.
• h 1.567

  Towne as∣ser. 1••7.
• i 1.568

  Rise, raigne, ••r. 22. Antinomians will have us o••liged to no dutie, which we have no•• power to per∣forme, as the old Pelagians 〈◊〉〈◊〉.
• k 1.569

  M••rk. ••6.15
• l 1.570

  Matth. 18.19.20.
• m 1.571

  Rise, raigne, er. 34.
• n 1.572

  Rise, raigne, er. 59.
• a 1.573

  Rise, raigne, er. 51.
• b 1.574

  S••ltmarsh Free grace, 1••0. New supply from Christ necessary not∣withstanding of a s••••cke within.
• c 1.575

  2 Pet. 1.12, 13. 2 Cor. 7.6.
• d 1.576

  Ph••l. ••.13.
• e 1.577

  2 Co••. ••.8.
• f 1.578

  R••m. 7 23.24 25.
• g 1.579

  2 Cor. 2 14. 2 C••r. ••. 9, 10
• h 1.580

  2 Cor. 1.9 10.
• i 1.581

  1 Pet. 1.6, 7.
• a 1.582

  Saltmarsh Free grace. 180.181.
• b 1.583

  Towne as¦ser. grace, pag. ••9.
• * 1.584

  How we g••∣ther peace from s••irituall performance.
• c 1.585

  L••k. 7.47.
• * 1.586

  Peace with God, not the same with peace from our selves.
• d 1.587

  Rom. 5.7.
• * 1.588

  What qualifi∣ed performan∣ce▪ can bottom our peace.
• e 1.589

  Towne as∣ser. 1.9.120.
• * 1.590

  2 C••r. 1.••2.
• * 1.591

  R••m. 14.17
• * 1.592

  Esa. 26.9.
• * 1.593

  ver••. 1••.
• k 1.594

  Towne 〈…〉〈…〉 pag. ••••••.
• l 1.595

  R••se, raigne, er. 5••.
• m 1.596

  Sa••tm••rsh Free grace pag. 1••0.
• n 1.597

  1 Pet. ••.2.
• o 1.598

  2 Pet ••.••.
• p 1.599

  Rom, ••5.4.
• q 1.600

  Ioh. 15.10,
• r 1.601

  Iob 23.12.
• * 1.602

  Cant. 4.11.
• t 1.603

  Psal. 19.10.
• u 1.604

  Psal. 119.103.
• x 1.605

  Vers. 127.
• y 1.606

  Vers, 14.
• z 1.607

  Vers. 72.
• a 1.608

  Vers▪ 111.
• b 1.609

  Rom. ••.4.
• c 1.610

  Psal. 77.••, 2, ••, 4, 5, 6. vers. 11.
• d 1.611

  Psal. 63 2.
• e 1.612

  1 Pet. 2.3.
• f 1.613

  Iob. 35.10.
• * 1.614

  Antinomians reject experi∣ences.
• g 1.615

  Rise, raigne er. 16.
• h 1.616

  Saltmarsh Free grace, pag. 179 180.
• i 1.617

  1 Cor. 4 7
• k 1.618

  Saltmarsh Free grace. 61.6••.63.64. Towne asser. gr••ce, pag. 120.

  C••••spe v••l. ••. Ser. 15.4 2.433.3••.435.4••6.

  R••se, raine, ruine, er. 33. To act by vertue of, or in obedience to a command, is Le∣gall.
• a 1.619

  Saltmarsh Free grace, pag. 31.
• b 1.620

  Rise, reigne, er 60.
• c 1.621

  Rise, raigne, e••. 72.
• d 1.622

  Rise, er. 75
• * 1.623

  er. 77.
• * 1.624

  Vnsav••urie. speeches, er. ••.
• g 1.625

  Cr••spe vol. 2. Ser. 5. pag. 32 430 431.432 433. &c.
• * 1.626

  Cornwel confer. of. M. Cotton, pag. 8.9▪ ••0.11.12, &c.
• i 1.627

  Towne as∣ser. of grace, pag. 25.
• k 1.628

  Saltmarsh Free grace, pag. 31.
• l 1.629

  Saltmarsh Free grace, pag. 17.18. Shaddowes fleeing away. pag. 5.6.
• m 1.630

  Towne assert. grace, pag. 137.
• * 1.631

  Naturall and externall de¦votion cannot argue the mans transla∣tion from death to life.
• * 1.632

  To eye the act∣ings of the Spirit in our selves, and overlooke our selves, is the surest arguing of a spiritual•• state.
• * 1.633

  Keeping of the Commande∣ments, may prove to our owne spirits, that we are in Christ.
• n 1.634

  1 Ioh. 5.13.
• o 1.635

  1 Ioh. 3.14.
• p 1.636

  1 Ioh. 3.••8.
• q 1.637

  1 Ioh. 2.22.
• r 1.638

  1 Ioh. 5.13.
• s 1.639

  1 Ioh. 3.10.
• t 1.640

  1 Ioh. 3.18.
• u 1.641

  1 Ioh. 3.22.
• x 1.642

  1 Ioh. 3.7.
• y 1.643

  Cornwel ••onfer. of M. Co to. pag. ••7.
• z 1.644

  Saltmarsh Shaddowes fle••ing away, pag. ••.
• * 1.645

  Calvin. Inst. advers. Libe∣ti. An Pock∣q••••us ut. Ex∣••••••i••iabam nu a••iquid intel∣l••ge••e, nec quic quam in∣tell••g••: D••us en••m intel e∣ctus meus est, virtus 〈◊〉〈◊〉. Calv. pag. 460.
• * 1.646

  1 Io••. 3.••4. 1 Ioh 1.7 1 Io••. ••.3.
• b 1.647

  1 Io••. 5.••.3. Su••••rnaturall acts may reci∣procally prove one another, and argue our spirituall con∣••••••or.
• c 1.648

  Cornwell confe. with Cotton, pag. 18.19.20.21.
• d 1.649

  Rise, raigne, er. 67.
• e 1.650

  Towne as∣ser. pag. 66.
• f 1.651

  Rise, raigne, er. 17.
• g 1.652

  Esa. 38 3.
• h 1.653

  Psalm. 18, 21, 22.
• i 1.654

  Iob 23.11, 12.
• k 1.655

  Ier. 15.15, 16, 7.
• l 1.656

  Cant. 1.5.
• m 1.657

  Can••. 3.1.
• n 1.658

  Cant. 5.1.
• o 1.659

  Esa. 16.8.9.
• p 1.660

  Esa. 57.••5. ca•• ••••.••. cap. •• 1.4. Psal 37, 11. Psal 15.9
• q 1.661

  R••m. 9 3••.32, 33. R••m. 0.3. P••al. 130.••. Psal. 14.2.
• * 1.662

  Acts. ••0 31 3••, 4 Heb. 13 18 2 Tim. 4.7▪ 8 1 Cor. 15.9.10. Antinomians conspire with Papists to de∣ny al•• evidence of our certain∣ty of being in Christ, and the state of salva¦tion, from in∣herent grati∣ous qualifica∣tions in us.
• s 1.663

  Eph. 3.9.
• t 1.664

  1 Ioh. ••.9.
• u 1.665

  1 Ioh. 2.27.
• x 1.666

  Ioh. 14.16.17.
• y 1.667

  Ioh. 14.23.
• z 1.668

  Ez••ch. 36.26 27. D••ut. 30.6 Ier. 31.33.34
• a 1.669

  Crispe vol. 2. ser. 15.
• b 1.670

  2 Cor. 1 12
• * 1.671

  Esai. 26.8▪
• d 1.672

  Psal 44 17.18.19 20.
• e 1.673

  Ier. 26 15.
• f 1.674

  Amos 3.8.
• g 1.675

  Heb. 11.17.
• h 1.676

  1 Ioh 2 3. 1 Ioh. 4▪18.9. 1 Ioh. 3·14. 2 Cor. 1.12.
• i 1.677

  Augustinus confess. Di∣scerno, nescio quo sapore, quem verbis explicare non postum, ••nter Deum r••ve∣lant•••• & a∣nim••m meam somniantem. The testimony of the Anti∣nomian spirit is a m••re liti∣g••••us and con∣traverted evi∣dence of s••∣ving grace, ••h••n acts of sound sanctifi∣cation.
• * 1.678

  Note.
• * 1.679

  Assurance from eviden∣ces and assu∣rance from the Testimony of the Spirit, are both divine and supernatu∣rall evidences.
• * 1.680

  The good works of Saints not pillars, yet meanes of faith and assurance.
• a 1.681

  Towne as∣ser. grace, pag. 66.
• b 1.682

  Rise, raigne, er. 67.
• c 1.683

  Rise, raigne, er. 50.
• d 1.684

  Vnsavory speaches, er. 7.
• e 1.685

  Rise, raigne, er. 77.
• f 1.686

  Rise, er. 70.
• g 1.687

  Er. 57.
• h 1.688

  Rise, er. 43. Libertines say, frequencie and delight in holy duties take us off Christ.
• i 1.689

  Saltmarsh Free grac••. 84.
• * 1.690

  How we may ab••se our evi¦dences from walking by looking to much on our owne sanctifi∣ed acts, and ••o little on Christ.
• a 1.691

  Town asser, grace, pag. 26.
• b 1.692

  Gal. 5.1, 2, 3, 4, 5.
• c 1.693

  Gal 5.1. Act. 15.10.
• d 1.694

  Col. 2.18.19.••0. Ma••. 15 9. 1 Cor. 7.23. Yee are bought with a price, be not the servants of men.
• e 1.695

  Gal. 3 10, 11, 12, 13.
• f 1.696

  Rom. 1.2, 3, 4.
• g 1.697

  Ioh. 8.36.
• h 1.698

  Rom. 6.1••.13 14
• i 1.699

  2 Cor. 3.17.
• k 1.700

  Ioh. 3.34, 35, 36.
• l 1.701

  Rom. 7.5, 6, 7.
• m 1.702

  Rom. 7 6. Rom. 8.3.
• n 1.703

  Rom. 7.11.13.
• o 1.704

  2 Cor. 3.7, 8, 9.
• p 1.705

  Rom. 8.2, 3, 4. Gal. 5.18. Rom. 8.15. 1 Ioh. 4.17.18.
• q 1.706

  Gal. 3.1.2, 3, 4 5, 6, 7, 8, 9, 10, 11, 12, 13.
• * 1.707

  Luk. 1.74. Rom 8.37, 38.39.
• s 1.708

  Towne as∣ser. pa. 8.26.
• t 1.709

  Math. 11.29.
• u 1.710

  Luk. 1.74.45. Tit. 2.11.1••.
• x 1.711

  Gal. 5.13.14.
• y 1.712

  Ioh 8 24, 25, 26. Ro. 6.••6, 17.
• z 1.713

  Psa. 119.45.
• a 1.714

  R••v 1.••.
• b 1.715

  Rom 12.1.
• c 1.716

  Ep••es. 6.••.
• d 1.717

  1 Pet. 2.12.
• e 1.718

  Col. 2.6.
• f 1.719

  1 Thes. 4.••.3.
• g 1.720

  1 Pet. 1.16.
• h 1.721

  Towne As∣ser. 143.
• i 1.722

  Pag. 3.••4.9▪
• k 1.723

  Town asser. pag. 31.
• l 1.724

  Towne as∣ser. pag. 30.31
• * 1.725

  How we are freed from the Law, how no••.
• * 1.726

  Gatt••k••r Prefat. to Gods eye on Israel, Mart••n 〈◊〉〈◊〉.
• n 1.727

  Saltmarsh Free grac••, pag. 154.
• * 1.728

  Tow••e as∣ser. 71.72.
• * 1.729

  The place Math. 5.19. I came not to destroy the Law, &c. opened.
• p 1.730

  T••wne as∣ser. 137.
• q 1.731

  Levit. 19.3 Deut. 4.10. Deut. 5 29. 1 Chr••. 16.30 2. C••ro. 6.31 Ne•• 1.11. Psal. 31 1••. P••al. 7.••. Ps••••. 76.1••. Esa••. 59 19. Ie••. 10.7.
• r 1.732

  ••rov. 8.••4.
• s 1.733

  Eccles. 9.2. Antinomians are ignorant of the Law, and of our freedome from it, as if the Law should command slavish feare and mer••••nary service.
• t 1.734

  Eaton Ho∣ney combe, p••. 41 108. ••••d cap. 3. p••g. 25. C••isp. vol. ••. ••er.
• u 1.735

  Honey combe pag. 40.108.
• x 1.736

  pag. 108.
• y 1.737

  Honey comb cap. ••. pag. 77 78 79.
• z 1.738

  Towne as∣se. 137. It cannot bee 〈◊〉〈◊〉 said that my spirit doth tha•• v••lunta∣rily which the command of the Law bind∣eth & forceth unto, pag. 11, 12.13.14.
• a 1.739

  Psal. 73. v. 34.35, 36 37.38.
• b 1.740

  Exod. 6.22, 23.24, 25, 26, 27, 28.
• c 1.741

  Iob 1 9. Iob 21.15. Mal, 3.14.
• d 1.742

  Rom. 7.14.
• e 1.743

  Rom. 7, 14.
• f 1.744

  1 Pet. 2.10. 1 Pet. 2.16.
• g 1.745

  1 Pet. 2.14.15. Christ freeth us not from o∣bedience to Su∣periours; as Antinomians insinuate, if they would be plaine
• h 1.746

  Eaton Honey combe, cap 3. pag. 25.
• i 1.747

  Honey combe, cap. 7. pag. 138.
• k 1.748

  Honey combe, cap. 4.72.
• l 1.749

  R••n. 13.3.4. 1 Pet. 2.14.
• l 1.750

  2 Chron. 19 6.
• * 1.751

  Magistrates cannot draw the sword of God against 〈◊〉〈◊〉 murthers, adulter••es, are oppressions of beleevers, be¦cause by the Antinomian way, they are not reall, but imaginary sins.
• m 1.752

  1 Iob. 3.15. 1 Iob. 2.8▪ 9, 10.
• n 1.753

  Towne as∣sert. 39 40.
• o 1.754

  Saltmarsh Free grace. pag. 57.
• p 1.755

  De••ne Ser. Of the Man of sinne, pag. 9.10 11.12.
• q 1.756

  Eaton Ho¦ney comb••, ••ap. ••. pag. 87. & 95.
• a 1.757

  Towne as∣ser. 39.10.
• b 1.758

  Saltmarsh Free grace▪ pag. 74.••42 cap. 32. p••c••. 2
• c 1.759

  Col 3.11.
• d 1.760

  Col. 3.20.
• e 1.761

  Towne as∣ser. 41.42.
• f 1.762

  1 Thess. 5 6 7.••.
• * 1.763

  G••l 5.15.
• * 1.764

  Coloss. 2.6.
• * 1.765

  1 Pe••. 4.2.
• * 1.766

  2 Cor. 1.12.
• * 1.767

  Non ego pecco. sed A∣••inus meus, caro mea.
• l 1.768

  Towne as∣ser. pag 35.
• m 1.769

  Eaton H••∣ney combe ca••. 3. pag. 77.
• n 1.770

  Honey combe cap. 3 25.
• n 1.771

  Honey combe cap. 3 25.
• o 1.772

  Town as∣ser. f grace, pag. 129.130.
• p 1.773

  Honey combe cap. 3. pag 2••.
• q 1.774

  Towne as∣sert. pag 40.
• r 1.775

  Towne as∣ser. grace, pa. 40.
• a 1.776

  1 Ioh. 1.8.
• b 1.777

  Ephes. 1.7.
• c 1.778

  Lev. 7.••8. The sou••e that eateth shall beare his ini∣quiti••. Lev 20 19. L••vit. 5.1, 17. Levit. 10.17. Levit. 21.16. Ezec. 18.19, 20. Ezech▪ 4 4. ••srael shall beare their in∣iquitie, Esa••. 53.••1 Christ shall beare their iniqui∣ties; that is, he shall bee pu∣nished for their iniqu••∣ties, Levit 20 20. they shall b••••re their 〈◊〉〈◊〉, they shall dye, 〈◊〉〈◊〉 beareth the iniquity of the holy things of the people.
• d 1.779

  1 S••m. 12.13. Sinne is dayly r••mitted, 〈◊〉〈◊〉 t••mporal•• pu∣nishment is removed.
• e 1.780

  1 Cor. 6.11. Taking away or remitting of sinne, in some se••se, a farre other thing then justification.
• a 1.781

  Saltmarsh Free grace, pag. 188.189.
• b 1.782

  Ioh. 11.12.
• c 1.783

  Ephes. 3.17.
• d 1.784

  Hab. 2.4. Rom▪ 1.17▪
• * 1.785

  Saltmarsh Free grace 1.8. Saltmarshes reas••••s to prove we are not 〈◊〉〈◊〉 by 〈◊〉〈◊〉, an∣swered.
• * 1.786

  Saltmarsh Free grace. 189.
• * 1.787

  Saltmarsh ibid. 190.
• * 1.788

  Saltmarsh ibid. 190.
• h 1.789

  Esai. 35.6.
• i 1.790

  Math. 11.5.
• * 1.791

  The order of conversion, and ••f the Lords justify∣ing the sinner.
• * 1.792

  How the in∣fused habit of sanctification, and the habit of faith, and the act of be∣leeving, by or∣der of nature, goe before justification.
• k 1.793

  Cornwell, 5•• Its not m••ch up or downe, whether Faith be active or passive in ju∣stification.
• a 1.794

  Saltmarsh Free grace, cap. 34 pag. 144.145.
• * 1.795

  Saltmarsh his Antinomian Method, and order of bring∣ing a sinner to Christ.
• b 1.796

  C••ispe vol. 3. ser. 8. pag 260 261.262
• c 1.797

  Pag. 263.
• * 1.798

  The abuse of preparations before conver∣sion, to merit, or no prepa∣ration is pre∣sumption, both condemned, the former in Pelagians, of the later in Antiominans
• * 1.799

  The Antino∣mians con∣demn both the opinion & the practise it self of humiliation and all prepa∣rations before that we be∣l••eve, and ap∣prove Phari∣saicall pride in men, before beleeving, as selfe-righteousnesse, we onely condemne the vaine opinion, but opprove the duety it selfe.
• a 1.800

  Saltmarsh Free grace. pag. 146▪ 147
• * 1.801

  We need Law-light to teach us our duty, whether An∣tinomians wi••l or no.
• * 1.802

  Saltmarsh sides with Fa∣milists.
• b 1.803

  See the Bright Star.
• * 1.804

  Rise, raigne, er. 21
• * 1.805

  And Theolo∣gia Germa∣nica.
• a 1.806

  Saltmarsh 143. Towne as∣sert. grace, 53.54. How can good works be required as necessary conditions toward the attaining of justification, salvation, and blessed∣n••sse, since these are possessed before we can doe any good works? Towne asser. 144▪ I see little difference between merit, and the reward you stand for.
• * 1.807

  Law-obedi∣ence did not winne God to be our God in the first cove∣nant, nor E∣vangel••ek be∣leeving, or acting, to be our God in covenant of grace.
• * 1.808

  The authority of God as a Law g••ver, and of God as •• Father, n••t contrary, as Antinomians imagine.
• * 1.809

  Towne ••s∣sert. pag 30.
• * 1.810

  Saltmarsh ibid 148.
• * 1.811

  The Gospel commandeth not any thi••g by the Anti∣nomian way.
• d 1.812

  Town· as∣ser. of grace, pag. 140.
• e 1.813

  Saltmarsh free grace, pag. 44.
• f 1.814

  Honey combe cap. 3 25.
• * 1.815

  That the Gos∣pel both com∣mands and perswades, a∣gree friendly together, but are not cont••a∣ry, as Anti••o∣mians s••p••ose.
• g 1.816

  Towne as∣ser. pa. 40. Libert••nes call obedience to God, a mi∣s••rie, a yoake, and a bondage.
• * 1.817

  Wherein Law rigour and Gospel-sweet∣nesse doe con∣sist.
• h 1.818

  Conference of M Iohn Cotton. p. 17. Saltmarsh, 155, 156.
• i 1.819

  Saltmarsh Free grace. 85.

  Antinomians reject all infe∣rences, and arguing in matters of faith, as hu∣mane and Legall.

  The Gospel containes pre∣cepts, as well as patternes to be followed.
• k 1.820

  Saltmarsh Free grace, 170 p 2. c. 37.
• * 1.821

  Though we be regenerate and spirituall, 〈◊〉〈◊〉 need we sc••ip∣tural teaching, and the writ∣ten Scriptures are not given to the flesh onely and the unrenewed part, as An∣tinomians fancie.
• l 1.822

  1 Tim. 4.14, 15.
• m 1.823

  2 Tim. 3.14 15, 16, 17.
• n 1.824

  1 Tim. 4.16
• o 1.825

  •• Tim. 3, ••7
• p 1.826

  Col. 3.••6.
• q 1.827

  Rom. 1.6.
• r 1.828

  Rom. 15.4.
• s 1.829

  1 Pet. 1.
• t 1.830

  2 Pet. 1.3.
• u 1.831

  Vers. ••.
• x 1.832

  Luk. 10 39.40.41.42 43.
• y 1.833

  Ier. 31.34.
• z 1.834

  1 Ioh. 2 17.
• a 1.835

  Th••o••og. Germanica▪ cap. 28. p. 72.
• b 1.836

  Rise, raigne, er. 4.5.
• c 1.837

  Town ••sser. grace, pag. 35.
• d 1.838

  Saltmarsh Free grace, pag. 148.149.
• * 1.839

  Every thing singular and rare in the co∣venant of grace▪
• a 1.840

  Saltmarsh Free grace. pag. 15••.153. Saltmarsh findeth fault with the holy Ghost, because he termeth the Gospel a Co∣vena••t.
• b 1.841

  Saltmarsh Fre•• grace▪ 〈◊〉〈◊〉. 153.154.
• a 1.842

  Saltmarsh Free grace, 127.
• * 1.843

  There are no conditions in us moving God to be our God, but the cove∣nant takes its rise and spring from free grace in God.
• * 1.844

  No antecedent condition on mans part in the covenant of works, as Antinomians dreame.
• * 1.845

  2. Mistake how the cove∣nant of grace is eternall.
• b 1.846

  S••ltmarsh Free grace, p••g. 123. Crispe Ser. on the Cove.
• c 1.847

  Ephes. 2.1.2
• d 1.848

  Tit. 3.3. See 1 Tim. 1 13. 1 Cor. 6 9 10, 11.
• e 1.849

  Honey combe cap. 5.87.95 Saltmarsh Free grace. 57 79. Denne, Ser. Of the Man of sinne, pag. 9.10 11.12. •• Towne as∣ser. grace, pa. 39.40.
• f 1.850

  Saltma••sh Free grace, 125 126.3. Mistake. How the co∣venant is made with Christ in the Antinomian way of Liber∣tin••sme.
• g 1.851

  Saltmarsh Free grace, pag. 84.
• * 1.852

  The Antino∣mians Con∣version.
• * 1.853

  Saltmarsh Free grace. pag. 177.178.
• b 1.854

  Saltmarsh How meer com¦mands from the Word, cannot worke a cha••ge.
• * 1.855

  How the Law is in the heart by nature.
• c 1.856

  Saltmarsh Free grace, 178.
• * 1.857

  Naturall men cannot propose a supernatu∣end to them∣selves.
• * 1.858

  Pag. 179.
• * 1.859

  How our per∣formances pre∣vaile not, or prevaile with God.
• b 1.860

  Iam. 5.16.17.
• c 1.861

  Mat. 17.21.
• d 1.862

  Rom. 8.23.24.25.
• e 1.863

  Saltmarsh Free grace. 179.

  Who looke on Christ in the by.
• f 1.864

  Rise, reigne,
• g 1.865

  1 Thes. 5.17, 18.
• h 1.866

  1 Cor. 1••.5••.
• i 1.867

  1 Tim. 6.••7.
• k 1.868

  Luk. 16.9.
• * 1.869

  Antiominans hold it legal service to be obliged in ho∣ly performan∣ces to any written rule of the Word but only to the Spirit.
• l 1.870

  Saltmarsh Free grace 180.
• m 1.871

  Phil. ver. 18
• n 1.872

  Rom. 1.3••.
• o 1.873

  2 Tim. 3.3.
• p 1.874

  1 Thes 4 6.
• q 1.875

  Simplicities de••ence against Si••ver headed 〈◊〉〈◊〉 p. 22.
• r 1.876

  Pag. ••3.
• s 1.877

  Act. 1••.9.
• s 1.878

  Act. 1••.9.
• t 1.879

  Act. 15.••1.
• u 1.880

  Rom. 4.1.2, 3, 4, 5, 6, 7, 8.
• x 1.881

  Saltmarsh 189.
• * 1.882

  How sin and sanctif••catio is a measure of forgivenes and how not, and the Anti∣nomian 〈◊〉〈◊〉 thereof.
• * 1.883

  What Peace is?
• y 1.884

  Rise, raigne, er. 68.
• * 1.885

  The doctrine of saving faith utterly corrup∣ted by the An∣tinomians.
• a 1.886

  Ier 2.3••. Antinomians teach presum∣ption in stead of faith.
• b 1.887

  Ier. 31.8. Hosea 8.9.
• c 1.888

  Ier. 2.23▪ 24.
• d 1.889

  Ioh. 9.41.
• e 1.890

  Ioh. 9 2.39.10. Math. 13.14.1••.
• f 1.891

  Ioh. 5 44.
• g 1.892

  Saltmarsh Free grace, 192.
• * 1.893

  Faith only and no other duty, commanded in the Gospel by the Antino∣mian way.
• * 1.894

  Antinomians dissemble in that they say not downe right, that the beleever can∣not sin, and the beleevers lying, and whoring, is not lying, and whoring.
• h 1.895

  Rise, raigne, unsavo. speech er. ••.
• i 1.896

  Saltmarsh, Free grace▪ p. 185.
• * 1.897

  Antinomians faith is to be∣leeve the uni∣versall Electi∣on, and Re∣demption, all and every one
• k 1.898

  Saltmarsh fr. gr. 1••2.
• * 1.899

  Saltmarsh••s reasons for immediate be∣leeving with∣out all prepa∣rations, remo∣ved.
• * 1.900

  Saltmarsh fr. gr. 186.
• * 1.901

  Who invited immediatly to come. Esa. 55.1.
• * 1.902

  Saltmarsh 186.
• * 1.903

  Object. 6.
• * 1.904

  How Christ calleth not the righteous, but sinners to re∣pentance.
• * 1.905

  Christ calleth not sinners, as sinners, nor all sinners to repentance.
• * 1.906

  We teach not that men are converted, because they are in their apprehension sinners.
• * 1.907

  Pag. 187.
• * 1.908

  Onely free grace, prepa∣rations nei∣ther before time, nor in time, are the cause, or con∣dition, or rea∣son, for which sinners are con¦verted, or or∣dained for con∣version.
• * 1.909

  Saltmarsh Free grace, pa. 192.
• * 1.910

  Doing, be∣cause Christ hath redeemed and saved, not contrary, but sweetly subor∣dinate to do∣ing that wee may be posses∣sed in the pur∣chased Re∣demption.
• a 1.911

  G••lat. 6.
• b 1.912

  Col. 3.••••.
• c 1.913

  Ioh. 21.17.
• d 1.914

  1 Pet. 5.4.
• e 1.915

  2 Ioh. 8.
• * 1.916

  How the way to heaven is sweet and ea∣sie, yet not so short as ••nti∣nomians say.
• f 1.917

  Math 7.21. Ma••h. 12 50.
• g 1.918

  Phil. 3 12, 13.
• h 1.919

  1 Cor. 9.23 24, 25, 26.
• i 1.920

  L••k 13.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.921

  2 Tim. 4 7.
• * 1.922

  Rev. 2.7.17.26.
• * 1.923

  Rev. 2 12.21. Rev. ••.9.
• n 1.924

  Hebr. 12.4••
• o 1.925

  M••t. 16.24, 25. I••m. 1.12.
• p 1.926

  1 Cor 15.58.
• q 1.927

  Gal. 6.6.8.
• * 1.928

  Math. 13. ver 4.••6. Acts 14.22.
• s 1.929

  R••••. 2.9 Act. 20.••9.
• t 1.930

  Math. 24••, 2.43, M••••. 1••.29.
• u 1.931

  1 Ioh. 5.3.
• * 1.932

  Saltmarsh 194.
• x 1.933

  Iam 2.20.
• y 1.934

  Iam 2 13, 14, 15. &c. 1 Ioh. 3.17. 1 Ioh. 2.9, 10, 11. Rom. 12.1, 2, 3, 4. 1 Thess. 4.••, 2 3, 4. Col 3 1, 2, 3, 4, 5 &c. Ephes 5.1, 2 &c. Saltmarsh Free grace, 19 4.
• a 1.935

  Eaton H••∣ney comb•• c••. 8. pag. 163. Towne as∣sert. of grace, 131. Saltm••rsh Free grace. pag. •• 6.
• b 1.936

  Rise, raigne, er. 1.2
• c 1.937

  Rise, raigne, er. 7.8.15.18.
• d 1.938

  Rise, raign, er. 22.
• e 1.939

  Rise, raigne, er. 2.
• e 1.940

  R••se, raigne, er. 2.
• f 1.941

  er. 11.
• g 1.942

  Rise, raigne, e. 36.
• h 1.943

  Rise, raigne, unsavory speech, er. 4.
• i 1.944

  Ioh. ••.6.
• k 1.945

  R••. 6.7 18▪
• l 1.946

  2 ••or. 3.17.
• m 1.947

  Psal. 119. vers. 45
• n 1.948

  Rom. 5.2. 1 Pet. 1 8.
• o 1.949

  P••••l. 3.4. Psal. ••.1 Rom. 7.••2.
• p 1.950

  Psalm, 119,
• q 1.951

  Psal. 16.7.••.
• r 1.952

  ••sa. 119.30
• s 1.953

  Towne as∣ser. grace, pag. 129.
• t 1.954

  Saltm••rsh Free grace▪ 140.
• u 1.955

  Honey combe cap. 3. pag. 25.
• x 1.956

  Towne as∣ser. grace, pa 39.40.
• * 1.957

  Honey combe cap. 5. pag 87. Denne, Ser. Of the Man of sinne, pag. 9.10, 11. Saltmarsh Free grace, p. 74.75.142.
• a 1.958

  Honey combe ca. 13.394.395.396.397
• * 1.959

  Our active glorifying of God in acts of sanctification accepted in the sight of God.
• b 1.960

  Revel. 2.9.
• c 1.961

  Luk. 1.74.75.
• d 1.962

  Col. 3.13.
• e 1.963

  2 Cor 4.2.
• f 1.964

  Psal. 130.3. Psal. 143.2.
• a 1.965

  Honey combe ca. 1. p. 339.340 341.
• * 1.966

  Sanctification makes Saints, as well as ju∣stification.
• b 1.967

  Honey combe ca. 1••.340. Saltmarsh borrowing Eatons words hath the same free grace, pa. 62.63. Dennes ser. of the Man of sinne, pag. 9.11.
• c 1.968

  Honey combe 339.
• d 1.969

  C••nt. 4.9.
• e 1.970

  Cant 7.••, 2, ••, 3, 4, ••.
• f 1.971

  Phil 4.8.
• g 1.972

  Heb. 13.16.
• h 1.973

  Psal. 51.10.
• i 1.974

  Iam. ••.16. 1 Ioh 1.9.
• k 1.975

  Math. 6.11.
• l 1.976

  Psal. 119.1.
• m 1.977

  Psal. 12.1
• n 1.978

  Psal. 106.3
• o 1.979

  I••h 13 77.
• p 1.980

  Rev. 22.14.
• q 1.981

  Mat. 14.23.••4.
• a 1.982

  Paral I Li∣bertines, Fa∣milists, Anti∣nomians, a∣gree in that, all deny there should be sense of sinne in be∣l••evers.
• * 1.983

  C••lvin. in i••struct. adv. Lib••rt. ca. 8 450 451.452 Si De•• sumus, veterem ho∣minem in no∣bis crucifg••••o∣portere, & veterem Adam••m inte••ire. Calvin. Ibid. 451. Quia hoc Adami peccatum suit commedere de fructu scientiae boni ac mali; fic, ex liber••inorum sententia, veterem A••amum mortificare nihil aliud est, quam nihil discernere quasi mal•• (••eccati) cognitione sublata; puerorum more naturalem sensum atque inclinationem sequi, huic orationi locos Scripturae acom∣modant quibus pueril••s simplicitas commendatur.
• c 1.984

  Calvin. Ibid. 4 1. Si quem vident mali conscientiâ moveri, •• Adam (inquiunt) adhuc aliquid cernis? Vetus homo nondum in te crucifixus est? Si quem vident timore judicij divini percelli, adhuc (inquiunt) po•••• g••∣stum habes? Cave ne bucella ista te strangulet, fi quis peccata sua confiderans sibi displiceat, ac maerore afficiatur: peccatum adhuc in ipso regna••e dicunt: & sensu carnis suae captiv••m ••e••eri.
• c 1.985

  Rise, raigne, er. 1.2.
• d 1.986

  er. 64. Ibid.
• e 1.987

  Vnsaevorie speeches. er. 7.
• e 1.988

  Vnsavoury speeches, 〈◊〉〈◊〉.
• * 1.989

  Towne as∣ser. pag. 10••.
• * 1.990

  ••••wn asser. pag 97.
• * 1.991

  Antinomians with Lib••r∣tines repute all repentance, sense or sor∣row for sinne, acts of the flesh and unbeliefe.
• g 1.992

  Eaton Ho∣ney combe, cap. 5. pag. 87.88.
• h 1.993

  Saltmarsh Free grace. 142.
• i 1.994

  Archer Ser on Iob. 14.1
• k 1.995

  C••••pe vol. 3. ser. 1. pag. 19 27.
• l 1.996

  Saltmarsh, Free grace. p. 4••.45 p 174 175.176.
• m 1.997

  Pag. 40.41.42.43.44.45, &c.
• n 1.998

  Rise, raigne, er. 58.
• o 1.999

  Rise, raigne, er 50. Adu••teries, ly∣ing, blasphemy of beleevers; to Antinomi∣ans, are no r••∣all, but onely seeming, and falsely suppo∣sed sinnes.
• p 1.1000

  Calv••n. o∣pusc. cap. 18. pag. 451.452 Notandum peccatū mun∣dum, carnem, veterem ho∣mi••em nihil a••••••esse a••ud ipsis, quam ad quod opinatio∣ne•• v••cant, sic modo ne amplius opine∣mar, ex eorū sententia non pe••camus; sub h••c autem opi∣natione com∣prehendunt om••em synte∣refin, scrupu∣lu••, denique omnem sensum judicii; qui null••m habent rationem peccati novas creaturas v••∣cant quod ab opinatione vacui sunt— Pe•• Christum Redemptionis benefi••ium p••nurt in hoc quod opinationem, i. e. mundum, diabolum, peccatum dist••uxerit.
• r 1.1001

  Pag. 24. ar. 8. in libro perfectionis se•• prophetie, B. 3.4.5.6. In disputatione Argentinae Haebita, An. 1538.
• * 1.1002

  Blesdikius in Histor. de Geor. Pag 32. ar. 18.
• t 1.1003

  Ib••d. pa. 29. ar. 15. ar. 16.
• q 1.1004

  H••storia Davi∣dis Georgii conscripta ab ipsius Genero N••colaio Blesdikio, Pag. 23. ar. 7.
• u 1.1005

  Saltmarsh Free grace, 151.

  The Scripture calls us ungod∣ly and sinners not that wee are so, but seeme so: or not so in Gods account, but in the worlds▪
• x 1.1006

  Towne as∣ser. pag. 97
• y 1.1007

  Saltmarsh Free grace, pa. 142.
• z 1.1008

  Honey combe ca. 8 pag. 165.
• a 1.1009

  Den••e Ser. Of the Man of Sinne. pag. 9.10.11.12.
• b 1.1010

  S••ltmarsh fr. gr. p, 44.
• * 1.1011

  Calvin in o∣pu c. pag. ••6. Sublata omni destinctione totam l••g••m abolere v••∣lunt, inquien∣tes nu••lam, am••lius ejus rationem h••∣bendam.
• b 1.1012

  Blesdiki••s histor. Dav. Georgii, pag. 29. ar. 16.
• c 1.1013

  Rise▪ raigne, er. 4.5.
• d 1.1014

  Towne asser. gr. pag. 8.19.20.21. &c.
• e 1.1015

  Sal••marsh Free grace, pag. ••40.146.
• f 1.1016

  Calvin. In∣struct advers. lib••r. pa. 452. F••ngunt rege∣nerationem instar A••ge∣lici esse status in quo homo de••inquere aut labi non p••sset
• h 1.1017

  Rise, raigne, V••savory speeches er. 4.
• i 1.1018

  Honey combe, cap. 3 pag. 25.
• k 1.1019

  Town asser. of grace, pag. 71.
• l 1.1020

  Towne Asser. pag. 77.
• m 1.1021

  Honey combe, cap. 11. pag 321. ••23.324.
• m 1.1022

  Calv. adver. Liber. 452. Cam repre∣henduntur de malesiciis di∣cunt, se ••lla m••nime admi∣sisse, sed asinū suum.

  Libertines and Antino∣mi••ns say, the beleever sinnes not, but his flesh.
• n 1.1023

  Town ••sser. grace, pag. ••5.
• o 1.1024

  Towne as∣ser. pa. 39 40.
• p 1.1025

  Honey comb, c. 5. p 25.
• q 1.1026

  Saltmarsh Free grace, pa. 140.
• r 1.1027

  Towne as∣ser. pag▪ 71.7••
• r 1.1028

  Saltmarsh fr. gr. ••42.
• * 1.1029

  Eaton Ho∣ney com. ca. 5.87.
• * 1.1030

  Calvin. In∣struct. advers. Liber. p. 412. Hi (Liberti∣••i) adeo se Spirituales si∣mulant, ut ni∣hilo pluris ••a∣ciant sacro∣sanctum Dei verbum quam sabulas nisi cum ipsis vi∣sum est.
• b 1.1031

  Cal••in. In∣struct. advers Libert. cap. 9. pag. 441. Scripturam naturali suo sensu acceptam literam mortuam esse, ideo{que} missam esse faciendam, ut ad Spiritum vivificantem veniamus—A••legoricis interpretationibus,—sublimibus & nobis revelationibus ••udunt.
• c 1.1032

  Blesdiki••s pag. 29. ar. 16. His nullam legem ponendam, &c. ar. 17. Deum enim arcano Spiritus sui motu effecturum, &c.
• d 1.1033

  Rise, raigne▪ er. 4.5.
• e 1.1034

  Er. 39.
• f 1.1035

  Er. 61.
• g 1.1036

  Er. 9.
• h 1.1037

  Shadowes fleeing away, p••g. 8.
• h 1.1038

  Shadowes fleeing away, p••g. 8.
• i 1.1039

  Towne as∣ser. grace, pag. 4.5.6.7▪ &c.
• * 1.1040

  H. Nicholas maketh two words of God, one false, and in the letter, another true, and in the Spirit.
• * 1.1041

  H. Ains∣worths an∣swer to H. Nicholas E∣pistle in the Preface. H. Nicholas in his first ex∣hortation, ••••p. 16. Ser. 16.
• i 1.1042

  〈◊〉〈◊〉. adv. Libert. cap. 9. pag. 441.
• k 1.1043

  Histor. Da. Georg per Ni••ho. Bles∣diki••m, p 37 è L••bro memo∣rabilium.
• l 1.1044

  Rise, raigne, Vnsavory sp••e∣ches er. ••.
• m 1.1045

  Saltmarsh Free grace. 167.
• n 1.1046

  Saltmarsh Shaddowes fleeing away, p 10.
• o 1.1047

  Saltmarsh Shaddows, p. 15.
• p 1.1048

  Saltmarsh Free grace. pag. 145.
• q 1.1049

  Free grace, 153.
• r 1.1050

  Free grace 158.
• s 1.1051

  Free grace, 167.
• t 1.1052

  Free grace, 169. The Fathers of old Testa∣ment saved contrary to Antinomians.
• n 1.1053

  Psal. 32.1, 2. v 5. Cant. 4.7, Isa. 43.25. Isa. 1.18. Isa. 6.7. Isa. 40.2. Isa. 44.22. Mic 7.9.••0.
• x 1.1054

  Calvin. in instruct. adv. Libert. ca. 19 pag. 442. Verbum Dei Spiritum esse aiunt. 443. Verbum Dei nihil aliud quam Spi∣ritum esse, similiter Christum esse Spiritum. Vitam etiam nostrum Spiritum esse debere.
• y 1.1055

  Rise, raigne, ••r. ••0.
• z 1.1056

  er. 49.
• a 1.1057

  ••r. 61.
• b 1.1058

  Saltmarsh Free grace ••••. 32. pa. 46. Saltmarsh Free grace, 138. The Go∣spel 〈◊〉〈◊〉 Christ himselfe, and love revealed.
• * 1.1059

  This is like the language of Swe••ck. seldius, Epist. ad Ecclesia∣sten. excusa Basiliae, An. 1527. Si ex∣terna praedi∣catio necessa∣rio precederet in justificatio∣ne, homo po∣neret primum lapidem, non Deus—Ca∣ro & sanguis non revelat Christum— non igitur est fides ob audi∣tu externo (nisi sit historica) sed ab inspiratione Dei.—Non tollimus Scripturam & ministerium, Sed ed in suum locum pro carnis eruditione statuimus.
• c 1.1060

  Towne asser. gr. pag. 7.8.9.10.11.12.
• d 1.1061

  Saltmarsh fr. gr. p. 180.
• a 1.1062

  Calv••n. In∣struct. advers. Libert. ca. 11 pag. 443. Statuunt uni∣cum tantum esse Spiritum Dei, qui sit a•• vivat in om∣nibus creaturis -Animarum nostrarum lo∣co aiunt De∣um vivere in nobis, vegeta∣re corpora no∣stra, nos susti∣nere, at{que} om∣nes vitales actiones efficere— quia unicus est tantum Deus qui verè sit.
• b 1.1063

  Blesdiki∣us Histor. Dav. Georgius, pag. 27. ar. 13.
• c 1.1064

  Blesdikius Histor. de Geor. pag. 50.51. art. 24▪ in majore apologia, art. 24. & in libro mirabilium per totum.
• d 1.1065

  Rise, raigne, ••r. 1.
• e 1.1066

  Rise, raigne, er. 2
• f 1.1067

  Er. 7. ••r. 8.
• g 1.1068

  Er. 11.
• h 1.1069

  Theol Ger∣man▪ ca. 4. p. 8
• h 1.1070

  Theol Ger∣man▪ ca. 4. p. 8
• i 1.1071

  Theol. Ger. c. 55. pa. 158.159.
• k 1.1072

  Theol. Ger. cap. 22. p. 52, Ca. 22. p. 109
• l 1.1073

  Bright star. cap. 8. p. 70.71.72.
• m 1.1074

  Pag. 78.9.
• n 1.1075

  Free grace. 179.
• o 1.1076

  Rise, raigne, er 49. Antinomians come neere to Famil••sts, who said, God wrought all in the Crea∣ture, the crea∣ture doth no∣thing good or ill, they say, the Spirit works all in us as in blocks.
• p 1.1077

  Saltmarsh free grace, 146.
• q 1.1078

  Crispe vol. 1. ser. 6. pag. 161.162.
• r 1.1079

  Towne as∣ser. grace▪ pag. 51.52. Antinomians Principles make God the Author of sin.
• s 1.1080

  Cr••spe vol. ••. Ser. 6. p. 161.
• t 1.1081

  Ibid. p. 163.
• u 1.1082

  Rise, raigne, er. 14.
• x 1.1083

  Saltmarsh Free grace. 105.
• y 1.1084

  S••ltmarsh Free grace, pag. 159.
• a 1.1085

  Calvin. cap. 35. adv. Li∣bert. p. 448. Nullius rei conscientia moveri.
• b 1.1086

  Rise, raigne, Vnsavoury speeches, er. 4.
• c 1.1087

  Archer. Ser. comfort for beleevers, pag. 35.36.37.
• d 1.1088

  Rise, raigne, Er. 64. Towne as∣sert. of grace, 115.116.129.130. Saltmarsh Free grace, pag. 140. Honey combe cap. 7 pag. 139. Denne Ser. Of the Man of sinne, pag. 9.10.11.12.
• a 1.1089

  Blesdikius hist••r Da. G. ar. ••2. pag. 48
• b 1.1090

  Calvin In∣struct. adver. Libert. ca. 17▪ pag. 450. Componunt Christum ex Spiritu Dei, qui in nobis omnibus est, & ex eo quod opinationem ac mund••m vocant—Christum si••gunt veluti imaginem ac exemplar, in quo figurata sun•• quae ad nostram salutem requiruntur.
• c 1.1091

  Bright Star, ca. 16.108.109.
• d 1.1092

  Bright Star. ca. 8. pag. 76.77.78.
• e 1.1093

  Theolg. Ger. c. 22. p. 52.53.
• f 1.1094

  Rise, raigne, er. 11.
• g 1.1095

  Town asser. pag. 5.
• h 1.1096

  The life and light of a man in Christ, pa. 57.
• i 1.1097

  Eaton ho∣ney combe, cap. 〈…〉〈…〉. 2.
• k 1.1098

  Honey Comb ••.11. pa 313. &••.
• l 1.1099

  Saltmarsh ••ree grace, pag. 140.
• m 1.1100

  Saltmarsh Free gra 148.
• n 1.1101

  〈◊〉〈◊〉 vol. 3. Ser. 1. 〈…〉〈…〉 Se••.
• o 1.1102

  ••••oh. 14.1.
• p 1.1103

  Towne Asser. grace, ••. 34.35.1••9.130. Towne asser. gr. pag. 156.157.158.
• q 1.1104

  Saltmarsh Free gr. pag. 140.
• a 1.1105

  Calv. adver. Liber cap. 20 454. Q••ia 〈◊〉〈◊〉 usq••••s••••e in ea, in 〈◊〉〈◊〉 vocatione est 〈◊〉〈◊〉 ere ••ebet, docent unumquemque operic••e natu∣ralem inclina∣tionem sequ•• atque sic vi∣vere ut libent, & è re sua videbitur, Hinc sit ut Quint••nas (fae••us secta Libert. Dux) exc••nd siat, quoties rogatur, ut valeat, Quomodo, inquit, An Christus malè habere po••est? exponunt, consummandum est, de praeteritis omnibus doloribus Christianorum, dolores, aut morbos se sentire negabant quod jam preteriti essent, & ipsi in gloriam cum Christo jam egressi essent.
• b 1.1106

  Blesdiki••s A••t. 17. Pag. 19.30.
• c 1.1107

  Towne as∣ser. pa. 39.40.
• d 1.1108

  Honey combe cap. 5. pag 87.
• e 1.1109

  Den••e Ser. Of the Man of S••nne. pag. 9.••0.11.
• f 1.1110

  Saltmarsh, Free grace, pa. 143.154.
• g 1.1111

  Honey combe ca. 3 pag. 25.
• h 1.1112

  Saltmarsh, Free grace. pag. 15••.
• i 1.1113

  Honey combe, pag. 87. The Antino∣mians sinning according to his own sense, and declara∣tively, not re∣ally, and be∣fore God, and to saith, no∣thing but the Libertines committing all wickednesse, which he saith is to follow his vocation, 〈◊〉〈◊〉 fleshly sense.
• a 1.1114

  Calvin. In∣struct. advers. Liber. c••. 22. pag. 458. Homo, (in∣quiunt) sciat animam suam Spiritum immortalemesse perpetuo viventem in c••••lis: ac Christum m••rte sua, opinationem ab▪ levisse, 〈◊〉〈◊〉 que ratione, nobis r••stituisse v••tam, quae in eo est, ut nos minimè mori cognos∣cantus.
• b 1.1115

  Crispe v••l 3. Ser 1. pag. 19 ••7.
• c 1.1116

  40.
• d 1.1117

  41.
• e 1.1118

  42.
• e 1.1119

  42.
• f 1.1120

  43.
• g 1.1121

  44.
• h 1.1122

  44.
• * 1.1123

  Antinomians remove all sense of affe∣ctions and turne us in stones.
• i 1.1124

  44.
• k 1.1125

  Saltmarsh Free grace. pag. 140.
• k 1.1126

  Town asser. grace▪ pag. 40.
• l 1.1127

  Honey combe cap. 3. pag. 25.
• a 1.1128

  C••l••in a••∣ve••••. ••iber. ca. 2••. p. 458. P••u••us men••••∣onem f••cit Phileti & Hymenat qui j••m 〈◊〉〈◊〉 tem∣pore resurrecti∣o•••••• ••sse ta∣cta•• diseb••nt, —rident (Li¦ber ini) spem omnem, quam de resurrectio∣ne habemus, id{que} jam no∣bis eve••••sse dicunt, quod adhuc expe∣ctamus, Pag. 459. Clamat Scri∣ptura & cla∣râ voce cotē∣dit, ut si salu∣tē in nostram velimus con∣temp••ari, ad supremum illum diem animos erigamus Canes vero issi latrant frustra id fi ri, nos{que} jam re∣surrexsse; nullam a••p••us resurectionem expectandam.
• b 1.1129

  Blesdikius Hi••••or. Davi••is Georg•• lib. M••rabil••um, Pag. 41.42.43.44.45.46▪ &c.
• c 1.1130

  Pag. 51. Art. libro Mirabilium, 24.
• d 1.1131

  Ibid. Art. 26.
• e 1.1132

  Art. 27.
• f 1.1133

  Art. 28.
• g 1.1134

  Art 29. The blasphemies of Dav. Georgius.
• h 1.1135

  Henry Ni∣cho. a Germā, 100 yeares a∣goe, in his Booke intituled the Joyfull message of the Kingdome, cap. 1 sent. 9. & cap. 34.35 sent. 8.
• i 1.1136

  Answorth Preface, in an answer of an Epist. of H. Nichol.
• k 1.1137

  H Nicholas joyfull Mes∣sage of the kingdome, or his Evangel. cap. 34 sent. 2.
• l 1.1138

  H. Nicholas in the same, cap. 32. The Blasphemies of the decei∣ver H. Ni∣cholas touch∣ing the Judge of al, the last judgement, the resurrecti∣on and the life to come.
• m 1.1139

  H. N••cho∣las Evangel. cap. 33. Sen∣tence, 8.
• * 1.1140

  Familists in England deny the resurrecti∣on and the life to come.
• n 1.1141

  Briefe disco∣very of Fa∣milists, p. 1.
• o 1.1142

  Rise, raigne, p. 59. Art. 1.2.
• p 1.1143

  Art. 3.4. Ibid. pag. 60.
• q 1.1144

  Ibid art 14.
• * 1.1145

  Antinomians doubt of the Resurrection, and think that our heaven is actually in this life.
• r 1.1146

  Saltmarsh Free grace, pa. 140.
• * 1.1147

  Ioh. 6.39.44
• t 1.1148

  Man of sinne pag. 9.10.
• u 1.1149

  Calvin. In∣struct. advers. Libert. ca. 21. pag. 458.459.
• x 1.1150

  Saltmarsh Free grace. 149.
• y 1.1151

  Towne as∣ser. pag. 157.158.
• * 1.1152

  H. Nicholas Epist. to the daughters of Warwicke, Sect 4.
• b 1.1153

  Epist. Sect. 2.
• * 1.1154

  E••ist••e to the 〈…〉〈…〉 of Warwick.
• * 1.1155

  H Nicholas as he condem¦neth all out∣ward obedi∣ence to God as fleshly and Elementish, so doth he con∣demne laying d••wne our life for Christ, and expoundeth it of laying down our sinfull life for him.
• * 1.1156

  H Nicholas denyeth the Pope to be the Man of sinne, and expound∣eth 2 Thess. 2 Al••egorica••ly, a•• he doth all the Scriptures of sinfull con∣cupisce••ce.
• t 1.1157

  Bullinger advers. Ana∣b••p. p. ••. c. ••. nullam fide•• h••bere (quoad ex••er••am pro∣••••••ssio••ē) ••unc v••lgare est. Some A••bap∣tists in the time of Bu∣linger thought all exte••nall obedience and reformat••on, needlesse, and con••••ssion of Christ to the death, not r••∣quired of God.
• * 1.1158

  H. Nicholas his foule Te∣nets,
• u 1.1159

  Rise, raigne, e••. ••2.
• x 1.1160

  Saltmarsh free grace, 177.178.179 180.
• z 1.1161

  Towne as∣ser. pag. 138.
• y 1.1162

  Saltmarsh Free grace. 216.
• a 1.1163

  Shadowes fleeing away, p••g. 8.
• b 1.1164

  Iob. 1.18▪ 19.
• c 1.1165

  Rev. 12.11.12.
• d 1.1166

  R••v. 6.9.
• e 1.1167

  R••v 11.7, 8 9▪ ••0, 11.
• f 1.1168

  Act, 4 41.
• g 1.1169

  〈◊〉〈◊〉. 3.36.37. P••al. 4••.••2.
• h 1.1170

  Math 10.32
• i 1.1171

  Math 19.19.30. H. N••cholas held there was no need to con∣fesse Ch••ist be∣fore men, but the ••••ying d••wne of our life for Christ was to be ex∣pounded Spi∣ritually.
• k 1.1172

  Saltmarsh Free grace, pag. 16.
• l 1.1173

  Saltmarsh, Free grace, pa. 216.
• m 1.1174

  Ibid. 146.
• n 1.1175

  Ibid. 179.180.181.
• o 1.1176

  Pag. 206.207.••97 192
• p 1.1177

  147.148.
• q 1.1178

  ••28.
• r 1.1179

  152.
• s 1.1180

  59 48 49.73.74 75.
• t 1.1181

  44. Rise, raigne, er 64.
• u 1.1182

  Saltmarsh Shaddows fl••eing away. pag. 8.

  The Scripture ha••h but one sense, Anti∣nomians and Familists devise a Lite∣rall, a Mysti∣call, Spiritual and All••gor••∣call sense.
• * 1.1183

  Del Chaplain to Sir Tho: Fairfax, the Generall, An. 1646. Nov. 25
• a 1.1184

  Del Ser. pa. 3.4.
• b 1.1185

  Den Do••••. Joh. Baptist▪ pag. 51.52 The knowledg of both actuall and eternall remission was no Article of the Jewes Creed.

  M. Del is ig∣norant of his owne ••ext, and followes a ••oc••••••an and Popish se••se.
• c 1.1186

  Pag 3.
• * 1.1187

  Del of the 〈◊〉〈◊〉 minde, and his Anti¦nomians with Pap••sts So••i¦ni••ns, and 〈…〉〈…〉 the faith of the ••ewes in the old Te∣s••ament, and ••urs in the new.
• d 1.1188

  Pag. ••.
• e 1.1189

  Pag. 4.••.
• * 1.1190

  Pag. 6
• * 1.1191

  Pag 7.
• f 1.1192

  Epistle to the two daughters of Warwick. Sect. ••.
• h 1.1193

  Epist Sect. 5 Sect 7. Sect. 10.
• i 1.1194

  H. Nicholas Epist. 〈◊〉〈◊〉. 10
• k 1.1195

  Del. Sect p. 6 pag 7.
• l 1.1196

  Ep••st. Sect. 27
• m 1.1197

  See Blesdi∣kiu••, Histor. Dav. Georg. pag. 20.21. ar. 1.2.3 4.
• * 1.1198

  Del for the fashion onely requireth an outward re∣formation.
• i 1.1199

  Theol. Ger. cap. 28. p. 71.72.
• k 1.1200

  H. Nicho∣las Epist. sect. 8.9.
• l 1.1201

  Del Serm. p. 6.
• m 1.1202

  Del Serm. pag 5.
• n 1.1203

  Pag. 6. Del rejecteth all outward worship, Script••re, Preachi••g, Hearing, Or∣dinances, Seals as Familists & Libertines did before him.
• * 1.1204

  Pag▪ 6.
• p 1.1205

  Rise, raigne, er. 1.2.
• q 1.1206

  er. 49.
• r 1.1207

  Er. 14.
• s 1.1208

  Er 21. er. 36. er. 59.
• t 1.1209

  Er. 4.5.
• u 1.1210

  Iam. 4.8.
• x 1.1211

  Ephes. 4.29.30 31.
• y 1.1212

  Ephes 5.3, 4, 5.
• z 1.1213

  Ephes. 5.5 6.7. Col. ••.3.5.6. 1 Cor. 6.9, 10
• a 1.1214

  Bullingeros advers. Ana∣bap••is▪ lib 1. cap. 1. Doceb it The. Muncerus, Concion••tores qui illis tem∣poribus praedi∣ca••ant, neque •• Deo missos, neque verum Dei verbum p••••edic••re, sed esse Scribas, & pr••edicare tantum mor∣tu••m Scriptu∣rae literam, ex∣t••r umque verbum non esse verum Dei verbum, sed solum te∣stimonium ve∣ri verbi; hoc autem int••r••um & celeste esse & immediate ex ipso Dei ore prodire, & hoc interius doceri oportere, non autem Scripturl•• & concionibus, Baptismum aquae vilipend••∣bat & infantium a Deo non esse, —Somnia ut inspirata a Spiritu sancto dicebant voluntatem Dei esse, borum meritricium & Diaboli prosibulum esse verum torum et impollu∣tum. Cap. 2. Celestes quasdam revelationes, & visiones jactabant.
• b 1.1215

  Calvin. advers. Liber. in. cap. 10. pag. 442 Verbum Dei Spiritum esse aiunt quia Dominus ait, ve••ba quae loquor Sp••r••tus & vita sunt.—Pag. 441. Verbum Dei nihil aliud quam Spiritum esse: similiter Christum esse Spiritum; nosque cum ipso spiritus esse oportere; vitam etiam nostram spiritum esse debere.
• c 1.1216

  Pag. 141. Scripturam in naturali sensu su•• acceptam, Literam m••r••uam esse, atque o••ci∣dere; ideoque missam esse faciendam, ut ad spiritum vivificantem veniamus.
• d 1.1217

  Bullinger advers. Ana∣bap. Lib. 2. ca. 4. Statuebant Pedobaptismum, magistratum jus-jurandum esse res liberas & medias, — exter••am praedicationem, & sacros coetus & Sacramenta nihili faciebant, — fideles omnes, eum habeant Spiritum externis signis non indigere, — Liberum esse fidem confiteri —Si gravia pericula vrgent, tum posso sideles dissimulare ac sacere; satis enim esse coram Deo, si quis veritatem in corde retinent, etiamsi ext••rius coram hominibus contrarium faciat
• d 1.1218

  Ephes. 5.15
• e 1.1219

  Col 26.
• f 1.1220

  Mat. 10.32.
• g 1.1221

  1 Cor 14.32▪ 33 40. Col. 2.5.
• h 1.1222

  1 Thes. 5 23
• * 1.1223

  How Ecclesia∣sticall and ex∣ternall Refor∣mation is spi∣rituall, not carnall.
• * 1.1224

  Externall and Spirituall re∣formations are not contrary.
• * 1.1225

  D••l removeth with fleshly Libertines, all the work∣ing of second causes.
• * 1.1226

  The covenant of grace, and the Gospel, commandeth externall as well as inter∣nal holines and ref••rmation, whatever Del and Familists say on the c••••∣trary.
• k 1.1227

  Honey comb, c. 3. p 25.
• l 1.1228

  Towne as∣ser. pag. 77.
• m 1.1229

  Saltmarsh Free grace. pag ••40.
• n 1.1230

  Calvin. adv. Libert. ca. 18. pag. 45••.
• o 1.1231

  1 Cor. 4.15. 1 Tim 4.16.
• * 1.1232

  Dels Argu∣ment for onely internall re∣formation is against all the Ministery and Ordinances of the Gospel, as the Swink fel∣dia••s of old, and the ••ee∣kers now teach.
• p 1.1233

  Bullinger advers. ••••a¦bapt. l••b. ••. cap. 9.
• * 1.1234

  Del.
• * 1.1235

  Del proveth that there is a difference be∣tweene inter∣nall and exter∣nall Reforma∣ti••n, which is not in questi∣on, but not that ext••rnall Reformation app••r••aineth not to the Go∣spel.
• q 1.1236

  H. Ni••••ols Epist. to the daughters, Sect. 1.
• r 1.1237

  H. Nicholas Evang. cap. 8. Sentence 3.
• s 1.1238

  Assembly of Divines of both King∣doms at West∣minster, cap. 26. art. 1. art. 3.

  Del holdeth with Fami∣lists, that Gods nature dwelleth in our flesh.
• t 1.1239

  Rise, raigne, er 21.
• u 1.1240

  Bright Star, cap 19. pag. 225 226.
• x 1.1241

  Pag. 19 pag. 244.
• y 1.1242

  Saltmarsh 〈◊〉〈◊〉 g••ace. ••ag. ••40.
• z 1.1243

  Del. Ser. pa. 2••.
• * 1.1244

  Beleevers are no more in need of prea••h∣ing, or out∣ward r••for∣mation (saith M. Del) th••n the A••gels in heaven.
• a 1.1245

  Rise, raigne, er. p. 59. ••r. 3.
• b 1.1246

  Ibid. ••rt. 1.2
• c 1.1247

  Pag. 90. art. 5.
• d 1.1248

  Calvin. In∣struct. advers. Libert. cap. 22 pag. 458.
• e 1.1249

  Towne as∣ser. of grace, pag. 158.159
• f 1.1250

  Saltm••rsh Free grace, pag. 140.
• g 1.1251

  Theolog. Germ••nica p. 28.71.72
• h 1.1252

  H. Nicholas Epist. Ser. 6. p 7.10.
• i 1.1253

  Bright St••r, cap. 2. p. 11.
• k 1.1254

  B••ight Star, cap. ••. p. 13.
• * 1.1255

  B••••ght Star, cap. •••• pag. 106.107.118 109.••10.
• * 1.1256

  Externall Re∣formation constant in its owne kind, as well as in∣ward.
• * 1.1257

  Del with Li∣bertines m••ke it 〈…〉〈…〉 a••∣temp•• to Re∣d••em and save 〈◊〉〈◊〉.
• m 1.1258

  Calvin. In∣struct. adv••rs. Liber. cap. 13 ca. 14 15.16.17.18 pa. 44•• 446.447. &c.
• * 1.1259

  Covenant of the thr••e ki••g∣domes, Art. 1.
• * 1.1260

  M. Del with other Fami∣lists m••rre all use of meanes ceaseth, ••f God decries abso∣lutely.
• n 1.1261

  Rise, raigne, Er. 64.
• o 1.1262

  Isa▪ 6.8, 9, 10 Ezech. ••.••, 5. ch. 3 4, 5, 6, 7. Math. 13 ••4▪ 15. Math. 21.40 41, 42. Ioh. 9.39. ch. ••••.37, 38. Act. 28.2••, 25, ••6. Rom. 9.30, 31, 32. ch 10.14, 15, 16, 17. ch. 11.5, 6, 7, 8, 9, 10.
• p 1.1263

  Rise, raigne, Vnsavory sp••e∣ches. pag. 19. er. 4.
• q 1.1264

  R monstr. in Script. Sy∣nod. art. Ob∣ject. 4. Infrin∣git praecipuas rationes, pieta∣teni promo ven∣tes quae su∣muntur ab u∣tili, inutili, pe∣riculoso facili, —ergo inanes preces.

  & Art. 1. in expos. cap. 9. ad Rom. pag. 90 91. &c.
• r 1.1265

  Calvin. ad∣vers. Libert. ca. 13.14. &c. pag. 445.446.447.
• s 1.1266

  Theologia Germanica, ch. 4. pag 8.
• t 1.1267

  Theol. Ger. ch. 55. p. 158.159.
• u 1.1268

  Bright Star c. 8. p. 69.70.71.
• x 1.1269

  Bright Star c▪ 8. p. 72.
• * 1.1270

  Del and Fa∣milists seem to extoll the word, but they intend to ex∣toll an Enthy∣siasticall Spi∣rit.

  Del, Salt∣marsh Fami∣lists, and An∣tinomians de∣ny the Scrip∣tures, to bee the Word of God, and call it a dead Let∣ter, as Liber∣tines doe.
• y 1.1271

  Rise, raigne, p. 61. art. 27.
• * 1.1272

  The Antino∣mian Spirit cannot Dyte Scripture.
• * 1.1273

  The immedi∣ately inspi∣ring Spirit in Prophets and Apostles is a Spirit or act∣ing of God, farre different from the Spirit of Sanctifica∣tion in all Saints.
• * 1.1274

  Antinomians by the Word of God meane the Spirit of God, and the inward word as Swinckf••ld taught them.
• y 1.1275

  Free grace, 151.
• * 1.1276

  The spirituall word of Dav. George, and of the Anti∣nomians one and the same.
• a 1.1277

  Bullinger. advers. Ana∣bap••ist lib. 2. cap. 15.
• a 1.1278

  H. N••cho∣las Ep. Sect. 1
• b 1.1279

  Saltmarsh Free grace. pag. 179.180.
• * 1.1280

  Nota. How the out∣ward word onely reformes us, and how not; and how Saltmarsh with his Antinomians are deluded Enthysiasts, in spea∣king against the Scriptures, and pleading for their new Spirit.
• * 1.1281

  A middle way between Pa∣pists and En¦thysiasts 〈◊〉〈◊〉 to beleeve and o∣b••y for the written or preached word as the onely objective cause and warrant.
• * 1.1282

  Ser pag. 19.
• * 1.1283

  Esai. 53.1. Mat. 13.14.15. Act. 28.24, 25, 26. Ioh. 9.39. Ioh. 3.17.18. Ioh. 12.35, 36 37, 38, 39. Now M. Del will have the Spirit to re∣forme the flesh
• * 1.1284

  Esai. 53.1. Mat. 13.14.15. Act. 28.24, 25, 26. Ioh. 9.39. Ioh. 3.17.18. Ioh. 12.35, 36 37, 38, 39. Now M. Del will have the Spirit to re∣forme the flesh
• d 1.1285

  Del. Ser pa. 19.
• e 1.1286

  Pag. 20
• f 1.1287

  Libertines speak▪ So Cal∣vin. Instruct. adver. Libert. ca. 10. p. 442. Verbum Dei Spiritum esse, asunt, p. 443. Vitam etiam nostram Spi∣ritum esse de∣bere; They say the Word, and we, and our life, must be changed into the Spirit▪
• g 1.1288

  Rise, raigne, pag. 59. art. 3.
• h 1.1289

  Calvin. In∣struct. advers. Libert. ca. 11. pag. 443. Lib••rtini sta∣tum animarū nostrarum lo∣co Deum vi∣vere in nobis▪ vegetare corpora nos••ra, nos sustinere, atque omnes vitales actiones efficere, quia vivens est tantum Deus qui vere est.
• a 1.1290

  Calvin. In∣struct. advers. Libert. c. 13.14. pag. 445.446.447.
• b 1.1291

  Calv. Ibid. cap. 16. adver. Libert. pag. 446. Hoc praetextu quod se a Deo regi¦sinant, ex eo∣dem principio dedu••unt per∣peram fieri, si de re aliquâ iudicatur.
• c 1.1292

  Calvin Ibid p••g. 449.
• d 1.1293

  Antonius Pocquius in libello suo impio, Q••inetiam dicit: infirmita∣es alij aliorum sustinete; nam si detractores simus, erimus cum Ser••ente, &c.
• e 1.1294

  Ibid. Calvin. pag. 46.
• f 1.1295

  Pocquius Scrip. Enim omnia munda mundis: qui autem fide purificatus est, totus est gratus Deo, sed caveat, ne infirmo frair•• ruina sit: quia scriptum est, ama proxi∣mum, usque ulcisc•• velu.
• f 1.1296

  Bullinger advers. Anabapt. lib. 2. cap. 1.
• f 1.1297

  Rise, raigne, er. 22.
• h 1.1298

  Rise, raigne, er. 34.
• * 1.1299

  Crisp vol. 3. Ser. 1. pa. 42.
• k 1.1300

  M. Archer Comfort for beleevers p••g. 36. Libertines & Antinomians take away prayer, feare, rebukes, and use of meanes, because God decreeth all things.
• l 1.1301

  Archer, p. 36 Comfort for beleevers.
• m 1.1302

  Archer p. 38
• n 1.1303

  Ibid. p. 35.
• o 1.1304

  Ibid. p. 46.
• p 1.1305

  Ib. p. 47.48.
• q 1.1306

  Crispe vol. 3. Ser. 5. p. 178, 179, 180.
• a 1.1307

  Pocquius. in libello a∣pud Calvin. 16. pag. 463.
• b 1.1308

  Saltmarsh pag. 84.
• c 1.1309

  Rise, raigne, er. 36. er. 35. er. 14.
• a 1.1310

  Saltmarsh Free grace, pag. 71.72.
• * 1.1311

  Antinomian Divinity most carnall.
• b 1.1312

  Eaton Ho∣ney combe ca. 3. p 25. l. 24.25.
• c 1.1313

  Towne as∣ser. 71.7••.
• d 1.1314

  Saltmarsh Free grace, ••4 pag 44.
• * 1.1315

  Pocquius in libello suo a∣pud Calvin. Instruct adv. Libert. pag. 4••2.463. Scriptum est, (Joh. 9) Qui videt pecca∣tum, peccatum ei manet, & veritas non est in ipso; deinde prete∣rea dicit, qui p••ocat in uno, peccat in omnibus, ••ed cum inspiritis in deum, omnia isla non videtis, non enim habitat in Deo peccatum.—Prius non videbant (Adam & Evah) voluntatem suam: neque pude∣bat eos suae humanitatis; non videbant peccatum suum, sed cum viderant ipsum, imputa∣tum est ijs in peccatum, & prorsus immutatum est in contrarium.—Quare reliquamus veterem Adam (ne cernamus amplius peccata nostra) id est, animam viventem, & veni••∣mus ad rem majorem, id▪ est, ad Spiritum,— nunc vivificati sumus cum secundo Adam qui est Christus, non cernendo amplius peccatum, quia est mortuum.
• * 1.1316

  Wherein our Divinity tou∣ching Sancti∣fication agree∣eth with Mo∣rall Phyloso∣phie in acts of Morall vertue, and wherein not.
• * 1.1317

  2 Pet. 3.14. Math. 25, 20.21.22.
• f 1.1318

  Towne as∣ser. pag. 77.78.79.
• g 1.1319

  Saltmarsh ••r. gr. 140. An account of our Divinity as more Spiri∣tuall then that of Antinom••∣ans and Mo∣rall Philoso∣phy.
• h 1.1320

  Ezec. 36.26. Z••c••. 12.10. Esai. 44.5. Ier. 31.33. Deut. 30.6. Ezech 11.19
• i 1.1321

  Rom 7.14.
• k 1.1322

  Rom 1.16.
• l 1.1323

  Esai 53.1 Ioh. 12.••9.
• m 1.1324

  Hebr. 4.12
• a 1.1325

  Eaton Ho∣ney combe, cap. 13. pag. 175▪ 176, &c.
• b 1.1326

  Ps. 32.1.••, 5
• c 1.1327

  Esa 6.7.
• d 1.1328

  Esa. 43.25.
• e 1.1329

  Esa. 44.22.
• f 1.1330

  Exo. 34.7.8.
• g 1.1331

  Eccle. 7.20.
• h 1.1332

  Prov. ••09.
• i 1.1333

  Psal. 130.3.
• k 1.1334

  Psal. 143.2.
• l 1.1335

  Iob ••.1▪ 8. Iob 2. ver. 3.
• m 1.1336

  Iob 9.30.31.32.
• n 1.1337

  Rom. 7.1.2.3.
• o 1.1338

  Ver. 17.18.19.20.
• p 1.1339

  Ver. 25.
• q 1.1340

  Rom. 7.14.
• r 1.1341

  Ro. 7.17.18.
• s 1.1342

  Ver. 23.24.
• t 1.1343

  1 Cor 6.11.
• u 1.1344

  1 Cor. 11.28 29.30.31.32.
• x 1.1345

  2 Cor. 11.3
• y 1.1346

  Ver. 11.12.13.14.15.16.17 18.
• a 1.1347

  1 Ioh. 1.3.7.
• b 1.1348

  1 Io••. 2.1.
• c 1.1349

  Ver. ••4.
• d 1.1350

  1 Ioh. 1.8.
• e 1.1351

  Honey combe ca. 3.5.
• f 1.1352

  Saltm••r••h Free grace, p. 140.
• g 1.1353

  Towne as∣ser. grace, pa 71.72.73.
• h 1.1354

  1 Thes•• 4.
• i 1.1355

  Rom. 1••.••.
• k 1.1356

  Heb. 13 16 Phil. 4.••4.18
• l 1.1357

  Cant. 4.7.8.9.
• m 1.1358

  Honey combe cap. 13. pag. 379.380.
• o 1.1359

  Eaton Ho∣ney com. cap. 13. pag. 376.377.••78.
• p 1.1360

  Psal. 1.1. Psal. 16.9. Prov 1.10. C•• 13.21. Ch. 3.17. Esa ••.••8. ch. 13.9. c. 33.4. Sinners in Zi∣on••r as ••aid. Am••s 9.10. 〈◊〉〈◊〉 th•• si••ners of my people 〈…〉〈…〉. Ioh 9.31. God heareth not sinners. Iames 4.6. G••l. 2.7. ••rde ver. 15.
• q 1.1361

  Mat 9.10. Mark 2 15. Luk. 15.1. Luk. 7.37. Behold a wo∣man that was a si••ner, &c. How we are righteous in Christ, and yet sinners in our selves, and M. Eatons Argu∣ment removed as Popish. Pap••sts and Antino••ians are both igno∣rant of the do∣ctrine of Ju∣stification.
• a 1.1362

  Honey comb, c. 4. p 48. Saltmarsh pag. 142.
• b 1.1363

  Towne as∣ser. grace, pag. 126.129.130
• b 1.1364

  Honey comb c. 4. pa 52.
• c 1.1365

  Pag. 50.
• d 1.1366

  Pag. 48.49.
• e 1.1367

  Psal. 51.3.
• f 1.1368

  Esa. 59.••2.
• g 1.1369

  Rom. 7.18.
• h 1.1370

  Vers 21.
• i 1.1371

  Vers. 23. The light of faith clearely findeth and discerneth sin to be in the beleever.
• k 1.1372

  Esa. 6.5.
• l 1.1373

  Iob 42.5, 6.
• m 1.1374

  1 Tim. 1.1••
• n 1.1375

  Luk. 7.47.
• o 1.1376

  Calvin in opusc. advers. Libert. pag. 464 Nunc vivificati sumus cum se∣cundo Adam qui est Chri∣stu••, non cer∣nendo ampli∣us peccatum, quia est mor∣tuum.
• p 1.1377

  Ier. 2.35.
• q 1.1378

  Ier. 3.13.
• r 1.1379

  Ezek. 9.6. Ezek. 16.62. Rom. 6.21. 2 Cor, 7.11.
• s 1.1380

  Ier. 3.2. Esai. 3.9.
• a 1.1381

  Saltmarsh Free gra. pag. 40▪ 44.
• b 1.1382

  Saltmarsh Free grace. pag 16.17▪ 18 18.19▪ 20.
• c 1.1383

  Rise, raigne▪ er 36. er 35.
• a 1.1384

  Crispe vol. 3. ser. 5 pag. 176.177.
• b 1.1385

  Crispe vol. 3 Ser. 5. pag. 180.
• * 1.1386

  Christs inter∣cession is pro∣perly for such as beleeve.
• c 1.1387

  Luk. 21.31.32.
• e 1.1388

  Heb. 4.15.
• d 1.1389

  H••b. 7.25.
• f 1.1390

  Hebr. 4.14.
• * 1.1391

  Heb. 10.20.21▪ 22.23.
• h 1.1392

  1 Ioh. 1.1.2
• a 1.1393

  Saltmarsh fr. gr. 200.201.202.203
• b 1.1394

  Saltmarsh free grace, pa. 93.94.95.
• c 1.1395

  Rise, raigne, er. 55.
• d 1.1396

  Psal. 18 18.
• e 1.1397

  Esai. 3.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ful••rum As 〈◊〉〈◊〉. Mo••tan. Scip•••• as Iu∣••ius, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.1398

  Esai. 10 20. A faith of de∣pendencie is true faith.
• a 1.1399

  Towne as∣ser▪ grace, pag. 3.••. Del Serm. pag. 17.
• b 1.1400

  Towne as∣sert. pag. 3.
• c 1.1401

  Towne. as∣ser. pag. 6.
• d 1.1402

  Del S••r. pag. 19. Antinomians make an igno∣rant and une∣quall compari∣son betweene Law and Go∣spel.
• * 1.1403

  The Law an instrument of Sanctification▪
• * 1.1404

  Towne as∣sert. of grace, 138.