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A Irotherly and free Epifile to the fa^

irons and friends ^f pretmded Liberty of Confckncc.

^T is a queftion not eafily determined whe- ; therthe Church of Cbri^ iiitFer more bjr brethren, her mothers (bnnes Edom within 3 or by ftrangers, Babel without her walls : It is undeniable that thou lands of godly people are carried away to Fami^ lijme y Antinomianijmc and love to fol/jw fir angers becaufe people are floods and feas 5 and teachers lit upon the waters as faire or ftormy and rough winds; I have been lone iilcnt, but when I did (ee not long agoe privi-ledges of ftate, if in a feather violated muft be judged bloo-xly and unexpiable by facrifice^or any way elfe, and hcreiies^ fundaniem:all blafphemies, foule inventions of men, are thought to be zealous errors, godly phancies, things of the minde uot to be fpoken againft;> except M. Tho. Edwards , or any other who out of zeale to God ^ cry againft the New alter,would be charged to finne againft the Ho/jGfcojf,therefore I dare not but give a Teftimony for the truth. Silence may be a wafhing of the hands with Tilate^ faying, I am innocent of tlie blood of loft fouls, but it waQieth away the guilt with waters of inke and blood. And except my heart deceive me, give me leave to borrow an exprclfion ofjoby If I lift up my hand^or a bloody pen againft the truly godly,or have a pick at holineffe, Let mine arm fuUfi'om mjfboulder blade^ Job ji, xx, i*» and mine armebe broken from the bone.

I am not to oyle any mans head who hath beene exorbitant in his fuperplufes or overlafhings againft perfonall in-Brmities of the true godly, as if godly and ekc^ mcjii ^ and

A 2 eleft

A frci Ipfftle n the friends

cjeft Mji^eh were ternics reciprocall ( ^ would the AnUno-^

mians had not byafled too many with fuch an opinion )* for

JuJ^ the Traitor^ tbr ought we read 5 was orthodox in

point ot doftrine , and Peter not fo in playing Satbans pare

to diirvvadc Giv/,^ trom fuffering^ and in complying with

the maftcrs of outrdated ceremonies^ nor (hould mmmin and

mint dtvide uf> 5 thoiieh there may be a little pearle of truth

inthefcj and I would not willingly (ideagainft lower and

under-ground truths 5 that C/;r/^ will owne, though little

and fmall. But fure it is not Chriftian, but Affes patience,

to open the bofome and the heart to lodge tamili^Sy Antim^

^iansy Aminidns^ Arrlunsy and what not under the notion of

the godly f^rfy^and to i^nd to hell others fometime 'udgcd the

godly fariy^ becaufeoftwo innocent and harmeleCe relations

of Scmifh and Presbyterial/ : As touching-th€ former M.

.. Henry Burton a is pleafedto call the Scots the vilefiofmenyd,nd

£^1^.'^?'^^ if I miftake him rrot i fattak^rs with murtherers^mth rebellsywitb

i'Prcfice^tothc '^^^^^^^h Incendiaries^ underminers of Parliament and City j that

L.MJjor of '^^y ^ay reigne^whofe violent and fraudulent fra&ifes froclaime them

hi>nii*n. to be not fi-iends 5 but fuch ^ in xchom to put the leafl cenfidenee^. if. to

trufl in the reed of E^yft-, xphereon if a man lean 5 it will pierce him,

i E^g.xp.x^. through, hvtdr c fpcaking of the General! AjfemHy of the Khk^

^f'Scotland^ he faith, 7hu4 in reference to the ffirituality or the

Church there feemes to befet up in t\mr National/ Affemhly the Ukf

^ Suftem^icie , which the Pope himf§lfe claimeth ever Kings , States^ .

Nivfdomcs^ Common-xvealths^and Af. Rutherfurd/>//;;/ govern-*

mtnt cftbeChurch of Scotland lel/s us that tkouj^h none in this Grand

A^^cmbly have decifwe voices^farue onlyCommilJioners^ yet the ads of

ibc Affembly oblige aUthc abfents not prefcnt m alJ rheir memhcrs^,wd

fhaflcciiuf^ , what is by thtfe Commilfioners determinedjind cenclu*

dfd if matter neceffary an(j agreeal le to Gods wofd , as being no leffe

'^nfaSkHe then tbofe dicifUns of the Apo^les^kdt.i^^. --Andwhofoever

jhaUnot ran forme in all things to the con^itutions of that GeneraJI

Kirbr Apmbly^ when once the borne is blowne^ then ipfo fafto /;w-

pif^miHnt^confi^cation of Goods ^^anifhfnev.t^and what not ? — If^Dat?

tdjct up in the Church an Oracle 9f infallibiHty and fuch a Suprema^

CiCy M no true bred Engltfb Cbriflian can interpret for other then An^

Ikibri'^ian Tjranny — and tbcrely jhal/fur fundcmcntaULavfSy frir

j^icdges^ andf(rwer gf Parli^ufitnts^ libcfUes^ andfrccdome of all true

trel.

$f pretended Libertj of Confcier^ce.

-—--' ■ ■ • ■ f

hrcd Englifb fubjecfs b^ brought under f erf mall bondage —worf^ ibeu that either of Egift or BabyloTU But that we may fpeak for our felves. I anfwer to all thefe^ in the following confide-rations, without recrimination.

I. If any truths of Cbriji becaafe holden by the Churxh of Scctknd leave off to he truth then ihall we fay , thefe that by divine providence(which cafts a meadiring line of acres and lands to every Nation)have obtained the warmer fide of the Sunnc in Seuth BritaineJ and a farter foile have the more ex- ^ .. cellent Chrifi^ as if Gods grew in gardens 5 as they faid they q f^l^^^ ^^^^^ didinE^ff. But as Pvcligion iliouMnot weare the ftiape, rf/ quibm k^c fafhionsic hewofmen/ornre£«g/4^u'and Scotland differ non ^^fcuntur in ffecie & natura fedaccidentibiis merify 9 little vicinity to, or di- hmkimmiuA-^ ftance from thc^Sunne is a poore difference, when we come up to our fathers houfe the higher Jerufalem ( which hee who bringeth many children to glory, I pray 5 and hope {hall doe J I truft we (hallnotftand in a vicinity to , oj-a diftance from his face who fits on the throne and the Lamb, as Englijh and Sootifb , and though ScoiUnd be refen^bled to Eg/f f, as M. Burton fayes, we have not peirced thmugh our brethren, but are the caufes under God farre more now, why M.Buttm and our brethren bi-eath in Engliili aire, then when we came firft into this land , for M. Burton faid him-felfe, to fomc of our ntmiber then, we was then the Kingp-dome of Judah-^ helping the Ttn tribes their brethren againft the Taskjnafiers of £gipt,and fpoylers of Babylon , and our Ge-neraV Ajfembly in Scotland was then beautiful/as Tirzab^ comely as ferafalem^ terrible as an army with banners. But now the tabks are^fo far turned, that-our General} Affcmbly is a PdfalJ. throne above Kings and Kefarj, .aml.we our felves are worfe thenE'jrft or Baby ton. Voth ^ fountaine fend forth at the fame flace fweet water and bitter ? My bretbrenytkcfe tbinns ought not fo to be But what although Scotland be Egivt and Ajyria^ Efaijs fa^th, ck.ip.iS. And in that day fballfive Cities in the layid of E'^ipt fpeake the- lan^ fua'd^e of Canaan andywctirehy the Lord of hoa^s. And though wcb^AlTyria (as M. B;ifrfo?z the title page fairh) weliketha;t: better of the fame Prophet, Z/.24. In that day (Ija-JIfrael bee t})e third wi^k Eg/pf, and with Ajycia , even a Llefvig in the midl of the land^wbomtheLordofhQaflsjballblejTe, faying, klejfvj be Egi^t

A free EfifiU to the friends

fnyfeofle ^ and Ajfyria the worl^e of my hands. But I am afraid^ that Fa^tijlrjs^ AmirK^mians^ Jtminicm^ Sociniam^ whom M. burtoncd\\et\^x\it Saints, Ihallnotbe foundthconely true liVacl of God.

2. Wee pafle not to bee judged the 7>:kji of tn^n by M, 3urton^ or^crta^crs-with tnurtherers^witb rehclJsjWtth Traitors^ In--cendiaricSyUnderminers of the Englifh Parliament^ Antichrifiianand Tafall Tyranizers ever the bodies 5 efiates^ conjdences of the free torne £ng.'//&5 under the notion of Presbyterians.

P'or I. M. Burton is but a man , and fpeaketh thus from thcflefh, and hath three times changed his mindeor pro-feirioii touching Church-government and other points of tollerating 2^r>n/>7/^;7i5 Soc'mians^ and thelikeagainft which he gave a teftimony in his Jpologie and other writings 5 hcc that changcth thrice^may change four times and ten times.

But if we fhould ftand or faM by the Teftimony of men, I fbould rather name ApoftolickeC^/z;/>z, renow.ned Bezay godly and learned C^rfwr/gi^f, PropheticaH Bri^btman^ with other worthies^ M. P0J5 M. Hilderfam^ M. Vearing^ M.Green^ hamy M.Ferk^ins^ M.Baynes^ M.Pcmble y D.Ammes ^ D.Sybs, D. Pncf^or. I fpeake not of many eminent lights in Scotland^ who now fhine in another firmament, of M.Knex^ M.Bruce^ M.fFelchy and many the like worthies, if the(e who arc aflcepe in the Lord,were now livingjthey would deny you^ and your Independencie, and feperation, your Schifmes, Atheifticall and Epicurean tenets of toleration of ail Sefts, R^eligions, falfe wayes^your^sfmowwwj, Familijis^ Secini" mSj Arminiansj Arrians^ Antitrinitarians , AntifcripturianSj See-* kcrSy Anabaf tiffs ; all which I cannot but judge to bee yours, becaufe you are fo farre from writing againft them , or dc^ nyingthem, that in your bookes^to write againft them, is toferfecute the Saints of the mof\ bijih , few or not any of your way wrote ever one jot againft them. But you fpcnd all the blood and gall of your pen on Presbyterians^on the Scots^ the City of London-, the Afcwbly ofDivines-i on Sion CoUedf^e^ as a«» j;ainft Eg/pf, Affyria^ Babylon^ Anticbrifl^ tyrans over the con-fcicncCy perfecuters of the Saints, fuch as would inflave England. You plead for a toleration to them all ^ they are the SaintSy the g§Jty forty^ the only Anointed ones. I deny not but

many

of pretended Liberty of Confcitnce^

many carnall men may ^ and doe crowd in amongft Prcj^jf-lfr;<atf,but are they owned by them ? plead they for them ? doc they booke them in their accounts as the godly party> TiuX the Presbyterians ff read a tboufiindlies of them : yea to fay no more of them then what their Printed books fpeak^ which •were never difclaimed by them. They cannot be lyes when the -^f^fbrj and P^trow/who plead for toleration to them, aie not only lilent ^ but reply and duply in Preffc and Pui* pit for the vindication of tiieir innocency.

But if Antitoleration may goefaripafu equall foot and pace with Antinomi[me^ Arminianifme and SQcinianianifme^ and luch like herelieSj and falfe.wayes as confiftcnt with godlineffe and Saintfliip, why fhouldPi-esbyterians be blotted out of the Kaleixler of Saints ? and ou^^ht yec not alfo to reftore them with the fpirit of meekneffe > to opprefle^ imprifon; fine and confine them y to decourt tkem out of places, judicatures, offices, focieties, is no perfecution , why<, fhould devouring pennes be (harped and inked with gau ' and venome of Afpc^ agoinft thcra onJy ds: Jjttkbriffian^ Po-fijhy Tjrannical/ifrQpbane^ bloody fcrfecuters^thefonnes of Pope and Frelate ? you are rtKH'e debters to them for your lives, free-holds, eftat€S,vidories,free fitting ParliamentSjpeac^ plenty, freedbme from grievous Taskmafters of Egipt, ce-remonie5?,wil-wor{hip and other toyes, which the godlieft rather tolerated then approved, then to any ftQi% in £«g-land. Your Antmmians^ Familiji^Sf Smnians^ Antifaipturifly^ the Gedeonf^ and Saviours of the land of whom tiie-maids in their dance fing, they have ftaine their thoufandsy and their tdwue tboufands , when both Kingdomes were in the poft way to-"wcard Babylon.'wcre as men buried , and in the con^rrtgatim of ibe deady and as ftill as fait, we heard n(>thing:rf>en, not one fbimd, northeleaftftill whi(perof the warrcs of the Lambcyof a two edged [word in the bands oftheSaints. M. Del then to fome purpofe, as a man in the llrects might have faid of men of thefe times, what he moftun;ufcly andcalumnioufly faith of the Reverent Affembly of Divines ^ if they appro\x nor his Familifme. 7hey are the enemies of the truth of Chri^^ and (he hopes ) the lafi prop of Antichri(i in the Kingdome, This is the M.OQdicft tongae-perfcGutionievei'I read.o£, ti)lay (uch a

charge.

A free EpiflU to the friends

charge on men godlicr then himfclfc;, bccaufe they cannot ^ and dare not coninund their conlcience to come up to the new light of HNicholas^^and fuch blafphemers : yea at that time there were faint and cold connklls and inco«rage- • ments given to theii brethren for the profecntin^ the innocent and harmelefledefenfive warres of the Lambe, Gideons j«?or J was then among all the fcfts of'England no better then ^n oiten reed '-, not one fcft then diirft face the field againll the Anucbrill^ they were like liJly Doves and fainting Does, ifl may have leave in humility to fay it, deliring that Cbrijl lofe no*-, when Inftrumcnts gaine, motions owe much to the firftmoover. And pofterity will know to the fccond com-ming of Chril} , from whence came the firft ftirring of the wheeles ofChrifis Chariot in Britaine^ and who firft founded the retreat to returne backe againe from Babylon* Partial! and lying ftories cannot prevaile againft a truth knowne to all the Chriftian world ; Eurofe and the vSunneare witnefTts of lyes 5 and partiall reports made on the contrary. The (efts were innocent men of convcening of a free Parliament.

Now the woril reprefehtation yce can put On our judgement of AntmUeratm^ is that we maintaine that ophiionf 7:ot out cf weakpe^e and want of light a^ the Saints dee all their opinions^ vphichyou plead ought to be toUcratedj tut out ofvpici^edncfe^ andrbat tfe would with high hand force ufon the confciences of others our ofi^ nions^ which is the mo(i direful!ferfecution ever was heard of.

But brethren , why doeyeei>reake windowes in our con-feicnces to charge us with wickedneffe , in our opinion of Antitoleration ^ and will have all your owne errors ( if they be errors) to be vailed with meere weakr^eflc, meaftire out to us fomefcniples and graines of charity 3 if you would have, pounds and talents of meeknefTe, and forbearance, weighedout to yourfelves. You will not buy and take in with a little weight, and fell and give out with a great meafure"? Double wci]ihts are abomination to the Lord. Give ns but quarrer mccifnrcjand charge ns not with perfccution^anii flaiightering of the Saints, becaufe wc iudge a toleration to all, even tu fuch as will not come up to the unity of one iiith, and confeflion thereof, that is , SocinianSy Jnabajitiffsy

vffreteMted Liberty of Copf^ience.

fefljlyFdmilills &Antinomian$^ATrians^ArmiHians^ Amifcripturians^ EntbuftaflSy Seekers^ and the like^to be right downe Athei/me^ we conceive the godly Magiftrate does not perfecute^the Saints^if he draw the iword againft adulteries, murtherers, rapts, robberies, even in Saints, and we hope you, atleait fome of you are of the fame minde with us : now /piritiiall whoredome, peiTerting of the right wayes of the Lord, So-ciniamfme^ profefled and taught to others, even in Saints, to us is worfe and more defeives the fword th€:n adulteiues: for falfe teachers are cviil doers, and fo to be pui*.iibed with thefword, Rem. 13.3,4. and calied evil/work^rS:^PbiLz^2Such as mb tbe peft of their evil!deeds upon others, and therefore not to be "received into any Chridian fociety, houfc^ or Army, 2 Job. 10. fuch as the Holy Ghoft (aid,under the King-dome of the Melliah when the Spirit was to bee powrcd on the family of P^i'/d, and the fountaine opened, ihould bee thruft through, wounded and killed, becaufe theyfrofoefte lies inthenameof theLord^ Zach.13.1,2,3,4,5,6.^12.10. all the godly thinke of Antitoleration as a truth of God, they are perfwaded of in confcience muiiftand, when the hay and ftubblc of tiberty of confcierKe,^;zf/;wmw72//we,and the like, (hall be confumed with fire. To doe the godly in the Churches of 2V.E»2g^4^cf thinke with us : refute this opinion of oui^,and of thefe whom you efteem to be Saint-murtherers with reafonings, and not railing, nicknaming us Antkhri^ ftians y 'Bahyknifh Lords over the confciencey to/hameusout of this opinion whi<:h is the tmth of Cbriji with the odious ^nd bloody charge of ferfecuters of the Saints , fonnes of Babel^ Jyrants ^ver the consciences of the godlyh this is the heavieft club-law on the confcience, and the faddeft tongue-perftcution we know, elfe the p^rpe arrox^s of the mighty ^ and coals and fir e^ brands of Juniper , with which M. Burtons writings are faked again■! his fometimes dear brethren the Presbyterians^ the fomc-time Saviours and Redeemers of the opprcITed and crufhcd Saints,are not pcrfecution, contrary to P/rJ 52.1,2,3,4. Pf. 120.2,3,4. Joii friends perfecuted him, Job.ig^^o. furc they lifted neither fword, nor fpeareagaijrlhim *, whether our Brethren did counfell in private and publicketo fend an Army againft their brethren of Scutl(in\ to deft:'ay them,

a who

A frit Eft file td the friends

•who in the finccrity of their hearts did (vLcndc^ their lives for their fafctyj peace, liberties , and Religion, or no 5 1 leave to their owne confciences.

As for die forcing of our opinions upon the confciences of any \ It is a calumny refuted by ourpraftife, and whole deportment fince ^ee came hither. Our uitncfTe is hit heaven 5 it was not in our thoughts or intentions to obtrude by the fword and force of Amies, any Church-go\en:went v ^H on our brethren in Enolcind y but wee concx^ive that Mafter Burton^ and the renowned King-dome of Engla?idy a^e engaged by the oath of Cod to receive fuch a Government as Umofi a^reeabkto the word of GoJy ^»J th example of the tcfl reformcJ Churches , and are obliged fincerely^ really^ an]i conftMlyy through thejijrace of God to endeavour VI their fcverallfliices and callings y theprefervation of the 'Reformed Kcligim in the Chufch of Scotland^ in do&rine y vporjhify difif^lincj. and government againft our comtnon enemy. Now i( M. Burton have fweMiie the covenant 5 he hath ingaged himfelfe in the firfi Article thereof re^i^^y/wcere/)/:^and conftantly, to endea-vpur in his calling the prefervation of the like fufremccy Confer, tlcfor. -tphich the Pgfe himfelfe claimcth over KingSy Princesy States^ King-pag.LC.u. domeSy commonwealihsythe pefervation of infallihle General! A\fem-blies on earthyofthatff>irit ofAnticbriffianfride and tyranny.ofTthel-Uan a':jd T^reaj^n in lifting uf a Paf all throne above Kings and Kefarsy ^bive Kingdomes andCommonwealths^ t$ the enjiaving of the whole T^ati^n (pf England) in their foulcSy bodiesy and efiatesywheri by thg,fw:dArumta}i LaxcSy friviledgesy and pov^r of Parliaments^ libera-ti^ij sn4 fraedowe of all true bred E?2gliJ^fub]e&s y are brought under prfetual/tondagej worffth^n that either of E.gift or Bahsfon. Now 4uic»if^ Burton to awake , and all our brethren of the way of Liberty of coarcience in England,, who I fuppofe have fwoni Khe Covenanc fwcerely and really,, if a Preacher of the GofpeJ, apd Saints who preachy cry, print, that the government of the (.'bi^rci; 0/Scotland, and of all the K e formed Churches y if Ami-i^rtflian', 7yrannicall^ rehcllioufy treasonable,, deffruCiive to the liber-ties y law- and frcedome of the E?:gli(h [uHcds , worfe then that of jtg/f't andBabylon,, doc in their callings? cf preaching the Gofpeli proteJing the tmth ftncerehyreaUy and confiantly indea-VfifiVhcjrefervMiin^ the govirnment and difciflincof tke Church-^

of fretcvded Libert'^ of Confcienc^.

of Scotland? O Ijqt they doe endeavour its preferv^tioii one-ly in their callings again^ the common enemy. What is thisj but they fweare to defend Amichriji in the Presbyteriai government againft Preiates^that is^ againft Antichrift in Prelacie, and yet blacke it as Amichriftian : and how ? in your jeve-rail callings : nowM. jB«rto«andour brethrens calling is to preach and write for the trUth^ then mud: their calling bear them to preach and print to the Prelaticall parry 5 and to Cavaliers, that the goyexnmcm of tbeClmckgf ScotUnd is law-full, Appftolicke^^ and Q£Divine rig^ht, otherwife they can-riot intheir fever all callings defend it againji the common enemicy (for it is not Paftors calling , nor I fiippofe 5 a lawfiill calling in our brethrens mindc to defend it with the fword ) and muft the preaching and printing to Jntinomians^ Socini-' anS:, Arminians 5 to Saints hold forth an Antichrifiian 5 a x^orfe then Egiftian and Babylonifh government^ exclame againft it as undefendable 3 and yet defend it againft the common enemy the Prelates >

But whether our Brethren did fweare the Covenant with a purpofe to keep it or nO:and whether they have not endeavour^ not to prefervebut to deftroy and extirpate the Re-formtd Religion, doftrine, worfhip^difcipline and govern-n\tnt in Scotland-^ andperfecuted usbecaufe we alTertit, or if more can be done then the propofalls of the Army and the Parliament hitherto have done ( if they doe no more) to promove all berejies and errors contrary to found doctrine , wee muft remit in iilence to the only finall determination of the moft High. They are ftronger then we, but I am confident the earth fhall not cover the blood that is ftied in Scotland^ but it {hall ftand before the Lord againft fuch of the King-dome of England (^{ov many generations) who ingaged their faithfull and well-minded brethren in a blinde caufe to tftablifti abominable Liberty of confcicncCj Familifmei Anti* nomianifmcy Sociniojiifme^ Prelacy^ Fopcry^ &C' And the righteous Judge of the world knowes wee never intended any iTich thing-, but we might have beleeved the words of King Ch4rleSj who told us they minded not Religion in that war. But now when we are wafted, ruined^difpeopledjX^^e are not only forfaken by thele (whole fafety*, peace, religion and

a 2 hap'

i^free Epifile to the friends

happiiKfle, wc minded with loflcof our ownc lives (l with many others dare appeale to the Sovereigae Judge of all the earth, in the lincerity of our hearts) but almojt utterly de-ftroyed, yet divers of the Seftaries proteffe they had rather fight againll the Scols as againft lurh^t. O Earth cover nod^ our blot >d5arifc O judge of the worldjand plead the caiife of the opprelfed, let all the Nations about, and the Reformed ChurcheS;,and all the generations not yet born^bear witneflc to this opprellion and violence. For if fuch as did fwcare the Covenant, which was the only thing that engaged us, had faid ingenuoufly at that time^we fweare to endtavour the cxtir-* fationofFofcry^PrclaciejSuferflhm^HercfiejSchifmcyProfhanenesy and wkatfoevcr (hall h found to be contrary tof^und do£irinc-'UT: ue partake in other mens finne. But in the mean time wee purpoft to plead, print, write, preach 5 and in our places endeavour both in Parliament, and out of it; i^ the AlTembly, and out of it^ in our Minilkry and Chriftian walking for toleration and brotherly forbearance of Popery,Prelacie,Superftition5 Herelic, fepcration and gathering of Churches out of tnic Churches; judging the Presbyterians of Scotland (whom by tlie oath of God they are to defend) the Schifniatickes^ and indulgence by Law and othcrwife to be yeelded to Pafilfsy Arminians^ Socinians^ Arrians^ Familifis^ Antinomians^ Seekers^ Antifcriptttrifis^ Emhufia(}s,&c. but none to Presbyterians at all : we (hould have bleffed your right down ingenuity^ yet have our Brethren really fo fworne, and fo praftifed.

But (faith Burton) the Scots are the vilefl ofwen^ p. 17, fat" takers with murtbcrers^ with rebels^ with 'Traitors^ Incendiaries^ un-derminers of Parliament andCity^&c Words of butter and oil, foft and fweet, would fooner convince us , and argimients of iron and bi-afTe, that are ftrong, hard, invincible, (hould more edirte and perl wade. The truth is fire,but not palTion; ]^urton fpeakeshre, not alwayes truth. Thefe are not the words of fuch as warre under the banner and colours of love, and fight the battells of th^ Lambe. Pa^Tion is a paper-waJl to aweake caufe : your Brethren flood once in your buokcs for talents and pounds; but now for halfpennies, confider where the change is, we was At that time the fame ypu call Pixsby terians now, and profcfTed the fame to you.

JDean

iffretendedLshertj ofCcn[ci(nce.

Veare brethren^ be humble and lowly to your old friends^ bee not perjured for ill will to us^ we {hall moume to God for that wicked revenge, the Covenant will purfwe you ^ and God in it; dally not with God, they (hall all be broken and (plitted upon the Covenant of God , who labour to deftroy it. Now when you have the fword, the purf'^, the Arniy,the Parliament for you, infult not over your brethren. J^em dies vidit veniens fuferbum-Bum dies vidit fugiens jacentem

--[ummifque negatum

(tare dito He was but an Atheiflr and a nvif-interpreter of providence who (aid,

Vi^rix caufa diif placuit^ fed vicia Catoni. Su<:ceffe in an evill caufe is not happineflTe 5 beleeve it, Hereiic when (hee is heire to her midrelfe, is a burden that the earth trembles under : yec know Herelies goeth with broad Peacocke wings through the Land, and takes in Tawnes andCaftles, but they had good helpe from Presbyterians, their Antichriftian brethren , as they like to calt. them. Sefts are courted, multitudes take hold of the skirt of a feftary now adayes. But the Court is paved with glafle, and to you, all the raithfull Minifters ofCbrift are but Anti--cbrifts Triefts.

The white golden breathings of (uccefle may blow you afleepe, but cannot fccure you : your Brethren have beene low in Scotland for your caufe, I (hall be fatisfied without recrimination. The Scots are not the vilefl of men , they ate not fartakfrs wth murtherers: but I (hall onely anfwer that I judge that in England the Lord hath many namcSjand a faire company that fhall (land at the fide of Chrifi as his conqueffe in the day, when he fhall render up the Kingdome to the Father, and that in that renowned Nation, there be men of all rankes, wife, valourous, generous, noble, heroickjfaithfull, religious^graciousJearned.And 1 hope to reap more peace la namingE^^/W from the choifeft part^^thcn yi.Burton can find comfort in his palion , in daiominatingthe 5cot/or their Army from the worft and vilefl: pari', not to deny but there be too much wickedneflTe, and prophaneneflc in botb the

a 3 Natiob

A free E pi ft U tathefYJcn^

NarioH aiul Anny : yet fball I dclircallthc Scfts wham M. hartvn and his bi^cthren w(>nld have tolcmtcd, to look at their brethren as men conipciircd with intinfiMties 5 and let thc(eof (iich^ *fS thus acculethcm that arcxifiockt ftn^ caji the firfiffonc at tbcm^ which were a good way to try, ii Ajitimmi-(iftf wcnld not ar!(e and (lone to death fo many as they were able to mafter , allcadging God cannot fee fiich violence awd bloodlhed to be linne in them : alfo we prpfcflejtD be orthodox. >ind ^ ftronj; Presbyterian is but a poore old rotten Coach to carry men to heaven 5 there is more required of thefe who fliall be bcires of falvation , but this cannot juftly impeach tlie Presbyterian way of Anticbriftianiftnc.

And whei^in is theGenerall Affembly of Scotland Papal/i and jet tif above Kin^s and Kefars^ andmay bring Presbyterians m-der a fremmire ? Had M. Purton any arguments^to ma^e ouc this fad charge againd: his brethren 5 but the ftollen and re-printedj not i^afons, but railings of Prelatesy and Oxford op-pofers of Reformation 5 and particularly out of a lying Treatise called Ijfackers burden 5 the father of whick was the excommunicated Apollate Jo. Maxvpel^ fometimes pretended 3i(bof c»f Koffe? for M.Burton hath nothing in this paffionate Treatiiepf his own, but is an Echo in grammer and matter to }f^hitepftyBaneroft:Xo \y\r\2^Sptfwood^o the flattering time-ferving Brt/^^wj 5 who to gratifieKing J4wei;> and Bifhop Laud^ and thefe of the Prelaticall gang 5 objefted the fame with more nerves and blood agaii>ft the Scottifh-Geneva dif-cifline^ then M.Burton does. That bocke of difcipline was the Prelates eye-fore, and Mr. I>«rfo« muft bring the weapons of his indignation out of the i\rmory of B^/^^/on againft Presbyterians.

I love not to compare men with men ; only good Reader, pardon me to name that Apoftolicke 3 heavenly ;> and Pxopheticall m^ff, af_CpJj.Mi^Jo/;n;rf/c6, a Paftorof our Church , who for this fame very caufe was firft condenmed to death 5 and then the mercy of Kins; James chans^cd the fcntencc to him a^d other fix faithfull and hcioicke wit-ncffcs ofCbr/'/f^and Miniftcrs of theOofpel^into banidiment to death : this worthy fcrvant ofCbrift prrachcd eveiTday^Sc in Franccy irt his Exile, converted many foules j the King of

France

of freunded Liberty of Confcictice.

Frame gave the fame comma^idconcernirrg hin) ) when the

Town he preached in, was facked and takcn(as the man of

God foretold them publickly it fhould be raz^d^ ) that the

Kifig.of Bab)lo7i^dyc touching J^remiab^ Joe bim no harmcyfee

fPeUtQ biWy bk ferjon^ wife^cbildre?: mdServantsj from the godly

w.itnefre§ of his life J have heard fay, of every twenty fonre

houres, he gave eight to prayer, except when the piiblicke

neceilities of his calling did call him to preachj viiit^exhorc

in feafon and out of feafon^ he fpent many nights in prayer

to Gad> int^xeding for the fuiferers for Chrift in Scotland^

Eniland^ France-^ when he wa^ in prifon and condemned^hee

and his bretluen as tractors , he hath thefe words as a full

anvfwer to the Prelaticall ray lings againft the meeting of a

Generall Aflcmbly at Aherdem y and all the Fra(Han party^

and to M.H.Burtons prefent words, & his objefting of a poor

fretrnme by the Laws of England againft CbriikJ^Hi his free

Kin2;dome : Wbo am I that bejhjuld b^ve calkdmeyMndmademee

4 Miniver of ib^ glad tydings oftbe GcjpeUf ialvatm^ tkje fixteen j^hn^v ^L^^*

ycares ahead) ^ and 3:gw Ujl of all to be a fujferer f^r hk caufe a^id Aii.Kfo-,

Kiiigdome^

fo xviinejje tbiit good cenf^JJion , that Jefm ChrijiU the King of Saintsy anatb^t bis Kuks ^^ moflfree Kingdome^yea oi free as tviy Kingdome under beaven,. not only to convocateJM andk^ep her mee-^ tings^ Conventions and JjfemblieSy but alfo t$ judge of all ber afaires in al/her meetings and conventions amongfi ber mefnhrs and fuhjeSs.

Tbefe two foints^firft tbat Cbrift irtbe head of hU Kirkf^jmnMyy that (bee U free in ber government from all other 'jurifdirmn exi'ept Qhrifis. 'tbefe two points are the f^eciall csufe of^ur imprifcnmmt Joeing now condemned as traitors fQr the maintenance thereof-^ we being waiting witbjoyfpilnefe to give the Uftteftimmy of our hUod insmftf-mation thereof y if it would flmfif ^ur God t^he fofap^wrath-of to he-' n^^r us with that dignity : yed I d^e ajjiime that tbefe two. feints a*-tove written^and all other things that belmg to Cbrijis Crownc^Scep-ter, and Kingdome^ are n^fubjecf^ nor cannot le^ to any ot!)er Autko^ rity^ but to hif owne altogethetyfo that J would be mo{i glad to be (^ffc^-rcd up ufontbefccrifrce of fo glorious a tru^h. 7he guilt of our hlgod (hallnoi only lye upon the Prince 5 but aljo upm our nwne brc^ tbren^ Bifhop^ Counfellers and CommjjToncrs: li ii tbeyycven tbay^ >t}at bav^ ftirred'i^ our Frisce ( King James of great Britaimy

againft

A fret E'pfjffe to the friends

ti^rjrifi m , UT w«/f tbcrcfer^ lay the blamv and burden of out bhU

uvon thcfn , cjpccmll) bor^'cvcr the reft ahvvc written be aljo fartak^rs

with ihan of tbcirjmr,es. And as the reft of tur brethren^ wl)o cither

hyfiknec affro^je, or b) cryinj^feacc^ feace^firengthcn the avne of the

wick^dy th(it the) cannot rcturne^ in rf;e meane time make the hearty of

the righteouf fad , they (\:allallin like manner bee guilty of our bloody

and of hi^h 1 rrajon a^ainji t(^e King of KingSy the Lordjefm Chrift

hh Crovm ard Kingdoms

Now I but propone to the reall confcience of M. Burton

-- f n r thatfpeaketh in his dialogue : i. If there bee not more Confor.Dctor. ^^ ^^i^.^ .^^ ^j^.^ ^^^ ^^^^^^ ^j^ ^^^ ^j^ ^^^^ j^ ^^ ^ ^^^^

in all the virulent peeceshee hath written againft his brethren, who when he futfered, did intercede for him, and lye in the aOies, and behaved themfelves as one at his mothers grave.

2. Whether or not, he and his brethren who did plead againft the Affembly of Divines in favours of an Eraftian farty^ doc not ftirre up both Trince and Parliament in both King-domes in this very caufe, to bring on a Nationall guilt on the land to inflave the free Kingdome of Cbrift to the powders of the world, and whether in this doe they not build the (efulchres of the Profhets^ and bring upon their owne heads the blood of the flaine witnefles of Chrifi'i

5. Whether a diftinftion will helpe them at the barre of Gods juftice, that they Tided in hatred of the Presbyteriall governmentjand of their brethren of 5'rof/^72(i5with Eraftians^ IB oppofingtruths ofChrift in thefeand the ma'Orpropofiti-on, againft the light oftheir owne confcience, in laying the headftiip of the Church of Chrift on the ftioulder of King and Parliament, and then keep in their minde^a mentajl rc-f(rve of the Presbyteriall Church only >

Now they knew that th#queriion betweene Eraftians and us, WoS, whether there be a power of government diftinft frcm thepower of theCivill Magiftratein the Church of Chrift : out thcyftrikein with Eraftus againft Chrift to reach a blow to the Pieshyterians \ but (nice that time God haih br>. ught downe the fccis lower and lower in the hearts of the godly in this Kingdome , and I hope ihall lay their honour in the duft] In the fame manner M. burton faith, the

giving

of frctended Liberty cf Confcience.

fc b» ■ — " —■ ' • ' ^

givirvg oi this power to the Generall Aflembly above the Parliament^ inmrres ^fremunire againjl the La-ws of England^ Co faith the Erajiian. But M. Burton knowes that is not the queftioii;, awdthat his congregatioimll way makes no bones ot a farrc higher prew^ir^.

For I. The Parliament hath nothing to doe at all in Ohurch matters^ more to judge ot them, or to puniih here-ticks then if they had no foules. For M, Burton faith5;>.i4. Confer. De\erfn. if it be true that Cbrifl bath left fuch a power to any (iate then to a Pofi(h (late. But I deny your confeqnence. Chrift hath given to no ftate a power to inaft wicked Laws, or to ratitie wicked Popiih constitutions, ergoy hee hath not given to a Chriftian ftate a power cuniuLitiveco bring tlieir glory to the N. Jerufdem , and to be Chriftian nurfe-fathers to fee the bride of ChrOi fucke healthfonie milkejit follows juftasthis doth. Got/hath not given Kings any power t^ ixitcher and deftroy the (heep of Chri\i^ ergo he hath not given to Kings power to rule and govcrne a Chriftian people in equity and uftice.

2. Our Brethren put a ftranger j?rew«;l/re on us.For would they fpeake out the myfteries and bottome of Independent ciCj they acknowledge not this Parliament in any other fenfe then they would doe a Parliaments of Pagans or be^rbew/or there be no Chriftian Magiftrates at all to them, but fuch as are members of their Congregationall Church, thatis, fuch as^ they conceive to bee regenerated, and had they a world at their owne will, then not the twentieth man of this prefent Parliament, nor Judge, norjufticeof peace could be chofen Magiftrates, if the congregations of Englmd^vjere all of the Independent ftamp.

Bat you may fay I flander them , they pray for the Parliament as a Parliament, and obey Juftices of peace and the King as lawfull Magiftrates.

1 anfwer^its true^ fo would they pray for NeroyDommitian^ and heathen Juftices of peace, fent by them as lawfull Magiftrates^ but not as Chriftian Magiftrates, nor fuch as they, woul d chufe to reigne over them , becaufe in their appre-henlion of them^they are no lefTe tvithout the Church then heathens;, then let the world be judge of their candor in contending fov a power of Prcmunhes ^ and in voting that

b hea-

A free Epijlle t$ the friends

heathen jufticcs of peace and unchriftian Parliaments {liOLild be above a free Generall Affembly of England ^ but they could not endure either Magiftrates or Parliaments, of the gang they are now in En^Und^to be above one of their CongregationSjthough conliftingof feven.

3. They are jealous.of any fupremacy of General] AA femblies. But fay the Congregations of En<;land were all Independent;, they would not baptife the children of the twentieth Parliament man^Judge and Jufticeof peace, nor of the Kingormoft profeflors in E;zg/<i?7J as they are now inEMi^Und^ nor admit themor their wives or children to the Ordinances, becaufe they are no Church-members, and no better then Ethiopians or Indians to them^and if Parliament or fuftice? of peace lliould take on them to kidge or pnnilh them for this; I beleeve, M.B«rfo;z and our brethren, would tell them, thefe that are without thcChfnxh,as you are, have no power to judge the Church of C/;r/7?, are to judge of Church adminiftrations, or to whom Ordininces fliould be difpenfed, or not difpenfed. Judge, if this be not a fupremacy given to feven above the Parliament, and judges of the Kingdome, which M.BkrfoT? fo much condemned in a National 1 Aflenibly of all the godly Miniders and Elders in England.

But its a fault that the Generall Ajfembly hathfower to mak^ rules according to the word of God , afpertaining to the good hehavh-vur efaV the members of the K/r^e, and abrogate Statutes and Ordi^ nances about Ecckfia(iicall matters that are found noyfome and unpro^ f table without the Magiftrate : So dM the AflTembly at Jcrufa-lem appoint fiich rules as fhould binde Cjtfar^o he had been a good Con^untinc^ and though they cannot abrogate Ordinances and Afts of Parliament by making or unmaking Afts of ParHament ( our booke of rfifciplTne never mea-ned that, as M.Bur^ov^ ignorant of the difcipline of our Church, faith J yet as the Miniftrrs ofChrift, they may juridically declare , yea and preach authoritively that A'5Vs of Parliament eftablifhing the M^/Tf.are unlawfull and god-leflTelawes, commanding Idolatry, and denounce a woe a-f;ainfl un-uft decrees and lawc5, as EUy 10.1, elfe when M. Burton preacheth againft fuch lawes, he then mnft incurrc Afremunirey before G^d$ andfet himjelfe inaPafalltkronc above-

the

ef prtte^ied Liheny of Confcicwe.

the Parliament 5 aiid cnflave the Engliih Sub'cfts; for he preaches that Statutes of Parliament that eftablifheth Mafle, and the burning of herctickes^ that is, Proteftanus 5 are to be abrogated 5 as v/ell as the Generall AflTembly of Scotland doth; and fo M.Burton miift/ef kimfelfe above Kings and Kej^rs, And when a Synod or Cliurch conveened in the name of Chriii bindcs on earth according to the wordofGod^ Matth. 18. there is no law full appeal from them to anyCivill 'udicature,not becaufe they are not men, but becaufe they are a Court acting in the name of Cbrifi according to his word, and Cbri(i with them bindes or loofes in heaven, yea there is no reclamation to be made 3 nor any appeale from one faith-full Paftor fpeaking in the name and authority of Chrill^ according to that. He that keareibpUybeareth me^he that dejpifefb yoUf dejpijcth me, and there is no danger to be feared either of Papall tyranny^or Parliamentary br(ach,or premunire.

But M. Rutberfurd fsikh ^ Tbedeci/tvevojces 0^ a Genera If Jjfemblj bindes the abfent Of well as prefent

An[w. So faith the Holy Ghoft, the Churches of Anticchy Syria .y zndSilicia^ were bound to receive and obey the decrees of the Synod fo Toon as they heai'e them,/^^. 15.22,23, 16,27,28- Aa.\6.^. ^5.21.25. as they that defpife the do-ftrine of faithfull Paftors dead and buried, delpife Chriil: fo faith that learned and godly man M. Cotton , and all the Churches of N.EngUnd^ who to Nl.Burton muft fet uf a PafaB throne^ as well as the Church of Scotland^ if this be Popery ; for xphat need Churches abfent ( faith Cotton^ Keycs of the King-domep,26.) [end to a Synod for light and dire&ion in xpayes of truth md peace^ if they be refolved aforeband hew farre they wil/goe ? and if they be not obliged to fubniit thereunto in the Lord.

M. £/irt#w faith further, ^.21. that M.2J«f/;erf«rd faith chl 20.51 2,GcV'.Chur.Scot. The a&s of the Ajjembly oblige alltheab^ fents^ not prefent in all their members^ and that becaufe wbatfoever if by xhefe Commiffioners determined and concluded if matter neceffary and agreeable to Cods word , as being no leffe infallible then tbofe c/e-dfions of the Apofiles^ Aft.i $.

Anfw. 1 dare appeale to the confcience of M. Buxton well informed, and to all the godly, if they conceive any (uch hiflg to be my judgement to aflert wixhBeilavmne & Papii^s^

b 2 :h''*

t

•^^Tr '

ji free Eftfile ta the friends

the infallibility of ajiy Councells.now on earth : yea if he had read, what I have faidjc/;. 14^209.-212. I prove that the >\poftles afted not in that Synod as Apoftles^ but as ordinary Elders- and Doft. J^b/r///(;er and M.Coffowfay the fanie^ though !^.Tbo.CooJvfin and'M.N^e^ contradift both M.Cotton^ ujid irhitttilcr^ and Cahin , and all both Papifls aiid Protc-ilants, yea and Independents, v\^ho acknowledge Ad.l-^, to be a pat erne for Synods to the end of the world. But the Independents now in Englandy and Jnahaftifls fide with Eri^-gefiu<^Grotim'i Sociniansy and^nw/?/^^/^ the enemies of Synods; and fay that Synod, A7.i5. was an extraordinary Apoftolicke meeting that obligcth not the Churches now\ ' The Seek^crs fay, there fhall never be Synods till Afofllcs arife againe, which they fay without all word of Scripture.

2. I fpeakenot one wordp^^ 312. of that purpofc 3 but fa{L''^22> I fpeake, and M. Burton both dctrafteth from, and-addcth to^and perverteth ray words, which I impute not to nialicejas others doe, but to his ignorance of the Difcipline of the Church of Scotlandj my words, ch.^O.pag.'^i'i. are thefe : J^headsofthc j^jftmhl) oblij^e nUtke dfcntsnot frefcnt in all their members^ as A(k 23.24.18,A<f^.i 5.16.4 c/;.21.25./zofit^-tanfc-of the authoritj of the Churchy tut becaufe of the matter which is necejfary and agreeable to Gods x^ord. Befide that, M.Burton leaves out all the Scriptiires I citebecaivfe he could not anfwer them, he leaves out thefe words^, not becaufe of the authority of~ the Churchy which cleareteh my {cnfc^ and direcf^ly cxclndeth aJl infallible authority of Church or AfTembly. For I hold' they oblige the confciences notfor men , or the Authority Df the Church, or becaufe,/o faith ike Cl^rch.^s Fafiffs make the te!(imony of the Church the fonrall ob'eft of oin* faith, and the Church to bee as infallible as the Scripture^. which I eyprelly deny, ^nd \^y th^rationem credendi ^ all the If eight ^bin*dcn and warrant of the obligation of confciencr3^ that the drrrees or con'fitution^ of an Aflembly c^n lav ch, Qot c>n the fallible and weake authority of the Church or merr, but on the matter of the decrees.^ fecaufe or in i'o farre a's it is rhf neecffary matter of the word , or agreeable to the "Word of Goci.

Now may not the Reader conflder thislogicke. Tht

Gofpei;

of pretended Liberty of Conf<ieficc.

Gofpc)!! that M. Bwrrow preacheth obligeth all his flocke ab-ftnt dr prefenct f for theirprefence niakethitnot to bee GorpeIJ)anci that not becaufe of the authority of ^.^urtoriy who is but a liniiill man , but becaufe the Gofpell he preacheth is neceflary truth and agreeable to the Scriptures^ er^^o^whatfoever M,^ur\on preacheth is no leffe infallible then the deciiions of the Apo^les. The Antecedent is moft true, and more I doc not fay ^ but the confequencc is moft blaf-phemous and falfe^ yet are all the lawfull Paftors in Britaine to preach the found word of God^ after the example of the Prophets &:the^fo/?/ej5cr^^o>whatever all the faithfull Paftors in Britaine preach^is as infallible as the decifions of the AfodltSj the Antecedent I can owne as a truth of God^ but the confe-quence is M. Burtons.

2. He addes to my words^and fairhjM.Zvmkr/wrti tcUs m-^ vphatfocver U by thefe Commiffioners deterrnmcd and concluded, if Matter necejj'ary and agreeable to the -word of God. This 1 fay not, I never thought xf/;<jtf^a^2^er they {ay^is matter necejj'ary : find thefe words under my hand, and I will crave M. 'burton and all the Church of E^zj^f^nJ pardon. But I know Generall AfTcm-blies can reele and erre^Ei^r^ man is a lyar. I never fayjWhat-loever is concluded by them is necefTary. I fay, what is determined by them is dejure^ that is, ought to be agreeable to Gods word, for I (hew that Generall AlTemblies have their warrant from ^5f.i5.and my meaning and words are clear. The(eare M.Burtons words, not mine , tFba4 is determinedly them y binds not a^ , or becaufe its from men p bat as agreeable to ihe - word of God. M. liurton expones my (is) as hee pleafeth beft; and hath need to cra\c God pardon for that hee itafhiytujd i'gnorantly (I fay no morej fathers untruths on his inup-c-ent brother^who writeth and fpeaketh honourably andre-fpeftively of him:? for let logicKe of confcience be hidge^ if tills be a good confequenoe: What a Generall Afienibly de-terminer, bindeth no farther but as it is necefTary 5 and as it 15 agreeable to the word, ^r^c^Whatfoevcr a Generall Aflcn-b]y determines is neceflary 5 and is agreeable to the word of God, it follov/eth in no fore at all, yea the ial: contrary followeth, eraoj if it be not neceflary,^ and in fo farre 3S iLis^not agreeable to the word 5 it obl/^^uh neithcr

b. 3 thefe.

A free E pi file toihefrict:ds

thefe that are prefcnr nor abfciu, and is not infallible at nlJ.

4. I may fay witlioiit any jufl ground of ofifending either M burton or any of his way, that write againft Synods^ that had cl.ey rightly undcrllood the Hate of the qiieftion between Ptotcf^ants and Papjis they would not have fo incurA-lideratcly claiWd with the word of Cod^ and all the Reformed Churches in Chriftcndonie; for we deny,

I. AH abfjhite, unlimited, and infallible authority, to Synods. Papife prcfTe that Councells cannot erre,and in fo doing they make them Lords and Matters of the confciencc of the people of God: and Independents and Dthers charging this upon u5,cannot bcfbre the barre of the alone King and head of the Church, beare out their charge^and the like unlimited and boundlefle power of Civill and politick ratifying 2.nd pallnig in penall /awes, what the Church or Synods determine we detiy to any Magiftrate on earth. M Burton 9, Confer defer, i^^^ij^^. will not, and cannot make good his bitter, virulent and unchriftian challenge he layes on his innocent brethren, who may3and 1 hope doe in humility and confidence claime a Saintlliip andintereftin the Lordjejitf as well as he. That they with P/ofrcp/;e/,exalt mans pxipi^r above all that is ' tailed Gody are Jnticbrifls 5 Jfoflates from the truth y doe carry on

rihc ynyflery ofiniquityj this he alfb muft anfwer for,as a flander laid on all our Reformers, Calvin^Luther^ Beza^ yea on Rey^ ' nold^ TFlnttaker^ Perkins^ &c. all the Proteftant Churches, all the hoalt of Proteftant Divines.

But, 2. All the power and authority of Synods we conceive to be miirillcriall, not Lordly, limited, regulated by theonely word of God in the fcripture, and in matters circumf^antiall, of order, and decency, as time, place,per-fons ( obfervc I fay not in myfticall Religions, Ceremo-nies,called, but un'frf^Iy, indifferent, orthc like J by the law of nature, niles of pietie, charity, andChriftian pni-dency, for the edification of our brethren, and the glory OiC'od^ and a lawfull Synod, wee judge hath power mini-fteriall from C/;r/ff, to j^affe con fti tut ions <^<y>,t<4Ta decrees, yi&s 16 4. (LawesI doe not call them> becaufe Chrifl is the onely Ijiw-giver, King, and head of his Church;>hls officers

of fret ended Liber tj of Confcience.

ficers are onely fervants^ and Heralds to hold forth his Lawes)and thefeconftitutions cond^mnm^ Amtnianijmc^ Socinianifme ^ Familifme) Antinomianifwey &c. as fometimes Mr. Burton being but one iingle Paftor by word and writ condemned them, and that in the name, and authority of Chrift ( as hee then faid ) and commanding in the Lord that they confent to the forme offounddoVtrine-^ rebuking all that fiibvert foules, and trouble the Churches, Acts 15. 23524. are to be obeyed^and the confcience iubmitted to them, not abfolutely, not for the fole will, and meere authority oR the Heralds, as if they were infallible, not with blind o-bediencc, not without reclamation, orappeale, if they be cither contrary or befide the fcriptures, but conditionally in fo farre as they are agreeable to the Word of Cod , even as the lingle ludependant Congregation is to be heard in things lawfuU under paineof excommunication^ as our brethren fay fi^om Uattb. 18. and yet, Mattb.i 8. fets not up Antkhridj and cauesnot on the My^cry of iniquity. And wee teach that the Magiftrate, as the Minifter of GoJ, after due examination according to the word,is obleiged to adde his, civil! fanclion to thefe conftitutions, andto guard the xMi-nifters with his Sword ; and to punifh Aminiam^ Sociniansj Familith^ &c. as Mr. Burton crycd again ft them of old, and appealed to the fupreame Magiftrate^ the Kings Ma;efty a-gainftthem: though wee judge the Magircrates fiv^ordin ill this,kecpes fuch a d'tftance from the confcience^diac^ thi^ isfo farrcfrom being a State Government of ehe Churchy that thefe conftitutions have no power at all over the confcience from the fxvord, and are alike binding, and were^ ACis 1$. Though the Magila'atc were not on earth, ^nd though Kee ftiould oppofe them, as hee did thenv And-vve thinke Arminians y Sodnia-^/s ^ Si^A Familijls ^ who deny all powerof Synod , leffe or more, except onely, 5/r, if it pkafe you this is Gods mind^ ifno^^ Sir^ you are where you w.;f^ h^ a Scefticb^toCbriVs fecendcommingy and cha?ige your faith ^i^ery NexQ Moone^ wje have nothing to [ny^ M fare yc^yiieU^ arc the Antichri bin this, not we, ;-^ •' .^ n?'.--,^;

Nor dare wee conceale airfeareof thelad udgf!mems afGod, and his highest difpleafure for the breach of thi Covenant ofGt/ti in this Land, ^And

A free Epijile to the friends

And that, bidt^ linccfomaiiy viftorics, andgr^at deliverances bring tarth no other truitj but iTerfccutioii ofthc Godly and faithtuU MinUtcrs of Cbrifi^ and more virulent hacnigof, and railing againftihc Cluirch and Kingdome of Scoflaml^ thc(e that are molt zealous for I'cforniation^ andmo?tconlcicnciousand lincere for thcCovenant^ and fettVinBiof Religion : Above, and beyond all that Prelates or f hole of th'ei r way cvcr attempted. Yea, and the cni(h-inc;^ and ruining of thele that have wrought a greater fal-vadon for the Kingdo^ie than all the feftaries in E;!^^/^, ■u^henfuch arc peri rented, impeached;, imprifoned, caft out of the Parliament and Kingdome for no caufe ( it the bot-lomcof the buiinclTe were examined ) but for their adhering to the Presbyteriall Government, Covenant of God^ their brethren of 6*f9r/^wJ, oppofing(as the Gorenant o(Ged * oblcigeth them ) the Hcrcfics and Blafphemies abounding in this Land, when vile and naughty men, becaufe they kdc with fe^aries, fuch as blafpheme C^J, deny the deity of the holy Ghoft, notonelygoe free, hnlFamilijls^ Antinc^ HitanSy L/ifrf/wri who joyne in thefe blafphemies, Arminiam & Si}(ini(inS':^t\it old Courteours and darlings of the late Pre-lats and popifh affefted, Scek^crs^ Ariabaptiffs^ SeferatiflSj and Independents of another ftampe then thefc of A^ew £7zg/W> Covenant breakers and the like, are not onely connived at againft the Covenant, but lit inPariiament, are advanced tohigheft places in the State and Army, and fuch F^-milifts as Mr. Vol and Saltmaipave alowedand authorized to be ordinary preachers to the Army. But know (I be-(eech youjthatthe Lord will difceme between^ him that icarcth an oath, and feareth not an oath.

^1 God FTuft reckon with the Land,becaufe the Ambafla-dors of jelCis Chrift are difpifed, hated, and perfecuted.

3. The City that have borne the weightand burden of the-charge of the War/is badly rcqiiited, to fay no more. • 4^ Whcn-curfed Pamphlets,!:ncharirablerailings againft chfi Govcftam, Reformation^ Reformed Religion,thle gorfy. licit in the Parliament, the Church and KiuL^dome of Scot* ttmiytheAnimbly of Divines, the razinejof the foundation iWaidsahd prijiciples of theGofpel, pafle PrclTeand Pulpit

of fret ended Liberty of Confcience.

uncontroled, whereas evenPrtpi/?j ( as C^/i^m faid againft LibertinesJhave not dared^m terminU^to remove fuch march-ftones of ChriA Jefus as doe difterminate Chriitian Religion from Judaifme^ ?agani\me^ T^urcifme:, may not the Lord fay to England and to the Parliament, that which he faid to the people of old, Jerem.i.g. Therefore IHvillyet f lead-with you^faith the Lerdy andmtbyour cbildrens childrenx(^ilf IfUad.- la. Forfafe ever the IJIes of Chittim and fee and fend to Kedar^ and conjtder dt^ ligen\lyy and fee if there be fuch a thing. 11. Hath a Nation changed ih^ir Gods , which are yet no Gods ? But my people have changed their glory for that which doth notfrofit. 12. Beea^onifhed 0 yce heavensj atthis^ and be horribly afi-aid^ beyev^ry dcfolhte. And Efa.2o,2l. T'/;e) make a man anofender for a word^ arid lay afnare for him that refrovetb in the gate ^ and turne afide thejufi for a thing of nought. .-

5. And what can wee anfwer toall the Sifter-Churches in Chriilendome^who have heard of fo many Declarationj?, Letters, Ordinances^ Remonftrances, promifes before God, the world, and the eleft Angells, that we came to this Reverend AfTembly as willing to joyne w^ith the profefled de-fires and invitation of the honourable Honfes of Parlia-Returnefrom nient to remove not only government by Archbishops but likewife to the ParUament fettle fuch a government as is moji- agreeable to the word ofGod^ mo(i of England to nft to procure and peferve tbefeace of the Church at home ^ and a oneS^^Thc hafpy union with the Church of Scotland y and other Reformed Chur^ Generall Af-ches abroad^in do^trine^ iQorfhip, govermnentj and one forme of Gate- fembiy.an. chifme^ zndtoefiablifbrbefamtbyLnw^TooppoiiChercCics^cV' ^6^1, rprS) fchifmes , injoynetheNationall Covenant by Ordi- Oi^j^inance of nance of Parliament to bee taken by all, when now indul- ^^^^•^'^•i^43« gence and more is yeelded to all herefies ^ blafphemies and Declarat of feftsjand an army pleading for Libeity of conrcience to all both King-Religions, Popery not excepted , is oivned afi'd authorifed doms.an.i54j. t)y the HoLifes 5 whereas other humble and rfiodeft petitio- Declaration to ners for a government according fo the word of God 5^ ar ^A^^^uf r gainft the Eraftian and unwarrantable government fet up ^fjt.^l^j.j^jQ^-Scotland.an. 1^41. Deelarat.tothe Pari.of ScotVnJ.i^42. Dcclapf^givcn tothe Com-miffioners.Auguft.i64^.0rd:nancc.i^45lO;^.2o. Ordimncc i^45.Mar.i4. Ordinance I^4^Nov.p.6rdiaance i^46.Fcb.4.0rdinlin.for Oxford; 1^47.\iay i.Tr€?.rife between the Kingdomes.OrcHn.i64^Sep.18.Declarat.of the Hca4 ofCom.in/r^46\April i8.Lettcr| of the Affembly to the Reformed ehurcfaes.in. i^44.0fdinj^q4.Iunj.

C but

i^ free Epifth to the friends

but in quarters and peeces^of which the Lord may fay^O/er it mxv to your Govcrnour , will be be flcajed xcitb it and navpt your ferfons ? have beene checked and dirmiflfed without an an-iwer till this day , yea and ccnfured as guilty of breach of privilcdge ot Parliamcnt^as it faired with the Reverend Af-lembly of DivineSjfor a fubmillive and humble fupplication, for the Royall Prerogative of fefui Chriji in his own free Courts and AfTembJies. ^

6. Shall not the Reformed Churches abroad who have hitherto prayed for the fad calamities of the Church of England-, when they hcare ( as they mitft heare in languages knowne to them)that the Parliaments of both Kingdomes have made their humble addrcfle to the Kings Majeftyj and the AmbaflTadors of Chrift, and the godly have laine ac the footftoole of the throne^ of Grace/oliciting the Lord^iu' w4iofe hands is the heart of the King, that he would graci-oully incline his fpirit to take theNational Covenantj/or tbe extirpation of Fofcry^ Prelacy^ ji^erflition^ kercft^Jcbifmc^frofhane^ nvjfcyand wbatfoever (haHbc found contrary to found doctrine. Wonder and bee aftonifhed, when it is reported that the Parliament of England joyned in the fame Covenant with us ! have not only, not prefTed the fame on the Sub;efts, which they defire of their Pri^ice, but fuffer fatyres, raylings, reproaches to be caft upon the Covenant of God in Prefle y and Pulpit, highly promote thofc that are greateft enemies thereof, and countenance an Army, who labour with all their power to render the heart of the Prince aver/e to the Covenant, and the fincere promoters thereof,an^>ioe require the open toleration (wofrbce;cr/rfrtffo;z^ of all here-lies, blafphcmieS) yea of the Kingdome and throne of Ah-tichrift, againd which we Covenanted , and to take off all Laws for prefling the Covenant, that fo it may be buried in Jingland, though many of the Army,and Independents, An-tinomians, Sociuians, and others, did folemnly with their hands lifted up to the mod High, ingage themfelves to the l.ord", ticver tofufer tbemfelvcs direHly or indirccily \q bee divided and^tbdraxvne from that hleffedujfionand conjun^ion : So that "whatthe KingdomeandChurchof Scotland^ andthemoft fciithfull adherers to the Govenantjlaboar to buildJn pub*

of pretended Liberty of Confc ience^

licke, with this underhaad dealing is deilroycd and caften downe,

I doe not fay this of all, I am confident there be divers in the Hononrable Houfes, many in the Church and King-dome, who abhorre from their foules the wayes of herelie^ fuperftition 5 fchifme^ Popery, prophanencile, treachery^ wicked policie 5 which never did fo mufh prevailein this land as lince we did ftveare to endeavour the extirpation of 7^\ thefe 5 and that though this Covenant were buried, it muft rife from the dead againe, and that the Lord mull muke his Jcrufalem in Britaine a cup ef trembling , a burdensome ftone^ A hearth of fire among the wood , a torch of fire in a (heafe^ againft all her enemies, both B4t^/o;z without, and Edom within, that no weafon formed againft them Jhall frojper^ that eve-ry tongue thatrif^ againfi them in judgement (hall be condemned , and that the Lord (ball cleare the judgements of his chofen ones that they (hall not finally be feduced, and (hallbring the blinde by a r^ay that they kpow not^ and returne to a people of a poore language that they may all call upon the name of the Lord , andferve him with onejhoulder^ and the Lord may be one^ and his name one^ and his go-ingforth^ in the three Kingdomees, may be as the morning. O that the Lord who hath founded Zion ^ and hath chofen Jei\ifalem would doe this in hit time,

5. %

Zach.xi,

c a Contents

'\ "^v^ v-^r- r-:-; 1 . >

lAHa

THE

DISCENT

O F

ANTINQMIAKS and F AM I LISTS.

Pa rt I. C H A p. I.

The Origin/^l of kntinom\2imand of $ther u»cUm Sec^s vfho hdve taught the farm things^ not unhkc to their blaffhemies.

H O U G H out of dosbt, Antinomkns have gi^ ven fignificacionof the firft dawning of that He* rcfie, in PmI the J fogies time, ShuU fpee mui-nue in fin thatgrdce mAj AbounA i Rom.^. i. and, IstheLAi»fin} Goc/fsrM^Rom.y.j. sind'/dmcs Jhis arguing againft the dead faith;, voyd of good works, 7*^-^- itM:imateth they were peeping ap'in his daye^, ^atiribmiaBs' and'?t?/b« hinteth at fomc denying fignes of Juftificauon. .' * jn tht Apdle^ Yet their Originallieenns to be from the old Kdtharei, called timejmctheb PHrhayr^yV^hQxok about the year 1115.1118, who being jufti- difcentfrom the. fied,a,ffirmed they were pcrfcd and free of all fin^as the glorified ^'f. ythum' in hwven, as J^/;«/i«r/i,Free Grace,p.i4o. and Mr. Tmnt ^^^^^P^^^^« AfTer-tion of Grace fay, ^,69. 77^78,7^. though FIacchs Il/jri- ^ rjf^,Catolo.tefti.ver.4.t5. fol. 1531. fay the Papifis afcribed ihis opinion to the ff'^^^jf/ir/, but moll: unjuftly, ixxAGu^Altefipis the Jefuite in his fabulous Chronicle, to the Lutherans, TahiU Ch^riografhka^ An. I20p. c, 10. or we may fay they came

B from

from thcfcctllcd tA^tidni from <fy£tim or EpiHimins the Difci-plciof ty£timy who taught th^t (inand pcrlcvcrancc in fin, could hurt the faWation of none, fo they were partakers of hu ftich, that he taught, fo jin^mJUf^i dc Hcrcf.tom.6. Hcref.54,

G M A p. II.

Oj Lbcrti^KS.

The Libmincs¥l^ Wf cowc a little lowicr :|bouc thc-year, I525..arefc the

W;« f,ri gup, J[ Lih§rtinesy which are a fand of \\\\\ ch|iCoinc near to the An^

Ami 51^ iif rip^fmiMiy anif 4«/7.yf/, and ^k.ul^-'therh iavoiijftlrongly of the

%^fi^i^sin/A(\ ^^^^^^*'^^ yAlcntimanSy and crjtfrt tes Cj/vIh advcr£lib.C.2.

tmomuns, ' obfciTAhthJit Lih^ti>icr u.idcr prct.^ncc of Chriftian Liberty,

trampled undcrifoot all gojiujUr* io doe ttrfri/n^/ri/. ^Bc-

fore theui C rio^ the Difciplc o; leracbin as £piph4niw in Ar

nacepiulloojforhiscwi) priiicipks, one good, another evill,

Thtcr Ami' ^sT^ tuV. xKodan, ^p d^cript. H.-fiid^ that Chrift (utfcred

nomiansir«v im i^inanly, as77>/^#.relt!:eth. fo Fd-nilifif and rincr Anti^

tht I civuiion n0mt4m deny the Incarnation, and lu> , Everj beUevcr u Chrj^

cf ihc ^onac in.:4-n4t^^ And u Glided 4ndChri!}edy with the hplf MoyH$ipf£;

©fO^d. Ctrd^ denyed theRefurrection, fodo AntiH^mians ^nd Fornix

lijts. M4rci$n his Difciple taught the like with Mdnichdan/^

they are not farre from rcjediHg all the Old Tcfiament^ for An*

tin^mUns will have no 4^HMtRe7m0oH 0Jfln in the Old Teftamcnt

fo faith Denne ^ Doftrinc Jek Buftifl, p. 51> 5 2. ^d. ferm. p.

3,4. wo inward convcrfion ot fumcrj to God, no holy Spirit

^^^ gifen, BO Corenant of Grace then, tt Cri^i and Mr. D^/fay.

^^^ ThefirftmanoftheZ/i^rnii// was an ualearaed rude fellow,

Anmim Toe^ C^fpinud a Flanders min; after him arofc one .^wr**/ a Taylor

qmM thcfffl in PkcdrdUy a drunken proud man.and to him was joyned one

libertines. BrrtrdniUu, who dyed foone, and one CloMdinm ftrfevdUui

BJt a chLfc min among them was Ant9nim Pee^iut a Prieft,

. who ftjll (aid MMf, thou^a Papi/tt (htmclefly call chcm C4/-

i4?f^?!^r''^''**^^^' thefcfcliovvifpreid their «e.)4ly Herelus in HolUnd,

frfi itKTtinc BrdhnnuMy and otncr parts oiLo^ Cfrmsrtj, and infcdcJ thou-

dfffciiobt3j^ fands, drew away many jn Froftce.

(curf^jdob,e^ Anronim Pocijd lu, a dilTombling hypocrite remained at G m^ ^^'^'^'''^^^'^^x/4forarpice, ddired if Cdlvin, a Icilificate that hec mi^hc U(^o'jilmZi- P^^^'^-^ C4ljfmtnx\ncy but what he oould not obtain from CV* dtriUiibis fi$. ^^^ WiiOiaw hiiH a pkancaftick twlc,hf f^und at Mtv #w Smar kri'-s, Yiko

vfho was aaorcfiiDpIcthen C^/t/iV, and that J^*/in#i»i«#faic[ to 64lvin^ when he rebuked hifn,tbr his vabc and ncwcxprcfli-oBS^thac he undcrflood not his words; fo do ^x/i^«ippf4ifi and Fdmilifij fay, none but therrifclves k3i9i^^njthin^^f the Sfiri9$ and $f th mjfiery $f free frnet.

a. Libmines revealed none of their fccrccs but to thofc of whom they exafted an oath to follow them : So doc Ffimfilfis uitrtineiwU zviA Antin$miiMs cauceloudy keep iip their tnindcs from aiiy AminmU'i h they know te be contrary to their way. ff^ny thmf^t liiff

3. They fpakc in darke, obfcure,wy^*fl^jand fublirrr words, •^*<** not with the Serif tnres ; and (b doe Antinomums^ allcdgiii^ thej

sn C^dtuit^nii ChrifieJ* M^fes it tf#r in tkftr CBPifeience^ they live in Heaverf thij are neither male mr femaU^ thcj walkg bj the rmk •/ the nt^ Creature.

4. Libertines profcffed they would fpeak fo ambiguoufly, at their words alight cary two fenks, becaufc Chrilt preached dkrke parables to the people: Antimmians have not to this daj ciiplained in their writings, whether the juftificd can (in or no; futinpraftifctheyfay they may, lye, whore, Iwcare, coufen; Ce^ feeth no fuch {iniiei in then^.

5. Nothing was more frequent with Libertine/^ then the Spirit^ the Spinty Ar.fin^mians fajy to preach duties, to rebuke finnCjiir ^l not a Sfirituallfiraine •f GeQfel'freachif(^jh*j legallJUterall^tJ^-' fes^likey net Chrifi^Ukf.

The chiefc errors of Libertines^ which I prove to be holden Libmints ai cxprefly, er by undeniable confcquenccs by Antinetenarrs aod AnxmcmhM Famili^tsikrethtk. agrccin (^h:io7ff

I. the Serif tm-e is a dead and hjllifig kiterjthe Spirit that ejmck^ ^''^f .^*^j^^-, nethid eetr (a) rute^ fo (ay Antinemians. )ibettm ^p^

^. {b) TheScriptmeidtobeexfemiinan alUgmcalland ffiri' ^^^,^^^^'^* tmdlfcnfe^ fo Amiinomianf. b Calv.^^u

3. (c) The Evangel is a fpirittMlldtHrine, becaufeitcemtfre- ^ji^u hemiethChrifi^ho^jHkl^thfse : the Anciix)m, Del. pag.ip. to prove this, circihthe fame Text with Libertinesjjchii6. 7hi )^firds that I ^eakf are Life and Spirit.

4. {d) Thi^0rdis nciftinf Utthe Spirit, thai Chri/t is tbi Sfirit ; we are made Spirits ( Godded with him fay Antinomi-ans) with Chrifl, and^m life fi^uldbe the Spmt itfelfey fo Fami-

lifts and Antinpmians teach. , . .

5. (0 Cidis that$m Sfirit, thatatkethandwfrkcthall, inaU^^^'''^ -

k z €r(en$tres ,^**^*

m'C^tures ; cf^ctiallj in Angels An'inun^ g09iariil^ and Vf^rkfth inm allvitallM^icnSydf livings growings Tnllingt 44»derjlmding^ in place fij pnrfonU : io doe Nc^ EngUni Antin$mi4Hs teach. AMiiif^'Co. ^' Qsf^^^^^^^^ ^^la^ (^ii\xhCahin) calledPanlahr$\eH |.4ii, veffelljjobnafaolijbjiungman^ Peter a eitnier of his Dor^^ and

f RircTcUnun^ Af/«rA/tt^ a;i I^/i^r^r. }Vc l^9\^ Antinomians fajy(^f) Pdter leaned itipcuhif.^. ^^^^ ^^ ^ Covenant of y99rket ; PahUi i»Elrint w4i mete for free ' ' grace then Peters9 ta Antinon^ans AfofeSj the Prophetty Chrijf,

Q^mtmwithe phn^Baptiji are legalijljyiprcich carnally, iittcrally. The OUf Hbsrtine, ici Tcftamenc is a dead letter,( faith Z>#/ferm. pag.3.4. nnder aU ^ "t^T^c^^'^ ^*^ ^^^^^^ itf/i^w») men ( he cxcepteth neither Patriarchs lior /J;i^n^:'Sir;p- ;i^^^^^ oor Godlieft then living ) wereiny9wrMjas cm^rnpt and -mckedM very Heathen : for all their circumcifion in the flejh^ they \K'ere Hncircnmcifei in heart j /#r all their 9H^xrd wafhing^ thej -merdHkardlfuncledne^

So that notvithfianding the outward w$rp^p of God^ih people

remained inwardlj corrupt 1 filthte^ andtincleane^ andWfthfiut anf

trfie Reformation before God, till Chrifl who ^as G^d in the flsfi

cam: with the Miri^ation of the Spirit; and then im^d woe the

time of Reformation : then the? Sph-it was not given to Afofe/,

David, Akraham, till Chri^ cam^ in theflcfh, more then to

Pharoah^ Ntbuehadnezury or other heathen.

- ^. They fay, with Saddneesy that Angels good or ill, are no^

tt. ing bat imaginations, thoughts, and motions of the minde of man j

tibenines f^y as if imaginations were fenc to ^/r/Zt;^ the Saints, beare them in

w^ngcls ^^ *"' their armes^ pi$ch their tents about tes, open prifon ^<7flr^/, taught usf

ofdtms if the QqJj y^m^ {^^ th^ f,c^ of God, tempted us-to finne, fend dif-

wi/w^ cafes on us, lied, teachcd lies, fpoke Scripture to Chrift, as giod

and ill Angdssio. They fay, man Xtas made of a body, and ofmioA

in place of afouk ; tloatthe other enemy the ^ot Idle nothings and fin

. , an naked opinion.

Libcrtiftcsi 8. They fiid God ^"m mtonely he, in >^hom \^v live, moveyfub^

mVc Gcxl 'the jijf^ htViie a being. Aft. 17. but there v^si neither reafon nor ^ii in

kmhoreffrm. ns^more thinintones I God derhall the>^iekfdnefe,vii4nies. wr-

Mfiu will) J^^^^' '''^'-^^ ''^ '^"^

ilcm. 9-' N^ ^^^ ^^^ ^* ^ rebuked for finnes ; fh andai wickfe/neffp

% RifeiUipi er. ietobf imputed to Ced : fo the Antinomiams (g) mal^e the Holy-

-V Gho^ the caufe and author of aM the good we doe, and fay, reafon,

willi all the faculties of thcfoulc are dedroyed in the convcr*

fiontfa finncr; whQ then SKfleth all ftnncs^ and wickedneffc in ^

bclicvcrai

■ ■ . ■ M ... I i ■ ■» III ■■! ■ I ■ ■ ■ ■ ■ II M I I I ■ ■ ■ ■ m" 1. » ^

believers ? Vm^i^^i tc^li eIic &nc cxpreflfcly^ftec Sr^Hiiairrt, and Thf$L GcrhdmcM.u vr."^:'. ; > ", .;:- ' - ' //n.::: ::

io. Men jirctyconvert aU their finnes t9^ady kni t$ ripins them their gain 4ndadventa^if. :

!!• Thff [kid Chrij} inc^rnate^ *4/ nQthmg hnp Ag^dljmkUf , ' .,

$r a}e/iever mddecf a Mifi 4ni of An a^inhn^ th4t he C6uld nvt ^n, , ndr kflor» good and iB; md whcn^Chrifl-Med^ ht dyedm opinion, Aniinomians fay, C^riFt u Cod incarnate (h) in f very itJiever.h Rife reign: fK God (faith (i) Theol. Germ.) utnmany and worlds hi^WUla/onfj *ti. '■ ' and dolbiioey and leave undone any thing, Without any /, t§ n0ty-i^f{^^'^^^\ mimandthf /ikfi,;>)l^rethefe things, an and cxift, thcrt.it trmt ^ *^^'?i*^4Vi Chri^i,anduov4^reelfi. . :^ ! ; . ' '.:...:,:■

12, They fdidjiftne ^as bftt d vaine opinionj bccaufe God i& tfie aitthor.of ic> (faith M. Archer^ vnihAntinomianj^ ana Go^ can ^oenoill: ; -/ ' -. ^ l' ^ .'^l. ^

.'13. Regeneration (tfaey fay> torttttrnetaiht^gnir^m^t^^^ andill^ (asit^as Adams(innetoknoy^goodankill) aitd'mortifica- ^i Libertines tion sj to lay aJSde allconfeience andi^nortledge of finne y and as chil^ have the [dm: dren to caftdiQay fenfe andconfcienct, and therefore when any mour^ concefthis tou^ ntd, orTPtregrlivedinctn/cience, or repenttd f^-Jhint^iheyfaidy to ^^-l^l^^f^ifc^-fmh a man ; O Adam, iivejfV&oH yet \ and kecfejl thok I^^ll ^hc ^^^/-^J^^^ gufl andtafte of the affle that Adam eat ; after the fame manner y^^^ ^ ,-' .^ Antin^mians now, (k) fay repentance, griefe, fbt* w for, fenfe i Tcwne\fett, ,orconfcience_of finnehi a believer is Icgall, carnaU, fleflily, ^^7j>5*555?

14. They faidj aregenerate man it ftrfeU h M Angel ; andtSat rvhb ibefickc he tba$ it hornt of Cod, cannot Jinne, J# fay the Antintmians, w^i^i.jj.^cji, r^nw aflfert. pag. 77,7?. R.Secon atcchiC pag. 137, ijS. 1';/^',^ . pag, 211^212. Sakmarfi free grace, 140,154,Rife rcrgH/fp^je^f.g.jyj; cr.70, . • : 172. ,

«J- (w) They hid.Chrlp^Merty extended to all thingf^that ITowfuajfcrt. in regar2irve are under no law nor rale ^f life^ all things are li^fni: /^•^^•^^^ ^ {o Antinomians, as ali know teach the fame. !^ferl.^il^T'

l6n Thiffaidaregenerate wHtHiot rtgenerate/fnnednot^ k^t on^ 4^5,4^4/ ^ // the pfh or his afe : fo To^ne aifb aflfert. pag.35, Saltm* free grace, 142. Eaten honey.combc,c*4. pag, 47^

17. That every man foUo^ his calling, that it, hit natteraUlx^ tBnathnf and the W9rld^tha$ it cufiome j and fo fntawaj hit 1^

B 3 whti

of VihtmntstheFdthersef Antinomians.

wkenf^^fmtah mt frith kn'f Mn^mMrrj dnfitlnr, y l^f$$ll ^ fots men may lire as their corrupt hearts, m tly hjt 0f tht ty^ ^ni ' the hjt 0f ikr fh/h. Mffd the ^ridf 9f lift cskrriefh them, Which three are n$t fr$m Gedy I J oh. 2.) 6. as if frnfc and nlturall inclina-mVtnlh.min tion Were Gods calling, and not the Devils. I prove (in) at •/M;-9i»0j liengthrhtc it is the Ancinomian doctriivr, iv \ty the ftmtesdf l^p\^' leelieverSf mrerst truly dnd rcmlij dneltn G^eit scfwM^'^ fim$es^ but

Sskmfrff.^i^ ^^Ij f^ 0,frIjif^ftfenffj redeem,fal/c fttliyj[. and tc tkt fl h. fi9::ey'cm>c,c. ^ g^ ,^^^ j^^^ ^^^^ they)the communion of Sjin^* co have all

tc\lM eivff. tkin^s.ci^wjiM* <goods, wivc5,&c. Antinomiamh), for unun-

*'ii.ii. believer to cake another mans wifc is finnc;' becaufc they arc

under the law; but its no linae to a bJifvcr freed ^'io;n the

Uw: forCiodcanfeenomorcfinncmhinj, chciunCurill Jc-

(us,honcy combe, ca. 3. ci^iSytj,

• Ultfrp. 140 1 p. Th'J Cmd thf refnrreiiicH >^a4 pdffrjy Am J thdt V^v have eem*

Teee-^H^f^^r.fl^dtljiemlinfoflrJp^nhft etcrnsll tn thee Oft 5 fo fa; (#) Anting*

^iijtf.^MurcH' ^^^ aiprtllvias l^ptdve.

fimRtfcdni '^ '

yf'-'^''^^ Chaf.IIL

N ch s-ork. Of Anabsftijlsy N. Sr&rl^. Th. Mnmety Je.Beeeli^ Tho c3^anccr. jkt*m^their TcftetS.

^URtfcSniT^ ;^^ .^.;

ltm7.Kii'^ A N^^^* I5W. XH^ arife in^4.xW', Nichelae St<^k, whe fiomiini^vi- jLXbaattcd ot drcixnes and vifions and rejected the Serifs ntj. tnryti as being a carnall and litcrall rule; A^tin^mtAms call it car-

nal), licerall andlegaJL From him and otbert tvok Thmruee Mnn erm^ about Ann. I 5 24. who (tiled hiaifclfe in hislecten^ Th^mae M^rxer^ the fervent •/ Gedi, with the fwprdef Gideon a^ g^insi the ^'^^fMj. Thu man bf ing huni^ry for glory, hunted for Lnthersmma to his new dcSgaes, buc aoc obtaining it, faid Lterhfr /^^y. ^«r ryteMnet ^tet Antichrift : ^h^t Luthft^camall And liter mU GofpclwAiX99rfe them th^ Pepr^ and therefore cryt^ duwac boojois, aiui Uic Icvtcr of Scripcare • and faid, the'Spiric was leader and rule co iKlicvcrs. As Mi/trie Hmchifem or N. fflfei^ifcig^' England bcini;deinanvlcd (^) a warrant for her private aflem-tl6. bhcf and ccacb^n^i -faid yhe^WdU^ed hy the r$$leo{ the neyecrea^

tM}e'^ wfccfi rulCjil^e faid was the Jp/V/r, but could not giva Scripture for it; fo the A'^timemiam Oelim her verf (J^ a mwe tr f f hti^f i€ faith,.^^) He H^wftb r^ iaytes im Codi Kii^doine the Church, but tLrcc. I. ihclsWfefa new ere At tire, 2, the iaWrf the Spirit #/

iife that is in Cbrifl. 3. The la^ ef love 5 not one word of the Scripture here^ its but a dead Letter, Antinomians^ FamiliflSy Nicbolailaris^ Enthufto^s^ Sweckjeldians^ Libertines^^ot no higher, that they may abafe the Scriptures. Luther wrote to the Senate o(Mulha)jen a famous Towne in Tburingia^ to beware of the wolfe Muncer. Henry Pfeifer a Monk, did blow up ^^J^^ Vkiiet Muncerm^ he boafting of a vilion from Heaven 5 gathered %i^[iJl^^o:<4 troops to the field. The Rrinces of Saxon! yHejJon:,d^\d Brunf- rpiriti an I mifc-wick^the Count ofManfield^Sind the Princes in Sweikn^Tburingia ubU end. Alfatia^ Franconi^BauariaiAu^rid^^nd ^r/r/^jfubdued and killed,the Boures^ or Husbandmen and Rufticks^who were iick Great tumults of love for Muncers Liberty, or rather licence due to themjas ^^ ^be l^VXing #/ th^falfcProphets faid5 linderthe^Tewre/fnwerzM ^^^^'^^^t^d^M iiccr Frard^a^en-, Muncer drew np and cryed 5 The Sword of the iZoiighGerm-Lord^ and'of Gideon again^ New Teftament t^/^rt,^eri, hee nyini About by meant Princes^ and lawfull Magi drates^ yet was Muncer taken tf^e Amincmi-in the Town Frank^afen^ and Pfeifer alfo , near Ifewickp and ^",(?'''%^"!* M^cer having fained himfelf lick^anddefpairing^he and his ^^aSthf Prophet were hanged, ^n. 15 25. By thefe and other the like jigit of Serif-Woody infpirationsjwere above a hundred thoufand killed, ture.

In Helvetia J Felix Mont zy ^ Balthafer Hutmeir :^ and Co»r^-4m Grebelius of Z«r/c/^,fpreading by word and writ Anabap* tifmeof thiskinde, ^t Zurich^ An.i^i$. w^re confounded inapublickedifputeby Hulditus^ Zwinglius^ Leo^Juda^sind Cajper Megmder ; Hnbmeirf who profefled and promifed recantation, in the Pulpit^ preached the contrary, Satan lea-iling his tongue, as he faid, Held that Adams/ej^,»ot bisjjfiritj ^enett tf Hub-Konfented to fin^ and that he loft not true Libeay by his fall, meir. againfr him and the Anabnpifis pretending the Spirit for their rule, and rejefting the Scriptures, as Antinomians doe. Tlie Senate o( Zurich^ An.i^'^o. paft an Aft difcharging them to Preach, Ann.iS2^. 'I^y* 1529. they were con-fiited, 2^77.1528. L^divicHs y Heifer ^ Joannes Trajer ^ Joan. Seekler^ and other Anabaftifisy were in the matter of Oathes, Magiflracy, Pedobaptifme, conflited by H^i/er/fif, and by Kolvins at Bern^ and forced to fay^The Sfirit taught them^other^ wife then the Letter cftbe Scripture fpake.

And alfo at Zoftng in Argovia^An. 1532. Conradus^ Grebelius with his labouring to (educe many^ were confuted, and caft ovttof SenpiS.

Tho, Schuker Ihomoi Scbuker the Difciple ofMclcbior Rinkjus , beheaded by the imptilli- ^yi^h a I'word his brother Leonard ^ by the impullion of the Sf^uVTrir. Spirit,at ScrnialCbut it was not the Holy Gholt.who leadeth twe bchuici bis ^^ '" Scripture truth J faying in that^Tbe will of God was done^ cfvutinnocem and ixwoi finijhcdy this made a Spirit without Scripture hate-hi^thcT. fiill to many, having made much adoe with their Scriptures

Spirit,at Strcasbrow^h^lVormes^ Ausbourg^V/mes^ ^nd being driven out of Helvetia , and High-Germany^ they carried their plague to Morovia ^ and adjoyncd to themfelves feditious men in Bohemia^ Poland^ Hungarian Auftria and Silefta.

Baltkajcr Hubmeier for tumults in Moravia ^ was burnt at Vienna.

HeiKein IVeji-^halia^Friziand^ Holland^ and efpecially at

MunfleYj arofe new Revelations; Iji comes ^n.i'^ jj. J^hnBc-*

IJ allc i ^^'^^^^^^ of his awn element ^ofaTailor^amongftthePiophets,

}o^hno/Lcidcn ^vith the Prophet Bakcv^ John Matthiz^ andfomeof Munfler.

bii rije, b.'oodyy Eotmannus^ a faint andfainedconfuterof AnabaftiUs^ turnes

attemfts/fui^ to them , and with him Herman Strepeda , Hen.RuI/iujy and

tfi:bout Scrip- Co(i/7f)r cSrM/t7^:>ftrengthen them-^they were conftued in apub-

u?cS. ^^^^^ ^^^^ difpute and ordained to depait the City o(Mm(ler^ and

diddepart^ but they partly fleal in again in the night^partly

hide themfelves.and make themfelves matters of the city^onc

Warendrof aGodfmith^ uropheiies that John oiLeiden muflhe

Tohn umh'z ^^^^ ^/^'^^ "^^^^^^ earth^and King 0/ Jerufarem^rib^f al/ ?rimes muj^

ui Enihufiaii. ^^^ ^'^"^"^ ^^^^^^ appoints Ber;74rJ Knipferdcl/mg , and Kippc?:-

brugb Confulls^ the Chi'iftian Magistrates are depofed.

John Mattkiz^^ftcr a reveJation from heaven, commands all books to be burnt,except the Bible^all Gold and Silver to be brought and laiddowne at his feet ^ that all might be common. Iruteling a Smith called them dirty Prophcts^therefore Bccolds fffit Mattbiz (hot him dead, and Mtf/ri;/;<c Jhimftlfe not long after ^ L^'^7 ^^^ w^s cut oflf by the enemy. Righteous isthe Lord. Bccoldyafter i^llu'Jt^T^ ^^^^^^ daycs lying in a fancied tranfc, commands ToUg^my^ iiv (Ui; iwKj. obedience to his own Viiionjmarrics three wives^hen other

three, til became to fifteen. K U w 'i ^^^ccz/JjaccordingtotheprophefiCjofaTailorismadcamoft hA^ doZTthc ^^oreeous King, and fenr out twenty eight ApoOIe^to fhev^ jipfthsofLbnJl his Kingdome was above Chri(>,he would have t!i;5 number mdmu, twice twelve Apoftlcs,and four Angels as Evangeliirs /ent to

the fourc comers of the eardi to Preach Tailor yBecoU^ Kingcf

Kingf,

Kings, alljof them were killed ( fome fay ) one only returned to

give an account oi fyxQ^d'ing the fpirit of Anabaftifme Becold

appointing a great Lordj Supper^ the King Tayler came rn to fee

the Gueft s, and findes a man and reading on his face the want Becolds Moody

of a wedding garrnent, others fay he faw him to be a iHits^ kil- ^P^^^^

leth the innocent maa prefently.

After he had prqphecied theTowne oFMunfternowbefci-^ BuUingcr ged fhould be fupplied, and killed one of his wives, who adv.i^nabaptift (aid bis frofkecies came not to pafle, he and Knifperdoliu^^'^^^^l-Si^ii^si were delervedly, after Torturing, Killed, and handed in an iron ?1^ r >. cage m the Cathedrall pmacle. hi^koxn Am-

The Tenents ^/Anabaptifts, in which they fide with Aflti- baptiftica nomians arc thcfe, more of this fee in the writers cited (a^ Lambertius

The Reformation of Luther and others i was Legall, Liter all , Horten(ius of carnal/, not Spiritually SoDeL Frede?S an-

The Father^ Sony and Spirit are not three difiinEt perfons , and h^xnii Dianibe in cffence and nature one God, foFamilifts, deny Chrifi to he hiftorkadc A-God and make every Saint ecjuall with Chrifi. nabap,

3 The Lord lefks did not really andtruelj^ but in iwa^inatien ^^^^jClopen-take our nature^ Antiuomians fay a belecveris God incarnate ar^ejirAnabap^ Godded and Chrifted. Theol. Ger. e 11. Rife. reig. er it. ^{^^

4 The doctrine ofChrift before his fufferi^f is notfo much to be ^.Robert Bay-cbfervedy as after bis deaths for Peter refitted ill. Saltm. faith l^^-Skado^esfinn^a'^aj. paf. 7,^,9. Chrijl and John Baptifi trea* i^Pdrt cfdifr^^ chedltQ^aWy and fpake not fully of free grace. •;^, tmefountliinc

5 Chrijf hath removed the Law and all its obleigia^ ponder^ and of Indifendcim» now the ptire Gofpell And Command of faith is our oneiy *rule, t^c^ foAntinom. ' ^^'^^'^1^^^'

6 Chrii reformed the ten C9mmandes aand brouqht in a more ^u^V^.uJ!^nj perfeU rttle , Anttnomtans Jay they ha ve nothing to aoe vptthMojes ^^^^ ^juinomi-^dtheL^w : The Law is now in the Spirit faith Saltmaftifrcc ans.

grace. 146. Del. fer. p. 19. 26.

7 Cb)rn the old Tefiament oaths "^ere permittedyperjurj only for- •''• Sw^n beAiii hidden, all oathes are forbidden inthe ne^, the Sabbath r^as kept f^^^'^^ ^'^oi^ then^ not now, fo our Antinomians and Families of new E. c, Townc aflcr.

8 They deny that the foules of the Godly or wickedgoe to heaven gr.p. ^o.

or Hell y till the day of Judgement ^ anddenytherefterreBionofthe ScconC^cch, fame bodyythatw<is buriedy or thit fle(h and blond {Hull rife a-f • ^ ^^•'^^^•^J^'J gaine, contrary to Scripture, lob 19. 26,27,28. Efay. 26.19. loZJi'trpSi^ E2tk,37.iui2, Daniel 12, 2.13. Phil. 3,19, 20. i Cor. 15. ^.141.14^.

KifereUn p 5'* 1^^.20.27. $9 fay Antin9mlans(j:) life eternallij in this/iff, S9'^r^^^3A, S. ^^^ refurreftion is paft, that chc foulc is mortall.

9 The vifiblc Church conffiesh of tbofe that Are ^trfetk, and one-d. TovfneMf.f. Ij ofthofe-, id)fo Antin0fm4ns.

77)1^* fioo/on 10 Norte can ^ith 4 gi^od confcience exercife ^ the office of a

fi'"*^'!/''^^*'' M^giftrate und r the NeW Teflamem, FamHifls fay itsagmnfl rhcIo'-Gcf- ChriftianUlHrtj,^ ., , ,

mxn.Brightflsr ^^ f'mverfutejy SchooleSy humane Arts ought not ts&e. (e) Sih Freegr^c^ S^ltmnrfi^ they are legfdldnd UtteralU f- HQ 12 That its ui$U^fu/l to ^oe t^la^^ and that Carres are un-

free"mc^!^i7g ^? ^^fi Anabaftifts called Libertines deny all Scripureara

i80ji8i. dead Letter ^ all freachin^y Sacraments^ church a^f^mb lies ^ f^^f}^Z

Famt/itGcftyn of Pfalmes,praying, all ordinances, andfay theSpiric,thein-

frjeti hcxdd^o • ward anoynting, and the inc rnall word that proceeds iaimcdi-

w/i^ fj ^^^'^y^"^ ^f th^ mouth of G^^, ^S Gideons f^^ard is theonely

Tubd-^^'ts nicancs of Gofpell-reformation ; fo Antinomians rejed all Or-

Vixss cUJfcs 6f dininccs as legall and fay the fpirit is all,and fome as Del.lcxtn.

Anihjifijtsf Alt Beacon. C^i^chx{v[\. tit fay the joy full i{r,9>elcdi^e of Codand man

wbkh hcti fm- ( and all things elfe that relate to cither ) u alone in the Sfirit hj Jc*

wtdflTAT' f^^^^^'^fl^ he counts all ordinances and externall duties and

mixm^ni Ttlri' ^^^^^ criviall and indifferent. O therefore ( preface ) if dift-

r;.:..i ;s. cmpered Chriftian Nations,(he cxcepteth not Papifis, Artmni*

Buc2n faith, all ans^Socinians &c.) ^ereonce ^'ife to for bear e this clajhing and dafh^

^^''*'^^lr^^' ^^^ themfehes in pieces^ one againfi another , for matters externa// ^

T?^^i ^i^diif^ ^^^^^^'^' ^^^ n>c«wy?4;jrM// in religion, and would content them ^

rent. " felves >^ith that ^hich is alone favirg &c. To the Antiromian

Beacon,Idolatry, Angell vvorfliip, preaching,praying, fcrip-

rures, diuies ofthcLaw» precepts of the Gofpcll, of nature.. f

giacc, ©pillions &c. all controverfics in Religion, thefc .n

which the dillempered nations, now contravtrt, yea Church*

i.fV:' - -^A : government, facrament5,'ninilkrs arc matters externa/l^iriviall,

and circumfi ant tall in relifion^UQl things in which falvation con«»

^^- (ifteth, not to be contended for on cither fide.

y^mr- * ^' ^4 Thciccond ranckc of Anabaptifts called concionatores,

g Bulhni.av, preachers, denycd all the Old Teftamext as abrogate. How

AnJbifiit. l.i. little Antiuomiaus eftc€inc (J^tofes aud tl^ Prophets wcc all

^y know.

15 The third ranckc called ApofloHci^ faid vfcmufi bec0w$e y^un£ )Xuth children. Antinomians abandon fcJife, niture, reafon,

and

tind fay wc muft live by faith ^nly. So hony-comk^ Tov^nc^ Salt -mdrJh.Din. hBuIUnger

Id (A)The thirdranke were Spiritualifts, -who dliMned from '' Sahmanh cloathing^meMyfeajis^ mttftckei to (J) Saltmarfhall external^ ^77>^7 • arc legall and oirnali.

17 The fourth rankc iv^^ r^itf/; and finkj[e aVa.u^fTwra/ and would not pray the Lords prayer,/^r^/t/<r us eptr finnfs , ^nd contended for Stums in tins life mtkout fpot or Wrinl^le. Crifpe and

other Antinomians (ay the Dekevers are as cleane from finne as j^ honey comk (i^Chrift himfelfe, and cite the fame place Ephef. 5, if*,!^. c.j.p.t>. tor it. So Del the fpirituall Church \% led and taught by the a-noynting, the carnall Church by councds letter of the word.

18 Thefc denyed originall Gnne in infants, >^«r/V(?««/g«/ deny icin all the ele^l, who are jullified from eternity, or from Chrifis Death , or from the time of their beleeving.

19 The fifth rankc y^^^VQ SilentUries, tacentes ^ they denyed necellity of preaching a« Antinomans doe, becaufe the anoyn* ting is fui&cicnt, they thoi^ht it indifferent to deny their Religion.

20 The fixt ranke prayed only, which Antinomians doe never; but praifeonely,

21 The feaventh were arreptitioudy and Enthyfiaftically in^

fpired, and fell in tranfes and fa w vifions o f lyes, Antinomidns ^ ^^^g"P 3' hold revelations and rap ts of the Spirit, without the word for ^^'"^^ their (/) rule.

22 The eight rank were thcfe in higher Germany , that arc

called liherifratresyfree brethreUyihty were abominable impure, Auinmms&

andfo uncleane that they were excommunicated by the reft, liberi fratres

they faid they ^ere delivered hj Chrifi from all lawes^ covenants , ^^k^ ^ *^^ ^* '^-^^

wW<r/, p^ing of tithes or debts ( as SdtmAffh faith, to doe any ^^^^ ^^/^^ f^^^'

thing from thefc grounds is law-bondage;free grace, pag. 180) ^^^/''^^ ^f^>

2. /J n^ -a ^ I r-j r b ^'^ / anfenamsy from

they owe no o&edeence unto Magijtrates y they fasd m^rrtage tvas U)ini of tithes^

free "^fith Any ofneerefl bloody that men could not be faved except they frceiome frm ^ were Puhlicansy and Harlots ^they held men might have many wiz^s f^h^* at once, that after rebapti^^ation they cajinotfinne, as Eaton the An-tinomian faith> hony-comb f. 3 j>. 25. that not they,but the fiefi

finnedt as Towne faith, affcr.pag. 35.

23 The ninth ranke were called alfo liberi fratres , thyf^idy hapti:^ing of infants j Afagiftrates , oathss ^ere things indifferent , preachings bearingjcripturfs ^cre needleffe^ becaufe ^c Jhall be all

C 2 tau(rht

pa^gh ofGo^y Sacramenn 4re bnt common fignes that beleevers need fsot, it was free an^ indifcrent to confife Cbriji before men , iCdan-ger be, God delights not m our bl©od, nor requires he that wc dye for his truth, we may diffcm Ic our religion, deny Chrifi before men, fo we keepc the truth in our hearts, I often prove Anti%omUns torHninthisfirAtne.

24 The tenth fort were called Huttltcs from M« Hut^ thefc took en them to cut off all the Cananites,that is,all thefungodly with the fword, and gavd away their goods, becaufe they faid the Hay of judgement was neare at hand : lob. Hut and the like falfe Prophets in their ov^ne name could not learne wit from Co^ chebas the f^^ thefon ofa^arrey who called himfelfe the Starre if Jacob and Redeemer of Ifrael^hutipvo'vcd Benchozba the fonne of a lye; he and his were dcftroyed by Tynim Rnffus prefident ofPa/efiinMyhc arofeintime oi ty£liHS Adriannshv\. 11%. ot 1 20 Eufebius ecclc. Hift. 1% 4. c. 5. nor would learne wit from the folly of a Jew who rofe Anno, 379 in the time of TheoJo* fius the great, he called himfelfc-A/^/i/, promifed to lead the pc@ple to Canaan drye, through the fea, caufed the lewes leap into the fea, who drowned themfelves and beat out their brains in the rocke, and counterfeit Mofes^ it may be the Devilly difa-peared, and was feen no more, Tripart, Hifi. L 12. r. 9. Nicep.

25 The eleventh ranke were called tyfi*gufHmans from one Auguftine a Bohemian Enthjjiafi/thcy were ruled by fcriptureies

S It 1 fii d^^^^^^* ]h4dd^m fleeing ^^ Anabaptifts deny that fcripturecan prove any thing by fS. confequence^ but it muft be in fo many fyllables; logicke and

ccnfequencics fay (m) Aminomiavs are to be abandoned in di^

vinity.

27 Mckhior Hoffman a Skinner an.15 ^9 f^id Strafb»rg was mclchiorHofF-newlerufalem.

v^v^^ 2 He was to be called an Apollle from heaven

3 Leaned to Enthyfiafmes.

28 Hoffman faid he was Elias^ and Cornel?olterman Ef^Bck 2^ Mcnno Simonz> the (onne of a fecular pricft borne in

Mcnno Si- Frizland^ neere Harlingen about an. i 5 3 2 rejeded Enthyfi-»i)ni, afmes, and yet flighted the fcriptures,2 rejected apeftolick cal-

ling, 5 maintained the ^rofeft FeUgianifme, that the faints live free from all finne. as £^#» the Antinomian. honie-combe

C H A P.llII.

Chap. IIII: Of Davii George.

DAvid Ge&rgipts born in D^/p. was the fon of a Mountebank or luglcr fay fome, (») by trade a painter, he vented his •^^^ Kefdikus herefie an. 1540 he was a compofed plaiftercd hypocrite, aufte- ^ vita Dayids rer than any bare footed Fryer or Gapucian, did often faft three «nw^i!ii'undu$ dayes together, was eloquent he taught that He himfelfe i was Raimundus $bef§nneofG9d^ the true and fpirituall David ^srne of thcfpirit , de$rigin. here-where as Ufns Chrifl was borne of the fiefti. • f^^^ /•». e: i j.

2 He Tvasfent to reftof t the konfe oflfrad , not hj dcAth but hj ^)S'-^'J.'^

Z The iodin^t ox Mofes^tht Prophets ^ C^iFl and the A- 16. cS. foTileSf was unperfedl, carnall, littcrall, ( Amnomians ) tejed The rif, and all written law and GofpeU(^) as a Icgiill coYcwanc of works Tcncnt,$fT>i, aHdhiswasfp/riruallandperfea:. ^ SSf/ofS

4 He faid thelaw wasaboliftied, (as doe alfo AntrnmiAns) milifts^ii^" and he was the true and living law to his difcipies. Antinomians ^minomians fay the Spirit of life {r\ bckivers is ail their Jaw BcK Ser. ^ M^ rcigne fM£. 26. Ssiltm^T{h.fre€gtaoe.j^6. -^

5 He transfornaed the fcriptwres, in allegories r faid Angels were but motions in the minde of many fo do Families ^t\d Anti'no^ mianu fi4w^/theFaBnilift preached that becaufe Chrift preached parables^ therefore it is lawful/ to expound thefcripfurerin allegories, and that all things in naturo, andjtrt, "^ere fakraments of the fupernaturall mjjleries of the Gofp^li^ therefore they expound Godmanifefledinthefiefh^ to he ^bc\k\cv Godded and Chrified

ifoith the beingofGodin Faith and love. The pcicc called Philofo- ^yf/ JJJJ'* phy dilfedcd, maketh all the workes of Creation Articles of j^^^^^^'^'' faith. .:•>--. W^?^ V rowne 4 p.

6 He faid to all adulteries and^atlvillames, without fhift^fin , z ^ honej-com. a>idj%ame as with a ieadned confcieneo was the onelj fpiritualt fuor- ^^P 7-tijicAiion and new birth, his followers fhould Ubourfor , andth$n ?,^J'^'^"jf: and not while then, )X>ere they borne of the Spirit; the fame Libertines j^ iho^blimas taught^ and fo doe Antinomians and Familiflsy (/>) chat tortpent }kjl) and cen-forroW and mourne for fpH , or to he touched ^i'th any fenfe there ofy or verfauon there ] frotnthisfenfeto confefefin is from pfhlj uneheliefe, oudtL^old '^fi^ ^^ f:^ A^am, then CO finne without fenfe isfjich ^nd niortificacion, ^'^'^^J^^^^^

and this is ^coufen German with Ae Libertines rcgeneration^andyj^j/n or tohis ^^arer. -j Mlconfci^ ce.

7 All marriage of neareft of bload, though under Mofes and Chri^ they ^ere forbidien^)^ are they novi> lawfiill und^r this more ffiritmllDavids Ammmians call much for freedome of all q Crifp.volu. kindes.

3. fcr.5* 8 Sbame is no confeqnent of fin , fmh bamjhnh fi99^y all Jbame

Archer fcr. &^ fr^m bodily nai^dnes. Antinomians abandon feare, trouble of 1^JL'4. minde and the like aflfedions for evils either of fin, or punifh-

re Towne aiier. ^^^^^.^^^v j^^^j^ ^^ ^^y thing elfe, they are much for abandoning fenfe and for the nbfolute reign (r) ojfaith.

9 Heaven and Hell and the Ufl lodgement are no ^here^ but

^ within a man^ in afpirituall manner , Heaven is in this life. Anti*

e^cep^^o. ^^' nomians,z$ Town(^s) and SaltmarfiCt) hold that in this life >^4 have

t. Saltmar.* free ^^ ^^^^ of Heaven infnlla^d compleat fopffion^ as the glorified in

gracef.x4o. Heaven,

10 ConfefionofChriflandbistrmhisnotnece^arj.

11 Vnder David George is the time offerfeStion, vfhen all Ori dinances fiall be ufelesifo Ant. utfnfra.

12 D avid George is Isidge of qniel^ and dead,

1J ft is the fin againft the Holy Ghofi to refnfe the fpirit In Da^ vid George his minijlery and to got backje to the Prophets an^ -^pft^ ^ Us. Antinomians extoU their fpirit above the fcriptures.

14 The re[HrreElionofthe deadythe bloW^ing ^fthe lafi Trumpet^ thefboHt of the Arch-angelly the comming ofC%rift to ludg all 4re to be taken in afpiritnall fenfe ^ of the do3;rine and difcipline of David George^ as Hyminates and Phyletw faid, fee hereafter the Paralell between Antinomiaas and Libertines, fo faid Libertines Calvin. »dvcrf.libert. c. 12. p. 45 8.

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

16 Th Kingdome of God is the fpirit ofjefus V^hichfMl/kfTt^ Ij b^ under David George,

^t^W avid George /hall rife from the dead ^ ^hichhe did in that his body for his impoftures found after his death, was dragged out of his grave, and his bookes burnt, though he promifed to his difciples, to reveale wonders and to rife from the dead againe fhortly.

18 The body orficfhjinneth, but not thefoule, ip Thek^eazen was empty^ but he wasfent to adopt children to God.

^o All the prophecies of the old Teftamtnt rvere to beappljed

21 Chrijl ^ni his Afofiles mre hut JhA^owes and tyfes of David George.

This beaft dyed of an Apoplexiean. 1556 and left the feed ef ^is herefics in low Germanj and TrdHfilvAnia^

Ch a p.V. 0/Cafper Swenckfield his Tenets comf lying vfith Antinomians,

CAffer S'^^enckffieldv^i%hoxf^i^o\xt the yeare I49pfprcad Cafper his errors in & about an. 1520 as he died in Sweden 1561.he Swenckfceld was a KnL^ht of Ofmg in Silefiuy he was fo grave, civiU, fer- ^^^'^^^ ^^^^ vent in praycr,that it was faid of him he ^itnted nn^ goodheart, pija^^e be ^M 4 folia head And'^ity he allured to his V42iy ValentinHS Krant'- twccne him 'waldt a fimple religious man, and loati. Sigifmsindns Werner^ and ^ntino-paftors and profeffors of Luneniurgh.SchluJfer^urgins catalo.he- >"^ns. reticoruin, I. 10. p. 27. faith xkzt Lather znd Me/ancthon^^wt him the name S^enckfeldins from the noyfomc fmell of his doftrine; he was eloquent, unlearned, ignorant of the Latinc tongue, wrote all in German^, ignorant of arcs, once a hater ofRomifh/i^/^/rjr, but feeing (7^ honoured Zwr^^r, being a proud man, he fought a name,pretended that he ftumbled much at the badconverfation of the Churches , turned from -poferjtprt^ tended the [pirit , znAEnthjfiaJficallirea?uiSy as Antinomians and JF4w^7/i*//dqc,, he was a Sc^ptick and a Neatrall betwccne^j-pifis and Lutherans^ through occafion of Anabaftifis rifcn ihcn he cryed do wne a litterall carnall xjhurch framed by Luther(zs he faid) and called for a new and perfed Church, as Antinomi'-AW dot, Rife,reigne. er. 79, 80,81. In Sikf^a he feduced many with his eloquence and new (peculations, he calls (oifpiritu^ alineffe and the fpirit^aiki theinternall word^ thdt we mufi not depend on the externall y»ord. luft as M. Del doah. But ( yee may fay ) Sch/t^crhurglut C «>) Del. pag. 7.fer. calls fgr an outward change^ fuch as fioinfes CAtaherctkor. /. from an inwardchan^e in his Gmfpell Reformation. SodidSweneckr ^of.:^i,Swcnck felcdut faj the Serif tiiresmuFi he read thAt the exttrnall man may -f''^^^'''^'^ beinflructed. & Cp faid SakmAr^%Qx\^ixxt% weregivenby divine 'ir^^crcniil^-infpiration andprcftahle, but (if I miffake not Antinomians ) nei- mirutionem far'-

ai&ed out of SiUfn by the prince of Lignice Tredricke , wan* dring through Germanie, came to Lmher and revealed his phan-ci^f, was fliarply rebuked by h\m^ but t© no purpofe, pertinacic cleaves to the plague of Herefic, hec went throogh S'^edcn^ N^rnburg^Vlms^THbings^ in private heufes^ accufes the Paftors, that no mAH ^as the better ef their preachingy extells the Qfirit that does all. f At Argentorat hee infefts a \\li\^yWolfangm Capitol at Ulms

he was confounded, at a di^nte by Martinnm Frechm be-Swcnckfcldius ^^^^ ^^^ Senate. At Jugufiahtc perverted many, men, and wrot many fillie Women, hec wrote many epiftles to Men, WomenjVir-boofcs though gins J he writesan.l556.fA<i^/Vii8, jeares hee had ^riten above unlearned and fiftie booties. He troubled Luther With his bookes which hcc^ GrT^^cr'or ^^"^ 5*^ ^^^ ^^^ ^^ ^nfmuLuther faid to the Meffenger,tiE?^-At^^^^ ^^ 2)tfx/f// was the Author of them, and, the Lord, rebuke' thee a Satban. Sathan raifed up Smnkfeldius to trouble the Church luth.tf«i mAtty of Chrifi, zStti Servetui^ Was burnt at Geneva^ Bmerw^Cal* teamed men re- ^^^ pet. Martyr, Be^a Muf^ulw, Frechus, Simon Grjnaw^ nidb^ln^ne ^^^^' '^^f^^^^ admoniftied him, but without any fruit. In ^ Saxonie, Luther, Melanth9n\I&jriGti$,Nich. Gallm refutes him.

In Hafa, Corvinus 2indKymeH4^ in Silejia Hyronimtu TFittichp loan GigaSjLaurentius Harenrajft refute him A Synod at Norim^ burg;, an. 1554. condemned the errors oiS^encfeldim. The .^ . confeffion of the divines of Mansfeild in 15 5 5 .condemns him, ^ix. '^^^^^^* andfayeth hee hath now 30. yeares vexed the Churc|i. rheoiog Gcr His Etrors and Herefies are fliortly theie.

man.G %i, I .Chrifi as man is borne •/ the efence of €od^ and gre'^ till ho

H. Nicholas obtained the full efence of the Godhead by birthright, and was dip dai^hVrof f^f^^^^ *^ our Saviour : f©rit is faid wee grow to the fiature of waifck! * ^ God and are partakers of the divine nature, rhe errorsof Who is fuch a ftranger in the writmgs ofFamiUp and Antino^ Swcnckfcid, a mians,v^ho readeth not thefe blafphemies, the Saints aire Chrified kmctoFami- ^ndGoded^abeleever is Chrifi.a beUevcr is partaker of the God* noL^m'^''''' *'^^' *^^^^ ^""fi'fi'^ manruGod manifified in the flefi; now to ^^' be partaker of the divine Nature is to partake of graces and created goodneffe and anoynting of the Spirit, otherwise the effence and nature of God in us iliouldbe fubjeft to change, rhe errors ©f f^^neit;, forrow, feare, difpair,:'Unbeleefe, fin,&c. Swenck. touch. ^^tbejlffi of Chrifi^Jsnota creature^ nor created of the Father, iHg Chrift. ' but conceived and borne by himfelf through the Holy Ghofi and

changed

ehsnged in th^ effcme ofGociy andghrip^d With thegUrj be had with thejather before the World was,

3 Though there be tWo n4tHres, in Chrifl^ yn noW is the pfh of Chrifi made e^sioil in e[fence. ^yidgUrj with G ^^y^

4 chrifi is not once onclj borne^ but often tiUhofnf'de p^rfCf d^ ypkoBy ofthe effenceof God: the father faid. Thou Art my fonthif dnj have f begotten thee , nor is it imfojfihle thfit Co^ can make his owne fonne a Gody though unrenewed men under J} And not thiu jimnomians fpcakc not fo honourably of ChrlJ} for Rife Reig. cr. 11 iTCrj beleiver is Cod incarnate. But Chrifi$ here i:^ word* made the fubftantiall fon of Gcd^ by Swe^fckfie/d.

5 Chrifi in both natftres is the one Ij begotten fon of G^d and Lord cfglorie and King of the Ciiuxfh in i^th natures.

6 Chrift now at the right hand of God having obtained fnllj al the power,honort andkjngdome^ andejfence ofGodWark^th as wnchf^r OHrfahation as many as he doth as God*

7 fVhole Chrif} undivided according to both natures, perfects the iufiification and wajhing of a fmner by the fpirit , and whole Chrifi accordifig to both natures undivided obtaineth the fiate of the fecond per fon in the Trinity j as fine an^ coe^a/l Cod in poWer and honor ^^^^/^i- Cer* With the Father. Families make God in his nature and cffence J^^*^5; ^ to dwell and workc in all creatures, efpeciall^f in the rtgene- ^ * rare. Butthefe arc but fancies. i.Becaufe aher Chrifi was raifed from the dead to the glory of the Father and fo entred into his glory, there is evidence that his manhcad was entered in ^, h j nf no degrees of communion in thecffencepoweraii(i gloryof chr^ft/ffer bU God equally with (7<?i^i becaufe there remaincth a body v^ith gimficmon re-fleili and bones that may be touched and handled. Luk. 24. 36. mincthman' 37»3^5 3P'4^' wi^fa the prim of thcnailes in his hands and head^Audhuot fides M. 20. 27, now there is nothing of the nature, effcntiall f^^^l^^^ ^l honor^, and glory oiGod an infinite Spirit,, that Fills h^^'lfcoias ^^^ ven and earth yea or of any fpirit, in a body of bones flelTi Swccnkfidd hands and feet and having in it fuch material! and fenfible iremetk qualities as the impreflion of wounds, a. Chrifi did cat with his difciples after his refurredion. /<?i&. 21. 12, 13,14, and fo after he was entered in foms degrees^.pf gbry and was fcene of five hundred br.ethrcn at oi^ce iCor. ij. 6f OiCleophasy oi^ihz twelve ApoflleSyO't Paul Mo, nowwhuc ^verpariaketh of the cllcnee of a Spirit ^ cannot eat, nor be I i«^ne with bodily eyes, and the difciples wi^h cheir bodily eyes.

D W i

fa whim afccnd to heaven even till the clenistoekf him ^ut of tbdr fight. Ads 1.(3) The eyes of all bdeevers and reprobates, even his enemies that peirccdhim, in thcgcncrallludgemcnt (hll fee him : in which ftaie S^'enckefeldim dreames that the wanho0d is fuUj changed in tht effencc of God Key. 1.7. now that the bodily eyes ofmen, and of Reprobate men,{hall fee the effencc of (7#i,who is invidble i Tim,i. 17. is a drcam,/J?r He dwels in light ^hich no man can approach nnto^ though we nothing doubt but the man Cbrift^ as man,is elevated now in heaven, to our uncomparable comfort, to fuch eminency of glory, above M^n and Angels^ as the capacity of a created thing can receive 4. the Manhood oiChrifi is a creature, having beginning and a caufc of being in time Mat .1. Luk. 2 in thefulnes of time Gal. 4,, 4 W^ borne of a i»oman. Now what is man borne of a woman that he fhould be equall in effence and nature with 6od> ^ho is like mto God} Angds and created powers, cannot anfwer the queftion, ^^^is cflentially eternal,and eternity differenceth him from all things befide himfelfe; Efay. 9.6. chap. 43. i o. Before me there was no Go^, mother Jhall there be after me c, 40. 28. PfaU $9. 1, 2. Pfal.i02. 26. 27. I Tim. 1.17. it's then an ever* lotting contradiftion, that a creature in time, can be a creator and a Godhdoit time, or pertake of the effence of the eternal! Cody for (7tf</muft then create another (7<?^, different in number from himfelf ^our bodies Jhal be made conform to thegloriom body ofChrifi. Phil. 3. 21. if the Manhood of Chrifi^ and fo his body, which is a part thereof, be changed into the effence ofG^^jWemuftbelikethe very invifible and eternall effence of an infinite Spirit, and there is no glorifying of our bodyes then, nor any refurredion, nor^^y can^hting uf of our bodyes to the aire to be tver with the Lord , but an Utter extinAion and ^n anhihilation of our bodyes and the body oiChrifi. Hence thefic/hfrofitah wr,then fhe manhood does not fpiritually quicken, give the HolyGboftf Juftificoas SVi^enckrfeldhy^s^ but Cbrijf God doth thefe.

7 The cheifc argument of Sn^enckrfe/d was becaufc Chrift a$ man obtained a name above all nf.ni'es ^ "iK'os Adored as man : but if this ftand fure, then in the ftate of humiliation afwell a« g!ori-ficatioM the manhood was changed in the nature of C7^<i which yet SwenckefeldiM dcnycs; for in the ftate of humiliation what is proper to the Gbdhead,i$ afcribed.to the Man hood,

per K9ifmUp iJi»uamv as GoJ fHrchafed a Chnrcb by his hlaod whereas Goi hach n:> blood: they Crmcifi-J th: Lord of glsrj and by this argument, we may well inter re chat the God-h:ad in the ftate of humiliacion was changed into the manhood and fiefK which is blafphemous, for fo fliould G9.i die as man dyed: and there was a bookc given oat in the name oi Swenek^feldins chat denjes the manhaod of Chrifi after his refhrregion to be 4 crea.^ tnre and calleth all of the contrary minde Greaturifl£. hence

8 Thefe wilde affertions of Jw«rj^/^y^/A^. TheGdfpellUthe £ fence oj Go^y fdth and toy in the heart U the ejfence of God.

9 He charged Iri<rA<rr with tbefe: The preached word u the fubfiantiall ^^rd ofGod^ the fiefh of Chrifi u mot glorified, a reneW^ ed man hath not free "^UL God dwells not in beUivers^ Goodwork^es fro^tnot tofahation^ the freachir,g ofthe)X6rd a>id Sacrament^ are effectuall ^ifhput G9JL As Tamil, and Antlnons. charge us with many of thefc, becaufe we cannot (ay that abeleiver is foChrifted that he is very C^ri^ himfelfc and G^<?^ incarnate, and as free from fin as Chrifi.

10 The doHrine contained in tbs fcriptnres, is not pro* ferlj the word ofGody but improperly . by a Mctonimy, )^^here the figne ii put for the thing fi^nified. ChriSl only is properly and eflen-tktUy the .word of God Swenck^ liber, defacris liber is pa. 27,2 8. Antinomians fay the Scripture and the Law is but a dead letter, not the word of fftfJ, ioDel. in his whole fermon rejedi, all that IS externall in the Gofpel-reformatinn , makes Hothing in it, but the Spirit, and the incommunicable aft of Redeeming which'is onely in Chriii to worke our convcrfionto Cod.

Before.I proceed S^v^enckefeUians 2Lnd Antinomians ;qvtc for itsfaidofthetenCommandements Exod. 20.1 AndGodfpakf xheScmture is allthefev^ords. All the Prophets cry, Thw faith the iW.Luk. thewtrirfcd 1.70. He katbfp9ken by the mouth of all his holy prophets. 1 Chro. igmjl Swcnck-^6.zi.The V^ordoftbe Lord by the mouth crfleremiah. Efa.1.2^. fcldians Ani The month of the Lord hath fpoken ity Micha. 4.4., The mouth of ^^^^^''^^^^' the Lord of Hoafls hath fpoken. Deut. 3«. 8. Obey the voyce of the Lord. How often is i t fa:d the Lord hath faid.ECz. 2p. Becaufe they have not heard my ^orh faith the Lord , "^hich J fpake to them by mjfervants the prophets rifinyr^ and fending them &c, 1 Thef 2.13, For this caufe alfo thanke )^e God, without ceajing, becaufe whfnyee received th: word of Cod, Prbicbyee heard vj m . yee rsKeivedif not

Da 4*

Svfencliefeldm ^ the ^^d efmrs^ htst (as it is indeed) the word of God, ^kich alio ^Vf(^ ^% W^ri^r/fe effectually tnyou that heleeve. Heb. 13 q.Remember them ^des)u^ific^^^^ W'A/V^ have the rnle over joh^ And havefp9ken to joh the word of God de oritne nrum all which and many other places can carry no other fenfe, then spiritna/ium ct the word externall written and preached which (7(^^ rendrcth mermrum.cjl cftednall by his Spirit is an inftrumentof converfiOAi. enim xieo j^ g^-j.^ Faith ^nd com Or/ion to Cirifi commeth not mediately

finciiioim ^- h ^^^P^'^^^^^^^^f^^^^^^^f ^^^ immediately from the infpirations dcsejl, mniU^ of the holy fpirit and from heaven. His arguments arenot awhic nirluxmfotejt different from the reafops oiMr. Del: in which D.f/provcth, hibeye origi l3WS,fynods>nainiftery,are all extcrnalljcarnall, & litcrall things Z7rdZ^'^r'' ^^ ^''' ^^^' P^^- ^' 7^ 8,9.^r. Gofpelreformation k internally vcrbea^iilli^ Spiritually ank i hs law "Written in the heart at ler. ^i, '}^. the rporj extems. v^call, exterrall^ or written reformes by halfesy not confiantlyt and

The argn- intermits, and a^aine lyes ftill as deadm ajlone , bccaufc men can mcnts of doe i t> But Gofpel-reformwon is as f roper to God as to redeeme the

^wsr.c^-fe!d a- y^orlA^ndto take a^ay fmandbrinq-itieverla^iniriojiteoHfrnffei written word ^f^ Angels in heavenjbmid fi»aertai{e the ^9rkj>J reformationf

wh ich are tfic ^^H fhouldfink under ityhow much more the powers of the "O^orla Del, reafons alibof fer.io^iiji2,13. liififo^v^ucsSwenckefeldE0olaa^<jf(endam the Antiismi' Ecclcfiaften,ex(»^a Bafilan.iSiyhis I argu.whichis Dels alfo ans, M. VeL f^^^ p^g^ 6;j.is thi^, ]fs(iifp^g Uith is of the nature of internalland

$l7nT{efcldtyA fp'^'^^^^^^ ^^^^g^^ f^^ ^> ^ ^f ^^^^ V^ f^^^\ ^ ^^^ 0 ^f ^^^ Holy epift. vcrbum Ghoft, then it hath not its orialnafifrom things bodily^ the ^ordand cAfi nou potejt hearin^y but comes from th i^rcrnai word, for the natural, man per^ '^lii (lb illumm^ Ceavesnr4 the things of Goa\

n<fn^:nbui, fi^ ^ %m\i S^snckefeld.what ever is mt of faith is Jin, then ouf^ard gmraiivlnj, ^^^^^i^g ^f^^^ word.mthoHt faithyisfin,

prlC'um 3 Auprsackingis invainf, excfpt the manhaveeares toheare

C^r \iim prlvA Mat. 13. fi^ce the word cmnot be received but by an enlightened djf^o^tis tjm - pyjirJe^ ana ihe light of faith,and the grace of Cody thefoule being fore^ '^''l''''^;'''^^''' aifpofcdhy lefus Chn{iy though Joufhmldheare the \Vord a thou^ rib'ii tnfiidijvA J^^^ times m thy stnbehevwa eares , they (hall receive no more but a tMu'uvcriiyni- found, they (hallred"ve no more but a ca^nallaf ction ojafanz^ioJ hi! nififonii ,1 and counterfeit faith^ from free ^i/i which fhdlnot indure longy (o tu^dfientytt j-^aj jy^i [^^^ p^g^ ^^^ 2^p,^ 25 ^f" SmnckefcldifSS had fpittcd hiflB

'.fiki'cffeaa 4'The Minifters ( faich S^enckf^ld) flieiild befome Xihat, t iijero fiio 5. Then Paul and A polios fhould give sncreafe.

arbnr.o, pec Jin 6 .Then the >^ordofCodpi»uld beljed to Elements and founds and

Comfljancervith Aminomians.

4Hd aH thAt h^are ths rford fhouU htkeve* Siltmarch: \\}

7 Buc faith hcc, hte that is of God heaves the mrdofGod,tkn '^^l^^r^"" TTAtft Grdceprevemn^ prepare tts before wee cm heare the externall ^'^^^^^^^ word with fruit. gr. p. 14^. ^he

8 Th'ir is one Maifier Chrift the cheif corner fione^andhe teach Urv u n.co in the

nh th externallmm.not by extermlls, but bj his Sfirit.^hen God Sprih^^^^J^^jf'

teach y, as he detk Ephe. 3 • 5. ^ needeth no pf:rifhino and vanijhina "#. ^'^ rfj' ;• ft/' r^/,/-P-f. L r /J zT fcjupn IS not

tmnf tohelpehim, tofavew^ Con^tcehtc ( \X\c\^\lSwnckejeia,t'-^^^i^^^^i^^^ ^^

^i\xA6.) verum do5ioremy veramdo^rinam^ veritatem ipf<^^ (^^^ ju'lnBnci by i\:c ternanfy ejUitnullo Cadftcojfive tranftorioyin admmcuUm faiegeaty Urv ofmawiri Ht nos falvtt,^. If the vocal word ciid fffctjfarily goc before jffflifieing ^J^'^-f^:^^^^^ fdith^ then ]ufiificationJh9Hld be the work^of OUT hands, or not mtho^^ '"^^ ^^

our be/pe,Bf4t Abraham beleevcd Godj not thewor^preached. lO. si\ef vocsle Thenjhould man^'not God, lay the firfi Stone in our Juflificaticn and "jerbum five ex-experience teacheths€6 -^^hat a building his ^ Wee h^ze anhijl^H- fredicnto a audi ■ call faith, and acertaine apprehenfiOA^and afcnt of(natura!l ) rea- ^r^^^'^'rf^l [on form the letter of the word, io Salt march the Amnomlan,i^6 L^^^ylj^^^^^ fr.g.theUw ii no^ in the Spirit and in ths GoQ) el for a believer to ^xo'^ere^frj^ ^r. walks h'N'ow the Spirit and the Gofpelis all one, to the Antinomtan, ejus mxuuum to the Enthu^afi Libtrtims AnAS^encl^feldians {oSaltmarchk)- nofmrm cJJ'ct €th. Nor is the holinefe andfanclification no\^ fftch 04 is fa^ioned W^^^^'^^' ^^ by the ld)X' of outward commarj^metit ( S<<*€KckefeU callcch ic ver- '^i^fj^^i.iem, bum vocale^but by t/^ preaching^ of faith, by X^hich the Spirit is noiVeusyAtqiu^ given, which rencWei and fanHifiTS abeleever and m^kes him the L:tum edifiaum very law of commandement himfelf: y^h^i this Antinom!an c^lks ft,ex)cYient:a the preaching of fairh S'^'encktfeld c^lkth vfrbum'Jubfldntiale, ^'^^J^^^^^ j^i[i Chrifl himfelf^ not any created thmg, fo doe the Famihfls teach ^^Jfim hi-teach Rifc,Reigne. er. 9. The whok letter of the Scripture ( fay jUricm.cogititd thw7 )hjldeth for a covenant ofi^orks io er.7. en8. ct aferjfum quen

Know thn it is mo^hlk/th^Z fanaification is not now fajhi- ^^^^ ^'^f/^^'^^ '^ oned by the La\V of outX^ardCcmwAndement, rh^t is, by the word '^^i^''' externally preached, as by an inftrument fubordinateto the s if march dc-working of the i'riv/V, for his confcience knowcs, we never af- hafcth the fcr:p-cribe more to the word,for more is contrary to the word.Rom. ^^^^^ ^"^ picach-lO.ij^FoJth commeth by hearir^ , that is, the word of the Gof- '.^ ^''^'*^' '^'^ pel externally preached. 1 Cor. i .4, ^e preach Chrifl tathe ^C'rZfJ'i dL fe\^es^ftumbltng block, but to the called, Chyijl thpoWcr of God ^^H,, andthewifedsmeofCoa, this preaching of C/:/ri/? , is the preach- ' ' ing of F:uch, but not in the Antinomun fcnfe , this is the eftecSj-^1 working d the Spirit, {ov {o Sa/tmarfl; Diemnh, as his ex-

poHtica

ex

policion evidcncech, for the efFddluall working of the Spirit can never be a {ki\cab\'\ng to the UweSf then this preaching of Chrifi^nd of faith mufl: be outward and extcrnail preaching of the Gofpdl which inftrumencally giveth the Spirit, For Gal. 5.2. F<i»/oppofeth the hearing of faith, that is, theexternall hearing of the letter of the Gofpell , that giveth the fpiric niftru-mentally, to the workes of the Uw or the externall doiJtrineof the Law, that can neither promifc to give, nor give the Spirit inftrunientally, for i( hy tht hearir^ ^Jaith he meane the inward hearing and eflfeduall working^oittoe Spirit, then he faith as muchi as yee receaved the Spirit yhj the tfeCimll receiving of the Sprite and alfo he mnft meane that all that heares cxcernaily the doftrine of the Gofpell; as the C^iatians did, uiuft^ receive the Spirit, whereas P.i/</ciearcly makes an oppoliition between the externall preaching of the Gofpell, and of the Law; other-wife, by the externall preaching of the law,acconipanicd by the Spirit, we alfo receive the fpirit.

But let Saltmarjh anfwer, if cither now, or under the 01^ Tefiamentt tr9t€ holineffe and font lificattion ^aifafiionedbj the UV^ ofofitW^ard Commandment^ ^'ithout the Spirit , in fome meafure or degree. 2 If fanftification in the Gofpellhe failiioned without the external preaching of the GofpiH & an oui ward comaiande-xnent!* if no: why excludes he znottt^ardcommaHde?9^nt as contrary to the preaching of faith? Swenc^feldius and Enthjfiaflt make an oppoiition betweene the word preached ^ and the prea-rW«5gtf/yi«V^ that IS, the Spirit, we make a fubordination, no oppelition. 3 whether Sa/tmar/h or any Antinomian in confci-ence can fay that wee fo go on with Pelagians^ Old Anabaptifis ZVld'^rminians^ as to fay SanHification is framed now , or at any time% bja laro ofont'^Ardcemmandemms , the Antinomia4 Del. who has printed ia (cfencc of Anahapti^s^ Arminiansy and An* f/«tfWM«iteachcthfo, notwe. SoD^/joyneth with Smnckfeli Ser,pag.6,7>8. read theftile words, anddodrine oiEnthjfi'^ afis all along in the ferm.

XI S^enc^feld faid that that is bom ofthefifh ispjh, thtfe that fay jHJlifiingfaith is from externall hearing , t hey teach that th Spirit-cemesfrom the carnall letter ^ the hc^vsn is boms of the earth 12 Bleflcdnes comes not from e;cternaiS,aor was Thomas blef-fed, becaufehefawandbelecved,nori/w(?«Pwr,becaufefle(h and blt>od, but becaufe the father, revealed Cfarift to them,

12 SwencHfeldim

II S^enckffeldins taught that the preachers of his time W'ere not fent ^fGod-y buaufe no man was the better or converted bj their freaching. So Antinomiam fay all but themlelves arc but licteral and carnall teachers.

15 S^enckifelMw faid that he h'im{df<i preached the Spiriting r^arMj teaching 1 and that men mn^ live by thertileofthe Spirit, elfe they cduld not befaved. fo fpcake Am. of Gofpcll reformation ot life, fo Del. fer- p.26,27,

14 Neithir Bapdfme nor the Sniper of the Lord fb^nldbe Ad* minlftred till the true doSrine that hs taught , be preached and be revealed immediately Jrom the fuhfiantiall and etemall word Chrift "Without preackingf or readinig or hearing the ^ord. foDeL uniformity examined the worfKip of the New Teftamcnt isonely inward.

15 Infuchdifentionsofmlnds amon^ Teachers the wordfbouli not be heard. Antinomiams (ay all may be heard, kAs and opinions are but names and things indifferent.

16 TheVi^ordhataataofoldfenfe/ one literally }dphifh profiteth nothings another the trne and fpirituall, ^fsUcb only the fpiritualL d9 underfianJ*

17 lye mnjl try the word by th Spirity and net the Spirit by thr word, fo fay the Antinomidns, rife reigne er. 61. All doctrinesjre^ veUtions andfpirits are to be trjei by Chrifl the fVord , rather then by the mrdof Chrifl , this is againft Chrifis way who, when it was a controverfic, whether he was the fonne of God, or no, was content that they fhould ludgc of him 5 and decide the matter by Scripture, foh.^ . 55^, fo (2) are all controverfies ended* Act, 17, II. Act. 9 II. Act: 24. 14^ 15. 1 Cor. iy.3,4. Mat. 22 29. 30,31,3 2,5 3, Efay 8. 20 which were a rule im-poITible,if the fcripture have two fenfes,one literall that proves norhing > and another fpiricuall and allegorick ( as £>^r^y;/i/?/ & Antinomans fay J that none can underftand but the fpiricuall, now when Christ and Paul prove the refurredion of the dead, and th^t Chrifl is the MeJJIah by the fcnptur e, and referres the denyersof thefe, I^^s and PhariCees znd Saduces 10 the (cn\>' cure to be the ludge, he fcippofetb the fcriptures hold forth a clearc literall fenfe, which thefe men, though not fpiricuall, might underftand. 2 nor could Ckrifi fay, yee both knm me and whence lam. loh. 7. 27, 28.if they could not feeany thing of Chrifi by ligftt of fcripcure. 3 all the murthcrs, whoredome^,

viUanies

villanies praftifed by Muncer^ T. BecoU^ David George,Si^cftck:' feld they fathered on the Spine leading rhcm without the Scripture, or on fuch an allegorick fenfe, as their uncleane fpirit expounded the word, foasmen knownotwhen they fin, when they ferve God.

17 The preachers not beirg taught bj the immediate teachiyig Spi^ tit , arefnch at the Lord fpeaketh of. They rAn^ and J fent them not,

12 There ii a middle reformation to come , ietV^eene papifls and Lutherans.

19 No doctrine of'dPord^ Sacraments or any externall thing )^rit-ten in the \kyitinqs of Mofes the Prophets or apoftles doe conduce to falvation^Cod 96 to he fought in his naV^edLMaySj in dreamcs^in^^ fpirati^ns and revelations of the Spirit.

20 Repentance i contrition, the knowledge of fin u not to be taught out 9f the La'^t but bj Chrift onslj. How neere Antimmians fide with this I leave to the reader.

21 The Law is not unpofflbUy hut eafie to he full filled bj Grace. Antinomians teach that both the perfons and ^orkes of heleivers are perfect free offtn^ then muft they be perfectly agreable to the Law Honey, combe, c. J.pag. 25.^11,12.523t^323,3a4.Towne.a{r. grace pag,76,77. Salt, tree grace.p 140,

:22 Our renovation is the very H^/; Ghofl^ fo Antinomians Rife Reign er. 1,2 •7,8.

13 Our Righteoufnes audiu^ification u not in the imputed ohe-^ dience and rightecUfnes ofGhrifi:*, butin acorformitj with Chrift in glory by the undwelling Spirit of Chrifl,

24 FaithandWo^siujlifiepu. - 2 5 jlll heleivers are the naturall fons of God begotten of the <?/-fence and nature of God^(o Vzmili&s and Antino.teach that r^eare Chrified and Codded.

26 There was no remtffion offins^norighteoufnes, noenterance into heaven before Chrifi dyed. So fay Antinomians under the old 'k tftamcnt, there waj no inward nor heart reformation, no co-vcn;iOtofgrace^ no pacefying oiGods wrath for fin &c. So .WrwA>/SFree grace, pag. 166,167,168. Honey^connbe.chap. 11. 3;4,3:JT;(?6.DeL fer. pag.2.3,4,5^,7,8,9. &f.

ch A p^yjL

How the Wordconv.erteth. .',25

Chap.YL

Touching the ncccflity of the word er(?#Jfhreacficct tor tke converfion of finncrs againft S'^'eHckefeUtAns^EnthjfiAfis and A»tin9mUKs , thefe conclufions we hold, prcmifing foaecon^" fideradoRs.

1 The vocall or preachfd. word is the inftrumcnt and Organ of the Holy Sfir it in our converSon; not the authcn', n»r efficient thereof ' -

2 The word written or preached is a created thing, not the formall objeft ©four faith, and affiance, ner the obyetHm qmd bat the oljutHm ijao, or che intciYeening racanes or medium of our faith. . ,/ y - r /■• r ■

3 The word,as all inftrustients are,niuft be elevated abOYe-ks nature to more then a literal impreflion of Chrift beleeved irr.

4 The writing, fpeaking, conveyance ofChrift to the fcule in the word preacked maybe humane and literall, but the

thing fignified by the word , Chriftyfzithf the Image of the fe- omine nc--cond ^^4f»isdivfnefupernaturall, and the way ot qcnveyance ccffarycond-of it to the foule, in regard of the higher operation of the Spirit derations how ab9ve the aftiftes and motion of the letter, is divine, heavenly, ^^ ^?'^^\ ^"^^ fupernaturall. / t^"^^

5 The aftion of the Holy Ghoft^ in begetting* faijtfa, i«ay be ^ faidtobe immediate tvvo wayes. i as if the w©td did onely How the aft-prepare and literally informc thcexternail man, but the Spirit ing cfthcSpi-commeth after, and in another adiondiftinft from the word ^u with etc -^ infufeth faith, this we cannot deny, but then the Spirit of rege- ^^^^^^ ®^^^ neration is not faid to worke with the word, bur a more ^^^' common operatioa of <?(?«/there is wjiich begettech literall Icnowlcdgc, of feme higher illuminatioa 2 the Spirit worketh

with the wordjfo as in one and the fame*ad,the Spirit opens the heart to heai:e and receave what 'is carryed along in the let-i:er of the word, ^d la^ihe. SpiriLWorkcth uaediaciy^not immediate^.* '-\::Ai :;^ j .'-•/'; '

6 Howintheinfufion ofthe new heart, andofthehabiref How imm^di^ the grace ot God, in which we are mcere patients and put forth-'^^«* "^ no coopcr3tk5n with God^ more then the dead doth to quicken

it felfe, Efhif,' a, 1,2. and the withered ground to receave the ' ' '-'^ E raine,

raine, I fee not. Efai. 44 3,4, in regard , chat though th^ word goe before, and the word may be pr^^achcd in the meane time yet the aft of infufion of the new heart is no morall adion of C^butasit werephyficall, snJ it is a reall acflion, recei^vcd bj^tis by no fuborJinatcHterallaftion orniorall apprehenfiofl of the mindc, or ac^ of the will, and theref;)rc in chis h>rmall ^ ad of infufion, what the word doth t but by way ot difpofiaou or preparing I miift profcffe my ignorance, chough it be inoft true thu faith commeth hj heating, and in the ^'t ry mean time Ad. 10.44 »'^^Vy? Peter yetfpake thefe rs^ordsythe Hoi) Chofifelon them which heard the Word ; Then if converfion be taken in congrega-U^ velconcreto in the humbling felfe difparmg ofafinnerand all preparatory ads, going before the infafed life of Chi^, and in the firft operations flowing from this infafed life , the word is an inftriiment of converfion, but 1 cannot fee how it is anyadive or morall inftrument in thefou:es lying under tfae I^ordsadof infufion of the life of Chrifij except yeecallina paffive inftrument, becaufe itperfwades not the Ibuletare-•.. eeeve the new life: nor is; the foule ^ being ^ meere patient, an apprehending, knowingjchoofing, or confeming faculty under this adiori>of omnipotency while the Lord powrcs in a new heart. Itistrne the-word is thus farre the inftrumentj^hat the Spirit worketh in us the fame habit of new • life, ar.d^the fame Spirit of grace and fupplication that is promifed in the word Efa.44.j54. Zach.i 2.10. Ezeck. 36.26,27. and the fame Spi* rit that the Scripture faith C^/i,^ by his merits purchafed Ioh» 1.16,17,18. Ioh»x2.32.Revel. i.5.Heb. io.i$>,2o,2i,22. t Canckfon, ' i Conclufton, The word preached is chat mcane that inftru-The word ^ mentally concurreth with the Spirit for begetting of faith./J^/w. firumc^^U'^^ 10.14.17. faith commeth by heari/Jg^and hearing b). the word of God with the Spuir ^"^ ^^^ ^^ fpeaketh, of the extcrnall, and not of the fuhftan-and this is the' ^i^lij"created and internall word, is cieare, vcr. 14,15,i6.he extcrnill, not fpeaketh of fiKh a word, as a fcnt preacher carrieth. a.fuch glad thcinternall tydings as meffengerson the mountaines bring;, which is not and fubrumialij^ 5plj.it offaith, to all chat the meffcngersarefentto. j Icifi ^^^ * fuch a word as he calkth ver. 16. a report. Now this is not an ' laward fabftantiah report or wond, becaufe all that hearcth the father te them the Spirit makes an iawardrefortjth^y conae to Chrifi and belceve the report loh. 6. 4. But few or none ber key c this report ver, Vi , who hatb bitcojci our re fort} i Cor. ~ ' h^h^^

I - 2 3, 2 5» Bnt ^e f reach Chrtfl cruciftd^Ui the lewfs dftumlpUng blockey t§ths Greekes f^Gli/hnejfe , Sntunto them that Recalled hnb oflewes and GreekeSy Chriji the power ofGedai^d the wfdome of Goci J then the word externally preached is inflrumentally the power ofG^c: and that he fpeak^ch of externall preaching, noc of the fubftantiall word, or Spirit bimfelfe, is cleare, i Bo-caufe the Spirit internally preached is received as the power of God. Efay 59. ip,20. And a God^ teaching Spirit , but this wor4 oficfelfeisnotfuchaSpirit. i Bccaufe the v^/:<^//<?/preaA it, Men fuch as the Apoflles were, doe fpeake, or preach of Chrifi and of the Spirit, but they cannot preach or efF^cflually in-preach (itol peake lb ) ChriJl and the Spirit to the hearers, for then ihculd they give the H§ly Spirit to al thofe they preach to, which both is againft fcripcure and experience, Ad.i 2, Ad. 14. Ad.17. and is blafphemous, for God oncly givetb ihe Helj Gho/i. 2 Becaufe the internall and fubftantiall word preached, to the eares internally is effeduall converfion, but this preached ChriJI muft be externally preached onely, to fome, to leVi^es and Greekesy who ftumble at Chri(l^ and beleeve not, 1 Per.2. And the fanie is proved by 2 Cor.2. 15. jvee are unto C7^^(preaching the Gofpell va^ ) a/yrect favt^r^r of Chrifi in them that-are faved and in them that perifh , to the one ^ee are the favour of death tint9 ' deiith^& to the othsr the favour of life unto life. Now the intemall'^ fubftantiall word i^ to none a favour of death, i Thef. 2.13. For thU caufe alfo thanke we God Wthout ceafln^ , becaufe -when jee rr- ' ctivedthewordofGod^ which jee heard ofus, jee received it not at the word of men. h^t, as it id in truth, the ^ordofGod, which f/-fe£lually ^orketh alfo in jdu that beUeve. That 1$, I The externall word, whichjeeheardofus , 2 It is the inftrument of the Spirit. Tee received it not as ths ^ord ofmen^ hut (as it is indeed ) the word of Cod. 3 Its not the internall word, fer it was net received of all that heard it, for vcr. 14,15, 1^. the lewes that heard it, received it not.

2 Conclufton. The word preached ofitfelfe, ^s not a dead ^ ^^,^^^^r^ kicer, as Swenckfddians fay with AntinomianSy PaulQdW^ih the Lanf A dead Letter, Bt^caufe it teacheth what we fhould doe, but promifeth not the Spirii of Grace, to obey as the Gofpell doth. And punitdeiwcjH<'ntcs^\m\Qti^t\\ eternally dclinott.^nts, faith Chryfoft,2 Cor. 3. horn.7- and OecHmeniHH 'Ojiptfl/x©-

Gkir.et lir.c.4. ^^ « i\«>ir> ti^xAii i y^jA'JMTU f7n;4y^/-u^ c5f U^triVn cty^x" mivuj^^r ^9mm legisy c/lijcti X^^fhy^^^ ^^^^^ ^^^ fame* jf^guftme faith the Larv makes i.Krtf^^f^^rfocf^^^^^^^ j^^f efchw fi^ne f an J the G?r?f/1 is not a^dew^d let-S:^^;;-:; tcr.0f:k(tlf>, even as the Ler^^^ voydof the J>/-

vhifkivs^cf^, rr^^'^xcept by.acQd^^c,- m the fame fenfc-, th^t tt ts the iccidir. fari c^ f^our of death mts death ^ and a r&ck£ ofojfence to thofe thdt ximfdch feca- (^py^yie at the word, Bnt is mt{niaj fonie fay ) the Uw alfo hj acci" tumfotiurqii^jn ^^f^^^JiJ^^cu^hotir ftnfull condition , a condemning^ letter^af^ell 9Av:ri. ^^ ^^^^ GoffcUy and fo both.hecmfe they are extcrnall, a>id liter all ,

m^fi ica deadktter ? I anfwcr,notfe, bccaufe the Qofpellin thC'ktcerand literall fcwfc oftereth a way ormeanesof rccon* ciliation t^.tho'e that belecve, but the Law as the Law in no fenfe, can either oftcr or give life, bat in regard that all have finned, the proper ufe of the Law to all under the Law ? is to aj^c out a fentence of coRdemnacion in the very externall. and .. literall fenfe of it. .If the Law leai as a T^ddagogne any to Chrifi that is now by a higher Sprit then that which fpeaketh m the letter of the Law, it's true, its the fame iulinite Spirit ,The L^rd that fpeaketh in all Scripture f but in the Lavv he faiith-Bothing but eicbcr-perfectly, <j/(7<f^//(7r^/>^/^r»/?//y. But in the Law.as handed by the Prophets, Chrifi and the tApg^les the Z^r^condemneth and c«nvinc€th, that we may flee to the furetieofabe^tet Covenant,Heb. 7.22. Now in this fenfe Law and Gpfpell caUed the ^§rk of Cody is not a dead letter in it feife . for PfaA9.J» The X^W of the Lord conver.teth thefonle^ C^r.Rom. 1, i6y The Gaff ell is the power of God to falvation to every one that hUeveth^hoxh to worke faith, Rom. jo. 17. and to give falva- . tipn. Rom. 15.4. t^r Whatfoever things >^ere written aforetime V^ere W^rif^enfor onr learning , that ^e through patience and comfort of the Script Hresy might have hope^ this muftbe the v/ritten fcrip-turcs «^' W "^es^ytS^^^ 1 Cor. i, 21. For after in the nifedome of Gfidythe "^orldhj mfdorne(nn\:itd\V)knerp not Gddjtpleafed Godbf the foclijinefe of preaching to favc them that bdeeve , then is the word preached a mean to fa ve the beleevers, A<ft. i'^.26.To yon is thia word of falvation fent. Yet ihe JeWSy to whom it was fent, -Bla^hemedy and judged themfelvcs mworthyofeternallIifify\ct./\6 Act.20.3 2, I commend yoH to the word of his grace , which is able tohnildyoH up, 2 Con I o. 4. For the \^eapons of our Ware fare arc m carnall:^ bht mighty throftgh Qod^ to the pulling downe ofSire)nf

hoI^3

holds, cdflin^ dawne imaginations itnd every loii^ht ^hatcxahnhit felfe agnin(i the knowledge of Coi. That which is the ftrong weapons, by which men fighr, word and difeipline, and is mighty through Godf is not a dead lecttr, though thefe y^eaponsbe 99tightj throHgh Go^ : fo is the word a bummer and zfre , and the people "^ood and the (ix>ord of the Spirit , and [harper then a f^'o . tdqed fvsford to difcerne the tkonghtt and intentions of the hearty ler. 5! 14. Eph»(5. i7.Heb.4>i2. Re.r. 16. Pf45.3. The Rod of Chrijis lips, by which he fliiiiesTlie earth^Efa. 11.4. The Scepter of his Kingdome^all which evince that the word externally preached hath power in it felfe todcftroy , and being accompanied by the Spirit, hath power to covert, and fo is an inftru* -ment ofthe Spirit both wayes.

3 Conclfifio!^^ The Z,c?r^hath made and fanctihed a mini* _ -ftery, and minifters to be fathers of tht fecond birth and inftru. ? ^onc'ufcu. ments to fave thcmfelves and others, i Cor,4.i7. i Tim.4.16 i Cor. 3.2. 7ee are our Epifile Written in ottr hearts read of all men. 4 Forafmuchasjee are mamfefllj declared to be the Epi (lie ofChrifi. minifieredbj uSy Written not mth inke^ but rrith the Spi- ^wenckfelJ, rit of the living Cody not in tables offlofse, but in thefiejhj tables of ^fj^''^,^^'^ the hart. iThcf. 2. ip. Forivhat isoHrhope^ or ioj or crorrne of chriliJino rejo)cing> are not even jee in the pre fence of our LordJeftiS Chri(}, fer vcrbum athiscomrp^ing? 2p» Forjeeareourglorj and cro^ne. Swenck^- Spirituiet-j-'tk: fic/d deny ah that hedcftroyeth Scripture, or the mimftery or ^j' ?^^ /f "'^'^^^^ preaching but filth he Epift. An.i52p, InaChrifiianthere be c!,?'w^ t^'othtngr. I The nerv and internal! man. 2 The old or external! Qi^j^i'-^^j^^j^^ many-calltd thepfb, Goddealeth ^ith the Chri/Jian m^n internally Ut^ cx:ef.:e -jets bj the word of Spirit and life (he meancth the fubftantiall word ) ^^^ nmcirne in Vphcih hereveales hsmfelfe tbrojigh Chrif}, by the various riches h^^^'^^s P^r ver^ of heavenly blrfPngs. but externally he dealethM^^^ ^^^^^

bf the Tvoraofthe letteryanat^y prcAchtng andby ftgnes anifeales. fcrfymholi. So Saltm. as if brought up at his feer,faith, free grace, pa^. 150. s^encitfdit^ And this Gofpellfits mar^ y Who Is made up both 0^ pfh and Spirit ^ AMnmians and fo hath need of a laiv vrithom andin the letter^ fif'^eias inthi g^^ncammilie heart a^JSpirit-^ The U\ ts fpiritually but >»e are carnall, Rom.y t^rcs^in w^^^^^ nor canfuch afiate offltfh xnd Spirit he ordered bj a U\\f onely ^Hth- bmdtny it in '. out; for the word of the law and Spirit mterely ii for afpirituallcon - very decd^botfi^H ditien or ftate ofglorie^as Angelsy who onclj Hue by a U\^ fpirituall ^7 i- i* given and^ord of revelation^ then both agree in this, that the law is gi' ^^^^^nd tha Yen to thcoutward man^tfaefleli the body; and the law of the flc^ihnoctothc

E 3 Spirit in^.vard «An.

Spiricoflife to the inner man the foule and Spirit, hence theft foule confcquences.

1 The law belongs n^t to a beleevcr, but tocivill courts, as AbPjrJin'es T/Zr^rV/faid.

tfcit follow 2 The word oF God can lay no tye no band en the inner

fe''^'"' 7^^' ^^" ^^ ^"^^ ^^^' beleeve in Chrifty love God, intend his glo-tlnomixTdif^^ ^X' ^°"S for heaven and Chrifis fecond appearancej; for the law ind'on of an is given to the flefti and the outward man, nor can the letter of inteindi or the Gofpell bind him to any Gofpell or heart obedience, abfptrd fubftanriall, or 3 There Can be no Cuincs in fpirit or foule or inner man^ be-avccallanJ caufe no law, and fo no obcditncc. woji ahfnrd externa, wor ^^ ^^ Miniftry & fcripture is not to rayfe an inward fpirituall conformity between the Soulc and the Gofpel, nor to make us lowly and meek in fpirit as Chrift is, but to put on us an out* fide of externall conformitie, between th.^ fltfti or outward man, and the law- how then is the law fpirituall ? I fhould rather think that the fpirituall/^i^ i^hJ commandements of the Gofpd were given firft and principally and moft kindly to our {pirits, and thoughts, and inrentions, and rather feccndarily to the body and outward man, fo farre as the ad:s of the outward man fall under the dominion and commandof the will and faculties of the inwardman.

5.The/p/>/V without the word is the law^andonly rule that

rcgulateth man in all his inward and moft fpirituall adioqs,

and not the fcripture, and fo the more fpiricuall, the more

lawlcfle, loofe, and carnall,

hniMr* 7J<r/g6ech farther on mih Syre^fckfe/^, for he will

^ have the sccomplifhiiig of Gofpel rcformation^that is the jf//?f-

Mj.<!thc Afi- ficationofji [inner andhi^s couvcrRonto Chrijl^ to bc done by the

fubvcrtinc; of fpuitonly.; Without all power or man, andfoitisnotvihble,

the minifteiy Hor ccclefiaftick, fcr. pag. 4.

anil Jv: prca J( ftands not in making lawes t^ c$yifciences (add Mr. Del con*

chcJ Golpai. jj-^^y ^Q ^[^^ ^^j.j of 6W, udl. I 5 . 22323,^8 &c, ) hj thefacrei lower cr clcfgie { by the mclTcngers of Ckrifi and of the Church-i:s)fr extirrTallC9nformitj ( only and mcerly exccrnall; its falfe, wee aime at more )m outW^ard dueticsWorftip arJ acvertiwc^tf ^tif ^' und to have thffe cor^firmed hj civillfanBioys, To hate Artaxer*

xes and Kings to ratitie and command, under penalties, the building of thehonfecf God, and to have Kings arJ ^lucenti nHrfeJAihtrs and mothers t$ the Chnrch is lawfuUj and thould

bee

An infirnment of ^ur conveyJion. ^i

be our aimeaiid prayer to God i Tiin. 2. i, a, g.and that the Kin^softhe earthy bring their glory andbenonrto the iWW Jct . rnfalem Revel.21, 24.\vcehearcily dcfirc, though die Lord can ^ build 7^r^W<fw, without the fwordoffeclarics, uudthe arme of the M^giflrAtr.

And Del fayth this G off el reformdtion Jet h nn much bnfi€ i*^fclfe dhut otitw^rd formes J andexterr.All conforirdtie ^ bfttoaly rrnndt the reforming 2f thhe^rtJ and ^^hen the hfart is ri^ht with God^ the cHt^Ai'd forms camot be ami^c ; and. therefore faith Chrifl^ touching the xi^orfiiipofthe Ner9 Tcfiamfnty God is a Sfirit^andthej thAt ^^rfPjif hif^y mufl rvcrPjlf him in fpirit dnd trttth : but [peaks not one r^ordofany ont^^'ardfrme. So that Gcdin the Gcfp^L reformation Airnes at nothlrg bntthe heart^n,6. SwencVp/dzki'i-bcth foir.eching more to the miniftrie of the word, God (fay-Cth h^jd^afes externally >Xuth the pfh andoHtrvard man,by the I ttet ef t^-CWord^ or by frcachinf^or bjffignes,orfealef^ Bu: Dei is/i much for this fpirit that he will h^x^xiiQ gofpelt^mindinly the reforming of the hearty and to aims at nothing but th: heart. So thefe fouU'confeqaences muJ}.foS§\^ hence.i The (?(?;'/? J cares nothing for out ward duties, or outward worfhip, all exteraallj Abfurd confc-jtnuft he left free and indifferent, to bow to Idols,or not to bow, qu nccs fol-to murther,or not to murther, which is the fal^e charge that,the lowing from 0;^«c^//</T'r^;j^putsonus,tIiefalfeft calumnie the Devi//can ^^'^^i^^']^^' devifey that in the Gofpell, except faithyal/ other thif^gs are irjdiff^rint ijr^ ^" and neither commanded nor forbidden*

2 Confeq. The Apojiles ^^i E/ders hcu 15. in forbidding fornication and Hncleanmffe ^ minded no Gofpell reformation, fuck as Del pleaded fon.

3 Confeq* Davids heart was right, and Peters alfo in the maine, when tke one committed adultery and treacherous mur * ther, and the oihct dcnyed his Lord, then (hall murther and deny alio fC^i/?^(/^ri? men, be things indifferent; for Gofpel-re-formation mindes onely the reforming of the heart , and when the heaf t is right r^ith God , as was Dazjds^ ^hofc hart was according to the heart of Gody long ere he fell in thefe finnes,i Sam. 13.14. and P<f/^r/heart Mat. 16.17. the em^'ard forme cannot be amiffe-. then outward practifes of adultery, and treacherous murther, and denying or Christ with oathes ^ were not amiffe. Old Ana-baptifls^cdltd Fratres liberty and Ntfodemites^ come and learn at lf\.DjlytQkeepc the heart right, and violate all the ten Com-

mandcm^nu.

ffow the Word is

mandcmerits,yourfalfcwor{hips, your lying, whoring, cou-zenin'^&c. cAr.mhamlfe, your G«fpell netds not hjithfelfe rfith Me forma. For faith he, What Chnjl fpeakes not one word of in the N. Tcftamcnt worfhip Ioh;'4 that hath nothing to doe VfUh Gofpel'rtfsrntatien: I Affuine. Bnt Chi ft fpcakes not one word of forircs, ©fright externall worftiip, not adding IdoU wor(hip: bowing to BmI , nor one word of fpeaking or preaching as the Oracles of ^cias it is i Pet. 4.11. nor of con-fen ting fo the r>'&e/<r/iw<?^<"'<^^. even the werdsefoHK Lord}efus\ Chrik, 'andto the doClriw, fW « according to Godliaefe^ 1 Tim.^. 2, «i IPcaktth Cbrifi one ^'(/fdlo.i{. to holdfafl the forme of found words a Tim. I.iJ. Norte ebtj from the hettrt thatformt of found doRrine once delivered, Rom. 6. 17. yea many fay Chrin fpeaks in that place loh. 4. not one word of faith, love, fearc, hope, of preaching, hearing, praying, prayfing, or of any werfliip either externall or intern3ll,batondy of the manner and fiHceri-ty of worfhip, then by Dels arguing there fhould be no externall worftiip under the Goftell: yea more, Reformation in wor-fhip, is but the halfc of reformation. Chrifi there fpeakes not one word of the other halfc of reformation of the duties of tkc fecond table; of love, mercy, righteoufHeffe, fobriety 5 not killing, not whoring, not couzening,and opprefling, the widdow, thc°Orphan, zs Antinomiansioe,then Gofpel-refermationt m* mini ontlj at the heart, cares nothing for any ofthefe.

4 The power, wifedome, and righteoafneffc of men have Bo place in Gofpd reformation, becanfe faith \M.*Del,itisthe kmineffe and leftinejfe of men that muft be layd in the duft , in the d4jtfreformatie«,^2ig.\2,i^» Now the power of preaching the Golpell, and the Keyes of the Kingdome, to fhut and open, to proclaime miniftcrially the remitting and reteiningof finnes, are the onely mcanes on mans pare to reforme the Church , the word preached by finfuU men, is the chcife raeanes, now thcfc arenotpr/Vf'»«'^^^«"«#.becaufe Chrifl giveth thefete men 'Mat. 16,18, 19. loh. 20, 21. 2 Cor. 5.18,19. 2 Cor. 10. 5. /z Cor. 4.7. Ephef. 4. », i2« iCor. ii. 28. But hce giveth not pride and hautincffe, nor infufeth he thcfe into any, they are from that eviU one Satan.

5 It is true: ^I^.Z)^'/in words,faith/>«/^tf t\'br<^fi^flw/y r<f-

formety net ths pmer of the world, nor tbefwor^. But heknoweth

^ • "in his confcience,we plead not for thefword to reforme. The

t<»; fword

fword was never fanftified o^Goi to terne a foule to Cfe/f/fjbiit when an EUm^s perverts foiiles and the Gofpell, we h6ld, chc . fword ftiould be drawern againft him, that he pervert no more: Bur this W^r^i, that v, orkcs Goffd-rzformation , is yet the intci*- Pe/Diftcoyes wall and fubftanti/iil word c? Sweackfdd fc of all the Enthj^afis the witten for he faith page. 17. i. This w.rdis net the U^, hit ih Gofpdl, gj'^, \]l/7 fo fay all the £»rA;77^j/?/: nowif£r/A;/.?|?/\rfeanc that oncly p,.Js^^. ^^n the Law is made by us the oieanes of conYerHon, exckdir.g th^ nre n.ill word Gofp'll^ their confcience bcare them witncff-', that that is a ca- which % ih: \;iKin\Qy the Law, it aloBe makes none perfcd, and convcrcs not ^/|^'' ^tmfdfc. any, nor fpeakes it one word ofchrifi ; Bnt if they meanc that ^^^.,^^5 orcur^ the Lviw is wholly excluded from the \Vorke of converHon at all^Q-Vyerni n witS iS they teach; Then 1 The Law ought not to be taught ut all t.c Gofp^I^and in the Church. But Cir/;/? and his yf/>>/'?/W tax^ght the law and cannot be t^' the Gofpfi/both. But what ufe hath the teaching of that .t all ^^^^^^ ^^°^ »^ that hath no inhuence in the convcrlicn of finncrs ? 2 That by which is the knowledge of hiine and our ficktu. ffc^and is a /?^^^-gogne to lead us to Chnfi, is no: wholly exc^odedfrom being a meanes of our comming to the Phyfitian , but fuch is the Livy Rom. 3.20. Gal.^.23,24.

^ That which kis us Ic^e our condemnation, and that we have ground of felfe difpaire, and fiopprrh cur m^urka as^uihy y:[fre Gtjdi that which lets us fee our debts, andthart we are drowned 2nd broken, for this end, that we mayhee tj Chrifi our rich fuTery, that which clofeth us under finnc; thatCtwf may (hew mercy, that is a meanesotour converfion, ^^^^^^^^ Sy^emkefeid: is the Law, Rom. 3fip. Rom, 8. 1,3. Rom, il. 3:j:-,<jaL cpifl.an. 1/29, 3 12. •'■ r^/-f vcrhumcifinon

2 Del and his AminomiaMs nacanc no oth^j: thing by the to-^y^^l'^^ ^■-

word, but what SweMckifeUmcmcs: to wit, the internall and ^f^^!'^'' ^^

fabftantiallff'c^r^: heare him then fpeake with the mouth and et^^^7/;>j. ^^^^

tongue €f S'^snckffddy ferpag. 18. So that the V^orJ m^hiretj bumi^einiriims

C^rifi refgrmes^ is not the ^ord without us , as the word oftheiM infiielibiis in -

is. hut the ^-"ordrvithin us as it is writteMy the \\$rdi4nlgh the^e &c. ^«'^^^-•^^^:>^^^^-'{^

ifth^H Hve under the Word wanj jf4m , if it come n$t t9 thy heart • Vf! ,!f!^ '"''^* • ... f , r f \ \\ f T*e'it^et u.tem

it will never crjonge thee nor reforme thee. 2 headdcs pag. ip. that^fp^,^;^^.;^;;^.

in the Gofpiilth ^'ord^ndtke Spirit Are abvAjes pjned^ and; ihttc* iemiJmu>U-:;s jl-

fore faith Chrifi the "^ords that Iffeake are fpirit and life thut^ « > ^^i^ ^jj'^ci^, e

thejct^mefromthf fpirit^ and carry fpiritmih them. hberefmArk'^

Them the Gofpell pr//irWcxternaUy toDr/anJ to Antino^ u^;'^!nr%i'^^

F mians bar.

t ■ Ili U I II I ■■ ' ■■■■■■ _ . ,

mi4>iSy is not that word by which C^r//? converts foules, faith is not irqiii outward hearing ^as an inftrunient of our con-verfion,the contrary of which we have proved. Its from the inward word in the heart, now the word in the heart is v-: ry faith itfclfe, the argument of both SW'er.ckefeLixnd D^/is nothing : for it is this, the word outwardly preached , except it come to Jets no good* " the heart, can never convert the fgule, bccaufeitisbuta meere confcquiint, found, faith Swe^cl^f^ld, its buit a very letter, fay Amimmians, tint the word is therefore the externall word is no inftrument of our conveffion no laarument ^yj. Qp^jy ^h^, internall word, I utterly deny the cor^fequence; l^L^^bcoi^^^^^^ layapen well inked to paperathoufand times,itfbaii never i^ c n do no write^cxcept the hand of the writer draw the characters, ergo tjnng without the pen is no inftrument of writing, it foliowcs not: So bread ihcSpiJc. fxceptby the bleflingofC7Wit be turned mrb blood and flefli, can never nourilli 9 ergo the bread, that the Baker bakes, is no inflxument, by which we are nourillicd. Its an unjuft confe-Guence and dillroyes all ordinances naturall and Spirituall : It onely foliowesyrr^^ the word without us,is ho efficaoious caufe ofconYer{ion,3ndnoprincipallcaufe, andean do nothing exx cept the Spirit inadl, and animate, and cencurre with the word, which we with both hands yeeld and beleeve as a Cofpel-truth. The word c{ it ^^^ ^^^^ ^ ^^^ afomd cfr a Uttery\ anfwer it is not a common fclfe is not a found, fuch as the odes of Boratins and EpiftUs o^SeKcca ren-common dcr, but it is in it felfe,. a found filled with Majefty, power, fyund, heaven,fo as every word feemes to be with-cliild of grace and

life, yea and feparate the word from the Spirit, and in the ftilc, conveyance, method, there is fo much divinity, majefty, holi-nefle, life, gravity, as the child bewrayes heaven in its forehead, and lookes like the Father and Author C^?^, and therefore its more then a found, to a deafe foule allufecmdo , it hath but si found, and whereas Antlnomians fay , its but a dead Utter , they fpeake of the paper, inkeand printed charaders of the word, l3Utvv-ecukeitnotfo, but as the words do connotate and in--'_ ItoIvc the things fignified, the precious pr®mifes and as the Lord "^T)!y\r\ ^a*l /i/>^,Hofe. 8. The great things of tpj Uw , and fo they arc not dead letters, but the inftrument, chariot,meanes of conveyance o^Gkrifl and the Spirit to fhc heart, and though without the Spi) it the word vvorkcs not, as no inftrument, no toole, aor ^ hammer, no axe can build a houd^, except the Mafon and Carpenter aft and.move them: fliall it follow, they arc not for that

inftruments

fnftruments at all? 2 D^/and Antincmans with SwenckefeU will have che Geffd preached to none, but to thofe that hm^ Anth^majis 8l th^ internill word and Spirit in cfieir hearus : then when Chrilt ^^^.^^cJieJeU --and the rlpcflles M.M?- Aft.28, 'A(!^.i3. j^eSch Chriffmd ^^^^ the Gofjf'l in the It iter, as fome other thing then th^ Law, it is ^^^^^ ix)t the word oi^God, nor the Go/pc//, why? it wants the Spirit to ^cc along with ky and canfiever dxtnge^ nor refcrmf, faith Del pa?. 18. and begettech bf^.taUter.dl and fetghned faith ^ faicfc .. ^ S\\'iKchfe}dy am the >^'ord arJtkf Spirit arz al'^'Ajes pyned^ faith '\ '.., jDr/pag. 19. now this is not t4i^'^Vpirtei1 read, nor externally preached Gof^ely nor the Scrijtttre :, fo they muft but coufen us for they meane ihtinternall^^crd, not verhum voc^ley And the preaching offM that Saltm^p^ fpeaketh of Jree grace pag; 146 is not the Scripture nor preached Word, which f defnonftrate, 7)f/fpeaketh of fucha word, a^ hath m Spirit alwajes ioped With it pag. 19. But the fcripture and the externail vocall word hath not al wayes the Spirit joyned Vcith ity for when it is preached to Reprobates and to malicious ofadured foulbs that ibunbte . '^\'^';^' at Chrifl and the word being thereunto' appoinied> l Pec. 2.74 ^'^i'n^U^ Mat. 13,14^5-I^h' ^^•?7^38'?9 I<^h.p.39. Ic hath net the, ;'.. .V* Spirit joyHs^d with it. 2 They fpeakc of luch a word as hath the Spirit actually converting, and which is therein differenced fro'm the Law, that is bm a dead letter y and cannot minifter xhc Spirit , fo Del, fer. pag. 18,19: SoS.dtm^ih^ fcee grace,pag'. 1465I47, fo Swncl^fcldihid. therefore all that Axtinomians and SS^emk^fe/diavs fay that they take not away. Word, minittery, ordinances, preaching are meere delufioni^ for by the word of God that begets faith thcy nieane the i^evKoJl word, notfcriptw^i nor the written and preached word, and fo they iay .nothing t6 take off this error juftly layd upon them j to wit chat U9fdc r tht Gofpell, there is no need of Script t<. f, Pi e^^chiyg^ Sacraments , bearing KOr doing of any duties to men, nor abjiinencefrom murthcring hillings wheringyfiealing c^c . all extemails are indif^revt*

3 YoufeehowfalfeitistthattheGofpeilisnotto be preached to any but to thofe that are converted • becaufe it cannot be received by faith, by any but by fuch, contrary to Chrifis expreffe commands to his /Ipoflits M^t,2i. 19,20, Goe teach all nations; fo Paul preached to the obftinate fewes.hdi.i^ to the fcotting C^thcniant A^- J?. Is it not therefore the Gofpd that they preach?

F2 ', 4lt

Tfcc aiguiTtcnts 4 Jt is aaundue arguing oiSv^enchfelJUns and AntinomUnsi an J Sj'f '^^ ^'^^ *^ "^ A><?r4//, f4r;i4//, fenfihU thing , ergo Goclwor\es not to proYcThrt Z'*^^*' y^hichhdfpirhHallirMce^theret^ : for it foliowes onely; tiic wordis not ^^^ workcs not faith by the vocall word alone, except he put ^ inftiumen: to the pul of omnipotency of grace, 2 The affuinption is falfe of convcr- jhe pr^achcd wordjthou^h in its fonnd, it be cutmU^ Uter^ljh^--cumH b^d^i' ^'y^ y^^ ^" ^^* power, Majcfty t and the thing fignificd, which is managed by^* ^^^ ^^^^^ ^^^ ^^'^ wambc of thc woid, it IS fpirituali, lively, nnnt^c.iliA heavenly,

cMSi<\. 5 Nor doth it follow, that lufiificati^n bcgms At man , if the

vocuU word be the inftrument tiicrcof, except they fay that hearing and preaching did ncceflarily and cfFc^ually produce jullifacation anJ converGon: they are no parts^no members, no ^liicaciotTScaufc-s of cooYerfion or luftificadon. ' 6 lulhfying faiih and uivjition both, are, in their nature, things fpirituall, andyat hive their origimli from the word rhe word f reached as an inftrument, yea from ihcfoelifintfe ofpreMcktKgy ^'^^"S^^^^^'y I Cor. I. 21, Nor is the word altogether bodily, becaufe it in* carrila^rn bT ^^^^^sin rfiQ^fcnfc of hearing , but taking the word preached, mir., isyaan ^^ it includes the gr/at things ojGod, not as it is letters and inilrumcnt of founds^ it is nH carndll hut fpirltually 2 Cor. I o. 5. Sharper then convcrfion. a two edged (word^ toravearkill oneithei edges, Heb.4 I ^* y:ca even, when it is rejefted, the favaur of death untQdeath .2 Cor. 2. i6\ l7,..And ihQEvtrlajUng Gof^//, Rev. 14. 6. I "7 Nor can it foiiow that juftifying tsrith is a workof man,or that, becaufe traiie men,that arc but earthen pitchers corre out How wcbe- bearing this heavenly trealure, that we belecve in the word as Iccve on 6oi in Gcd^ as if the principall author were the inftrument, or the andhjw mthc J^^ft^r and Lord;, th« fervant* For it js ihtPVordofGod^ that is ^^ ' the inftrument of convcrfion, not the ^erdCcd^ for the fub-

ftantiail word God is auchor and the onely finiilier of our faith, nor doe we any otherwife truft, hope in, or bcleeve the v/ord,chcnasa meancor jnftrument fandified of (7(?^,forfo blefled an end. God is the onely formall objeft of our faith and fiduciall recurabency ; but G»d cloatheth himfdfc in a way of condifcention with his owne word and ordmances for our car pacity: ntiiher doih it follow, becaufe a finfull man prcatheth the word, that man laycth the firft ftonc of the new creation; afld that faith and tonverfion hath its rirtl: rife and ^rjng from inan,or f rpm ;he free \yiil of thf pr^acher^as Swenci^elax^s imagine

ginc ; becaufe faith, as faith, hath no beginning, no part of ic from the naked ad of preaching, or from the letter or bare found of w©rds; no more then La^artts had his foule fetched into hs body, by the created and vocall found ofthofc wcrds uttered by Clri{i-man. LazjtrHs come forth , becaufe faith commeth from the word preached ul% mode^ (o and fo, as the wmde and breathing of the H©/; Ghfi goeth along with the vocall ani literall aire of words preached by a finfull man^ for the foiile of L^tJirm entered his body by Chrifis words, animated a jd quickned with the power of the C^d'head^ who indeed raifed the dead man : onely this difference I concfive there is, that words and found of words uitered by Cbrifl were not fo much as an adlive inftrument ef the raifing of dead Laz,4rHs , nor was the blowing of Rames horns anyadivc inftrument of the falling of the walls of/^r«Vfe^, but at the naked prefcnce of both t the dead man was quickened , ani the walls fell. But I fliould conceive the word preached, being intnat which it (ignifieth, a divine figne, and indeed the "^ordojGod^ as the fcripture every where calls it, and a reall meffige from heaven, may, and (I nothing doubt) doth contribute an organicall, inftrumentall, aiflive inHucnce to the begctcing of faith , but ever as it is elevated as it were u-bove it feltc, and above the nature and fphere of a meere vocall,. and audible found, and powered by the Spirit. Now I iliould thinkeitbutcunofity to inquire how the Spirit and wo;d-'.re ^f^^^""'^^* united in the working wffaiih: for let thofc, that a$ke,lhew the ^';,*)' ^' ''^^^ union betweece bread eaten and the wvicritive power thit rur-ncch bread, and tfinlTubflantiateth it inco bloo-d, and fj^ih ^ and workech the hit workc waich PhfiiUm call clhw*^*^; or affi^ mmUtlon^ theveryfubilantiall turning cf bread into a peectof the childs hauvi, foot, llioulder to caufc tbt parts and mcn>bcrs increafeand grow to the ftacureand rcill bigncffe of a ptrfcft man. I Ihali nor thinke thac the Spirit encercth mco the bodily found of words, and commcth along inclofcd in it, to the hearers [oule, and makes him nclccYc. . J ruhcr thinke with learned Pcmuie, that the Spirit quickneth rather the dead man that hearcth the word, then the dead letter of the word-.for the Wt-h (^^J ncfer 10 farre r:p s c' d the word cf C7^^ as to call it a dad Utter in the fenfe oi - . ; v fc/aiAfJifFsmili/fs and Anting--tma4Sp whole mmdc is tiiat woid and icak^ sikI all oxchnaiKC^

are

of Revelations true or falfe.

V^fdcffo divine cowlUcr 31 p. 10(5,1C7. Aniinun'xvs nnkc the i^cr f fwre but 1 Caechifme for babes, ani friutlcflc md ulclclTctobc-Iccvcrs.

iirchuilh(iy^/pljaki.to unconverted wen ^ aslo. Valdeffg faithl and fofay chcy cf Images and Crucifixes thatareasbookes to teach the ignorant and rude, but when men are once lullified \ called^ regenerated chcy have no more need of word, and ordinances otoblicging Lawts to lead them, awe them, teach, dired, or obliege or command them , then a learned man hath need togoebacke to theCatechife and learne the ahc and fpel and read agaiue; Therefore the word dc5th but prepare and difpole the outward men, f:iy they, and when men are perfeft as they are, being oncd luftKied , and as finleffe and cleane as ChriJI: honycombe,c. 3 pag.25.S:?Itmar£h, free-grace, pag.i4b and ih6r femes are hutfeeming an^ imaginary not really and truly ftmusy Saltmcirili free grace. 3 2.142.154. Towne ajOTer. grace 3^ 40. faonycombe Chap. 5.47. Den, man of finne. pag,p,io, 11. after they.need nothing that Man or Angell gan doe to them, they need no la wes,faithD^/fer.i25. but thefe three, i Thd^c^ of a ;j(?W creature , 2 The laW oftbeffirh of life that u in Cbrifl , 3 The Ic^^ojLone \ not any of thefe are the written fcripture ©r the preaching of the word, ^y^/r^^^r/^, free grace pase 240 thee bckever is as fee from hell y larv ar.d bondage on earth, as if he •were in heaven^ nor wants he any thing to make htmfo 3 but to make Urn beleeve that heidfo; fure in heaven he needeth not preaching written fcriptures, facramenrs, praying for forgivenefle repen-tap/ce, faith, nor to compiaine as Paul doth Rom. 7 of the indwelling of the body of finne. The bright ftarre c 11 p. 108, lop. tells us that all meases, ordinance, light , under/fanning] W/7-ling, thinking are annihilated and nochinged; and that the be-Ictver c. 12 beholds God Without meanes in this life and fo we have no more to doe with the word or Co grow in «^race and knowledge. ^

Ch A P. VII.

of Revelation f an^ Infpirations.

AS SWenckefeld^^vA his; fo Familiftsi^nd /^ntincmians now, as alio the Nicolaitans, of which hereafter, were all for immediateinfpirations, revelations, withoutfcripture,orin-dcavours or ftudy ing, or bookes or reading. It was obferv^d in NcTv E^igluAd , when Famililts grew, that, efpecially in the Mi:owucofi5(?i/^;r and mother parts oiNt'f^ England, Fa-^•'-* p^ili^s

^ _ ^ ^ .. ' --^.

miU(is dcvifed luch a difK^rc^nce becvvfcne the covenant of wcrkes, and of grace, cfpeciuUy auer a ic^rmon prc^ichcd by M. iVhct^Wreight a prime FamVufiy that he that Wv// net renouncB (faith the author oF the ftory of the rife, reigne*&c,pag,24 25) his fancli^CAtion, mi Wait for animm'^diate revelation of the Spirit^ cannot he a^ittedf be he never fo Godly, andi^ looked on as an enemy to Chrifly and he that is already in the Church and mil not acknorp-ledge this nevp lights is undervalued.

Now as touching revelations and infpiracions of the Spirit, I conceave with all fjbmitlion to the Learned and Godly.

1 There is a twofold revelation, one of the letter of the a Revelation word and Gofpell, this is nothing but the Lords active uttering twofold, adivc \ of his will and Gofpeil which was hid before as Ephcf. 3.9,10. ^'^"^ paflive. Ezech, 20 11,12. Hofea 8. j2. Rev, u 19. This is a revehtion proper and immunicable to any , for God onely did devjfe the Gofpeil ; when neither Men nor An^ell could dreame of a way, of redemptiogfor loft man ,and revecled to Adam that the feed of the woman, '^efus C^r/^, fhould breake the head of the Serpent , anddiffolvethewQikcsof^y^M;^. This revelation of the letter of the Gofpeil is made to thoufands, that never beleevc, and i|iereforcthou^hitbe butliterall and external!, yet none could thus i:eyeale the minde oiGod to Prophets and Apofiles^ but God onely, as none were infpired of God^ but writers of Canonnick fcripture, and ^Scripture onely is given bj divine injfiration^ %^ Tim.3.i6,a Pe. 1.21. & as tkis revelation active is Gods only, & from him as the author and fountaine, men doe as Herolds car* ry this mcflage of revelation to otiaers: fo paflively^ it is common to beleevers and unbeleevers, for the letter oith^Gofpfll may be revealed to all within the viifible CWcA, and yet turned part are defti^uted of an interaalL revelation. Therefore there is an internall revelation, of tilings that men beleeve.' And tliis I conceave to be foure-fold. ' Paffive revth-

1 PrBpheticalL tionfoure-foU •

2 SpecialltethseleClon/j. ■ prophetical!,

• ^ Offomefaas peculiar to Godlr^^n. K^tr^elt-

4 Falfe andSatanicalL ordinal^, Saci-

. PropheticallRevelation is that irradiation of theininde that nicall. the Ho/; Gh^fl makes on the minde and judgement of the pen-men of holy fcripture, whpEher Prophets or JpjiiUs and that by

an immcduce i*i-brcaching «f themindc and will of God qx\ them, whether in vifionsf drcAmes , or any other way, without men, or the miniftery or teaching of men, as he did to Efiiahy Of pronhftici'l I^r^^i^h^ Efa. i.i. kr. 1.1 or to f WGal. r 11. TmUh ApofiU revelations. r.Qt ofmer.y neither hy men, ii, 12. But Iccrtcfii jouy brethren , that the G^fpcll vpklch "^\iJS prrached bj m^y is 990t after m^tn^fsr /neither received it of man y.cnher Svas I t/iUfht it , ifut hj the revelation of le'm Chrift 15,16. Bnt r^benit pi'^afed God to revrde Us fonne inmejmrr^ediatilj l conferred not \Kith flcp>and hloodyrieithtr vrent I ffp to Ierfi,^alemj to th^/t t hatter e Apcf les before me j bptt I vfcnt ir,to Arahia , and rettimedagaine u^te D^mmfcus, Epl6cf.3. *??• Ifyeehave hearddf the difpenfat'ion of thgrace ofGc^^^^hicht^in mc t9 jou vfurdy hs^ that kj revelMicnk^rs^dde hwy^Kc urtc me the mjl^frj dec. I difpute not of the way cf the Lords imprinting the fpeecbes 3 images, and repreftntacionsof hi5 minde to ?ra-phcts snd ApoWes; I coHfccave it is the (aoie war, chat (7^J revealed himfelfeto/^r^;;?>rt*ci. 41,12,13, &c.ftndto PaulKdc^ 16.9 JO, and that as £ii:^fW, c. }.I4 foM.^ thfc'Apoftlc Rr. I.io, W4/ in the Spirit3 and faw» hy an immediate brighcneflc oF light, perftftiy & undcrftajndingly the wHl & mindt^ of Chrijf^ in what tlicy prophecied and wrotCiAnd thfs Re'vtlathn is fo far from being bcfidc the mind of G^<?J,that it is formally the exprcff word fcnfc and mindc of God : i(Fsmi. have fuch Revebtions.i. they fee the V^Jions §fGeL 2 They fpcake as aded by the Spirit immediately, and (owe are with the like certainty ef faith to kelccvc, what H, Nich^ldt IVheelwright, Mrs. Untthifon,, M. DtU Sahmarp) , S^dcon , Den^ Crifpe^ Coiner^ &c. fpcake and F^mi/i/f J have writc, as w« are to bcleeve the writings and fayings of the Prem no prophcticall ff^f^ ^^^ ^^^ Afflesy and both muft be alike to us, the mouth Ktvtktim. of the lArd : and what they both write or preach muft be the objeft of our faith f and their writings muft be added to tU bookc of the revelation, which is forbidden. Rev. 22.17,1?^ \^, Dcut.1a.32, Deut.jo.jjtf. This is the yfK/^C*r//?himfelfe. 5 Let them (hew the fignes of their Apojfle^/hif; by miracles and fpeaking with tongues and foretelling things contingent, that are to come; and wee lliall belecve them; f Ami lifts produce pur

IfltcfnallRc- fi^^^^^^^^f*

vclation pro ^ There is a fpeciall internall revelation, made of things in

per to bclcc- fcripturc, applyed in par licular to the fcules of cleft beleevcrs, f^r%. by wkich, having heard and Icarixd of the Father loh, 6.4,

there

there is made knowne and revealed to ihcnn>^7 the Spirit of wife-

d^me andrcveUtion , what is the hcpe ofthfir calliniT , and^wldt is th:rich€s ofth^gUrj ofthf inheresAncci}^ theSd^ts, Ephcf. lA'Jp 18^19 and that revealed to them, ^hlch^ /B dp^dUocJ rcz^f^^h ret, but the Father af'.Clif? i^ , Mat..6,17. And that ^^>h'ichlhe PU"-ther nvfalithuKto hAl-es^ and tides frCmthe rr:fcdrjpysr.l'pt\\f.{t 11,25,26. And this is common to ull chuc btlefvej: -

grofled as peculiar to the T^milijls -dudArti^.o^Jdnj c: . v , ror if it were, then my faich fhoulJ le in vaine*, and I haVc fdf len from my portion and ili.^re in ChriJ}^ and of:/ * - :e of the Saints in light, for there fr-culdbc i:u s ... J.c

world but Familifij chdj.

Novv this Revelation is a cieare evidence in the conlcwnce by the Tcftirnony pf the Spirit, rh:it I am a child of G'^:/R(v:r.S.i5 whether it be immcdiate;orfrpiP. fpeakiiig figils . \\ts oT

fandincarion i loh. i. 5 jloh.3.:4 18/9 ic. i' k js :r:c>:novT^-1l J^^eof no new Article which is not conteincd iri'the word in the Geoerall, and is no: proper and inccmmuiiicibk to n ine hxii to AntincmiAnsy but is the mvftery of the Spirit revealing thele.thingS; that dre orAtioiiJlj gtztn to k of C'^d, iC^r. i/tH. fi?^^fp^'*^'^M even to aii belceveiSt 3 Its true as touching me\ by lurxic its^^'' * ' •? not revealed nor written in fcripiure m cxprede '^vords, that! "^^' * *"

am by name written in the LaCibes booke of life, and a child ' and fonne of Gcd and an heire annexed with Chrifi , of life and glory, nor are the indiyiduall and nnmericuU maniftftarions and mlhinines, flowings, motions, inbre-^tthirgs, outgoings of the Spirit or life, and ttirrings of the new birth, to Ich?9 rather then to Mdyj^io this bekever rather, then to ancihcr in Spairjc written in the Scripture: yet the Spirit ads never ordinarily, but a belccvcr may know and hcare the noife of his ftct ; row if all chefe individuall manifeftations, ebbings and flowings of ryde* of free grace were written, then ihould alfo be Written their degrees leflc or more of Chn/!- , the names of the belecving Suints, that can fay 1 PahI , I Lh^y I Anne &c. Live n9t , bftt Chriji lives in m^; forthefc I prefumeaddc a numericall particular and individuill beit^g :o every fingle ad or morion cf the difpenfation of gr^ce, and if all were in number, weigh:, and meafure written in knprure, the ^orld ( as lohr faith of Ckrijts fads) IhonlJ^ ^9:comeinetU holies^ that fhouldhe rpriiter,

Th^ H(f/j Ghoji fpe^kiiig of a colic dive body the Church

srd

and fpoufe of Chrifi in Solomons fone, in the book of the Ffalms and of the LMwtnuticrs ofleremiah^^ntvfc^ as of the outgoings^ incommings of the beloved in the foulc, of hfs cloudings and outftiinings of free lOve, of the afts of the hands ofChrifi, Can. 5, / Touching the h^^Mes of the barrCj and thefmel of the mjrrhe of Clirifi, that he leaves behind him when he is departed, of the fouls feelings of the iinpreiTions,or the wiihdra wings of Chriff^ as if the whok Church Catl^olicke of Invifible beleevers (for fc th^ Church is taken efpe^cialiy, Pfal4y. and in the bookc of ScloTfions/oKg) were but wne particularbeleever, which is a ^-munflratton that the particular adings of the fpirit of grace can-j3ot be written in the fcriptures, yet are thry not to be thought uniawfull revelations, and dcftitute of the word, no nnorc then we can fay,all the particular ad:ings of Dcvills & of all wicked men, fince the creation, of whoring, fwearing, Idol-worfliip, lying, ftealing, opprelling, mitbelceving &c, are not contrary to iht cxpreflelaw of the Holj Ghoft fpeaking in the word^^ be-canfc thefe finoefull aAes are not patticularly allfpecifiedand

. , written in fcripture, with the names of the aftors.

Of rcveurions xhcre is a 3 revelation offome particular men, who have ofmc^n intlx f^rcfold things to come even fince the ccafing of the Ganon of ages not imnve. thc WOrd, as lohn Hffffy H^fckeHefe^Lutherjhzvc foretold things imc\y infpircd to come, and they certainely fell out, and in our nation of Scot" and how they /^nJ, M. Ceorfre iVf^a-t foretold that Cardinall Beaton fhould

?oS:2Sl °^^ ^^^^ ^"^ ^^^^^ ^^ ^^^ ^^^^* ^^ ^^^ ^^^^^ ^^ ^^- ^^""^"^^^ >

Refelations. ^ut that hc flbould dyc a fhamefull death, and he was hanged

Read a prohccy. over the windov/ that he did look out at,when he faw the man

€'^ M.Luther c* ofGodhxxinty M* iTw^Arprophecied of the hanging of thc Z^r^

pift. U spufMi^ 0fGraK^fy M. M, DAviJfon uttered prophecies,knowne to ma-

'^^i^A^^^ ^y^^^^^ kingdome, divcrfe Holy and mortified preachers in

^i%mn/i.eum^ jE^^jjj/Whave done thc like: no Fami/tfts , or Antiti^mianj , no

an. Mxihc David George^ ncf H.Nicholas ^ no manevcr of that Gang,

prophccied of Ra?^iel OX H'heclivrighty or Ben, or any other, that ever I heard

of the warres of of, being once ingiged in the Famii/iicallway , ever did utter

the i'>ar.rcj. any but t4ic fourtk fort of lying and falfe inspirations : Mrs

Hutchifon , faid rtie flioald be delivered from thc Court of Bo-

fioH niiraculoufly as Dihtiel from the Lyons,which proved filfe,

Beceld prophccied of thc deliverance of the Townc of Muffler

which was delivered to their enemies» and he and his Prophet

were tortured and hangcd,Z)4t/ii^ George prophccied of the rai-

fing

fing of himfelfc fromthc dead, which was never fulfill^ pow "' the differences between the third and fourth rcvclatiorijf, I place m thefe- i Thcfe worthy reformers did tyc no man to beleevc their prophecies as fcriptures, we arc to give faith, to the pre-dielions o(Propfuts and Apofi/cjyfovciQWing facts to come, as to the very word o(God, they never gave themfelves oat as or-gins immediately infpired by the Holy Gkojl^ as the Fr<?p^/^ .doe, and as Paul did Rom» xi, prophecying of the calling of the lewety and loh. Revel, i. lo.and through the whole booke • yel they never denounced Judgement agaiult thofe thatbcleeve rdt their predidions, of thcfc particular events and fafts as chey ate . fuch particular events & fads, as the Prophets and Jp^0i'di'k, But A^rs. Hmchifon faid Rife, Reigne^ pag. 61 art. 27. That kr farticfiUr rcveUtidns AbontfatHre events , Uvr<f as infallible as amy fcriptHre^andthat Jh^e is bound as much to beUevt them as ths Scrip-turiyfor thefkme Holf Ghofl is ^Hthor of both, Mr^C-^rnt'^^cll and Tamities of old E'/^glan^ fay fiie and hers were the more fpiritu-all and only Saints in New England^ and the reil were buc Am-chriflianperfecHtors; Its knjvvne they held revelations without, and beflde the word ofGoJ, Rife reigne er 4^. and [aid the Tnhok letter of the Scripture brides forth a covenAKtof ^orkes^ er p. And fo the whole letter of the Scripture , Law 1 or Gofpcll is aboli-fhed tobclecvers,and doth no more oblige them, then the covenant of wo rkcs can cur fe thofe that are under grace* For T 0//f^r marrow of Chriftianity, pag. 25.26. fayth mAnyfpiri^ tjsaiy enlightned of late , ^re brctight to Gofpell-irsisjmctitiy fome c* ther way which U fpirittsAll^ then by verbaR preaching ; but Famt-lilts take the word preached for the printed inkie letter, or the aire, dead found of the Gofpell, we take it For letter and found of preaching, as it includes the thing fignified, to wit, Cbrifl , and all his promifes, in^ which fenfe the i'oundingof the Golpel heard worketh many yeares af cr it is preached, and the v;ord long agoe preached may be awaked up by a fad affidicn, an in-fpiration from God, and produce the workc of converGon,and ->-ftillicisthewardoftrurhinthc fcripture chat produccth faith asitiscfaefamefeedthatlyethmanyirioritiics under the clod and growcth and bringeth forth fruit after : And we know AmnomiansvqtA the fcriptures and build all upon inward re-vdatiens, as their binding and obleiging rule Del it:, pag.-a^ 54//«Mr/*, free grace, pag* 146.

G2 iThe

N

2 The events retcaled to Godly and found witnctfcsof Chrift arc not contrary to the word : But BeceU, hhn Mathie^ and lolo. SchjktrH4(y^ho kild his brother for no fault) and other Bmhjfiajis of that murthering Spirit Sathan who killed innocent men, eiprcfly againft the fixt Command. Thoufhxlt not Kill^ and taught the Boures of (/.r;a^4»7 ^^ ^^^^ ^"^ kill all law-full Magiftratcs^ becaufe they were no Magiftrates; i^ponthe pretence of che Impulfions and Infpirations of the Holj Ghojl , were aflcd by infpirations againft th word of God; AU that the Godly reformers foretold of the tragfcall ends of the proclaimed enemies of the Gpf^dl^ they were not adors thcm-ielves in murthering thefe enemies of (7^^,nor would lAjVijha,rt: command or approve that iV^r;»*i?5 and /^ife. Zr^/Z;^/ftiould kill the dy citrjallBeatofi^-lS they did. ~ '

2 Thej had a gencrall rule going along that EvWJhjillkur.t the rvkl^dmtiTi : oncly a fecrtt ha-rmelcfTe, but an extraordinary ftrcng impiilP.on, of a S-jripcure-fpirit leading them,carried them to apply a generall rule of divine juftice, in their pre-didions, to particular GodkfTe men, they themfelvcs onely be * ing forecdlcrs not copartners of the a(fl.

5 Thty were men found in the faith oppofite to Popery, Trc" h(j, Socifiiir.ifme y Papifwr^ Lfttf>J:Jfe Enthj/iafh?e y A^tino^ m anifrnf^A-'mhianifrnfy ArrUyifme^ini what elfe is contrary to found docT:rine,;^ll thefe being wantmg infuch as hold this fourth r^i c ol rcvcbcions we cannot judge them but Satanicall having thefe charad.rs. ) They are net pure and harmeleffe; but thrufl men on upon bloody and wicked praftifes forbidden by 6'^^':though C#J3'bad Abraham kil his only fon for him>to try his obcdieiicc.yct (7<5^countermanded himjind would not have him s(5l accoidingly; lYtL Spiiits a<fiU2lly kill the inrrccmiip-on a pretended Spirits impulfion. ^ They have no rule of the \vord to countenance them,and if chey lead men from the L<*^ C^'iheTefiimtffy t its hecanfcthire isno lif^ht in tkem, Efa.8.20, 3 Thefe revelations lodge in m.en of rotten and corrupt minds de[(itntc ofthetruth^ and they are oppofite 'mi deftrui^ive to fancbihcation. 4 They argue the fcriptures to be imp-rfect, aRdtobcalamed and maneked dirc(.%ry, of faith and manners, contrary to Scripture, Pfa. 19 7,8,9. 2 Tim. 3.15,1^. Luk.i^. 30.31. Ioh,ao.3o>3T. Aa.26.22. pfal. iijj. io5,&c, 4 Then the Scripture Ibal not decide all contravcrted truthes,

nor

fiorbcthatyby which we (hall findethe truth and the rule of trying of the S^ini%i^hnher ihey be oj God^or no , contrary to lo. c. 39. 1 Thef, 5.21. And contrary to the laudable example of ih€ nofelc BcrcAns who tryed PohIs dodrine by the Serif tnret Aft. 17.11. ^ Cbriji knock and ftirrings on the heart,foBnds and breathes the breathings of Godin his word,the Devils knock is a duoibc and dead knock and is deftitute of the word of troth 7 Men doe and aft all things from their owne Spirit, and walkc in the light of th^ir owne Sparkes and there is no end of erring and wandring from God^ when they aft by no certainc knownc rule of the word.

Chap. VIII. OfHumane Induflrjy Arts^Sciences, Tongues, and if thej beU-tv^ fuliandfiecelfarj to the opening dndfuperndttir^i hn3^ledge of the ScriptHrc.

UPon the fame ground Families teach, becaufe the Sfim afts them immediately, that i All humane indi^ftry and endeavours of free will are vain. 2 That arts and fciences have nothing to doe with the right underftanding of theScriptures.

a The word of God teacheth us that grace ftrengthncth our Indeavours, but deftroyes them not, Cant 1.5. Dr4\v mee , ^y^ iJIduftry of f ee Wj7/r^««^,Pfal. 119.12. rwillrHnnethr^Aj of thj Ccmma^^e' will coniiftcth: wents Vohen th^u pi4it UUrfe mj h A^t. lohc^. 4> . AlUh^t have ^vc41 \s i:h grace hard and learned of the Fnthrc&m: to r^e. I (hill not 'need to uy that P^«/extoUetlvgi;ace highly when fn^ fikh, i'Cor.15.? ^*^-iouredmorc ahmM^tlj tktn thfj sdl^iVii thir he rnivcllcd (prirad -ing the Gofpel^ from hrnfalem ta UjicHm snd ih?.-: he ani Jlr-w;«i^4/,andi:here9:of£he ^pf7/f/, -devi-Je^i trjc earik a.i:o;ig<l them , as foaie- thinkc , or that they w^^i^tthrcnigh'ther.rt^ft part of it, journy ing and faylin^ to fprcrad the Gofpeli r^ j^nrny-^^S ^f^^"** through Cities, WildcrneflcS, Countri>:'S, S-as. 2 Clor. n,2$,27,28. iVAtch'y^g nighta*iddfijj f^jfj^g^ cari*^for alithj Chf4rch:s. I flhall cra^enomore, but that the ^/^^j/Zr/flirred their limbes, did fv/eac> travell. and ufcfree will, ss other men, though th? grace of God^ and an cxtreame hunger to add glory dcclitative to the crowne greatnefle and Ma jelly of their highly exalted prince, did ftirrc and principle them, yet its enough to our purpofe, if the Jfofilcs pccccs ot frailc tyr^d outficfc^ were

not

Inde.ivours Sc

V

not meet paticncSfftoncs and blocks carried fleeping in all their joarnying, cares, paines, and endeavours in preachirg and that in the Spirits Bofome , aiin afoftbed, they neither IcBOwingt hearing, feeling, willing, indcavouring, longing, fwettinf, or afting, by any naturall induftric, more then Arifl$tles dull and formcles firft matter : if they were f^^, as Aminomiafis (uf^oie as dead men in their adings and the Sfirit did all, onely, ade-quately^ irrcfiftibly and immediately,and thty tkmfctves did nothing: then, i P/tWvainelydidtilory in his inhrmities , he was not any thing but 2 Cor. 11. likea wrndie lying fbuldiet numbering his wounds, when he never appeard in the field, nor recieved any one wound, nor faced an enemy for he was not fo muchasapacicnr, if no agent at ail in thcfe , for he compares himlcUc; without pride, as not inferiour to ihe greateft, in his lufFcrings, in his ftripes, imprifonment, falling , even with all the pretended Jpofi/es his adverfaries; now it he afted nothing to make him to be cryed up in comparifon cf them as being as choice and excellent an inftrumcnt of Gcd as the befl of them i hut the Spirit afted all, then was there danger, chat the H«>// Ghojl fliould be drowned, fuffer/hipwrack, be killed with ftripes and fafting, and deathcs, for in fufferings cfpecially, he glories, this we cannot lay; and fo the former muft be rejcftcd* 2 When he fayes w/i/?w^ and wAuhingcfun, he muft meanc in not eating, and not fleeping often , for if be afted nothing as a man, which is repugnant to all fenfe , all his aiftings are but a pure froathy enumeration. 3 What can be aftrongcr mo-tivc for us to difobcy Chrifi^ who commands ftriving to tfiter in Mt the narrow gute^ Mat. 7. jorfdiking of ally hating cf silt for hi4 names fakfy Mat.ip. Labouring and that without fainting and wearying, Rev. a. 3. Gal. 6.9. running, Phil. 3.13,14. then to think fuch promifes made to thofe that overcome are made to the Holy Ghofi, and topcrfwadc and befecch the Helj Ghofiy not mcn^ or that thcjpromifc of a crowne of glory , upon condition of faithfulncue to the death is made to the H^/y Ghofi ^ not to bclccvers, who may, and can finne? 4 you may cafily fmell the Antinomian licence of enmity againft workes, labou-, ring, patience, ^ork^ngoutc$trfalvAtioninfiananitrcmbliTig^ Kcv. 1.3. Phil.a. 11)13,14. for their aime is to lay ahu£h weigkt upon the Antinomian faith^ which(if I know any thing) i% a dead, imaginary, froatKy fpeculacion, noLfaving faith.

Touch-

Touching fcicnces, arts, and knowledge of the tongues. An- How far arcs, flnomiAnt are ignoriinc of the ftate of the queftion: for we grant f^'^"^^^» ^"^ fcia^ices abufed to the perverting of the fimplicity of the Gofftl \^^^^^^^ a Sciences gloried in, 3 Sciences as reputed faving knowledge brcw^Grcekc as if fuch mafters of arts, and grand Rabbics 1 becaufe learned , and Lanne, arc were tAunht of God , and heard and learned of the father * as the ^^ ^« ackaonr-eledof G^^/arc /oh.itf.45. 4 Sciences reputed fafficient to ^^^^^^ ^ teach Chrtff are but vainely fo called fciences. p?^. ^l^j u ^

^ . . r • ' I f • f • vjod, and huW

jirtttnomtsnsQv^ntlci^nccSy andarts^ and tongues i m their far they arc to proper phve profitable and excellent for Statefmen, Lawyers, bercjcftci Phyfitians, but bring them once as helpes to underftand the minds of God in the holy Scriptures,and then if yec bekcve Sdm. Ho^ they are deteftable filth, droffe and dung.

a Sciences, arts, and tongues, are either confidered in their fubftancc and aature,or in the way of acquiring them, either by fuperaatufall infiilion.jas they were in the Prophets and AfofiUf^ or by education, indallfy.. paine, ftudying, reading and teaching of men. In the fonncr coifideration, the fame knowledge of the dodrine of yW^V/ and the P^^/^^^//, and of fpeaking with tongues in the fubftancc and nature of the gift that 1$ in PmI and the ufpofths by fupernaturall and immediate^ revelation , or infiilion, is in men that acquire the fame knowledge and fpeaking with-tongues, for P4«/other wife, whoreceaved this knowkdge not from, or by fleA and blood, not hisownc induftry Gal. i. 11,11,15,-4 iS^l^^iyilS. Ephef. 3.2,3. lliould then counfell and exhort Timothy to labour for another knowledge of the C?<7 Wand 10 another Gofpel by reading, ftudyingt Scicftcfs.^ts mediuting and induftry. I Tira.4»5,i6. a Tim. 3,14,15,16, thcirnuurc! 17, then he faiinfelfe h;ii receaved by revelation, which is a ma- though net in mfeft untruth^ for he faith. But eontinHC thou in the things rvhiih minner of ac-th9nhufi harnfd^ and hAft been ajftiredofy knowing of )X^homthoH q-Jri^^^h«^m h^Uiimedthemy andth^t from a child thoH^haflknoWm the Ho/j .'(T^^' jcnftwcSy'^hichareabletomaketheT^ifetofAlvAtion And 2Tun. ofthcfcrip-2 • J. Thou threfoTi my [on heft- cng in (he grace that u in Chrifi tares and both lefHS, now leaft any ihould imagine, as Antinomi.tn^ Ao^^ that way^s they arc the grace that ii in lefm Chrifi^ iS contrary to, and inccnliftcnt ^^'^ S^°^ 8^^^ -with the induftry of learning ind ftudying and acquired knowledge he addeth. ver 2 and the thitrgs that thou h^jthfordfiftne, amongff many mt»effrj , (he ftune commit thon to faithfnU mert , then as the fame tcfc may grow by nature, and by the induftry

of

ofthegardner, andby fingulararr, as by caufing an Oven hot to fend wannencflc and heate co the root of the rofe in the winter, when otherwife the cold earth ftiould produce no r#fes ac all, nor can thefv;^ three fore of Rofts be faid to be different in narurc & fpece, though produced 5 fuiidry ways,by nature in-du(lry,and art fomenting and fupportiiig wcake nature, fo alfo the fame knowledge of the Scripture^ doth come to Pauthy revelation, to T'/wo/.f'; by induftry and teaching, and the fame knowledge and fatuicy of fpeaking with tongues is yfft, cha.i jn fome, by th j comming downc of the Bdj Ghifl without e-diication and teaching, and in fome by education, and teaching vcr.4 5^6. compared with vcr. S when therefore it h laid Ad. ^ 4* 13. That the counQcllperceivirg Peter and lohn were uye^fjLiMTU tinUarnedmen they vrere aw^z^ed, it cannot inferre as (^) Antin$'' mians thinke that humane karning and knowledge of tongues were not requifite in the Ap'?Jilej,ot that the ylpoflUj were voyd SjimitlHor» of fuch learning, but they onely Biarvelled that men unlearnedj Ihc Sph^tT ^" regard of education, at fchooks and univerfities, being fifher- , teaching;' mcn, and Unlearned in a pharifaicall fenfe, which onely went Rc.ifons. for learning in their time^ could fo promptly and boldly fpeakc ^

off the. mjfteries of the Co/pel^ and were fo skilled in the doftrinc oiMofcs, and the Prophetr^znd they wondered at their Mafier Chrijfs learning, feeing he was a CarpfmerjfonneziAd Chfifi and the never taught at fchooles, and M. BtAcon. Sam. Ho"^ and other ^fi^'t/fX were Antmomians arc of the Pharifets opinion, if they beleevc Chri^ Icarncdjthough ^as deflitute of learning, now what way hee had his learning» tjicy had ao^ whether by infufion from heaven, or the perfonall union, or by from iaduftry education at fchoclcs, (which is not apparent) \s 9 farre other ftudying,tcach» queftion, and they are no Icffc deceivecl,who imagine thatjthofe ing in Schools, fifher-mcn now Catholick ambafladors oilcfus Chrijl, and on and univerfitie whom the Holy Ghofi defcendcdin cloven tdngnesy with the rcft 9 \s wc hare. ^^ 2,1,2,5.4. were ignorant of the tongues, Behrew , Greeke 'iindLatine^ or that they who preached andwrotefcripturct and fuch divine epiftles to the Chnrches , were unlearned men voydofthe very iitetall knowledge and skill of the very letter i>fthefcriptures, of the old and Rew 7V/?4wfwf, which thefc men call fulfly prophane a»dhe^/ithcmjh, fo ChrtJf and his Apofilcs had all the learning and tongues, that we now have, and what wc have by induftry and paincs, readi^.g, ftudying under teachers and in lclioelc3 and univcrfities^ that they had by imnaedittc

infufioa

infufion or fome other way. Enthjjiafis goe upon a filfe principle that learning, arcs.tongues, are in iheir nature and kind. hL^atheniiTi, whereas of theinfclves and in their kind and nature, ihey arc neither heathenillincr Chrifti^in, but naturail and Well polillied habits and acquired qualities indifferent and excrinfecali to eiiher the ^iii^oiEthn'.clfme or Chrijlfanity , and good or ill, as they arc well ufed, or abufed, in either ftaccs, they argue vainely then who thusreafon: i( Chnfi^nd his Jpc. flics carried on a minifl:ery without learning, arrs, and tongucs,the» fo nnay wee : but the forr^er is true, therefore fo is the htccr,chc . mipr is falfe, becaufe fedaries want the immcdiareinlpirirg Spirit that ChriH and his Apoft^s had to fupply defers oi education and induftry , and the affjmption is palpably falfe alfo: who ever therefore now will take on them, to be piiblicke minifters of the A^\V Te(}am:nry and goe from weaving, fow-ing , Carpcntarie , Shoo-ir>aku'g co the pulpit co the reprcfcn-ting o^God, and being his tnoa:h to his people , being voyd of all learning , tongues, logick , arrs, Icierxcs, and theliccrall knovvkdge of the kripcure, and yet cannot Hiew that either the Hcly Ijhjl hach given to them the Gift of tongues, and the knowledge of the myftery of the Gorpf/l by revelation without the teaching of fle lli or blood as he did to the A^^ft/fs, or wiriv out fome more then ordinary competent rneafurc of knowltdg and fupernaturall dexterity to cut the word of truth aright: and yet alledge that tiilier-men never brought up at fchoolcs and univcrfities may be preachci^ of the G^fpel , and why not Weavers, Taylors, Button-makers, Shoo-makers,&c. they are but intruders, and rn/ine , ojid tbs Lordfext thtm not, how then can, M, Beacon in his Chatechifme , pag. 153, 154 Pr$ve that the mimfiery of the Spirit can h carried oh ^^ithout that wkiclo W« commjjilj call Humane Learning from Aft. 4. 13. Becaufe Cbrifl and his Apofiles carried it enfo ? For Chrid and his Ape-files wanted not that which we commonly f^/humane learning, yea and moft properly call fo, they wanted learning tcquired at fchooles and univcrfities, but that is not the queftion : whether men may be preachers though they never were educated and trained up in univerfites? Humane learning is not called Jo from the way and manner of acquiring of it, but from its owa nature. And Chri^ and his t/€pofiUs made ufe of humane arts and tongues, for the underftanding a»d opening of Scripture.

' H I cyip

1 Chri/l and his Apsfiles cite Scripture out of the Heheiw Tint Cbrlft & tfxt in the old Tcftament, into the tongue knowne to the his Apoftlcs ^ hearers, yea and the JpOf}les doe tranflate the Icripcnre in tad learning' ^ Hebrew into the Greeke tongue, and expone it, and draw Lo-nndnudcgoou gjcallconfcquenccsfrom the0/^rr//rw^«r,fo ChriflMu. 22. arts and ^^^ ^ ^^^ ^ ^^ ^J ^f^^^^^»^ ^ow aeaa^trgO; the deAdJhm rife Hgatne. tongues, 1% Antinomiiiyisfayy Chrifl mal^^s m nfc efLogick^andofLogicali ceri" proved. fe^uenceSy bccAufe they are Lo^icaU^ for ih^t ^hUh he JAtth there U

ScriptHrr^ hecanfe Chrififofmhy not becaufe there isjuch Logic^U srgHWg in the yvords.

Anf. The fame way that we argue from an Antecedent to a confequcnt by naturall logick , fo doth Chn^ ; wedtny not but Chnft and the Holy Ghofl in the Evangelifl MattheV^ does put the ftampe and impreflion of Scripture on naturall and finleffe arguing from an Antecedent to a confequent: but it folio wes well C^r*)? .nade ufeof iogick in Scripcure-difcourfes, therefore humane learning is lav^^full for, and nectffary to the opening and underftanding of the Scripture.

2 \\hcr(i:iS A^tinomi^Mj fay conjequcncesa^'enotScrlpture^hut da ken the glory ofth Gospel, Salt, fiaidorpej fitting awaj. p. 8.1c is cleare Chri^ calleth this very logicall conlequence. G^di^ the God of dead hbrakim, ergo the dead (hall rife , by the very name offcripture, which yet was but a confequcnce drawenfj^om ExOrChap. 3. 6.;^ie erre^ not kn$wing the Scriptures , and further he rcbuketh the Saduces as ignorant, who did not make ufc of the like logicall confequence to fee the truth of the dodrineof the rcfurreftion, yeeerrr^notkno'^ingtheferiptures.^A'XX.. 22.31. Have jee not read that W'hichWas fpoken to you? &lC. <frg^it was their unbeleifc and dulnefle that they did not read and under-(tand the logick of the Holy Ghnjly and they ought to have read the article of the refuiredion, Exod.^.6. in the confequcnce of it, as the Scripture it felfc, 2 ?;*^/drawes arguments, by good logick,and fo doth Chri/} and the Apofflesy from the fcrip-tUre. it is "^^ritten, it is "^ritten.and ^hat fatth the Scripture? And Jfaiah faith, Hvfea faith; then arguing by Logick from the old Tcftament to prove articles of faith in the new . which is a fii-cukieofreafoningbyart acquired by induftry anvl karning,is lawfull and neceflfary for the underftandmg of the Scripture.

3 The Prophets and Af9fllej almoft in every line, ufe logicall

rcalomng

reafonirg, fcom nature, from thecaufe, theefFcft, theconfc-quenc, and modvcs from good, to convince and rebuke, to exhort and ftirre up to duties, from wrath, life, reward, threac-mngs, proniifes, &c.

4 P4»/citeth Heathen PoetSy^s Aratus, Ad, I7. 28. to convince the Jthenia/iSy and Mertandery i Cor. I J. 3 3, to convince the CorinihUns , and Efimcmdest Titus I. I ^. to filcnce ths Cretiarts.

5 Our owne language, that we unicrftand by education andi teaching from thebrearts from parents, and others we hcarc fpeakc , hath an ufe of nacurall nectrflicy, that faith may come by hearing, Roma0.14. were the Gofpel to be preached by the Englilh to the InkUns , we muft make ufe of arts and tongues. ^

6 IncheBookesof.l^fl/^/, are (ecretsof Phyiick, true antiquity of tracts of rare hiftoricall providences , Exoans a rule of luftice and righteojs law^s, Jofhtm a glafie of hoiy warre. Judges of Magiftratcs and Tyrants, Samuel, Kings,Proveibest Ecclefi'iftes, facred polititicks In bb ufe \% made of Aftronomy, &C. And HerodotHS, , lofephuij ^^Ufus Cfirtins^ Xeriophorjy and other heathen writers conduce not a lircle togtvelight to the texcuall knowledge of C/;rmcA"/, N^hemiah^EHlr.DAnid, as all thofe that write of the B'tbylonijhy A^pUn^ and/'^r/xi Kingdomes and Empires, and the R9man hiitory may, in regard of our dulneile, add light to ihQ.Prophets and Evayjgdifts , A^s and Epifi/es of Paul in the New Tefian-.e/it , fo that chefe Spirits like Afjuhie Becold and Smncl^ejel^ , who would have all books burnt, except the Bible, in regard that humane arcs hinder the ' fpirituall underftanding of the Scripture,dc:clare their madncife, for upon the fame ground Go^ fliould, in the convcr(ion of a finner, root out the naturall ur^dcrftanding, fcnfcs and faculties of foule and body, for excepc they be (Snclihed and Elevated ^ above their naturall fphere, in an aftuall illumination, they can doe nothing: yea and all Bibles tranflated out of the origmalls, in Germans^Latine^ Italians^ French^ Englifh^ SlavBKuhey Perfian^ and Arabick^ &c. tongues, muft be burnt, for all thcfe tranflati* ons muft be done by lingular art and the knowledge of ton|ue$ All that can be faid on the contrary may be bio wen away eaniy, for the naturall finlefle knowledge offciences, arts, tongues, arc zfubfiratum^ a foundation iq, and for the Spiritu:;!! know-.

H2 k-^W,

Icdgv^, aad faith of the myftcries of the Gofpel. Chrifi and his dif-How the in- ^ ciplc5 kncw the art of fovving corne on divers grounds, of fifh-TxatdcTh mfi ^^3' of buying a field where a Pearlc is, and this knowledge the outward, ^^ ^^^ hinder, bat much contribute to the Ipirituall know-but complyctk ledge of the myfteries of the Gofpel^ nor is the licerall fenfc therewith, of the fcripture, ia the Saints, diftindl from the Spiricuall > but it is the fame with two fundry lights and evidences, as wirh the fame eyes, and feeing faculty I read the booke of God ill the night with candle light, and in day-light with the fun-light , then noae can fay I have for that two divers or contrary Bibles I and fo the capacity naturall that makes me fee and knoWf f^ff^ to be thefii^ionr of the xforldy literally, is heightened indeed with a rcall removall of fpirituall blindnetVe t and a reall addition ofa new diftinft, higher fupcrnatunll vifwe facultie, the Sfhit of reveUti$n : but I fee with this new faculty, the hxntjefusth faviomr of/inner Sy not another, but with alight and a fun-lhiwc and day-light raying of a farre higher nature , then I faw before. Bjt this propofition, Maries fonne lefiu is ths fAviour of the K$9rU, hath no new different fenfe and meaning, nor foucdes it another new objcftivc Chri^ different from that Chrifi objcded before to theliterall or naturall vifive capacity or humane undcrftanding.onely the propofition (hines with the fame very fenfe now> as before, but no wit is feenc with a higher day light irradiation and fplendor, and apprehended with the fame naturall, lireraHundcrfianding, the fame hu» mane vitall and created faculty, to which is added a new reall power, a new vifivc heavenly capacity to fee the fame Ief$u in his bcau:y and glory, nor yet get I two naturall underftandings, ujr can the fcnpiure have two fenfcs.

Ol\el. I. : loh. 2.i6, 27. Thtfe thU^s hdvi f^ittentojou

fiOKCtr/iijig them thdt icccdve jon : hut to jence th^m from this d -

cetvitf A? oppoffthtbe ar,oymn(rfo as they needed rot thdt 4u:j mdH

fijoul'jl teach thcmy for tie dHOjntfv^g taught thew. Now that anejn^

P . . , tin^did t.ev(r tench thim furh ti^ftj^Ucs and arts OJ re^e humane ^

' U'^\on\ of Si*w ^^^^^j^^^ ^^' Saints had not need of any fmh learnin^^ and jet this a-

Hovo ngaii 11 no)nting taught all truth ^rjd obcdieKCf in it alfc^ loh \ 6. Hee fhall

arts & tongu.s Icadjou in all truth , ergo no more truth t6 nect^^ry .

removed. Anf I Had this man a head to frame a 5yllogi(4Tie, as he

bringeth a confufed argument, it fhould appeare how weakc

hK \%^ tkns^ he tbtit teachetb hs all truth ^fo th^t ^'emed not humane

teaching

teachingyU afu^fcient teachtr without a/l hurHar,e te^chin^^arts and ton^nesy But the anojntin^ or holj Spirit ts fuch a teacher, crgo How the teach-ypee need no ottjer teacher j fo the old h'nabaptifts and E^'thj^Afis. I ing of the Spx-anfwereto th ms]nr , he that tcacheth us 'A\ truth , as the onely "^ excludcth inwarcl,principall and efficacious teacher of all truth immediate- ^^^^^^1 ^*^ ly, and without all inftruments and excernaU mcanes : fo that "onLes.or the we need no other externall teacher. It is true, he is in his teachiiigof kindc a furficient teacher, but the a{famp:ion, (to wit that the men. anoynting and Spirit teacheth us fo without all inftrunseiits and ^ cxternall meanes; is mot falfe, the Hdj Ghofl-^ by this reafon, fliould immediately, and onely in his ovvnc fole and fingular pcrfon preach to us without fo much as fpeaking in our ownc -knowne mother tongue, and without vocall preaching cfpa-ftor or gifted prophet. Now Chrifi who promifed the Spirit did alfo, when he afce^i^^eJ on high,promift^and aftually Ephef. 4 12 Give fame hplil^stni Tome prof hns and feme EvafJ9e(ips ^ and fame p:'(}ars 4^4 teach rs j i for thferfenin^ efthc Saints , for the workf pf the mihisicrj , for the edefjing of the hdj §fChrifi. Now the place fpcaketh not exclufively, but comparatively, he that teacheth all truth mediately, by thcminifteryofmen, necdeth not any teachers as or j anes and inftruments in the ordinary courfe he hath fee, to gather faints, by a miniftery, it \% moft falfe for this argument doth with equal ftrengih conclude againft all miniftery, preaching and camming of faith by h;:a-ring, afwell as againft arts, and tongues, for neither doth :he Spirit ceachimmediatcly and without fchooks , uniYerfiTics and humane teaching the way of preaching /nr.ore then he tcache'ih arts and cojga.s, yet this , th^ aKojmin^ did kcv r teach them arts andter.gnes ^ is impertinently aJ.ded^ as ar^ over-plus in the premifcs which is not in the ccnclulion, for without the Spirit of revelation tongues and wU:s, may be, an.l are learned. And whereas /^^^^ faith, ^re needrnt th.^t arj man /.-jfAj^Hjitisbu: that which /^r.fiid '^i,'i^,\yiitb y ihiilno nryrs t^Ach evcff man h s heighlroH^, ak^ every man his brother , faj^ng , knovp the L^rdy in "^hhh Xffards loh^ and'JcrcmiAh mcanj UJ o-therthiig, then there fiiall be more then onely literall know kdge of ffian teaching man, becaufe they !l*ali be more.even inward ttai^hing by the^noyntitie, Efi. 54.19. I^h. ^-44:4T-thcj po^UaUhe toH^a ofGodj^ox \t\i the intent of ihejH^// Choft to rcjecl the ininiftcry of iiieo which £phef. 4.11. x 2,13. Mu^i

indhrc

indare till we meet aUin the nnuj of faith » heaven , but onely the Holy Ghoji fpeaketh compardcivdy, and dcnyech , the teaching of men to be i:caching> if ii be con^parcd wuh G^ds inward and cftld:uaU ceaching. So Pfal 5O. 8. / \V/7/ not reprove tkfefor thy facrififesy Wi^Off'cr to Gcd t hanl^fgiving ythaz is,! offend rather at thy unthai;kvfiiUicflc, then chat chou aiukiplycft net facrifices to mee.

Ol;it c?. 2 Godp/aceth onr f^lv^tion in enmity to mans mfedome^ 1 Cor. I. 25 24 fVcfreach Chriji crHcijvel to the L\yesaftum'^ t>lir.g hlock^ , H^d to the Greet tins fovUfhyi^j^c , the l€)X'es C7jcd a^ay Vfithhlm^at Athens ^tke Gentiles mock Lhriji and Paul, ana God W/7/ hAve nofl [h to glory hi't in the Lord , novr this learninf is but fl fhly andearnatl.

Anf I. (7f7^placeth ourfalvaiionin enmity tomans wife-dome, fimplj/, .and in the (imple natural! and finnelcffe knowledge of arcs and tongues, Its moftfalfe, in enmity ta to mans wifcdomeabufcd , gloried in, its true, and God brings to nothing thf wifdome of thi^ world j by which le}^^ Sind Gentile flighted Chri{}^ and denyed him, and willed a murthererer Bar-r^ar to be releafed before him. What is this to the Lords condemning of humane learning, arts and tongues of which the Apojile; I Cor. I. fpeaketh not, butcf their carnall abufeot thefe and glorying in them ? and it is to beggc the qucftion, to fay that this learning is carnall andflc/hlyj in it felf,which is now the qucftion. 2 Nor was it out of pride of humane learning 9 tongues, and arts that the Ie)^es ftumbled at Chrift and the w]4-domo, $fthe Cpofe^ but out of falfe gloffes they put on the Scriptures of the OldTeftament , feeking by the law falvation,Rom, 10,1. and by this argument the OldTefiament is condemned as well as arts and tongues, as an impediment to faith. Okie Q\ 5 Wi are c§mpleai in Chrifi. Anf. It is not worthy an anfwer , for as touching fpirituall furniture, righteoufnefle, falvation , teaching by the Spirit, we are compleat in Chriify ergo the miniftery and teaching of men is no inftrument, no cxternall means of our compleatneiTc in Chrifiy it foliowes not at all.

OhitH:. 4 Chrijffent mee not to preach the Gofpell "^'iihthe ^ife-^

dprneof^i^ords-Jeafi Ijhould make the crojfe of Chrifi cfno efcfl.

Knf By the mfed$me of mans )^0rdfy he meanes, not learning,

Rhctoricke, eloquence fimply, for Pani preached the Gofpell

with

of Henrj Nichlas ^c. J y

with more ofchar, and fpakc more tongues, ihenthej al/; but •-thcfonde, affcdacc, vaine foaring and confiding in thefe, as if they could ad vcrtue to the Gofpell to favc foules.

OlfieCt. 5 The rveapons 0f oHrn^arffAre are not CfirnaB.

A^f. None of us are fo mad as to fay that humane learning, arts and tongues can convert foulcs, and lead high thoughts captive, to the obedience of CV//?: but that Rhethorick, Lo^ gick. Tongues, learning fanAihed , fitly made ufe oF, by the Spirit being Spiritualized,as we fee in the Prophets and hfjjiles may conduce to the opening and due underftanding ot the Scriptures. Other abufed fcripcures and bablings, I wiU not an-fwer nor trouble the reader with all

C H A p. IX. Tin k- k ^

Of Henry NichoUs, and older FamiUfis asd AntinQmUns. ^yx^ii^^of

Henry i\.(hQl<^

HEnrj Nicholoi Was borne at Amfierdam as forae thinke, thefethcrof he fpread his herefie a little after David George^ about the the Fmilit of yeare 15 5 6 he was an ignorant, foolilh man, a cruf.ie hypo- ^^"^f-cricc, had a fort of deceiving vioknceHn his fmooth eloquence ^•^•Ep^^I^ oflove.hccalleth himfeife The f^ft UIuminMe Elder of the Fa- ^JaLht^sof miljofLo'^e^ was at the beginning auftere, riged, andfafted, Warwicice. waked divers nights, and prayed and pray fed, fpread his errors through HoKan^j^ndLoWer Germany pretended vifiGns,and conferences with the Angelf from whom he had his way of expo-ning fcnptures by allegories, but turned afterward , loofe 2nd vaine;hecame over to Enghnd and fpread his foulehcrefies, and feduced a number oi Artificers, and filly women, and wrote an Epiftle to two daughters of yyjrWickf^ diilvvading ihem from regeneration by the word of God, read or preached, and called that regeneration Ctremon all^ dememfh *indfa!fe^zVii laboured to perfwade the maids to a fpirituall new oirch, by the Spirit and internall word , and did forbid fuftering fcr the truth, or confeJling ofchrij} to the de^th, before men, and ex-ponjd the laying downe of the life for Chnif^oi'ihc mortifying theboJy of finne :hehad his errors from the Ai^titrinittirians anddcnyed CA^i/f to be (7(7/J. ThisEpi'tle was anfwered and refuted by H. Amf^orth^ he wrote a Booke ot Documentalfen^ /fw<f/, another called £^'/t»i^tf//^wrrJ^«/. The Go:fell andio^'nil tm^age ^fthf Ktrjgf^ome^his dcftnne and that o^ David Georgitu

audi

\k:\s coiifurcd by (JM. Manjn Mtcru^hi-iu Minifter of the \y^.ViQ\\•Qv\\xch^l Lenaen, under fi^'Uvr^ the Sixth of En^f^Iani^ and byM. NichJ.iPi^} Cl^arimiu. M'oiQcr alfo of the Dutch Clu:cb,wliod}cJ, An.i5<53.H. Ntch?/^ his tcneiit^,efpccial-ly his )o.lull mcffagc was refuted by M. ^^^« Knc\X'/}»h preacher in Quccn E' z^Mths time, the bock was printed at Londort^Kn. 1-5/6. and Dedicated to Ambrofe Eerie of i^^trmVi^. H. A^, v^rotc in da; k and oblcure tcrcncs, tollowin:( rr.iiCi. that v\ick-

cd pc.Ce called Thcol'^gia Germ^mcay let OU. by Rand^iily 1646,

this tormc of: wriiing laith Kf^etvffsd is an evident note of a Ic-ducing fpirit.

This blafphemous Impoftor, as if he v;ere an A poftic, f^eak-ethofhis qalhng likcafalfc Chrif}-.

I Chap, hvangcliumngrd, Thejoyfull mtflTagcofthc Ktngdooic. H. Nicholas, throuihtht gTMc ar,d nnrcj of GqcI^ threugh the What K. H - holy Sptrit of the love of Jefm Chr:ft.

cHqIas a^UiX Raifcdf^ffjtk'highffiGodfrom the death, Ephcf. 2. I. accor^

bimlclf. ^' ^Q ^ycfroviderxe oj Gi>d W hps promtfej. 'j >

Anointedtvith the holy Gho^. m the old age^ of the holy tt^dcr^ ftdndirtgoffefM Chrifi, Ephci. 4. 15. Godded )lfcith God in the

Spirit ojhi4 love. Illi4minat'ciintbe S^hit ^'iththe heavenly trmh^ The trne light of perfect kfetfig.

Made Heire "tfith Chrift tn the heavenly gsods^ of the richa of God. ^

EleUedto be a Minifltr of thegracioHS -wordy S^hteh u m^ in the lafi times raifeiup hy God, according to hu prcmifes in the map: holy fervice ofGody under the obedience or his love.

ThcFamililisoi New EnglaHdy7nd jintinomiunfy profcflTc aU 0f them are Chrifiedwith Chrift. The yfpofiles doc not iocx-

toU thcmfclvcs. To^ne Aflcrr.of Juftitica p. 39 So foanrb. Keep the Law ((zitbhc) aKd work/ here below on the earth, and as Enoch converfe in Spirit and walk with God in tie.' alone righteouf" neffe of Chrijl- apprehended hy faith. A$ ii a holy ConYCrfatioil and a fpiri:uaU walking with God ia faith and duties,were loWi 6afe,ind for men of the earth oncly. ^l^'^^i^^'^ The fpccialk errors aad Hcrcficsholdcn by H. Nichol. arc ftrinci f^ch as arc for the moft part either abominably blafphcmous or

much like to the errors oiAnabaptifisy David-Georgians,Strencl^^

feldians , from whencc they Iprang, as have been, and fliall

be

H.Ntehlu hii

be, God willing , cleared to be the fiimc with Uhcrtines and Amnimian errors. v /

1 H.iV^/rW^challengcth to hiinfelfe that which is proper J^^^=^^^^^^^^

preMh^/adtjdiPijis to the foore. The yf«f/«^, Beacon {b)fdith th^ none C4n h^ tme freacbcrSf but tbej run nnfcnty tLtt ran mfhc/it ths Spirit of (dnUificati9n.

2 H.N* faithc. I Evan, not cneman t/fUmfinnfdj arJ^ein

bimt km man from the bigirming to this ddj W^ difokcdiem : HeKC^ ^'Kik rtigntt. Adam roas no $n€ man. % W:t have no more finnefrcm tUjirJt -4- f 5>54-dam, then by iolh^'ing thtfinnes of all men. 3 Thejfory of J dam ofthe tree and frHityU but*an allegory. Antimomians (c) turneall in a/hj[9riss. Randal, ferm. a fewer went out to few ; here is a warrant from parabks to expone fcripturcsby allegories : all things of nature arc i^craments of GofpcU myft^^rics, as doc this in remeraberancc of inc.

J H.N. faith C.I A I that "talked not in the forme of Abel.ac-cording to the manner and ordinance of Seth , rtere not ofth right flocke of Seth. Then rightc^ufn^{^;; coinmcth by perfonall imi-cation of Sethis not by the imputed rightc^ufndfe of Chrift.

4^ ^ hrift to H. N. u had of Abrahams faith , r.^t Ab^^hams ^ ^jf ^^ ^ j!-yi, which deftreycs his humanity, for H.N. applycth thefc y. words, the poytur of the mofi h g^ flf.^ll cc^ooc on ih^e , and over* Ihadorv thee ; by an allegory to Al bticevers , \Wich (^) had their difcent out of thcfdth of Abraham partakers of the Godly nature and ^ ^^^ reig.cr. in^ifr, atfd according to the mliof G^d y are^hJij minded\'^it\God ^'' fo (e) Anttnomians y as Chrift ^as once madf flefh , fo is he noy^ fir If made pfhin us^ ere W^ be carrjed to perfection. Del. fer. IJ, iJ,ip 20. tellsusoftwomeanesofGofpcl-reformation. ir 75; n^u

I The '^ordiiWellinginthcfl fi reformes th pfi>y and it dwells ^'^J^/^^efa-in us through faith, this word is not the word vitbout m , then m,|jft* fympi. iti$rK)tthefcripture word, but the ^ord within us; Jtjheweth thtcinthc w Chrifl Mid changeth us ir.to ht4 imag^. The 2 meanes is t*he iimcGram-spirits which (7#^promifed long before to powrc upon all flefti !^^^* ""^ /^* }^ and fo CO rtforme all fle(h, the Spirit reformer, i By taking f^tpe^'^aotonc a»»afeiUe^illoutoftheflJhy as prideycnvf^'andiiBerrors aridWfi touchmgOod doBrines , for th^ Spirit buTnes up aU errors dshajandfiHb^* I mamfcrtcd ia fearjDf/give us no more for God manifcftedin the fl^^M but^ ^^ ^^^' tiliis, not one word of the Scripture or preached Gofpcll is once wcptioned hcarc, for kzKEnthrfiafts oftendi 2 The'Spirit

I reformes

refortnes bj chayjgirg thefie^ mo its ewne Itkent^c , a$fire chaK/nh

24 Del inclines ^'^^H ^^^^l ^^^^ ^^^ A^^^ '^ ^^^^ ^^^ Sprit i^ :hj pfby make thtfiefh

to dwiy Oniji fpiritHAll, beavenlj. holy^ meekf^ goo^, lovir^gy cfrc.

God incarnate. Here I defirc M.Dcl^ to leparate from H.N, and give a

Ic were good tcaroaof his faith to thofc that offend at his dodrine. i Ho"^,

cleaTe^^imfelfe ^^ ^^^ "^P'^^^ poured on all plh , andf^ i6 a/!fi'fb reformed? p. T jr,

ofFmilifmCy 1. ^o. Is he foruniverfall felvationofall? the Scripture fptSLk-

and of this eth not a word ot the heart reformation of all, This Dcvill is

point in parti- going abroad in our times. D^/fpeaketh like this wandering

^"'^^' Spirit. 2 How is the inward word, which he carefully diftiu-

guiflicth from the outward word,p.iS.l.3,4, differenced from

the SpiriiPp.ip. for the inward wqrd,fs the word made effedu-

all by the working of the Spirit, and he faith the word (not the

letter without the Spirit which) is but the dead law, (faith

he) and Spirit are alwayesjojned^ that is the inward word, (that

is J faith wrought by the Spirit as I take it, isever joyned with

the Spirit'^ who doubts but the Spirir,isever with the Spirit?(3)

The Spirit takes all evill out of the pjh y what is that^ out of the

man,out0fthefouleand body, this is t rare exprelTion. 4 Hoi»

dwells the Word in onrpjh > pag. 18. 1. I. Godtli^ fubftantiall

word the fonne of G^ddwells in our flefh, that is, perfonally ia

the nature of man, loh. i • 14. why does Del fpeake with here-

ticks and not explaine himfelfe? 5 How does the inward word

change tis into the imtge ofChrifi^^.iS. he hath not told us of the

Spirit all this while p* 19. which only changeth us into the

imagcof C/^r/)? 6. How doth the Spirit change the fiefh into its

oWne likenffft} bjpjh^ yee meane not corruption, fo the fcripturc

Rom. 7. Rom. 8, Gal. 5.17. and in many places takes the

VJotdpJh. ^ow the Spirit maketh not corrnptiony andfinne

fpiritualljheavenly^ holy, mceke, good,loving, &c. then hyflefi

yee meane the fabrick of the nature of man, foule and body.

VVhyfpeaketh not Del with proteftant divines andcallethit

the mortification of the old man , and the vivificaticn ef the ney^ ,

but he fpeakes with H. N. and puts us to requeft him for the

truths fikc, to expone what a C^^manifeftcd m the flefh, and

what a word dwelling in the flejdi he acknowledgeth, for H*N.

WW Chrift, grammar rules his pen and tongae, not the H^ly Ghofls.

SirtPJ flefl. 5 To W, N. Every Godly man partaker of the hdng of God

h to Imilifis. ^ Spirit of love is God incarnate , and Chrift ; and Clirift is not

any one man ih<:fon of Marj, but tae coijidiaon of all men be-

lecving

. iceving, and loving, and Chrift is no whefe elfe faith, Thco. Get. , p. 22. but he IS the fame man.

6 j Gods beinq^ is love hfelfe.The damned apoftate,fhould acknowledge his being to be fome other thing then loveoiiely, /H. N. i. exh as Afofes doth Exod. 34. 6. The Lcrdftrongjgraciof4s , jiftw to ^P 7-^n^(r^ Q-rc. g H. Nicii. i

7 Cg) There is no dtetj belonging to God hut Uvfyof which mor' cxh. c. 17. fcft. taU men doe pertAke in this life^io H. N, The Lord hath Godded "^^^

me mth Gedin his Codlj being mth the Spirit oj h^ love.

8 Bj optr obedience of love -we become fonnes*

9 Love PS faiths ^'or king and doing is faith. Whereas faith worketh love and obedience as the caufe of love, faith the fcrip* ''^^^' ^' ture.Iam.2. Hcb. 11.

I o Obedience of love and ntijliking offinne , bringeth hs unt9 the ^^^^ being of Chrijf^ cleare againlt the freedome of the grace of God,Tit.'}.i. 2 Tim,i.$).Ephei. 2. i,2;5,4,5.

II Ail that bdeeve not' 06 H. N. are Hnbapti^fd > no chriflians

more then heatUns. So Z)if/and the AntinTrmans efteeme ail, not Seft. 10. oitbdvwdyJegallPharefifJ.

12 (h) Chrtfi not GoJ^ nor man. but'the ftate of perfection k H.N. Ev^. inbeleevers>oranoyntin:^,orthe Sabbathj yea fed.8,9,10. cis.Se.i. Oh ho'^grofelj (faith he) have thencertainc wife of the }^orld over-reachea themfelvesy whtch have without diver fit j , forfa^en the law ^f the Elders Tefiawent (^Mofeshis law of Ceremonies) and of the priefls office after the order of Aaron y and fetbacke the fame as a thing HnmedfulL But have allfcr the mo(tpart crjed , Chriji , Christy and we are Chrijiians , and attribufa to themftlves much freedome ere ever the time ofths appearing of Chrili^ or the anojnting of the Holj Ghosl ^as come topaffe : which dodlrine M. Hutcki^ fon approves,and the Antinomian M. Corneweirin[hi$ preface to the conference oiM. lohn Cotton approves her way and all her followers, pag. 7,8. now fhe was (Rife reigne, r uine, pag 37, 38, J mtschperplexed to knotP the meaning ofth^it 1 lofe 4.3, Every Spirit that conft(fcth not lefns Chriji U come in the fl^Jh u the Spirit ofhntichrifi , for neither Papifi nor Pretcflants d.ny that Chrifi ie come in the fUjb : andaretke Tttrksthen the only Antichrtfi? At length the Lord revealed immediate fy to that Lz^l from heaven that all oppoGte to her way o(Famillfme and Antinomianifwu $ who did not preich the N Covenant their way were Anticbrifts for thefe (faid fhe ) Vfho dcnj the covenant or Tefiamcnt ^dcnj the

1 2 death .

ds^thdfthi TtjiAtor^ hcRCC while hminomians of £^^/Wre-folvc me, I thinke &e and hets belecve GoA incArnMU is notthi man Chrift likf us in allthinp in the daj(S of his f.efb exieftfinne^ but the anoynting of the Jiolj Ghojt y by which kminomians preach free grace and the new Covenant their way, (o by H. N. Chrifi is that condition of ftate by which men leave the written word, and betake themfelves to revelations.

13 The oldTejlument Ceremonies are in farce after Qhrifif Hi^ car nation refurrefHon uni afcention even till the Holy Spirit ani 4-nojnting come to mal^e every teleezer Chrifi : and this anoynting if all the Cod mamfepd in the pfi , and the Chrifi that H, N. knoweth.

14 H, Nich. In his Epiftleto the daughters of \Var\vicke ^ith^^^fitew/- f^^'4 /^^^ ^^^ heingof chrifi in love ^ is received through the ans M.Del.M, power of the Holy Ghofi, notiy any ceremoniall Chrifi "^hichone S€sco?t^rt]c& man fp^akuh to another , and fcft. J. 7.1 o. He condemneth all all ordinances (cnpmvCy Of lit^rallifl^iilfyElementi/^y certmoniaVyall preachtHj^ and repine all ofthe^ordyfe^leSyfacrameKtSyor^^nanceSy as liter all anA irdiffi-fi^ip ind con-' ^^^^' ^"^ ^^^ Tc-generation thut way as unlawfull,and cxtolkth a kffmg of fpirituall rcgeueration of the family of Love , done by the Spi-Chrsji bcfor^ rit, without the preaching of man, fo doth the AntinomianD e i men all con- p^^ 6,7,8, &c. in his fermon extoU inward reformation , bu t trovcrfics m ^jthallcrycsdowneallextemall reformation, that isdoneby fcrenr"hfs^ ^ ' la wcs, fyuods, the power of men, yea or of Angdlsy as carnall, wfcl cd opinion antichriftian, hypociiticallandfal^e.

i$ rtfutcd by 8 15 All Ordinances , hearing , preaching ♦ Scripturo , fcripttirc^

*irgimicn:s. Icarningy Baptifmfy the Lords Supper , ai confeffton of Chrifi before meny ok externalls in religion are things of no >^crthy indifferent yfr a ^ trivially lajd on hs by no ia^ ofGoi^ < (b H. Nich. fed:. 5.7.10. Epili to the daughters, fo the knabaptifisi^s Bnllinger faith) fo Antinomiansy fo S^nckefeldy as Schluprbnrg, faith Cato herot. l.lO.p.jo. and aoother reformation bcfide this of the heart, I know »x)t, faith M. Del. But the Apofile lames c^lsfov the denfin^ oftlye hundsy afwell as ih^ purging of the hearty and Goffel^ reformat ion (imk Del) onely mindcs the reformation of the heart thcci nothift^ is minded by the^Gofpell of walking Worthy of the Lard in our conver&tion among men. So Beacon the Antinomic' an in his Catfchifm^ in the fipiftlc to my Laiiy Say and Seal. Oh that they fpcro once ^ife toforbeare^ this clafhirg anddafhing them* ftha inpeeccsfor matters exurnally trivial^ andctrcHmfiantialUn

rekgon%

rellgioMo Thcfe'be moftUike^ the words;of C?4///^. A(5t. 18.15. Sftt if it be 4 queJfioH ofrfor^s^ a*id ndmes , 4nd of jour /4\V , /o^kfi jee to ity for I ^iS he HO indge offmch matters ^ 16. Af^dhedrcvs them from the lu^gement fen$. Sofmth be Catcfh.p4£. 188,189. Q. ArojoH hu/idto thk doUrine a»dfra£life of k^tiKing^bj 4

l4Vf}

A By the law of love.

^ Al4j J9H Hje it or notnfe it}

A I have liberty fo to doc. 1 Cor .10. a^.

A Iflufe id am not the more accepted. I Cor. S. 8. and if I ttfe it not, I am not the lefTe accepted. ^

^ // it then in tb4t reffeU , ofthefme n4tttr€ "^fith circmmi* foHf

A Yes. and ail other outward things, Gal.d. x 5.

^ May ^e fmfffndthe ufe offome OHtwardthingsi

A Yes, Gal. 1.14.

^i^ivhcnf

A tVhtn religion is placed in them, Gal. 2. I4t

^^Doth not religionconftfi in them!

A No.

J^Inv^h4tthen!

A Id rightcoufneffe»peace, and joy in the Holy Spirit.

^ Thej are not then heavenly things themfehcs}

A They arc Iewes,that know not Chnft,that fo thinke.

^ fVhat then u the boftifme of^4tor{

A A Shadow, i Pet. 2. lu

^^ }yhj doe men firive abant it?

A Ic (hewes our unacquaintance with the fubftance, Plil, 2,7. A4ie, 6 6:j.

^Of ^hat U it 4psaiyoe^

A AfhaddowofChriftjCol.a 17.

^U}s th:re 4 teaching hyfhudsrfes in tlje Nero TfJlArzf^?

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

In all this good Reader obfcrue, thisabfiird doclcine: from this AMtiwman way of yT/r. Beacon, for be raifcth the old hercfie of a fedary whom Calvin in a creatife called Confutatio HoUandi, rcfuteth , who faid it ^as U'^nllto bow to ldoU$^bec4ufe Chrifi vioLued the Sabbcthy and becaufe Chrifi hath ferfoUlj fulfilled the La% 4ndrefiorfdHS to ffiritnall liberty,

I3 he

he hath freed us from aHexternall ebjervance of the !a^, either cere-tnomes, or any other thina, if we love Cody andenr rAghbour , we arenovvinC^rj/? made fpirituail, and are to feekethe things thuc are above, and that Chr't^ calks us from all extcrnalls, ceremonies even of the Lords/>^/?/m/£'?^, bxntfme^ the Lords Sh^^ p.^r, hariy.jr^ readlr^y^nd he ipake in the Grammer oi^Af.Beacon nos d<f fimbra afim ct d? inani At que inf^nt'ili %di>n)^ cert are cu!-* tf^^m^-inihil am-^^lim cifc atqt^e qus ncqt4e I gem ticcjpte norm^.m h^htnd^m. ^o is Z) •/aguind: allexternalls anj outward reformation , and for the heart reforn^a:ion ^nly. And Cahir,^ m his Lreatifc c^W^A cxcnfMio aa Pftdnt^ an Apcdogie to the f^d^ifcipKs o^ N cod'ifvHs ^ rehires them who thought they tnigLtgoe to M^ff^^ >^orfhip cm lady fo thy k^ee^etkir heart to t^^^^jind this they did to get into rich benefices^ to be Blfb^fs^ Pn^^^fy and the like, being eakeii wiih the i^ares of tl^e vshore ofRowcy^on Calvm befide thecxainpieof PmlA^. 17. whofe' spirit was ftirr^d :itthe Idv:htrous Alter atAthcftr^ brings the leftimony of i A^iLy^.rthon who faith, Nee tafJttim interior cnl^ tvts ma^fArhissfty Mftiam externa fignificati^ j fiti coftfejfto ^ fen ^^^j^ffto ^VaU 10 cjuinegavcrkme cor Am hommbtu y negstboe-um corampatre ccclefii , fo Mar. BU:ert4>s , Piter Martyr , and Calvin condeipnc the fame externall obfervance ofpopiftifu-perdition, Calvin cxcnfatio ad Pfeu. Nicode. pag. 521,522.

Itfolloweth then that from Beacons \^ixy , I preaching of the Gofpell, falfc opinions ofPapifis^ controverfies betweene ProtrfiaKts ^ftd SocinianSf AntinomianSy ArrianSy Families , En--thyfiaftsy BroWrifis^Jndependantfj c^c. mnft be bht matters exter^ rMll^ trivi.^Uy andcircttm^amiall inrrligion 2 theprofeffionof truthjfince it is an externall & outward ihin2,& a teftimony of Chrijls truth before men, and of ChriFt before the world then is triviall and fo indifferent and free, which yer is commandei by Chrifl and hedged with the grcateft reward and thrcatning in the word,Mat.io.32.3 Yea,for outward things and all extor-nalls, reading, hearing, fcripture, preaching, feales, praying, baptifmc, the Lords Supper. Thire is no la^, hsit the la^ oflovty not a hw of the foveraigne authority of (J<?^ the commander, contrary to Mat.28.19 20. and fo men finne not in neglecting a command of Gedy in not obferving ati things Whatfoever Chrifl hathcommandedy Mat. 28.20. whereas we conceive the Lord commands not only in the Gofpell by the law of iove^ but by

his

his foveraigneauchoricy, as G^^in covenant with us, that we doe all whether inward or outward things that he Commands*

4 So all externalls under the New Teftament of being bap-tifed,G<|iotbapciCed, hearing or not hearing, a fent miniftefy. confelTi ig or not confeiling C^r // before men , are as free and indifferent, though exprefly commanded of Go^ , fo as we finne if-wedifpife prophecy, i Thef 5, and rejed: thecounfeliof GWas did the Phanfies and Lawyers in not being baptifcd,Luk. 7. 29: 30 whereas the publicans in obeying thefe commande-xnents luftified GoJi. They are (1 fay J as/r^^, trivially andinaif-ferent to hntlnomians. as eatings or not eating meats meerely indifferent in the cafe, 1 Cor. lo.i Cor. 8. fo if it were not a fpan-dal, we may refufebaptifme, she Lords Supper, the fcriptures, hearing the word, confcfling Chrifl before men, teaching and admonifhing our brother, yea all duties of keeping our body cleane, of fpeaking the truth, of not lying, not killing 9 for aU ihefe are commanded beleevers, by no law 1 but by th larv $f love I for faychc Artingmians we are under no morall Law elfe.

5 Yea fo alfo wc may fufpend the ufe ofai outv^ardthings'^ by BedcoKS Antinsmian argument, we need notheare, pray, prayfe, receive Sacraments , teach the ignorant, comfort the " the feeble minded, releeve the poore, vifit the fick, &c. Why ? al thcfe are both outward things and are abufedanoft men place all religion in them^as in Panls time,Gal.2. they placed religion in circumCifion,& the lews phccd all holines m them,Ef.!. Mi.6.

6 Why then was Chrijl circumcifed? for in his time miny faid they were Abrahams circumcifed ^^les, and that was e-neugh to fave them, which was to plac«fll religion in circum-cifion; but though vye may fufptnJ the ufe of things inditicrmr, when religion is placed in them, yet may we not rx'glecVcommanded externall ordinances, becaufe they chiiike thty are good chriftians, if they be baptiled and goe to Chnrch, nor coth Paul GaL 2. tliirtke circumcifion to be nochmg but a thing in* different, tor ih^il^ falfe Apo(ilcs andbcwuchtd GMtia^s thought their lutlilication ftooi in circumcifion,but P^al laich, GzL^. Nnoneljf circumcifion was mtirjdlff^rer.r y hut d.imnabk and rvhofoever W^ circumcifed. had fallen irom Chrifl.

6 ConQq. To Beacoyiythey are all levies, who ju^ge baptifme, the Lords Supper, the fcriptures read and preached heavenly

things

•• I ■ . _. Ml I I \) '■■■ -.—-—

^^, TheppAy Errors (j/'Familift s.

things Its true they are cxccrnall, nnd without the Spirit they avaik r.ot, but there is a Mnjcfty and divinity in the Scriptfsres , andiniht power o(GoJ^ in the foolillineffe of preaching and baptifmealfo, and they arein themfelves fpirituall oiiinances of God, and though baptifuie be a fiiadow i yet driving about the doftrine of baprifnie is in A^ofcs and Paul no token of their uH4cqMdit9ud»({f^ with Chrifl , tkcfnifiume of M orMnMccif as M» Be^cof imagineth.

7 This is to turne ail orthodox and found opieions touching Or/^. free grace, redemption, vvor&ip, (criptures, over into Sefticijm:. doubilo.ne bickerings, and to leave us doubting and knowing nothing with certainty and full affurancc of faith g but to halt betwcene two, in all opinions touching CoJiy Chrifi^ the SpintyTrinity, wcar»ation,freegr4ce,ktiptUTCshvJf Gofpel, refurreftion, heaven, hell, as thefe opinions are profefled before men and Angels, and this will turne to profclTed AtheifiBe ^ to doubt and profeffe we doubt of ali things 5 And to b^ over lear^ fdrfg, and mver to eome to the kftovpUd^e o(the truth.

8 Iftheybelewes whothinkc not all things excernall,all obfeivances and our outward convcrfation with men ( wiiich isffioftcxternall)moftinduferenc and free, then the letter of the written and preached ©Id andN. Teftament inuftberrec and indifferent, and it muft be Judai/me to read, hcare, or ftudy the fcriptt4res, for they arc outward things in which car-nail men ever have and ever will place all religion.

9 We are to contend earnefilj for theUithy ^ndfcr every

V truth of Cody Jud.3. Touching bapcifme and all rhe ordjijanc^s

of God^ and to confent^ ^holfomt ^'ords , iif^r>/? ^ 7^c r^t.-tf diC-

fHtingofmenofcorrupthinds.and d^fiitnte o'j tk trmh^\ Tinu^/?,

4.5. 2Tin3. a.14,15,1^. nor,

10. Can any Aminomixn fay that Pavl was un ccuaintcd with Chri(i tht fuhSiance of ceremonies and circumfion^ whcli, wirhfuch Godly aniinofity, he withftood Peter to the face. Gal. 2.11,12,13. and fo lliarpely rebuked theGahtians c. j, C.4. forlcfler troths then we now contend (or But in this ^.?f/fr««M>f/bewrayofwhat Spirit they are, when they pro-feir:allreligions,?#;/)*;Pm^y?4«r, Jffw>, ArrUny firmiman^ KntitrinitaridnyAntinomUn,FamihflicAll,to be free and indifferent , and if wc have love and faith in the heart, we arc perfed Chriftians. though we live in wickcdnes, difobedicBce and rebellion againft Cod. ' j^ ^^^

16 Our feeond birth u onrf^vieur Chrifi and dominion over Jim the very [on ofGod,faid H. Nicholas.

17 H.N* His Christ H mithtr ntayi nor the cenfuhfiamaU fdn of God, but A holy difpojitierj or G§dUne^ey whcreas the Lord Jeftu Jiimfclfc appeaks co the fenfes, the eyes and fingers of his difci-plcs even after his rerurredtion, when he was mod fpiriiujU

and now in lome nieafure entered into glory , that he was a CHnii is true!? fpeaking man, and had kcfh and bones, and the pr'iatofthe^^^^'^^^^y P^^-nailes in his hands 4nd^dtSy yea thefcripcure fairh he was ^^^^^ a^ hoTv^dlr©V {onnc of /idamf Ac^rabamjffaack^yfacol^i DavidyMary^ 3 heC tiQnas/f.l\, was like us in all things^ (inne excepted* Luk, 24.3^/40. lob. hlafphemoufly ^0,26,27. : fi-h.

18 rhefecon4bir;h 16 the Godhead, ani Gods true beinf ^ obtain mth tkt vitiorj , bearttb rule with Gad, and bringeth forth the name of Ifra^hr Chri^stfelfe.icA. 12.

ip Chrifi i<: not true many nor Abrahams fecdaft^r thspfh^ tut God only info far M he folia wet h Abrahams faith.

20 H. Nicholas and aU his illtimimted Elders are Chrifi.aS not ofhU way the Antichrifi, fo feme Antinomians noW at Oxfords

Say I That Icfus Chrifi isnot Godeff^ntialty ^ but in name ^ 2 That his nature ^as d:jiUdmth jiK^^fy^el as ours. 3 It is as fof^ ^iblefor Chrtsl to finy<s for any of Hi. 4 The Trinity of the Per fans is a fiUion. 5 Theful^efe of the Godhead doth dmII bodily in the Saints as in Chrif}^ and that, when this Godhcaa Jball be manifrfied in rhfm , they Jh.%^ have divine honour , and have more fo^er theu Cbri/ly aud doe freater ^vrkfs then hee. 6 Thefctrpture iibuta fiadow anh a fid ion now the word fai th 1 The father and Chrifi are one^and he thought it ne robbery to be ccynal ^ith the father Phi.2 and maintained he was the confubftantiall fonne of Cr^d^ Ivih.7. ^^^ ^^^ ^^^'^ ^^^ ^^^^* would never have faid,he blafphe-mcd, in calling himfelfe i\it fonne ofGodby adoption, for they knew Godly men, to be fo the fons of God. 1 By hitn the word, th^ heaven and earth were created, loh. 1. u 2,3. Col. i. 16, 17, novj Godonely created the fVorld. ler. 10, li, 12. Efay, 44. 24. Gen. I.I. Pfal. 33. ^$,7, 8. 3 Heey^as anoynted above his felU^esmthgracetVl'dl.^^. 27, and wee receave outofhis ful* nefe, and light our halfc-ptuny can«iles at this funne of righte-oufneffc;loh. 1.14.^6. and hegi»/r:hthe HolyGhofi^ loh. 1^. 14. And iuihvccciycA a name above all names, Vhi\. 2 ^ iO. and Cod [aid t9 none of the Angells^ farre Icffc to any- nian, Cive to the man Chrifi^ jit thou at my right hani^ Hcb. i.

K 22 The

()S Theflefhlj errors ^/Farailtlls,

a I The Families are pfrfeU in this life , and fo are Anvndmi* ans Towne af. p, 77,78. Sikm, free grace 140.

22 T0fay the three ftrfons are one Godis , a fpolijh wakf^j^ three Gods. AntiHomiam^tof\:(lt that Antttrimarians ^ Arri^ ansy Socinians^i^ their brethren, fo they beleeve and love Cod0,1 they doe.

a X There is bnt one Spirit in all creatures and that is effentially (7tfi, Epift, to the the two daughters of Warvvicke.

24 Love and well doing and good workes y arethecanfeofottrre* reconciliation, and the very favioHrs that beares our fins : whereas Chrift bare our finnes in his body on the tree, Efay. 53. tf,7,8^ iPet.a.23,24.

25 Chrifts dying on the Crop, is nothing bnt H.N. and his iBn^ minatedElders, their obeying cop^antly thedoHrineof\{. N. foot noffifering could caufe them toforfal^e it*

26 Then is Chrifi put to death, when any of the Family of Love is no longer led by the Scripture, but by the Spirit of revelation, that is as fure oi the Scripture, fo faid Mrs* Butihifon Rife reigne. p. ^i.cr. 17.

27 Mortification is to H.N^ purification and removing of finnes fo doe Antinomians confound thefc two.

a 8 The refurreStion of Chrifi ^as but a fafiirsg out ofthefkfi , or letter of the Art^ to the fpirituall being of illuminated Elders.

29 Chrifi fitteth not in our fUjb^ at the right hand of God, but inthefpirit.

^oThe ccmming of the Holy Ghoftin cloven tongues, ^Oithe comming of Chrifi againefrom heaven in the Spirit.

3 X Chrifis afcendimg to heaven, was his comming to heavenly mindednijfe andfulne^e of knowledge.

3 2 The refurrcRion oft hi bod) is a rifing in this life from ^ ani ^ickednep.

3? /iiH.N. God this prefent day judgeth the world, the family ^f love are the many thoufauds of his faints, thatfudgeth Withhim^ oven no^ andreigneth on the earth, Evang.c. I. Iccfl. 9. lO.

54 The Marriages of all ^lOt enlightened are unla'^fulL

3 5 Men [ball marry and have ^ivt s at the refurrsfHon.

36 The illuminated Elders cannot fin nor pray for forgive-' ^B^ ^ffi^^Sy fo Antinomians hony-combe c. 3.pag 25. c. 7 pag. ^ ^9 J forgiven fin is mt^ or hath no beUg before God, Salca:). free ifacc,pag44.

The fefhlj errors /^fFiMiIifts.

37 Heaven and Hell are in thU "^crld, Antinam^nj fay flv mrc fnlij andcomfleatljf n^t in hope onelj.faved in this Ufu

38 Thefarmlyflo^eisundgrnQU^. 3 j; All things are tbeaHr of God.

40 Angels and Devils and wicked men ^ areattcdimmSatelj bjthe Sprit of God.

41 The Scripture i^ a/hadow.

42 Ordinances are fir babes ^ in their fjmilf of love only.

43 Theperfotl are to live abozo all ordinances.

44 }f temptations lay holdon us andforeens tofiny arJ>^ecrjto God^or helpe, andfinde no helpe , ^e are asjruiltlefeas thf maid for ^ ced in thefiel^y rvho crjed and had no hdpe; and is not for that a whore H.N. documentallfencenccs. fcft. 13, fed. 8,

It is crue the bcleever fhal not be charged to eternal condemnation, for fins of innrmitics, that are his burthen and afflidi-on, afwell as his fin : but fins of infirmities are effentially his finnes who afts them, and make him lyable to wrath: If God {hould contend with David; for his adultery, and murther difpleafedthe LordyhM God cannot charge the finne of whore-dome on.a maid that is forced and doth cry out: if (lie doe cry cot, and have no helpe, it is no whoredome on the maids part.

45 All the fcriptuTes are to be escpsned bj allegories. This makes i The Scripture a maffe of contradictions and lyes. 2 This turnes oar taith and knowledg into a phancic, for the fcripture it felfe cannot be a rule of cxponing fcriptiirc, if the gloffe deftroy the text. 3 The fcripture fliall not Judge all controverfies, as Chrifi referres the graveft queftion that c- ^ vet vfts^pyh^tber he be the fonne of God or no ^ to this tribunall: Search the Seriftures for they teHifie of me, loh. J. 4 All the articles touching Chrifi his birth,life,dcath,buriall,rc(urreftion, afccnding t© heavcn,fitting at Gods right hand,his fecond combining, &c. Creation, providence, hiftories fhall teach nothing, Scriptures arc an Allegory (hall caufe fcripture fay the contrary. Antinomians not to be cx-call all their allegories the fpirituall fenfc of Scripture. Bread PpHedalkgo-may in an allegory fignifie cofflfort,then the love of C^^^f dwells ^^^^tkc^ in ft brother, who fecth his poore brother famifting and gives ^ofyCbofKo him neither cloathing nor bread, but onely faith in good words, cxponcth them. Brothergoe In peace^ and be warmed, andcloathed, ana feed , for he

gives the poorc man allegoricaliy bread, and cloathing contrary to/4/w/ati4,15,1^,17. iIoh.3,i7ii8» yea foaU fcripture

Ka feall

(hall be turned over in lyes, dreames, and pliancies all cove* nants violated, all hich private - and publike among Chri-ftins may be broken, and yet truth kept in an allcgoricall fenfe according to fcripture, A man may murcher his brother, and have life eternall.Contrary to i lo 3,15 in regard that killing him jhe faves him from finning any more, and fo docs not mur-ther him, though violencly, he take away his lifej for the fcrip^ turcs calls the foulc the man. _

Chap.X.

O^IoAftftes AgncoU Eijlthius the firft father of the Antinorm^ ans. The firll rife of ><«r/;i^w5ir4wj under thatname to wic oiJoAnnes jigrieoU Eijlebitu the Author of Antimmianu

T!

' He firft man that appeared under the name ofznAr.tUo'*

mian was loannes Ijlbins Agricoh a Schoole-maftcror

{a) tucOftin, Reader of divinity in Eiflcben us (^) LficOfiandcr laith : he was

der, cpiro.hift. ^proud,vaineunconftantman, fo faith (J?) ConrndnsSchnS'd^ ecclcf. Centur. , * . ' ^ ' •*'

\h) Sc'h!u[}e^ This man in the K^gufline Affembly defended with A^fe/a^i^

burghs^srbeoL Shon and BrentiPH, the kuguftiyiecon[(J[ieH^2S\ 1530,as ie") Ofi^

Dodcr G/m- anier faith,, and adhered to the Saxdn confiffion , fo faith (d)

7!u]ii\'mZ- J^/^4;7. AndafccrthebattcUof j';77^/^^ci',faidi07?^;7d^;r; with

'miin^TLlto^ /«//;^ Pflugifis Bifh^p - f Numbnyii , and Michael SicLnius he

logoUreticcrum, coiiipofed that unhappy bookecalled the Jntcrim, For Antino^

/ii'.4.p.5 5,56. miatis are much for indiflfcrcncy of all Religions, cfpccially in

{f)oy?^vi riW.^xcernalis, fee i?.ff^^r^w-ini isCac^ pag. 1^4 1^5. and in

<^)Slahmi, jj^j^ j.j^^y coaiply with the Anabaftifis called/r^rw fiberiy free

'' ' '^' brethren3.who thinkeall things under the Gofpdl are free,

andneither forbidden nor commanded, which the coun-

fiellof 7V<^«/ (as d\{o^ffhQ^[. a cafiro ) faid, was the do.T:rine

o^Lutheransy but 0pander with reafon ftid, this was a Calum-

nie,3ndlayes cf\e charge juftly upon Eiflsbipn and the. Aminomi^

The lying lefuite(0 GMoIterms faith \hn Aminsmlans are the

^^^S'f^cT difciples of Z.^^fcfr ; ^\MLtithr (imhOfiM^dcr) Inftitutedfix

weri^Jw^^^^ againftthe hntinomiansy and

x^.f.j54 ^ brought £i/ZfW/Aj to a Recantation, and in an Epiftle at length

clearer himfclfe of the AmnQmia^ way with a great deale of

_ ^ ~ " ~ vehemence

vehemence and iR^ignacion aguinft them.

EiflebiHs an.1538. brought in this error i^i the Church, he was firft akmoniilied privately , by Luthtr , before he wrote. BiiC that Lmhsrs innocency may appeare, I have from a Godly and Learned Divine cauicd to be printed an Epiftlc of D, Luther in which the Reader may fee how vainely AnttHomiant of eur time boaft chat Luther is for them, in which both the Recantation ofEiJlfbiw and the judgmenc ofLf^ther may appeare,

C H A P,«XI..

A Treatife dg/infi AntinomiaBS "Written in an Efifielarj Vfnj 1 hy

D. Martin Cither, tranflfiredoutvfthe hi^h Dutch original/; cen-^

taimn£the9rjifi<ii0fLuihtv ajatnfi Antiiiomians and a re»

cantdtion <?/Ioannes Agricola ^i{\^h\uh their firfi fatiter.

Doflor Martin Luther, Againfi Anrinomians.

To the Reverend and moil Learned M. Gaffer Guttill^ Doftor and Paftor ar Eipbcn his, fingular good trcind in Cbnil.

Loving Mr. 'DcUpr

ISuppofeywureceived long agoethedHbutations-againftihofe newfpirits, the Amno, which have u itlertaken to chruft the ^law of God,or the ten commandemencs out of the Church,and ^to remit them to the fccular coun: which kind of proceeding in ^points of divkiicy, I never imagined, that it lliouid have entred *into any mans purpofe, muchleflemco his praftife. ButGoi * warnes us by fuch piffages, to take heed to our felvcs , and nee *co fancy the Dcvillfo farrefrotn us, as thofe fccure daring fpi-•ritsprciiime. Verily, God muft inceflfanil)' be iirploredj wirh *fearc,£u nilitVj'ind earned fupplications, that wc may have his ^iHillance and proceclion;Otherwife truly it may foon come to 'palli, that the DcviU will prcfent ^ efore our eyes, fuch a Phan -^rafee, tha: we ihouldfweare it were the trueH^/; Gh-Jth 'fclfe, as not oneiy thofe ancient Hereticks, but in our time aHa ^examples (which have beene and ftill arc great and dreadfull) 'doforewarne.

'i could i.idced have eafily forgorren all thcfe things, which 'had fo muck grcivcd mee, but that I tefted in hope, that by. 'mcanes of thjfe forenaentioned deputations, I had performed Jmy part, anddefendedmy fclfe. But Satan would not be

content.

^content with this, but ftill he brings nae upon the ftage, as if ^matters ftood not lb ill betwixt me and them. I am afraid that ^h'id I dyed at Smalkalden, I fhould havebeenc proclaimed for-^eyer the Pairoii of thofe Spirits, becaufe tht7 appcalc to my ^Bookes, although they have done it behind my back , witkouc ^my knowledge and againft my will. Nor did they afford me fo ^much rcfpiA, as to fliew mc one word or fy liable of it, or to ^conferrc with me about it. I was therfore neccfiitated to con-^vent more then once M. hhn Aarlcolay befides my former dea-^lings withhim in chediiputtcion it(clfe, And in the prefence %i our Do<flors and Divines(bccaurc he had beene the beginner ^itnd Mafter of this Game) Ididlethimknow allmy minde, ^that he m)ght be throughly fenfible, what a pleafure hee ^had done to my Spirit, which I repute alio to be of good ^proofe.

^Wherupon he humbly fubmitted himfclfc(asmuch as words ^and behaviour could evidence)promifing to intermeddle no fur-^ther, if hee had gone too fawre , and to comply with us in tfec 'fame judgement. This fo overruled my beleife, that I was fa-*tisfied. But it being othcrwife conftrued, yea vaunted of, in 'pamphlets fent hither,that DoBor Martin and M.EfJkben were 'in good tcarmes; I further prcfTed him to publilh in prmt, ati 'open Recantation, there being no other remedy left, to expcll 'this poyfon from the towne oiEtfl^ben and the country round 'about.To this likcwife he willingly aflented, & offered liimfelf, fearing he fliould not hit ii fo well, as to gainc a due approba* 'tion by it; he moft earneftly referred the matter to my felfe, in-'treating mec to doe it, as well as I could, proftflSng for his 'part that he would be well contented with it. This induced me V :M.tuth. Tc- *^^undertakeit,&nowprefentlytoperformeit,e(pecially lead hcmcnt againft ^it fliould be givcn out, after my deceafc, either by iW-E/Z^^^'^' Aminmuvs 'himfelfe, or by any other, that I had negleded thefe things, and who abolifti the ^permitted them to pafle without controule. \^' /ihc^R '^^ ^^^^ ^^'^" ^^ ^^^ matter; the faid /. Eipbeti^ Mr. of Arts, amadon^of ^ 'wilieth me to make a recantation in his behalfe, of what he had 'fiihii ipb'm -'preached, or written againft the Morall Law, or Ten Comman-ill the name of 'dements ; and to profefl'e chat he is of the fame judgement ijlthiHu <^ Yvc arc here at lyir.urher^e , as likcwife at Aft^fpttrg^ accor-

ding to the tcnour of our confeffion and Apology tendered to 'the EmperoHr: And if hereafter he ihall hold ot teach the contrary

trary, he vvilleth me to pronounce the fame to be Null and con-Menineii. I could finde in my heart to commend him for ftoo-^ping fo low» but it being fo manifeft, that he waj one of my ^beft and neereft friends, I will fpare my prayfes for another, ^Icaft the caufe fhould be prejudiced by it, as if I had noc gone Sn good earneft about it. Ifheconcinue in this lowlincffe of ^fliinde, G^^/can, and will exalt him , but if he tranfgreffc, hee ^xnay be fure that €9^ can as well throw him downe*

^Let me thereforeintreat you, good M.DoElor^ tkat you ^would take this to be written not as to your fclfe alone, bat ^t\ai you would make it knowne to others, wherever you can, ^cfpecially to thofe that cannot read. For therefore aifo it is ^printed.that every one, who will, or can read, may pcrufe it, ^leaft it (bould be <x)nceived that ic was penned only for your 'fake : Smcelam not able to difappoint Satan by any other 'mcanes,who ftill labours by writmgs to traduce or inifconftrue *both my pcrfon and opinions.

*Afld truly,! wonder exceedingly, how it came to be imputed ^tomc, that I ftiould rejecil the Law or ten C^mmandemtnts ^ ^thcrt being extant fo many of my owee cxpofitions ( and thofe 'offeverall forts) upon the Commandemencs, which alfo are Maily expounded, and ufed in our Churches > to fay nothing of ^ihQ Confejftm and Apology ^ and other bookesofours. Adde 'hereunto the cuftome we have {a) tofing the Commandemcnts (4) This was Sn two diflfcrent cuaes; befides the painting, printing, carving, n^ cuftcmic in 'and rehearfing them by children, both morning, nooneand ^pif^l^^u^\ 'evening; So that I know no other way then what we have u ^'^ftizi^ "^ ^fcd, but that \fc dec not ( alasl) as we oi^ht, really cxprelfe ke^ped for the Snd delineate them in our lives and converfations. And 1 my imcsbeinG; Ydfc as old as I am, ufc to recite them dayly, as a Child, \V ord «^i- Pawning of %rWord; fo that if any tliould have miftaken, what I had ^^^^^^^'^^ 'written, ie might ( feeing and feeling as it were , how vehe-*fl3fntly I ufe to urge thclc Catechifticall cxercifes ) in reafon 'have beene perfwaded to call upon me • and demtmd thelc 'orthe like queftions. What? Good DoRor Luther^ do'fi thsH prtfe fg eagerly the ten CemmandifPtcnts, and )tt tfeuhefi mth^ aS^thatthj mufiye rejeUca? Thus they ought to have dealt withmt; iiuln.^tfecrc^tly vnderminc me bchmdc my backer > and the. i 10 waic for my death, thai to they might afurvvurcis ^make of me; v^^^^ thcmfelvts' pie^iled. VYcii, 1 forgive :kt m,

if

^ 'if chcy lc:iVL' chtfc ccurfcs. Vcr ly, I have taiight^and ftill reach,

'chu tinners mud be moved to Repentance by the preaching &

*pondLriiig of the fuftenngs-of Chri(i, that they may fee how

^great the wrath oiGod'is againd {inne:i.n I chat it cannot bee o-

'thcrwilv' expiared; but by the death of the fonne cf God: Which

Ss not mine;but St Bernards dodrine. But why doc I mention

(h) (ront"ai7 ^^^ Bernard? It is the do^flrine oF the whole Chnftian WGrld>and

to rh s, Towne *'vViuch all the Prophets and Apoftles have delivered. But how

the y^nnn.mi- ^d,oth it hence foUoW5(^)chat therefore the law mui) be taken a-

cin hirh.iifeit. «\vay? I finde noluch inference in my Logick, and I would

^!ij^"^^j/''* *i{l^^ly ^^^^orhcarethatZai^ia^w, that v;ould demonltrate the

r.^/j^crlvLn ^'^^^^^^^ ^^ chisconclufion. When //iwi faith, chap. 35, I have

or C'cuJo'MCy ^f^'ttCH him for thefKn^s efntj peofle-^ I pray tell me^ li€re Chrifts

voiib All us lu *fuftcrings arc preached, that he was fmitten for our finnes : Is

ih.r:tj,iori joiiy ^he Law hereby rejeded? what is the meaning of chcfe wcwrds:

tosXm&T *^'''' ^''^^^"^'-^ ^/^>' P''P''' ^5 "®^ ^'^^^ ^^^ ^^"^^ ^^ ^^^^ • 5^^4/^/^

erace p^iso^ '^7 people hai^e finned Againji mj larr , and not k^pt the fame ? Or

(6) But our" 'can it be imaginable, that there fhouldbe any finne , where

^ntmomians 'there is noe law? Whoefoever abrogates the law»mufl: of nccef-

fay we can no «ficy abrogate finne allfoe. ( ^)lf hee muft fufter finne to bee; hee

Si?Auftifi^^^^^ 'muft much more fufferthe being of the law. For the Jp^fl/e

then Chrift ' 'faith:if<?iw; 5 :TVhifre noe Urp iSf there is noe/tnne. If there bee noe

himfclf. Ea eti 'finnG,then Chrifi is nothing. For why died hee, if there were no

hw<7 comb, c. *law nor fin«e, for whiqh hee ou^ht to die? Hence yc» juay fee,

yp.iySAlmar. *chat the D^W/intends;by'this Ghoftly GamboldrG talce ar

fr.g T40.i4(^. «vvay, not foHinch the law, as C^ri/J, thefulriUerorthelaw;; '

44. hoBcy com. ,p^^ j^^^ knowes too welljthat Chffi may quickly & iigbcly

*bee forgotten: but the law being engraven in tk bortoineof

^thc heart, it is impoffible to raze it out, as you may obierve in

•the compUiilts, which are uttered by the blefled Suints of God

c *in the Pfdlmes, that are not able to undergoe the wrath of Gw/:

ingdSc'uw''' 'which can be nothing elle but the lively preaching of the law

which is deeply ^in their confcieaces. And the Devil alfo is not ignorant of this,

ingravcn in the *that it is impolfiWr^ the law lliould be taken out ohhe hearts

heart, would c^f men, as the Ar)^fll> prooves in his lecond r-hap • to the Rom.v.

aUk'TfT 'H-^5- ForWhen'theGntilsy^vhkhhAvenatthe /^W (In the Ger-

fualily. 'HTin Copie : whicli received not the law by Adofcs) do by. mature

Khe things ccntaiv^din th L^r thy havi:<g not th LaW , £rea Law

Uo themfehrtS'MichJh^'Oc the Tror-^o'^th Lav wyiucn in thd- hearts

'&c. His maine plot therefore is, to make people fecnrc, and to

teach

^te^ch thefli,to flight borh law & fin,that when: they arc once fud Mainely overtaken, either by death,or in an evill confcicnce,thcy ^might without any remedy fink into hell;as having bine accuf-^tomed to all manner of fenfuality, and taught nothing elfeih ^ ^.Chrifi but a fwcet fecurity^ foe that when terrors of confcience '^fcize on theni^they take it for a certainc figre^ th^tChnj} (who 'can be nothing but fweetncfle it fclfe) had reprobated and for-'faken them. This the DiveJl feekes and would faine com-'pafle. ^ r

'But it appears to ince, that thefe fanatick fpirits arcof opinf- i^r^i£^^ p^..-'on,tha6 all tfaofe, which att'^^nd the preaching of the word, miift lonsVave iin 'needs be fuch Chriftiansy as are altogether without; finne; whet* dws^Uing in 'as indcv-^d they are fuch, whofe hearxs are altogether forrowfull '-^^-^h yet is {t 'and penlive, fuch as fcarc God and feel their fins, and therefore ^)}^. ^^^^''J",^^^^ ^ 'they ought to hive comfort adminirtred unco t .em. For to. fuch ^j;\^^(,^/il-; 'the love ofChrift can never be n>ad^ fweet enough, t^t tbey of our tmie,ra ^ftill need more and more cfit, as I have found in experience in reach that a be-.'a great many,to fay noihing of my felf. But thefe ctachers are 1<^^^'<^' ^i ^^} ''^ ^chemfelvea r^rrv-^ Q^iortof fjch Ghriftians, becaufe they are fo f^r-o^vtordr, ^jocund ai^4^cuEe; rduchlcfle their Auditors, who likewiie J^j^^^^^^ ^are as fearlefle and foole-hirdy. There is a godly Virgin, an puni&mtnt:^l5uc ^excellent finger: who JpeaKs thu$ inacertain Hyirne. He Lath to live for eve^'

^^eneration t^ generation. . God cannot but be angry (if there be venhm (raith' 'any truth in th&^4^«//?c'^r)^v^^^^^^^ fpirits,. who are fecure Sahmarflv^ /a'^ 'anddread nothing, and fuch of necelTity muft thofc bold Bay-1^^>- ^^°') *"^ 'ardsbe, which take away both law and fin. ^ Cl7cnJ^^^^i>i

'Let mee therefore befeech you(GW Mr.DoUor^ to conti- tVrj://' 'nue,as hecherto you have,in the pure dodrine, and to preach, 'chat finners can,and niuft, be drawne to Repentan^re, not only 'by the fv^ectneflc of grace, that Chrifi fuffsred and died for us, ^but alfoeby the terrors of the Law. For when they pretend^that .^j^^ oie.ictifn^ %ee muft follow but ore kindc of Methcd in teaching the Do ^c the Uw nc-!^d:rine of Repentance (to wit, that Chrift fuftered for us) Ictt aflarytoih 'all Chriftendome fliould deviate from the true and oncly way ; before and afrcr 'this is little to the purpofe. For it is our ^uty to improve all convaiicn, -manner of means (fuch as are divin.^ Menaccs^PromidSjPjnith-'ments, BleflfiRgs, and what ever helps we caii) to bring men

L ^ fo

\o Repentance : I mean, by all the Prefidents in the word, to

'bring them to the acknowledgement of fin, and of the l^w.

^Thus doc all the Prophets, Afjilesy and Saint Fsul^ Rom. a.

^Knowefl: thou not that the foodneffc ^fGod Uads thee to ReperttAnce ?

'But admit I had taught or faid, that the Law (hould not bee

'preached in the Church ( although the contrary be evident iii

'all my writings, and in the conftant pradifc of my Catechifing

*iTom the beginning) whyfhouldmen fo fliffely adhere to me,

*und not rather oppofe mee, who> having ever taught other wifc#

*were now revolted from my felf(even as I dealt with the Popes

'Doftrine?^ For I will, and may boaft of it in truth, that there

*i$ no Papift now adayes fo confcientious, and in fuch good ear-^

'ncft, as once I was. For thofc that now profclfc Popery, doe

'it not for any feare of God, (aslapoorcwretch was given o •

'vertodoe) but they feek fomthing elfe,as the world may fee,

'and themfelves know. I was faine to learn by experience,what

'Saint feter writes : Crefcite in cogmtione Domini. Nor doc 1

'iinde, chat any Doll0ri C0U9cell, or Fathers ( though I fhould

S 'diftill their booi^s, and extrad the quinteffence out of them )

^, y ^^ 'have on a fudden, and in their firft entrance pcrfeAed their Cr^-

grace,^7^.7^7.* V^^'^^J ^^ ^^^^ ^^^ word Crefcite^ fhould be as much as perfiSum

pleadeih for * ^#* For inftance,Saint Feter himfelf did learn his Crefcite from

pcrfcaioH both 'Saint Fa^ly Gal.2. and Saint Pdulhom Chrift himfelf,who told

ofperfons and ^j,j^^ j^y ^^y ofincouragemeut, SfificituhigratiamcM^ c^e.

mf& all'If il 'Good God ! will not men endare it, when the holy Church

tmmUnsdoc * *acknowledgechher fins, beleevesthe remiflion of fins, askes

th€ fame, as I *in the Lords Prayer^lht forgiveneflc of fins ? But hfeW cc^toe

proYc. ^we to know what fin is, if there be no Law, nor Confcicnce ?

Ar'tinomiA^is c^^^ j ^^^.j-e iliall we learn what Chrift island what he heJth done

iUawfulho a '^^^ US ? if we could not know, what the Law is, which he hath

belccvcr to pray ^fulfilled, or what fin is,for which he hath fatisfied? And though

for rcmiffion 'we flnould not ftand in need of the law for our part, but toi^

of fins. Torvnc ^pn\\ {t out of our hearts (which yet is importible) notwithftan-

ll^fl^rh^^^T ^^^^^S ^^^^^ ^^ neccflity of preaching it in refped of Chrift

oiuof w'cakacs'C^v^'^halfoisdone, and muft6edone) that the world may

prayed for ir, 'know, what he hath either done orfuffcred for us. For wha,

F/a/.si.affcr.p. 'could know, what, and wherefore Chrift hath fuftered for us,

i^J ^if no body could tell, what fin was,or the law 1

'I conclude therefore, that the Law, will wee, nill we, muft ^bcpreachcd^^ifwemeanto preach Chrift, though we ihould

not

^ notufe the word Ld^\ For, doe what you can> tfr? confciencc ^ will be terrified by the Z^^r, when it is cold,that Chrift was to '^hc Law ^fulfill the Law for us,atfodeare a rate. Why therefore fttould flJJ^^'f^^^^ ^nygoe about to abpliftiitjwhen it cannot bsabolifhed? YeaJ j,^ " fo"thc* ^ when by tiie abolition of it, it is the more fihnely eftsrt^lifhed,, preaching ther-^ apd deeper rooted ? For the Law terrifies farre more dreadful- of, tcrri&eth ^iy,.whenIamtold,thatC^//?^fe S<fnofGo(i muft neceflfarily ^^^'^* ^ fatisfie the fame for rac,then if without Chrift, and fuch great ^torments of the Som^f G$Jj it had4>een preached to me, with ^bare threatnings*^ For in ih^Son^fGodjl really fee the wrath 'ofGod,whichthe Law declares but verbally, and with farre ^letfc operation and efficacy.

^Alaflel that my own friends iliould thus moleft me; I ^ have enough to doe with Papifls^ I might fay almoft with f<^l^, ^ and feremiah: O that Inev^r had^een horn ! Yea,I might al-^ ^ moft fay; O thjit I bad never afpeartdin Boeks ! I did not care, ^ but would be content, if all of them were already perifht, ^ And that the works of fuch haughty fpirits, might be fold in ^ all Book- fellers fhops, which is that indeed they would havet ^ that fo they might be fatiated with their goodly va'n- glory.

^ Againe, I muft not count my felfe better then our Lordjc* ^fusChrisiy thcMafterof thehoufe, who complaines once and ^ againe: In vain 1 have /ahured. and ff?ent mj firength in vdn. ^ But it is fo, the devill is lord in the world, and I could never be ^ brought to beleeve, that the ievii was the Mafter and God of ^ this world, till I found by a pretty deale of experience, that ^ Princefs Alundi, Dcm hnjw faculi, w'as alfo one of the Arti-'cles of Faith: Howbeit the children of men ftill remain in

* their unbcliefe,and I my fclf but weakly beleevc ic. For eve-^ry one is in love with his own way, and all perfwade ttem-^ felves, that the dcviU fare lives beyond Sea, and that they carry

* God in their pocket.

*But for the godly, which defire falvation, wee muft live, ^ preach, write.doe, and fuffer all things. Otherwife, if you re-

* gard thcdevilt and falfe brethren, it were better to preach and

* to write nothing at all, but prefently to dye and to be buryed. ^For, doe what you can, they will be ftill perverting and tra-

* ducing all things^ and raife meere Scandals and mifciuefcs, ac-

* cording as the devUl doth ride or lead them. There is ao re-

* medy, but wc muft, and wiU fight and fuffer. We muft not

La " think

^ K>fn EflftUof A/. Lnther^

* thinkc to faire better, then the blefled Prophets and Apoftks,

* which were ufed as we are.

* They have invented to themfelves a new Method, which is *that the dodlrine of Grace (hould be preached; in the firft ^ place, & afterwards the revelation of wrath, that by no means ^ forfooth the word [iLayv] might be heard or fpoken of. This ^ is a carious Crotchet * wherein they might plcafe themfelves Germany a «imagining that they can tiirne; and winde, the whole Scrip-ftoole;for Catts c ^y^^^^ ^s thcy lift, that fo they may be Lux ninndi: But S.P^ul ^nr/iowim^^ «aiuft,and{halbethatlight,Rom. I. Thefemenfeenothow LawfhmniH- ' the Apoftle teacheth that which isdireftly oppofite to their ation thatgocth ^ tencncs, denouncing firft the wrath of God from Heaven, and before conver- ^making all the world to be finnersand guilty btforeGod; fton contrary to c When he hath made them fo, then he teacheth further, how tli^d Tn this" * ^^^y "^^y obtaine Grace, and be juftifkd , and this the 3 firft: palTi^c. ^ Chapters mightily and clearely evince. But is it not a fingular

^ blin Ines & folly of theirs, to conceit that the manifeftation of ^ vvrath mull be fomething elfe, befide the law? which cannot ^polTibly bee. For the manifeftaticnof wrachis nothing elfe,,

* but the L^w, where it is acknowledged and felr, according to ^ that of the Apoftle, Le'Ar iram operatnr.kvA have they not now ^bravely hit it, when in abrogating the Law, they teach it a-^ gaint^, by teaching the Rcvelarion of wraths But thus they ^ preppfteroufly pijt the Cart before the Horfe,teaching the Law

* after the Gofpell^rand wrath after grace.

^. But what foule errors the Devill drives at by tbofe jugling ^ Ci ypfics, I difcerne (in part) well enough, but cannot now ^ (land to difculle them. And becaufe I hope they will proceed ^ no further, it ILall not need. I

' ^ It haih been a fpeckll peice of pride, and .prefumption' in Conceit of ^ thofe men, that they ^would bring fomerhing to light, that is A .-uh i y in c ^^^^ ,^^^ finj^ular, that the people might fay , Heer's a^ brave

u^m r4 ' ^'^^^^^ '''^''^^' "'''^' ^''^^^''' ^^""^ ' ^^^^ ^^^y ^^ mttenherg ' ^ ingrofled all knowledge ? have not I alfo a good head? Yey

^ trucly, thou haft a head, but it is fuch.a head, that feekes its

^owneglory, andbcflummers itfelfeinhis ownewifedomc.

^ For you refolve to caflieere the Law, and yet would preach

^ wrath which onely the law muft doe. Thus you do no more

V ^ in effe(fl, but throw away the poore letters L. A.fV. but rati-

l fie the wrath of C7 J which is pointed at,,and fignified by thofc

letters

^ letters fave that withall you wreath St. Pauls neck behind him

* and put thar^ which is formoft, hindermoft. Is not this for ^ ^ footh a high myftery , and a good reafon, why all the world

* fliould ftand amazed at it? But let this fuffice at this time;For ^i hope, feing that lA.EijUben is converted, and mffkes a recan-^ cation, th;ic they like Wife which have beenc his followers, will ^ (urceafe: which God grant I drrnn. From all thefe premifes , ^ if wc would^ we might learne to underftand the hiftories from ^ the begianing of the Church, that evermore when the Church ^ of God, did flbine forth at any time, and ifits Tittle flocke be* ^ ganne to be gathered,then the Devill,^fpying the Divine light, ^raifed fro .nail comers huge great ftormes and hideous tern-^peftsjtoputicout : And though one or two puffcs were ftay-^ed, and kepDotf ^ yet he never gave over to blufter through ^^ome, other hole againft the fame light, without any end or ^^cafing; And fo he will continue to doe, I warrant yoiitiir. 'doomes-day.

^I think,rhatl alone(to omit the Ancients) have umkrgone ^more then twenty feverail ftormesandftfts, by which die "^DevilLhathpnftatmee. ^i 3-:.;oy.:;Lfij^r:::ri3-^r-:D^ ^

^.The firft was the Papacy. And T"peffCvade'-my Ttr^i2% t^^- UithcTsiu^t-^^almoft all the world knowes, by how many tern pfftuonk, ring from S.ds ^ winds of Bulls and Bookesy the DeviU by thofc his inlbum^i ^iiath raged agiinlt me , h3wdirefully they have tornerte in^ ^.peices, devouf'd and bronght me to nothing. IconfeflKth^' ^fometimcs I have aifobcftowedfome little breath »p6i^-thefi^' ^ but It did thtm no good ,• buc madfe them nnore -ar^v^Hd ^•aiadde, tiging and raving ^ witho-Jt any imer^ifli^n; till ^thisday^ ^: :.: , , . . -^ , x '? \ •

) • And when I was almoft fF€ed of the ft?ar€ ^P thefe devilKfii^ ^ whirlewiadsj anorher ftormaticall d^vilt ^ breSktS^Iri u^poh-e^e ' through another holj, by Miinjier^ and thofcuf^Toafes, which^ ^ had neere blowne out my candle. But when Chrift had alaibft ^ ftopt that gap^ Satan breakes fome panes of gUlTe in my win-^ dow by CarUA^ wheirhng and whiKting ^ that 1 tho\)ght hrc ^ would fa^ve carried away bothweike ai>dxanile,- butl^frc ^alfoGod aflfliled his poore Taper, pr^fcrvingifthatk^aS ^ not blowne out.

^ After this came the Amha^ti^s , who to put out the light ^ ^ thought t© have throwne the houfe out at wiiKlow.

L 3^ U%9.-

%■

# Into hazjird all they trought^

Bfit thfir Vifills thj have not^rcH^h.

,^Spn?qAlfp jiave,raged, agaiuft the anticnt Doftors the '^P.^i^^a^V^^lW^^9^ and tha'

*^ AjSifoffhofe which have notppwiy in print faln^ upon m?^ ^ fincc thjii:. y(?>iei^iou,s maligrtani pap^rsjandfpeechcs^ coucht ^ anly..nn>?»perfGn>yi .will not infili iigpn-jdiemi -.ODlyrlet me adds ^tbusmqqhrthatby pyovyntc^fk^ If rfliould notre-^ Hed<3p Jbjftorieft) I have learned that theChurch will never be ' at quiet for the good words fake ; but muft flill expcd: more "" ^ new tenipefts from Satan, as it hath beene from the beginning, ^ as you may read in .the Ecclefiaftickc'and Tripartite hiftory, ' and in the becks of,thc holy Father^.- But fliould I live yet a

* hundred yeares, and could I ( by the grace of God ) appeafe ^not oaely the former feds, and moderneftorme*, butalf<!> ^ t^pfe, which (hould arife hereafter; Yet I fee well^ that no reft ^ can by fuch endeavours be procured to ©or poftority, To long ^ as the Devill lives and. domineers^ This makes me alfo pray ^for a gracious houre, as defirousto be quiet of fuch mac-^jcers.

* O you of fucceediMg generations, pray likewife, and ftudy -. *4iligeptly, the word of GodlPrefervc the poor Taper of God.

* Be warned and armed, as th^fe that muft looke every houre t ^ where the Devill will attempt to extinguifla the light, either

A« k ^u^a tr. * ^y breaking the whole window, or a peice, or rife by pulling 5f L'King ' off the doorc of the roofe. For he dyes not till the laft day, generations to ^ I and thou muft dyej, and when wee are dead, yet hee re* look for fcda- * mames the fame, that he was ever, For the Fiend cannot rics, fuch IS c jgj^yg j^jg ftorming.

i'^ZmTA' '^ ^^^ y^u^tt a farreofF> how vehemently he blowes his

Tufcipri'ixj'and ^cheekcs, till he grow red ; intending to blufter and ftormc.

yet to bclccve ^ But as ChriftjOur Lord from the beginning ( even in his ownc

that the power ^ perfou) did ftrickc with his fifts upon thofe pouch-mouthed

- of cfer/ji (htU c chcekes of his^jthat they proved but mecre blatts of ihe DeviU

Tw^Tchivh. ' (chough they left but an ill favour behind^ them) fo he will do

^ftill both no wand forever, For h(i cannot lye when he faith^

^ / am wit h jou to ihc cud of the worlds A^d the Gates of HefffiaU

not

^mtfrcvmk dgdnft the. Chunk Bar let us doe Qtirrdu^ wiihill, ^ as we are commanded, which is co watch and to preferve the ^ light, as much as in us lyeth. It is written, Be'vigilant^ and ^ the dcvill '\s called Leo rugiens^ a roaring Ljo/t^ whs goes about ^feekingwhomtodevonre, notonelyjnthe ApofilestimQy when ^ Saint Peter fpoke thofe words, but to the worlds end. This

* wc muft look for: the Lordhelp us as he hath holpen our fore-^fathers, and as he will help our pofterity, to the honour and ^ praife oFhis glorious name,to all Eternity.

For alaffc! what ^rc we, that we fliould be confcrvators of f the Church j ova forefathers could not doe ir,nor can they that

< come after us. H« only it is, that hath betny that Uy and th^t <fitaikei Hethzt(iithyInm'^thjoftU)theend^fthe^rl^; or <asitisHrf.J5* ^efmChrift.beri&hodiec^infwmU {^Jefm ^ ChriJljefierMyyandto day, avAfor ever. ] And in thc/J^wAil, ^Heetbat )^as,/ti>at i^yandthat^jhallhe. This is the man, thus ^ he is called, and there is none other befidcs him. For tholi ^ and I were nothing a thoufand years agoct when the Church « of God was preferved without us ,• For He did it, who is cal-

< led {jyho ^04 andj^prerdaj ] ^ieraty & heri. Nfer can wc

* doc it now in the fc our dayes; For the Cheerch is not prefo-^

* vedby us, bectufe we cannot ft^ve off Satan, who is in the ^F^peySeHarieSyZui other lAdligmnt people. And for ougiit ' \w can doe, the Church might be ruined before our eyes, and

* we with the Church,(zs we have daily experience) were there ?not another who lioth vifibly proted both.C^Ji^rr^and os.This

* is (b^alpable a truth, that we may even touch and fbcle it, had ^ wc no mindeto beleeve it; And therefore he only inuft doe

* it,- who is ftiled [^whs « ez er and to daj'^ (jniefi femper G^ h^die. ^Nor are we able to doe ought for the .prefervation of the ^€htirchy when we art d«ad. Bi«he-will/doeit whois called ^^H^oistocom^yan(i>^hois for ever'^ Jl^iyOentHrm eji, <^ in ^foecula. And what we now fay of our fcives in this point, the ^ fame alfo our Progenitors were forced to fay^ according as the -

* Pjalmes and other Scriptures teftify : Yea, our pofterity will ^even experiment the fame, and muft'fing with us and the ^ "whole Chi4rch^ iheX^^Pfalmn IfGodyMrenot wit'b m^ now ^may Ifraelfajy &c. : . • .

'01 Wha r a lamentable thing is it, that we fhould have fo 'many dreadful! examples beforelaSt of fuchincn, who were

^ fo highly conceited of themfcl ves, as if they had been the .on-' ly pillars to fupporc the Church, and as if the Churci^ had/bcert ^ founded upon them ; aad yet fee to what a fliamefull end^hty ^ were brought at laft. Yet thefe terrible judgements of God, ^cannot abate our pride and daring, nor make us lovyly and ^hiimblc ? What isbefalne Mmcer'vaoMx:. time (to (ay.northing of Elder and former ages) whoJwas pcrfwad^d, that the ^Church could not fqbfift without him,but that hee might bearc 'and rule her? And of late the Anaba,p\Hs\i^\t warned us (with *a vengeance^ to remember, how puiflant, and necrely advanc-fing that Specious I>tv%ll is, and how perilous it ^ to have fiich •gallant thoughts of our felves. Let us be wife at laft andlearne ^ when we enterprizc any thing, firft, to look (according to the ^ counfcll of i/ij/4AJ into our hand, whether it be God orjotn I-* ^ddli whether it.be^^/<:/or c//^/. But all this availes not j' for 'we ft ill remain fecure, without fearc or qare* We can put tkc 7*^/7/fane from us, and beleeve not, that there iji fuch abo-'dyof fleftiinus,asSaint Paul complaines^ Rom.'j. That hs ^ could not doe that which he yvould^ dnd thai he W^ led captive. Fot

* we (forfooth) are thofe Heroick Champions that necd.a&t ^ feare our flefla and thoughts i but we ajre all Spirit,. and havd

* wholly captivated both flefh and devill; fo, that wiatfoever ^ we think, oriscaft into our mmdes, that muii be a'xertain ' truth, and infallibly the Holy Ghoft. How can is be other-* ' wife? Therefore, what other fine CatjifiropbecouU beiogkc ^for at laft, but that both. faorfcaiadiididri-oiuftJ^

^ necks. But enough ef thofe lamentations. The lord QiEift ^ be, and remain our Lord Chrift. bleffed for ever, Amen^ : r' -'.

I conceive^ without failing againft charity,, I may fay that Eiflebim^htt the death of Luther^ returned to his vomit, and ^ recanted his. recantation, tiponthefe reafons: .it^^lv/ ^u-^ui»'J -* Firft, bccaufe Ithiiik, we may <:redit Ojiww^r his teftkftoiij," who faith^ in his old age, he turned Epicure,' . ' - .

^ An vero ^nttmortem admcUorem mentem redie}it afjir^mAre ^n^qneo, AudivitaTf^eneHmetlam in prove[}a admodum atate h^" *• mini EpisHreo^uimp'lDTh:ilfif:ofnf(fe. jlmiliorem, Lnooi O/-^anacr, Epit^hifl. EK/eJi^fi. Geptt^. l6J.l.p.Soi. Be^^.A-\^nc. Eiflcbi. Printed at mttinihurfh^ by Jpfeph Kl/t^,anA'i^9. ^ that is. IVhether or no, Eipbins before his death repented of his he-' re&c^ J dare not MffirWf but I kotrd by report in hU.oIA ^ge, that h

^ lived

lived more Ukp a volnftuom Epcure^then a Godly Divine^ a Th c Divines o?Etflihen in their large confcflion puSlifhed an. 1560 fay that after Luthers death, he againe defended his error in his publicke writings, So Schlufr^urg^ Catalo, heretick. I.4, P^g- 3^ 3?• 3 ^^ declined to publifh in writ-ing his ownc recantation, as Luther defired him, but (hifted the bufineffe, and lajd it upon Luther to do it,though he was a learned man and able to doe it himfelfe: How ever Ofiander is fo farre from thinking that Lttther favoured the Antinomian way> that he faith he believes that there was not any that held the opinion o?Am-nomians. and though Lnther have hard phrafes in his Commeiit, .f^^.J^'^^^^^^^^ on Galathians yet Oji^Hder faith Cent, i^. 1. 2. c. 29. pag. 314. ^,^^0161 (utfe -Thae afinner broken in Sprite Jhould not he are th: La"^ conAsmning pe com.iuper firmesy bmfhoHld tnrne hU eyes to Chrill , W6# healteh the broken tn epil.ad Galatasj heart. Luther was a man much exercifed in confcience, and f^^^'^^^emf^c^ writes much from his owne experience, efpecially in his Com ^^^^eludl^^ iHentary on the Epiftle to the Galatians. Therefore I purpofe Mo(im per le-G©d willing , further to vindicate Lather \v\ all his writings g^w pfa-^^^ ic-f rem the Antinomian frr(?r,when I have further, from Sch/npl- cufmem, (edh turgifu, Shidm and Oftander, cleared the errors oiEifiehim and ^J^^f^^, ^^^** his, that the Reader may fee, that the^^ are the very errors of ^^J^*^^^^^^^ f vkcnz AmHotmAnsmdTamili/lf^ nctcouriu

I The La\^ is not Worthy to h calledthe Word of God. cordu.Jnde Eijle-

-2 when thou art in the midS" of fin, only beleeve^ and thou art in ^«'J « ^-i] co!-themiifioffalvation. . mneti^m^

3 The Law of God belongeth to the Cours or Benches of Civil j^^^^ Jtidges (to men-ward ) not to the fulfit or confcience (to j^^ tcncntsof God-ward.) ' Eiflcbiusand

4 Men 4re not to be prepared for the Gofpel or converfion bj the other Amino ^ \ freachin^ofthe LaT¥. mfisinLu-

J iVbo ever have to doe mtb Mofesj foe Srdrk iotkc ^'^^'^^^^^ Devill.

6 In tbo Gcffell nothing nowfbould be ffoken of violating of aLa^f Sutonelj of theofen^nfofthef(mneofGod.

7 Toheare$he ^ordand thinke of it in the heart is the proper con/efUfnceoftheGoffeL

. 8 Peter under/food not Chriiiian liberty.

9 To make our Calling and Elegion fure by g0oi worl^es u needleffe.*

10 Ifj^ thlukjhe Church (hould be fo governed, at men mttfl be

U fober

foher. holjyg9oJj ehaft. now yu have erred from the €ofpell,

11 The Ldw teacheth not good ^orhs, nor is the Law to be

freacked , that wee may doe good ^orkes, but only the Go/pel/. 1 1 The Law and Mofes cannot fbfX^ tu the trne Cod.

13 Chriftians are not to be rehukfd by the LaW.

14 Onr faith a^ Ne^TeflameHt-religion was nnknowne tQ

15 Good workcs pfofit nothing tofahation^ III workfs tend not to damnation.

\6 Chriftians^ith all their goodworkes belong to the Devill. ^ 20 The HolyChoJtconwerteth by bimfelff^ not by the LaV^ 9 nor convinceth he the confcience of fin,

a I A beleever i4 above aU la^^ and aM obedience.

a 2 The Le^aU Preachings of the Prophets , belong nothing

tOM.

23 fVe fhofild not nfethefe phrafes y A Chrifiianconverfation ^ a chriflian obedience^good workcj ofchrijiians.

14 The law, good ^orkfs^ ne^ obedience belong not to the Kin^dome ofChrifit but to the world, as Mofes and the Popes fk-fremacy belongs thereunto. So Saltmarfb. Chrifl is our new obedience, and our mortification by imputation.

25 Wefhouldfo live^as lewes^ Anabapifis and ethers (honld fee nogood^ork^s in usy

26 The Id^ onely without the Gofpellreveales not (w in its great' rtofe and dtformitf.

27 The Gofpellonly argueth the contempt of ameiiator^

28 Panlfu CrelliHs the Antinomian prop. 85 Negant nofird^ ecflefia <f>a(ffi^rr vocabnlum evangelij fegeneraliier in hac difpu* tatione pro corpore doQrina accipere tarn legem , quam evangelinm^

It is true the Law,in its rigour, coRJemning and curnng and denying rigfiteoufneflTe or juftificationtoafinner,is nopaft of the Gofpel, as the Gofpel is the pure deftrine of free juftificad* on in Chrifts alone imputed righteoufneflcjnor can the law as it curfech and condemneth, juftifie, or convert thefoule , but furc wKat ever Antinomsns fay on the contrary. The La^ of the Lord converteth the foule9 PfaUip. 7. that is, the law iti the hand of C^/y? and fpiritualizcd with a Gofpell Spirit convert tcth, which i^ not to be taken as M. To\\>ne dreamcth affcr. pag, ^2, The Law is eflablifbed in our fanClifkation, but that is in the ^Iv^Spirit^potintbeOHtwax^d letter^ fur he and Antini,mians

imagine

imagine that we fulfill and obey the law, bccaufe the Spirit immediately and irrefiftibly draws us, and ads on us as on ^ blocks, and that we arc not to obey God and abftain from fin out of confcience to the written Law [Th0H Jhsh n§t kilf^ but fo all we doc, muft be will-fervicc wanting all warrant of «nc letter of the word, contrary to Rom. 14«2 3.

Thefe yf ;/f/;tow/4«/(^)defcended to a more fubde and finer u)sch'uTe!6i{, way of the Laws ufe- they faid it was no queftion, but the juft cat.herettceruml man or beleever having received the Holy Ghoft, doth every L5.p.45j4^,4^-thin§f)f the Law and lawfully ufeth the LaWf to difcipline and repreflc thofe that were politically or in a Thcologicall confi-derationunjuftor unregcnerate, or to terrific and punifli their owneflefli, or unrenewed part (which T0^ff^ (*) with them C^>^^^ ^^r-faycs is under the Law, and is no better (faid they J then thefUfb P*^ ^' offhewtinflff^r non^ inearth keeps the Laxv^ i'Ut the beleever hy the Spirit of Chrift, for he,by tairh,eftabliiheth the Law.

In this, the old Antingmians are not fo groflfe as new Anti-i^^i»f^/,forImakeitgood in this Treitile, that whereas old Antinomians (aid, cmto jufiorum mn efl melior earne injuft-erumf the pfi 4nd unrenewed part of beleevers is no better then thefie/b gf H^bekeveriy and fo the Adulteries and murthers of the one,arc (/; Siftmxrjh fins as well as the murthers of the other. Our Amimwdnsy as free grace-1 j4. (; ) Saltmarfhy fay the Scripture caUeth m unqodl^ Mifinners^and (g)^"2y ekldren of nrath ; not that ^e arefo^butfeemfo j or notfo in Cods ^^"^m^^^^^* ascoftnt^ bnt in the worlds, then by good Logick, the flefl:i,the fr!gr,p. 140. finSi the murthers ofthe beleever are but feeming fins, and fins (i)Scrmonthc in the worlds falfe account, not in Gods juft and true account, man of fin dif-Yea, they are ^r^^» (faith Eaton (^) from fin, as-fefw Chrijt, covered rathec and (A)(as Saltmar/b faith) m the glorified in heaven^ and they ^^^^^^ ^^^J/. arc fins faith {i) Benito men-ward and in the cenverfation, but not ^Qpii^ns arc not to Godward^or in the c^fcienci^ that tSj right do^m^thej src no fins fo grefe as ataU. SAltmdfJhznd

The queftion is (faid the old y^»^«(7jw4«/) whether or no, ourncw.^ai/« there be a law given to the juft man, or the new man, that is, ^X^/;j^^^.^, whether or no doth the Law teach the new man, or the unre- 47^8,49: ncwcdpartto doc good works, and require them of him, or Thcftatc of deth it teach bim that he muft doc good works, as a mcere pa* the queftion ticDt or doth he, without the Law urging, teaching, comm^^n- ^^w^'^b^old din^,dcc the Law,being created in fejiu Chrifi to good works, J^^^^i^x^ or more fliortly, whether is the Law a mcere patientt oward a sied h

M2 jutl

^^ The Tenets of old

juftimn; or is it adtivc in Kaching, ruling, regolating of him in doing of good works, for to teach, rulc,cxaft, requirccom-mand, doe all import fomc adlivity, or is the law propofcd as Amnm'^ans fay ^ tcachcr and commander onely to the flefti,or to the unrcnew-that ch€ Law is cdpartof abelccver ? this is the cardo hinge of the contro-a mccr patient vcrfie ((^y thcy l{^Sdhmarfihith^H^ehei99g once JHfiifie Jy have no to a bclecter ^^4 of^^e be Am of light from the Law to teach i«:no more then the and doth nci- ^q^\^ h^s need of the firft dayes light of the creation, or of a dirTS^^g'ivc candle, when the Sun is rifen, and(0 rw«^ faith, the Uw him any glance in teaching,roling,or commanding, is a mcere patient, that is, of light to doc the Morall Law is as clofe abolifhed in teaching us,^what we Gods will, the fhalldoe, as the Ceremoniall Lawi now if the Spirit fhould ^^Y H^hr ^^^^^ us to be circumcifed and to keep- the Ceremonial! LaWt ^^Sxlrn^Jh fr. ^^^^ Spirit ftiould be judged to be Enthjfiafthall and not of Go J; gr.p. 14^, 147. for the Apoftle faith the contrary, Gal. 5, i. and calleth it a iTomt^Stx 'if. fulling from CAril?j, if then the Spirit teach us to honour our P- »o. vphM ijit Parents, not to kill,whereas the Law teachcth us no more, that ^^efhtruefAn- ^^ Should doe (uch a duty, then the Law teachethus to be cir-Hi/cluovythe cumcifed,. or then if a Candle-light (hould flioW us what is Uw of wrk^s U black,we are to bcleeve it is fo,andlhe light of the fun,£how the 4 mcetc pjjivc contrary, we were tp beleeve that black is not black; fo if the ihingydiitbe Spirit teach the Mother to kill her childc, and offer it in a facri-^hubAd^^^^ bccaufe it was baptized, as an Amhaptifi mother

freefyyt>i\eth ^^ T)9ver lately hach done; the mother isto beleeve and follow ia?y9uci7iiic^r thelightof thatfpirit, contrary.to the cxpreffe law, and the harjefitce u dc Jaw is by this Way a meere patient,..and tlie belcever freed from fiy/^Pfal.ii^- thcdiredlionofthefixtConamandeffient {Tbhu fbah notmHY--^ '*' tberi) for the teaching, ruling, commanding thereof are aftivi-

ties, and yet is the Law a mcere paticnc to the regenerate part, fo the womans regenerate part killed the child, and finned not in fo doiijg, ^for the regenerate part (fay they) is under no LaWj , ' and the Antinomisns who did chide with the Minifter, becaufe

he convinced the Mother of finning againft the fixt Command, m killing lier own childe, faid right, ivhj ffeak jee to the helee^ -i»g Mother of the La^^ the Law doth not rule nor teach the r^e^ mratefsrty anifie hath kiiiedthe childe according to the Spirits dcn^ lightyand the regenerate fart, not according to the La^^sfiar-light, andthefiijh, (peak^ (fay they) to her of free grace.

So LMichaelNtandtr,\ grofle Antimmian wrote in an Epiftle, to a friend m histime,., To tbcjtifimari^ thsre u no Law gk/en in

any

4M7 fife or cffi:e,as be U yufl arJ liveth in the Spirit , as h^ is one wth ^^^t\^^^^^'^ Chrifty andconvtrfcth inheaviriy where there is no /^W, that alts in pg.%i.' ^'^'^' 4 jufi «;4»,the juft dialed of the EngUJh^ Amnomian Torrne. pag, ^/y t owhc lip. aflerot grace. Being Inftified^ faith ^'e are admitted to the affcr. grace fav$Hr andfrefence of God, there to live and abide for ever , here kj P^S- 34. Jenfeand light in the kingdom ofglorj &c. and (/) Saltmarfh [^^^^^^^ fpeakcth in the fame Grammcr, as if the beleever were at the xicomm. 1. ^ right hand oiG^dy and the old Antinemians faid, in the words pag. 47.48,49. cJt(k) To^ne^ read his words^ the juftified man ( as Schnj^ethnr* Horns homo ftus (J) relateth their mindc)ftj holy^jn^y neither male norfemaUy K^usyrc^cm^i' C^c; butane with Chri^,p9> of his flffby andboneof his bone, ^w^l^i^^"" the fame bj grace^ faith and imputation, that Chrift is by natmre^ in chnfto lefu ^hom Chrip liveth, fpeakethy ^arketh aB things ^ for all the ^orkes etcompletus of the jH/i man^ are the workes of Chri^ , and he is the meerefaffive in iffo SanHuf matter ofthefe i^orkes. Therefore all the doftrine of lore, good JH/?^ ^'^^^. workes, and new obedience, which Chrifl and the Apofiles give STc^^^Sj-after the doftrine of juftification, is given only for the unjuft „^^ ^'; ^j ^^ '^jji^ man, or the fle(h, and old man in every.man. So fay the Englifh ki ejus: tlhd Antinomiansy that the precepts of a Chrijiian converfation doe onelj ipfwn denique obliige the hypocrites under the la^ that are mixed ^ith true belee-^^i^^^^^^fi/^^ vers , (o doth (m)To^ne, all the duties M^t. 5. BleJJedarethe 'l^S meeke &c. asre performed by the beleever in Chris}^ and Chrifljfref- ejx mmx in am fetb not thefe amies as ob/eiging the beleever^ but that he may dejjrsy Cl?rijius vi-jtt ai vMne boajiing and confidence in mans o^'ne righteofifne^e gf'oqidtur^fxcit^ >fi^orkeSybredbj the Scribes and PhArifi^Si which is an abominable ^[^P^^^^^^^rom^ dodrine,. for then there was^m^ beleever on eatth bkfibd ^'.J^^^^ through perfonall meekenefle,fph:ituall poverty-^ hungfin^for o'erlcbrijti, Chrifi: and thtj4pr>flks, and beleevers were notbleflfed, norhad cuhi^Jthik'^' any reward to looke for in heaven, in chat they-wereperiecuteS ^m-^p^'^'imj :• and killed for Chriffs fiike, the comrary is clea^^elll fttrpkri(w) ^^-^-f^^:'- . ; Theputtingyonofthenewm>in{f3idtb^ya) and-y^i^ll^ngih ^'^-ai^^^c'^^^^^ nt$e of life li nothing but external dtfciplir^ ^ndhatli nothtngram*^^^.] ^ ' mon ^ith the Spirit. So Eaton^ Grrfpe^ Detf^ Sahma^fh, ^its bfftfo (n) Mit.'io.i8; "^ahke according to the ontrfardconvtrfation^ honeflly; as in the fight 19 ^^Q-ojn2in^ not m in the §ght of God^ yea walkiPg^ concrary to n<?W \^\ ' ^' ^ "^' obedience, and after thelufts of the.old man; ia bele^vers isno \ ,^\^\'l^/ finne, which God(y)canfe€ inbekeversyhy Eaton(j>JT9wnt{r]) ^X. zuH.l^ Saltmarfb ( r ) in Luthers time Chrifiopherm Pet^lius wrote a 20. I Pet.5. i4>i5>i<^^'7.(o)ScIiklf.cat. h;er. 1. ^p.8l.(f)Hony:co c. 44^,44-45,46,47348 &c-<^*J*.ij3-4:^5' (j/'Tow.aa.gr.a.p.o5,96'.5i7.&c. Cr)Saltire€grace. 144,14$, h'^Scc.

bitter

DifUnSiiens tending to clcdrc Luther.

Mift.Luthcf morcao; laft JntirtpmUs tlicn Aav man.

titftindions touclnng the law and ch: be Ice vers free dome fnm it tending to cleirc the minde of/-«-r/;cYand Pio-tcftjnts.

bitter peecefor AminomUnifme^^i^di'm^ ham^es pvifandnsj Crel^ Uhs inffongia contr^JoiH, VijrandpfmyOind ochtrs ^$^PetrHS PdU* diui in cafd/o alicjHot h Arefeor relatech.

A^tinomiar.t v\Qy^^z% oi o\^ ^ pretended that Z«r^<rr is of cheir miad,andaileadgedivcrfe Cvlhaionics out of Zi^rA^r. But Lu-rfe5rini\icuccdfiv publicke di(put'iLions,at Winingkhrg againft the AntinomUns^ but the l\yle oi Lnthtr was according to his Spirit and zeale^hoCjhypcrboiickc^jVehcmcnt againft juiuticacion by works,and cheref ore thele diftindlious arc to bee obferved to ciearc £^^/i7^n minde.

I Lti/hir Tpeakechone v^ajof tloe Lt^^j and the ^'orkies sfthe lav'j tn the mattsr ef infiificAtiorty ahdaj^r otherwdjofth€ Lai9and rvorkfxfiffiply as thej obhige ^ff,

2 To Luther the Uw tcA^hing/e^u irirgycon^mandiftg u one thing t C^ :hc Iji^ inflriH terms communH^g pcyJeifio»yUndirhtghefi eternal paine^ (^ comprllifigyterrefjiy}gy cmfing, cor.dcwnwgyi^ another thing.

3 The Law cor^pelltng legally, and condemning that it may con^ demff^j is one things and the L^^ cempeliiKg and condemning materia alhy not that it may dftrey and condemne^ i$it condemning to thtenh it may chafe tf^ftnner to Chxi&:j and faveiMtentionally, isaf^ro^' therthii^g.

4 The confclence fimplj is one thing, and the conference tcTrifjed , crufhedyjhak^n^ith difpaire y afar other thingyLttther coniizntly taught that the law ohligeth the confcience of believers, as Delias un-believers^andyet that the law onghi to exercife no dominion o'Oer the terrified ^ affrighted confcier ce of a helieTjeryto preffe him to defpair.

5 Tkc Law according to Lather hath three fpeciall ufes.

. , „ I 71^4^ it may revealejinnc and wrath^md h thy be a padaoofu e

according to 2 TobedrHleofaffoly life.

M.lmkcr 5 Todifcipline and compefcCf ^tththe fury andfeare of>^rathy

hypocrites dndnicl^dmeny that they may It difciplined externslly , dndnotgoe with loofe raines after their luis. * ^' '' ^ ^^'

6 The Ldf9 in its rigour y a4 it founds out of the month ofMofcs dnd is violated , and prcffeth us t© abfolutc obedience cut of owr ovf nc ftrength, without a Mediator , er a Mediators free grace is to the beleever a rough and bloody enemy, and preachctb bloody tragedies^ and craveth and cxadeth hard things, but the Law as pacified with the blood of a furcty, and as it is the fwcct breathing of the love of Chrifiy through the Spirit^zvA as it faith

walkc

walke in love through the ftrengch of him that hath loved you to death, ic is a fwcct, warme, kindly lovely freind, and leadcth us bciiig willing,

7 The U^ is eurnal/ythe lar^ cor.dcmnlxg^fcrcdng.CHrfingA bel$fver is m$ eurnMl\ bat ceafeth to the believer in that bhedj of" fice through the frntiff^kSlion ofChrift .

8 Lnther highly ma^>ufiethgood roorks in thmfelves.bnt 4sthe 4gent refleth on them with confidence, he abafcth them •

9 ThsUtovfithom the Spirit is 4 foore. thin Jiueles^hofeles^ufe'^ les^ deddletten the Idrv animated^ith the Sfirity and tempered ^ith fome ounces of Gofpel'bredthings offreegrdce, concHrrethinfirumen* tdBy to convert, quicken^revive us 4nd to promote (alvation .

10 The IdV^ 4/ it teachethy direfleth^ commdndeth^ obligeth^ bin^ deth to duties for the duthority of the law-giver,dnd is ever an dBive rule to the believer ; and never d pn^tve thing: But ds it c ondemneth andourfethy it is to a believer d meere pdjpve, dnd d nakedfidn^r by^ audhath no dUivitj^ nor can it a^ in thatpo^er upon any in ChriSly as the Id^ ofSpaine is meerfj p^Jpve in condemning a free borne man eiweSing in Scotland.

11 The binding authority in the Uw laying on the/inner an obli--gatim to doe and^aU^ is. different from the binding po^er 3fthe lax9 tofufcr punifimentj for tranf^rejfmg of the law. The formerJgre-cth to the Lam drnplyy as it is a X^W; the latter agreeth to the La^ as it is violated and difobcyed. 2, The former h etern^ill & urgeth the bclieyer^unbelicrerj before thb fall, after the fall, in tte bfi? tocooiCj iliK* ktt^er is rembVedHrt CAr/^, to all thcfdifiit: arc in Chrifi , far'thc kwftilly fa^isfied, neither cordemildS, nor can itowidemnt to eternall fuffering, for Chrifis paHive o-bedittKe removeth all 'ppffibiJtty of onr pailive obedicn-ce fpr fin in ajatisfad»ry way. • ' : ^

^ll'TheLiv^ddvhniJhtti.but^^^^^^ ^^'^

Heoce thef(* conclutibiYs foY thtf clealihgWth? t^h, w8^f

themindcof jL/irrAmiiorefully. ^•' "^' '; '^" \^^^- -

I Cdnchffffn^ Xn/^frtxprefiy declared hn?irelfe againff.^«*

tinomians^ by that title and name ^ ^^^^^^ ^^

(a) They are ("faith iHth:r) pet-1 r ^ 'l^itiofi^ DoR&res (ktt T/n'^Gciru Zi^*

nitious teachers, who in our tirne' [ qui fiodienefaa qulhm W- fol '

moved by ways I kno w not what,

contend that the law (hould not be

preached in the Church , wouldeft

thoa

^#: :^

{d)'Lu^h(T to t

e^fionibusaddHiiiy conten*

M$nt legem in ecclefia mm

pr<^di^ndam^^ Tu legem

' non

LMther agdinfi Antinomfans.

h luthcrmit' cth agjmft iht Anii:(^nidiu by name.

L at/jrr to. i.in Gen c-xJ^ f.119 /,u^V^rtfu:cth the Ant nom:-ans ijnJer rlie aime of Aiti-mmiif;s^\s cHe-micstothelaw of God.

ii^w ioceres. uhi verm IcgU pgpulp^ efly fcilicety avariy fupe hij Adf(hcri,fiffir4rii, IdMutrd.

In Ancinomorum dog-mate erat hdtc fropofittOy fiqnis e^ct adaltCKy fan-tHfK Pit nederct fe hahitfi rum Deumpropitifim, Sed {^uulU qi^ctfo Ecclifia^ in qna tum horribilU vox fo-ndt ? faciendHm difcrime^ erat d^ docer^dnm^ qfwJ^^ dulteri fu p^ccarares dti plicesfunt.^qifidam qni dg no(cHnt adulterium.^ fen YccatHmfuum^ alii fecH • rlirJalgeiQt..

c Luther to. i: Sj^ntedo predicAliole.

inGcn,c^iS.{o. gis pote^S ae debet ex Ec-

11$' elefia ejici; nonne (Imuly

ixclniis timorem Dd &

rndximMmfdrtem ofernm.

va.

lil^fo.Ix8.

Luth. tem.2. in Ge. Antinemi navi iflipropbe^ U cs^tendunt homines tra-Sundss fudviter, nee ter-rendos irs divin^ixcmplu^ feidiverfum Paulus dicet, iTitn.'i.'i*Vti dicet fcri-fturam utilem dd cijar^ gdndumjodcjiftigdiiJum.

eLwhcfio^i/in Ne in Antinomorum OcRc. i^.f.i JI ifffdnUm in:id:mWyqui le-

thou not preach the Law, where there is truely a people for Law, to wit.men greedy>prouii,unckan, ufurers,Idolaters.

(^)In the Antimmlm feft (faith Luther) this is a peculiar propofi. on, if any was an adulterer, a murtherer Scc.let him only believe that God is gracious to him, and that's er.ough, but what a Church is this in which fo horrible a voice doth found ? But we muft teach thuc there be two fort of fmners, fome who acknowledge their fin, fomc who fecurely pleafe them-felvcS therein. I intreat Sdltmarfh^ EatoYiy Criff?e, Den, To^ne^ Del, Rande/^ Simfony who are fo much againft all preparations forChrift, and for fule beleeving, and cry out fo much againft ftrid walking with God,to confider this,

(f) Hew can the preaching <A the Law bee excluded out of the Church ?; doe ye iipt alfo exclude t])e fear of God,r rand a greajrpsurt ofthe vforksofQ^, * :, : (i) The AntinemldM thefe new prophets contend that men (hould be fweetly handled, and ought not to be terrified with examples of Gods wrath, but ?4«/teacheth another thing, 2 Tim,, 2. 5, when he faith The Scripture is profitdhle t$ rebukey to cctreClion. So Sdlt^ mdrjh, Cri^,DrnyDe/y Tovmy Rdn-ditU preach a honey Gofpel, and a lliortcutto heaven, and exclude all gall and vinegar, from the law. (e) Let's not Tall to the madnes

of

Luther againji Antinomians^

99

nfty^HtinomUnSi who remove the law out of the Church, as if they were all holy chsc are in the Chnrch the world loves fuch teachers and fay, preach to us plcafanc things,

(j) Am'womiari teach that all finnes are fioiple, taken away, and are not to be rebuked 5 and that be-caufe they are pardoned and damnation is removed and (in is nothing fof/tf^jr-row^.c. 3. p. 23. SMtmn free grace, 140. Twr.^ ^^^^•i''7i* 72. Belecvcrs arc m cleane from all finnes as Chrifl ^ the ghrifudSMmSj for^oned fin » nfffin , G9d cmn9ffie i$hntterUs to (fefinnes in thm. la Co^lufion^ (g) Luther faith for juftification, the law is unpoffiblc, but its gi\cn to fliow fin to worke wrath, and to Riake the coiifcience guilty. But (hj lay afide the matter of iuftification^' (aith he ) no man can coo highly commend good workes comnuHded of God and (i) Its neceffary that Godly teachers prcfle asdiligendy thedoftrine of gooduorkes, asof faith. *y<iM« is angry at boch and rcfi.^eth with all his ftrength both.

(k} faithovAyis not fufificient and yet onljl fiiitiv juftitieth, for if it be trueiaith v it obtaii^th the fpiric of love. This Spirit fidifiUeth the law. and d)taincth the kii^dome ofheaven.

(/) Except faith be withput the lealt good workes,it juftifiech not, y^ea ic >s not faith , it is impofilble that faith can be without alfiduous and great good workes

N («) Faith

I gfm ^x Ecclefta tollnnt I quafi Viro in ecctefia cmnes f J^^^^^^^ toirr-\fint fanSiy mn^dns ijui- ^J^^ G.^^'ctr^ l^tr/j tales doEiores amat^ • i>^-i fi ut Mpud Hierem. dicnnt ; L qti:re n9hi4 pl4cenn4. I Amine, docent omnid I p^ccataftiiUta^nec argmn-duejfej nee homines terren^ das lege, peecatum e(fe re^ mijfumf nihil damnationif, igitur p:cc4ttim efi nihil, et prorfus [Hblatum, Lex non t ant urn nan e(l neceffa^ ^ , na ad jujfifcatt^nem , fed ^ . ^ ^ ' plane inutili4 ctimp&Jfi^ilts l^^\^.^ exioi-fed data eft ut peccatumUxhgoQi ofiendat y tram opsretur,'*'^^^^^ againf^ hocefi, confcicKtiam ream ^^^ Antinonu-f^ii.

(h) Extra caufam iufii^^ ^j:';:^;^^^^' ficasionts Ttemo poufi bona opera a Deo frxccpta fat 14 magmfce pracUcare.

1 Luth. ttm.j: f^tjue necefariumeft Lh 155 utpij dsQrores tarn Siigen* ter urge ant doElri^iam de bonis operibus, qnim doc^ trinam de fide: Satan etdm utrique fenfus efi^ etacer* rime refi^it. h,

Nonffijptit foUfidefyCt fol;44^. tamenfola fides Iu(i ficat ^ . qkiafi^'eratfi , ifnpirtat ^ w Luih:t.m:i: fpiritum chariiati^ fie /e-^^^'-S^^^ gem implet er rej^mmDri . confequltttr y fides Kififit fine

lOO

Luiber djainft Antinomians.

ne nHis tt'tttm mini mis #^-rthfis nm iuJlificMt^ impojfl bile efi fidtm e^c fine ,:^ -

SiGtn. c. ij. (n)Fuks)Hftific^non folj7* unquam cpM nofintmy

fid tanqnum Dei gpns: fro wijfto emm mh efi ft§firftm 0fmSiCum n6S Deo facimus 0Ut ddmns dlitjuid , fed ac'^ cifimm aliquiJi a Deo, id-que tamen fir if fins mifi"

^ {d)tnthetto^ in Gen. Xw/fccf teach-€th thatcnly faith juftificth and yet faith is not aloftc with •utgood wcrkcs.

I iTthcr torn.' i:fol. J17,

{0) Tenei m^H varia fimina^ mn autem qucro ejo^ qH4 curnqmhrncoft" }Uf$iiaf$nt^ fed qpiet cniuf^ qne propria virtus^ hi$ afertedie, qHtii fdciat foU fides t noH cnm quihus vir^ tMtibmcon]$intlafit ^ fola enim fides apprehendit pro* miffionem , credit promit-tenti Deo ^ Deo porrigenti aiiquid mamtm admovet etidaccifify hoc prefrhem folius fidei op0j eR , chari-tMfy rpeSy fosicmia ^ habcnS hUas maseriAs , circa qmas verfmur, habtnt alios It'-mites httra quos C9npfiant^ non enim ample&uHtur promijjiavem, fiH massdat^ exfquf$KtHn.

doceri , nijt Udas fidem :

cfsm fiJoi c^ opera in re

}HfiipcationH extreme ad-

njerfantter

{n) Fiith juftifitth not as our worke^ but as aworke of Cod for the promifc is a worke of God^ not ©ur workc in which wc doc or give foraething to Cod,h\jiXm which wc rcccave fomething from Cod and that through bis mercy.

(0) Thou holdcft in thine hand feeds of divers kinde, but I aske not what feeds are conjoyned with thefe or thefe feeds; but what is the proper vertue of every feed, in thi$ cafcj, (hew plainly^what faith it's a-ione doth in juftificatioa, but noe withwhat other vertues it is conjoy ncdjfaith it alone apprehendeth the promife,bclecvcthGtf^ promifing, and puts to its hand , and rcceaveth fomething that God promifeth; thiJ is the proper workc of fai± only : Love, hope, patience, have objc(5l$ about the which they workc, and other bonds within which they confift y for they embrace not the promife, but fulfill the command-dements:

So Lu$her in the matter of jafti-fication puttcth reproach oi good workes, juft zs Pastl Phil, j* ma^ kcth all his priviledges, and his ve^ ry workes of righteoufneffc that he doth by the grace of Chrifi dui^ and lofc in the comparifon of imputed righteoufnedic.

if) Workes (faithhe/ cannot be caught, exceptyec hurt faith, feeing faith and workes in the mat-

a,ter

Luthir4gAin^ Antiflomians. loi

verfantsir , ita fit ut d^ BrtM 9fcrum mcefdrh How&idiaiii fitdMrinatUmonifrHmet ^^^^^^^'^^ difcefstaAfMf. i^,^/

tcr of juftirtcaition arc cxtr^anncly

contrary; fo that the ^io^ine of

works muftncccflanly be a do >^rin

of Devils, and a departure from

faicfi.

iiiriwfpcakethfoofGoodworkes, only in the matter ofju*

ftificitioa, But oat AnifnomidHf^^t^kQ foof the whole courfe

of (andification in order Co heaven, and as they arc the ^X^aj ts

ghe Kingi^me^ not thecsnfc cfthe crowne, as both they follow the

perfen already juftificd anil as they goe before him who is yet

CO be juftified : for Criffe faith vol rfer.4, pag 8j^. Bnt with^

4// / mnfi tell you , thit all this fanUificnticn of life is not a jot the

Way of that luflifedpcrfon to heaven^

I perfwade my fclfe Luther hid an eye to AntinomtMni^ wheo he {zid^he feared after his death that the doOrtne of the trnc office of the law (houldbe obfcured^ Lucher to 3. fol. 102. admeneo fietatU amatoresypracifue qtti aHqnando [n»t futHri doHores ut diligenter fx Paulo difcant inteiigere verum n profrium ufum Ugis sjfd ( ut timeo) fofi, tempora no^ra interim obfcurakitur , et prorfus ohrue^ tur. to 4.106 timeo qmd i/ha doElrina ( de vera legis ufu) nobis ex* tinHis obfcurabitur. •

3 Gonclujton. Lttther (zkh the Cl)^^^^^ ^^^^^^^^ qitaber to ^ New man necdeth no law, its the /?mw nan debet excederc fol^. flcfli, the old man, the body of fio Utrntesfuosyfedtautumdo^ that is under the Law* ; minum habere in carnem ,

(^) ThelawinaChriftianought ' siux et ei fubieSla ^t, et oot to exceed his bounds, and ought fulf ea mant^t, hoc ubifit^ onely te have dominion over the lexconfiJUt intra fuot It'-flcfh which i$ fubjeft to k, and re- trntei lex, fi tu vis df^ mainctfa under it. bucohlawi wilt ccndere in regnum confci^ thou invade theconfcicnce index* entiattiB dominari (^lo* ercife dominion there, audaccnfe the sjuitssr de confcientia ba^ confcieuce ( oi z juftified belecver minis jufHficati fub tenta^ none terrifitd) otfin^ and tike a- tionibus terrtfA^a) ete-^ way the joy of hear t, thou doft this am ^fgnere p^ccati,etgau^ fceyoad thy orfice. Sfm cordis tolUre^ hoc

( r) fFhem I behold Chrifi y lam prater officium tuum faciS a& holy and pure i^novHHi^ nothing of the ; (r) Si Chrijlum infpi- ^ Luth.tot^4S. L^w ( as it curfeih and condemneth cioj tot us CanBut h ^ha , r^. ' the belecver ) but if I behold my fnm 1 mml plane ferns de N 2 fleih i Uqe.

Luther agamfi Antinotnians

flcflb, I finde avarice, liift, wrstth 1 pride, feare of death ^fadncs, horror, hatred, murmuring and impatience againft God^ in fo farre as thefearc prcfenr, Chrij} is abftnc, or if he' beip'refent, he is weakely prefcnt, here there is need. yetofa f<zdago^oe. who flK)uld cxercife and . vex this ftrong afle ( the flcfta ): that by this./«^4[g<;^«f finnes naay bee di-minifhed, and away prepared for Chrifl.

T Luth:tom;^. i^£f-.^[ jeromeam car-fol.iH. neminfpicio^ fentio avarl-

How accor- tUm , Ubidincmy iramfu^ ding to Luther p^^yiam^ tim9rem mortis^ it t"h power triftitiar., favour., odium oucr the flefti tnurmHrmonem.et fiwp^-and not over t'untiam contra Dcum^y the renewed quatenHS ifta aJfunt , ta,-conCcicnce. ^^^^ ^y^a chriRw , aut s Towncaff.p.^ ^^ ^ .^^^^ ^^^. ^,^

/sJt.frce. offis eji adhnc pad^gcgo gracc.if4-^5i' (jHifortem afinum cxrnem wDcn.fer.man ^^^^y.^^^^ ^^ ^cxet fit hac

^n^ ?*?r * ^' pAdaif^zia mimaxtur pec

7 Cal.adv.lib. **

I grant f j) the AralnomUm now,as Torvn (r) SJ(marfi(^)

Verty and the old AntinomUns (x) in Lnthers thue fp^ke after

the fame Grammer and flile,and fo did the Lihertines inCahins

X\vnti:^^^^0}(;t£Gp^tco^fed{;j') AfinusmeM^ Its-nor I that tranf-

c Luther^con. greffc the law and am under the law^but my aft. But they have

trt Anti.difp. a farre other minde then Luthr^ for the Arttimmians (as Scklnf-

lifl'^^ro^^*^' l^^^^'V^^ ^'^^^ catoheriti. Ij.p. 5 3>540 taught that the fleili

rfLuthc^rVom, only and the unrenewed man was under, the law,. but the re-

i.h\^ 1 9. newtd and juftificd man was und^r no law, more theaif it had

beene never given to him, and the law was no riile of life and

obedience to abeleevcnX«r6<fr cryeth againft this as moft falfe,

znd.Lftthr (^) faith^thofc that beleeve nv Chrifl rauit be daily

iportiP.ed by daily Law-rebiikcs^ an;l (^) 4rfi;Hintdafant^pe€ca(^

etproponcniiAir^ delprsfter inerc^Hlos ^iftin fcch^i^funt^ imo eti^iH

fr^pt^ crcdsntes nc adharcjcenti peccAts ct iftnata imhicillitati iwdnl^

geant: lex manet (c) inqnit ante ivangeliumet j^fiificationem^in

j 'ifiifcatiom ct ppfi JHiiificationcm.

c.i8 451, a Luther torn. % in Gc. c. i8 fcl I ip.

(^) hKhcv.verum tunc ampUm ncn funt cpcra le giSy fed Chrifii in nobu per pdem operantk^ ct vivcntis fcrpima : idco nan pof

(d) Good w^orkes ( faith LHtkfr) are not any more the workes of the laWj compelling under th© pai.ie of -damnation, (for he faith in the fame place Mere etgratis faclcfjda funt)b\}t

workes

Lathera^ainfi Antfnomians. ^(y^

workes of Chrifl working in us by hith, and every way living in us: therefore they can no more be o-mictted^ then taich it felfe, and are no kfl? neceflary then faith it felfe*

funt Magis omitti ^ qnam if fa fiiesy nee fnnt minus neceQariaqnamif^a fides. Caierumopera (^l^g^i^ur ferfelia) qna verijnnt Ic^ gisy^vlaetfalfafHnt. Obferve this in reading Luthers works, that he taketh the How good law> as oppofed to juftifieing grace^ and as it may condemnc or workes con -juftifie,and fo as an inftrument of the Covenant of works cxacft- Law arc not ♦ng perfed^obedience in a legaU fence, ocherwife neither Luther „ece(Iary. The nor any of our Divines will hygovd worlds abfolHtely perfect' and new man is un-in allthlng^s conforms to the Law An mcejfarj tsfalvation^ for it is der :he lame falfc, all beleevers are faved by faith in Chnfi without any fuch J^!^« ^ ^^ ^^ good workes or pcrfed legall obedience. Then we n^ft in'iTe coVenl^t hold this to b^' Zv^Vri minde, that if good workes be Com-of^ojl^^j^ a,^j manded to the renewed man, in thelaWj as well as f^aithjind be though we be as necefliry as faith, then the renewed part is und<^r the law changed, the conimanding good workes, as well as it is under the commanri '^^^ ^^ ^'^^ ^"^^ of faich but Luther faith, the former /^mimmK fay nothing fins inat the tleili3& nothing is under the la s^^but the flefh. & fo no-rhing i% under a comijiandand an obleiging rule of law or Gof-pell to doe good workes and belecve, but the flefh : a fenfeleffc unt:a:h. For it is the new man by th^ Spiritof C^'ff^fiith JLHther firom the. word of truth, that doth good workes andix-ie^.v:tli. So Luj^rt^ .4. fol. 499^ in Pf^l. 150, {a) ^nSexc^l* ientiy faith L^fhfr tp i.fol: 4j6;.Cf'i)??^nAA^W;^ non mtitaualegf^mutaHtirkctmntSyUth^eadi^ , (fudefrti^%-jtro arhi^ioodiofafHitytaind^fufAper fj»ritt4ifa>ilii ch4rftdten^Ci(ffJif^ "^^^^2*^'^§'" busnojlrisiHcundanat.. . HeDCC Lf//W faith tvw th'rf^-, t^at'"''"".'^^-"^^r contra^.ds the i^^i^midnL: i• -Tfiie La w is:'rfot^chart5ft'a:>X'Hen ^,^ i^f i^indt the finiijr is changed, but that which wis'^h^ceVuH-l^ftet Will propc Vs fo^h^ bcFore, is the fame law ^ but now fwe(Jt a id pleififit 'te the fl' iKUit'-as i) heart, tb?n if the law be not fj much as chang(?d, it is not zj<> fi .nc .ctmLVm* liQied to the bcle4;vcrj i:s made of h if^full piraftnr. i? That Law that is pleffanr to th;^ Jitarr, and faeeet, it^ ribfgive^ to the ricili and u:)r;::newed part y bur eP^ccially.Co tlie re-rie\v^d part. 3 The renewed part in ciie belccvcr doth either do g(X)d workes by the grace of Chri/i and fo kccpc the law^>thofeb'un • perfeftly, orn J t doe good workes at alL If the latter beiuii, the renewed part^ is not renewed ^ hut: xlead and is rHe Vei'y old

■ .1 injs^

run.

LHther a^ainfi AminomUns,

auiUi which isa coiuradidion 3 bur it th - former ce faid, that ic iS; t&c new man or rcnevvc^i part that doch gotd works in the bdiever, then the new man either doch thefc good works contrary to the law, which is non-finfe^ for to be merciful!, fobcr» juft, truCf chaft, arc agrcable, moc contrary to the law, or the new man doth good workcs without the law ^ and fo without the word of either L iw or Gofpell, this is will-fcrvicc to God and fcparateth the Spirit from the word, aod is a high way to legittiinate, murther, adulteries, paricides, under the ireilctf the Spirits working, and leading without the word, if the new man workc according to the law 9 then is the law a nile, and what the new man doth according to a ruling law, he doth it<?xir^t^outofobligation,thenmuftthc flew»an be under this law and obligation as a ruk, nor can it be faid that the flefla doth good Workes for PmnUmlainUsjUfh there ineiethi^^od nor can it-be faid the new man worketh not according to the , law, but according to the Qofpel ,bccaufe the Gofpel as difttn-guifl^ed from the Law j (beweth us credendA fu>nfacicnda , what weftiouldbeleeve.notwhatwefhoulddoc (4) the new man worketh b)^ love, the flcib worketh not by love, but love is the fulfilling of the law Ro. i;,8 p,Ga«j.i4.18,19 24. Ga.^J.i.thcn tnuft the new man be under the debt of love, and fo under the law as an obleiged rule,and to this Luther tcareth wicotffe. (/$) Sfente f^iunt ijuoi ^ (e) Belecvers of their own accord

doe what the Law requiuech, for by faith they have receavcdthc Spirit that fuffcnjth them not to be idle, if the flefti refill ^ they walte in the Spirit, fo a Chriftian fulfilbth the

IfX rcquirity fide enim Sfiritum recepertint^ qui K0n fimt eai efe mofos fi caro re0it^ Spirit ft ambu-lent. Sic Chriftianustm-

(e)lAXthtt to. ^^UgemM'. Chrifime- LawQf(;*irf by faith, for Chrrftif

(/; Hooy-com fdluHm 9mm credenth /Im €. ^plg.i^ ris cperiiut^ et remif[ione (?) ^^^^^ fr^^ teccof^rum intus. Srac0.pag.14o. gy^ ^y^ Aminomani

meane that there is no indwelling fmne in bc-leevcrs, <hey are (/) asqjeaneas ^hri^ from all finne, as {{) the glorified

the end of the Law for falvation to every one that beleevcth, he fiil-fillcth the law without, by good works and remiffion of fins within. 2 iL»fi;fr Meancth that theflcfh theafliin beleevers truly finnetfa, and violateth the Law, and bring* eth the bclcevcr under condemnation, if Cjod would enter into judgement with them, fo as God

fceth

Luther dgalrfft Antinomians.

lOJ

fceth finne^ adultery inDdviJio be (innc, denying of Chrifi in Peter to befinne, andhaceth it and is dif-pleafcd with it, aod ^ij belccvcrs have carrxm peccatricem a finning finne in them Lnther Tom. 2.c. 18. fol. 1 1% pride, avarice ^ murmuring againft God, and in fo farre as they have thefe in them, Chrift is not in them* To i|.fo.i 14.

3 LHthcrin tJjKjfe words exprcf-ly faith the juftified man is notper-fcft, nor arc his workes perrcft, becaufc the linne of them is pardoned fflutrrmr/ ijta CdVdrhid^ UHdo y fnferlns &c.) adfunt , Chnfins ^ ifi^OHtft^ideftyir.firmeaAsfif hicofns efi dMmc f^^ogo 4jHi frrtem afi' mtm carnem excercedt tt vtxet^ in ib farre as there is finne in the belecver, Chriji is ahftnt , or if he beprcfent, he is weakely prefent^ &c« and hath need of the paedago^ gieofthelaw.

fled in hcavenj that G^ can fee no fin {h) m be- p^^P^ ^®^-^-Icevers, becaufe thereis ,'i^;'^^/i^7 no tin m them /he cannot, 54,, j^. bedjfpleafed with them (6)Hony-com. for finne, becaufe it is ch. 5 7 ^7 4. not, - forgiven finne is no W Heny-com, fin^^irCy hjth rx) being ^.^V^;^-,.,,^ before God^ its but a c.7.134. feeming fm,f/) not real- (/) Saltm. free lyandiofkith. grac^Mj,

I ^BmAntin&mians^n Ttf^wafler. pag 77,78. Sdh, free grace, pag.140 4^j45 • EMt9i$ Honj-com. cA 1,7,12. teach that all the natorall, civill and religious workes of belee-vers,as well as their per* fones,aremade perfcflr and conforme to Goeit law, then Chrifi cannot bee abfent in any raeafure, nor weakely prefent, as Luthr fiich of

nor have they need

the paedagogic of the law How Imher

CO make way to Chrtft. aec©rding to

3 Ccncifffi^y Taking the Law fimply as the Law and an in- Scrip^^e faith, ftrument of the covenant of workes exacting by Law-compul- 3^^'* j^j.^"^ fionperfeft obedience without a v1^f<i*4fw'and that tinder the ccnfcienccin ftriftell penalty of eternall wrath for the leaft breach, asicis tliebdecver.^s ©ppofed CO the Gofpeil,vvhich it a milder King ,and taking the fimply freed coHfcience not in its latitude^ as it is in both the beleevcr and the f^om the law, unbeleever, but as it is in the beleevet renewed, and wuhall ^J^^'j^^^^j troubled and terrifyed with the fcnfe of-finne, fothelaw jashimrtndhitfe Lmhcr faith, is abrogated, ani hath no dominion over the re- only power newed man or the renewed confcience to condemneit^ but over his flefc.. only over the old man and the finning and lufting flefh to chafe the bcleever to a,morc ftrid: clofuig with Qh^ , and arguing

and

>:K^

Luther again (I Ancinotnfans.

33l'i ..:' ' '' (\

akid conviriCinghiiii:ot.too reali and true finning, not of fecm-ing and itnagniry oftending ag<iinft i LoAVij^as AmmmiaHs drcain,(o is Ltithcr (m) to be i;aken.

n Luther torn. 4.p.iis.

0 Lutbcr ton. 4.

1 If.

How the law conJemneth & tcirifieth^and how nor.

f Liuh:r tfjm,j{, tb.47.

jLf'X JHJ}^ fidn eft f oft-tA j fie ejii/H '^it^it^nf ml-Id /^ ofm h^beat , ^ua €Hm admoneat^nrgeaf^ ^^-gatyjedfwe hU^ codHione ieyjifi jponfefacity ifua lex exigity IdtpUxfionp^teft accufare.; 0* vepi^ agere creJcntes in Chrifiumy nj^c ^mm confcientias pertHr^ barcy terret qmJicm, & ac-. cnfatyfid Chrifiw fide apfpehenfus ^hi^it earn CHmfuis t€rroribm& thi-, fiii. Ita^jHelex iis fimpll^ dter^brogata^fif nonigi^ tur hahet JH4 accnfrndi eoSy Sp9Kti enim fgciftnty qnodlex requirit.

n Lmh^.Tiingrediertdffm eft igitur RegU via^ut fte-ejHe legewy pUne_ rejicia-mtUy necjue ^Ihs ei tribna-mMj qmm 0fortet.

o Luther, Ante Chri" fium \^lex'2 e(lfanUa,foft ChrlftHm eii mors : Jdeo ubiChriftHS venk(]\JiXi\-ficans jmpium) rihilftm' plkhcrfciye debemw de le^ ge^ nifi qtiatenm imperium hAbet in car new ^ quam cp-erect (^ fremiti

p h^i\xQ\J'xciiAmde-

The Lcit' is not given to a jnft man, vtkofoliteth that h:eh<sith no nee^(itl hies. Cerrified and quakiiig conki-ence qF the Luvv^s. coinpeiling ani. forcing with curlers and as condena-ning) cfa LawvphichJhouldadmonilb prtffeandcQaipell him, but with* joptauy compiilfion of the Law of i^is,ownc accord; hee doth wJiac the Law rcquireth, therefore the Lav^ cannot accufe and implcade belce-vers a$ guilty, nor can it trouble their confcicnce, it terrifieth and accufeth, but Chrift apprehended by faith, chafeth it away with the terrours and threatnings thereof: therefore the law to them isfimply abrogated, ^nor hath it authority to accufe them, for they doe williii^ly what the law requireth. v .

Wemuft then waLk (faith «Xi^-theryiw the Kings w^y^that we may neither utterly rcjed: the Luw^ hdc alcribe more to it then is due.

0 Before Chrift Qthe Law] asic rigidly commands and condeinnc s, is holy, after Chrift jaftineth, it is death. Therefore when Chnft coni-meth (being apprehended by f'airh) weiliould know (or acknowledge in the renewed confcience nothing of the compelling and condemning Law ) nothmqfimply of the Law* .but in fo farre as it hath dominion over thd lkfti> which i? oweth and preileth.

p So the Law (faith Lathfr') of

the

LMther againji Antinomians

107

the ten CommandiemGnrs without j dccMogi fine fUi in Chri-fiich in Chrift bringech death ^ not 1 Jtnm eft nmtiftrA , non that the Law 1$ evill, but becaufe it | qmodUx maUfit^fedtiH^i cannot juftifie, but hath the plainc infiifvcdrenmi^Jftt , qnU

^ ^

contrary cftcd.

(^) ^^^ proper office of the L^rp (as the Law without a Mediator) is to make us guilty, to humble, kill, bring to hell, take all from us ; but for this end Cas it is the hani of che M^diat^r^ that we may be jultified, and Chen it killeth not limply , but iciiicthroCuvauon.

Therefore (-) Lather^ the Law h^th douiiniOii indeed over the body an<i the eld man - iei this man b;^ ucder ihc Ltw,ict the Law pre-fcribe what he ought to d-^e, whit he ought CO i'uiFv^r, kt n no: poiiuce ti;e chaiiibcr la wiiich Chr fi only ought to reil and ilccp, chat is, let it not trouble ihe new man wiih its ufe ai^d oitice.

(j) Wee grant ( faith Luther)

pi die cofitrariMm

effeHum.

r^) Luther, L^^^ ,^^ { cogcnta cond mfuintis) p. j i ^^ proprinm ofjicium efl ms reosfMtre, hHrnilidrf, oc-cidere, adinfernHm d d^i" cere c^ omma nebu AHfcrre fed iiopne^ Mt }Mfiificemur & nan ergofimpLciter oC'^ cidity fed ad vitdm occidit. y

(r) Lucher. D*«/*.-^,^^^^^^^^/

tnr Jane iix'M corpH4 dr nji. veter^mhomitem^ufitfuh How the rc-teq^ , haic prdfcribat Itx^ ncwcd mni is ^ (jfiidJACere^ (juidperferre ^^c^d frv.;n ;hc ^ debet y cnMc enimin ^ftij'^'*' * Chnjiiu [oltis tj^iulcere G^ dormire debet y non co «-taminety idef}^n9vs4mh^ minem nuUa fno nfu ant offi'-U pertHrhct.

Luther. Fatemnr }n- ^ ^^j,,^^^^^

there is no Li w given tothejult^as (tm nonejfepofitam /^^w,fo.f4^.

^unttnm juHiffffit & jpi^ rttn vivunt , fed^natentu iff cnrnefnnty Cr c^ptm peccati haber.t , effe fub lefty cirfdCifeUf^iiopera, ic

they arej'iftand live in the Spirit, but as they are in the flefh,and have in them a body of (in,and are under the Law, and doc the workesof the Law, for that is not to be j uft > nor

to doc the workts. i^^^^ n$n efje ]nftos nee

fncere bond opera.

But the Aminomians in Lntherj (t) time, and in our diycs ^ jc^/^; ^ „ .^ doc wickedly {^) inferre then,thefe, and the like comaiande- u:^h,ra^^f^ ments, ^Vd/ke in my Ld^$^ put an the new man mh^ it created ^- p 5 3. €9ri^ni to (jjdl^let^i fH dmthcr in Uve , doc not belong to the ^ rwzzMfH

How the Law ncw man, but only to the flc/li> anrJ ro chofe that are under the

is given to the \^^^y for What need \s there (iaid ihe old A^trnwians ) to bid a

new man, and ^anpMt 099 his coat ^ vfhenhu coat t^ ulready on hif» ? therefore wec

how not. £^y ^j^-j ^^ ^ ^^^ ^^jjj. j^.^j.[^ not pa: oil his caat, that is to a man

under the Law, an J to the o\i man in the beleevcr, not to the

new man : for it is true thtfe precepts, as they are meerly Icgall

and to be obeyed without the grace of the Mediator^'^nd as they

cxaft perfeft Law obedience in a compulfive way under the

painc of death cternall, arc not given to the new man 3 nor to the

belecver at all, that is moft true. But that thefe commands,

Evangelically confidered, and as they urge obedience unperfeft

and by the grace of God^zx^ not given to the new man,but to the

old only, \% a moft palpable untruth, for Chrift biddeth the be-

Icever and the new man put on his coat, though he have put it

already on, but imperfeftly, there is a fleeve or a (houlder of his

new wedding coat not on yet, it is not perfedly buttoned in

this life; though the coat of imputed righteoufneiTe be perttft,

and if fan(n:ificatiorrbe^fincere, yet it is not every way fo fewed

and pinned onds, ^ but the very new man hath need, in regard

that his faith is in the growing hand, of that command. Pi4t yec

on the Lord Jeftis. The juft,asiuft, ftiould have no need of ^

compelling Law, if they were perfedly juft both in perfon and

works, as A»tinomians fay they arc. And it is moft falfe that the

Law isgiv^n formally to the flefli, as if finfull fielL were com-

. manded to beleeve and put on Chrift, or were capable of rightc-

oufnefle^ as before is cleared.

.4. Concltifiofi. ^ Luther faith, the confcience of a belecver weake, and tender^

texriified^ challenged, accufed, hath noching to doe with the Law. n tu$heftom.V Luth. Nuntjnaw fficcat , (a:) A man (a belecver) terrified

fc J4^ homo horrihlius (jnam in

to articulo^ inijuo incipip

t^gifcntire^fcH intelligere •

y ImfoJJjhile efl6.hri'-

Jl$$m c^ legem fimnl

haiitaroin cor do : 4Hte^

ytmhetttom.i' nim legem du^ CbriJIum

^^^^' ccdcrt 9forictr

in confcience , and under the deC-pairing apprehenfions of wrath doth never ftn more horribly, then, in that article of time, when he be-ginncthtofeeleand underftani the Law ( \x\ its condemning power.) (7) Its unpofllble that Chrift and the Law candwdJ together in one

foule,

Luther dgain^ Antinomiansr

lo^

fouk ; for either muft the Law or Chriji yeeld the one to the other.

(^) Luther^ Let usleamctodi-ftinguifh thefe two righteoufneflfes, that we may know how far we are X.O obey the Li w J forwefaid that the Law ought not to exceed its limits, but only have dominion over the flefh of a Chriftian (to (hew that he is a (inner, SMtmArpj faith freegr, 145. he is but a feeming finnerj—lay thou to the law, ftay within thy limits, and excrcife d j-minion over the flcfh , bat come not neare my confcience ( to con-demne me, otherwife to oWiege as a rule of obedience it doth) where there is no Law.

Its the great skill and wifdome of Chrifdins to be igiwranc of the Li w and workes, and of all adlivc righteoufnelTj, eCpecially when the conference wreftlcth with the ju-ftice of God,as withouc the Church ofCoi, it is the great wifdome of Gcd to knoWjConfider^and preflethe law,works and adive righteoufnes.

(c) To the Divell accufing • thou art a (inner, and therefore damned, we may anfwer ; btcaufe thou calleft me a (inner, therefore I (liall be juft and faved : yea thou fiiall be damned : no, for I (iye to Ckri^i , who gave himfclfe for my finnes.

O a

(^U^etttijfimc h4HC ar^ tem cUiiir.gtiendi inter has dnxs juftttiMj utfcia-mm quaunm legi parcre dcbtammy diximtu Mtem fupra cjstod lex tn C hrifti^ ano %ondibct excedire //-mitesfHoSj fedjantHm ha^ iere daminium in carnem Chrijliani — Dicas legi , con0e intra limites tuoSy dr ex:rce dominium in carnem , con^cientiam aU' tem ne attl>ifras miki , fiti npiHa lex eft.

Snmma ars & fapi-entia Chri^ianornm efty nefcire leg^Wy ignorare opera (tr totam juilifi^m aHivamy prefertim cnm confcientia iHclatur cum judicio Dei : ^tit extra populnm Dcifummafapi^ entia efty nofcerey in^icerty & urgere legem^ opera (^ sfJivam jufiitiam.

Luther. Diaholoacen* fanti : tuespeccatttr : fr-godamnattu : refpondere poffumtu: tjma tnmepeC'-catorem dUu , ideo volo efe jujtns & falvHt : imo damnahfris: mn^confugio enim ad Chriiium cjui fe* mftipfnm tradiditpro pec-* catismiis.

{a) Cnm

The guiiry confcience of a beleevcr not under the Law.

f. jj.

hLu^hertom. 4

Excellent rc-plyes ofabe-leevcr to the accufing Law.

c Luiber tom.4;

to

llOi

Luther ioA

4«.

Luther agxinfi Antinomians

(J) Cum confcientia pertcrrefit h^e, necrAtio nem nee legem confulas: fed fold gratia ac conjolatio-nU verbo mdrH : tbi om* ninofic tegeroi quafi nnn^ quam de lege Dei quic-^udmaudicrxs .fedsfcen-^ in tenehra£y ubi nee Ux nee ratio lucet , fed folum enigma fidei qH(t certo (ta-iuit tefalvari extra & ultrk Ugem— eft (^ lex audienda fed [no leco & temfore*

c Lut&er to. 4-

f. 4^. ,.

A tempteti be-

lecver tieed from ri)'* cha-lingesof the condcmniog Law.

Loch. Chri^Uno nihil

frorftu ne^ctii ejfn aebet, tr^frti^ if* tentatione u lege c^feecate^ eftfatentis efi Chrtjlijinw^ eft [npra leg^n^ & feccatumy habet enm in €orde praffntem& inclHfHrff y ut dnnulm gemmaw^ChriJlum domi-tiumlegi^y itAqaecHmlex turn Accufat y feccatum pertcrre- factt y intuitHr Ch^iflujKj tfrtofU^ppl'e^ htnfo , hahetfccnm viHo-ifem Igispeccm mortia^ diahli , ^»/ illi^ omnib^ij imp^rMtyW nocerc pnjftnt. (f) Luthtr^ Extenua $iones legu referenda fuyit adcerPamen confcientia, I LuthitomM. (g) Neqne fatU vili-f. I **. ter (^ odsose » cmn i^ hoc

^ srgumentoverfamHr ^ de

(J)When the confcience is terrified with chcLaw, and wrcftlech with chejufticeof (761^, confult neither with natural! rcafon , nor with the Law; but lean only to free grace and the word of confolation, and there thou mayeft behave thy lelt'as if thou hadft neter heard any thing of the Law of God : there thou mayeft enter in darkncflfe, where there fhincth neither law nor rea-fon, but only rhe mirrorof faith, which may fave thee without and I beyond the Law—- the Law is alfo to be heard in the own time and place.

(ej Luthr y A ChrifHan hath nothing at all to doe, t-fpecially under a temptation with the Law and fin, in fo tar as he is a Chriflian he is above the Law and fin, for he hatli Chrifi- the Lord of the Law inclo-fed in his heart as a ring hath a pearle indebted in it; therefore when the Lawaccufechhim, and fin terrifieth him, hebc^holdeth Cl^)ift , who when he is apprehended b) faith, he hath with him tbe conquerour of the law. fin, deaths and hell ^ who commandcth thefe chat they hurt him not.

fL«rfrtom.4-117-

(p Exfemnrioris of the Law^nre referred lo the confiift of confcience.

(f) Nor can we vilely and hate^ fully enough Ipeake of the Law ia this argument; therefore the con-

feience

ill

fcience in a true cosflift, ought to thmke of, or know norhin i but only Chrift, and wjth all its might endeavour to remove the Livv as far as can be, from the conflid.

fa l^qiii fnfjttmiu , idio confcicntin in vera agone nihil prorfu4 cogitate c^ m^e debet » niji ur,icHm Chriftnm^ acMmmis vi' rihm sdmtatur , ut tnm legem tjfiam longijpme e

h Extra locum J«i?»i5- , • , ^^ . . J ' ^Luther com 4

catidiM dii?emiu ^^^ fn^,

Paulo reverenter [entire 4e

lege c^ earn fummis IaH'

h Setting afiJe the cafe of jufti fication t we ought with Paul to thinke reverently of the Law, and cxtoll it with great praifes, as holy,

gcx)d, juft, fpirituall^ divine, and dihw evehsre, apfeHare when the Li ^ is out of the confci* ' fanSlam, honam, juftam^ cnce, we are to make a God of it, • ^Iritualem, divinam^ ae* but in the confcience its the De- bemus extra confci^miam vilL facere ex ea D eum^ in con^'

fcientia vero efi vite 2)/-abohtt. ' '^

Now Antinomiansn/vr only in the cafe of Juftification de-bafe die Law, but they < y it downe as a rule of life, they have nothing to doe with Moes and his Law, or ftrift walking.

And where iS Ant*nomians tell us the (innes of beleevers are but an jcs :o our fenfe and feeling, or before men. or frnnes in our coavcrfawion^ nor really? not before God, nor in our con-fciv.ncc. nottofauh, they never learned this from ii^fforjtvho cxp aiidecK fenfe and hi • h a far other \Viy.

Tor fo i Luthtr fpeikethj in a confiicl of conicience wc know by cxperience,fen(e of fiG^wrarh, hflV, death^hath dor/iinioiti.thc'n'wt muft f ly to tine tempted , Br./ther, thou wo'jldil'uve 9 fcuHcive nghtcc^uf ncffc; tlijr ;:^, h^'J ^ieilrcftto h.ve iuch a feniot righteoufnelfL^,' as thou hallof finne. chat ("h ill not bej but thy rightcoufnelTe muft goe beyond the lenfeof finne andTeleeve ihou arc righteous before (?P^j that

Ol

Luther i Incerta^!>f , Lu^j,., ^^^ confcie^.tite , experieutta f 154. • ^i;. d)Ctifcimt« , fortiter do' A temnrcd fn-minaturfcnfmp^c^tt.^ifa I""' ^■5^~^flye

aeiMorthiJKicrrH'Ibitum -... .^-' _^ tivf loan mvi-

d^ctnd^mfff, tenfuto ; Tu fi,,icir^p„ted Jratcr vu h^thcfe iuftiti- rij! feou^JacPV..

ph naf^ntire iuff)riaft7\ Mtpeccatum CeritiSj he non ftft. Sed tua ju/fitiade* bet tranfceniere fenfum

feccatt

Luther dgdinfi Amnomizns.

that is, thy rightcournefle is not vi-fiblc or fenlibk, but there is hope it ("hall bee revealed in its ©wne time,

peccati C^^crare ucoram Dio ]u(iHm ejftf I hoc cjl^ y^FfitU xua yion eft Z'ifiki-liSy non fenfthilis , fe^(pe^> ratnr [ho tsmpore reve- \ UrJa. ^ -

Lt<tkr never dcnycd the finncs of belecvers to be reall finsi and chat there was no more originall finne dwelling in a be-leever then in Chri^^ as our grolle libertines doe. But he for-y ■' biddech. the ren^pted to meafure theirpwnecondition,as fbr-

loriK: and hopeleire, from fenfe; becaufe they t-eelfinne, wrath, hell, death, terrours of confcience, but contrary to the fenfe ot' all this, the weake foule muft beleeve an invifiblc and fpirituall righreoufneffe, and fcek no fenfitive rightcoufnefle, asmoft men doe in conflidsof confcience.

Luther hath divers comfortable grounds of bclceving when the Law in its condemning power brcakes in upon the coFifciencc. k LvxhtY tom.4* k In truce aliuJpeccatum / Asi. k^ Lmher^ When I finde re-54 invenh contra meum peC" [ morfe of confcience for my finne, I

Chnftonthe cAtumeiHoclme accujat & looke up to the brazen Serpent cycd^tocom-^*^ ^^^t'^r^f, pecc^tumfctlicet j Chrift on the crofle, and there I

fort thcwcake aliuJiincarne Chrifti tjui belccYcragainft toiit ptcc4tHm mfiftdiyom" his owfl fin. mpotens efi.aUmnat 0- de* Torat peccatum menw*

1 Fateormepeccajfefed feecdtummcum ^uod pec-€4vff damn^tum (fi in Chrift0 J qui eft peccatum damnans, eft antem pecca* turn illud damnans fsrtius damnate.'

2 xn Luther, Sicut tuvftmnm tfi canem ia^ trantem €9f}temnere ^

m lumber torn. 5

f. J7^- ^ The waycs of over com ming 1.1W tcmptati- fretmrr^itanndvinccn

ons.

finde another fin againft my fi£),thac other finne in the fiefh of Chrift which taketh away the finne of the world ^ is an omnipotent finne and condemns and fwallows up my fin*-And /1 confeffe I have finned, but my finne is condemned in Chrift who is made a condemning finne, and the condemning fin is ftronger then the condemned.

2. Ml As its moft fafe eo contemne and paflTe by a barking Doggc, fo the only way of overcomming is to defpife Sa-

ani dif.

^ir4/we/?cp»ffmarr< jr/i- ' thuns cafting in tboughcs,

Luther a^ainfi Antinomians,

113

difputc no longer with him.

And n when there is no cfcaping, dofe thy eyes ^'1 unfwer uoching^ and cooamend Ciic" caufe to God, he giveth a reafon 5 Sach^n cannot in-dure tv) be a contemned enemy.

5. p Lmher^ Tentttions are the throDgings or embracings of the bridegrome to the bride from impatience of love.

4. q Lmtber^ The tempted is to fay, I cannot endure thcc (O LtwJ a rigorous Tyrone, and a cruell ex-after^to reign in my confcicnce, for it is the feat and temple of Chrift the Sonae of Cod.

5, r Luther^ Its tnae the tempted faith,how can I be holy, when I have and f;^l fin ? that thou fee-left and acknowledgcft fin,its good, give thanks to God, defpairc not; its a degree to health to fcelc fick-neffe. But how fhall I bee freed from fin? flye to the Phyfician, follow not reafon, belecve, and facri-fice reafon.

Antinomians comfort US thus^ the fin of belcevers i^feeming fin. Luther faith, its too realli and muft he cured by Chrift.

6. sLuthiTy CAr//l dyed not for the painted and phancicd, but for tnic fiBners, and thcchiefc finncrs,

its d}(pm4rs d/fititis.

n Tentatw a Sattmay CHm mUnm evadendi mo- " ^«^*^com.j dum fentyy fimplicitcr '^^ ' cUude ocutofj & nihii o Luthertom.i rf^endcy cr com?nenda ^7^-CAMfsm De9,

o Luther, SathMn nihil minw ferre potefi qnum fiii coHtcmftum,

f Hi funt amfUxus P^«^?»^/'tom.j.

^onfam pr^ impdtiintia dmaru.

q Luth. ISTen emm ft- q tichet tom.4 ram te(0 Ux)Tjrdnnfim f.6. dnrfim & cruaelem r.v-aScrem in c^nfcientU men regnare ; ftijmdtm en fedes efi & tmplnm Chrifiifi-Hi Dei.

r ^ip9Jffim e^c faK' r u^herzom^. [Ihs CHtn habeAin c^fenti- f* 7^. ampeccatum? cjuodfcnti^ dr Mfyiofcis peccatftm^ 69-yifime(t^ gratis age Deo, ne dfjpera. £ff gr^dw adfaniraum.cwn tgrotiu Agnojcit , (tr fatttHT mor^' him funm. S:d qn^m^do, liherahor k peccfito ? nr-CHrre admedicmr^'manata ratione^ crede in enm.

Difcecredire Chrlflnm s Luthcrtonr^i non pro fiSii ant pi^u^ ftd^*} ^* veri^ , non pro parvu ^fed maxi^

Luther againfi Antinomlans.

max yr^i^ ' Kon fro um at-que Ml' TO \ Scd pro emni Lny^ ^cnpro deviH'k' {;^hI lus% etiam A^gdM vdmi r'.mwn fccc.tum zinceyi f tcjl^ fe^.fro i/r, l^it fee-£atutr4id:!Hmf^^j t5'«^7 invcniaris in nnmero to-YHm, qHidiCHntfir^ nofln hoe ffl qni hone Jidd dtt-Srinam hAbcnt^iLCent, at -diunty iufcuntf C^ii^rc dufit , tHrn pljiKt de fiilmf

noc for one or two^ but for all^ not for conquered, buc for unconque-red fins, urd if chou bt of the riua-ber of thcfe that btlceve, its good.

Lnthir^ here would have the weake ones that finde hearing, learning^ loving of his dodrinc, nd be-lecving , that is fuch as have quali-licjtions and conditions in them to know ChriO: dyed not for phanci-cd men, buc for cht^m. Antinomlans rej-d: all quaufications and conditions. Yea,

Ltither comforts only the fe againft the Law, who have this condition of Chrift iKclofcd in tkcir heart, as a pearlc fee in a ring, £#riEwr torn. 4.f.46., Yea though Ijtthr be againft all freparaticns of merits, yet is he cleare for preparations of or-

\^A%hif h for conditions in the Covcnctnt of grace, and

on.Kta- a«fr-againft the Antinmians. vcrfion. t Le^uproprtum offia^

Antinmuots umeftnoireosfaeerej hK-deny both. ' miltarf , occidere to fne ut \^^^'''''^^ ]HftificemHr.

% Lurhcr to 4.

lOp.

t It is picper to the Law to make men guilty, tohymble, kill, bring downe to hell, and take all from us, for this end t that we maybe jufti-fied.

rv The Law maketh noc men fons of God- but it prepareth u$ for the new birtb.

W Lex non facit filidf Dei "at qui prxpar/U ad novam nativitaum tjMdfit per fidem^

X Luther, MaSeMlex The Law is a fire and a hammer opprimit pertinacfm befi a breaking the rocks, to fuppreflfc prefumptionnn ut ijla cbh- that pertinacious beaft prefutnpti-iufi^ne homo in nihilmn on, that a man may be brought to TtdaDus defpcrdt de fuu nothing, and defpaire of his owne virihiu'. }pJH(iMm --fititit ftrengih and righteoufneflfejandbe-mifiricordiam & remijUfic" ing terrified, may rhirft for mercy nem peccatorttm. and pardon. More of this ycc may

I fee in Luther to. i.fol. xi.p.286. 4i2.to4i.5.f*296.to.i.5 3. Lmher never ment that wee are

freed

Luthj#,i.472, Frrj5-

Luther a^dinfi Antinomians.

nj

freed from the Law as a rule of good workes,XnrrA^ to.1.472* by the faith of Chrift, we arc not freed from workes, bac from the opinion ofworkes; that is, fromatoolifh preliimption of juftification by workes.

7 Lmhcr. Fielding thy terrours and threatnings, OLaw, I dip my confcicnce jn the wounds, death, blood, refiirredionof Chrift; be-fide thefc I will fee nothing, heare nothing. For we think Chrift will quarrel} with us, i^nd iceke a recko-ning of ourill led life, and will accufe and condemne us,

* In tcntacions though fenfe fay, that God is an enemy, I follow the Word that faycth the contrary.

4 The divell is an admirable per-fwader to caufe us thiiike a little fin t hainous crime. But the word pointcth Chrift fweet, mccke.

lo. b Luther. The fleQi mur-mureth, but the Spirit iighcs t© C5od, and had rather dye inihe ten-tacion,th€n depart to wickedneflfe.

II. c Luther. This is a rule in allteoiptaaons, wc fancjc another

dim Chrifii nonfumtu h^ ireri ah cperilfMsJid Mslopi^ monihrnoi^t) u^^defi^ajkul-• ^apr£/umftiom)Hjitftcati^ c^t^r 0pera^P.it/!t<t, fide^ enim canfcifntia^ noflroi redimit.reWficitty & fer-if^t : ^ua €0^m^cimm ]MfihiiU» eft mnin pperi" hm ^ licet ^perasUfejfe me^ qne f'ijfintineq$te debeam.

Luther. Sentier^s ter^ rsres (^ mimu tuas ^ O LtXj immergc c^nfcienti-am meam in vnlHera^ [m-gHinemimortem &c.Chrim iliVemt in mentm Chri^ fium tfelle expofimU^e m-bifckm vcHe ratia^fm k nsbU ixigere tranfa&z viUy&c.

2 Luther. Cor MClst 2^^^*^ toiii.4 Denm ddverfunty verbmm ^'^ ^^" Dei/equidthop non fen^ fum meum.

A Luther. £fl didd* Uu perj^Harormirificfss-^'.^^f^^^ Verbumpingit Chrifium^ * ^* w« accHfatcrem , non du* rum exaclorem.

Luther. ^«4«^«4«ibi^jefto.4.f.

carp nvnnihtl murmurety 189.

tamen Spiritw gemit ad Tcmtations

Denm (^ potim inteMA- ^^ '^^^^^^r* ^ • ^^ ^ ^ ^ .^' are refined m

pertre tupit qnnm ad tm-pltmemaDeorec'idere.

<^ cmmbm tmtammbHi ,

Luth€r>4(rAfn^ Anrmomiahs.

< *-

i Luther tm.i

fi^s^-ipfi ^wm fingimHs tamns emm Dcnm n*nc

tafma^ id rf, LrnhU^e^

Luther. Pe^catsr ^s^ igitur U odit Dcm. Bac confeijutntia vera efi im naturkj in JMre civili • ad tribunal ChriJU—hoc /r-quitur J fecca$or es ergo €0nfid£u

e Luther CnmSathan ^exat confeientiamffrk" gem J mile efi €pf Mere Sa--tand. ^jddadte tamen, n0nfeccavi tihiyfeii Deo mee. Non enimfum ttnu peccator. ^id igitur ytiris efi in we? — non pee^ CMvi tibi^non legi, non con-feienti^^ nuUi hminif An-

God, and beleevc God not to bee God, but a phancie^ a Ghoft.

flntherto. 4.

%LnheftMi.

%t4Aertom

11 d This confcquence (thou art a ftnnct, therefore God hatcrh thee ) is true in the Civili Law or C ourt,but in Cbrifts Tnbunall; its true thou art a (inner, therefore be-keve.

ip i Lmher. When Satliaii vexeth the confciencc with the LaWr it^ Ht to iay to Sathan, what is that to thee, yet I have not fiiv-ned againft thee, but againft my God, for I am not thy (inner; what Law then haft thou in me?—I have not ffnned to thee ^ not to the law^ not to confcience, to no man,to no Angell, but only to God,

geh nHUitfedfoli Deo.

Enthers meaning is, that he hath not finned to the Law, o«

fo againlTit, that he ftiould be therefore condemned, bccaufe

he is pardoned in Chrift,

14. / Luther. This wound of confciencc cannot otherwife bee hcaled>but by the word of God.

f Luther. NuUd alld re potefi fan4ri hoc vul' npu confcitMtia ejuam ver-ho divimepromi^ionis* g Luther. Si ei caU--

4* m$4S eontrttmy noli te am^ flim conterere^dut Sat and eonterendnm dare,fed da te Chrifio qui efi pi wSr^jfi^jnx ^ amat eonquafatos ^ €0ntritns Spiritft*

4 Ji Luther- DefperMtm

£ If thou be a broken rccd> doc not breake thy felfe any mort, or give thy fclfe to Sathan to be brb-ken, but give thy felfe to Chrift, who is a man-lover, and loveth the brokf^n and bruifed in Spirit.

16. *Tb€

dcijsiairing foule ^prayes

Lnthcragdin^ Antmonrians^

117

praycs not, while the dcfpaire con* cinueth, —• but when the feaver tui netk to a cool, the cry begins- • he u much helped when he he^reth a brother rightly handling che word of-promifc-whenfairhin God is thus inculcated in a fad heart y then f limmereth up a fparde of faith, and a figh of heart, O if I could— then folioweth (enfe of joy, God cannot defpife thefe fighcs.

17. i God withirawdth the paps and breads of Grace ^rom the juftified, . that we may Icurne to know what ourowne righredufnes ufeth to doe, even tQ prcffe us with defpaire.

18i when fathan ob)edetb,behold thou art a finner, thou doft not f« fcdceve, thou doft not fo love as the word rcqaircth : fay thou againe, why vcxeft thou me with thofe vi-(ible thmgs? I feci thcle well, there is no need that thou teach me, there is need I follow the word aad turne to invifible this^s*

19 / LmtherX\iZ greatcft part of men are beguiled, ttotthey know act that che tnoughts of their utter cafting out from God, is a tcntati-onof Sathan.

20, m LHihjn^^ In a confli^ of

P 2

Monpratf dt$m ieffcrMM ^Hrat-^fcdcnm rcmittitmr fdroxjfmtu tumprimam in^ipit cl^mcr — plurimHi

amdit fratrem ccmmodc traRantcm verbnm Heu ^cmm Adhnncmcdum £« OMcta m DeHm — a^im^ dnxio inculcMttir : tnm fur jit fcintiUa^dei&gt^ mitH4C9rdis^ O J! pa fern} feejuitur tandem fenftui

h»s^emitHS rtigUgere,

I Luther. Dcifsmam^ ittt^&O'tom. 4 mam gratia etiam inftifi" £ jo*. catu nonnunqHom fub^ trahityUt difcamw, ^nid noftra ipforftm jufiitia/0-^ Uat facfreyncmpe^qfi^d fi* let Of primer e dcfperatione.

k Luther. Cnm Ss^ kLuthfftom.4 tanobjicitj eccees fc$€4^ 7^^'^W.*r 1^', non^crfdid i nan JU 9rat , ficui tiejuirh vcr^-bmn: tu contra die ^ ^uid me vexMfhy vifibilibm f bem fentio ijtd ^ nccopm efiy HttuMedoceasy iUnd opm efi m verbMm/cqnar ^^transferam mc ad in^ vifibilia.

1 Luther. ^Maxima 1 Luthet a^U pars faltitftr , qnod non ^uf.Afui/am. credunt hoi cogitationcs ^^'^i^^*^'i9t fffs tcntdtioms Satan4.

m LutL Doccmftrin bo€

m lutber to. 2. inGen.€.xi, £>

Luther agdinft Antinomians.

defpaire, we muft hold the promife made in baptifme—if Sathanceafe not, but cry in thy heart, th©u art ncK worthy of that promife— w« muft ardently pray that the promife be not throwne out of our hand. — -'Say, I know there is a promife of grace, for the Son of Gods fake made to me; this promife (hall not lie, though! were caft in utter darkneffe. I have ftaycd the longer on thefe, becaule poflibly every Reader cannot have Lmhcrs works at hand.

Bow wc arc paticn s in ju« 4lificatit>n,hjw not.

pjhga.- heretko.

h^c certamine 0ffrehe^nda

frcmijfionem im huftifmo

fdUamyqH€certA c^ cUr4

€ ft,fed hoc cumfif, nonfia-tifn ccjfat Sathan , (ed re-cUmat incorde tMOj tenon effi idgnum ifia frtmiffi' onCf efl auum offu ardtnti ^rAtioMC'-ne extorejueAtHr Hotu fromiffi0—Dic, fcio fromi[fdm mihi pr9pur fi» Hum Dei gratiam. Hac fromtj^o non mentietnr^ etimfi in exierlores tene^ brM sbyciar,

4. Conclnfion. Luther 3ind our Divines fay, that we arc paticntsin the bu* finertc of juftificaticn^ which tendeth not to tavoiu- the Antino-miandreame, that we are juliified without faiih,and'beforewc belceve, or c|iat we are,6iGcks and dead paflSvc creatures )n the ad of bdeeving, or in other fupernaturall afts. The AncinomiM ansofold, as«now^ Towne, and others teach, that the Law hath no adivity over the new man, by teaching, ruling, com- -manding) requiring, exiting or demanding obedience of him, hecaule the Cfa^iftiaii man is Lord of the Law and the Sabbath, and dpth all'without a Law teaching or commanding; for the pew manias new, doth good workes by nature, as the fire ca-fteth'heat then not by law, or teaching.or command. But Lh* iher will have juftifieation to be paflive, and the Law in juftifi-cation a patieptin a Farre othor feofe. !• Becaufc the broken debtor is free in Court for nothing he doth himfelfe j but bc-caufe the rich furety did all, and paid his debt, 2. Becaufe the Lavv, and the fulHlUng thereof in theperfon of the juHiSed is utterly uopofliblcj and he is juftified freely in Chrifts rich grace, without biw or workes, and the Law makes him no helpe for juftification at all, but is a meere pcttient- 3. Bccaufe Chrift that )uftifieth the ungodly,and is the head of the juftified,oweth nothing at all to the Law, and needed not to be tcached what to doe by the Law^ and did and over-did,and out-fufilred more

abun-.

Luther againfi Antinomians

119

abundantly by grace^ then the compelling, curfing and threat-ning Law can teach or commard, had wee fuffered for the breach oFone Law, and done all the reft of the Law moft per-fedly and exadly, yet could we never have given fuch glory to God, nor fuch exaS paymentand fatisfadion to the Law>l)oth by doing and fuffering, as Chrift did, we ftiould have payed to the Lerd and his L9,w, but copper and braflfe. Chrift payed our Law-debts in fine and pretious gold. And what our new obedience wants in quantity (for we cannot by Grace keep the Law cxaftly, nor thereby bejuftifiedj it hath in quality, being wrought by Grace» and perfumed with the glorious merits of Chrift in thefe refpcftsjfaith,

Luther. The whole nature of

0

juftifying us., in regard of us, is paiTive.

p Aiftively the Law is a weake afld poore clement (the letter of neither Law nor Gofpell can give ftrei^'gfh to obey J; and its weake paflively J iecaufepf it felfe it hath not ftrengtb to bring rightcou(hes> and newtrally its. infinuity, and poverty it felfe.

f JLnthcr.. Our merit (by doii^ the Law)is juft iwthipg. \yhat can a cur fed (inner, ignorant of God, dead in finnes, lyable to the judgement and wrath of God dcferve ? therefore that is the only way of, efchewing the curfe to belceve ia God. Thou, O Chrift, art my fin, and my curfe, or rather I am thy fin, and thy curfe, thy death, thy wrath of God, thy hell; on the contrary, thou art righteoufneffe > blef-fing,life, the grace of God, my hea-venifor the text faith clearly. Chrift was made a curfe for us, rhttn wee are the caufc why hee was

P

o Tou ratio 'yifiifi^ ^ Luther tom.^ sandi , qtioM nos pajji va f. j p^. efl.

p ABivt Ltxefi cU. pLuthir to.^. mentuminfirmHmdre^r <} -ij i. num €jhU redSt homines imfirmoreSy^ tgentiores^ faJftve^qHiaipfAferfcn^ haiet zim (^ apes ^HJiiihdt JoMOftra (^ ^ffirtn^^ ,ncti^ trainer e/l inprmitM (^ paupertM ipfa,

^ \^S0^ merhumH^ q j^^thsr to. 4^ /?■"«/» plane nnUnm tfi, 95 ,^«ii enim m rerer malc^ iiidus ypeccator^ ignor^ns Deiy, msTtHUd in pecca^ tis^ obMoxiuiiirt^ jhM" cio Dei ? ^j^xre Ola n-ii^ ca via eFtevtdcndi male * JiSHQneWy credere ^cer^ ta fJucia -d'xere, Ttr Cb'ifle, es ficcdttim & ma/ediSun memmfipfp^^ tins^ ipfum feccatum t /-Hmy waUdififtm tfinm, mors tffS^itA Dei usa : in-3 fernm^^

Lmhtra-Atnfi Aminomians,

xLmhefiofr. f. 51.

jftjUii^y hemainio^ zita, aratia Dei^ cos him meum. ^j4Arc uxtm dure dkit^ Chrtllt^ faSiu^ efi pro no-bU mdUdiSlHmJtAqHe nos fumm canU tjHod fsBsis fit malcditium.ime nos if-fitu mAhdiciftm fumtu.

I Lwthcr^nonfuhttr4-hewU bona of era in articw Ifitn ]Hfiificationis $ fit MonachiJiarHfit. s C^nceiimHt d^eenJum qnoque dc bonis t^nibMy^ ^ chsrime : fed fuoloco & temfpre^ ijH4ndo,fcili^ City qmfilo eft de operibHS extrM bum cafitdlem arti^ tnhm — RcfpondemHS CHm Paulo, loUfidein Chriftum nos fronnntiari piftos, non eperibui legis MH$ ebaritatfj nonq$$od§^ ferA 4Ht charitAtem rejici^ snmSy ftt adverfarii nos 4€cmf4nt -•• Cum verfd-mnr in communi loco^ de jufifficASionejrejicimsiS & dsmnAsssHS b$rM ofsra.

made a curfej. yea, wee are bis curfe.

r Good workes are not to bee drawne to the article of juftifica* tion, as Monks doe.

/ Wee grant wee muft teach of good works and charity, but in the owne time and place. When the c^ucftion is without the lifts of this Article of J uftification— We fay with Pauly by Faith in Ckrifi on|-ly, not by the workes of the law or charity, we are juft, not that wc rcjedl works and charity as our ad-verfaries fay — When then we arc in thiscommon place of juftiHcati* on, weftrejeA and condemn works, — wee fimply rcjeft all law$i and works of the Law*

Our Aminomidns point blanck to this in all the way to hea-* vcn condcmne them, fo Criff, SAltmsrfi fay, the ondy work of the Gofpel is faith.

Therefore the law is paffive onely in the article of Juftifica-tk>n, in which article it condcmneth, compcUeth, curfcth, and To is juft nothing, and is paiHve in julLfyine, but m binding the Newman to obeyi aiyi io laying on miQa rule of iifc, it is

tftiVQ,

Wc

Luther jtga!nfi Anrinomians.

101

Wc can chen eafily (xpone /1«-thtr. The JHjf man fought ^-^ to live y^eU ( in regard of any co piilfion of a kgall carfc, thac the h w (from which If! Chnll hee is delivered) CMMt^ftirtoH him. N'ithr Ftandth hetinncekoj ;he L^\> to UAch him, On a compulfory iegall way J to live Well, for her Uveth not vfell^ h-tanfe the Xiw forcing, and curfing, and not fumilTiing Grace, as the Gofpcl doth) req^retb that hee live well.

7ufiuf non dibit bene . - . > ^ r :i/ • • ^L * Luther torn 4.

vtvere, Jed bene vivtt\j\OQi^ ^ j^ ^

eft,non obligatur com-

pulfione lc?^ali,& vi con- Hcwtk« law is

demnatoria legis, quia atoliihed^ ^nd

nulla condcmnacio iis how not.

qui func in Chrifto) ibid.

Nee indiget hge^ qu€ dofet

eftm bene vivere. JpijufltiS

ant em iebet(v\txa legalis

condemn%tionis)^^«^ vi-

vere^ efuia nen bene vivity

quod lex req^Arit y hoc to^

turn t$rget\' fte ex lege c^ oferibmsJMffifi?ri pre^nm" ^«f>C^^,Lu:h.l. 1.451-In this regard Luther doubterh not to fay, that the Law is How the law H fimply and abfolujdy aboliftied to a Jpft man. a. That the law ^t^^^^^*-i$ not the law, if it bee not a cen^iemning law. Bui hee taketh the law ftricUy as a covenant of Workes, ani as oppofite to Grace, as P^/doth, Rom. 7. Tee are rtot undfr the Ldw^bta » mederGrace ^ c' *X

s Then the law is abfolutely a- ^ 5 Lurher, Teaefue lex \ ^^}^wrt\.^ boliftied to a juft man, it hath no power to accufe them, for they doc willingly, what the law requireth»

t The law is not given for this end to judifie^ but to difcover (in, icrrifie, accufe^ and condemned

m This is the fruite of the lawi when it is alone, without the Gofpcl, and the knowledge of grace, fhat it leadeth men to deipaire, and finall impenitence*

The law (without Chrift and die GofpelJ is omnipotent — Yea,

eu

5 Luther, Traqftelex^ ^"^*^

jimfliciierefi abrogatal ^' *7^* non habet i^hnry jus accw^ fdfuHeos, SpoMte enimfa^ eiunty quod lex requirit.

t Luther, nonddta efi iLntbertova.^ lexHt ju/Hficet, fid Mto^ fo. 511. ia pCi. fiemUt peccdtHmy terrost, 9^' 4CCHfety& conAemuet.

u Hklrgii tf^rtMt eft « ^t^^ torn, qfiMndofoUeJl,Jineev4n- «-«^««.cJ.ft gelioyC^ cognitione^ratU^ ^' •Ht ddimcM in drfperatio^ newy&finidem imfuniten* riam. r .u

Lexm fm ufu^^. eft ^ ^^^ ^ cTmtifmnf ytme eft tnvtH' {i^^^ fibilis

Luther dgMnft Antiriomians

J" Luther w J.

If, Wll . A

c^Hata confcientia ifi ir,fir-mijUma etfMperrimai, ct enim tarn tenera res, m fr$fter kvifimum pccca--tum^ ha pavff^r^ & pal-lefcAt, ut difpemyw/i rnr-fHterigdtHr, J^are/ex in propria fuo ufu plm vi-rium c^ opum hdlfrt^^uam coslum & terra ccmpre-iaenderepotifli it a ut eti-jim^nms apex & unum S4ta legid mum genus hu-murium ccciderepoptt.

Per /ww non adiutc^ ritm^lcdrtijlrimali indi--jcium .& n^Qfiimium hor

its invincible omnipocency, th« confcience con)parcd to it, tnoft weake and poore, For its a tender thing, fo that except it bee ftreng-chencd, ic is terrified, waxeth pailc, and defpaircth For the leaft fin,ther-Fore the law in its proper ufe, hath more ftrengrh and might then hea^ ven and earth can comprehend, fo that one tittle or iota oF the law can dcftroy whole mankinde.

f By the law wc have nohdpei but the revealing and warning of purmifery.

bcmuu

'/ All this is true oFthc Law as a Covenant oF works without Chrift and the Gofpel, as I^uther ftith, quanAo efifolafwetvan^ filioy Tom. I. in Gen.c. 3. F. 57. Then Luther thiaketh that the Law conjoyned with the Gofpel, and as it is in the hand of Chrift, hath the beeing oFthc law, and not fuch terrible cffeds, %. Luther acknawledgeth that the law as it condemneth is to be preached to beleevers, that they may crucifix the flefli with the lufts thercoF, to the wicked, that they may Feel fin and be humbled. 3 • Hee will have the law, as it condemnes to bee the on-Jly law that is oppofed to grace, aiid fo meancth the Apoftlc^

/Lttthcr tom.i f.jo^*

^luthetto.^.

y Luther, Lex dacen^ ^rofnifcue — impiis — mterritiagnsfcant pecea^ tHmfusm — humilientur. Hii ut admoneanttir car-nemfuamertuifigere cum eancupifcemiis,

z Luther, J^i legem dami^4Htem negat J)ocinr

J Luther^tht law (condemning^ is to be preached promilcuoufly to the wicked, that they may fed (in^ and wrath, and be humbled; and to the godly, that they may crucific the flefti and the lufts thereof.

* Thofe that deny the condemning law fhould be preached. Dc-

ry

Mff^r4i^1if^ hh^

^feththe Liw tathe Gofpcll) —. •if- the La w not cotkteiDning y is a fkocicd an(ipaintcdLaW|.a chimera -rrfor the civilland natural! Law ij.nothing, ificbenota Lawcon-^^ ^cmning and terrifying (inners. ^ ^

plicitnr'fifgat ^ acftqwa^e. ifge docetyVeUfKe/i M^ft,^ mn facicm clarem ac ve* ram , idejl carfmlittrin" t eSeQffip ii^fty Lex noit'^ Jamna»s efi Lexfi^ac^ pi^a , ftcut Chimera cr tra^flaphm. Nee politka ac ptatftrafU ^Lex Yj^'c" ijuam eft ^"^j^ jit darhmr r

X. le is cleare both chat the Law, f s the Law; and as its op-pofed to the Go^p^ll, and as ic condemnech all the world^ is a-boliilied to the bdeever,as we teacli with F^w/, and ail onr Pi-vines. 1. That P-aulin this notion compareth ^T^ and Gofpel asoppofice^ andfowe, with him, teach that bcle<?v'ers are not under the Law, in icsri^or, txaftion and condemnKion, but under grace. 3. Yet is the Law not made void» buc eftablifhed by grace , in that the finner is juftified by ChriftspMfive obedir • encc to the Law , not in any fort by his owne aiftive 2nd perfo-^ nail obedience. And fo his juftification is to him pafli/e» for-both the Law is a meerepatient to juftifiethebelcever, for it condemneth him, but juftineth him nor, and he is a meere patient in being juftiiied by the Law, for he never doth, nor can by hts owne holineflfe aftive and psrfonall be juftified; for that ho-, LnefTe is contrary to, and fwerveth from the perfec!^ and fpiri* tuall Law of God.4.It is evident that P^i^/^that Luther,Calvin, and our Diviaf s followmg P4n^/teach that beleevers arc under the Law as a rule and a commanding and obligemg Law laying on them a necefiity of living according to the Law.

Oi'tliennjon 5. Conclmfion. between Chr ft

Inregard of the ftrid union between Chrift and a beleever/«nd a btlecver, i;^r/j/r hath many pithy and hyperbolickexprefiions^that made ^^^'^^^" ^X ^''^' Antin$mUns^ as they pc n^ert Scripture to chtir o\v-^ di!>ru(flion, l^ 'J^yi^^^^A to perverr Luthers doctrine, to fay a heUever $s C^adea rttth God^ u^,on of Fami^ andChrijhJ^ithCkrifi , and that Godiimanftfd andhumaffz^'d hilsand Ami-^ bjabiheie\ Ics acccffary tofet4owne tomeof Xi*r^/^ex-i^o^^5. .F-

Q^ prcflions

^Luthei tm.i

Luthr Agdinfi Antinomians.

preffions and the rcafons, why he fpcaketh fo^ and both out of his own writings.

a Luth. Re vera ejmc-1 4 Lmher. What ever is faid of tfuldde Chrtfio if Jo Sei-) Chrift^may be faid of every living tur , mox dc (jHoHbet e]$u\ and true member of his; fo every memhro vivo & pr9prio \ Chriftian is a Lambe, juft, holy, a

bLutbtr tom.i

cLitffc^tom.i. io.io6. feme lay torn 4«

f Luther t«m 4 (i9

rocke, a foundation,

b Thelifcofa Chriftian or a be-leever, is not his owne, but the life of Chrift living in him.

c A Chriftian is the Sonne of God, heireoftheKingdome, brother of Chrift, a fellow of Angels, Lord of the world, pertakjer of the divine nature.

d Luth. The Chriftian fn^li* veth not, fpeaketh not, afteth nothing, fuifereth nothing, but Chrift in him, all his workes are the works of Chrift, fo invaluable and incom* parable is the grace of faith.

Then are good works done when God himfelfe only, and wholly doth them in us, fo th^t no part of them feelpngcth 10 us.

Chrif? therefore ffaith^W) (o remaining in, and glewed to me, li-veth in mc, the life that I live, yea

zitam^ c^Hum ^go^ vpvpt m ' the life by which I live, is Chrift;

m% imovit(M (juafic viva, \ himfelfe, therefore Chrift and I am

dicitf^

h Luth. Vita Chrifii-4ni non efi iffw^fed Cbri-fti iH fo vivcntis.

€ Chrifiidm^ eft filifu jyap , hcres regni , frater Chrifii s fociHS Angelo-TMWi dominus mundi^par^ ticefs divind natftrx.

d Luth. ChrifiianHi mn*vivitf nonhquitftry non operatu*'y non fatitur^ fed Chrijlusineo^ omnia oferae^asfrnt opera Chri-fit , tarn inepm^ilU eft gratia fiAd.

c Luther. THfUs^um bona opera (}UJmdo Dtu^ ipfi folHi ac totalittr ea facie in nobis f Ht op^is nuOa pars adnospertineat. fChrifttes ergo(ine]nit Pau^us) fie inht^rens 0' coni^lnnti4lt$iS nuhiy hanf

lis-

eft Cbriftusipfe : ftacjue Chi/fu4 & ego jam nnnm in hac p^rte fffmns. g Luther. Fidfi bo^mo

h VerHm efi hominem

one in thij parr, or refpedj then wc are not one (imply.

g A man by belceving becom-methGod. aPeti.

h It is true a man helped by the Pai grofia^ odintHm pl^ \ grace cf Cod^^is oaor^^yea and more

excellent

excellent then a man, and therefore the grace of God makcth him of the forme of God^snd as it were Goddcch him, fo as the Scripture calleth hira^ che Lord, and Sonne of God.

tjuliiUm (3- Augufiiorem

^jfer, ^H^m hominewy at(jHt aieogTAtia Dc$ ipfum di-for mem rcddit^ & cjuafi deificat, ut Saipturaif-fnm dcminum & DeifiU^ Hm vocct.

Such hyperbolickand Rhetoricall paffages in Lutls^r,y;hxh Luihers oxpfcf he foftncd with a (^ir<3jf) and a (ut ha/o^itar ) that I may fo iionsmiftakcn fpeak, as Citachrcrticall and hard founding (peeches, have ^'cw^.:;?iftM/^ driven blafphcmoHsFamillfts to thmk and fay, as the Brij^i^t ^^^'J^^^'"''^''' Stdrri, Tbcoh^ia Germ^nicay Hen. Nicholas^ Bav.Cforgiiu fay, CAWy? incarnate, or God ipanifcfted in thcflclfe, is noching but a beleever doiRg by grace greater werkes then Chrift, and that the Saints have by love and faith communicated to them the being, effcnce, and nature of God, that H. NichoLu that fo was Gadded ^ith the being of God. That every Saint h^fh a mare excellent Spirit of grace then Chrifl^ as is maintained of late IB Oxford, by a Socinian Sedary, f© the Familifh of new En^ . ,. gland i fay the hoifGhafi id tftrned in the place and fleadofthena- ^^^/^^^'^V^.^ tftraifaculties of the fouie, of underliandingy confcience^ mll^ me^ ker,^. I er.y. mory. 2.That lovek^idthe Holy Ghofi himplf, ^.That Ithene^ me',9. uer.iu creaturoyor new man^u Chrift himfelf. That m by love and the ^^''h-Armour oj Goh is meant Chrifi. That n Chrifi is made fle/hin Jf/^^ J'Sl^^ ^^^ the Sdints. That 0 the living ChriH ^arketh in a man in Chriil, Jc J^^^.J^* ""^ *" as in a deadpafftve creature, fofpeaketh a Fmilifi, in a blafphe- f Rife cr. i f. mous pamphlet. That p there 14 no inherent grace in the Saints, Titou affer gr. hut Chrifi immediately worketh ai in them^ and grace is or.eljin n.n. Chri/f^ and therefore wee ^ are not to pray^ but ^'hen the Spirit ^^^f^^^^l^-^f atleth in us. That r we are metre patients in aB ^ee doe^ and God ^, \^ah'^y /j^ the immediate agent^ and s that God (as fay the Libertines) VV ^ c. 14,15. the author ofjinar.drighteoufn'fey no man is to be relukfd for fifty x 448544934^ 0. x nor to bee touched in confcionce for fin^ x hccaufe God is the Au- Archer fcr. $h thour and worker thereof, and there is no letter of a com- ?^'^-^4- i. mand y of either Old or Ne>ip Teftamentythzi doth obleige a be- ^Jf"^^'^ ^^^^ leever, The La"^ is now (faith Saltma>fh) in the Spirit. There ^'d^i f^^ te. bee no La:ws * (faith Bet) no"^ in Gods Kingdcme, but Gods fore the Com-LaVPSf and they are thefe three. nions, p.2^,17-

Q^a I the

lAlt;

ilM^.

a Lutfc^r to. 4»

b Luth.Kom 4. 57-

1. The LMV^ofane^creattirf.

2. The Law of the Spirit of life, that is in Chriff. • 3. The Ldi^ of Love.

farewell Scripture then. But Luthtr expcneth himfelf, in whatfenfeheineanethChrift;inda beleeverisonCj and a be-Iccvcr is Ged, and as it were Chrifted, to wit, in regard of the union of the grace of Fiith, and the marriage between a be-Icever and Ghrift. and the legall intereft that the broken man hath in Chrift his furety. and of the new birth^fo faith Luther^ 4 fides efiresomnipot€ns& virtHSe'jHS ifieJiimaUlisy & infinitAt Faith « an omnipotent ^hingy and the po^cr thereof Hnvaluabfe and infinite. Now faith is not Chrifted, nor Godded with the infinite effence of God or Chrift, no more is a be kever.

: 114:6. torn, 4-

b Luiher^fidespure do-dencUefiy qnod fcilicet per {Smfic conglminsrisy ut ex te c^ Chrijlo qtififtfjit tt-^ fut feyfona^qudt non pofpt fegregariy m cumfidticia dicere poffis : Bjp fwn Chrifipt^yhoc efly Chrifii jujtitia} viCioria, vita eft mea^ C^ vicifj^wChnftHs die at : Ego fum ille pec^ Cfitor^ hocffiye]mpeccata ep fKsrs mea funt: ^J^a adhieret mihi , e^ egp si-/;. Conjftnai enim fpiwm per fidem in Hnam earnem C^os. Ephe. 5. ha ut hjscfides Chrifium (jrwe arElipM copukt qtfamwa* r}tte^ uxoricopulattis efl. C Chrifi^s cjuodadfu-am perfonam attinety eft innocens > cr^o non debet fufpendi in hgnc. ^la vero omnii latro fecundum U^emff^ffendidebHitj rfr-

b Luthery^mh. is purely to bee taughf/becaufe by it thoq art fo-glewed to Clfrift, that of thee and; Chrift,there is as it were ^^^//^mad^^ one perfon, which cannot be fegre-gated, fo that wiih confidence thou may fay, I am Chrift, that is^ChFift^s rlghteoufnefle, viflory, and life is, mine, and againe, C^r/^ may fay : I am that (inner, that is, his fin and death are mine, becaufe he adhereth tome, and I to him. We are con-joyned by faith, in one flefh and bone, Ephef 5» fo that this faith does more neerly couple Chrift and mee,then the husband to the wife..

c Chrift in his own perfon is innocent, then hee ought not to bee hanged on a tree, but becanfe every robber oujht to be hanged, Chrtfl according to CW*,^/ Law? ought to

b«

Mifm A^mjkt^<mm9fis^

^V7f

be hanged, bccaufc he did beare the perfon, not of one finner and rob-ber, but of all finners and robbers, » — He behoved to be the robber-He bcareth the fins of all, in his body,—not that he committed them.

What ever fins, T, or thou, or we all bave done.or (hall hereafter doe, are as proper Chrifts finnes, as if he himfelf had done them.

huh & Chrijlm [ccnn^, kum legem IsXoCis fufpcn-^ di^qHiagefutperfdra pec* catori^ c^ latronid yfionu-nim jed omninm feccata portat —- no/i qnoA ipfc commiferit en.

finite unque pecciitaego & tu^ cfr nos 0mnes (eiem ^i)f€cimw c^ in futH-^HmfmemHSjtAfnpropria^

I^unt Chrtjiiy tjHom fi e4

ipfi feciffit. Not that they were Chrifisintrinfecally, in the fHniUrMntidl ^"^^qIJT guilt, a»d law-obligation to fuffer for them, as Cri/pfaith,but noHntriift^^^^ legally the beleevets lins are C^rifis^ the client and the advocate ly fundamcn- * are in Law one hw-perfon, they have but one caufe, the fore- tally,or pcrfon-ty and the broken man are one, the debt owed by both is one, .^^'^ ^rl^gal-therefore Chri^ is the finner le^aBj. /• ,

h Luther, The beleever in doing , b Pitu nihil faciend0 f.l^jUn^^^^ nothing, (but beleeving in his fure- \facit cmnia, 0^ f^ciendo ty) doth all things, and in doing all Gmnia nihil facit.

tilings fin ChriH) doth nothing. i One Chriftiantempted, can ioe

i Luther, Vnm Chri- ^ i.^^f^^j.

to.?.

more fby faith in him who doth all ; ftianw zmtatw phu pro- in Gcn./n c.ij things for him) ^nam cemnm non 1 defi^quam centum wn ten- f^4. tent at i, than a hundred not tempted | tart. can doe. j

1^ A Chriftian by faith becom- | k Chrijllamis fide cok* raetbaconquerourof fin, Liw,and \ftitHitHitf4rviElor puca^

^jcn..

death, fo as the Ports of hell can not prevaile againft him.

I Dither^ Omnipotency is con-joyned with nothingnes and weak* ncffe, and caufeth the weak to doe things unpoflible and incredible.

\L

nt\tO:i-iin-

tiylegis, cr mortis, ut ne quidem tnfer^rum portde ei prd valere psffint.

1 Luther, Omnipotent Gf7i.6cf.27. tia conjungitur CHmmhi-UtHdine -^o ^erdudtifffir^ mnm utfaciat impojiiUls j ctincreJiibilia. m\ W

m So incomparable is the grace 1 Luther, Fideigrma f^^^ '^^^^'

r38

Luther a^ainji Antinomians.

incom^nrdilii hxc f/f,

quodarAmAm ccprljt cum

Chrifto^Jicut [pkifjim cum

ffonfo f q^fo Jacriim^nto

Chrijita & anima ejjid'

untur HHAcaro^ qn^afi »-

na caro fmty fequitur &

omnia eorum comrnHnia

fierif tarn boKa^ ^udm ma-

U^ ut (^liACunqHe Chri"

fltu hdhet, de iU ta)fc]ftam

fnis prefumere c^ glmari

fofiit fidelu animd; et ^u^t*

cfintjue Anima funtj ea^H

Arrog4t Chrijlfis tAnquam

(ha.

m\uthtfto.iS. m Luth. Tidei in Cbri-

II* fiftmfneiicHm in me vi-

verCy moverif agen nonfc--

CHS Atque falutArc ungHCH*

turn in dtfrum corpus A^it^

efficiturqne cum Chrifio

nnACAYO & nnum corpfu

ferinttmAmet ineffalnlem

trAnfmutAtionem feccati

n^ftri in illim ]HftitiAm.

wLurhcrWi. n FidesnobUChrifium

% »5* Afferty hocejtf unam CAr-

nfm, OS €x ojfibm noftri^y

($* omnsA commHTJA cum

iRofAcit.

oLttthcr' torn, i. o Luth. Usmo iumfi^

f.i7*» ^uctA pofftt floriAri in

Chrijlo & dicer t^ Menm

ejf-y qnod Chri^fii vixitt

egity Mxit^pafus ejl, mor-

tnujffiy nonfecHiquAmfi

eg$iUA vixifcm, egiffem^

dixiffemyfAfw e^emimor^

of faith, that it conjoyneth the foulcwith Ci!;ri/?,as the Bride with the Bridegroome, by which my-ftery Chnft and the Soule are made oncflefh, andifchcy be oneftcfli, tlicn are all things common, whether good or e\ill things, and what ever Chrift hath^thc bcleeving foule may prcfurae ind glory in them, as its own, andwhat-ever things are the foules own, Chrift may afcribe thefetohimfelf.

m iMther^mh in Chrift caufeth him live in me, and move,and work as a favingoyntmcnrworkcthona difcafed body, and is made with Chrift one flefli, one body, by an intimate and unfpcakable tranfmu-tationofour(in into his righteou& ncflc.

n Faith bringeth to us Chrift^that is, makes us one flelTi with him, bone of our bone, and makes all things common with him.

0 A man in faith may glory in Chrift, and fay^it is mine that Ghrifl: lived, didj faid, fufFered, died,noo-thcrwife then if I had lived, done, fpokcn, fuffcredjdyed, as the Bridegroom hath all the Brides, and the Bride all tho Bridcgroomcs, for all

arc

Luther ag^nfl Antinomitiisr

lap^

are common to both, they are one fle{h,foChriftand his Church are one Spirit.

tUMs ejfem , ficmt fp$nfHs habit cmmM qn^tfunpffon* yij &JpoHfa habet omnia^ i]Udfunt/poKftyQmma enim [unteommunia HtriuftjHf: funt enim una caro : Jtn Chriftus & tcclefu fam Hnusf^ritm. Conchtfion 6, Amnomians contend, as I prove, at length, from their writings, that there is no fin in the beleevefj more then «in Ghrift, ^ Earn hmj that Jaftification is a taking away of fin, root and branch, in cmh^ j.p. z^. its effence and nature, fo that pardoned fin is no fin, and hath f honey cmbx.j. loft p the nature of fin, the j^ftified man is q but a finncr fcem* f'l^^' ingly, not UGoJiy but in iheV^^rlds account. So blafphemouf- 3Stf//wir./rf^ ly theyfpeak. But Z^ffcr and all Proteftant Divines fay they ^^*^^^' are liccncious teachers, and gratific the flcfh, and belie the Holy Ghoft that fo teach.

adhmc quifijuii juSffica- T4^

r i>^fer who ever is juftified, he is ftill a finner, yet he is as it were fully and perfeftly reputed righteous, the Lord pardoning and inew-ing mercy.

s Sa/tmarfi contradicting Luther faith the Scripture calieth us (being j^fied^ unioMf andpmers and chil drcn of nraWf not that vtti an fo^ l^Ht fsemefo : or, not in Gods accounty hut the ^orUsy{Q I>cnjCript Tov^k, Eaton.

t Luther^ We are juft,and declar edtobc the Sonnes of God : but fin originally remaineth inas,rebcL ling againft us, we are not free from all poUations.

W Its better that Fcter and Paul filling in unbelief be accurfed,then that one iota of the Evangell pafle »way^

tnr^ &tamcn^

et perfeSle yuftut reputa-

^:

velut pUne Ancinomians

^ . /• •/ once bcfnff ;u-

tMrytg»o(cemttmtfercm ftjfi.d, ,hcrcis ^co. no fin inul^Z:w-

thrditkxi^,

contrary.

f Saltmar. free

]hJH & dccUratk fiHi reg. f. .^^^^^

ni fed pccc/tium, origins

manet adhuc rebdlAns in

nobis^ Nonfumui piri sb

omniimi viiiU. Qr. i/i<jul*

namentis^

w Mrliuj fii Perrum rv f utbtt lo^ i^ (ir Paulum in infidtUta- 4^*-tern laffos^ imo Amtihsma baberi tjuam unum iota £vangclnpcrirx.

xLuchi

-^ :-~^^-^ '^

132

IMh€r^i?$]lihMti^^^

%^Jih tm) K

4:49.

peccatcnfs y (^ mllw-pcQ-car^ tujiifmtiuxta ilUid^ qmcLgratU in iiijannvkf p£Ccat.oreSy ]uxta qnod ad-hucfaKandiffifit..

y Liuh. Prjoindtfit mi-feranu Deo — - pit [i Jint S^nUir cr^J]^9ru dHrtU4^ eadant dlqmando in man -fcflaritim ofm peccatit --r4*ita^ CHra illos Dtiu co-gitur /isrtiare^ fit centra mifericordiavf fuAm eoiad 7mfmrordfam perdticatfC^ per peccatnm a pec mo ih beret.

It is a proverb (faith z. LHthr)tiiQy mtift have ftrong bones^' who can bear many f^irc dayes of profpcrity. Ofortet efe fiff^ rebufia^cjtiiferAnt dies bonos. So fay I, not finning,land not being acquainted with our own weakneffe in falling in fin^ hath bro« ken many bones, and the falls of David and Peter hath cured their bones.

finneiis,, aijdiaJfp^QQi^C'OfrChenai (JpCj fin^ they are righf^pus aijcording ck>; that which grace hath whollpd^andt finnersi.n th^it in which they arc tp: be wholkd.

J By Gods mercy ^ the Saints^ when they are hardned, full in ma-nifeft finr" and with fo great care, God is forced to faye them, that contrary to.mercy, he Icades them to mercy, and by fin freeth thcia from fin.

4 By way of relation, not formal* ly, nor effentially,is fin taken awayj; the Law abolifbed,deathdeftroyed*

!|Itttlu*n.i.2 . a Relativetion forma' t. 47^. a litir autfubflantialiter eft

feccatHmfublatumylexa' , ^ boiita^mors deftrftaa,

1 Luth.tom.i.j Heare this, Antimmians^ who teach that fin pardoned lofeth £ ^ ' the nature and being of fin, fo that God can fee no fin in a be-.

leever. bLuth.^.ci. b Originii peccatMn f'3 '43 tranfit reattt, manet aSu.

cLuth.toni.4.

c Lutb. Deus fcccata debt fjHoai remijfianem culpa & ipfam vimpccca-^ tiynon (jHoadrcm fe$i mate^ riam pfccasi ; Hac vk

b Sinoriginall pafleth awaya& ter baptifme in the guilt, it remain^ eth aftually.

c God takcth away our fins, aS touching the remiflion of the fault, and the power of fin, not according to the thing it fclf, and the matter of fin, this power of fin through

free

Lntheragainfi Antinomlans.

Hi

free mercy is removed, and yet the true rcliquesof this poyfon remai-neth; then both is true, none in Chrift hath finne, every one in Chrift hath (inne : there \% a twofold finne in Chriftians. a finne pardoned, anjd a finne remaining; a fin to be rooted out, t (in to be wufhen oat«

d Luther. A Chriftian is not formally' juft ; he is not jull according to the fubftaiiceor quality---but according to relation; to wit, in regard of grace only, and of re-million of finncs, which befalleth freely to fuch as confcffe their fins and beleeve.

ficcMtiper mifcriicrdi^m gratmumtotlitury c^m-men manH ^era hujfu ve^ ncni rclt^tttic erg§ mrMm" qu9 verum efl : ^uod nuUtu ChrifiioHfU hat.t peccatum: c^^Hodomnis ChrifiidnHs haht pccca^ tum-hinc ^plex pccca-tnm Aptid ChriJUd^cSfpec^ Citum remi^Hm Q^piCC^A* turn rd^Hftmi^uod cxtir-' pandnm (jr ahluendHm e(}.

d Chri^Untu non eii ^ I»'iffto.4.f formaliter'yt^iyu^ tionju- ^''^' JIm fccundnm ffihjloj^ti-amdut qualitMcnif -^^fed efi ]H(lm fecmndum prsdi'-Cdmentum dd allqnidf nempe refpeuH divi^dgrd'* tU tAr4Hmf & rettij}}^

omsgratHitd qud comtngtt agn9fcentihH$ piCCdtHtn (^ ercdentihtiS. Thk is our very doSlrineypointbloKke contrary to AmlnomiaMS.^ Criipfaithi Sinistakfna^aj^ Mmomyremovtdoutofapiace^it ^Oi 9;u;e in , it is no more in its being and nature there, then if it Pardoned fin had never 6een there. The beleever is as jnft and as clean from is fin, ami finne as Chri^ ; God cannot fee finne in a beleever, becaufe ^^.^''^!|^ ^^'* pardoned finne has loft the nature of finne, and both his perfon jj^j^" | and his workes are perfeft and finlefle before Qod. The dcvill cannot teach more flefhly dodrine; for we are only by juftifi-cation juft by a relative righteoolneffe as the prodigall banke- ^ rupt is juft legally, and free from debt, for which his fnrety hath fatufifd. Bat the bankerupt pcrlpnally, inherently, fubjedively and in himfelf,is an unjuft wafter a thetfand a robber,and hath in him ftill a finfuU difpofition to take one new debt, except both inherent and iflifting grace hinder him; there is not this injuftice in the furety, hx k^ can any fuch thing be dreamed

R to

.^5^

Luther agAtnfi Antinomians*

f Lochcrw.i.

to ht in Chrifi ^ nor is pardoned finne taken away in its nature

and being, as mony removed out of a place, its only in its law^

obligation, and rigid power of condemning removed^ as if it

never kad been; and we,with Z»rA^r, lay,t&t finne r<?Diaineth

fcrmallj and effemUBj fin in the compleat being and nature of

fin, both in our perfon and beft workcs ahcr wt are pardoned

and juftified, though God fee it not as a judge thcrfoic to con-

demneus; the ftingandcondemningguiltoffin, not the finne

it felf>in its nature and being, is removed, as a Serpent without

a fting, hath ftill the being and nature of a Serpgnc. A Lion^

chained that ic cannot devoure, is ftill a Lion .• fo is fin pardo-

ncdj ftill fia in the kindc and nature of tranfgrcflion againft a

divine Law.

f tii^-^icf torn.

Luther. Hdcefijufii-tf4 ifsfimu (^ omnia fcc^ cat A in momento^hlorbenSt. qnia impojjfbile e^ (juod feccatum in Chrifio hare-My ^^s^i creditf hard in Chrift$ , cfiqtie mns cnm Chriftof habe^f candim jufiitiamcum iffo.

f Luther, Impoffihile tP ut peccet filtw Dei gnicfi^qtiff t^merftverum

t Luther. The infinit jufticc of God in a moment fvvalloweth up all fin ; becaufe it is impoflible that finremaine in Chrifi , and hee tJiat beleeves in Chrift, remaincth in Chrift, andisone withChrift, ha-r-ving the fame righteoufnefle with, hin^.

1 7A

/ It is unpoHiblc that a Son of God lliould fi 1, though it be true, I that he fin,, but becaufe his fii is #/?, qyodpeccat: fed quia pardoned, therefore when he truly IgnofcitHr €iJdio vera cti- 1 fins,he fins not.. am feccans^ nan peccat.

^ Becaufe of faith, God feetli not my doubting, my unbeleefe^my fadnefleof fpirit, and other finn^s* which I have yet in me; forfo long as I live in the flefh it is truly fi:.He that is in me; but becaufe I am under the fliadow ©f Ghrifts wings, lamproceded as a chicken under an hen.

t Sins*remaineinus,whichGod hatcthj for them thcretbrc we muft

have

.L^nhcr torn 4 ^^'^ ^/^^ P'"^ ¥'' 5^ ^, t4Mnem dc volkntAte e]us^

dlffidentiam -*& alia pec-

cata qua adhuc hakc^.Do-

nee enim vivo m earne^vs-

Tc peccatam ffi in me*

h Luth. PeeediMfM n<h

Luther AgAinfi Ancinomians.

n y

have the impiued righcewfneflc of Chrijt. - /•

i We muft not fay that baptifme takes n6c away alour (ins^for it truly takes them all aWay^ not in their eflence or nature, bat in fomc re-Ipeft in their nature^ and wholly in their dominion, and it remoYcs the* daily in their tcin^ mtdnature^ through the growth of fandifica-tiM/ that fin nf length may be fiiUy «hauftcd aad fp^nt* ^

k, Lmther. A renewed man fins, and fins not ; hoc fins in the fame worke, in regard of the will of the flefti, he fins not Ipecaufe of the contrary will of the fpirit*

I L$nhr. (every renewed) man daHy {ii«,and daily repents.

m AH our life fin dwells in our flefh, and rcfifts the fpirit, as an ad-verfary, therefore all our works after juttification, are nothing but re-pestancej or a good purpofe againft fin*

n Lnthcr, Every day there is by courfc fpiritually in every Chriftian a tkne of the law and of Grace.

# There bee many houres in ^5jbjck^IquarKUwK^ and

maxime eJif , ideofrofter illA pp^rtct nos haiere im^ ^Htati9n£m jufiitix

i Luther. Non eft di^ ^ ^«^*^ ^^^ ^

nontiUft 0mrM feccata. ^.^incs in us. Vere enim omnia toUit^ non and how its \ c-fsCfindkmfmyftAKtiihny fed movtd. pltirimnm ficundnm [nb-fiantUmy c^ t$rumfecuf>- ' dtm vires fftUfJImal^j^a'-tidii etiam tolUm ftcftn* dnmlnhflantiam^ ntevd-CHttur.

k Luther. ReMOtHS non /^ Lathe* tm. i. f^ccdtt&feccdt^ fcccatin f i«i* ofero eodcm freper vo^ lnntaiemcAfnii\ nonfef-cat propter contrarimn v4^; Inntmem^irttHS,

1 ^uotidie peicat om- , , ,

pafifet. ^•'^^•

m rot.viuttempne^^^^^^^^^^^ dMra$ peccdtum *n carm f ^^7. tfoftra 9 & euhtrfatttr Spiritni ftbi adverfitrio : ^uare omnia opera poft juflificationem funt atind nihil quam panitentia^ out honum propofnum coKtra peccatum.

v\ Luther, ^f^^^f^^e nLfCherio.^. Spiritualiter in aHolibet m. ChriJlUno [nhinae inve* mtur per vices temfw ^-gis i^paiia*

o Luth. Muhithora oLathenomA' funty rn rimhrt^lHrnbeo m.

Luther againfi Antinomians.

rixor, (^ mvatUnttr ei rcpHi^9 i mibi c^ judicim tm Dei difplicet : ipfivi-How we are. cijpmiitjplket me4 impa-under the Law tientid: hoc tempHS lefij and uader ^jf^ ;„ ^^^ Chnfti4nm ful^

""STr; csrnemfem^rejl:csr. cfliand Spi- conCHpfJctt^&c. — Tm-rii, fud gratia eft, cum cor i-*

terum erighur & Mcit^ jS^ari trifiU es animsi mea&c. ^i iftdm ar^ tem bene nojfn^ itle merito diceretHrTheologiu', Ego (^ mei fimiles vix tene^ mM hnjtis 4rw jfrima elc^ menta. f Luth.t5;^.4/ f l^wih^vJmo quo qulf-.*^7 ^* que tnagu pius eft,he pjfn

fentUiUampugnam.

Eg9 M'onachpts- j!f 4-

tim putahm aSlum de/a--^

Ihn me a /i cjuando Je^u-.

bam csrc^pifcentiam ear^

nuittnubam nfult^, con-

jitebar qmtidie i fed nihil

frorfpu pr^ficiebamyfftum

re[lCf inteiexipm PauH

[ententiamy C^tb comup-

fait adverfHS SpiritHntj

non ufqne ddeo me afflixif"

fern: fedyUt bodiefoleoy

^gitaferK* Martive, tu

non caribts probm peccdto^

gfma cArnem adbnc bdbis

—- SuHpicitu dicsre foli*

$m, mi Hies vovi me prcbu

mremfpre/mfiquumfrdjH"

p, dmfUm nmi vovebg.

impatiently 'fight agakift him i the wrath and judgement of God dif-pleafeth me: and again, my impatience difpleafeth him, this is the time of the Law, in which aChri-ftian is under the flcfti, for the flefl> ever lufts agajpft the Solvit, and the

%iritr^§ainft,^l^c ^.ft^5 in?fome more, in fomc Icffe.. The time of, grace is when the heart is ereded,^ and faith« why art thou caft downe^

0 my fode, &c. Hec that knowcsi this art welljis defervedly a Diyipi?..

1 and thofe like me^know fcarfc the firft elements thereof.

f The fttore godly any is^the more hefe^lesthi&baulc-

When I was a Monk, I though!: my heaven gone, fo often as I felc theconcupifcenceof theflefti, Iaf-fi^y'd much, I confcfled every day but in vainc,. while I under ftood P4ul^ hyln^jThefle/h hjieth ^gaifiji the Spirit , then I was not fo af-fliftcd, I thought then as now. Martin^ cvtn Chou, though godly, {halt not want fin, and this battle, defpairc not, but fight then,^ thou art not under the Law. StaH-picius faid, I have vowed a thou-fand timcstobegodlier, but 1 keep not, He vow no more, &c.

I

Luther 4^4/>j? Antinomians

125

q LutherJ1li^l which is truely finagainftcheLaw, the Law can-not accufe as fin in the godly.

T Luther. Sin that is pardoned, is broken,thr©»gh confidence of mercy, that it condcmne not, or accufc not, yet bccaufe of the fleilk it fprings up and wanes in the tiefh.

tBev^arc to think little or much of the reliques of fin, for fo the purger, the holy Sprit is lightly efteemed.

t The reliques of fivrcmaine m BS;which need daily pardaa.

W All ( the beleevers J finnes are pardoned and covered, but not yet purged, fo much pride, hatred, luft,&c yea, inward blots, unbe-leefe, impatience, murmuring, re-maine in us.

X The reliques of fin remain in ©arflefh, even when wee are jufti-fied, leaft we Ihould be idle, that wee may have exercifes of godli-neflfe.

y Sin, as Anj^H^ine fpeaks re-mainethinusaflually, and in guilt it paffeth away, that is, the thing it felf that is truely fin, is both pardoned, and toUerated by God, and the remnant of it remaines in the flefli, and is not clofe dead, except *at by Chrift the Serpents bcad^s

R3

q Luther. Hoc quod vcrc feccatum efi contra legem , lex fro feccato non foteji acckfare in fiif.

r Luth. Teccatumrc" mifum efi, quodfiducia mifericordU contritkm efl^ ne damnet , ne accufet^ & tamenfrofter banc carnetn^ adbkc ful/klat & militat in came.

s Cavendum ne illmfec' cdtireliqu^ extememus'-* Viitfcit enim furgator.

t Luther. Manent in mhii reliquit feccatorum qu£ quotidiana remijfione of us habent.

W Luther. Kemijfa quidefn & teltafunt omnia feccata , fed ncndum exfkrgata, h^ret in nobk tantum lihidink^ [uferbi£^ cdii"jed occult £ etiatn mr,-cuU^dkbitatioJmfkti^ntia.

X Luther. In came noftra etiam cumju^ific^ii [icnw^rcliquijt feccau W4-r.en'^nefcilicetfwnus c:i<;fi^ f'd babeamui cxercitiafie^ tatis.

y Peccatum^ ftcut Aw gk^iniis loquitur^ adu wanety reactutanen tran^ ftt% bdc et, res if[a qu£ vere fcccatum el^& rc" mijfa e/f, & a Deo toUera^ tkTy ea manet in came re-liqua , nee dumfUte m^r-

q Luther torn 4

f Lwtbcr (^.4.

tLuxbertom. u in Gcn.c ao. £

w Luther to, ^ in Gen. f. 42. t9^

X Luther ru

J

Luther d^ainft Antinomians.

tua ejf, nifi quodfer Chrh ^um^ capt [o-f entii con-tritwn ej}ylingua tamcn ad-hue micat & canda minatur

z> Luth ^uid^lnquicsfan fwn dccakguffrsfluU de-btt? fi auteift fr^fiatur^ annoneajuflitiacfl.^ Re ffondeovolwnu4 decalcgum fr£flare & fervate fed cum largdy hoc ejl vere E-vangelka diffenfathne [eu diflinSione. ^iaacctfi" ifiHf tantum frimithts Sfi-riim^ &geinitus Spriim in corde manent^ itcni caro nofira cum [uis lihidmh hus at concufifccntiid' , koc efi tota arbor cum fruBi^ hm eUammanet:b£Ccau[a efl cur decalogus nunquam flenofr£jiarifojJjt.

bruifcd^ yet his tongue moveth, and his tailc threatens a ftroakc.

ft What.you will fay? ought not the ten Commandcnicnts to bee kept? or if cheybe kept, is not that oiir righteoufneffc ? I anfwer, wee will peiforme ind keepe the tea Commandemcnts but with a Large, that is, with a truly Evangelic^ dif-penfation anddiftindioit, becaufe we receive only the firft fruits of the Spirit,and the fighs of the Spirit remainc in our heart, alio our flefh with the lufts and concupifcence, that is, the whole tree (the whole body of fin in its nature and beings fay Antinomians what they will) wich the fruits thereof remams^this is the canfe why the Law can never be perFcftiy kept.

Antinomians igfiorantofthc mind of Luther in the point of difference between tKc Law and the Gofpcl

Luther does moft excellently deliver the diflferences of Law and Gofpell, of which Amimwiam are altogether ignorant, Luther calleth the Law a letter, a dead, a condemning letter, not as Antinmians fay, becaufe in the Gofpel, as Vd Ca)faith, 7'fee word and the Spirit are alxfayes conjoynedy and therefore Chrijl faitby the vpords that Iffeah^ areffirit andlife^ that is » they come from the Sfirit and carry Spirit with them, which the Law doth not : but Luther meaneth that the Law^as the Law and Covenant ofworkcs^hath nothing at all of the Spirit, but as a pedagogue to Chrift it hath the Spirit conveying it in the hearts of the eleft, and the Gofpel^as the Gofpel^promifeth and hath conjoyned with it, the Spitiz^ot alwayes, not whea preached to Capcmaimt asDe/citcth ignorantly thetcxt Joib.6. not wkn preached to Pharifees, but when preached to the ckd, and notalwayef, not when their hearts are hardned, Mark^6.^2.

Mark^

LmhcragMnfi Antinomisms.

I2P

Af4r^.8.163X7. but when God is plcafcd to open their hearts^ and cffeAually to concurre with the word of the Gofpel: For Luther faith what ever reveakthftnne^ xaratby and deaths daes the efficeof the Law^ whether in the Older New teftamentj accord-ii^ to Luthery the Gofpel may aft the Laws part on a hard-ncd hearer: and io it hath not the Spirit alwaycs accompany-ii^it, and the Law^ when it is made a Pedagogue to lead us toChrift, carry eth the Spirit with it; but AntinomianT mean no other thing but that the Gofpel is the very holy Spirit him-felf. A moft abfurd Do(5lrine,t1ie Gofpel is the word of grace, the Holy Spirit is God making the word of grace effcftuall.

c Lather. The Evangel! is a word c Evangelium verbum both of power and grace, while it virtHtU& gratis fimul eft beats on the cars, & within powret j dum aures fklfatyintiff S^> in the Spirit. But ]f it powre not in ritum infundit. ^uod fi tJie Spirit, a hearing man diffcreth ^ Sfiritum non infunditjfiibil not from a deafe man^ Then the Gofpel is fometimes without the Spirit, as well as the Law.

d Except the doftrine of faith, by which the heart is purifi^jd and juftified, be rcvealed,all teaching of all commands is literaU,aud.thc tradition of Fathers.

b Luther to. x.

aicfeccfUnm^ i-rm^mmemjd . fxercet offieiwfi ItgU^^vtfistim

veterijiveinno'

c Lufhen%m.i ^471-

dfffert auJiens a jurdo.

e The Liw teachcth what is your debt, and what you want, Chrift giveth what you (hould doc, and what you fbould have.

f Auguftinc faiths t^ Law of works faith, doe what I command; the law of faith faith to God,grant, Lord,whatthoucommandcft: and again,what the Law of works com-mandeth by thrcatning, that the Law of faith obtain es by beleeving, the people of the Law is haiuy, the people of Faith, fighes for pardo;>,

g. Every law, cfpeciilly Gods

d Luthy to. I.

VVnat fs a dead, and what a <^uickninglcr-' tcr.

eluthario.i, f 4ii-

d Luther, Nift de&rr^ najidciy qua corfurifica-tur & juftijicatufj revcle^ tur, omnis omniwn fr£ccf^ torum eruditio^Litcrdis & fatema traditio.

c Lex docet quid debe-<K, &quocnrej^yChriftu6 dat quodfacitis & habeas^-

i Auguftinus J/c/Vr iex fa&orwn dicit hmini^fac quodjubeo: Lexautemfi-dcididtDeo: da quod ju^ bes: iterumyqmd lexfacio^ rumminando imferat^ hoc lex fidei credtenda imfe^ tr^. '

g Lu^h torn, ai' ' g £uther^ Lex qu£t^^6.

fLu:h..om,z* 16.

xjS

Luther agAinfi Antinomians

%u:her fpcak-cthofthc ZLavv as given to us now in the ftitQof Itn.

JiLuth.tom 4:

i JjahfT to* 4<

cunquefreferthn divina eji Law, is a word of wrath, the pow-vertu7nir£y virtiu fccca-^ j er of fin, the law of death: the

Gofpel is the word of grace, life, falvation, the word of righteouf-ncffe and peace.

tiy lex mortis: Evangeli-urn verb eft verbum gratU^ vit£^ {cdutis^ verbum jufti^ ti£&[alutir.

h Res mira^mundo in-audita^ Veccre Chriftianos ut difcant igmrare legem^ uique fic vivant cor (mi Veo guajifenitttf nulla lex ftty nifi enim igmraverU k^ gem & itrcordetuoftatue^ I rify nuUarn ejfe Icgem^ & tram Vei^ & tantwn^ gr^-ciam & miferkordiam, proffer Chriftum^ nonfotes falvuf fieri. — E contra in mundo jic urgeri lex & oferadebent:, quaftfrorfus nulla fit fromijfio & gr^-tia.

i Evangelium e(l fre-* dicatio Ve Chriftoyquod re--mitt at yeccatumy donet gra^ tian^ juftificet & falvet feccatores. ^md autem fr£ceptain Evangelio re-jferiuntury ifi^a nonfuntE" vangelium^fed expofitiencs

h It is a wonder, and unknown to the world, to teach Chriftians to be ignorant of the Law, and to live fo before God, as if there were no Law. For except thou be ignorant of the law, and conclude in thy heart, there is no lawi no wratli^ but onely grace and mercy in Chrijl Jefusy thou cannot be faved, for by the law is the knowledge of fin, by the contrary, fo the law and works muft be prefled on the unbe-leeving world, as if there were no Gofpcl prooiife^no grace.

i Luther^ The Gofpcl is a preaching of Chrift, that he pardons fin, gives grace, juftifies and favcs fin-ners. Whereas there are Comir an-dements in the Gofpei, chey arc not Gofpcl, butexpofirionsofthclaWf and confequences of the GolpcU

&afendices Evannelii.

Luther meaneth that as the Gofpcl is diftinguillied from the Law, and containeth the Dodrine of juftification by free grace without works, fo the precepts of good works, are not Gofpei precepts, but oth(^rwife taking the Gofpcl in k$ latitude, it confirmeth and eftablifhcth the law, and commandcch the fame woiks of lan^ftificacion, which the Law commands eth.

Con-

Lmher agdinfi AntinOtnians.

>59

7* C$n€lu^ofu

And whereas Lmher callcch the Law a dead letter, as the U tm callctli. Gofpel \%^ faving word , he hath not the fame meaning with ^c Law a dead A^inomUns to eKcludc all outward commands, to cry downe ^^^^^ •" * ^•'^^'^ the Scriptures ani the wricren Law and Gofpel, and turne the t^hcn^^mk-c-Gofpel in the Spirit, and to remove all outward ordinaMaSj mms mean, word, Sacraments, pr^ying) ^^^ oiake f^ith all our worke, aiid k te/.Serm. xS the J^/m^/Z/^-jthatiSjin cAr//? ^(?ji/- Law^ as (k)/J^r/and (I) 1 ^^^^w- f^cc S4itmar0Md och^r Amnomians doc ; and as (w) TheohgU ^^^^j^'V^^' Gcrnuftica doth, and other FamiHQi teach ; for Luther aimeth Gcrman.^cA^ highly to cxcoU Scrvpi:ure,as you may read.in Lnther!ont,lA66. p./1.71. ra.i.252.53i,ftf.i,22.257. 310./tf.2.in Genef. e. ly.fo/.S^.vue LMxhcmyrL and f<>.2. in Gtti.r.ip.i^j,/A4/<f wj tfW« ^(?^4f/, d/r<f« / ^i/h they toj.ii 5.45>«. may perifi , forfftkre thtj cake the readers, and draw them/ro^i ^ 1"^ ^ t"^'^' tv readitt^oftheScnptMre^ to 3.m tjener./.45.^.24. Icsafonfmon ,-^,4,5.^j^, frovcrbe^ PrincesUtttrs(hihldbetloriaread^ fofarremore Gods &f.4S7.in I'i.' tetters. Vcl millies legendce, yJo/^iW ^? 4 thokfiUid times read ; and »26.^ ^ 54 JR whereas AntinomUns and Familiis are all for allt gcrics- Z;ir* H^i.io to. i. ia ^Jb^isnotfo. ' ^ Gencs.toU?

The literall fenfe of the Scrip-] n Luther. Lheralii n 2«|*.tom, ? cures is the whole fubftance ofCfari-1 fenfus fcriptHra C^ius tn^ g j, ftian faith and divinity, which only efk fiiei c^ TheohgU

Chrifiah4i Jukfiantia ^ui

carriech a m.an out in tcntatiqn.

c Allegories are empty Ipcckh-tions, and the froach of Scripture.

p An allegory is a fairc whore that cannot but be loved for the prefenc by idle men, that are Hot tempted.

ijf Only the hiftericall fenfe doth rightly and folidly inftruft, f^ht, defend, conquer edifie.

?» tentationef^lHS fmbfifiit.

o Luther. ASegm4 oLuik.tcm.t. fnHt inanes ^eculasiones in Gcox.j. itu^

(^ tanquam ff>Mmd /acr£ ^J-, , ^crifitL-M Lather dctz' ^.

p Efi aiigona t^ncjuam f Lmh.Gcn. formsfa meritrtx ^U€ i>4^.c,jo,f.ii7. bUnditHr, hoff^itdkus fit nonpojpt non amari pr^c^ ferfim abhominibui otia^ /?/; qwfunt fine tentatiom.

q Luther. Hifimricm i.to.ix.'ioit fcnfm reQe Q^foUae erm^ * ^7* . ditypHgnat.iefendii^ vin^ ck^dtdificat.

Aad Lnthcr acknowkdgeth a lit^all fenfe of the Law.

S * r Luther,

Lt^thtr agAwJi Amnommi%.

r hathtrySpiritHali4 in- i teHi^cftti^ Ufue^ eas qua fcitHr le.'i requifrcre Sfiri^ tnr»i &Wfs CArnMcs con-zlmeredlterAlis ea^qfdA fH" tat dry imb ermturyUgem f9Jfi tmflcri oferihfti &

fvmbf(4 mftrid citrA Sfiri-

tf$mf/dtU,

r The ,5pintuaU underftanding of tbcLaw,,is ibaE b.y ivhith the law is kno^w to require the Spirit^ and to convince us ihat are carnall, and chat is the litcrall sntarung of the Law, by which men think, yea, erroneoufly imagine, the ]aW rnay be tulfiUed 6y works & out ftrength without the Spirit^fgrac*. Then to Luther^ the literall knowledge of the Law or the old letter of the Li Wj is the falfe fenfe of the Law, that we can be juftiffid by works; and L^fkr never coi^dtmneth Law oc Gofpel, becaufe written and in outwai:4 conamsindciDents^ as jlniinomians ioc. Andagaine^theiaw without th? Spirit/ as alfo the Gofpel^ is literal! and legall to Lsitker. \^ ...; ^c -.

$ Isex liter a efty five I s The law is a letter^ cicficr wri-fcrihatur^fivf (!^atm-jfivf I tcH^ Ipokcn,. or und.^rrtoo^l, till j£ intcBlgAtHr y " donee am \ be Icv^d^ t)iis is npt «. vvprkpt the 'tfiy. • ■ <■ I fcaching Law, but cf-juftjfyuig

I Faith converting fouksv It is true, Luther holdeth that all coinn>a«dements of law and Gofpel, are then fweet, and Ghrifts, yoke cafie, when tha Spirit coiKurrcthtQ make themjfwectJ but neither, doth this cry down the Script«res^ nor make ibe Spirit, the only obleig-ingtu\€y 2$t>e/^Q^'KiSaltmarJhyCrl^^ y]-. "-^ -

/ X/yt-fe^to ^'Q ibe Cpmmande-ments ©f God,become 1 weet,when we underftand them-to be read,not 0Helj in boffl^ (then ^as WriDten they arefweefj bHt4lJ'oin the bounds rf the mfPfffieet Sdvi^r.

W Lather^ There is a twofold law h one cf the Spirit and faith, by which we live well to God, fin beingfubducd, and.the laW fulfilled : The other, the law of the Letter and of works, by which we live to fin, the law never being fulfilled but witha fained fulfilling. Jor

t Luther, /f 4 j«/f</^/^f 1 pracepta Dei quame non

in librii tantmn ,fci in yul neribiis dulcijfinnfityi ' ' ris tegenJid-inteRij^^

wltuther, Diiplex efi lex: UnaSfiritm &Ji^ iety quatlvitHf DeJ/v^ (l^jieccatu^ implet^que k^e : alttras lex liters & §firf4niy ^uh vivitur pee--€ato nufiqu^m impUtaU-§e^ per legem enim fufci-

Lmherjfgainji Antinotnians.

H^

by the law ('the mecre letter of the law without faith or grace) k ftir-red up a hatred of the Law, but by feich ii iafufed a love of the hw.

X The Law of the letter and the law ofthe Spirit differ, asthefignc and the thing fignihed: as the word an.4 the thing, then when the thing is obcained, there is no need of the figne. So there is no law to the jaft man, buc having only the fi-gne,

Je infundltnr dildHoIfgt^<, Luth. torn.4 88. Th

ftttram cr ^^m fion totam

Ego urgsa dominnm

(Chrifinm) ^niefl Rex ScriptHra, tjui c^ JaQm mihimeritnm (^ fntinm jftfiitidt & fainti^, then the law without Chrift is the letter of bondage and fear.

^ X Lex /tfef£ (^ Uxf^--xliuhfr tonv:. ritH4 di^erunty ficut /^- 4 ^ *. nnm (^ fifnatum : ficut zcrtum & res \ Idea dh" unta Tfy \im\figno non (fi offu : Itaqne n^qus jh^q lexefipfifit^y lodHto oiim \ve are taught tofeek the thing it * f$hfignc^d0cemHrrcmif-» fcif. fam^U€rere. ^^^^

This Gxpreffidn of Lnther^ with another in the fame Tome, ^^i,/^ ^^ J '^i to W.t, 7h% \ui^ipdm^n enghimi tc li^f toiiljj hut hee dith live vercj fei btm koUh .• g-ve cccaiion co dntinomiibis to dream ( but its but a tra^ heciudi-dream^ that Ltither is theirs, as if Lniber had been of their «^' "^^ ''^*Xi' min je, that the juOiHed is and; r no comraanding power of the !^^^^"^ law,and that being once juftirled, and having obtained the Spi- j^^^rm dutm rit, they are no: obliged by any obligation of a command in- debet bene viv$-volving fin in cafe of difobedience, to cither3read3heare5or me- r€:qnii rxn bnie ditate in the Scnpcurcs, but are fo freed from the Ggne,having '*^-'^. ^/^ ^^^ obtained the tning that they are not under the letter of law or ^^^ ^^ct^Jl^ Gofpel wricten or ppeached, or under any outward command, /^!^ ^^\fcribui ©rOrdinance, or Law, or Sacrament, or fin, or obligation at p^ii'fiirt fr^-all,buc are led by a free arbitrary Spirit feparated horn all let- fu-uiii^ty fd pr rer of the word. A vain dream. For L>rrfefr holdeth the let-Z*^:"* •^^'f-^'^ terofihcLaw, to be an erroneous, talfe, and wicked fccking ^^^^^'^^^^ of rightcoufncflc by zUq works of the Liw,tnd a living rc^ fih, ^uoUgiiJtL-j^l • ?■ ' ! Si and cunt.

How th^ be- and From the oldnefle of the letter in this fenfe we are freed by noTtheLawin ^^c Spirit of faith ; and Z^/^r expUincth himfelfe, when bee the letter, nci- ^^^^^ > Obtenta re jamftgw rton optUj having obtained the Spirit, thcc is under it* vve need not the letter. He meaneth nothing lefl'e then when we have received the Spirit,we need not the written Scriptures or the Commandcment or any outward Ordinances, nor any commanding. Sure Sathan devifcd that fenfe, it came never in Luther^ oevcr in Pauls minde;but he meaneth having obtained the thing, that is, tbi Spirit, we need not the figne r that is the letter of the Law only, without the Spirit : now the letter of the Law only commandeth perfeft and exadly abfolate obedience under the paine of eternall damnation^ But Lf^ther ex-plaineth himfelfe in the very next words , IJe^ ohunta re (Sfi^-ritnyjam ftffnotum opm \ Iti^quenccjHejkfiplexefifopta: What is that? Lntherlo.^SolAJ^. Lex]HJiofionefipoJitA^ fic enim jfiftft^ vhitut nulla k^e ofus h^hcat &c. He fo liveth that hee hath not need of the Law toteich and commanH without Chrift that he muftperfonne abfolutelyp rfeft obedience ta the L .w^ocherwifc he is eternally condemned; this is the letter of the Law,. for l^he juft man is in Ghrift. I^o Ux ( faith Z#i-ther thetej KQfil(>teJi accufare q^ rtos agere creditntes in Chriftntfty the Law cannot accufeandcondtmne beleevers in Chrift : in the fame fenfe, faith Luther^ to. i .451 '^nflm %on Met bene vim vere-^ the juftified man ought not to live holily^according to the letter of the abfolute commanding Law enjoyning obedience under paine of eternall condemnation,for faithloofethhim from this, iiehet^ and from this Law debt yet^ vivit bene^ hee liveth hctly, and he ought to live holily m an Evangelick fenfe; and that this islji4hers minde^ is cleare; the juft man is loofed from that LaWjthat the unjuft and beletver is under;.as Lttther faith in the (ame place, In]hflt4>s dtbn bene vivere. Now the bt-leever being under the Law,heisa full debter to pay aftiveand palfive obedience to the brim, he owes in a manner, as much as Chrift paid to the Law* 2. Luther faith in the fame place^, Hoc totum urgtty C^c.Godfreffsth all thu thM ^e feeke not a letter* riaifroufnefe.th^it is righteoulneffe by the workes of the Law, ior the Law in its letter requircth abfolute obedience nnder the ►aineof death. But Chrifts intention & fenfe is not that the pttcr of the Law » C^rfed be he that $bejeth m in all that is ^ Wittm

paine l^ttci

Luther dgainfi Antmoraians

143

written in the Law to doe tV, (hall ftand againft the belecver; buc that the fpirituall ftnfe lliall ftand * that the bekevcr ftaall bcc curfedl in his head Chrifi , fufitring for him, and that he lliall fulfill the Law^noc in the letter, that is perfcdly and complcat-ly,f tor lb the old letter is now out of date,and paffech away to the beleevei) b^t in the Spirit, that is an Evangelick obedience 10 the Law.

8. Gonclftfion. AntinomUnf hold (^) that a infiipfdmanidperfeEHndfree ^fmueiK^jS fr^mfm both in perfon Md >^>ork^,mijhe t»ere (h) in henven^ and 7 7,78. that the (c) zatnrai^ civiH^ andreligiom t9ori^ of ^leevers are ^SA'tmrj%b^c made ferfeCi in the fight oj God. Then rouft they perfeftly keep ^'^i''^' '^?-die Law, and Chrift muft make our good works exadly con- combrc.7x?'^ fen'me to the Law, what can hinder us then to be juftified by gt j. 3*^*14. W^rks ? RiM(kl the ty^tntimtiian apd Ramilifi^ faid (dJ Thejc &c. 4^£iVer learning and never ccme to the ^noi^fdge of the rruthf whp^^ K^wi^/ Pre-fay, Thatferfetlionid not attainable in thisHfe% So BftSingerl. I. ^^^f }^ ^^^ r.8. tells of the fourth fort of /f«4^4p^//?iinhistim.Cithat/4i^ Lu%crnlycr they cotild not finT^c^ and the Charch n^as rpithoHtffot and ^rinc\le, dreamed be-ihey left out in the Lordsprayer, Forgiw w ourfinnes: and faid Icevers to bee ^ we arejuftified by workcs, arid could keep the Lawpertcdly^,P^^^^-s^-;^»^^-Sure Lntber denyes the beleevcrs to be perlcft in this life. * '"'''

e Say not, I am pcrfe<5 ,1 cannot fall, but be humble and fear, thou thatftands today, mayft fall tomorrow.

f Luther So is the life of a Chri-ftian, that he who hath begun, may feem t« have nothing; therefore P4«/faith, I belceve not that I have apprehended, PkV,^. becaufe no thing is more permUGus to a faith-full man, then that prefumprion as if he had apprehended it, and there were no need to feeke; lo many make defedion, and whether through fecurfty and negligence.So Bernard^ tojiand in the y^ajofCoi is uioe backe , then to him that is be-

S

e. Luther. NtdicMjln., LuLh.tom.i. ffr feet fit fttmf monpoffnm f,$ 5. UU; fed himiliareyet time: ne hodie fiantf crasxadM.

f Luther. Sicefivit^. Chri^iana,^Htqt$icaffnitJ^^^^^'^ 4* fihi videatnr nihil habere^ '^^^' fedttxdit &per^ii ufjaf'r\ prehendanHndePa^i^ Ufin ^ arhitror me apprcSttnd^f^ Phil.Jv quia re vera nihil pernhiofiusefi homini fhdeli q»i i/lapr^amptio, ^uafi apprfhenderit^ (^ oprts, qutrenM non fit y hinc eil -Mmmkhi rc/ahntun ($r' martejnnt fe:Hritate (jr

Luiher againfi Aminornians.

i^navia. Sic Bernardus : Stdrcin via Da eft rctro^ grtdiy ijPtAre qni capit ejfe ChriftiaHWy hoc reft at ^^t cc^iteiy fe noninm t^t dhriftidfmmy fedqu^rere^ utftdt ChrifHanui^Hf cum ViwXofoJfit llortMri: non ^ fum, fed cupia eJfe-^^^Chri' ftianmynoneftinfatio.fed wfieri'-^ i^itur qui Chri^ fiUnm jpft, n^ti: ChriftU-pmefty hoetft^ quifefu* 4ai ChriUloHum f^nm^ €Hm fittAnt$tm fucientiffgs ChrtftiMfk '--^ tendimui in cctlnmy non fnmw in toeh. •— fk. Hi qui )am t9tu4 renovMttts r/?, id eft quipuUffep effi remva-tumy illBiibfqueduki9n$n C£pit renrv^riy necunqua fmftdvft quidjh e^e Chri-ftianumyC^c. g Luther to* 5. ^ Luther, Animus bu^ in Gen. /. 2.in mamu qtiando eft in tentM-C' *^ ti$nt& feticuUy difftsul^

S^dJcCa terUcMolaif.nescqHi^ dwell in us. ^y^^ • /^ ^^ f^petuo an-^i & qudri Colet. Sjii^

hifteti Regfonje^ivitur: exffeH-a, ixfpetiM/^ed-^ ft Un^im difertur & rur-fm qu€rit% non h^h$ mU-$^d,quodcdnftU4i, inquies ^'UAffi utferm etexfpeffes 4imf litis anumm ununiyduH' trssyviniens^ veniit & mn tardskn.

back, then to him that is begun to be ^Chridhn^this remainech, to e-^fteem hithfelf, not a Chriftian, but to feek to be a C hrlftian. A Chri-; ftiah is not at his end, but in his-way, that he may glpry with Psml^ I am not, but I dcfirc to-be, and i«^ many of us as are pcrfeft, let us re-maiKe in this rule, —— then he that is a Chriftian^ is no Chriftian, that is, he that bcleev^th he is made a Chnftian, when he is to be made z Chriftian — weciidevour toward heaven, we arc not in heaten: fo he is already in heaven who indc-vours toward heaven^ becaufc Go^ couHCf.him to be in heaven. — woe to him that is wholly renewed, that is, who belceveth he is renewed; Then woe to To'^ney Saltmkrftst fof thefe,* that are as free from firt as Ghrift,muft be petfeft.

^^Lutkr, The mlnde ®f mapT,-when it is ia temptation and danger , with difficulty rtfts on this confolanon, for thus k doih perpe-^ tually complaine: What thiU be done ? when (hall it be done? wt?ere fhall it be done.^ I anfwer then, wait on, wait on, if ic be longer deferred, and the mind askagaine, when fliall ic be? fay thon,T have no other advice, but that thou mdurc and wait on longer, one, two-thretf years, hethAtt^mmeth^iicomeymsd WiMficttarrj.

bSalt-

Lmheragmnp Antin&mians^

145

b Sidtmarfb and i TQvtnf teacb contrary to this, a beieevcr wantethnothingf(fay they) ofheavcnin this life, but belecvc he is in heaven, and he is not faved by Jiope, but hath heaven already in this life.

k^ Luther^ Gr^cc doth not fo change the godly, that itmaketh them in all thing* new and pcrfed. Many things are purged^ efpecially the very head of the Serpent, unbe* Jiefe, ignorance of God is loved, but the fcally body,aDd tht reliques of tin remains in us.

m Luther^ Sin in the Saints not oncly hack being, life, will, opera-tion^-fighting, but alfoit robs and leads captive, yea^ (which is a grieir tei: wonder) it rages like ^nia^ddc xiiaa,more ia the godly, then in xhe wicked.

nLmhif^lt k one thiag to fpcalk of*God -incarnaie, ©r man-made God,add another thing of God and inan (imply, fo (in out of theele* inentof grace is one tbiag, and fin in grace another, as- you may itaa^ gine, grace,or tae gift of God made fin^cffe and fiii graced, fo long as _. ^.,,^ ,^^

fin fhaUnot ircfin. | &fTccatZj^r^t^^^^^^

feccatfiw^ j^m-n^pecM'

li Ay4lyomUns\vo\Adk2mx Lutkr hath a necerfary my-ttcry m th;^', tor he meancth, that Cm is exceediiig fiafah iaks

owns

k Luther, Gr^ia non fie muut fios, ut per cm-nidreddat runfos x^ p^r/i-£los. AiklM (ffiidcmfm''' gdfnnrt prdcifiu amem if^um Cd^mt ferpetttisj in^ cr^Jnlitaf e^ ignwrdntU Dei fraciiitfir & c$meri^ $Mr,fedf^uamoffim c&rpm & relifnidpecem mantn^ in nobis.

m Luther, PeccAttmin faf$aisnon /ilumiB, n$n fikm. *yivity non fiium xstltj nimfQlmm§fiTMftr^ nsn Mnm repHindfjcdeH" amfHrit, ^ cdptivM : /-mo^H9d mirtrisp^inimpi" •unoH.pfHrip\.sS:

-'^nhxthciyAUMd^^4^ yBf/fiHCMtHoio-^iJ hcmne Deificat9 Udfuiy cfr dtimd de Diox^ bimiMefimpiici' ur. lu Aliud^U fiUA-turn extrd:gri(tidmj dliud -iiigrdtiM, ut^fiQ^s m^lgi. ^ri rratidm fen d^nnm

h SAltm. frc ^ grice 140. i Tcrwnc d(fer* XT 15 .M7-

/^iLuthcr tom.4.

m tuAtr totm

Sin rageth morc'in the gcxily tl)chin the wicked.

f. 434.

How fin pir-

doncd is Tij

Luther agAtnfi Ancinomians

own dcuient, in a wicked m3n,being not pardoned in Chrift, inhimfinisHn^'bucfinina bckcvi^r, chough it keep ftUhhe niturc.of .fin, (juftification deftroyerh not, nor remQveth (as AKtinom..ns ignorandy dream) fin in its nature; but oricly in liltjor aiflaall condemnation) y^^t in a bclcever, finisinade

Its ?,uil

oLuth:tto. 4.

f 17J.

pr»^A. tom.f. in Gcac^.f J7

r Luther to. 4. in GcA.(.4t./. 96.

as it were finlcffc or ao fin, in regard that fin in them is luftcrcd and graced with pardon, and fo ieavah off to be fin-condemning, and curfiftg, as it is in the wicked.

Ljuchtr, Libenter (in 0 L>^rkr, Gladly would the Spi-aedente) Spritm z'ffi^ctl rit inthebefeevet be wholly pure,

but the ftefli conjoyned therewith will hoi: permic.it.

p In vain look we for perfection in this life, that we ftiould be all juft and love God perftftly^and our neighbour as our feif.

l^nthtr waght tfcat the Jcwes were mftificd by faith a« wee-arcjthc Anth mm'iAHS fay the contrary. fLuih.\om.t^ 7v

tQtm cjfc furus : fed caro conjm&a illi nonpcrmittit. ^p Frufira exffeSamuf in hac vita perfe£ricncm banc^ ut toiljuflifimufj ut Dewn ferfecie diligamus^

q Luther, David faU-tur Sfiritum fatiTtumfr habere^ [ednondum ferfecie auttctumy [mt enim tan--tumprimiti£ Sfiritus. .

r Luther, Hifc frofria fcientia ChrifiiariQrum eft^ [cire'fi in pccatis natm ejfeyidqueincarne b^rere ufquiadntortemy nee fojfe ms ah eo perfeSe liberari & tnmddti nifi fer mor-tem^vemes, & ignem e;c-tremum.

9 Concln^on. Luther is farre from denying remiflion of fins, and that cotti^ pleat and aftuall to the Jewj under the Law,or any way of Juftification to them by the Law,but by faith in Chrift, as wc arc juftified and faved.

s Luther^ Mofcs himfelfe, and thofe that were under him, were not juftified by tbe LaWi for righ-

tcouf-

' <] Luther^ David acknowledgeth that he hath the holy Spirit^but not perfedly: or in whole, for'they be but the firft fruits of the Spirit,

r This IS the proper knowledge of ChTiftians to knew that they are borne-in fint and that it .fticksin the flefb to death, and that we cannot be freed and purged pcrfeAly therefrom, but by death,^hc Worms and the iaft fire.

s Lather,ip/(? Mofes & quifub eo fueruntf iionfunt jufiificati ex lege : Jujli-

Luther againfi Antinomians.

H7

teoufneffc is pot-to doc the Law, b u t CO belee vc God promifing.

f There was the fame RemiUlon of fins in all ages. Chrift is tfac fame to day> yefterday, and the fame fo^ ever, theywefefivcd and>uftihed by faith in Gfarift to come, we by faich in Chrift come, differing, glorified*'. -, ^ ^ k ^- "" - ^

Z,«/Wfaith,tom. i .p^ 5 ip. N'vn,

us* tollow not the deeds^ but the ,f*ifh of the Fibers.

w Lfitber^l^xnt offerings were notfor juftinc^tion,but a facrificed Oxe was a witneffe of grace, and to fpcak fo a,working voyce of tl^ankfeintflfejOr an handy er ma-^ nuali gratitu^Cr by which the hand ' powred.ouc j($a;^kfuiQe{rc by reall words.

They belecved in Chrift to come, wekfiowhe is come, ancj gone to the father to prepare dwd-ling places ijor us.

J Ltithtf; AbrabAm fawChrifts day in faith, mi the fpiritonely,

zi Luther^ the fiime Chrift, the fame faich from Abtl to the end of the world J and did reigne indi-vers^gesofchejw.prid,,, ....

Ugem.fed credsre premit-tenti Deo.

t Luther PccaitorHm^ ^^^^^^^-^ rm^Jpo omnibHs faculis ^^^' f^h cadcm ; Chrififss m-tem beri G^ h9die iJcm efl ^tlam in facnU: iHi ifi-tur fiahcia Chriili ven^' Wriy KOi fidncia ChnFii exhibiti^ faffi glorificAti [dvAmur^ Ofr remijfionem, f>ecc4itortint coKfe^uimPfr. ^. ^«^^r to. 4, W HeUcauflsinUgc 4 ^'*- '''•^'^ ydHiiff c$' jujfis exhibits to fine cjf.r€bantftr : non ut )ttfiifcArertfir per ea^ fsdut teft^erentur fe ac^ eepffe rmfericordiam ^^Jk bos immsiatm eft teft^^ gratUy fen nt ha dicdm^ ofernria vox gratitHdinis^ fen grathudo manugluf cjua Ht^HfU efnnMt gratis tHdinem^ tanqnam re^ibm vocabnlis.

Chrijhm iUi credl--derunt futurumy nos fei--mtu €um exhibhum & abti^e dd patremHtparA" ret nobis wan/iafuSyCf-c. '

y VidU Abraham ^/-^jr^^f^^.;,,^^^, -emCtrifti,Joh.^.fedvp- inGcn.cx^ dft in fide c^ Spiritu tan- f. 3 7,

tW9^^. .. '

demquefidesab HabeU^ ^Lmharr^n tintmmuncUper vanafA- ' cula rtgMdvltifoe&Ciiyo T Anil'

Luther againft Antinomians.

U4

Jfttinfimisnsj as Vc^y Crifpj Sdlrm^r/h^ D^/,der y ary heart-Reformation, true converfi >n co God,acluall lemillion of fins, and of all fins, or trcc)uiiihc:uionby freegract m a Cofpd. way, to the 3^'ws under //*/>/, as we arc juftified, ind {;iVi d uwA^TlhcMefilah^ and uiakc the promifes and cottnart cf grace, with PapiffiyZnd SuinioMt^ Co differ in ful fiance and nature from our Gofptl-promifts and frte covenant, as if thejir law tutory, O-/.4 had varied the way of Juftificati^n and Salvation to thtm,and to us, Chaf. XII.

Oj Chrtfiidn Lihertjf and oj Cunfe^ trmtMifdft^ I a Cencfuffon. J^tinamltiits h^yt t\oi Lmfher for tbeoa in the Gdftrine of Chnftian Liberty.

tet every Chriftian know, riiic

tuther in the pome of C hri-ftian Liberty

ag.\inft the /Irr-

a Lather, Vnuf(juif^ 0,rifHAnH$ fciat ; fe fer Chri^nm confiituttim t^e in confcientia dominnm Ic" gii^ ffccatif mortU : con* trafctat qtioque hune fer^ vitutrmcxternAm corpori

fiut^m fett^tat pr0fri&. Gui autcm dliter inttBi' jutfflibertdtemi&c..

^'Lwther^ Omniu fmm

%ia fervM f.r chariutnm : mtyftmul fiet ftrvhm li-iertAtUfCt liter tMfcrvi" tutu.

b LibertM Bvanfeiii nmttoUM resy & c$rporMi^

byChrift he iamadc in hisconfei^ encc ( as he beletveth in ChriftJ the Lord of law, fin, rfeath, fo that thefe have no power over him. Oi^ the contrary, let him know jhat this externall fervit;ude is laid on the outward man, tfeat by love he is CO fervc his neighbour. Thulc whootherwife underftand Ghrifti-an liberty (as Antifiomiani^ f^ho think theyow^ no obedience to the IjawJ chcy entjoy thcgaine oftkc Gofprl to their ovvne deftri](5iion, and arc worfe Id^Utors unJcr the name of Chriftians> then they were in Popery.

* All things are fr^e to us by Faith, yet all rhings are under obligation of La w^ in regard of chari-ty>,tbatfothe ftrvirude of liberty, and the liberty of fervicude, might ftand^together.

h The liberty of the Gofpei takes not away things, bodies, nor duties of i2)€D, but frcech iK^confci-

Luther a^ainfi AntinorniaHS,

'49

€onfcienn4i iitcrniMvin^

c Lachcr, ChrifiUtim in confcientia ^hct ef mt. ^ L«rjfef ^^ j^ dicfUy in exterfiu tmm^ ir^.

CHce$from(piricuali bands of wicked opinions,

c Th: Chriftian in his confcience (hould be a pbyfitian, buc wicliDiK in exccrnail conrerfation, an Adc, CO beare the burthen of Brethren, Luther -meaneth in things indiffe-tmz. thac ar^ without the cafe of Icaniall, as hee cxponcth bimfelf, Tom 1.472.528. andclcarly^T^.I. InCkrifitimcreAentibMi omnia mun^ ia, i^sdifertntia liciut funf^ qn^cnn^ Vil pr^af'antnr vfil frohibemttr ex-Umi4 cerfwuiniisy (^c. and Tom. i,

. d Tftrough fiich inChrift, wee

are not freefrecn works, bat from hmjed^bofimofiihtisope opinions of works, that is, from a rnm.iaefi^ afff<Ita pr£-foolilh prcfuraption of righteouf- [Hmptifme'infl^tisf^ofi* ncffc to come by works. ; r4 qnefu.

Now by opinion of good works, Luth^ tneapeth confci-j^^^^ ^j^^ I^^ CDCCj and the reftin^ of the confcience oa good works, as our hath nothing righteoufneffc, hence fo ofcen^ faith jLht/A^t, the Ldrr hath no-to iocvflxb the fhinji to doe "ifitb tb^ confcioKce^ the Law hath no power over the ^^!^^^* *" confcitnce, the Law ought not to rcigne over the confcience. ^"^ °^^*** And fo[2. he placeib our Chriftian liberty, not only in frecdsm ** from the Judiciall Law. Tona. 4. cai i Pet. 2, Rowfl x j. and from the Cereoionicsof the Law of yl/(p/^/^7W.4.foLi4$.Bat life froo) the condcmnatioB of the Morall La w«At is clear^

dfer f^mChri^i^^^^^^^ nonfnmM libin ah epert- ^-,

c Lmher^ That Chriftian liber ty which Chrift; hath purchafed , isnotfoeadlybrkcved as fpokcn, if it could be apprehended Dy a fure tnd firme faith, no fury, nor terror of the world, of^aw^fii^deathjapd the dcivilL could be fo great, which would not be (wallowed up.as a little fparkof arc bj the great fea«

^^k^J

T2

c Libmas iU4,qH4m no^ ^ Luticf cw*^: kid CbrsjtHS peperH^ ^on gj^^ tarn cito credit$tr^ (jmam nominMur^ Siccrt4 4cfrm ma fide apprebemti popt nuifii fur Of: 40t terror mnndi , legis^ peccMti^ mor^ fts et Maholitdmmngnm effe poffet* ejninonfimnf^ (e$i[cintitU a morh^hltd ^A^forhornnr. Then

150

Lntheragainfi Antinomians.

jLotb.tom.j. f.421.

Then L«f/;er evidently thinketh our Chriftian Liberty is tiot from duties commanded in the Law$ but from the tcrrorsyac?^ cufacion, and condemning power of the Law, after weeiis^^ finned a^ainll the Law. ." ':>

f Thefe words, Liberty from the wrath of God^ law, fin, death^ &c. are foon faid, but to finde the greatnefle of this liberty, and the fruite thereof, in a confiid: and agony of confcience, and apply it pra* ftically, is more hard then can be fpoken.

f Lutherj Verba iHai'y libertas ab ira Veij hgO) feccato^^ mortC:, &c. P/S« facilia junt:^ fed Magnitu dinem hujus libertatkfen' tire & fruSum ejuSy in certamine^ in agone con-fcienti£,afflicare^ bocflus qua did potef}^ difficile efl.

g Luther^ In came nulla debet ejfe libcrhH : Ve-hemus enim fubje&i ejfe farentibufy Magiliratibus^ (& injuuima^ omnium [ervi ej/fj [ed in Sfiritu & con--jcientia Libcrrirni ab om-7uferviiUtC9 ibi nuUi ere-dimuSy nuB confdimufj nuHwntimtmmj niftfolwn Chriji'jmy qui regiiat in-tcr mcdias affliCtiones cum

gaudiOy ^ Utitiay inter

fcicnct is free accoreiingto thcwiiKTcof Ltaber.

So he exprefly, clearely, this Lf-berty^ fgjintheflefh (that is^ in finning) there ought to be no liberty : for we ought to be fubjeA to Parents, Magiftrates, and finally the lervants of all^ but in the fpirit and ccnfcience we are moft free from all fervitude; for there we beleeve none, truft in none, feare none, but onely Chrift, who reignes in the inidft of affiiftions> with joy and gladneffe, in the midft oi fins with Ilrength and courage, media pcccata:^ cunt virtute & fortitudine.

Jtsilear, by theflefh, Letter cannot mean, as Jntinemians^ and Pafi(isy with Libertincf doc, the knfitivc part, which they call the Arte, contradiftinguifhed from the mindc, will, and confcicnce, as if the renewed man in whole finued not, with will, afFeftion, rcafon, confcience^ for thereafen that Luther giveth, is contrary to that, for, faith he, /Tee ought to be [ubjeCi t$ Tarents^MagiflratcSy and the [ervants of all':. Now not the flcfh onely, but the whole man, and the confcience is fjbje^!^ to the fifth Commandement, and t© all the ten, to obey Parents and Magiftrates, for otherwife the ten Commandcmcnts fhould no aiprc oblige the confcicnce of bekcvers to obey^

^5

JliJ^

Luthtr agsinfi Antiriomians. 151

thA the Ceremonfati Law, which is blafphemy : Therefore

yconkience^^^^ff'^i^y Lutber maft mean the affliAed confci*

/nee, up*^^S^^'^^ confiifts, ai^ in the midft of challenging and

:^rp^?, fins; So the belecvers confcience is free, and fcareth

' uone, but feareth filially, and with a foi>ly fear, Cbrijl Jefuf

^ only, and is fully free from the feare of condemnation.

Antimmians reply, that the confcience of bekevers is freed from the ten Commandments^ as they are a Law and injoyn o- '^^^^ dirtinai-bcdienceto the confcience by power or Authority of a I^w-^j^"^^Yv!^^^^'^' giver, for fo fay they, no beleever can fin againft the Law as the f^ againfi G3d Law, tither commanding, protnifing, or curfing. But the be* as a commanJ-leevcr niay fin againft the Li w, as fin is ungratitude to Chrift ing Lawgiver, • the Redeemer, not as it is a thing offending God,the comman- ^"'^ againft ding L/tw-giz/er, or failing againft his Authority. So Mi^if meronl re-HutcbifoH;, and her followers faid. Art 2 5. Since we are not hound moved! ^'^^"

' to the Ldw^ a< a rule of life^ it if not tranfgrejjion againfi tbe Ln^ Rife' refgne ni-' to Jin or break^it^ bccaufe our fins are inr^ard and fiirituall^and fo are -^^^ ^f Antiv^^ exceeding finfull, and are onely againfx Cbrifi. ^ '^ErrJ^'d ^^'^'

Anfw. There would be foffie colour in this Anjxvcr^ ^^^^^'"^^* aitrT-T^^' mmians did not teach that Beleevers are as free from fin^ ^root, * '*" * and branch, in the nature anrd beings of it, as Ghrift himfl4fci then being once juftified^ they cannot fo mi?ch as fin againft Chrift, nor againft the Law, as in the hand oi Chrift, therefore I hcarc that Pe« maintained before 3 gcdlyand learned Mini-fter, T^bat Chrififati^fcdfor/viscncfya^^nft^^^ and that wee ourfelvesfatUfie forfrns'^'^^inift'H^^^^^ which is to mal<e us jovnrl^'SaViolstrs, with Chnft. 2. SuiRes ^ committed by Bdeevers once\5uftihed,-'^eT.ot fiiSj bcGauIi^ they arc againft no Law^ and inVolVe the trefpaflcr under no-guilt,curle,or wrathjforhceis-asfrtc.dsC' '■ "^ 'n\^i gerof wrath, 3. Thefefinnefeigaipjl^he )>. . . . .^ of Chrift, or againft Chrift, are pardoned and tuilyxrcjT^cv^jd iti their nature and being/er^ they be c^mmicted/fiy >^;;r/;zj?«/ '^*'

ans. 4. VVhat Scripture fliali warrant us to tffinkthatiS/wf' '

who came not to difolve tbe LcrtQ^ in the le:tft G()7?manjcmcnr^MaU f. 18^19^20.'And who faithj To doe to nllmen^B wee would tl^ey;. poklddoeto i^^ ifthewf'MhLnwmdtbcFrcfhet^'^ andobiigetii us 5 hath fr«edusfrom the commanding power of the LaWji andfubK^edustotfacfameLaw^asrivcn by Chrift,.

T3 Chap.

fJJ

Luther agamfi Antinomians X '

U\.mh.tm, /^,

I Luth WW.4. 40J.

IcLurft to.I.in Gctt.c. i4-f.

Cm A p. XIII.

Of good worhj according to Luthen II Conclupon. Li^r&fr dcarcly concudidcch Amimmi4msjio\xQUv\g(XtK^^;, ty from (Igncs.

m Mktf torn. 4 uiCfcn.41. *.t4.

h Bgna opera flacehunfy Deo froftcrfiiiem inCbri' Jtam quod non fiunt ad ;x-ftitiamj fed nd icfi^worJ-' uni quodgraufimw etgra-tif ju^ijicati.

i Sfirituf fan&usmun-^ gwam otiofi^s c(i in fiis fed femper agit aliquid quod pcrtinet ad regnum Dei.

k Si Muncerus c^ 5^-cramcuUrii^ cum audirent n$s docere Sfiritum & re--jiccre opcra^ hat do&rina abuli ftuerunt^ & neg--kUo verho& Siicramentis nihil aliui nift Sfiritwn fonare idquc nobis viven^ iibufy doccntihuf^& ref«g-nantikufy quid futurum e(l uhi conticuerit nojira Po-Orinn f

i Poft meam mortem niultimecs libros poferent in medium^ & inde $mnif generk errores & dcliria Juaconfirmatunt.

m Std ftmutctiam rx-ierunt jinabapift^ySacra^ mentarii & alii fanatici quidcTrinitatc & incaf ndtio7ie Chrifii falam im^-fiatradidtrunty n§n tnim fmriMeKnobi^y&^f

h Good vi-orks fhall pleafc God for faith in Chrift, to their own end becauf;: they are not done that wc nnybc nghLeou?,bnt that they may be a teftimony that W€ arc accepted and juftified freely.

/ Luthery The Holy Ghoft is never idje in the godly^ but ever d©-ini^ foinechine that belongs to the Kingdome of God.

^ Luthery If Muncerus and the Sa-cr^mentarians y when tbej bearc m f reach the Sfiritt a}id that wee tejeS Works (in the »atter of juftification only^i as I have cleared from his •wne w©rds)c4;i abufe this DoOrinCf andmgleiiingx^ord and fealesy found nothing but the Spirit^ (as Famililif and Antinomians did then^and now) and that while wee iivcy and teach the contraryy and refiH themy whatjballbc iioncywhen we fl^al/ tedeh no wore ?

I After my death f faith LuibGr) they (hall alledgc my writings, and therewith ftrengthen errors of all kindes^and their owfl drcames.

m Alfo there are f one from 09

AnabaftiftSy SacramentarianSy and •-ther fantaftick men, who havco-penly taught impioas ihincsofthe 7r/;f/f7,andIncaraation of Chrifi^ but they were not of us.

Iris rruc, LHthet falfdy chargcth thofewhoni heecalkth SacrnmenmiarUy whorcjcftcd the drcame of Conlubftantia.-lioa, vet as Calvin obfervcd of the Libertines^ hey had nothing more frequent in theit mouthy then the Spritj fa JnabaftUfSj FamiliHSfJntimmianSy who all pretend ihnLutbtr is theirs, ailcdgc nothing rrorc then the Sfirit^ the immediate uhm^ny •/ the Sfirit without the word^ or any ifignes or nnarkes of Ian-ftificadon, by which men know that they are in thrift, and I appcale to the Reader, if they obfervc any fcopeordnft in chc Sermon preached by Pe/, before the hou^e of Commonsj bat to cry down all Word, Scripture, Preaching, Sacraments, Laws, lawfullandneceiraryconftitutionsof Ortbodex Sjmds^ againftF4W/7i?jlike himfLlr, forallthtfc, without the Spirit, can work but an out wacd Reformation^, aad bee cxtolkth fo the Spirits inward, omnipotent and only working of an io-ward^and heart reformation,*^ that menymini^ericyf reaching can have no more influence in Gofpel reformation, then in Chrifts ttdeeming ef the world, and the taking away tranfgrejfiony for fkith hee, C^) he only that can doe tbeone^tdn doetheotber^ now •^'^«t-«»»il in redemption Cknft hath no fellowS; no «ndtr Mediators, '^' noinftrumentsnowith-workerSj hee alose by hitnftlfe, and none with him, Hebr.i. furgedmf smear ftns^ and fo in all Reformation F#iw/7//fj conteivl: for God is fole Reformer^ as l^fuf Cbri^ it fole and onely Redeemer. . j r

Antinomians deny any.certamty of our bemg in grace, by fpjntoal contU • fignes mark8, and charadcrsof holy walking,^ which Luther lion by fcnfc, IS utterly againft in all places, efpeciaiiy wherehe cxtoilsgocii huh a two works as the fruices of our juftitication. foid^ciniiig.

It is true, Luther faith often wetnuft nor judge of our fpiri-tflall good eftate, by, fenfc, but by faith, and fo fay Antinomic dnsy ^nd Eaton mod frequently. But the word jcnje is taken two wayes, I. for the enditcoient of the flcfli^ and unrenewed part oppofed to faith> and fo Luther and we with him,teach tAatin a conflict of confcicnce,, when the L^w challengetha belecver efpecially. wc arc.never to look to jenje.hxit to faiib^ and the promifcs, for the unrenewed part, .never loldois go^d news of ourfclvcSj^ttrSpirituaUeftate, orof Clirift^exccptit fpeak truth, its the DeviH fpeakethto deceive, and to rendtr ^fccurc, fluggiQi^Mughty, proud, szisiQjbvii-Antimni^ns Uy

all the murthers and aduUcries of belcevcrs, are fins onely in our/tw/e^thatis, in the apprehenfionof our unrenewed pan, not to the liglvcand judgement of faich^ nowfo Antmmians f jUovv /c?z/e. Bur,

I. I ll.ould as foon belecve the Devill, fayJBg that the adultery of a beleevcr is no fin, as belecve/e;//e, that is, the indite* mcntof flclli, and the unrenewed parr, it is true the devill can fay trudy, as the flefti alfo, the adultery of a belecver is a fin, that actually condcmnes for ever to hell, and argueth the committer thereof to bee in nature, not in Cfarifi, wfaichisa lye, both in the matter, and fpccially in the end, to caufc akc* leever defpaire.

a. The /cw/e and apprehenfion of a beleever, that faith adul-teryin him is no fin, becaufeit was pardoned before it was commitced, is as falfc as the Devill. Now the light of faith faith the contrary, the Word of God faith, adultery in jwftiffi-ed David \$ fin, but the inference and logick of the fleftiis not to be belceved,therforc jDavid is not in Chrift, and fo farre, fenfe is not to be bclee. . ..

3. AnUmmms know no fcnle, but the fenfe and inditeaienc of the lying fiefh, which they teach men tobcleeve, whenic faith falfely, that the adultery of a beleever is no fin, now no whorilh mother will call her own childe a Baftard, and its no wonder that the fiefti, efpecially in the fleftily Antimmian plcjid for the Devill and fiii, l)ut/e«/e is taken in another meaning in the Scripture, for the Ipirituall knowledge and apprehenfion oftheSpirit,asJ/ft.5.I4. The (hongin Chrid have theirfenfes excrcifedtjidifcerne both good aud il/y lo the ufe of the fpirituall /e«/ejsrfpokcn of, CTtnt.2.'}Jfate down under hifpadow with great delight andhUfruitewoi fweet in my mouths Cant, i, ^. Beeaufe of the favour of thy good oyntments thy name U 09 a)i oyntmenifffW-^ rcdouty therefore the Virgins love thee^ Joh, 6,45. Ail that have heardandlearnedof the Father come to mee. Here is the aftuall cxercifeand ufe of the fpirituall and renewed fenfe which we are to believe no leffe then faith, and what this fenfe indyteth, that the Holy Spirit in us indyteth, and teacheth, and that wc are to beleeve. Luther never willethus to clofe our cares, and to hearnothing that Msfenfe faith to us^

Con.

Luther a^ainfi Antinomians.

55

\z Conclufien. Luther fpeakethpathccickly of the flavery aad impocency of eur free-will by nature, buc no waycs to favour Antmmi" Luther ht thf gns and Familijisy who would have unblocks andftoncs in all minereffree-wee doe, and not to pray but when the Spirit ads us imme- ^^^^ ^^^^'i^ dately. An:i:mians&:

a Man cannot naturally dcfirc God to be God/or he would have kimfelfe to be God^ and God to be no God,

■XT ^ ; Familits.

a Non p$tej hcm^ natu- ^ i^[ ^^^

ralitervcUeDeu ejfeDc-^i.^, urn, imo vcUd[e eje De-iini^& Venm mn ejfe P^-u)n. Lhther^ in regard that the efficacy and ftdcceife of free-will, as of all fecond caufes, is from God^dcprcfkth the creature to heighten God. ToiTi. 5. lo?- Vei^siabore fiojiro utitur feu lar--va quddamfuh qua benedicitms & fua l^rgitur ut fidei fit locu^^ God ufeth our labour as a fliadow or cypher, under which there is place for faith.

L^iberineanethof imperatcd aSsofthe will flowing from the corruption of a naturallman defiringto be above a Law, and without God, that ke may fin without being awed of Ju^ ftice or of a God, but there is a nacurall iiiclinacion going before ads of will and rcafon, by which a nacarall man dcfires the being ofGod, info hrrc as hcdefireshis own being, that he may fubfift in God, if we fappofc rtafoH to bee in no {ha^ dow, wi* cannot think it naturally ai>d fimply would d<;fire that the bedy on which it depends were ^ nothing, or that the riyes of the Suiine;, would wiib the Sun to be turned into pure nothings or the llreaHics, that the fountaine were nothing.

bLuthiry The will of every man I i'Luchcr, V^lmtm cu- blathmto. i. would defire there were not a law, I juJUiet mdht^fijicri pfftt /. 11.

I*

if it were poffible, and that it felfc were altogether free ; gruce is ne-ceffary to frieoJ tkc Iaw> and the willjandthcGofpd.

c Free-will fince the fall by a fubjcftivc power cm be carryei

ep nHlIam legcm^ &jc om* nino libtram ; ntcejfgrid gji mediatrix grctin qu£ cmciliet legem (evangcli$J vcluntdti. Toil t

c Libcrum^rbitriumftfi ^^^^•^^'*' ftcc^tum fetei ii bonum

Luther againfi AntinomianS.

30^

to good> by afl adive power ever to ill; nor could th« wills adive, but only its fubjeAivc power,ftand cvea before the fall, or promove into good.

/ Luther J Free-will is mecrly paf-five in every adl that is called willing, becauie the will is nothing except it be pulled, drawn, moved, which drawing having influence on the members, and ftrength either of foule GK body is the wills aftivi-ty,and no ether, as the drawing of the SaW3 cutting the wood is to the Saw meerly paflive from the Saw-er, nordoesitconferre any ihiRg to the drawing^^by way of co-operation, but onely being drawn, it workcs on the tree, being wore drawn then drawing, which Sawing is called the werk of the Saw wirh the Sawer, when yet it meer--ly fuffcrs. tmcn^^^refatiatMT \

Itisdearethatlwtkrmakesus not blocks, and ftones in bclccving, praying, or other fapernaturall works, as if after ©ur conversion, we were mere patients, and ought not to pray, bat when the winde oi the Spirit bloweth faire upon the flowers, and the Garden. Or, as if the perfon of the Hely Ghofl and CirijJj grace were the onely formall efficient caufe and principle in all fupematurall works, and we trunclis and ftones, . and not to be rebuked as flothfuU fervants in (ins of omilfion or commiflion.

Lutber faich the contrary, To.2. 17; Gtns. i^.f. 252. jdntim-moi docent/implkiter omnia feccHtafub/atay nee argnenda ejfej no: bojnincs terrcndos kge. Antinomians fay fiimply, all (Jos are taken away, and arc not to be rebuked, nor are men (rcnew-cdj to be tcrryfied by the Law^ for Lutb^T i. /peaks compa-

j:atiycly

pimtid jubjcdiva:^ in ma- ' lum veto adiva femfer: nee enim in ftatu innoieti<€ fotuit ftare:, naiva[ed[Hk-jcdiva ptcntia^ nedum in konum frojicere^

f Lihcrum arbitrium ejimercfafjivtm in omni aCtu [uo^ qui veUe voeatur: quia voluntas von nifi r^-ptur^i trahitur^ ntovetuv:^ qui tratim reiundans in membra & virssy feu ani" m£feu corner if efi ejm ac^ iivitas & nulla alia^ Jicut traCtm feTr£ feeaniis %-nurn eji [erxit mere faffi-vusafedore^ nee ad tra-Hum fuum quiequam fc-* aferatur^ fed tantum tracia jam in Upturn oferatuTyim^ fulfa magif quam imyeU kns^ qu£ [erratic of us ejuf cum ferratBre dicitur^ cum

Lntkcr againft Antinomians.

157

ratively, and denies not all (ubordinate aftiviry to renewed free-will> after converf/on,

g In every good vvork^ the Sons' g In ctnni ofere bono ^^^^^-^^ of God are rather afted upon, then j poti;^ aguntur:iquam agunt ^^' doe ad. I fiUi Dei.

Then LuthcT meanes chat they aft, but grace rather ads upon them, for T0.3. /« Gen. in cap. 28. /0.82. Luther faith, there is a twofold holinelfc in us, one iuipuccd^ by which we are fan-dified by the Word, and is perfed, another, by which wcc are holy by our work and converfation, which is unperfed:. ^

The other holincflc is of works, Jltcra j^maita^ operwn ^^.^/.^i. it is charity that makes us accepca^ 1 eji cbaritif gratum faci-ble to God, there not oacly God fpeaks to me, but I ftudy to follow God fpeaking.

. When I was a Monk, often I dc» fired that happiReile to fee a godly man in life and converfation, in the mean titoe I dreamed of an Ere* mice, that abltained from meat and drink, and fed on rootes and cold water— but they arc holy who are holy with a paffive, nat an active holineflfe — if every man doe his duty, by rule, according to his calling, and ebey not the flefla. and in the Spirit fupprcffc the defircs and lu^ cbereof.

ensy ibinonjolumVeuslo' quitufy fed fiude^ ego fe^ qui loquentem Deum.

h Ego Monachui f^fe h Luther to,^, exanimo optabcon cam /*€- ^ ^74* licitatem mihi contingere^ ut p9i{jm videre^ converfa-tUnem & vjtam alicujus fanVti bominif. Interim jomniahsm talem fanaunty qui in Erenid^agens^ abfH" neret a cibo & potu & !•/-biuret tantum raditulis berbornm & agu^jrigida — & fandifunt fanaitAte paj^va, non aSiva —— Ji unufquifque ex pr£fcript$ verbi I>ei faciat dffidHm in voCMtione fua^ (ami non obfequatur^ fed Spirit

tk refrimat deftieria ejus. And where ever Luther fpeaketh of inhcrcnc holincffe, ke calleth ir imperfed and adive, then renewed freewill fiwfl: bean Agent in it.

2 The fubjedive power of doing good that Lnther calleth

a paffive power^ and which was In man before the fall, in

the renewed man is not fupply paflive, for io regard of ir,

' V 3 " " faith

faith Lvfther ^ Voluntas n)^^gf^ cfi impuIf^A ^nam ifn^Uens^ the Ofthc fu'^cc- ^iiitachcr isdrawen, then it doth draw and aft,* but incli* ^ owe "of free- ^^^^ "^^^^ ^° ^^^ dra wen ; but it is palTive, becaufe free will power o - .^^ p^^^ naturallSj before the fallor afrer regcneration^isa fub-jeft receiving a holy (anftified reftirudcof wUl:tnd before tiie fall, that rcAituHe was that concreated and natural! I-magc of God in the prfi Aiam^ \x\ regeneracioa it is the fupcr-natarall image of the ^tf««J ^^4;fr, which wcc call the ne^ hearty and before the fall Ahm did not love and fervc God by free will (imply^ but by frft- will gifted with that natu-rall accident of concreated fan<5lity and holireffe added to the will as a connaturall gift to make the will con^leat in its operations. Now the will is a roere patient in receiving a fupernaturall aftive power to will according toGhrift, and in this regard the will is patient andmuftbce elevated in its naturall activity, by receiving a newinfufed heart £vi^\ 36. a6. Z^^fk 12.10. T)eut. 50. 6. And becaufe free-will afts according to Chriftin beleeving, hopeing, loving out of faith, all by tbeftrcngth of new fupernaturall habits therefore doth Lnthcr call the renewed man a patient, and his (tipcniatu-rall vvorkes like the drawing of a Saw which yet hath its own aftivity of cutting the tree and hath teeth by art for thatef-feft, yettis called a patient in fawing the tree, becaufe it is fnoved in its motion by him that draweth the Saw,

3 In the receiving the aftive determination of acSnall rf* fiftmg grace, the wSl is a patient in the reception and fub-jedive and puflive lying ander the aftuall motion cf him who workes in us to will and to doe^ for wee can doc nothing more than cky^ when God inmfctha fpirit in it, to move the predcterminating wind of thefpirit, to blow right en usy in regard of both tlicfe, though being afted by habi-tuall grace, and by aduall ailifting grace being drawcn. Cant. I. 2, 3 .and Pfal, i ip. 3a. compared with B^^kj. 56. 26,27. we doe a»d have our own fubci^inate adive influence in all the workcs wee doe toward Heaven; and lifeeternaH, yet Lmher f^ifhf wee arc patients. 'L thtomi ^ Luchtr, Her^/ira/ ve- i Its a poyfon of Hcrtfie that {.ic6. * -1 ncriHm c(i quod \rihuH li- giveth to free-will power to di-tsr9 arbitri9 virVMcmii'- Ijpofeit fclfe to receive grace, as I . they

Lnthcr agatnj}; Antinomians

159

§oncndifc adgratiam (five kabitualem five aSua-km) rccipend.^m quale fa* ciunt in ilk, Zech, I. Con-vcnimini ad me^ & ego convertar ad vos.

k Homo mere fajjivc fe kluthftto. 3: hdetnec Ucit quidquam^ ^°^-fedfittotus.

I Luther, Beus innta- ^^^-^^om. 5. teria privativa mn f^fiti-va 9feratur^ 4. Luther hoWs men to be mecre patients becaufe grace and grace onely beginnethall fupernatorall works,

f X^^i manehitliberm ^i^,^ ,^^ arbitrium^ ubi jacere, quod

they fay from Zccb. U Jurne to me^ ^ andlmllturneto )9H.

^ Man is a meer patient,he doth notiiingjbuc is adled, or done upon.

/God worketh on a privative, not a pofitive matter.

m Letter, How (hall free-will remaine, and ©ur doing what we caa When we are taught that we are wrought upon, and we work not but God works? wee arc the work^not the workers, fo all the Divinity of proud men utterly pe-rifhcs.

n Faith is wrought in us, not thinking, not wifely underftand-ing, not willing, but who-ever is gitted with faith, is prevented by the incomprehenfible & hid work of the Spirit, by the onely hearing of the Wordj without all wcrkof us.

»1$

jnjeeflj cum hie fieri 7m

d$ceamyry mn facere^ & non ms •feremuTyfed Deus n9S ofereturf faCmr^y mn fafforesfimuSyfunditus fci-licet ruit omnU Iheokgia [uperborwn.

n Non nobk Cdgitanti-' kus^fafientibus^ volentibus^ fed incompehenfibili & oc^ culto of ere Spritus, pd^ venitur^ quiiqukfidc dona* tur in Ckriflo:, ad folum vcrbi nudiwn^ citra orn*

nem no fir am aliam ope"-ram.

4. L«t/;er is much, as he cannot be enough, in di^prcfllng-the glory of nature and free-will and exalting God.

0 We are not good by v;orking,.' o Lucher, Non,operand9 ^^tulyrom.n. but by fuffering, when we fuffer fed patiendo boni fumus, ^A^-^i^-theaftingsofGod on us> and are cum patimur divinas a^Ti*

quiet. ' ones quieti ipfis. flmhcr.tm.^^

1 Whatever (hall give thy4blfe p ^icquid ubi teip* 140.

• V 3 ' fum.

to thee and perii3icthee> hold that infjfpirion^ for ic will caufc thee findc thy own will in ftiftirtg, as Eja.'SS Whatever Ihaii tike chy fclf froiri thy fclf, follow that.

^ fum dcdcrit^ & femifcrit^ ' tciic jufpcauyn^ c^uU facit lit invcniatur volunUi;tua. in Je]u^io tuoy ut dialur^ Efa. 58. quicquid autcm Uif\um tibi abfiuUrit^ hoc

Therefore I o6dj tVefe few conGderations touctiBg the AmnomUKs Way of fret-will.

I Cc»fi:iffmicn, N;:c. Wee are notable to mailer agood thought, but when the

fpirit works in us to will and to doe, yet are wee not freed from the GofptlUcoramand to doe. wil!^ beleeve, love, hope, pray, feare, obey, even when the Tpirit ads us iioc. 2 CoyifiderMton Note. Nor is it peculiar to the covenant of workes that what e*

ver God commands, man hath tbfolutc and independent power to obey. But tis common to the difpenfation both of the covenant anabfolutein- ofworksand thccovenaot otgrace, and not peculiar to pnrc dependent Uw more than to the gofpel, but common it is to all dates, power to doc ^}^^^ Angcls or man can doe nothing but as predcrermincoi

roSmaftde?h ^V 9^^ ^^^ ^^^ ^^^^' ^'^^^ ^^^^^ "^^"^^ ^^* ^^^" ^^'^^^^8^ ^^^

peculiar ncuhcr^^^^*^ fandihed andftrong free-will to obey God, yet when

to the covenant God was pleafed to with-draw hispredeterminating infiu-

of workesj be- ence, by which Adam (hould adually have continued and

fore the fall, perfcvered in acluall obedience and in a holy abftintncc from

or GofpeUf?rr ^^^^g ^^ihi^ trcc of knowledge,fe*c & nupfc^ it was no more in

the fall, but it >*^«w indcpe«ient power to kecpc that commandemcnt,

cytt vf2scom^ m^ten^tf then the funne can move or the fire cafthcat, when

men tg all God dcnveth his aftuall influence to cither.So the law had fo

States to the juuch of beggarlineffe, frailty and impotencie of the creature,

deS^nd^^^ before its fall that the Image of God in icsfle>v^^& Summer-

upon God$ prime and beauty could notkcepe Ainmuom falling on his

predcteimini- owne Weight, yet was he oblcigcd not to fall by law and was

rton. not able toftand witliout thepredeterminating influence of

God, andfo finne, infilling wkenheecould notftand, and

this is the fame in the covenant of grace, the Image of the/?-

cond Adam keepes us not indeclinably fi:em (in, and though

in

in the Gofpcll, God gives grace ro doe what heerequires, ye: can wee doe noihing even when wee are gifted with a new heart, and with a new fpirit, except the Lord work in us CO Will and to doe, hiccf^Kunc. Antinonniansfay, when God wich-draweth his predecer^iinating grace, without which wee cannot worke, nor pray, nor beleeve> no command obligeth Hs in chat cafe to worke, pray, or beleeve, becaufc we arc not under the law, & it is legall that we ftouli bee ol>liged to fulfill a commacd which wee cannot fulftll fo Del fvt. p, ip. /« the G off el the Word and tyffpirit 4re din^\ijis conjojnc^. a maaifeil untruth, for the fpirit is frc« i<^ deny his influence hic&nftnc^ when the Gofpelis preached to bclcc-vcrs.Andicisnolaw-ftraine that wee bee obliged te ebeya Gofpcl-command when the fpirit wcrkcth not. 3 Cofi§derati9^. What \% our owne onely and nothing bu; pure> unsiixci created free-will in any good workeis not to bee our darling, as if tkat were all. A higher principall mull: lead us tkn will, elfe wee are mifled and ftuck in the briars. 4 Confideration Even to carry grace and to bee (ubjediTe and paHire under grace, and to have a n«w heart,foures us with pride, tker-fore the fpece and natarc of mankinde, let al«ne our irifti-vidaals, muft breake in Adam under habituall grace ^ far more when wee are aftive by grace; therefore all muft bee afcribed* to God, lUhured more Abundant ty than thy aS^ to prevent boafting hec muft adde. Net I hut the gmce of Cod inmee. And Icaft hee fliould bee proud of being tlic {ub-jcd of giacCj as if a pooreHorfe fliould boad of a golden Saddle, Hee faith, hj hU grace I am tha Iam^ pride is io fub-tie, that it would crecpe in under the golden crownc and enter in the heads cf the foure and twectie Elders glorified in heaven, if there were not grace to caiifr thein/?^^^4. lo. Cafl df^'^e their Crovmes hefere him th^tjtts en the throne:Tioik refined grace, where it wants droffe, even in Heaven, in the e-lemenc of grace, canfwdlusanJpuSeHS up, exc;:p: anocher. grace pull dowaour top*failc.

5. Co?'fideration»

It is fafer that we be cholen, then that we chofe, that w^

be

be acled upon, then that wc ad, and tha^ that choyce and fine piece of u*^, free-will, be like a rare Jewell^ kept in a cafe of gold, and iuiiich a cabinet, as the grace of Ghrilh 6. ConJiitratiOji^ Frec*vvil!s Sabbath and reft is to lye quietly snd contentedly under the fweet actings ot grace, and our non-refiftiog of Chrift in his fwcrtcft operation, is our onely happineffe; would we be patient of the Holy Ghofts omripocency of favingo-peracior, and rot with-draw our hearts fiom under the bedewing ccleftiall fhowcrs^, and droppings of the heaven ©f heavens, we (houU improve to good piirpofc, free-willj *nd reft in the bo feme of Chrifts love, and deep and lye, and drink in Chrift, and then we wtre undeniably happy.

True, free-will is a fparklc ef God, fo much of a loafed and unfettered will to doe good, fo nfiuch of God, grace is golden wings, for nature to flee to heaven withalL Freedome to doc ill, and to move to hcll,is the devils fetters of vengeance. 8. Confideration.

Created free-will and Law arc enemies, as fire and water: what Law willeth. Will refufetk. The love of Chrift fodcreth them in one, and grace aiakcth Law honey and milk to the foi^le^

9. CcnfiderAtUn. X4an cho^feth God, becaufc hee is chofen. And marrieth Chrift,bccawfe he was firft marrici againft his will, for with* ottconfcnt, theconfcnt is conquered to Chrift.

10 Cenftderation.

That wee cannot l©fe Chrift aad tke GrowHC is our bcft frccdome.

11 Cenftderation^

Antinomians by fathering their hercfie on Luther:^ harden the Papifts in their lies : fbr Jlfbonfus a Cafcg de b£reJibus^L6.Verb. Evangclinm^ faith Lutber^ Mdanthon^ Brentius teffch that the Gofpclcommandethnodnty atall,and removes all neceflSty of good works^ which they doc ondy in the mutter of juftifi-cttion. But this was that \^>hich Antinomians taught inlk-tbcrs time, which Lutbcr refuted. For Lutbcr often fpeakcth of the Gofpel^ as oppofed to the Law of Works, and as it tcach-

cth

cch the way how the ungodly is juftificd. And faith with Faidy that vpc are jufiified by faith onelj^ mtbekt wri;/, which Papift$ cannot indure*

12 Cmftierathru

Broken free-will that firft, aud ever loft credit, is a field fit forfree-gr<icetogrowin. And the ieflfe that the free-will of Angels could doe to ftand, when their fellow-Angels fell, the higher is the rate and worth of free-grace, ia fuftaining thcin, and except wc would have eleft Angels to divide the glory with God, of their ftanding when theii ftUows fell, we muft iay the lot of grace falling on chcfe blefled Spirits, not nature, icparaced chem from others, as good by nature,as they were, 15 Conjtderatm.

Let nature at its flower be a broken gold ckaine, thit Chrift »ay (odcr it. It was a depth that our wife Lord would create fuch timber or mcttall, as free*will, that Chnft anight in-grave on it the artifice and elaborate skill of ntvci-cnough ad* iDired free-grace.

Cmap. XIV.

€f other Femtdinsmid brings of Families, and AntimmianSyand #/ the Treatife caM^ 7be Divinity of Germany, or, ^ Thcologia Germanica, and that caffed The Bright-ftarre.

TH E Gnoftickj having their name from knowledge, had their rife not from NicheUs, one of the feven Deacons, as Pii/4^^ thinketh, but rather as Zreww-faith, lib.I. bereft. 2^. from Carpcrates^ they faid the S%ule was made cf the fubfiance •fGody or. It was the very ejfcnce $f God 5 I conceive the Mon-killi Familifis had their rife fr«m the Gmfiklq^ and Manicbeans^ who fprangfrom the Gmfikh^. The Libertines^ David Gtorgty t^^r^^es and H.Nicbolas feeme to have their firft fpring from thefe two, f^^ijl^^ 10 mu7beologia Germanica^2iud The Brigbt-ftarrc. ForPbi- /i,r/ftom Li-'" lofcpby and Divinity diffe&ed^ is but a rude, fooUlh, and unlearn- imimsyA^tin^ cd Pamphlet, cf late penned, and changing as Families ZT\di miatisbQfSibfti Antinomians doe, Serif turey and Cod^ and Cbriji^ into MetafbQrs and vaine Allegories.

X The

^^^ Ike tenets«/old F4milifis,

l[^QA\:\iHoTf)E7hedhj^iaCemanicah not named, one Jobi^

7'bfopb/7/^cranflatcd it out of High-Dutch inco Latiac, and ^

Was Printed at ^wm'erpe, ^nm 15 58. Ths Author was a for

perftitious Pricft, of the Order called T^ntonici or Dutch ladj,

in Ereach, the Knights 0Fthe-R^^(?if/, it is like the Author was

before Luther, arid it is certaine Famlifme is a branch that

grew from thcroot©f Popery, and was whelped in a Mona-

ftcry> by men that would be perfcd above all Law, Ordi-

^anCLS and A&s of a prafti^all life, and would live on fpiritu-

all Moakifti contemplations, and they arc much of blooato

the Antichrift,though they will not acknowledge their father,

and call all but themfelvcs Antichriftian,

fehn Valdejfo a SfaHiardoi H^ble birth, a Chevalier of the Emperor, who being a Biihop repented^ wrote inihe Spanifli tongue,aTrtatife of Pra(fticall Divinity, called Divine C^^^ ^r4//W, in which though there be fundry good and excellePit MeditatioD6,yet are there in it^ many fcoleries^and the grounds and poyfonable principles of Famihfmey AntlnQmianifme, En^ thufiafme^ for he rejederh the Scriptures^ niagnifieth Infpi-rations, yilifi'rth good works, heightcneth the dead faith, ex-tenuaceth fin, &c. The man leaving hi* Bifhoprick, came to NafUs^ and dyed there^ Anno 1 540. Vfrj^eriw caufed tebe Printed the Treatife out of the SpanilL language, at Bafil^Afi, 15^50. It Is Englifhed, and Printed at Cmhid^ey Art. 16^6. The Jntinontms:, Familifts;, and others in England of that ftampe fpecially M.Beaco)^:,Cateehifwe,fag.llS. falure the book zshafply arrived in the Englijb coafls^ farre above any peece that Calvin ever wrote j Such Lettuce fucb lifs^ But to return ; This Author of 7^/;fo.Genw/7W/f^, and of the iright Sune^ u Theol.Ger. fay, TJberc if nothing in the (a) Creature^ but God the Creator^ 0 W '^' ^^^ ^^'^^^ ^ nothing (h) in the heat andbtamc of the Sun^ but the Sm Af'^i 'itfelfe.andiire. Juft [o(zs Libertines teach; there is but one

'^' ' . Spirit, one God, oneintcrnall forme in God,Angels,and Men, good and ill:>and in all creatures. But

1 The Hoi) Gbofl makes this the higheft Treafon in Tjru^^ who being cloathcd with a bit of corruptible glory, faith,E«eiJ 2^.7. I am Cod.

2. Creatures can enc and be tempted tafin, God cannot be Kinpied,7^w.l.3^

3. "Crea-

The tenets $f§ld FAmiiifis. i^j ^

5. Creatures are changeable bits of df pendencies on God, Kom. 11.^6. Prov. 16. 4. The Lord is without, and above

4. JUNations to God ^re nothings Ifa.^o. 17, God calleth fcimferf to Mofes^ lamj'and, I am that I am^ as the foiincaia ofbeeing, and bdng by nature, and the alone infinite, onely vrtfe^ J^^Pf being, as ail Scriptures cleare, Crei^turts, even Ai^gcls arc in th^ir eflente, but time-dependencies, created re-firitsof God, Lame-n^thin^s^ frothy yeuerday dare-ups,poore' tinre-accidenr?, branches budding out of tneer mother-no. thing, by the :tlone will and goodneffe of God, there was folly found in th^^fe Sonnes of the niorning, the head-peeccs and mafter-creatures-, the Angds, Job 40,18,tp.

"1. God bccmnfctl^alltbikgs inmm^ Man or the Creature ^jould arrogate to hbrjdfs n^r\:ing^ ml lifeyCJ^cnu fox^er^ h^4vw!edge, do-ingyornoi doings rbefd^is n^lhi^gtbat is not Gody and belonging t§ God — for it is<jod^oiulj "^k-o !ivefb^4ndcr!l^andetb^ if alkyloveth, dothy or leavefi) undone a!/, SoThcolb. Ger. c,y6. Nothing is tut Gvd^.ndhisitvil/^ andthisv^'iU is Gody andxvbat-ever is in Cod is GMy and nothing is Lut God alone^ I. BQatufcGodisinfinifCyand if'JhererQ%rthangiH usy then jl:mid infinite heeing be hounded^ i^^)tre'oUr 9eetngJb'eginS^ 2. If man bee beeingy bee U good^ for heeing and good are cmveYiihlCy but there is none good but God, }• Finhfopbers and fafbers fa) there is but ene only trucly being. 4. God [aitby lam ti^^tlatn. . 5- 2^/;^ [onne of God made himfelfe of no rc]H4tatm and dijhniJ'cd to bee a man and notbingy thenman is nothing, fo ftright-ftafe.

7be old Adam oJtd difobedience or finne^ is notbingy hut when jj,^ ^-jj f^^g'^ ll)€ creature ^Jcrihtb to it felfe Beingy and life and ejfenceand that fs in Tte^ goodnefe. So'ftnne is nothing^ bktl^ my^elfeyEgoitieandfucblih^oIogiAGemunu and the new Adam or Cbriftis nothing but obedience and an of- ^i^,^^^*^* cribing of all to God. c.t±.vftiiihem§

So ch.7. Faiih and ^crifture faithy ftnne is nothing elfe but that ^ji /t^^g^^ ^ the creature doetb divert itfclfe fromihe immutable God and ad-in9beiiemii i^. keretbto a mutable thing that isy dotbtume it felfe ji'om that which Ifiti^yegoitMet is ferfe&y and to that which is in fart andimf erfe3y and e^eci- ^^^^^^^ij^ a^ to'^ it felfe. Now this obferve. when the creature doth ^^^^^& {i^^ ^c4i^^ any good thing to itfelfey as tg bee^ to livey ti kpoWy briefly to he able ^^ tokoe any thing that can bt iearmed goody oi being in itfelf that good

thing:^ or as though that good thing 'were affertaining tQitj then itn^ vertetb it [elf^ wb^t other thing then did the VeviU ? Ihk arregan^. cj to be J, to bemyjelf^ to be me, and to be mincy was the devils 4-verfion and falf..

I anfwcr nothing IS a being of it felfe, by heritage, elTenti-ally, and without dependence on another, as its father^camfe. Author, Creator, but God j andnothing lives, worketh, deth good, indepen<^ently, infinitely, immutably, from aiidof it felf, but God onely. And all Creatures $ Angels, and Men, arc but borrowed becings, beeings by adoption, gift, loane, and "^^nlc^u ^"le (haddows, remaining flbaddows, by thccflence, good-Hf Jf^bci> own ^^^^y ^^^ f^^^ pleafurc of God. And as their beeing is depen-workingjand dcnt, fo are they Gods dependent tooles, and inftroments of yet m beting working, they doe, and doe good, but dcpcndently and fo as and working, both powcr and a6:uall doeing, and doeiag good is from God depend ciioci. principally, by moving, exciting, and determinating theta to doe, and from, ego, egoitas, iffeitof, firom thenifelves adively ^ as inftruments and tooles in Gods hand, if the Creature feek a world of its own, in being and working without God, that ^ igoitas, that Ijthat my felf, is the grcai Lord of pride,^ but othcj;-; wife the creature is not in its effence God. There wa^ a compilative fclf-deniall required in Jdant, and is in the man Cbriil and the dtdi Angelsy though no finfuU felfc was in any oFthcfc three, and it is that the Gnleffc creature (hould yceld its beeing,r Iaft,will and dc6res,rather to be trampled on,difpifed,or turned to nothing^ before God be diftionoured; All the effentiall attributes oti^oodneffe, holineffe, wifdomejgrace, jufticejpower, lovcraignty, &c. that are all infinite in God, proclaime that there is an infinite diftance between the Creature and the Cren-ur^ but ifwefptakofa borrowed beeing, and a borrowed working, at the fecond band, and by loane, then it is no fin^^ for creatures to lay they are creatures, for the Holy Ghoft fjith it, and biddeth man fay, that he is clay,afid a living foule, »or IS it fin to the Creature to afcribe doing of good to it fclfj ffs the Church faith, I have fought thse, 0 Lord,Ua.26. and I'dvid, I kve thee, 0 Lord ; and Faul, I have lab$urcd mere 4-lundantly then they all \ though it wus a labouring borrowed foai grace, and fure the Creature afts fin and againft a law, and not in fubordioation to God as Law*g^ver ading him a-gainft a Law. 4 Errot

4. Error^ Obedience k to deny [elfe ; The creature h all gaod in the Creator^ and to vJue and ejleem aVbeeingy and aUgo^d^ God bimfeljej Thcol. Gcr.c 1 3.

f. AVcreatures^ tbebody andfouleof matiwere bid fotemiaffj in Gody andfballreturne to filencey and to notbinfi after.

This is-ckarc againft the immorcallity of the foule^thar,Scripture faithjfeeth God, injoj/etb bUfaceygoetb t^ Faradife^ov tor-fiient after death.

6, HtHflandeth in tbefe^ l.vphen a man fetth bimfelfc worthy of j^^ hnrtn tc MVilly 2. Ferfetually damned and hfi. ?. Neither wils mr con- kllof Fami-teives comfort from any creature. 4. Tet be xpaitetb for deliverance. lifts included 5. Beares nothing xfaywardly but fin. 6* And when be cannot tbin)^ "^^^^y^ ^^ ever to be delivered^ or comforted. ^^ ^^'

He i^ in heaven, when be regards nothings defires nothing hut the etemall goody fo this becomes bk^ he may often^ in one day^ fafft font heaven to belly and from bell to heaven^ arid i^fafe in botk.

This is a hell and a heaven cokaown to Scriptnrc, 1. They arc within the bounds of thif life, hell and heaven are after death and buriall, Luk»l6* 2 There i« a naarcet way ^between this heaven and this hell. But Luk: ^^* ^^^ i^ a gulf, atid no paflfage between the ugfat-heaven and Scripture-hell, Luk.iS. 3. Thefe may end, the true hell and heaven are ctcrnall. Mat. 2$Mfi. P[al.i6.iu

7. When God alone Workj in man^ani leaves undone in him^witb'^ out my lyto meey or mincytbere if true Chri't and m-x^he^e'elfcy TheoL Germ. c. 22. Chrifi crucified in Mount Calvary^ if but an imagination^ tofufer with Cbri% is Chrifi crucified. Our juf-ferings and Cbrijts are one by union of will and Sfinis. Bright ftar. CI8 i89,Tpo,T9i.&c. 200*

Then is Ghrill not true man. 2. nor dyed he really, but en- xhc famlifi* ly Spiritually in us, when we fuftet with the like cneekncffesiid acknowledge patience, as he dyed ani fuffered ; and yet he is but an Ailego- no l hrriy hut % rickorphancicdmantothcf^rw/i//^. The like FamiH^s fay of Mmrhorkall his Refurrciflion, Aiccmien, and judging the world. Its but ^'^^-' to doe what is already done, toopc^Q thcfe rotten graves 9^:7 farther; Thefe two pkces, fo heflily and abotrinible^ ^gree well with the Tencnts ofH. NJcholofy and ^re now fer oui^An. i6j^6. by the Fannilift Randdy to tbe infnaring of the foulcs ©f many thoufandsinLo/zJi?;/,

la

In the ycarc l syy. the Families of EngUfA publiftieft a

Of Ac Fami- confcflion before King J Ames came to the Crowne o^Ei^glMi

lifts in England ^^^^ [axe and gcnerall, I know not what, for H. Nicholas

Xmi^'^andthc wroC€ bookes of fandrie forts. As his exhorCation ic. 6.

contems of a S 5- 7> 8, p. H^ irMruQions <ff ths f^pri^ht , ^ <i«fl Chrifiian

(upplicition hafnfm€\ his crying vojte. hi^ frji exhertmon', and the ft ({^ih

they prcfcnteJ fa^e ) w^^ ^« eanfef^d amoftfthe Aanlteretis and ftnmfuU gene^

CO the Kn^. Million anii tkeftt/'le hearts cf the fcriptu^e learned : for fo hec

called all the godly in Engl^rM, landall that are not of his

way. Bat for his love-fecrcts^ hee faith, jeefhali r,otulke oi

jcii^rj€£r^ts\{^€ith:r jet Htter jom mjferiet), epenlj er n^kedljtn

i^mdii^s dil fi;^^^i^ngf jgpfrjQ^ni children or difcipleu hat ibitre ^hem r^

vcr tFjcM: Tout- ^^' ^"^ ^^^^^ of) our Elarrs^ yt htckh can fiyiderJtaKd'the fame j or are

cftandgroflTeft able*i& bcarCy or airay ^ith the feund thereof. ^\xt tbrj have

poynts «f do- thi^. private Ty'^idkio^s a^dt^m^ritttn verities (f^eitji H. Nichol,

ftiinc from ihc ^nhtsJ^Uddd § 5.)^y "^'hkh they gr^vp up in hv^ according to the

limple. teq^ing <yfher fer*vicey ^herc ad things wedfuS to heinot^enf

Br decUre^^ are ^Iwajes M^ordi^g to the capacity of their under^

landing br^Hght and declared to themjtdthe(S^j)j^^gorne\}^

borne children apcordingto' their joungna^e^to thev^eak^according

tts their vreakimffe^and to the elders according t& their drifdneffe or

cldagCy where {% l8 ) neither fomeheAre all, ^5^ aS hrare^^

private myfleriei ; but the confellion might have a lbun(f

meaning. Though as ttey m#nt,there is nothing found iif iu

About the ycare 1604. thQ Familifls of England ft^ikn-

ted with this fraudulent confeffion a fupplic^cion to King

James which was printed at Cambridge anno 160^. And an-

fwered by one of the Univerfitie, in the lupplication they

hid their foul tenets ^nd fay,

Wee doe befeech jwyir Princely Afajefljto understand that the people of the Fan/<lie of love, 4r Ood^ doe utterly difclame aB oh* furdand felfe- conceited opinions^ and difobedient and erronettis Secis nfthe Anabaptisty Browne^ Penry^ Puritans, and all ether proud* minded Sells, and Here fie s vphatfoever, prottfiin^ upon fain of our lives, that vte are not of eonfent^ nor ^g^eeing ^th any fuch brain^ fiel^ Preachersf nor their rebeMtous^or difobedient Sells rehatfoeverj but have beene and ever wiU be truftj obedient to jour highneffe and jour La^s,to the efu^on of our blood, and in this part of their fupplication the Reader may fee the bloody perfccuting mindS

of

otF^milifiit^iox chcy exhort King ^ames to perfecute all the i^^j p^.^;;^

crudy godly that vvere non-coDforine to Prelates, and went ofFamililis.

under the name of PHritdns, and tacicly praife King James for

executing the Laws againft fuch as in confcience durft not

bow to the then PreUcicuU B4^l : and the /^^i«>f7/i?/principles

carry them lo efteern any Religion indifterent; yet half an eye

may fee how defirous they are the Swoid fliould be drawn »•

painft thegodly^vvhoin they call Pi^r/^^/,and thtribre judg^

if Jminomians 2i()i FamiUlis now inEnglm^^ who cryeuta*

gainft the ufe of the Sword for matters of Religion, and plead

for a Catholick licence and tolleration to all Religions, that

themfdves may be coUerated alfo, if they had the Sword and

Power, if they woald not be moft bloody Dfagoiis,in cutting

the flefti and drinking the blood of thofe they call Preshtcri-

Au and pHritMs; tor ihinkc n©t their dodrine is diftercr^C

from that do Jhint of their fathers.

So here tlyy qiilr the Proceftaut DoiSrine niainrained by thofe that are called, but Dnprtlv, PHrttAnSi and promifc to confor.ne lo all Popilli Ceremonies, to Arminianifrm^ Popery ©r wharelfc 18,or ihall be by law eftablifncd, without once promife of obedieoce in the LortJ, and according to th? rulg of holy Scripture. ^ ^^a:^j> ^'^V' ^^ ^''•

They wdlknew that Puritanj\vtc^bKtitA\to^Kv^ James and all fuch as were non-conform to Ptelacy^ and Ceremx)nicsy. in eicher Kingdom^ and.i^rcf ore to ingratiate themfcives ir« to the Kings frvour, tliey raile in their fleihly manner ^gaMl all the godly io Fji^and^ for .which caafe the Prelaiesdid over-look them, partly becaufe they made work of controverfi.^s for the times, and diverted many from eye-iwg and coirtitr-ing the corruptions of Prelates,. partly beciofc Predates and ttey were common enemies to thofe that wore tru?ly ^odly-j and unjuftly calle i Puritans, ^nd what ihall .we think of Aofc that went for Puritans m EngUndt not many years jgo^i^wbo now torn FamiU ?/^is many now adaics doe ?-

2. They defy all to otjccl anj ibing againft ^hem^ exccp dijhhe-diem PkritanSyVi^})0t7hilJadtben2tb4e2$ ycary^ and what Tn:ir-veil, for Hen. Nicbol. faith (prophet of the Spirir, c. 13. § S.) He can no-more^ cnc inwbat hefaitk.tbanccM the Profbe^s of CcJ^ trJfonies of Cbrip^YiQ faith %^, Jlmoji allef bkwaj v^ere.

an uiicleinc whoriili covccous and fleflily company.

3 They acknowledge iheir obediaKe to Cerenionic$,fa-cra.iicncs, and tiic Kings liipremacie. Yet amongilthem^e mu'ocr KiPigs HOT AUftcrs H- Niche. Spirit c^- Sed. 8» BfU arc e-^fftaU $n all (kbytes amonj^ th^mfches as they fiy.

4 TA y f^J-i'onelj rifht j^raciom S^veraignfy ^ee have read cert dine beol^s^ brought forth kj a G(?rman Anth^ur under the CharaUerJof H. N. --. (fHt of >^hich fervice Qr ^rmng^i>^eh tdftgkt all ^Htifnll obedience to^anis God and a Magiftrate and to .live a goaij and honed lifey and to Utc God above all things andonr Neiiijobotir 04 onr (elves agrdngthireiM with all the Half Scripturesy m wee underfiand them,

; But nothing of the bluffed Trinity is here, nothing of tkc Gofpel, of Chnft, Godman, of the juftification of the ungodly by faith and the reft of oar Articles of faith, but only of a mere legall way to heaven, as if they were in the ftatc of innocencie. So they cxtoU fleftily Hfunr Nkholae and his dodrinc that difclaimcs all the proteftant faith, a. They will not have the fcriptures a rule of faith, but as they under* iland them,

% They corftplaine thuiH. NichoM(bamefuBj Haadred^ and hie difciples traduced y fer/kuted and ifuprifoned.

6 That nothing could ever bee provedagaind them. But that was bccaufe they hold it lawfwll to deny Chrift and their religion before men, what then could bee proved again^ them ?

7. They intreat the King to read H.N. his boeks, and commit to learned men the examiniug ©f them, and promife they will bring over lome difciples out of Germame who knew H, Ni^ho, while hee lived, to refolve the K. of hard phrafcs in hii writings^

8 That they maintaine no errors willfully. P^They defirc inlargement upon baile outofprifoa Yet the Puritans maintaine errour willfully.

But the truth was the Prelats^ becaufe thtFmntlp hov9-cd to their Baal of conformity and hated Puritans and coun» ted any religion indiffvrent ; fbftcred thcm> and would neither refute them^ nor fuffer any others to refute them, which is the caufe. of all the feds this day in England, they lay qei.

The tenets of new Familtfis. \^i

(kr warmc prelacici (pake nothing againft their domination and now in this time of liberty they come out to the funoe and day-light.

Cm At. XV,

Of the Familifls and Antinomians ©/ New England.

A Bout the yeare i^jo. The Chriftians of England, who The rife i^f^'^^* could not bearc the JntkhrijUan yoake of prelacy^nor f^te FmiUjt^ fubmit to the Popfh Ceremonies ^nd new inventions of in^a- i^^'E^'^-motts Laud, the late perfecuting Antichriji of €anterburie who for his Tyranny to fouks, and treafcn againft the ftate,dy€d by the hand of the Hang-man on the Tower-hill of Lon^o?/, were forced to remove from E/zg/W and to plant thenifdves among the wild Americansfmth no inztntion^zs godly minijiers informed me ) to pitch.on a Church^governmentj either that of Independenciejor of the ftrider Separations or any othcc different from the reformed Churches^ but only toinjoy the ordiaaoces ofCteift in purity and power, and to be freed of Frelatical Mondrehy^y a plant never planted, in the Lords Vi-niard, by our heavenly Father^ they were not well eftablifhed in New England^ when Antmmians fprang up among them for tjbe Church cannot be long without enemies. Thefe were Likertinesy FAmili(is, Antinomiansy and Enthuftafls who had brought thefe wicked opinions out ©f Old England with them, wfaiire they grew under prelacie, I heard at London^ that gocMy preachers were in danger of being pcrfecwtcd by Laud fot driving ta.reclaime fome Antmmians. They held thefc wicked tcB^ts efpeci^Uy, that follow, as may be gathered out of the ftorie of ihtRile^Keign^and Kuine of the Antimmians and //-hertincs that infeftcd the Churches of New England \>Q^^cd fas I am informed) by M. Pf^'inthrope Governour^^ taithfull wit-ntSy and approved by M.t.TVeld in his preface to the book.

1 In the converjhn of a fmner the faculties and workings of tie foukon things pertaining to Gedy are deftreyed.^andinjieadof them the holy Gho(l comes in andtakpb flacs,jufl as the faculties of the humane N&ture of Chriff: doth.

2 LQVe in the Saints ps the very holy Gkojl.

Y sJs ~

3* AsChriftwas Godmanifeliediniheflejbf [o is he incarnate and made jJejb in every Saint.

So faith .^tf/rw4r/&/parklcs of glory oppofing thePr^teftants p. 255. Others [ay (Famili^s^ in oppofition to Prt'te^'^^wfj, as he cleareth,/?.254.J Chrid in us^ if vpben we are made the anoyn^^ ted of God 5 which is the Chri^^ or the whole^ intire Chrifiy as me fiirituaHnewman^ I Con 12.12. and that the Image of Chrifi in US:, is Chri^manifejledinour JJefby /iJfto bufferings^ and deaths rc^herehy the flejb if crucified in the fower of God and of the Sfirity and the outD^ard man or the flep is dyings novf Chrifi in theflefli^ I Cor.12.12. is the cnyfticallbody oF Chrift his Churchymi this is to Saltmarjb and Familifisy God ynanifefied in theflejh*

4. The New Creature^or new man, L$vey or^ the armour of God^ Ephef tf. , is not meant of grace^ hut of Chrift himfelf.,

$♦ 7he whole letter of the Serif tureboldeth forth a Covenant of work^. By which, belcevers under grace are not to hear, or read the Scriptures, nor to fearch them^ fo Saltmarjb^ Sfarkles $f glory,p.2^7^262.269.

6. 7he Faith that ju^ifieth^ hath net any aduaK beeing gut yf Chrifiy it isCbriflheleevinginus. ■ . ;.r

7 T^be due fearch andh^owledge of holy Serif ture^ U not a fafc way offearcking and finding Chrifi^ So aifo Salcuiarfh, Sparkles ©f glory :p.244,245..

8 T/;e Law and f reaching ofit^is of no ufe to drive mm to Cbrijf^ Saltn3,Spark.ofglory,p.235.23^52;73338.

9. Jll Covenants to God exfreffed in wordsy are legally Saltfnar» Spark./'.244.

10 AChri^ianisnothwid totheLinpasa rule of hii ChifH-an walkjng, Sal rm.ibid. ^

11 ChriUs examfle is no f^.terne to Uf^ becaufe'tis extcrnalland voydofthejpirit.

12 The foule may have true union with the Father, fon andf^irit jufiification andfanCuficatioUy and the ferfon remain a Hypocrite.

13. There is no difference between hyfocrites and beleevers in their Iqnde. , 14. All graces imhe regenerating are fadings

l^y. In the Saints there is no inherent grace^ hut Chrifi ir all. SaalfoSalcmardi Sparkles of Glory,f.254.255.25^.

16 We are united to Chrifi^ and juflified witlmt faith, yea from

, eternity^

ttitnityy So Saltmarfli Sparkles of glory,)?. 190,191,1^2. as if thedecrceof Juftificacion, and Juftification it lelf were ail one, and the dcctee of God to create the world^ and permit fin, and redeem the Elcft, were all one with the creation of the world, pcrmiflion of fin. Redemption of the Eleft. Yea fo that which is from eternity, and fince God was God^ and that which falleth out in time, maft be all one.

ijFaith ifmta receiving of Chrift-^tuta discerning thai the man batb received binialr€ady^Szlxn]2iv(hihi3i.

18 Anton u united to Chriji hy the mrk^ of the Sfirit en him^ mtheut any xvorkofhUoVpn^he being ameer fatientfirfl and laJi^lbL

19. Aman is never really and effedually Cbrijisy til/bc bavefuch ajfurance ^ excluieth aUdoubting*

10 The witnejfe of the Spirits U merely immediate:, fpithoutreffeci v. f^fanlfification or aSls thereof^ ^figties^ or concurrence of the wori^ So Saltmarfh Spark, of glory.p.274,2753276.

^I He that hath once a^urancey never d^fubtetb again^ contrary toP/.77.Pj;88.P/,32.22. Jew 2.4,

22 7o quejiion ajfurance of a ffiritnalf good ejlate upon the com^ mffion ofmurther or adultery^ k a tol^en of no true ajfurance.

^ } San&ification can be no evidence of a good e/f 4te,SaltBa.Span of Glon 275 27^,277^278.

^4 Ikpo^Iam Chrifls^ hecaufe Ileleeve that Chrifl katb cru" cified m)i lujis forme^ not hecaufe I crucifie them my felf.

25 Wh^t tdlye me of graces and duties^ tell me of Chriji^ as if Chrift and duties of faftflification were contrary one to ano-tker; by this mcanes, Chrift and living to him, that on the tree bare our fins, Chrifl: and walking worthy of Chrift^Chrifl: and willing and doing by the grace of Chrift, muft be contrary on^ to another, which is an inverting of the Gofpel, indeed before the tribunall of Divine Jufticc, a wakened confcieace hath peace by being juftificd by Chrift, bat riot by duties or works even wrought by grace.

^6 I am not better accepted of God^becaufe I an boly^ not cbe tPorfe^ hecaufe unholy^ fure he that bath eleSed me willfave me.

^7 To beJufUfied by faith^ U to he juflified by work^.

28 No comfort^ no ground of affurance or peace can bee brought from a conditionallgof^elyor goffel-fromife: becaife all deptncs on our free-wiiljWhich might fay fomething^if Grace did not etfi-

Y a caciouily

cacioufly wo.'k in u^ to wHl arrd to doe, and determine irrcfifti* bly tne will to cheofe fl ecly and invincibly that which is good.

29 Norte are tQ he exhorted to keleeve tut fuch as "^e i^w^tV toh the Ele£i §f God^and to have the ^irit S^orf^ih^ in them effe^mHy^ Saltmat.fparWes p. 25^, 257.

30 A /i true poverty f>f ipirit to kj^ow IhAve no grace atalh

31 AchUdofGodun$ttoforro>^f&rftn; and troukfe^ofcon-fciencefor fnne argues s man to bee under a covenant of works.

32 To act bj vertm ^f, or in obedience to a command is a Law^ ^orkey Saltm. SparkKs of glory p. 242,243,244.

33 fV^e are not to pray againfi aUfm^ becaufeit cannot bee a^ ^ojded^ bm fin mufi dwell inns.

3 4 The efficacy of Chrifis death is to kjH all activity of gracej in hi6 Members^ that Chriftmay bee aUin all^ Sakmarftj Sparkks of glory p.254,255,

35 AM the activity of bekevers is to atifmne.

^6Xhefpirit aCls mofi in the Saints when they indeavour leafi.

37 SanHification rather darkens jf4fiifica(i0n^ the darker my fanilification ^, the more evident is my jyjiification,

l^ A m^n cannot evidence his jufiificationby his fanCiificatiofs, bm hee mujl needj build upon his fanUificatioH and trufi to it;

%^ Fretjuencie and length of holy (duties argue the partie to hee under a covenant of vrorkfs^. ^o. Sahtnarfh, faith Spark glory, p3g,224,a 2 5,of prayer as if to bring forthowch fruit, which is 10 glortfic our heavenly father J oh. 15• To goe about Aoi^g good A d. I e. To bee abundant in the worh of the Lord I Gor. 1$. To pray continually I Thef 5* favorcd of the law &nd bad nothing to doe withGofpcl-gracei

40 It is dangerous to clofe ^ith Chrifi on a pron ife. Contrary to Joh, 5.25, 26. Job. II. 25, 26. Jt)h7 ;. Job»3.i6. Wat*i i*28,2p.Rev.22.i7.Rcv.2.7. KeY.3-

41 All do£irinesy revelations and Qfifits mufi bee tryed by Chrip-y rather then bythewordi . i«.v^

J^i It isno way of grace that a Chrifiianfupport his faith in iU hourej with the comforts of former experiences, contrary to Pfa. IS

6^7,8*Pfa. 34 ^. I Sam. ij. 34.Iloaa.5- ij2,3^4- J^^ily

3 0.. . 4 3 The foule meed not go out to Chrifi for frejh fupply ybut is 4^" edbj thei4habiiiujQ)irit^QQli{my to Cl^rifts continuatcd inr<^r-

ceffion

Ccilion that we fall not. ?-uk. 22. 32. Hcb 7.15.1 Job. 2. 1 to thepriyers of the Saints, v/hoarj rea.iy to dye if they be not quickenjd. P/'^.iip.25.?2. 55.5^.

44 Chrift vfori^sin thereq^enerate as inthofeth^t artdeAi^.ni faffivs inak fpiritmHa&sfdthiit Chri^llrvfs^ frajss, beUezesy tfrajf^i forfriaiiyin th^fu^ atfdthey ^eVehJ/y ChriftedandGcded (o Saltoiarfh fpatkl.^of glory, 254, 255,256.

45. AChrifiianunotboHnd tofraj^nor toanj JfirktialiaQs^ iutr^hen the fpirit excitetk animoveth him thsremto. As if the impulfi n cf the fpirit were ourtinding and obliging rule, and not the fcriptarc, nor any comra md of hw and gofpel; yea^ J^Z/m^^/Sgocthfofarrc on with iS^^^ri^. H.Nic. fokfVaB^fs and Det, in this that hec refufeth Scriptures as not necciTaiy to the perfcft ones as is clear to the reader in his late pe:ce called Sparkles of f lory p. 289,1^0. &c. p. 3 15^3 16. and cleareiy p3.245.others fay (Familifts in oppoficion to Protefia^fs:) thct outrrdrd ordinances in the Utter are not comrr^andcd ^fChriji 24^, l^j.Tbat the ne^ CovenantyOr God revealed in his^und teaching of hiSjU not by any outv^ard'^a} or mimdery or means (So the tiz^i of God may bnrno all the Bibles ana packeaway Sahma^-fi and all Minifters out of the land ) bfit bj tht in\};ard or unSliony^r a^ n$jntin^j )e are oM taught of Cod^ no man Jhatlteaih his neighbour or brother any more: faying k^sw the Lord, and all conference andMfcoveriei in letttrsand fp^echis htt mere ^tnfffin^ ta the Lfrd^ and the difcoveriet of God of^hatwe aretattj^ht^ not any minifterie ( as formerly ) fer teaching. Why then faith Chrift, fearch the fcrip^ures, and why doth f chn (zyy BU fedi^hee that readethRev. I. 3. and PW charge that his Epiftlcsfaeread to all the brethren^ CoL 4.1 6. why (liould the leaven Churches read or hearet. -* fcavcn Epiftlcs that Chrift wrocc to them? Fdrallthefcarei ^)<\ (biddowesthat are doneav^ay andthe ^ fpirit without the wc^d tnuft oo-.y teach Se:kcrs,Famili (ts an i Antinomar , then is S4/^w/iryJ a legalift in writ ng and preach-iiig, for furc bee can but write letters and fpeake words, h^c cannot fpeake fpirit,nor is bee the holy Ghoft.

46 fiee $h4t htt'rj the ft ale of the fpirit can infallibly j udge ofd^-notber^ "Whether hee bee ele^cd or mt^ SaKmarfh Sparkles of glory 256,257.

i^'A manm%y hdvegract andfoverty offfirit\and\\ant Chrijl

Y 3 48 /^

J^^' It is legaBu) fay wee ad in the firength of Chrifi. As if ie were legall robce able to doe all things in the ftrength of Chrift.Pfcz\.4.l3,Effc.6.lo.2 2/w. 2.

49 Nq Minifier can convey mere u another than hcc bath exfe^ riQnce of in hit ownc foule.

50 Hee that hath true faith of dependency is notjuftijied.WhexC'' as the Scripture faith frequently wee are juftified by faith, and faixh of leaning and dependency ©n God is true f aith^ Pfa.i 2.8. liee rolled himfelfecn the Lor d'Ek.io.20. the remnant fhaHleane upon the Lord. Pfa. 18.18^Tk Lord was my fiay. Efa.26.3, 7hou wiltk^epe him inferfed feact whofemindeifffayedonth&e. Pfa. 112.7. Hif heart is fixed leaning on the Lord. And full affa-rance may be wanting^ where there is faith, and fainting con* Aiding together J0W4 2.4. Pf/i.j 1.22. Af4r^p.24.

51 ^1^3 that preach andbeleeve not as Farailifts W Antiflo-Riians^o^, are under the Law^ not under grace^ and[0 under the everlafling curfe.

52 Pauls VoUrine t^a^ more for free-grace than V^ms*

$S No ChrijUanmuft beeprefi to duties of holinejfe. So SaltW." Sparkles of glory f c245,246.

Cm a p. XVI

Of the firfi foyers of the tares •/Antinomianifmc4«(iFai»ilifmc in New England.

cWf" and har' ^T* ^^ .^^^ Authors of thefe wicked opiniom were N.Wheel^ t(?iicts. > rig\>t fonic adherents to MWbeclrighty and Miftris Hut^

chifon.This woman is called the American JefabeU ^^ was the wife of M. Willim Eutchifon of Bofton^ the daughter ofM. Marhury^ fomctimc preacher in London: She was hauty^bold, a^i\e in wit, eloquent, vaine, and (elfc-conceited, woqld not ftick to lye, and brought thcfc opinions from old Eng-land and fo was holdcn for a time out of Church coromia-nion, yet admitted, deceived many withcxcoUingof Cfcrift * as working all in the foules of belecvers, as in dead and p?ffive Organs and deprcflcd fandification and all qualifications of inherent graces as nothing held union with Chnfi mdjuf^ifica" tm without faithjfliee drew to her way many godly people

and

and many loofe and prophane by a weekly leAure rtie beld infaerhoufe, under precence of repeating fermons, tookeon her to fit in a chaire and to teach men. All thefe forefaid er-rottfi were condemned by a generall aflembly of the Churches of New Engiand^u New-fowwe Auguft 30.1637. They learned by fad experience ofthefe feducers from that time, as lam informed to remove farther from M. Rolinfons dcmocracic and popular government J and come a little n^^arer to Presbyteri" tfif Government , and while they imbrace that Apoftolicke Government, tkcy ftiall ever be infefted with hcrefies, as now they are this day with new Bee-hives o( Jnabaftilis^SeckersEn'-tbu/ia(isy Familifls^ and AntinmUns: they come, bieffed bee the Lord^i little nearer to it then they iid^M.Cotton in his Trea-tifcofthekeyesofthf kingdomeofhcaven^fct out by M. T. Goodwin and A/. PhiUpNye^ is well fojud ia our way,if hec had given fome more power to affimblies, as isclear ^dr.15. and in fome leffer points. Though Indefendents in England oppofe that Godly and learsed DivinCf and as wee heare have fuppreffed his judgement touching canftitution of vifible Churches, and are not willing that Antinomians^ Familijlsy SQcinianSy Anabaptifisy or other abominable fecSaries be broaght .^ to the tryall of a lawfulChurck aiTcmbly^but plead for a toleration to them, which the Churches of New England deff rvedly abhor as Atheiftical and dillruAivc to the cruth,peace and unity ©f the Church ofChrift.

Miftris Hutchifon ought to have beene convened before this OiuWked-Church-aflln^bly, and M. JVbeelright and others were con- "^J^g^]^^?^^-vened before a civill court in Majfachufeu Ocfo. 2.1637. For wj;j7a»d^^^^ difturbance of the publick peace, where in the month of FumihjL^^ March, Af. IFheelright was convid of fedirion : upon occafion wherdof, a number of Families gave in a Pecition or Remon-» ftrance complaining that their beloved MWh)eelTight wiS con-demned for no fault, whereas his dow^rine was no other then the very expreflions of the holy ghoft hi ntelfe^ though he had faid expreflely,T'ki MagiJlrates^MimJers^ andmo^o^ths feoflc were under a Covenant of work^s^ and t>)erefor€ were enmies to Christy fucb.fs Heroi, Pilate, Scribes ^^?JPharif-es^ anUin-^ couraged the feople to rife uf again} tkem^ of Phiint: ns^ andfro^ nomced the curfe of Mcroz en them wa^J would not joyne with

them«

them againft the churches of the lcs;allifts. And made mention of Mo/ex his killing the Egyftian.ykich falid(jfl:rine and debates and difputes raifed he in the Church there, which were not knowcn before his comming to the Country, where upon he was fencenced to be disfranchized and baniflicd out of their ju-rifdidion and committed to Cife cuftody al he iliouldfiod furety to depart before the end ofMarchyU^u this he appealed to the Kings Majefty.

Others of his Difciples faying he held forth nothing but the truth of Chrift, were cenfured, fome banitlied, fomefiaed, and imprifoned; Mi(lri<f Hutchifon boldly juftifiedher fclfe, that (lie might teach as PrifciUa did,reproached thie Minifters as LegaUifist told by revelation and many mifapplyed Scriptures that (lice was/orewarned by God, in OldEngland that fhe^ fliould feparate from all Minifters becaufe legall men : except MCotton and MWhcelrighn that ftie ihould come to New Ehg--. /(tnflf/uffer for the truth. She faid (he lliould be delivered as Darnell was from the Lyons.Such Prophets lo^c to foretell things paft and fay they knew them before they came to paflc.

She having received the lentcncc of bani/fement, though fliefaad before diffembled and lycd, now flood to owneall thefe Articles layed againft her.

1 Tbefoulesofmen by generationf aremgrtally as heajis. EccL" 5.8. but made immortallin regard of Cbrifispurckafe who bought the foules of the wicked to eternall faine, andof tbeEleSto eternall peace.

2 T'he united to Cbriji have new bodies^ and two bodies I Cor. 6.19, Shek^ew net bw Jefus could bee united to our fleply bo-dies.

5 J'hofc who have union with Chrijijhall not rife with thefe flejh^ iy bodies. I CoT,i$.^^.

4 Ike RefurreSfion I Cor. 1$. and John 5. 22. is not of the body tut of our union withChriji inthi^ life. ^/^iJHymeneus, PhyletuSj the Libertines, f/;e Georgians^ Henry Nicholas, irwJ hif*

5 T'kere he no created graces in the Saints^ Chrifi takes them cut of their owne hands into bis*

6 There was no created graces in the human nature ofC^rif^^ he was only a^ed by the Ggd'kead.

7 'Itc

^

7 Tk Image $fG9d /;2 Adam wof not in h9lineffe^ bkt- inbe^ ing lil^ t& Cbrifis tnanheod.

8 N^aipture Wdtranteth Cbrijts manhood 1$ be new in beaven^ hut tie body of Chriji i bif Churchhio Saltm. Sparkles of glory,as bvforc obferved. ^ \: :

-9 We are united to Cbrijl with the fame unim that Chrifls hw manitie on earth woiwitbhi^ Godhead, Joh. 17. at. that is right dowRCj Ghrift and every Saint is one pcrfonj theii were the {aints perfonally and really cracifled, dyed, buryed, rofe again,^ and afcended to Heaven with Chrift.

10 No evidence of 9ur good eflattyis either fr$mabfolute or C9ndi» tionaSfromifes.

11 The bifcifles were not converted before Cbrifis deaths Matth.

. 12 The Law i^ no rule $fltfe to a CbYifiian.

. .13 There h no Kingd^me of heaven but onely Chriji.

14 There if afirftingraffing in Cbrifi by union^ frcm which € man might fall.

1$ Ibe fir ft thing God reveales^ if ta ajfure us »f ele£ti<nu

16 Abraham, till he ofered hU fon^ and faw the firmeueffe and certain^ of his. £k(iion^was not in the ftate of grace.

17 Vni$n to Chriji is n$t by foftb.

18 Mcommands even of faith^h^^ as the Lawdocth^Kon).^. 17. Contrary to the Gofpei that gives life, and cooamands faith inChriftalfo. _i. ,^^.;,tj.^.*;»JiI •<^h\ -^^->i

; 19 ThereknofakbofdipindmtPe^i^

I 20 Jhypcritemay have Adams righteoufneffe^ andferi\byand is

obliged to k^ep the Law- ? :^ '

21 There is no inherent rigbteoufnejfe in us. r tiH^eate dead /© all f^iritualla^s^ smd onelj/ aSed by Chriji. , ,13 l^ot being tgund to the tj^^it is m ititnfgrofjioh 'ttgainft the Lawytoftn^ for our/ins are inward^ j^iritmll^ exceeding fmfuil^ani onely againft Chriji. ^ " -

^4 Hermn revelations about future events^ are osinfaBbteat $cripurey the fdoly G^(i is author of b$th^^ Jhe is obliged with cerf tainty of f^itb to telecve the »ncas^well<^ tbe other. ' - ^ •'

25 So furyeof a man is ttrmion with Cbrid^ be can doe no duties t^ff^iit>y andwjii^uttpe communion of tbe unregenerate fart with the regenerate^

^J^^T'^ 'Thelo$f€ convnfdticn of thi

16 I^oTfiiU$nstoxPori^(iHt9urfalvation^t9 makf ftrre 9HY t4l^ * ling and eUdion by good mrkjo ^^^ V'^^^ ^^^b ^* ^^^^^ ^'^^^ ^^^ ^^^ 4 covenant of works •

M# ff^eld ftieweih, when preaching could not prcvailc to gait) TamilijlSy chou£,h thereby many ^yere gained to the truth, raa-^ ny doubting ones confirmcd»an aflembly was appointed at Cam^ hridf^e^ then called Ncw-T'owne: M. Hooker^ and MBulklcy were Chofen Moderators. The Magiflrates fitting by as hearers, and fpeakers when they faw fie. Liberty beine given to the pcoplct to hear, that they efpecially might be wtisficd in confcience^ tcrtiching the truth then Controverted by wicked wits, A place was appointed for all the Opinionifts to come in and fpeak, due order being obferved. Which ifdone by citation and the Mini-fieriallpowerof Jurifdiftioni asmaybe gathered (xomMMtth. I8.i5,i65i7:>i8,ip3^. 177^.5.19. And they accufed upon the Teftimony of witneflfeSj and publickly rebfakcd, and not onely the Herefies condemned, but the holders of fuch opmi^ ons, miaifterially, and by authority and power given of Chrifl: for edification, 2 Cor. to. 2. declared publickly to bcfuch as trouble the Churches, and pervert foules^ ^S. 15.24, and that the people of God btlcevc no fuch lying opinions, nor follow fuch wicked pra(5lices5>f^?.2i.25. and if the Opinionifts fhould refufc to heare the Church or Churches offended, they ftiould be excommunicated and h©ldcn for Hedthen md Fuhiitans^^s Maitb. 18.15,16,17,18. I ar.5.1,2,3,4^5. that theylevennot che whole lurtipe of many Churchei, Gal 5. 9, w. compatei with Gall. v. 2. H^ I fay^ fo rhey had been dealt with, it had, been right. But though this Synod did OQuch work nponmany^ the chiefe leaders remained obftinate.

When fourcEldcts were fent to MifhU Hufthifon^ flie with, a fiery eounuiiance, asking whe«c;e they came,, received tha an-fwer,

«^e come in tbe time of the Lord Jefm Cbrifi^ fm the Chmi of Bofton^ to labour to (onvince youy Anfwercd, with difdaine,/rm-ike Cburcb of Boflon ? 1 k^cw no [neb Church j call it the wbofc and firm fit ofBofton^ no CburcbofCbriS*

As men turn to thefe abominable opinions, G<^d gives them

upto vildeaffedions, for divers of them became unclean, M*

Familifts (?/Ncw EngUid. jgi

(qffcrable pride, hideous lyinj, fome of chem cofivifttd of five, feme of ten lies, one fmircen of Ged, in the a(5t of l>ing, fell ip a deep fwounci and being recorcred, fuid : Ob Cody t})^ mightflbavs ftruck^me deady of Asxtiinksand Saphira, for 1 have ffiaintained a 1)9.

,~ ^ Mi (Iris Hutchifon and others were excommunicated forlle$,«-'thers for other bule fcandals. Mijhif Hutchifon defended her twenty and nine errors in the Church of Bofl^n openly, with lyngjknowttf to many that heard her, (he brought forth deformed Monftcrs, to the number of thirty.

Omnipotcncy of Divine Juftice further interpofeth a reveng*-

ing hand from heaven, for at Bofioriy 1637. OSober 17. When

Goci was beginning tt^ take vengeance on pcrfccuting Prelates

^ and their adherents in ^^cot/^i/zrfj f for the Affembly of CUfi^m

was convened the end of the next year, Anno 163 8.) in which

^ the Prelates ofScBtland were excommunicated, and the morning

^ of Britons Reforipation was dawning, at this time the Wife of

. Wiliiam Vjer^ a proper comely yo ng woman, was delivered of

a large woman childc, (as the Story faith, Rifcy Rcigney p. 43,

44 J it was ftili-bop, about two moncths before the time, the

child lived a few houres. The child was a fearfull and rarely

prodigious Monfter; It had no head, but a face which ft^odio

low oil ths breft, as the eares, moft like an Apes cares, grew oa

the (houlders, the eyes and mouth ftood farrc ouc, the nofc was

hooking upward, the breft and back was full of fharpc prickles

likeaThornback, the Navell and all the belly, with tbediftia-

ftion of the fex,were where the lewer part ot the back and hips

fliould have been, and thofe back-parts were on the fide the face

ftpod, the armes and hands were as ocher childreni, but inftead

of toes, it had upon each foot three claws, witK talons like t

young foule, upon the back above the belly, it had two great

holes like mouths, and in each of them ftucK out a piece of flcfli,

it hadao forehead, but in the place thereof aboye the eyes four«

homes, whereof two v^ere abov^ an inch long,hard and iharpe^

the other two (horter.

The Father and Mother were the groffcft and moft aftive F4-mili^^s^ m;tlicious oppofcrs of the godly, tiic father of the Moa-lter>afteraMonerhsabfencecametoJ^o^fe;2, the Lords day the juft time when it was borne, and the lame dky was copveri^ed

Z ^ before

before the ChurcfajformakifigChrift* and the Saints a monftcr, hemaintainCfithatChriftandihcChurcli^ together arethcBew creature, that there is no inheient righteoumelle in beleevers, tk^t Adam YjdiS not made after Gdds laiage, and other men-ftrous lies he held, which doe make thefirft and fecond Adm^

in divinity ,MonfterSt^rr-x">"-^r'" ^'«'■'< > V 2 ThcMidwif€3Qnel^4W^*«j- WiPebr^ Ives, was notori-jOiisfor familiarity with the Devill, and now an a^ive Familift. 3, The Menfter was concealed five moneths, yet in the day M/^r^jF/«tcbz/c;z was excommunicated, ftie revealed theMonfc^; ftcr, the Magiftrate caufed to digge up the grave, and it was feen in the hprnes, claws, hoks in the back, andibme fcalcsr,and thai by an hundred pcifons.

4 When the childe dyed, being two houres after the birth; the bed violently (hook, that all in the houfe conceived it to be aia earth-quake. ; ^

5 The.manner of concealing it was (Irange, all prcfent with the travelling woman were taken with violent purgin^and vomiting, fome fetched home to their children in aDew convul-fipn, none left but the Mid-wife with two other, of which one fellafleepe. . *.

Miftfif HutchifonyV^kQ defended her opinions with lies, and equivocations, and pretended (he wasAill'of Mr. Cottons }\:i6gGr oent, and that fhewas by revelation in.E^zgtoJ, that flic durft hcare none, but }A.}Fbeclrigbt^ and M CqWoyi^ all.the reft being -Sathans Miriifters, ftillfpakeof the things of the Kingdome iOfGod, andprofe(redRep.entance,andyetkept her wicked o-pinions. MX^tm^ and M.Vavenport:^ convinced her of her errors all to the Uft, and Ibe confcfled in the Congregation, her Errors,her contempt of the Magiftratts^tharfbe was defertcd of God, deluded in her revelations, defircd the Congregation to pray for her, ahtr ward fbe was found to be a Iyer, gsive no fa-lisfadioninh'.ranlwers, but lying circumlocucions, and dcny-cd fht held any fuch opinions as were imputed to her,, the contrary whereof was known to many godly perfons : ftie w«s ba-. nifeed to the Ifle calkd the Koad-Ijlandy from thence removed to the Dutch-phntatipn, near a place called in the MappeJHe/i^ grtte, where the Indians, befide their cuftoRiie, flew her and her daughter,and husbands daughter, foine fay the Indi^iiS burnt her . hop(p,andaU{hehad. Chap,

Chap. XVIL

Of the late Famihft*. lanifbed }«f of New England in MifTichufets ani now inhabitants of Shaw-omec> ctberx^ife called Providence, and their tenets*

THerc is a piece lately Printed and Licenfed. Ju^^ 3.1 6^. ^ called Simplicities defence £^ain(i fcven-beadid Policy, Or, Irtnecency Vindicated^ beinjr unju^ly accujed end firely cenlured^ ly that feveK^'headedCturck-goverrmient united in Ncx^ England, Its a piece ftufFcd with wicked principles and grcfli and bhfphe-mous deductions of Familijrne:^ frriclling ranckiy of the abominable Dodrine of Swenckefield^ Muncevy iecold, J)^v:d Georpmy and of H. NicMa^ the firft Elder of chc^ Family of Ln'e^ of the ^'x^Z^Qdli^^ThtologiaGermAnica^ and the Bri-^ot Starre. It is fiowred with a Poem, inveighing againft the godly in New En-gf^nd^whobate the deeds of the NicholaitanSj cafinot indure thijC that calftbemfelves A^o^ks^cind are not, arid oppofe wicted Liberty of Confcience, and have baniflied Antinomians and Libertines out of their bounds^ ih^k Libertines fay^ that the ficie fpiric of periccution works in P^/j?j, je'^Sj Turhj, nnd the Cku^cbes in New England^ The Author of the Poem, who makes i one Saints, and of the Kingdomc of Chrift, but Fanjilijis and Antincmians^ and all the reft enemies^ is reported to htR.Becconj who wrote a Garechifme^ of ftuife not unlike this. 7h nf

1 Sam* Gortyny and his lace Di'ciples of Fmilifmeylold aUthc ^j^^ luiv^hmi-godly and found^^Qf the Cburcbes a/New England5f/;^r are not theirs^ lifts called

to be Antichrists^ IdolaterSy worjbiffers of the jlarre of their God Oertcniaiiss -Remphan, figures that tbej made to tbetnfelveSy PbarifeSy Scribes^ HerodianSi children of difokedience.m whom the G$d of thk world Satbanworks^falfeteachers^ &c. zndv^hzt noc^ and ciieinfelves theonclySaincs.

2 Jbe CdUing of the Apojiles and minivers.^ exlraoruinardy mihuttbc mini^ei) of meUi and the calling of t.)em now ordinarily, lymen^mu^ argue a Change in tbe(onneofGodanda.nulhlie>Xl\Cki muftth^ sealing of (acrifices and old teftameent-CerentonieSg andQois divers ways of revealing himlelf co us fay Chrift is noC the fame yclierday and toda^y^ and for ever fioviiU:y zo lieb.i^.jy

T^he^tenets of the later

3 Libraries^ hookas ^ and huntane learning tire to tee cQndemnti^ Simpl. defence p. 15 as Antino.dae.

4 Ih rifing of Anabapcitts^ Familifts and fttfy^phkh the tmely godfy in New Enghnd feaxe'cmd ah'mre^ is tbcMeJfenger .^ftbe Covcfhriit, Cbrill;c0mm

5 Herod,A(fl 12. Taking oft him to 't> d Magiltrate^ to froie^ the people with wifdg:ne and Counfs.I/y \o^ jH^Ue unto iher^'y tooi^on bim anpjjicitlut belona or^l) 'u (^ody( and [0 did trother 'Winthrop, ihjGover^ourofHe^v England J for which cfiuje^H^--TO j tr^ fiVul^n mthmimh^ yi%9^nvj then in it felfc muft be unlawfdl^Simplic.D^fcr^p 17,^

6 tbetxco Olive trees ^tdt^^^ before the God of the earthy a^^^^^ twowiin fjsmom the godly of New England doe ktU:^ andthefe trpo ^itneffes are the life ana death of our Lord Jefui^ Cnifty ib'eflringthandtheweakiiejJeQfCbrill: for he watcrucifi'* ed through weak^cfey but fiveth by the fower of God, Simpiic.Def* p.ip^2o. Thus thefcWizzards change the trueChnft,true niaii like us in dU things^ exceft fin^ into a Mctaphoricall iniaginary Chrift; for 6o>'m in the Poftfcript, expounding thcfe words, Excepye e4tethejiep)j&'C.^o\i.6Am\i^. 104. And wbereof he faithylfay untoyoUy or, as the word is^ I fay in you^ it Jrgnifies^ that Wat ever the Saints utter in foint of Kdigien^ itUy and muft hethevoyee^fiheSonofGod:, and mt of tbemjelves^; fo that as be fufferetb icathinthem^ etfe can he have no death atAlI^ and then no Saviourr-evenfo be fyeaketh intbeiffy or elfe bath bene voyce or lan^ guage at dV^ and therefore xvithout them^ no revealer of the nfiff of bk Fathery For where Chrifi is filenfy there can be no revelation^ there--

, ' , fore he is the mrd^orexfre^on of bis Father. Hence by the hew

UtTcTrS/SS wayofneWF4W/7i^x,itisdLar;» Chriftis noltrue man, dying

of Nw Eng' in his manhood for man, but he dyeth in the Siints^ and fufFers

hnd dtny the in thcfli, elfc (faith Gorton J He cannot dye^ nor fufer. becaufe^,

iacaifution^or loj ,Hc is that fountain of life, yea^ life it [elfe. Tim all the dyip

that Chrift was -^^g ^p j fufferipg of Chnft-man^ is the dyirg and the fuffering

iycilfol^us!'* of the Saints j Bat the Saints dying and fuSeiir g offer not the/ii-

felves a facrifice to God f^ their own finf^ and the fi/^s of tlie

world, nar are they bur Redeemers^ nor Sa\iours^ to favethe

people of God from their fiiis, as C hnft was^ Ma\tb.i.':.i.

The Son of God is wade Jlep^ that is .r^eak^an^ fi'*i^'h in regard of us^or our nature that be tool^ But he m^^rs thxt ^ feiift tool? our

na-

mture, not in his ownc perfon (that I cannot faften upon their Ifvords) but the Son of God became flefli in n$, that 1$, weak in the Saints, who beare his image; therefore Gmm expounding fltlh and blood,7^/?.(J. faith, p. 1C63IC7. By bhod is here mant the lifc^Sf^irit^undpower of tbe Sonef Cod^ oi bedifcendsfrmthe fatber^ ^vcnaithclifc^^mupwer;^ veme and vigour of the Son iffhany runnes ihihc bkod inxrcaiures^ and [ucb is the lifc^ difccnt^ sndpwerofthe Stmofman^asheUoftbelifc^ difient^ axd fox9erof ibe Fatber from above^ andfoU God blejfed for ever^ Amen. So tbe Afofile, tbii is be thai came by x^ater and bloody that if^ bj weakpejfe ^ Mdjirengtby — that is by weak^ejfe in us^ or in our naturey f then ' notinChrift pcrfonallyj tutbypwer in Cody or in that nature iivincy fo k be faid intbelik^fenfeto be crucified in tbf flefby but quickjtedintbeSfirit^ then itsbutmctaphorfciUfleflb and blood that Chnft cook, not reall and materially but in regard the Saints that bear bif image are men^ Chrift is a man in them, and Chrift vreak in thcm,^ that is, Cbrifi lives in them, according to tbe wif-' domeySh^Hy Ifrcngthy fiudyyandforeca^y about tbe things of Godytbat a creature f racerly as he i$ a crcaiure) if able to frocure and bring foTtby n^Webedtbifigib'atisinnian f faith he p.lo6,J which */ bis wifirmeyi4 enmity with God^forit it not{ubje{t to the Law ofGody neitbffind^id canky fow^ hz\e from thck Famili^Sy an imaginary and a Mctaphoricali Saviour, And if wc eat tbe flefh of Cbrifi-aniirin]^):Uhkod Haichhe, f-i07^Io8,) that if, if xve eat and tommmicateWithAatweahjieffe and^ailty that it natnrally in many orJwbi^tbeSonitfGoJafHmedandtook^intokniiyy (he faith 00c unto the lamty of the fccond perfon) with himfelfy without alike drink^nginp^a^dcomm^^ and lifey wherein be

VIfits «r, ani comes info our nature from on higby ( even our 0^1 the bofome of the Father^ tbcndoewefurfeit and fufocate tbe Sfirii (fo is fl;:lli eaten to the body wkhout drink) and dye in our felves and in our finsy andfoalfoifwenegleS that weakpcjfe that it inusy fas though no fuch thing were J and dreameofan high and ^iri^ tuaHe^atCy which doth not arifeout of, and is tbe refult (through the wifdome of God) of that weakiiefe that is inusy then doe we either finkjn our fotfy^ and become fotti/by tbe things of God being drunk^ uf ^nely with tbe things of this naturallife^ elfe are we pujfed upyand be--€ow? giddy in curfelvesythink^ng that we k^ow [ometbingy when indeed 9fck^notbingas we ought..

In all thefe, F^miliffs i Deny the Trinityy three perfons in on God. And if the reader coriider it5'<a/^//?,fpeakcch the fame way with Gortine and jhc 2V/c;). Sparkles of glory p. 288. O-thers fay f he m-aneth himieife zniFamilifis wtom he divi-deth from Vroa&jiV\ts J the wy^ery of [alvation is no other .tben Immnucl or Ged with ust or Colin fle^y Chrifl being no mere but an anoynted one^ and th^t amynted one is our nature or weakenejfp 'anoynted with the Jpirity even God himfelfe who it ftrength. Thcr^ is not a word feerc of God and man in one pcrfon^ and of true :God confubftantiall with the Father, and man like ii& in all things except finnc, in the unity of one perfon, lut Chrifi is our nature (in every Saint and belecter ) and weakpejfe anoynted with thejpirit. Then every hint is Chrift^ and Chrift hath no body and fouk'of hisowne, but every beleever^ Coded, deified, and anoynted with the fpirit^is Chrift.

2 Chrift is not one fiugle man, who was crucified on Mount Cdvery: But every weake beleerer made of ficfti^ andafraile bodie, and of a foulc Goded asd anoynted with the fpirit, »• God manifeftintbefiepj and another Mefllah we have not but every Saint is hisowne Saviour^ Chrift is, nothing butmyfti-call Chrift by hisfpirit dwelling in the flefh and weake natune of all Saints; is not this the Antichrift who denyc A that Chrift is come in the flefli ff

Now Chrift fuffers in us faith Gortynf. 105. Becauferioo-thcr creature in the creation was made according to the Image of Cod but man alone^ andfo no ether creature in regard of degeneration can bear the image of death and be Shut man alone. Then the Father and Spirit fuffers in us and our weakneffe, becaufe of the unity of images that is in God^andinus, If this be all, here is no incarnation or fufifering perfonall in the Sonne more then of the Father and the Spirit.

2 This IS bu'^^ the imaginary and Metaphoricall Saviour of H N/c5.and unclean Familijfls'j for if flcfti and bloed be but Me-taphors» t(i4tis/che weakencflc andnothingneffeofman, and blood be Metaphorically only the power of the divine nature, and if the blood and wjcer that iflued frpm Chnfts fide was not materiall Lloodi^nd watcr^ and if Cbrifts/j^Kg cr;^nj/c J ar-cordingto the ftejb^ ^.nd his living according to the Sprit y be but faire Metaphors, aswefiy, ff;i.'M;uiiTrjLi^gi,.vvhenthc^arcbut

vigorous,

^/New England. jg^

vigorousjgrecne and flourifhing, and are not capable of material! laughter^ n ore then of a reaforablc foule^ thenfurely Ckrift was not true man borne of the virgine Mary^ but a Metaphoricail man, that is, we^keinKS who alone arc hisl-mage by creation.

3 Then dyed hee butin phantafieand Metaphorically, for his flc(h that hcewas crucified in, isnotniic flelh, nor the true manhood affamed in the unir,y of his perfon, but only it is Metaphorically the weakneflc that is in us. Andjofcw faith, Hee jfiWtbe water and the bloedtkat cameoutefhifftde^ And did beare record^ and bU record U true^ yea, they heard Chriji with their ears^thejjaiv him vpith their bodily eyes^and looked on hirHy andtheir hands bandied the Lord of life^ Jobnlczntd on his bo-forae, they pierced his hands and his feet, they parted his garments among them, they tooke downc his body off the Crcfle, folded it in clean linen, layed him in a new Tombc, hec truely rofe againe, eaa with his Difciplcs > when they doubted if it was he, he called to them to make their fenfes and fingers witncflcs, ajipirit hatb mtflejh and bones asyeefee I have^ I Joh.i.1,2,5. J^* ^9' ^^f- 26,27528. Luk.22.2g.ch.24. 3P, 40,41. And he was fccne of all the Difciples, and was feen otmore than five hundred brethren at once, iCor. 15. 5, 6. And hee (hewed himfelfe to Ibir VifcifUs after his fuferingt by many infallible proofesy being feenc of them fonrty daysy andjp^ke §ftbe things concerning tbe Kingdme of God, yitZj Paul faith, jiS.20.f2^. God furcbafcd a Church by hif blo^d. Our Divines with good reafonfay, Here is concluded againft the Sccini-ans a teal fatisfadidn, a true, real, not a moral! ©r exempla* ry dying by way x>f imitation only to teach us the like patience, but that Cbrift Qo.d-man really offered to the Father fclood as a perfeift ranforac to redeeme his Church. The deceiving Fmilifts elu^ng the whole hiftory of Scripture, and this Impofture Gortyn faith his blood is to bee exponed only of the power of his God-bead^ and his flelh of the wcakeneffe ©four natures, c«: of us, who only in creation are made according to the Jmage ot Gods l^ca,. Gortyn faith, p. 104, Cbrift fuffereth inthem^ that if^ inthc weake Saints^ eljecanhe have no death at ati, and tbenno Saviour^ then he iuftcred not in his owne Manhood, then bajh hee not by himfelfe f urged our

A a ftraieS)

fin,fjet.!.3 Nor W3sic Chnft himfolfwhoin his owncbody on the tree bare our (ins, i Per. 2. 34. The body of Cbrift lay the Families and JnnnomiayiSj is his Church; Now the Church is his myfticall body, but Chrift'had and ycc bath another true, real, nacnrall body befideshis body the Churchy This feemethto nice to bcc the doctrine of M.Salmarp^^v^ho iohis latcft peecc f that I cannot now examine this worke being printed, but it is the very pidure of the fpirk of Henry Nichobs) givcth hints that Chnft is net true man. Sparkles of glory.]?. 3^» Tke tapijmeof Jcfuf Chrifi is that xvherebywee are b^tized into bis body. Now hU hdy ii ajpirituall oncy and jaflnoning liksbis gkryom oney that place, FW. 3.20^21, that fpcakes of Chrifts natural! body, SaltmarjJ) exponeth of his myfticall body the Chnrch, as if Chrift had not another body then his Church his myfticall body; Now Chrifts niyfti-p call body fuffcred not on theCrofle for our finnes. And pag* 45, When Jeft4s((mh he) mnt outef Jlejhinto jfirity or4^ tended^ he confirmed this miniftration &u Then Chrifts afccn-fion to heaven in his manhood is not locall and vifible, though the fcripiorefay A^. I. His Difcipks faw him locally and vifibly afcend, and the Angels faid thefetnenofG^W/efhould fee him after the fame manner come to judgement, but bisaC-cenfion is but his leaving of his flefh or myfticall body on eartl), and being turned into a (pirit, or his cBtring in a more ipiritnalUnd glorious being into heaven, andif this bee trne that his afc?en(ion is but his going ^ut $f flejh into f^irity fihen hath rot Chrift taken out nature and flefh and a mans heart to heaven with him that heemay be touched with our infirmities. Contrary to thefe Scriptures Ef b. 2. ver. S.Phi.^^ 10.21. He6.4.i4,I5..Hfi^.7.24,a5',26.Hci.I0.20,2r.

Againe by blood in fcripture is never meajpr the power or life of God. How IKallweethen make fenfc of th^t Heb. -2. 14. For Of much .as the children are partakers offlcfb and bloody healfo kimfdfe lik^wfetook^J^artfffihefame^ thatthr^u^b death be might deffroy him that had tbefowerof deatb^ that k^ the Pe-viU. And what is that but he wastrueman^ v. 17. JVbere^ fore in all things it behooved him to bee made like unto hii bre* thereby that he might be a merciful!High-Ptieft. Nowche ChildrtMi were not parwk.rsof flefliand blood

that

that is of wcakeneffe and the power of God, or the God-faead, for fo Fam-Ujls expone Jiefb and bhody except we fay that c-very bcleever is both borne of the lecd of David according to the flefli, and is God blcffed for ever. A horrible blaf-phcmy, forfoChrift, Eow. 9. partakes of fleih and blood ac cording to the Familijls way.

And this way of changing all hiftoriesof the word in allegories, is the way to elude all truth. When it is faid, God created rbe Heaven and the Earthy thcSea,Man, Beafts, Birds, Fi{hes, wee muft make the world an Imaginary andMcta-phoricall world, the Creation muftbe but an allegoric, men muft be figures, allegories and metaphors^ fo mUil heaven, earthy fta, land, birds, fifties, be metaphors,for ri?er^*f ^ffrwe a nallhi^ory of all that Jefnf did and faid until/the day be was taken vfto heaven^ AA. 1. 1,2. Asofall othertrue hiftoriesin the word. Elfe Families puts us Co a ftand in all the Articles of our faith. I confcfle the way that Del and the Families ^^^ ^^ ^ ^9 take, wheo they cite thefc words for an iaternall word, and a fpirituall and allegorick fenfe, befides the licterall fcnfe. The mrds that I fieake are jpirit and life^ I$an unavoydable way to elude all fcripture,and M, Beacon in his Catechifime while fac clcarc himfelfe, is a groffc FamiUft to mee, for he fpeaking -of Chrift crucified, turnesall Cbrift in a Metaphoricall Ima* m, Beacon tum^ ginary Chrift in thcfe words pag. 137, erh Chrift o-'

^^ b$wlong did thit [uferinglajl.^ vcr in a meu-

^. Till he gave up the Ghoft phcricallSa^

A. The eld man.

(^ Wi^at woi the eld man i

A. The finfan man.

Q;^ Is the fmfuHynan ceafed ?

A. Yes, in Chrift*

Q^How fo?

A. He was left nailed on the croflf?.

Tfaefe words(wfco x9m crucified) in a Catechifme, askcin what natiu- Chrift fuffered, and whether or no Chrift God &man iniegard of communion ofproperdes may be faid to fuflfwr. JFb$ did fufer ? Now he Qaould anfwer the Lord of life in his hildiimc mWK?» BaipaHing ehc anfwer touching

Aa 2 aU

all petfonall and xnaccriall fufferipgs of Chrift, which is a fpe-* cialUiid fa.idamencallj article of our faith, and ought nocw be omitted in a Catcchifme, he conech to amorall fuffering of the body of fin by influence of Chrifts dcach on our fouleS; now firft tnd primarily Ghrifthimfelfc was nailed to the CroPfc as a factifice, for our finnes (this is otnictcd by £ca^ con J feconjarily as a fruit of hisdcaih^ tht Old-inan is crucified with him,Rom.6.buc not as Beacon mears^ thatthe Oid-nian is ceafed/and we fin no ixiore being once juftificd^as if the Ol4-ffian were perfe(Sly crucified, as he anfweretb. And it is tisue, that Chrifts dying teacheth us to die to finne, and fo Chrifts death is fpiritually tobc expQn~:'d^ where the fcrip-lure cxponeth it, as Kom. 6. i^, 2, 3,and i Per. i. 23, 24. and elfe where. But that is no groiinj. for Fafijis^ Antmmians ani F^w//i/?ito takeaway all the truth of hiftorles touching Chrift hisincarnation, death,refurreftiopi, afcenfion^ fitting at the right ha^dofGod^ redeeming of the world, heaven^ andhelt, ar^i to fubv^rt our faith and change atlinfpirituail and allegoricall fenfes under pretence ©fa fpirituail Gofpel-preaching, w^e cannot then by the learning of thcfe Jugglers cxponetheftoryof the drowning of the world by water?^ but of allegoricall men^ allegoricall drowning, not literally. Forifweexpone the ftoriesoftheS^ctipcure literally, F^-j, mili'ishy we are literall expofiters and know nothing of the fpirit and fpirituall learning- .^

7 Thefe F^?«//i,^i teach, th(H Chrijl reveaks his mil hy no vyce^but the voycc of the Sfir it in the Saints yfAO^. that is, the inter nail Spirit iand word is our onely rule, and not the wri-tcn word, furabletoH.A^/cb/^his Spirit, and to the Emb>-fmimcs of Swenckefield:^ and to John U^'aldffo;, fa piece that M. ie-^co^ highly extols,p.138. Catechi. who hkh, ConftJeraiioyi ^.f.S.)Tbat bekevers m^ ufcofforne rules ( 9f Scripture) to fre-fii^nU^'iUejje^^^^ f}^^ h^^l^j^ ^f their be-

hyll ^aconis ^y^ rather tdccnforrnethemfelvcscutwardly-with tbejons of Adam^

an' Eiiihyiud then kecaufe tkey feci tkcmjelves to (land in need offuch obfervations :

and re/edch forafmu^k m they being governed by God alone^ obferve the wH of

the faiptuics. q^^j^ und^xfkoUj defend on it. And the fame Popifh Author, Co»/.

32. f.ior/^loS, Dj^kph crucifixes^ InkigeS'^ And the holy Scriftures

J^fbdets of Chrijiian Fkty for te^^innm (M. Beacon Vlho com-

^ ' mends

mends this fuperftitious Famil.fticall book,muft alwaycs judg^? Images unlavvfiillj fo as a CbriiVan having firfi f faith WaldcfTo fAoS.)ferved himfelfvpitb kcly Scriptures aswitb^in Alfhahtt;^ te afterward leaves tbetn tofcrve for the fame effect te begmnerSf he at* tending to the inward inff nations^ having for biff refer Majler the Spirit 0f Gody and fervim^ bimfelfe-with holy Scriptures^ as "with an holj converfatioHy and which a^ufetb refrcfhment unto himj alto* gether putting fro^nhimfelfe a^ tkcfe writings which are written by an bmtane Spirit. So chcy juige Scripture to be written by an human fpirit contrary to 2Per. 1.19,20,21. 2 T/>«. 5.16.

8 Its foUy to conclude of certainly of Serifture^ and not of infaUi^ bility m tbt interpretation thereofj So M. Sdtmarfhy and MDeB^ deny the Scripture to be an obliging rule to the Saints, but onely the word written in the heart. Hence, as the Holy Ghoft ditei the Scripture^ fo aifo ditedhethe cxpofition of Scripture to the Fa'miliftSj and their expofttionU as infallible as the Scripture^ be* caufe the fame Spirit §eak^ in bothy for the fame ^irit that dites the werdvikd expone it.

Anfw^ Then mud the writing of H Nicholasj and the uncle-n ^ hedfcofLove, and of Antmmia^is^ be as infallible as the writings of the Prophets and Apollks^ who were immediately inspired 5 Horrible blafphen^y* Men, and holy men may crre in th.^r Expofitions, but the Word of God is infallible truth.

3. The Scripture is our rule, by which all other Truths, Do-brines, Spirit?, Revelations muft be tryed, aadif they bcnoc according to the Law^ and the Tedimonyy there is no light in tbctny Efa.S.i9:,io. Lkk^l6.^0^^i. Ffa. 119. lio. 105. LuK^ 4. xy^ I8,i9:,20521. >b. 5.39- 2T/m.5.i6. Ml.26.22.

3 No marvell that Antimmians be Anti^fcripturianSy and deny Scripture to be the Word of God^ atiiiming it to be a dead letter, ^humane thing of Ink^y and that What the Spirit fpeaks to the foule, is onely the word of God^ and no other thing contained in the Old and NewTeftament.

9 Faithjuftifying ks no fiduciaS recumbency onCbriij God and Man. Ncrr doe we eat hisjiefl) and drinkjjis blood fpiritual^ by be^

keving in Chrifi crucified, but by a£fs of humility^ {^^1% our felf to Scaven headed beflejhandnotbing^andCbrijltoL'€inusbl6od^ that isy the Jpirit^ ?^^^^y?> i"-lifc^ and power of Goi^ as if we were Godcd with him.

la Godand man united in one eate the fief}} of the Sm of mariy

A a 3 and

and drinkhis bloody or man as Godcdy and Gcd c^s humanized^-p,! 11

11 'Tbenafonings anddi&ates ofourjphity are tranjlated inu^ ihe arguments rind diS^tes of the Sprit of Gody and fo the writings reajcrJngydid arguments become Vivine and eternally not humane and temporary. Wind-mils, and phanacicsmul\ they be biggc withall^ who leave the Scriptures, and imagine ihit Godonc-l)\a(fts5 underftands, wills, loves, feares, hopes^ &c. and doch all in the Saints.

12 S-^earingatall^thoughbefore a Judge^U unlawful!f Simpl. Dcfcnc.f.2 2.

13. While you tell the people (^faythey to the godly in New* England;) that by forrow^ compunSiony and anxiety of Spirit^ and tX9uhieofminde^ they communicate in the fufferings of Cbrijl^y it it nothing elfcy but to conclude the Son of God to be Beliel.

14 Baptifme is unlax^full:, except it be conj$yned 'With the crojfe and fufferings ofChriJi^So Saltmarfh Sparkles of glory^p. 30,31^ denycth all Baptifme.

1^ Js every Saint ought to hear the wordy fo ought he to preach If, Calling of Minifters is groundlcfle, fop.66,67. fo theAo-tinom. Beacon, Catechi^p.y.S. and Salcmarfh Spark* p.i 31.

1 6 7hcy are Idoll Shefherds of Rome, xvho cannot preach to the people but in a way of fo muchjiudy and eafe^ not labouring pith their hands for their bread^p,6J.

17 If I preach the GG^elwllingly (fay they) I have a reward^ i Cor.9.17. thatis^ if I doe it out ofartyabilityySkiB^orvpillofmine oXQne^ gotten^ or acquired by any paineSy or induflry^ as men doe attain to Arts and Trades, wherein they are to be preferred before and alcove ethers^ then I have a reward^ that is, fomething to be attributed^ and contributed to me for thefamcy then Igoe about to deprive my Lord ^fhif rights (hewingmy felfe an unfaithful! StcwardyScc^ Simph Defcn.P.68. then was Gorton unfaichfuil in writing this book, for pains ofart he muft have taken in wticing, in confulcing, by rcKling the Scripture, to fet down Chapter and Verfe, but all this is the Enchyfiafticall gang of Divinity, in which An-tinomiaas in praying, tclecvingjoving, bereave us of the ufe of minde^ will, rcafon, affections, and make the Holy Ghoft and Chrift in his perfon united to us to doe all.

18 Toprcachfor (fipendor contrituUontistogiv'j untoGod^ and unlawful!^ contrary to i Ttm 5.17J 8^Tp. whi'.^ ^ %^9<}^h '^^i"

pends be the preachers dcfigne and end.

ip. None if to foretbijik^ofwbat ffrVr §r [ubjeli he i^ to f reach oriy but as Gods Sfirit for the time cnhlh in his minde^p.7$ . thac iS^he is ro Ipeak phmcies, wichouc fenfej rrcthodj or incemion ro e-difie, which thing the Prophets, Chrift,aQd Apoftles^did noc in their preachings. But of this befcrc, and fomewhat hereafcer.

20 He denies the refurre^ion, exponing thtfe words, My fiefhjbal/reliinhofe^thatifymy x^eah^ujfc and tyred out condition hath re/f and (i-rength in another^ though net in my felf-^ for tope^ that sfjeen U no hope. This place Ffal:i6. is exponed Act.^. 26, 30, Ji,32.ofehehopeofthcrefurredionof Chrift and of ours in him who is the firft begotten of the dead, but Gorton^ p. 106. wreftethit moft foolifhly to another fenfe, as iF it were meta-pkoricallflefhaniburiall,andfo an allcgoricall and fpiriiuall refurrcdion onely,

21 He moft corruptly and unfoundly turnethall the Scripture in childifli Allegories, as is to be fcen,p.p6,^7;98.

In the follovring Treatife you have other Antimmian conceits of oth«r Jn -holden by Kc. 7mne^ who coldly rcfuteth Djftor 'taylory and uomians^nowm by M E4*o?2 in his Honey comb^ and Saltmarfh ot latefaine E/^^/i.i. off conformity to AntinomianifGie, and Job. Crijpy a godly man (as is thought^ Buc Melancholions, who having builded much on qualifications and fignes, fell to the other extremity of no figncsof fandification at all, byJFf. Venneixn High Altar man, a bower at the fiUables of the name J^jW^ and conforme to all the abominable late Novations introduced by Canterbury^ who alfo oppofed the Remonftrance and Petition of the well affeded^pleadingforariddancefrom Epifcopacy,Ceremonies, and other corruptions^ andi^nowarigid Arminian, and anc-nemy to free Grace, an Andaptifi^ an Aminomian^ to thefe )»ync Faul Hobfon^ who fpeakes more warily then the reft, and K^ieac9rhi^ his lace Cacechifm,who holds fundry groffe points, and M. I>el in his Sermon before the Houfe of Commons, whofe noble Aoccftors could not have indured Familifme^ i9a-Hnia^ifme^ or the like co be preached in their ears.

CMAPf

Chap.XVIII.

I

Saltm^iflic/f^ret/; hk mindetcuchkg ferfonaS mrtificmtien faint" lyy and holdeth w^ny olher pints &j Familitae, 4f ef Chrift ' crucificd^rijen.ajccKdcd to heaven in a figure^cr in thef^irit^ not nal/y in [kk true Marrkad.

Sj4lmarjb is now the chcife Familiji in Engjmd^ hath writ ten ot late a Treat ife called Sfarklesof glory:, which con* taines the fpirits and extrafticnsof thedodirne ©f ^wewci^-feld^ David Georgius ^ Henry Nicholas , and all the Familijisy Jntimmians and older Libertinesy in which he profeffeth him— (t\it A Seeker^ anddifclameth Presbytery^ Independency^ Ana-baptifme^^nd that there is rcither Minijlery; Cmeh 9r Ordi^ nances , nor any proiriifc of continuance ot* them till Chrifts fecondconimin§5 contrary to Mat. 28. ip:> 20,21. Ep/;r.4.11, 12,13. Mat. 26. l^.Mat. 24.14. And pleads forliberty of cen-fcicnce, and yeeldcth that he will write no more againft that learned and Godly man M. Tie. Citt^r. Hcc farther labours to clearc himfelFe, (Sfarkles off^lery pag. 323,3 24,325,3265) That he faid, that Chrijl hath beleevid ferfeCdy , repnted f er-fedl)^ mortified fin ferfeSly for us j which hee thus explaincth to wafh it from Antinomianifme and fo calleth it a pretended Herefie. Sdhmifjh _ I (faith hee J that Cbrifihath done all for us is truths hee

would clcarc hath fuHfilled all rigbteoufnefe forusy but that which is of the Law faow he faid ^^^ fj^^t which k in the Co^el in graces.&c. Andufenthir^c^ paia^^^^ c«w|?r is made unto us righteoufneffe^ &c.

ved, repented, ^ Faiths Kefentance^Mortification^ 'were all in Chrifi origin and mortified ginal/y^ pimotilyyOS in ibeir n^ture.their fountain^their toother fecdt fnlor us, but and therefore hee is [aid to give repentance to Ibsid^ and he is the toaoporpofc. Jtithourandfinijhercfour faiih^ and it is caled the faith of the fon ofGod^ and of his fpdnefeal! wee have received^ and grac^ for grace^ for every grace in. him^agrace in us.

A. 1 If Saltmarfij have no other fenfe, but that our faitky repentance^ mortification:, are in and from Chrift ^ the merito^ hs f^w/fjbecaufe Chrift by the merit of his death procured grace to us tobelccvC; repent, mortifiefinne,

2 That

2 That riicfcarc from Chrift ej^de;zf^r., as the efficient caufc Kit from tbe fpirit of Chrift infufing the life of GdcI in di, and aftuadng the fupernaturall habit of grace in us and working in us to Wil and to do^this is chat which Proreftant Divines fay, that Chrift is our Savior merito and ejjicdcia^ by the merit of his death, againft Fafi^s^ and the affeduail; yea,aad the irrcfiftable applyiag of his death to fuve us, as we teach a^ gairil ?Ap^s^ Fdagianiy Secinians^ then furely I hope neither that learned man Af. Gattak^r, nor any of oursceafured M. Saitmarjh f jr Antinomianifme or any hcrcfie, in his point we agree, ^ud then we fay that M. Saltmarfb in thefe words, gi\e8 us a faire ani ingenious Recantation. I am glad of this.

But Saltmarfb wiH be found to wa(h Antinomiamfme off him-fclfewith Ink^water, and he hath no face, at leaft it ismach ignorafi'^e to call Pr9tefl'ants LegaUifiSy becaufe they teach that our fkitaiTcpentancejand mortification are from Chrift.by way of merit and the effcduall working of grace,nor did ever Pro-iejiam deny this.

1 Saltmarfb free grace ip.6l^6i. excludeth perfonal not aft-ingfuchandfucha (inneand our perfonall fand.ficatien from being part of Gofpelpure, and fpincuall mortification, p. 42, ^J. And faith 5 our fure and Gofpel tnortif cation iftobe-^ leeve that Chrid mortified ftnne ferfeHlyfor uf^ and the like hee faith of faiidification, and repentance, p, 84,85. So Saltmarjb wiUcth us not to repcnr, nor belceve, nor mortifie finnc in our owne perfon, but to belecve Chrift hath done thefe for us perfeftly,and then we beleete,repent:>and mortifie fin perfeflly

2 He citeth Scripture, Bkf^ee 4re/^wS/jfec/, butyee arejufii^ fed Sec. This is out of all doubt perfonall fandlification flowing from Chrifts merits, and his fpirit. And I can do all things rbrougb Cbriflj which firengihenetb mee. This is perfonall doing Sa Fauks perfon by the grace of Chrift, and-wee are bis workpnanjbif created inCbrid Jc^iismto good worses. Thole be good workcs that wee in our owne perlcn doe^ by the fpirit of lanfliftcation. But Saitmarjh exponech all thefe to be not curs, but the vefy perfonall acffm^s of Chrift, for his words are thefe, pag. 84. free grace.

Jlhbefe [criftHresfet forth Cbrifi tbe fan&ifixation and thcfulnejfe $f t/V, tbe^U m ^H Cbrifi bath bele^ved fcrfcCfly fvrhiyhee

Bb mtb

J ^ 5 Difcoveries of Famlifrr.e

bath refentcd fcrfcdly, he hath jorrowcd for fmne ferfdfly^he hth ^htyedfcrfcifly for myam\ all is ours, and ttc are Chrifts.and Chrijl is Gods, ^ovj Saltmarpj can have no fach fcnfe as here hee would force on himfelfe ; For never man doubted, but perfo-nalladlsofgraccjor, don by the ftrengthot-grace, are our$; but how are they ours.^as -we are Chrifis} onely as Chrift acflecH them for us without us. No, are tb^y not ours? the Spirit of Jclus worketh them in us,and caufeth us perfcnally to doe and aftthemjE^ei^. 36.27- Jobnj. 39? If Chrifts perfeft bdce-ving, pcrfeft repenting, and his perfedl mortifying of finne be ours, becaufe Chrift did thefe ads for us ifi the dayes of his humiliation while he was in thcfle{li;thcn are they ours before we be born, and the holy Ghoftmuft exhort us to doe all in the ftrengthof Chrift,and to be fanftified, and tobeleeve per-fedly tojoftitication, andthat we be hi& workman{hip> to walk in good workes, that vie put on the new w^«,that we mor* ■tifie fin 1640 yeares before wcbe born: for fo many ycares a-goe Chrift performed all thefe things for us: but we are this day exhorted to put on the new man, and to walk in good works. Now the holyghoft infcripture muft either fpeak non-fen fe or whc he hith^^walkjn love eve thkr day.refem while it is to daj'ifland up-from the dead to day.beleeve to day\hQ, muft mean^you need not ftirre foot or hand^or any power of your foul to thefe afts: for Chrift performed all thefe acflsfor you 1640 yeares agoe. For then he muft mean Chrift hath ref ented pcrfedly in me a beleever,and wrought perfed repentance free of finne in me a finncr, and Chrifl hath obeyed perfeftly in me a finner ; that isj by his merit and Spiiit, Chrid hath wrought in me and iamyfinful perfon, perfciflobeditiKe^ andfo hath made my perfonall fanftification^my perfonall new obedience by his grace perfedj andperfecftly conforme to the Law, which is moft talfe. And when Taul {mhjam able through Chrijls flrength foJo(!^//^/;/>;gJ5 his meaning muft be, Cl;r//if worketh in me, in myfiiifullfoule, underftandingr wilU afte(5Vions, and whole man^to doc all things through Chrifts ftrcngth perfe(?l!y:> as Chrift doih all things perfcftly. Now, fufr, Chrift doth all thingsperfcrdly^and without finne: But did Paul by Chrifts ftrength all things pcrfedly, andfo as he was free of finne/ •lihinknoc, 3. Saltmarfh taketh upon him toyedd us fome

purer:

/^M.Sakmarfh. Jgj

purer and finer Gofpelraortification-, then the Tmcflant Le^ galiis have done informer timest as he faiih,pag.6i,(52. Now if his morcificacion be in Chrift onelyj an(J not in the finncr hinfifelfe^norany acflcf him, and a perfeft mortificatioa in Chrift onely^as the meritorious caufc^ and alfo as the onely efficient, not in us, and as in Chrift the onely fubjecfl not ir>^ us: then I grant he gives us a finer mortification, becaufe what Chrift doth onely and perfed:ly,and in himfelfe^ not in us,muft be finer then any mcrcitication or rfh of fandification we dt)e in our perfon, though we doe thcfe by the Merit and Spirit of Chrift working in us to will and to doe. But then Sahmarfh nill he, will he^ muft fay, the Golpel-morcification is that whereby C ^^h^^ hach perfedlly mortified (in for us,and not that f which he-fay ih. Sfarkles of glory ^^i^^^'^I'S*) mortificationv/oicb Chrift firll dot'oin himfeifyandthen in m through bimfrlfj and fo he vtodicares not himfelfe, (4.,^ I never yet (faith hQj denied gra-ces md fruits of the Spirit ojfGodyWhich apfeare in faitb^repemanccj new ^bedieme^ mortification of finne. Ijpeak^ it in another concept

tion^and meafure of lights TheCbriJiian as tkeEnglifl^ or

French^ can onely ffeak^in his own tongue or langua^e^ till the Lord he OneyandhkName Onea^nongfi us. Itistrue^ I. Sdtmarfhand Antimmians fay^there are graces ofFaithj Repentance , Mortifi^ tationyor rather:, (as Town faith J gifts of Faith:,&c. But I. they are not Gofpel-mortification. Why? Gofpel^mortification is pcrfedl in drifts, faith Saltmarfbf Free Gr^ce,pag.84. thefe that are in us, arc not perfeft at all, nor conformable to Law and Gofpel. 2. They are not commanded fo, as the contrary omif-fions fhould be finne,they are onely free and arbitrary ads of the Spirit,and of a fpirit feparated from the word. ^^.Salttnarfi denies not graces in faith, repentance, and aK)rtificatiGn. But he denies the neceflicy of the things themfelves, as aded per-fonallybyus; Y^a, Saltmarfb faith, Confeflion, Repentance, arcfinnesj atleaftinfirmiciesorfinnesof weakneffe. For free Grace,pag,87. he hythyToufay well: For David cryed out in the litternejfe of bis fo^kitbat i)is Jinv:^as ^er before kimj andtbenhis fandffication was oulof bis ftght^and thatGod L.J forgotten to be gra^ cioHS :hut Ifaidfaitb be^his is my infirmity An which words, D^ vids confeflingof his (inne, which is an ad of grace, Pf^lme 51, is joyned with his quarrelling with God, as if he fcad been

Bb a a

ad —- - -

a changed CodyTfaL 77. and of both it is tayd,that David fayd, 7hif if my infirmity fit my finne. Now if hee fpak nocof lioch^ the words can beareno fenfe; and if fo, confcflion of finne, ^ and by the fame reafon, repenting of finne ) muft bcc a finfuil infirmity. How then can Saltmarjh acknowledge grace or fruits of the Spirit, except he acknowledge grace in fmning, which were abfurd.

4. .Wrw4r/& calleth his unfound fpeaking, n Ghriltianfiea* kiHg^ill the Lord be one^ and hif Name One ; as if the exprefllons ©f Antinomiansand their Hereticall doflrine, were the language of a C hriftian, when it is the language of the Jntichrift. And if Saltmarfh failed but in exprcflion, he fliould have an-(wered his own Arguments, and the Scriptures that Mr. G^f-tak^r allcdges on thccontrary,and confcffed Mr. Gattakers do-ftrine was found in that point, and his own Familifticall,in hi^ way of exprcflion of it^at leaft.

Yea Salttnarf) further enlargeth himfelfe in other Articles

o{ Familifmc^more unfound then before;) and worfc, if worfe

can be j as

Sparkles of ^ • ^^^^ Ufayd to he made after Gods ew« Image^x^hich Image xpjf

sfery^P-i- JefusCbrifly called by Tauly the Image aj the invifibk Gad ^ the

Irightnefe of his glory ^the exfrefe Image of his ferfon.

Scriptnre fayth notf that man was made according to the Image of God Chrift ifor Chrift is the Subflantiall and eternall. Image of the Father. Mm was created in the created participation ofGod in righteoufncflfc and hoi in fl', Efh.^, a J. 24r and cipcchWy if'Saltmarjb fpeak of ChrilV as Mediator f as he doth, it is ipoft falfe.

2f Man while heftocdwas the figure and Image of Jcfus Chriji in his new creation, or whole body^or Saints- p. 4, Sfarkles ^f Glory.

An.V. 201. he fetteth down this as the laft & hightft difco-very of God to man^bove& beyond what Protelimtsjay offal--nation by faith in Chrift: crucified^ died:, buried, afcended^ fitting at the right band of G$d^&c, For all thcfc Gofpel* truths he re-j^fts asliterall and fleftly,.T/be>/ii)', (fayth he, fpeaking of R-Hiilifts) Mam was a way by which Godfreached frji to many and. WOi not the fir (i man in whom all flood and felly but a way (figurative ajnd allc^orick^not liceraU and hiltoricall^as if Mam were a true

rcall man) by x^bicb tbU m)fiery ef God wai made t§ apfeare. But what Scripture is chw^re, thac Mam in the ftitc ot Innocenq^ was a figure of the Myfttcall body of Chrift Mediator? We may not at our will fanfie figures and types Where the word gocth not before us.

5. Thif excellency and glory of tke firji moHf as it left G^I^ Ujc and communion m bim^ was a figure or image of this creation (/f-farting from God:, am living cut of God.

Anf. What reafofl hath <S'4/rw4r^ to fpcak with H. NichoLn who faith man finned from the beginnii-'g, b9K fpeaks not one Wordofthefirft^J^tm that finned, asif th: firft finncr were not one fiigle man, fee Knewflub againft H. Nicool^.

2 The Scripture faith^/Jow. 5. AH finned in the firH Adam^ Familifts deny asthehead^root^ flrft nature and publick father of all man-, the & a Ad^ kinde.. By one man many were made finners^ inherently and in. to be a true crinfecally. Saltmarjb will have all men to fin in Adam, . ss in "^^> ^^^ ^ ^' the firft figure^ type and Sampler by imitatioii,onely as Peiagius q^m^'^u^^ faid, or he will have the firft ^i/4W^ a man figuratively onciy, manon^figu^ not really and indeed, and wee know Familijls change the ntive!y,in re-'' wholeftoryof^J^imj fall, and fuy the tree, the Garden, eat^ gardofhismy ing were not materiall trees,, gardensj&c. but meer figures, f^^^^ ^^Y ^hc

4. Jefui Chri^ it the Rczelation of God, even the Father, this ^'^^^^^^"^ i^ the glajfe or Cbriflal! of Godwin whom we with ofen face fee God^ {ufferctb. p.ii. ' * i:

Anf. In 511 the wildc exprcrHons^ he hith of Ghrift, as chat ' hcisGods Revelation,Gods Cbri'}all: He calleth him nor {he Son of God, by an cternall generation^ as Divines from Scripture fpeak;

5 Toe vaile oftbSf firft Temfle or creation^ w^is rent by him wbc (fucified^Al/flefb through the eternullffirii and ennedinb^f glory.

Anf. What Scripture faiih Cbrii crucified all pjb through the eternal! (^irit; huth Chrift nailed all hisflefh to the Croffe ^ or muft hemean^asheelfewherehinteth, that Chri.t had rot a proper naturall body of his ovt^ne, in which be dyed^^bat ^11 his myfticall body the Church is his body, in which he fuft'ersaf-flidions and death in bis Saints, as in his image, then muft th^ fuffcrings of the Saints be that fatisfaftion and price of Redemption, payed tojuftice tor our fins, and fo as mzRy ai-fli<^ed. fuffering SaAOts, a$ many Saviours^ -^* 1 •'

'200 'Difcoviries of Familtfme

. taj-

6 Sparkles ofglory^ ^.^%^l6y 17. Ec ackj}cwlcdj[cth m^viji-bhCburcb-^ht oncly theinviftblc h.^pizcdhm one Spirit. • '''iArif.' The word acknovvlecigcth a vilible kingJome likca Pamilifts ac' rfraw-occthit gathers jn good ynd bad^ a barne floore in which knowledge no {$ chaffc and come, a l-icld^ m which is wheat and tJircs,Matth. vi(ib!c,bmon- ^-^^ a vifible houfc ot (ons and fcrvanrs. ly invij.hle ^ ^^^ ^^^ ^^^^^^ ^lY^j, 2 Theff.2. if thss^m^f't fc/h m every man, not ^ the Amicbrifi the Fofc of Koiv.G. ., ..

- * .^;^.Sq iaid H* NichoU^^ judgiiTg all ,the externals of Popery indiffertnc. #. ,^ ; \'} .: vin.: ' ^' ^A^y/

. 8 Pag. 29,;o. TfceBripf/jfwefi/T^^terjif John Bapt^fts^M/*• ;7//^er>r/7/C/;r//?>C/;fi/?6^ft/^cJwo«e:,?2©ri'i^x Difcifles, but frm jVU^iH JohvsMi?2i(leryyfotbatBapti[me of water if done away^ its other '.?. 4 ^;:. legal/ (b^dovPSi and all baptizing ffok^n of in the Epijhles'^ is f^itl^ iuali baptizing. ■ ■ -w • , . ,.

. , . ^;z.Chrjft gave a contrary mandatejM^r.aS. 19^20. and Pe-

l^'\ tcr faith, ^c7.10.47 .Can any man forbid water? Ad.8. the Eunudi

\ wasbaptized with wacer^^^?.!^ 33. CoL 2.11,12. i Per. 5.

-20^21. ^nfino;^/^^/judge baptifme, the Lords Supper ii;difte-< rent, as lEhey doe all cxternall adminiftrations,for 10 them they are but the killing Letter,the flcfli-Familiftstcach 9 Chrijl afcending to heaven^ went out of ficjir into /p/rif:> f.43. thit Chiift is Sparkles.

notafcended j^, Hc hath not then our Hature and flcfli in heaven,contrary to heaven m ^^ j^j^^^ 2.64Be is not then our High Frieji now touched in hear^n^ n^fii^^^ ^^^'^ ^ fed/«g()f o«r infirmities^ his flcfti is now;zot the new and

"^'"'*' /iz//!f2;gW4y,contrary to Heh.^.\%.i6. chap7.24,25,26. ch.io.

20. Nor doth the Heaven containe him till the laft day^^is the Scripture faith, for his Spirit is every where.

.^p.

nature*

'\ Chap. XIX.

Saltmarfhwitb Familifls pbangetb divas new adfnimftr»tkm,6f the Law, 0/John Baptift, e/ tbeGoffeli of all Joints. ' • .1.: .•-....«<!.. .i'irj:-' " ■ '

10. A Nticlniflyor ffcc »«y/fcry of-iniqidt) came in ufon thiftni-JL\ nitration by giftf and Ordinanmi, end the glory of theffi* ritjondfowerof giftsy w^M^offjwni^iS v.ifiileQkmbr'f the glory

ry of God from the T^empls to the tbr'e(Jyeld, till it vs>x wholly ^depat* ff:j', — and tillthimis in the abfcnceoftbejpiriti and of gifts were Adminidrcdby Arts md Sciences,'■Aii'd Grammatical!: kf.^Aedgeof tongues and languages, p.45 • ^be minidcry thatjhall defrroy the An* Sparkles of tichrid, ifjcirn himjclfe, tk Profhet whotn wemunbcare,and the glory P-4P-GodofWdmwe faaliheJl taught^ pa. ^9. '^of that- of Arts and Science's HcauiredbyiiaMallfomrand'indk'ify. •■'

^nThe falling a wiy was,nart he wafingoffxtraordinary eifcsof the Spirit in the Apoaies. But the Anticbrids bting-; VVhatis Anti-in- in of another Gofpel, >ln2.ver.io. and the Spirit that g''°J^-c^nfeffeth not that JfefasChrift iscome intheflefhi Jo/>.4.3. j^ i,^^^ ^^^ is Anticbriji as the LibertinesH.Nicholx^ Job. Saltmarfhmd pmefiints Fmililis who pag,ai9.partethwitb the c&mmen Pxoteftant to whom tiny beholdafiateof condemnation infmand awayoffdvdtionhyjefuf(3.inyai[kgi\ Chrifl and faith in him—tohe teut a knovviedge ofCl^n/faf/er '^^*=^«* thejie(h and of ChriH asoneftnglefcrfon or figure ofaman and the-iirfi ilimvfe of-the love of God, and but merely <i discovery beyond-thcL^andall butafieiblyjpiritualty. And why? becaufcthis comes not by a Yard-length up to the F^w//ze of Love, and' teacheth falvation by Chrifl: whom thefe men call a figure of a man becaufe not true man. And the Antichrifl came in the FoPe alfo,and denyed Chriftto come in the flelli,nullifted his manhood', with tranfubftaniiation, a vifibie head of the Church, Images, merits, traditions of men, &c. invocation of Saints, prayer for the dead, workes of (Hperercgufon &c.but all thefe are indifferent to Mr.SaltmaxQ} and only An-nchriiiian becaufe literal aad extemall, F.ot becaufe they are not warentel by fcripture. and hee. brought in theabufiof Philofophy, Logick, Arcs and tongues, which mach. darke-

ncdGofp:l-glory. , , c ■■ : . r f Wa•'.•;^'7;raak-•

I The Apoftks with gifts and the Spirit made much ufe of ;,5i the A?ti arts and tongues as infenoar helps in their kmde to convert ^,;.-fj ^^ ^^^^ foules. becaufe linntrs are not Aagels, and faith came by hea- in with arts & rinf^ of known languages and fent preachers,K5?H.IO.i4. tongues, & yet

? SahmarQ} hh Sf arises of Glory, muft be an adminiftration flj*^ve« tl^c by artfe & toTigues^and fo not that Miniftry that can dellroy die SZ;:\l\ MicbriHy an<i (patkicS oi flefti and Antichniiiam^rnc net of of broken olorv for he bcfprinckles the margine of his book m the be- Greek, fuch as oinnin", till his breath faile and he dry up, with the popiili lace he can. ° "* ^ of.

of bits of Greek, as p. i, 2, J, &c. and citations of Scripture;

and he hath had Ibme Art. fuch as it is^ in writing Treaties to the Schooleand Family of Love^ the profefled enemies of Puritans; yea^thcre is no writings no {peaking of Ewg/z/^^no ccn-fequences f of which there be many monftrous ones that foU low not from Scripture fuch as ro confeflion of finne, no wc rking in the Gofpcl, but gnely belceve^^&c. in Saltwarfl^ hij bookes) but from Tongues, Arts, Logickc, and fo Familifts yet murt be under the Law.

3. Obfervc that Saltmarft} in bringing in ^;2r/cbr//?,isdceply filait of Popery^and the Rvmift/ Keligion* For H. Nicl)olH , and FMilifts deny the Pope to be Antichrift , and think the Majfe and Rontijh Prieftfaood indiftercnt^as all Religions arc to them, and there is no Antichrifhbut the Legall Proteftant voyd oi the Spirit^becaufe he fpeaks Gree/^and Heirw, and hath fome skill in Logick, and would have the ^'cripture? in ufc,and the preaching of Gofpel, which .y^/fw^r/& in his Reformation would lay afide^as contrary tothat^ Tejhallbe all taught ofGod^ he hath fuch a ftomach againft/«ior^/?24f4 nonpugnant j but whether he wil or nojteaching by the Word,and fo by Tongues and Arts> and by timothks attending to readme, fliall goe together till Chrifts fecond comming, as is cleare E/<iy 59.21. Elay 61. i. where Chrift is annointed with the Spirit to preach, and yet that Scripture was fulfilled when he fpoke by Art & Tongues, Lu\^ 4. i8,ip,2o,2i, 22,2?, &c. And that Sermon was but a dead letter to the hearers, v.^%.^^. nor was Chnft for that under any abfence of the Spirit, I T/w.4.14,15, 16. and 'Revel.I. 3. compared with Rez/. 2. 7. whereas he (ayth, T/;e Miniflay that M to deflroy Antichndyis more gkrioU'S then Arts and Tongues^ and this is Jefus Chrift himfdfe,

1. Libertines faid^the Gofpel or Word was the Spirit him-felfe; Sabnarfh here faych, the Miniftry dcftroying Antichrift, is Cbrifly which is moft falfe. The Miniftery is but i. an Inftru-ment, 2. a created Ordinance ChnftisGod, Man^and Me* di?tor.

2. The Miniftery that deftroyeth him is the Word preached as an inftrumenr,and Chrift the principall caufe: But the prm^ cipailciufe removes not the Inf;riiment, as Familifts imagine s but the Miniftery ef Familifts (hall never do it.

Where

WhereasfonncT Aminomi,<iHs made two contrary adminiftru-Familifts with tions, one under tke LtiCi^ in the old Teftnmentj another undftgrace Saltmar. make cr the Gofbe/ym the new Testament : Ct\:\y John Baptili was pin- n'^^^ ^^^m.ni-ned in as halre a Le^abft between bo.n. . l^,^^ Oofp I

Saltmarlh p.68.afcer he with the FAmlUfts hith made a grea- -nd ail' Spinv, ter number otfpberes SiVid ciiclcso? Adminijfraticns^ foL'owin^ Annnomians ft^lpiritinhisfHlne^e a^dvarieij, hefbldeththei:3 up in three^ ^^^^j /^aw,and ^/L^^, (7<p^/, and Spirit J or of iLf/f?r, G'r^w, ^;;ei God^ or ^oipH, as^tficy of the Fir/tf Second^ and third Heavens. Afcerrhecut oi Da^ expcnc tilGe&rj ■, who faid the firft Miniftration was the law of death, and th:? letter, the fecond was un jer Chri/} and the Apojifesy but not very fpiricuallj but flcrnly^ literallycarnall; but the lad under David George the true M^jji^h was jpiritfia/fy purely (piritt^^ Miy hejordtbat ofChrift and the Apofltesy and fo fpiricu^U^ that to hwCConfcierceor/enfeofunc/eaHnffff, or Jiny.e^ r^as a worl^ of ths p/b. And Saltmarfb faith it is fleihly, and licerall that a pardon* edm^njhotildconfeffe(in^ip,6^^yD, a Chriftianffaith hee) paffeih ' thr$fg}feveral!ages9 even as Chrifl^M under the X;i^V, circttm^ cifioTj Sftpper of the Lordy Baptifm^j and thtn hee crHciped all that fifi fifecVpalked in under thefe di^enfati^ns^ and entered untogb^

Anfvr^ Then he crucified BAptifme^ the Lords fufper^freachif^g tftheCcffel^the Mimjierj:^the viable Church:, and every outward letter of conference, praying, for Saltmarjh now turned Seekery denies all thcfe, and hee muft have aucifyed all his preaching, tongues, writing of books.

2. What tcnguc or Science of the H<?/j Gbofl taught Salt-marjb to call the Ordinances of the New Tefiament^ pP^^^^rpJh-Ij Ordinances i for I doubt,he mcaneth not that Chrifi true mant dyed for ourfinSy for 185,186. he faith \ It u a difcoverj of the highefi attainment of Protefiants generaSjy that ve are iorn in fin^ —— And that the ^aj offalvation ve>as hj Jefus Chrifi the Sonne ef Cody bom of a Virgin in thsfulneffe oftim*^ made tmder the Law, bearing our pnnety crucified^ deud^ buried, and rifen^ and afcen--i/edy and entred into glory J c^c, hut p2ig, 1^0^ Ipl. heforfaking ibis as legal! doflrine, tels us oj a further difcoverj ^as to free grace as if the Proteftant Doftrine were merits of men, not the free grace of God; And he fecteth downe that of the Antinomlans, and not a woid of Cbrifi God-man, crucified and ^ad for our

Cc fins;

fins; JndtbeconfelJionofFaitbymadeinthi^ Ajfmhly at Weft-iTiinfter, }ca^ all the Reformation nov?^ is oncly in fome outward or-tf/wrtWfex (faith hej net any furcr or more glorious discoveries of Godi or the Sfiritjor Jefi(s Chri(t^ orour union with the Sprityor glory astofiiritual!tbingS:^GrChrifl rifen^ but as to Cbrifl in the fle(h^ or under the Law^ of which theje Ordinanccs.were afignc^ And p. 1983199,2005201. which hecallech the lafl^ highe[ly andmofigkriomdifcoverie of God^^byloveand graccy for fee ihe families) there is no Article of the Proteftant faith that fa--vours of truth, for to them all our Dodrine is a dead Letter* Nor did Chrift die for our fins, and rife for our righteoufnefle, but onely the dying of Chrift is a mecre figure, infinuating that he dyed not in our nature zs true man^ but as Gortyn faith^the fufferings of every Saint who is the figure and image of Chrift^) is all the Ghrift crucified the Scripture knows* There is nothing in all the books or writings otfamilifls xdifcovercd touching thecontroverfies between Proteflants and their Adverfaries^P^-fifis:^ Arminians^ SocinianSy Arrians^ AntitrinitarianSySabellianSy LibertineS:^ Swenc\\efeldiansy AnahaftiUs^ &c. Concerning E-ledion, Reprobation, the power of free-will, the fupreixacy of the Pop^5 Idol-worlliip, the confubftantiality of the Son of Gcd^ Chrifts manhoodj his dyings fatisfadion^ nierir,buriiill, rtlurredion^ a^cenfioTj^ the laft judgementj heaven^ hcll^ the refurredionefthebody^ in all which they are unfound, and ought to give a confefllon of their faith^ as Anabaftijis have done.

12 T'hc Jemjb Ghurchy.C{2i\lh S^ltmArfh p,7©*-) or dij^enfa-tion that was according to Mofes^ and. ihe Letter:i in which they were led cut in carnall and mort,fleft}lycourfes^as in proceeding agai7ifi tbeNationsby warre and fightings with all their ether legall Rite^ and Kudiment^yWere acltar figure of the Cbrifiian under age^ or Wars under ^^^^ ^^^^^-^ ^^^ GovernourSi<tnd worldly Rudiments* the New Tcft- Here lawfull Warrcs^ and the ufe of the S word;, arc made amcnc for any Icgall rices and figures. /^<?r (faith he) with all other legall Rites; religious oufa then Warre is no more lawfull to us under the New7e[iamenty not hwfiiU ta then Citcumcifionj and all the Law of Ceremonies. Saltmarff} ^TvudiC^'"^ then would no more s^asaPr/e/f to the Campe, to preach tKemnotalit- to the Generall, then he would bt Circumcifed, except with iU, ' H.JSlicbQlasy he thought aU Mofes Law icdiffcrentp and that the " ^ ^ " ' ^ foirit

fpiric withour fcriptu^'e led him to he acccffirie ro unlawful! blood-flied,andthefpirkishisnile, not che word of God.

2 If the ceremonies of Mofes be the figure of a Chnftian under Tutors, and worldly rudmncnts^Tuch as hearing of oie Gofpcl, bapafme, prayer^ confeflio.5 reading; then ail thefe muftbec aWIiflied in this life to the Chriftian;ar.d iiCbrifl have crucified all thefe as fieftily ordinances, to Pray, heare, nujftbc as unlawfull as to be circumcifed, which P^v/^/laith, GaL$. is to fall from Chrilt. See if t! cfe men mind God.

13 7heVipf^es9fCb:iji(Jaith.p.jO^']l Johns minifterie were a type and pgure ofiucb as are underTurors^oi Gal. /^.i.andof carnal/and Babes in Cbrijf^i Cor.5.152,

Jnfw. Thefe under non-age^ GaL 4. i. arc under the Latv of '^^^ ^^p'^O^s Mofes, and ytt Heirs of the fromije: The Difciples were un- JJ^^S der Chrifts nuHifterie^andfeeleeved inChrift as come, and were a^e aiade bleffedjin that the Father revealed Chrift to them^not fleflri and difFerent by blood, Matth. 16.16,17. The i5^f r/^/?/*miniftery, and his Do- FamiUjis and ftrine, and baptifme, were all one with the minifterie and ^^tH^^-baptifme of Chrift and theApoftles, as our Divines prove a-gainft Papifls^ for both preached Chrift the Saviour that taketh away the fins of the World, juftification by free grace, faith, repentance to life, fanftification &c.

Corinthians are called camall, not becaufe they prayed^ and heard, andbeleeved^ but becaufe, though Babes and weake, yet they were contentious," and Shifmaticks, ver. 5,4, For one faitb lam $f Paul, and another I am ef Apollo. Sure Saltmarfh ordiHarily expones Scripture by conkquences which are flerfi-ly and legal,and phmfies types by a fpirit that contradids the ipiritfpeakingincheword* ^ •

14 And the great and excellent deftgne (faitb beejpeah^ing of the -P^kJ^^^fg^^l marrow of the Family of love ) or mind bf God in all thefe things is Z.^ ^'^^ erdyto lead out his feopUy^ Churchy or Difciples^ from afe to a^e^ 1^1 aw ^ pom faitb to faitby from glory to glory^ from letter to Utter^^ from ot law Gofpcl ordinance to ordinanccj from flefb to flejhy and fo tojpirity andfo to and M Sfirn, ■ tnore^irit^ and at length to all fpirit, x^benthe Sonne {hall deliver and that the up the Kingdome t$ the Father, v^bkh is not only -when the fulneff'^ ^f^ ^^ ©ome is of time y or ages is come^ hut in tranfatfingand frniflnng in f ^^-f J j-^^^^ J^^^j-nJ And Members of the body of Cbrifl, and is not one ftngie acf^ pynt, to the way cf cr efufion of glory^ but a forfeiting and fulfiUing it^ in Jeveral! Familijis.

Cc 3 wew-

members ofChriBytiU thejulnc^e oftbefiatHre of Cbriff • for tbcs day Jawms, i Pet, 2.19. 75. jdndfor a Difclple to ft^j longer m any miniff rattan then the Lord^or the life and Sprit ofChrift is in tty 1^04 ifLoifhouU tarry in Sodome.i^e^rf faith he, p 72.) A Chri\ Jlian muS; crptcffie each condition he pa[fcth through.

We muft then learn from FamiH/ls, i. That ChfiO: was a le-gall and licenll Saviour, as David George faid, for he paffcd through all che(e miniftrations. And Sa/tmarfh muft bee Reercr to all Spiritythtn Chriil and the Apoftks. Familiftsfay *• Sa/tmorfi growes in tcanfitions to new Orbs and Hea-the day of ^ vens: For in his Treatifc of Free Grace, we heard of nothing but judgement is Law and Gofpel; now he is upon the fccretsof Tamil (I s^ and in this life. £nthfiftafis,to crucifie Scripture, praying, hearing, writing, and he is become all fpirir. * Ard this is a third ftace. I grant the Scripture faith, that the Mejfiah ihall, Dan. 9.27. caafc^ in the mid:} of the Weeky the Sacrifice And the Oblation Po ce^fe \ and that ' fludows of good thingsto comelliallbe aboliflied, when the body and life of ceremonies fliall come. But I defire one letter of Scripture that faith;) when the Spirit commeth > even )n this life, he lliall caufe prayings bcleeving, prophefying, fcalcs, the Scnpcures^toceafe^and we (lnj?ll be above and btyond all Gofpel-Ordinances even in this life.

5. For Pamilifis ihn are all Sp^ih ^^ ^^^s bee baptizea with water, read, is as UiilawfuU, and fleihly, as for Lot to iby: in Sodon?e^2ii\cT th^ Lord had commanded him to depart.

4, Then the delivering up of the Kingdom fpoken of, i Cor. I 5. and the day oFjudgcmer.t is already begun^ and is in doing thtfe many centuries of yejrs. So w(e heard before H.Nicholas {ay,even no^ in this prefim daj^ doth the L9rafit in his Throne^ and ]ti^getheVkwlJ. Iratherkleeve PWthen S^iltmar/h orH.M-ckolas; For jPi^^/faith, i Cor. 15, fpeaking of the Refurredion of our bodies, which I am fure the Famtltih have not yet fecn, 1 Or. 15., 24. then commeth'the end;, %^j^ t^t^kQ-o-w:^ &c Then^ when the refurredron of the body jGhall be. Then fiaihra the endy'^hen he fhallfefider up the Kingdome to the Father. So the rcndringupofthe Kingdome to the Father/which S^ltmarjh faich5pig.72. is even now, "^^hen the day dawneth^ and the Day* fiarre arifeth^ ftiall not bee till the end, and till the generall Re-farrcdion of all bee : Andtherfore -S^//w^r/& miflfcth a ftep in

his

his new dcvifed order, except he fay with Libertines^ and Hen. ]V/cActe, thattlwrefurredion is 10 be exponed fpIriciiallyj as Hywf^ie/^ andP/;/7^f«^faid,and there (hall bene more relurre-ftion^ QordayofjudgcflaenCj nor rendering of the Kingdoine, nor heaven nor hell^ but fuch as we fee in this life, (as it is molt like ^^//m.beleeve^h with al the Nation of the Fami!ih)ior the adminiftration of the fpirit is in this lif^as wel as the miniftrati-onof La.vandGofpelwerein this lift. The Scripture fpcakes of the day of judgement^as of a thing not yet come, 2 7'bejf.i.2. Let m man trouble j &u^neitim by [prit^nor by wwdynor by letter^ as from us^ds that the day ofCbriH is at hand. Then (bme by the fpirit of Scriptureleflfe revelation^jas now Anahapijls and Famililis^ have faidjthc day of judgement was nccre^or begun in thislifc, yea^the Scripture faich. It is a day afpymed of Go J, Aas 17. 3 r. and fhcweth us the fore-going tokens of that day^ beyond which there is no more time ncr Golpelj as 1 Ibejf. 5. i, 2, Matth.2^^ 22^23,56,37,38,39,4o,4i342>43>44.45,46>47* Mattb.2S.3lySc.^6. 2 Per. 3.1.?,35&i03ii3i25l3,&.I Cor. 15. 24,25* 26. And whit needed the Holy Ghoii bid us watch and befotery and beware that that day c^me net on lis unawares^ and tell us, if we have not oyle in our Lamps at that nick af time, wh.n the llioutll^all be given that the Bride-groome is entred ]nhischamber3M4n/;.2 5. rheie is no mord place for repentance, or buying oyle, or any poi1Sbiliiyoffalvation,whenth'icday is once come ; bccaufe, it the day of judgement bee now, and thcrendringuptheKingdome to the Father, bee in this life, hov; is it that (o many daily repent and efcape out of the fnare of the Devill ? And the market of buying oyle in this life, is rot paCfed : Fer Peur^ Act.%. willech Simon A4agtu.\\\{\\t he li-veth,to repeat and fue for pardon. And fothe time of the offered Gofpel,and the day of judgement cannot be boch togccher Taul could never f j, i Or. 3. / cohlii n t^r ite tojct$ad tofpiri^ tuaHybnt astocayKAti, except he meant that he wrote tj fom.e fpirit uat man,nor cou\dhti2iy,the fptritudimaf? dfeerfscth al things except the laft miniftration,which is the fpirituall miniilrarion,. w^re bf gun in the time that Panl wrote to the Corimhians, and then began the aiiniftration of the Spirit, an J our feeing of the Lard with open face^2 Cor.3. andio then was the rifing^of the 4ead|& the nndring of the Kingdom to ths Fmhsr. And where are

Cc 3 wc

Difcovmes of familifme

wee now, Ifchc dead have beenea rifing now thcfe flfceenc hundreth yearcs, and a dying all this time? For Sdtmarjh flflurcthus thatffce reffderingof the Kingdome U not in the end of the World^ x^hcn the fulncjfe of time or ages k come^ but it if a tranfaSing md finiflnng in faris^^ til! the fulmffc ofthejiature of ebriflj thit is EpheC 4. 115 125 13. that we mcete all id heaven, and the Lord Jelus his myftical body be filled up and perfedcd, andfo long3S Paftors^ teachers, and a miniftery fliall bee on earth3 and when this fhall be, the fcripture telleth w^Be;? the Didfhal!(omc^ i Cor. 15. 24. and When all m/e^ pwex:, and Aw thorit^P:al/ Leefut downcy andChrifis enemies fukdued^ mdxi>hen all things fl) all be fubdmd. Now this is not in this life.

5 Hh^tSaltmarfl? and his >S'pzrit«^/i/fi ihould ftay under the miniftration of Ordinances of preachings praying, belecvirjg, hearing, reading, or that they ftiouldpre^cb, ^^ unlawfuuas forLottoremainein Sodome. But when is there a minidration that Peter^ Fault and bclcevers in this life, ffeould pray no more3 when they^re te fray cmtinualJy} toheareand read no more 5 when Jo/;w faith they arc bkjfed who ready and Chrift that they are bleflcd who heare and doe, and they are to watch to the endjto grow in grace ?

Chap. XX.

Of thec^aftngof Ordinances ftnce the Apojlles dyed as Salt-marfh teacheth.

Since Antichrifl now reignethy and Prof hets^ Afoflles^Evange-lifts are no more^ there k no warrant to labour a reformation like the jfojiolicke times. God bath nowhere [aid hee rrillhave them refloredy but heaimesata jurejpiritualworflnpymcte glorious than ihatoftbe Jfo^lesy when there jhall be noTemfle nor Ordinances; and that f lace E^h^C 4 Til/we all meet in the unity of Faith^ i'altmaiih is is tiUhee pVall things.

for the ceiling j ^or who csinferfc^ the Saints but Ckrifl ? ApMes cannot doe ^c^fl^Ztth^' ^^^ Wrv6'fc^z;6" noAfofllcs mw nor any of the pre f ifts of the holy Apoflks^ V^J ^''^^" ^^^^^ ^'^^ /cr/f t«re ^^zy where fbcal\ of AfoHles^ Evange-and nil ncy/ li^fs^ ProfhctSyonly for the fir(i agc^ anil Faflors and teachers onely Ap.ftks lik* for the ages after .^ Andthat ofVl^KUh. 22. Lolam wilhyoutothe

end

Saltmarfli Sparkks of glory.

end of the world is (if more dearely tra?iJJated J to the finijhing of tbeagey ort'Mage cf w/«//fr^r/o;z,pag.ic8^lcp,iio,i 11*

Anfw. It cannot bee denyed but Antkbriji reignech, but where / in falfe Dodrine in the Prsteilant Churches ? Ic is moll falfe. Wcchave feparated ivom Eahylon. Nor is it true chac Saltmarfl) faith, local/ ft-faration if Legal!and Jevfijhy and hath begotten ftrife and abated love^ p. ^^. For feparation out of £4-0 bjlon cannot be Jewifb^ whtn the Lord hath exprefiy com- ivlm^Kom^ manded the Chriftians^ come out ofhermyfeojfle', and a Church- lawfidl. feparation, where there is nothing found, 2s to come out from the unclean Fatnilyof Lovc^ isChriHianv^otJewifhy except we fhoftld communicate with the unfruitful! workes of darke-neflfe^ and not care to defile cur garments. And Familijh feparation from Protcllant Churches upon their owne ground maftbefleflily, legally andjewif}}^ and hath begotten much jirife and abated love. But any outward performance or duty done out of confcience ofa coinmand, even not to goe ta Majjcj. not to worfhip Jdols, is iegall to Familijlst if wee doe ic not upon the impulfion of the Spirit feparated from thecommanj-as for corruption inconverfation^ if th.it be the reigne of y^/z-tichri^ ( our feparation^( I confefl'e ) is to fcarcc^ chen muil he reigne more in Familifts the unclean^fl: of fccls^ then inche truely godly who bate the deeds o/.che Nicolaitans.

2 F^w/Vii?i and 5ce%ri would have no Churches reformed according to the Apoiliick p^cerne^ becaufe thvy taink the Apoflles Icgall anJ Jewill:i men,, and they judge all extcrn.ils and outward Ordinances, as hearing, baptifme, praying, to bee Jewiili and leg ill, and hold chitloveisall. And anoiber commandcm.^nc ihce ought not to be. Upon this ground I judge Antinomians fay, this is the only gojpcl-work^ and way to be-^ kcvc^ and there is no Gnne but unbclicfes adultery, murcher^ fodomy, covenant-breach:) perjury 5 treacl-iene of Armies^ Servants to Mafters,are finnes before men onely^but not againl^ Gad, and in thefc we are obliged by no Law»but to plcale one ano:her in love, adultery is againft no obligation of command, Sahm.nrfl} free grace 191. y^. 142.154, Town 39.40. Honjy-wnibe py.37.Pf» fermonof the man of fin.9310.

5 Another more pare, and fpirituall,and more glorious MinK ftration.wkre^Ioye ^alljpirit reignes^ then is warranted by the

uoftrine.

Doftrine ot the Prophets and Apodles, wee know not* Yet

There are no Saltmarfh pag. 19^)195* condcmncth the JffemHy of Divines^

' "T^lu^l^'^^^ '^^ y^»^^^;^/y?/, their conf<^flion and re-

more CO be ex- ^'onnarion, becuule thej indevonr a Reformation only i/i fome out^

pede^, afrei wvjr^ OrdjfjaKces^ and mt any purer or moregloriom difcoveries of

the canon of God^ or uf^ioiWith th' Jpfrit or glorj. Why ? and what caufe is

holy Scripruie i\x^rc ? for thefe ncrv cUfcovericf And new lights of a more pure and

IS dole J. glort'jus (pirit, jjrc either warranted by the Word of God in

theOW and Nc^ TcJiament^ or they are not warranted : If

tiie firft be faid^ the Affcmbly and Reformed Churches^ Calvin

and Luther^ vjhoirt S^jlcm^r/h carpeth at^ as p. 107. darf^^ ^^i^^y

2ird J^'m'/h reformerSf becaufe they loved not the Spirit oPthe

Family of Love, ought to have gone no further on to reforra or

irxafure ih^ Temple then according to the golden Reed of the

word of God.

But S^ltmar/h cannot away wi^h any reformation, but fach as fetteth up a firmament of new lightscfpecially oi Antimmian ^^ and FAmilifticall wild-fire to ftiine to men^ and we confeffe we indeavour no new difcoveries of that kinde^ for they are not known to the Apo(iles^ fuch as that the juftifiedcamot [inne^ their Adultery is no Adultery, they are as free of any indwelling fin as ^^-ftu Chrift.

^ They are not to h touchedirtConfcience for pn.

3 Nor to crave pardon.

4 Nor to doe Any duty becaufe commanded in the Ld^.

5 N$r to beleeve that Chri^ditdforfinners^rofe for their ri^Ae--Mfnejfe.

6 Or to pray continually.

7 Toheare.

S To be baptized^ithfVater^c^c.

jlnf^A. Paul hith^ l Cor. 2.1. He determined to l^orp nothings but Jefus C hrifl and him crucified^ then Paul knew no difcovery or new lights nor any more fpirituall way that is all^irit^ and a difpenfatioQ beyond the Law and that of thc'PropfaetSj and beyond the Gofpel, which is that of the Spirit^ all ^irit, and fnrefpirity^ox Paul would have, no doubt^ defired to know it^ yea, all other things -nuyi^ whac-ever they bee, are dung and loflTe to him in comparifon of the fuper-exceUent knowledge 9f Cbrifi fefus our Lord^ Phih 3.2. John the Apoftlc who faw fo

fwany

* — ■ — ■ i ■■ ■ I 'I !■ I l l . .1 ■■ , ■ ..I —1^——»

many Divine revelations and difcovcrics of the fpirit, if any ^

man elfc^muftbee above Law and Gofpel, and up at this

higheft atxl iroft fpiritual difcovery : But J^o/;;^ even in his aftu-

alvifions, and fpiritual raviflbmentSj iJ.cz;e/. !• lo. was never

beyond finning^and a capacity of exhortations, confolations,

and rebukes for Idolatry,as is cleare, Tlez/e/. 1.16, 17. Ktvd

\9.\0. Revel. 22,85 9- Then there canbenofuch pure and

fpiritual diipenfation to the Saints in this life as is beyond all

ordinances of exhortation, confolation,rebokes; for the Holy

ghoft telleth us that/ofe;/, in the difcovcries of God that are

moft fpiritual, hadnecdoftbefe. Feat emu Ia>n the firfi and

the U^y and fee thou doeitnot, I am thy fellow^fervant^ mrfinf

Cod.

3. It will be found that the anoynting and the holyfpiric that leads in truths leadeth by no other mcanes then by the word preached.How* 10.14 j;/^.59.19,20,21.

But if thefe new difcoveries be not warranted by the word, they niuft be the traditions of men,and argue the imperfcftion of the word of God; and if they bee another Gofpel, then though the Apoftles or an Angel from heaven preach them, let alone Familijlsy we are to pronounce them as accurfed, knowing wel,that the word of God is able tofave ourjoulsjehn 20, 31 .Luke 16. 29,30, 3 u Ti mai^e m ferfetf tofalvation^ 2 Tim. 3.15,16,17- To convert the foule^ to make wife the frnj^ky Pfa. 19.7. and that new fpirit muft involve us anderacurfe,andthe breach of a commandement, if we adde to the word of God, ReveL22. 18,19.Tewr. I2.32.chap.4.2. Prever. 30.6 And the fpirit of God biddcth us not follow a rule c6:rary to the word.

3 Tnercis not aiiy in this fide of Heaven that need not a Temple, Qor Ordinances, but fuch as need neither the light ofchcSunnCjOr of the Moenc, or ©fa Candel, R^t/c/. 21, 22^ 23.chap.22.5. andfo are freed of their bodies, and glorified with the Lambe, and fuch as fee God face to face, and are not in thedarkmoone-lightof faich, i Cor.i2 12. 2 Cor.5. 7. We read not of'any clothed wah clay-bodies, allfpirit^ all perfedj or that can lay they finne notj>Prc.2o,9. i J>/?. i, 8,9, 10. Ecf/e/. 7.20 norof anybeyvud the reach of prayuig, be-leeviag, growing in grace.

4 Nor can there be anymore inHeaveu than the peif<.dl> Dd on

Difcovcries of Familifme

on of Saints^ and the meeting ofiis all in the unity of F'aith^ .unto a fcrfe^i man 5 and the meafurc of the fl-ature of the fulnejftof^Chriff. For the moft perfed and moft fpirittiall, that are all Sprit, fhall have morcall and corruptible bodies till the blowing of the laft Trumpct^which muft be changed in a moment;, in fteadof dy-in^^ji Com 5.51552. and focannot be perfcd:-, rheymuftbe VTatching, and girding up the loyncs of their-mind, and fo ruled by ordinances.

5. It is true^ Chrifionely perfef/cti^as the principal! caufe; biii: the Afofiles ^udMinifters of Cfer/,/f prefent men perfed: in Cbriff:, i.Cor.il^?# I Th^{\.'^.J9:>20.mdtheyfavethemfelvesmdothers^

6. We have not Apoftlcs nouf fo eminent in gifts, toni^uesi miracles, but a Miniftery there is^ and beleevers, till Chrifts k-cond comming.there thall be: And if fo, their faith muft come by heaiinL-,and hearing there cannot be without preachicig^and {o ordinances of Preachings Preachers, Sending, Horn* 10.14, elfe the gates of hell muft prev a ile againft the Church builded : onth.^Rock>Mrttt/M6. and therefore the Scripture w:irrantexh . us to chink there wcce Jpfiksy for the firft age,and Paftors and Teachers till Chrittsf^cond comming.

7. Saltmaril-^ exponcth^ or rather depraveth the place^ McmJj. 28.2a, with the help of :he Greek Tongue: then he? muft be a Legalift.andin.hisBook give us Sparkles of Uv^yFleff:, Ju^ .

^oieth ilvit a And fore his InterprttJ:Cion comes not from allff>int\ nor -miniiloryihcre muft We take hisallegorieSjtypeSj corrupt glofTrsphanded con-muft be, and a fe£ju^nces,tQ be Vifcovcrit'S off me glorious lim.and all Spirit. For ^^^^^'^^^^ .<*iiy, //;^ «?ar/J3 is not an.age containing the life time of the A-commmiX Poftles only.biit it isLthe. world. For the fin that CMat. 12.32.) ever Seekers ^^ faid, not to be forgivm in this wnld^nor in the world t^ fowe, Mar^ and Snltmard) ?. 29. haihnoi fovgi'^jenejfe/iii n'ciiSm^ it cannot be that it hath fey on the con- npt forgivei^ette for that age.becaufj-it is punillied with eternall ^0' damnation. Maith. 21.19. Let no fruit grw on thee for ever, eiiSf:

dtSm*. Saltmarfh his new Difcovefy of ^i'^Cj^jr/r^muftiay^ the Fig|e-tree for; all this might bring forth fruit t«e next age. LuV^

1.55. ashe j}d>^ to Abraham (tndrj)is feed for ever^Z^^^^^*^^' -^f. ^ny man eat of this breadjhepsali live ^ m'.r it i^yet r for ever; And-xnu-ft h<;buciiYconeAse,anddietheiicxE? Joh&'4.i^.H£:j?;^//,

not thirfifor tvcr. So is the faine word, John 8.5 i • ch.8.5 2.

2. Sdrmarfb by this new Difcovery^ hath found a good way to make heaven and hell endure but for an age, and then have an cud. For John 10 28. Chrijis (heep fj^U ntver^trii^v^.feufjj. He that hvethf faith C hxi%Joon 11.26.) and belevveth m mc^ iliall,j?/Aj)rtTc3t«V« «V nra,iSvciL:nevcr die. Bjc doe Seekers and Fami"

Uirs chink he iTiall die the n.^xc age^ and Ive the fii:i> age ? John 12.34. fFehave heard that Chri'iaoides for ever. John id., 16* 7hekoly Ghofi abides withy ouy hi ^AiSvA, forever. Denun bath

loved this frefentvporldy'2^Ti.i].^AO. 2 Cor. 4.4. Satan is called^ ' the God of this world/5 dr^©- %ni, in oppoficion to the world to

come^2^F<?f.2. 17.IJ.To whom the mifi'cf dark^efe is rcferved

hi r dt&vAy for ever. The darkneffe of hell endureih ix>c tor an

ag.^ onely.

3. And cti^piQ- isfimply everlafting, and that which hath no end, John 1.16. He ihatbeleevethfhal] r.ot feriJJ: ^ h^'iyei^mv ti,tivioh hut hath ererwrtiy///e 5 chat is, not lite for an age cndy. So Jo/;w 3.36. 7^'^" 4- ^4. 7ob?z4.36, Hegathereth fi'uit to life eternalljf^'hn 5.24. John 6. 40. v. 54. John 10. 28. Johai7.2. Afts i^.^.6.and jee judge your felves u7TWorthy ofeternalllife.Ko^* 2.7,RoiTr.d. 22.

4. The fime expreffion that is here, noteth (the end of the xverld*) For it is chat endurance beyond which there is nothing but heaven and hell^ Match. 13.40. Sofly^Uit be in the end of the XQorldy hc^i^i zv rf (rvvnxkKt tS otioi ©-• The fameexpreflion is, V. 49. V. 39. and the harveji is the end of the werld. A'.id Match. 24.3, Whatfhallhethe.figne of thy comming^ and of the end of the world ? And here, Zo, lam mthyou^k^i t»; auvli'Nua.i t2 ai "y®-^ everi till the end of the world.

5. ARdifC/;r/j^promifed tobe with his Church for an age, foas Apoftles doe ccafe in the next age, then maft there be no Saints on earth noWj but onely in the hrft age after Chnfis re-furrcftion ; For this promise of Cbri'b prefcnce, is extended not to Apoftlesonl)(for C/;r/^ walketh with all cruc ChurC'ies, /ie:;.io.2.)buctoallche faithful!. Thencercainly, C/;nj? ^' the head of bis body the Cburch.Col.i . 8. buc he hach no body ; he is a Lusbandjbuc hath n© wife on ea' ch ^ he is a King-^and a King for ever, but hath neither people nor kingdome, nor Sccpcer of Word or Or4iisaRCc«. Hereignes inthe midji of jbi^ enemies by

Pd 2 his

^ J \ Difcoveries of FamiUftKC

'• ■'■ iiisWotd'/layeth the wicked with the rod of hi^ mouthi hath an ever-laiiing kingdrmy & hath dominion till all his enemies hefubduedy Pfal. iio 1^2. Pfal 2.6,7. W^b. 1.8. Pfal.727,8,9. Efay 9.7.cL ix-4, And if there be no Ordinances, no Churchy no word ©fright tcourneffepreached^which is the Scepter oi his Kingdome^ no Sword oi the Spirit coraoiing out at his Moutn^ no word of the Kingdome, no Embaflfadours 5 no MInlftcrsoft^!e Gofpel, his Kine^dome had an end above fourteen hundred years agoc.

6. Now to all this we muft fay, Chriits order is (trange. Firft, h^ led his people through the Law, then to a purer and more glorious Gofpel-difpenfation, and (ky Families) to a pre /pi-ritual! way of all Sfirit. And yet after his afcenlion> and ceafing of Apoftks^he led them by a retrograde motion,and took away all ordinances of the preached Word, all Seales, all Preachers and witneffes, all Churches^ and they have ben fo under a darker then a Law-difpenfation tkfe fourteen hundred ycares, and fhall bee til! men of the Family ftamp ftiall arife* even men that are all furefpirit, fuch as H.Nicholas^znd Mt.Vell^Karidall ind Saltmarfh^ who teach that beleevers cannot finne, nor confefle finne, nor are to walke in any Commandement of God,nor after any Ordinance of Word, covenant of Grace, Seales5Faith,Prayer.&c. 16. InthUmoflfurej mofifprituaUmanifejiatmof God (faith hepag.36.) alIJhaVbeffiritualII)ifcifles. IbUminiJleryifofthe wholetedyoftheSaintSynotof one Tribc^ or fort of men^ ^^^5^9 J 2. and that immediatl) in all gifts and of erathns^ without fludjing 9r induflry.

Anfw^ Here i. all diftinftion of Church-Officers, which Paul SaltmarHi ta- hith:, jhallendure til!we aHmeet inthe unity of Faith^ Eph. 4. 11, minSJnd ^^' and is proven from the order Chrift hath cftablifted, that calling there- ^om^ f not all J (hill be Apjiles and T^eachersyl Cor. 12. aS^ 29^ iHito^andma- and onely thofe that are fent, Rom. lO. 14. andonely fuch as keth all Saints have fuch and fuch operations in Chrifts body 1 i Gorinth. i a. wkhouMndu- ^^' Rom. 12.4. But it IS apparent^ Familijis dreame of a difpen-ftryand iWy', ^^^io"? wheHeither Chrift fhallnotbchcadj and have nobody, in his third orb and the F4m/7i,^i fo denude him of his headihip- or if Cbrijl or circle of mi- have a body, then all the members have the fame Oflfice^contra-* lUftratiom ry to Rom. 12.4. and all the body is one coember, and fo nobody at all, I Cor. 12. 19. and when there fliall be none to obey in the Lord^^ and none 10 cooimand^ contrary to

jThe(r5.i2,i3.Heb.ig7.l7.TiM.5,7.8,9,10.

2. There is a ckare contradiftion in this, Tkat all (ball be 7'^acoersandEdiiierfy andyec tfeerefhalibe none to be tuughc and edified, No T'emflc:, no OrdindKces f they are Seftjly and Je w-ifh carnalities) none but alISi'irit^4nd tan^rA ofGody page 88^ 80. page 72,75-pagtr 665 67.

3. Atimeuuhis life there muft bee ^ when Jimcthy fliall give noaccendance to reading, and yet be a Prophet, and all men and women fliall preach the Gofpel withou: ftudying. Now the Scripture 'peaketh of no fuch time, and we cannot take fuch a poynt upon tradition from Families.

Ij. tbe Chrifiian is and was (faith he ^3,5^4. ) under PfeUc)'^ PfesbyteryyBaptifme^Inde^ende'dcy^^&c.

Why not under Pofery, Socinianifme^ Arrinnifme^ Judaifmcy and thcprofeflionofall thefe? For they are Chriftiars^ belcevers, . Siltmarfli and faved under allRdigions,byH-A7c6d/i« his grounds, who mdifferenrm (aich, we may deny Chrili and RehgioR before men. all extcmall

2: Salmarfh falth^p. loo^ 101. under all thefe Religions (he workup. excludes not Gentilifme) if they w^rt to c$me ufto higher revelations of the Sprit x^hen difecvered^ they are ttue and fpirituall Dif-ciplesof JefusChrift. This is grace univerfall^ given to every Sia nto gain,and purchafe by his induftry and honeft merit more and more of Chrift^till he come to the higheft meafure ofallffi-fit. It is known H. Nidolas eftablifhed a righteoufneffc by the ' Uw and workes.

Chap. XXI.

7leJ)o£frincof Saltmar(hand Familifis teuching Magijiracy^ md Sfirituall difcerningof Saints mongH tkcmfelves.

^XA^gifiracie (faith he^^ p. 13 50 is a fower ordained of Godj an

•^^^ Image of the fowsr and judgement committed to Chrid'-, Serif- \^

ture and the gift of wifdome^ ju^lice and right ecufnejfc^ are his unci ion

^w V^^.Qli^.T'heyarefctuf mere ffecially to minijlerfcaccand

judgement to Godsfeofle in the fie fly.

Then Nero^the great T«r^5 ihQ Indian Kings^ being ordained

cfGoii,Rom.i3. l.astheimageofCkif^muft be his fubme-

diaiors aad under Deputies^ little fpirituall Kings^and Prophets-^

'" Dd 3 and

and Priefls under Chrift as Mt'JMtflr. And who gave the Scrip-cures) the Law, written Gofpel^ and fuch an undion to the ludian Kirgs ? for they are Magillntes. The n:an cannot fpeak • ofChrilHanMagiftratcs; for Rom. 13. whichhecit th^fpea-keth of Nero^ whofe head was dry from all nnL^ion of- the Gof-pel,or newTerrimenc. If the Magiftrate be an Im^ge of Chnfts power 3 and that power committed to him ; they may under the Mediator Chritt^ minifterially judge of the: dodrine preached by Mmiftcrsjf true or falfe* And iftheybefct up to mini-fter juftice more fpecially to Gods people in the fiefh ; then the people of God in the Sprh^ and in all Sprit:, as Salimarfh faith moft of them all are^ fhall be under no Magiftrate; but this he (aithofall^page 288,2^35200, 2CI32025&C. And by this evc-» ry Magiftrate muft be a Chriftian if an image of the Mediators power J orthenuoCbriftian^ orfpirituall man can be a M^-giftrace.

at. They arefetupto?^i?;2i/?fr;«^/ce(o the ^eofk of God in their

fcjb^ But thefe thatarcrpiritualljh^.vingnoflelli^howare they

under MagiflratesF The fieih is to Saltmarjl) that which is under

r'd^-^^^S^.^ Law^not under grace: then .S'^fntJ are no m.cre under Magi--

^^x^n'^tet i^^^^^h^^^^^^^'^^^^ ^"^ when they are not un-

^\c[:l^\. " der the fword of the rSpirit 5 or any ord.nanccS:> are they un-

Oneni^nof der the fteel fword of the MagiHrate? And what judgement

God lor.lcth miniftcr they to Saints, in whom there is no more finne, nor in

Tcr^^thar^' ^^^^^^ ^ ^'^^^ '^ ^ beleevcr obliged to confclTe murder, paricide,

wcie ilavery. adultery^to a Magiftrate who is a man^and 1:0 crave him pardon,

when i^/rw^ir/& faith, he is not to confeffeany finnes to God,

page 192 He fecff s to grant Magiftracie^and fo do the Familifls

m their petition to King James, But it was their do(^rinc there

fliould be no Magiftrate, I4I3^2.

19, SfirituaUmenmay know each other in Sprit and in Trutbi oi men k^iow men by the voyce^ features^ (taUirts of the outward Of the (lifcer- tnan.

ning of the ^^.Tis true,there Is a fpirirual iiiftind that will try the fpirits, ^^ra^u^^ ^^ ^^^ ^^^ '^^ manVjC^' cannot go in ro eledioii & reprobation^nor &fcr^iinknow ^^^ ^(^ek^f^rs^ and F^mMs any other rhmg then take their marks lalpcthcy '^y the'MoonC:> when they fay, Tresbyterians^ Divines of the l:.av€ to know Jfcmbly^zo rh::irfpirirs,irc the JrAiccnflr thcfalfe Prophet. •neanothor. a FamifiJs wiU have none judged FJercticksy becaufenone

can

can ffe whether they be truly Godly and felfc'Conciemned that hold fuch Doftrincs. Here they fay they know one another, whether they be Saints or Herctick^ to be avoyded, as one man by fenfe knoweth another*

5 Let us juiige none before the day : tar^s grow andgoc for wheat even to the moft fpirituall.

4 The FamiUlis of Netv Engla?id take on them to judge who arc ek(?l and who are reprobatc;and SaltmarjJjwA have one Saint to know another, as well as we know one another by vojce^ fea'HTcSj {laturesof the outward man', theninuft the light of* this new fpivit be as ccrtaine as cur knowledge by fenfe, why then arc webiddcii, try the Jpirits^ and beleeve not every ff>irit ? Pei^er(i^yth he pag,I505l5l5l $2*)x(^dlkedinhis_fiejhly affearance Vpith bpfjword^ not kriowmg God wets to call him out of that dijpen-fatien of the fle(h to more gloryy into the fame glory he hadvpitb God before the war^d vp^h^ Eye for eye^and wars^are from the Lccw and legal frincifki^ $

Anf Peter was not called to the glory thatChrift had with his father before the world was,in this life, fo long as his flcjb • needed the defence ot a fword, except heaven and the re-(iirredlion be in thislif^i while we are clothed with flelli^ as Families teach.

2 Si ■)lefll^, Gallede, felfe-defence and defenfive warres, Tumilifts arc without nijikce, defire of revr.nge^are pcrpetuall morall dii- aoainiiall ties under the Gofpel obiieging the moft fpiricuali man by a'.W the fixe Commandeaient ( thou (Ijaltnot murtherj todef^eni his owneand brothers life from unjuft violence, £p/;» 5.28.' iXbro. 12. I. 2. 22* 56. I Sam. 25. 2. 2 Kin^s6.'^2. i Sa'.n 1444 'Pfo.2^,11. So Fertmiu^ Cacci.^Co7nmsnt,in\. ut vim vi ff. dejn'lii & jure* $0 the Lawl- Gencr, c. ds decur* L lo\, ft alius § betlijjiinc ubique glojf. in verf. &c. FcrAin. Vaf^-quez.il!uflr.quei}ion» 1.1, c. 8. II. 18.the GofpcUthefpiricloo-feth no man.from the Law of nature ( tboufpolt not muftber).

2 Eye for eye, was a judicial Law^ falfly exponed by the Tbarifecs tomaintatne hatred of our encmk^^ and private revenge, which both Law and Gofpel for bids.

g iFbecaufewe are clothed with Belli, we may not in aiv innocent way defend our feives3 as the wormcs and all beafts d0e^ but the Gofpel niuft foxbjd this^ ibe.Gofpd muft for-^

Vifcovtrhs of Familifme

The firft &: fe-cond i^datn men only ia figures not truly and rea-iy by the way of Saltmaiih.

bid CO eat, drink> fleepe^cloth our felves.

4 Sdmarfh in this condemneth Cbrf/J/^w/ and Familiflrto b€are armes, or to be Magiftrats^ the contrary of which is their daily prad:ice/pre/erz;e thy [elfe ) and( deny thy felfe ) are cor contrary as Saltmarjb imagineth, pag. 160. nor did God ever command contraries in Law and Gofpel.

Chap. XXII.

7he higbeji di[covery Tc^tni\i&s have of Chrilly to wit^ that hs. is a man onlyfiguraUvcly not true man.

OF the ^zg/;e/J & lafi dijcovery of God to man faith Saltar, 201. They fay {jpeak^nge o/Famililts) Adamw^^ way by which God preached jirfl to man^ and wm not the firji man in whom all flood and fell^ but a way by which this my fiery of God was made to apfeare firfl to the creation^, and Ad^im held forth nature or d fart of this creation in communion with God as to grace and love while hee flood:, a7id another part of the creatisn or nature out of coihmw nion with God^ as to /©z'e^TZilgr^ce, (he (hould fay as to no lovCf no ^i^cc)but in communion or union to God as toLaw andju^ice^& thus they interpret thefefcripturesofmansfirfigkry^&fall^leffsin the very letter ^ and more in the myilery^ and in this twofold (late were all the reJl^^Csiin and Ahd&c — -They fay the Gofpelor fuU nefeoftimeof the clearer difcoverie of this myflery was the Lord Jejiis himfelfe:,orGod manifefied in the fle^^ or as in one man^ 4 figure of the whole my Sicryy as to ^face and love ^ or God in ftefb^^ or inhis 5 or of God inthat other part of his creation his Church or Saints— — And all that Chnfi did fom his childhood to his cru^ cifjn^^^eath:,and cro^cy^as a difcovery of God by this figure in the whole my{teryJ)QW Cod is in allhisy& how he workS:i& hath his times of law and of grace Sy and gof^el^ of crucifingand offeringup all to death through the eternall fiir it which'is the blood of the everlal-ing Covenant^ or Scalcy whereby God wimeffeth tohispeople^, that tk is their C^d^ and they bis pcopk^^ by I^Uirig all the flrcngth^ and Uf\ and power cf the firfl crcation^^and carryino^ ii up Into a mote excellent life^ his cwn Spirit: And fo aliChrifts Hrthy growings Jul-miiti^ig toordi-* mniis^ crucifyi'ffgy deaths burial! refurreVtion^ afcenfion^, were fc ma^ ny difcQveries as to us in tbefteft?^ofthe whofemyjicry of God in'the

SaintSy

2 9

SaintSy made ou^i^tijeje farts and degrees^ and feveraU ages and cm^ ditionS:^ tofljaw :}o'W God xveak^ns anibrings ia nothing the life of n^ lurcyorofthis re on in which he will dwell ^ and make his Taber^^ nacle, and carry it //f if.to a higher and more excellent life , even him^ felfe and his own, -hry: So^ oi tbeyfay^, all that if^ol^n ofChriflj a^ in that fer[on that W:^ born of <t virginy who Wi^s crucified^ dead and buried^rifen and afcended^is^ck^n in f^gure^ (in a myttcry:> ^n allegory, not in Chnft as a true reall man) ef the whole nature into iffoich God enters^or is born i'ltm the ^^orld^andfo takes our nature 4* Ung with him^ thrsugh jev^raUadwini^rations'into glory*

An\w. In all this oblci vc a greater and higher myftery of F^-W////I/then in Antinomiam , though they be biris of the fame nefl. Saltmarfh fpeakes of uhem in the third perfon, that he may fcem not to own them, but rhey are his own SfarkJ^es of vain gfor^jWhile as he would Ipeake his Antimmianifme and Fami^ bfmeyin fo high;, aiyftenous, fu^lime a Arain;fo farre above and beyond the L -tterjand written Scripture,that Mr. G^tM^r^and thofewnocn hecallethLfg<j//lj,doenot lUiJcrftand him, page 510,321- The lame very thing faith Calvin of Libertines, They ufcd Grange and dark^Unguage^jo frating of Sfiritnall things^ that they could not be underhod. Inkruil.adverf. Liimmo/jCap,? • m O-pufc, p 43 5 • Cdtterwn obfcuro &pregrino fermone utehantur^ ut de rebm ^irituahbus obgannientes minime intel/igi foment Libertini, But left this high and lart difcovery of the Spirit, {hould not be known to all the Families of England^ he will rcveale it them^ and in print too, to MLegali^Sy wherejis before we heard Fami^ //^/reveale their fecrets, but to fome few of the perfedelt of their own Tribe. So H. Nicholas tels us, Exhor.i.c.6, Scd.5.7 S,$). And in his Elidad. Scft. 5.

But I. there is nothing of the hrft Adams finnc imputed to us: that is plainly denied ; Joey fay Adam was a way^ that is, a figure* myftery^or example,iy which God f reached fir ^ to many Law, Ju-fticc and Wrath^ and w.is not the fir T-man in whom all (food and fell. What then ? H.^was not a maceriall man at all, it was no tree , •nofruic no eating materiall or bodily. T )r all that is according to the Fofnili^s way, to expone th;? wor j in tht letter and fl (hy not in-tn^ Spirit. For fiith he, thifs tJyej inieryj^t t/;y:e Serif ikhs ofm.ins pr^ glory and faS^ ielfe inthe very i-ettzry^ iTid^nne in the w^jlt'y.Sotoc.'cpJ^icaUthehut- r softhe iirii Adu'n^ a;>d "bf

E c Chrij}^

Difc6veries of Familifme

Cbri^,noL in the Hiftoricall, Literall, and Gramuiacicall fenfe, but in the Myfterious, Allegoricall, and Spirituall fcnfe, is the

way of Legalifis ; wi;o: % they) follow the Letter^ andjqiow m^ thing of the S fir it; but the Letter killcthy and the Sprit quicknctlu Read ?hilo\ofh) dijfe^edyMi che peeccs called Ibcologia Gcrma-^ nica^^nd the Brigin Star^ andjH- Nicholas his Exhortations and Vocumentals^^ni you (hall tind ftrange Alkgories. And Salt-mar (h IS as Monkifti jn Allegories as they.

X. Antinomians tell as often of imputed righteoufn-ffe,which fuppofcthChrift wasatrwereallManj and God-Man in ona pcrlon, and that we are favcd by the merit and fatisfaftion of his obedience and death impucea to us. But-^^/rw^r/^ and F^* wi/iffi berc cell uSjC^hnft is a meere figure^ iampler, document or example onelyj in which God difcovers to us grace and love, Ani^aUthat is n>oken ofChrid as in thatfcrjon^ (noc in that pcr-fon really,bui: figuratively as in that.perfon) that was home of a virgin^ woo wascircumcifedMc, is jpok^en in figure dfthe whole na^ l«r^. What ? Was noc Chrilt rcall and very Man^ our only fnrc-ty^ Mediator, High Prieft, who offered^ a reali facrihce for us^ Is be noihiug but. a figure .<^ and if ^^^w w^i wot i/^e fir/l man inxphcm all flood and fellj fo that all have finned in him, nei* ther can Chrift fa<. the fecond Man^ in whom all his fonnes are juliifie Si^edeemed , and favcd. But f^//i,^j deny that Adam was the tirft min in whom all (ioodandfell^ as Saltmarjh cold us bcfore,and therefore Familif^s deny that doftrine oi the firft and fecond MamiKoin.'f. and i.Cor,i5.

3. Ic is a myfttcy^thac.all that C/;ri/? did from his childhood to his crucifying^ death^and crejfe^ was a djfcovery of God by this. Fi'^ gure in the whole myjl^r)^ bow Cod is in all his^ and worlds and hath his times of X^w-crwr/f^/wg^e^c. Was his crucifying but a dilco^ very,or a decument of God by this rigure ? The Scripture rifeth higher: He was wounded for our tYanjgrelJiony he was bruifed for 0Hr iniquity ^ the cbajlifement of our fence was ufon him^ with his ftrifes we are healed^ El ai,5 5, And him that k^ew. no finne 3 God made fmne for m^ that we might be made the righteoufnefe of Gffd^ in himja^ ic is 2 Cox.^.2\. And in bis ownfjelfc on the tree he ban ^urjinnesyi Pet,2. 34. The Familifis vrnVt Chrift a difcove^,^. •nd a teachmg figure, noc a true Man, The Socinians make him fMan^but a mccrc example of patient fuffering, if we follow

him,.

hiiD, his example will favc us; but tficy denycd fee payed a rcall

fitisfaftory ranfome to Gods juftice for us.

4. By Chrifls death f fay they) Godwitriejfeth to biffeoffe that be if their God and the) hi^feo^le^ by killing ail their ftrength and life^ and power of tbefirft creation^ and carrying it up to a more ex^ cellent and glmous life^ hU own Spirit. Wo^ killed Cbriji the ftrength^life and power of the firfl: creation ? Cbnyf isbuta figure^ and Cbriff but fufer^ (fayth Gortine) and dies in us^ when we irfro heart hU Image (For Man faith Salimarp^ p. ?, 4. U created nccording to the Image ofGod^ which wof Jcfus Chrii ) doe fufer tmd dicy for God cannot die. And to this agreeth well what Salt^ mar(h (iith.p.iSi. Otims fay (i^QhimkliczndFamiliftsy in op-pofition to Protf/f^^zf/j who uiake Gofiel-admini^ration toftand InrepeDtaiicc fuithjiuncflificationjiftincation^ 2853286.; the ^myflery cfjahation is no other rben Imrnanuelyor God with mfih rift 'teing m more hut an anointedone^ and that anointed $ne U our nature %r weak^ejfe^ anointed with the Spirity even God bimfelfe who k jlrength. And this myftery of great and exceeding gh^y^ is revealed in feeces andpartSy and after th^ manner of men^ according to the infir-^ Entity ofourflcfhy within the Chrijiian in graceSy&c. md in the Serif-tureSyor expre^ons and formes without the Chrijiian : then is Chrift cruciried nothing ba: a be'eever gracedw/f/;i;zwith Godsl-Hiage. And p 283. he faith, 0 bw dbth the pure i:fpearance of God fowreJhatneupena'JjiefbyandfleJblygloryy — Either by letter or by gracesytae day of the L.rdwillbe upon all our Cedars and O^a.NovV % Saint anointed^ is Had tnanifefted in the flcfh to Saltmarjby and will the Lord powrc tbame on God ffianifefted in the flifli ? or is the day of the Lord agaii fk Chrifl Revealed within the Cbrif^ian in graces ^ and in the Scriptures without the Cbriftian ? Then is Gods wrath kindled againft gr^ce within, and Scripture without; brave Divinity. The Scripture faith not^that Chri^ on the Crtffc killed toe ^rengtby life^ and power of the fr^ creationyiYat is^ Goipel-grace, beleevir.gj an H God manifefted in the: Saints, that iSjthe new aeature in them; and the firft creation;, that is, as they fay,the nacuaraU faculties of knowing, willing^ nillmg ; foasthe holyGhoft,and theLord Jcfusmdit comein place of thefe faculties^ and in us, love, feare^, beiecve/rejoycc^and \ve & all our powers that we had in crea tion, muft be dead paflive organs J Induftry, ArtSj Sciences, Tongues^ Labouring^ a(5h'ng of

JEc 2 JDucies^

Vifccvirhsof Fmiilifvse

Duties, qiucc removed, as fiefn and corruption^ apd wv turned in al/Jpirit. See Rife rcii^n^ £r. I^ 2, For Saltvi ^aith^Sparkks of Glory,230,23 r.ai7 otter askings or[cekings of Cor, which are mt thus in yfiiit^j in the will er mind of Cod, in fome. evidence Qy^wc vpork^ofthe Spirit^ is but the askings, of crcatureSpiU creatures. AI/cx* hortations in Scrifture to this dttty^ as ^ Scekjeemj^ Uce^ Pray continually^ are ovcly then rigbtly^^effedual/j/yandfroferlj afplieu and sbcyed^ when the :^pirit of Cod doth it in the Cori dim, when the Sfi* tit of Cod hreathes inland reveals the will of God^ and acts in the dw-ty^or exprelJionSiand the Chrifrianjpeal^es in him\elfe^ or thefrefenct of otherSy that mind of Cody and fo the jSfirit of God cloathes it felfii infiefhy or letter:^ or exfrefjions as to the outward man. If by a pure work of the Sprite Salimarp: a}tan,that the Spirir-jacch c4che prinopall dcxcrmi,njing,mov^ng^actingcaufc^ carrying i^ the work ib,as our Spirit^and natatall faculties of iiiind^ will,.afi'€-| ftion-, have their own Subordinate^ and inferiour a(!\ive ipflii-: ence intke work^the holy OboH helfijig our iiifirnutics ^it 13 goo4; but this is no ne^y light, nor Famiiiliicall fccret of all Spirity bat thai which Proiefi-ants teach apainft Dew^and other Arminiansy^. oJd liers^and new lights.But,I fearc) a.pre worl^of the Spirity is ^ much as the Spirit ads purely!^ w;iiolly, oiJy,in piaying,and a|l fupcrnaturall acis, and the naturall facukiis^ firength^ power and life of the hrft creauon are deihoyed and anmhihted, lo sis we are dead paflive Orgf^ns^doing nothing, but the Spirit doth ajlj ts Libertines hy\ Second caufes work norhing^ but God, is ilie loul of all, vvorkcth 4II in all creatures.Th ais the fecrct^and fo the prayings and all the.fupcrnaturall duties of beleeverSj ^VQpuiewQrh^oftbeSprity and works ol- aS Spiutyd^ni pcrfcd: according to the rigor of the Law; for the ads of the pure Spirit admitting of no retardment, poliucion^or lu.ac- from our ng-^mcmuil be as ptrfed as pure works of Ancels. And if our n$i-turall faculties be not wholly dead,they are But 2(ft> o^ the ctea-iure,as the creature; ih^n are all our fupernatuiall pcrlonall du-'lies^no lefle pcrfeft and (irkflfc, then the iir puted nghreouAuife and aftings ofChuil. 2. Then the holy Spirit oDcly,i§ to be Ua-med, when either the Saints pray not,or pray r>of lirthe.Spjit^ w not with that fervor, faith^teelingj and puit lpiri:u Jit* that iG&ii Tjfquireth in his holy worduhi$,ifttny ttung;)i^apiliow ^£l«:unty^

3^ So

4 ■ "

3. So all the cxhorcacions to fray continually^ to aa andworl\ iutourfalvationinfcare^to hve toe brethren^ maibe given to the holy Ghofly not to us; the contrary whereof is evident^ we the Sauits fnjtGod, not the Spirit of God) are exhorted to prayings and ads fupernaturall, which cannot be if the Saints have no more adive influence in all cnefc^ then ftones & blocks have; for that is none at alh then are we mcerc paffive and dead in all thefe . then muft a praying Chriftian be God^, or his Spiric manifcfted inthcfltfti^ asto.th.s J and a Chriftian belegving, praifingjis the like.

Chap. XXIIL

Pra}i% ^ tcm-hndage^ the letter of the mrd no olUging Rule to tbofe that ar? in the Spirit^ by the way of Saltmarlli.

22. ' tr/Hile Chilians are inlondage^and not yet brought into pJ2ls^^^ ^^ the gloriQW liberiy of the fonnes ofGody Rom. 8-. tbcyaf<; pjrtcfLWall ^under the mhiifiratm of prayer^ as children nre to a Father in ?*o;2-: bondage.""' ^age ^ndpii^Jage.,'^^'xxk\^%:, p. 23a. . ^' / ' •'; ^

^.His fcnfe is^that the Saints may be in a ftateof not praying SK all in this life-, but taking bondage fur a ftare of frailc), & itb-fence {16 God, it is true^praying argueth iOiiTC Bondage^ 5c >j^'MI of full and con^pleac redemption, chat we.as woirt^n iraveliing in birth^long after.But Saltwarjl? meaneth of Leo all Bondage .snid feare of the curfe,and flefiily and carnall ftarej and iiioft' blafr phcmoully hj makes Pauls thrice Pray.np^ to remove ihcMcjfen^ gcr of Satan^^c Chritts chriec praying, 0 my Father:^ if it he fojji^ bley remove tkif cuf^tiot he fraying in the ft i fit:, but in weakncffc^or the flefli^according to thrir owi fcills ; which muit make pr. ymg in faith to be in the fame'act, praying.out oflegafl and ticllily unbelicfe^and make thrift under a iit of unbelicfe, and not to pray in the Spirit, when he faid. Remove this Cup^ &c. Now Saltmarfl? could not have brought a place more againft hin.fclff ^ to prove that prayer iy not a ht of Legall bondage, then /f ow.8. For it is faiJ,v. 15. For ye have nor received thejpirit of bondage a^ gaintofear€:^kutti)ej}iirit of /iJofm^wherebywe cry ^ Abba^Fa-tber.

23-^ The mem Conmandements and letter of Scxiptute^ is not a

Difcoveries of Familifme

Saltmarlh hol-deth that neither written hw nor Golpcl

is any obliging Rule to the creature*

Calvin Inft. ^vcrC Libert, C.15.C. 14.C.15 p.445,44^, 447^448.

Law to a Cbriffian^ 'why hejhould walk^in dutUsybut the law written in our hearts^ Sparkles, page 245,245 •

An{. Then the wrictcn Gofpel^anci promifes of the new Co-venanr^ oblgeth nocabekever copray^beleevc, givealmes^ or not to kill his fachcr,or Kir^g; but when the H. Ghoft brcatheth in the f'rale to do ? thefe dutics^then if a beleevet whoore^fvvesr, kill/obj blafpheme, misbclceve^&c. hefirnesnotagainftany command in Law or Gofpd;> becaufe the holy Spirit aded him not to abftain,'ani God ihc holy Ghoft is the onely caufe of all thefinncsof the Saints, becaufe he concurres not with more then the letter^ even with favhig grace, ^o prevent thefe (innes. Wee finne not in not praying, not beleeving, when the grace of God joyns not; then a maD being in Chrift^may whore^ robt blafpheme^raisbcleeve, &c. if God wil be wanting to him wit^ his flowing^, and out-Minings of free grace, let him fee to it^ blame himfelfe^he fails againftnoLaw^ CoEniiiandementiOr Obligation. Libertines taught theveiy fame^to wit, I'bat God k the onely caufe of fin^ no creature^ Man nor Angel is to be rebuked or ' fumJhedfor/tn^GedCinmsmthtiT). Ohblafphemyl a. We never faid, that the mcer Commandements and Letter of the Scripture , U our obliging rule y as theLctcerisa thing of Ink,and a Paper, divided from the naturall and g«^nuine fenle, but as it includes the things fignified, and as it expreflfeth to us what is the guody fcrfed^and accef table wil! of God: which will obligcth Chriftians with an obligation different from any obligation that the Law written in the heart layes on us. But this is as much as when a Seftary being juftified, robbeth and kiileth the innocent, hee fails nothing againft: this written commandemcnt, ( Thoupalt not mkrthcrjmd a Saint cannot finne^yea. if thcLaw written in the 7;c^rt5 excite him not to abitaine, he finnes againft nocomman-dement of God , but the Law written in the heart:,is the new creation as ading, which cannot be a RcguUy or Rule, but 3 rept-* latuwy a thing ruleds and this is|to make the Spirit within us,not thefpiritas fpeaking in the Word^ the formall objed ot cur faith, the Judge of controverfics, and that is then lawfuIL, that every unwarranted fpirit biddeth us doe and btleeve.

3. The Law written in our hearts, is either an obliging Law to the Chriftian, becaufe it is onely written in the heart, or becaufe it is written in the Scvipturej or agreeable to that which

is

iswritcen in the Scripture: It the former be faidjthcn istheirn-pulfionoFtheSpir'cinthe hearty wKhouc any relation co fhc Word, our warrant; this is nothing bpc ScripturdelTc revclati-oHiif Chen a Spirit in the heartjComand BecolJi & Kni^erdoling to doe ^^s of inurcher and Rebellion^AS they did, they fiane in not obeying thefe impulfions, which yet arc contrary to the r€-veakdvvill of God. Now icisacontradiflion in one an J the fame aA^co obey the revealed will of God^ ai^d that lawfully, and not to obey ic^ and thac alfo lawfully* If this heart-law be an obliging law, becaufe it is alfo wrirten in the Scripture^then ischr-meereCoirimandemement and Letter of th:! iicripture, the laftobligii^ law at leaft to a Chrillian. And then ycc when the Sprit does nut conjoyne his fweeceft breathings ro procure in us an holy, abitinence from murcher, harlotry^ perjury ; but the Cfariilian falls in thefe finncs, he fiiines not, becaufe no man finnes, when he doth what he is not obliged to forbearc, or not to doe: For every one thac (inncth, doih againtl an orJiging Rule. But when .there is noinfpiracion, nor acluail moving or Itirring law in the heart, there s no obliging Rule at all chat the Chriftian can contravene : For if the law m ihc heart be the onely Rule that obligech a Chriftiaa it muft oblige as it ftirrech and moveth us, then when it ftirres or worKS not^ it is no Ru'e; and if fo, in all the finnes cojinitted by Chniliansj, be th^y never fj heyaous, the Chnftia i fi i.ies no: • fo: he go.s ag-^iiiit no I^w> nQ> any obligi g Coinmandcrnvnu.

Chap. XXIV.

Of the Indulgence of finning unu.r Law and Gojpcl^g'antej Lj ':c Fcjnilijls.

God had a, time before Chril came in the Spii ity.ts he h.:d before Coril: came in thejiefh:^in whicobefuf red XviA) patience tl:eir finnes ', (o-'^mwunderEfifcofacie^ Independency,, Fresb)ter),.bs ujeth much forbearance h-but be ml a lime in wbicb be will judge the TGorldy and dcdroy Antichrijl:,and then jhallall t^e Saints Indulgent cies ceafe to all thefe ti)ings under which they are rpalhingi foine in confcience,ioine in liberty. Sfarkjes,2$ 1,^5 2,25^". Anw.. Tk Scripture ipeaketh of. no Jnduigency to inning

after

afcer the revealed Gofpd; becaue after his atcenfion he came both ill thcflcih and Spirit^and m^n have no excufe for their fins. ASs 14.16. A^ts 173®' In times of ignorance GodwinMy ht wow^evei^in P^uls time, be mnmands alho rsfent. 2 Cor.6.2. Behsld^now is the day ofjalvation. And RoaLl 3.12 Now the ni^ht isjarj^ent^and ^h-c day is at hand. The Gofpel day is dawn, -^ day of the Spirit beyond the Gofpd day the Scripcurc kr.oweth uoCjeKccpt the incomining of the Jews, which is a Gofpi 1 day, in which the Moonlight fhali bee as the Sunnc in his full Itrcngth.

2, Here is a new Farailiftical day of judgement begun in this - lifcjand why not alfo the Lti^crtinc and Nicolaitan refurrection in this life?

5. Sinning in csnfcience and liberty excufeth no finne, nor can Saints (iniie at all in the Antimman way, as is proven, and {hall be hereafter, God willing. Now under Epifcopjcie mult God give difpenfatfons to PrLlaticall Saints, under that A?iticbri(iian miniftration, to bow to Altars, and Crqcifix^s^ to all cheir Popery that now they profeffe and prafticqf, and they fin not in that cafe; yca^and/wc/; v;a\mth God in alibis removes^ p 316. and in all outward religious Adminijirations^ page 314. and even following Popery. \

Chap. XXV.

FamilijV will have us to be very Chriji or Chrifled and Godded. 25 COmefayyC u k 1 s r in usisno ether then the habit ofgrace^ We ate Chrift, and fuel) a work^ of fandification wrougbt by the graces of the

ai»j made very Spirity and this they fay ^ if C H R I s T formed in us. "this Ci-na^S: God f'iji; PfQicf^^jii Generally. Others fay, CuKis'X in us is^ when we ^^'^^^^^\^^ ^'"^ ^^^'"^^ ^'^^ ^^'^ointcd of God y which is Cbriff^ or the whole iritirc the /jirnhL 0,)ii%as onefiirituallnew nwij I Cor. 12. £2. and that the Image way. of Chri^ in us^^ is Cbrilimanifeflcd in ourfleflj as to fujferingSy and

death,whereby the flefl) is crucified in the pwer q'\ Gods and of the , Sprit, the outward man orjlefh dyingdaily:^ and it is r:o more we tk^t liv:^ but Chriji mam fefled in us^ as in refurreliion^ Sparkles^ 255^

Anfw. 54/rmrtr/^ here qui^s the Proteftant, but leaves him

with

with a flander and bloc, that Chrift in a Chriftian is but a habic of n) rtificacion : but he fpe^ikcs nothing of imputed nghceouf. ncfl'.and Chrift livii^.g by fauh in the heart, which hc'knowcs the Protcftdnt teachech to be Chrift in the Saints, thchopc^cf glory.

2. H^c takes him to H.Nicholas, and makes every Saint one intire whde Chrift, and the whole myfticall body of the Ca-tholick Church in every beieever ^ i Cor. 12.12. chat is, every man isCbrifl^and God manifeficd in theflefl^ymd Godded with God^ and Chrifiedwith Chrid in fuffenng: and ch.s is all the incarnation of Cc^d^and crucifying of the Lord of giory, that Sa!tmar(h will allow us. But we beleeve Chrift died^and rofe, and in our flefti is fitting at the right hand ot God, and wichali, that in a fpirituall manner he dwels in us by faiih, cloathinga (inner in his whites of glory, aiid breathing, living, ading in him as in a Tabernacle,a redeemed and graced palace, which he will caft: down,ani raife up at the laft day. and phftef, and more then o-FiOeft pureit glorj ; Tbi-f ;V Chri'^ in it^ytbe kofccf

ver. gold with fineft

GIgt).

Chap. XXVI.

T'heFaTnilifi'S f<nnjje of eurfaljlng from one mimjirufion toano^

ihsr of higher ghry in this lifc^and the Lords Prajcvy

and Chri\iian Sabbaib..

ij^Hern is a fiery triallefthe Sfirit, i Cor.3. i 315.2 Per.j.Spai-kles of

io.Kt\2.p-, in^Aich a,Cbriftianfa!ji?i^[, fro7n Law to Goj-S^^^y^^J^^ ^7 fcly andfrornaCcfl'djlate of graces, ^ifts and ordinances, .to more glorious manift "Nations of God, and all Sprityhurneth and crucijieth all bis fermcr workes and mim^rati9?is^as vile and r.Qtbing. Rimilifts fancy

Anfw. Law or Gcfpel-n erit^are d ily to be br.rnt and tram- j^'l^/^ ^^^ ^^iT' pled Uiidtr foot,and rot only vvhtn we padefrom Law to Gol- hfe^in whic/i pel,exctpc men under the old Ttftameni be (aved by Law-ngh- wc cAl of jU

teoufnelle. ^^^ t'orin ei- mt-

2; When we pafle from Law to Goiptl^we leave Aadowes, ^^^^^^^^--'"^s* ^"^ and approach nearer to the Sunncjand the night-torchts oi ce- new mmftn-remonies are Mown out,tec<«ftf/e t/;e ^rt> c/^w^rft/;. But th^tweare tionotail bpj' to admitxicw lights contri^diccnt to the old, is an untruth: there i^t and g'iQiy.

ff^j was>

wiiS ever the fame truth from the beginning, I Jehn i. r^ Jeu 6.16,Ge;2.3.16.He/?. 13.8-neither Chrill nor Truth weares out othdiion^ the maccer is not thus.

It was not of old, Confcjfc ftnnc ^ an J now it U ftnne to Saints to confcfcfumc. Nor was it of old, that VaviJ wjsjufiifiei by TTor/y^i; but uOvV Faul is jufUfied without work^s by the imfutei righte&ufneJfeofCbri^. Uor \V2S it of old^ a pardoiied man canftny and iS forbidden to murther; but now a pardoned man can notftny & no written law forbids a Saint to inurcher.Thus,we burn no, wc crucjfie no truths^no adls of righteoufncflTe^the grace of God commands them now^as then,T/r.3i.ii.i2.and never bad crucifie them. Thuswewafli our hands of newlights^ or rather new lies^contradicenttaold truths; new and clearer manifeftati-ons of ancient C/;n7f,are our new lights.

3. I Cor. 3. There is no pafling from Law to Gofpel, the Law and Gofpel-truths are never called Hay and Stubblc^'dndep* pofed to filver and gold; truth is not oppofed to truth.

2. God burncs that tradi, law-merits we are to burn-

3. That hay is laid upon a golden foundation,Chrift; Law or Gofpel-merits are not builded on Chrift; the Spirit cxpones not this text fo as Saltmarpj doih.

3. It is 6^^hw4r/fc his hap to mifexpone all places for the laft judgement^and the refurrcftion of the body. I dare fay, the Spirit of truth never minded his pafling from one miniftration to a-nother^ 2 Fct. 3. the burning of the earth^^and the mrkj ofity is not mens burning ofall their works. Fori. Scoffers mock the laft day, and the promife of Chrifts comming, but not the joyfuU day of their pafling from their fcoffing^merits, felf e-righteouf-nelTe^ to a new miniftration of glory. 2. ?eter minded a reall, not metaphorfcalldcftroying of the world in Noahs time, not with figurative, but moft reall waters, and from that of burning the earth with fire really, not figuratively. 3. The whole frame of the creation hereisputoutoforder,v.io.ii. 4. Iiis the day that (l)alUome as a 7hiefe in the nighty which is the day of jiiAgcmcnt^ Adatth.-i^.^^Ah iT^htfsA.z. 5. It is the day before which God will gather in his own, willing them to be (aved. 6. It )S called^T/;e day of the Lord, v, 4. p, 19. I fliould

Of the Lords "^^ ^P^"^ ^^^^ ^'^ refute fuch new dreames.

Pr.iycr. * 28, Page 162.26^.Saitwarfh ccnfurcs the Lords Pr3yer,as a le-

gall

/;^M.Saltmarfh. a 29

giWpcQCQ^bec^uk khycSyOur Father xfhich art in heaven ^ but as we are not to dreame of a locall God, fo neither {hculd our thoughts be creeping lowland clayic in prayer.

ap. The Sfirituall Cbrilhan Iqtowes no Sabbath but the bofme of the Fatherj'i'66. Saltmarfhand

AnfiQ. No wonder Aiiiinomians deftroy the fourth Comman- Familiftsarca-, dement, they deftroy the other nine, and all the letter of theg^inftthc Bible, as fleihly,and a kilkng Letter^ I belccve the Lords day is Lords day, morall and perpetually morall tillC/;r/.^i'Comming, from Gen. 2.2.Exod.2o.S.Veut.^.12.Matth.2^>20. Jobnl9,/\i. Luke 2^^ 56- 1 Cer.i6.i. Acts 20.7. Rev A. 10. Let Saltmarjh and Fa-tnilifls call for the book ot fports on the Lords day : I knew ne-veMny truly Godly in either Kingdom defpife the Lords day.

20/jrk Scrmure<.or mitiniiS^are the true Seriptures'^ not as they Famihftsare a-

* f . / . ^ ' It a <-f ^ r r eraintt the writ-

aremeerly intheir Grammaticallconltruction&jenjeyor common rea- ^j^Scnptur^.

ding^ wbicS any that under (land. the. Hebrew and Greel^may ferceive. And according tofuch and fuch interfretations^ are not to be imfofed Smrklcs, -J9. as metre things of Faith and Fundamental/} but fo far re as the Sfi-^ ritofG^d reveales them to be the vfry mind ofGod^elfe they are rectiffed for the authority of Man. lb c Fbarijees had the Seriftures in the Letter.

Anft$e Scriptures arc not the word of God, but in their Grammaticall fenfe and reading 5 otherwife Jewej and Ph-jrt-fees hayc not the Scriptures in the letter.that is, in theirue lire* rail fenfe: for the Pharifees corrupted the Scriptures, and made them null: the literall fenfe is the meft fpirituall fenfe, becawfe Familifticall and Popiili allegories, and new-lighc-fcn'es, are wild-fire, not Gcds word. Saltmarffj and HN^ doe as corruptly alfoexpone Scripture as the Pharifees di^d of old. Fcr example, I 'Ti^n. 5. GoJiT^anifcjfedin ta'/n?;:)andZ^r/;.i3:.3,4,5. and aPer.3.i,2,3,4.&c. aid/fow.5. that notable pLcc concerning ihQ firji andjccondAda)^. J and 2 7hejf, 2: and the place, Fe:^, II. 1,2. where Saltmar(fj faith, p. iji the outer Court tfthc Tem^ fle^ troden upon by the GentileS:^ k tbeflefh andprd creation^ and ail cufwardadminijiraiions^^^ii many the like, fo as they leave off to be the word of God, being abuicd by their phantafticall allegories and fenfes, that are not the minde of the Spirit, cor his fcope,

-2.. Ifyec receive not Fundamentals, l uc in U far,as the Spirit

F f ^ reveales

tevcales them in the literal! fcriite, yee doe well. But a naturall Spirit injjy receive the Orthodox found fcn(c,aad befarrc From inward revelation, thdt makes the word tffeftaall.

3. We will no mun to receive the Word bcleevingly, becaufc men or Churches command io to doe. But of this bctorc : the fame is Smncl^dds argument.

Chap. XXVII,

How Ordinances ^nd the letter of the Word are Inflruments of

conveying cfChrifi and bi^ grace to usyand neither

adored of usy nor ufeleffe to us.

3 X. T^TO outXQard Ordinance or Miniftration of the Creature^ «r JLN oj Letterycan convey or conferre my f^irituallthin^tbey art hut images or (hadowes of jpirituaU things:, the feeing of things dark^y^ asinaglafeyiCor,!^. Sparkles of glory, p 247.

Jnjw. This is that which Sx^enckfield andMr.PeiZj and all Libertines teach^that the written, read^ and preached Word , is no inftrument of faving foulcs; becaufe it is not an effedual inftrumcnt without the Spirit 5 but the word internall, or the Spirit within teaching, muft be all; then is every mans inward word, Spirit, Confciencc, his Bible, Rule and obliging Law .• and every man is obliged ro follow his blind guide, his confci-ence,and then he is not intallible.Hence no compulfion in matters of Confcience;. yea, nor in Polygamy, murther. For the Word is no Rule, fay Familifis.

2. There is not one faith^but every man hath a faith and Religion of his own,by which he is faved.

3 2 Siiftm^rjh now rifeth higher, for whereas he faid, Free jjr^^C.4p. p. 179,18o, To doe any thing merely at comfnMnded from the fo\\er of an outward commandemcnt , brings hut f^rth legatl add mixt fervice^ or at hefl firmer hypocrifte. Now hec faith in his S^arkfcs of glory y now the outward Ordinance crmi^ niflratfon of the creature or of the letter cannot convey fpititnai things to us,^«^ epm, to the Header p.6. 7he other oynion ( of Proctltants) u that the (cttingufoffucha forme ; ofwotlhip-in- Go.^ inctdinances, Rripture, letter of the word, pr 7 ng, faith, habits pf ^^caccs, &c. ^ k an immediate v^$ij 0) fi^ir?£ ^lod

and

andhts spirit Hp9n U ; which is indeed^ afiner ki»d^f MjUry^ tg Themin-eof conceive thut God enters intooutrrard things^ and conveys his M^ SaltmarOi anj glori^ffU AndMUmi^htj fpirit hj them^ rvhen as they are onelyfignes, J^isF-^milifts

JigHres^ and Images of more fpirituall thmgi tnjeyed, or to he tn- ^"<^^f"''".2 or. jojedj and that of Gods appear ance^ and conveyaxce of kmfelfein^^^^^^^^^^^^ put^ard things accordtyjg to this opinion^ is Ifsch as the Vapitis hold, pnyTng!^7aSi

ast(f Images.drc. Or things conferringgra^e ex opere operaCo,4«^ ing, Uccanicnii all Idolaters acccrMnglj conceiving that God immediatlj informer' ^^' and glortfifs , and {pirituali^th thofe formes and figures to the beholders I 04 the Ifraelices ^hen the Calfe ^as rn^de srjedthefe are thy Gods O Ifncl.

Il^nofp Ordinances ufed in their trsse nature anddS things that arethep^rables^ figures, and types of jpirifHaEthiKg'^ are nottabe rejeifed^ hut many Chrijiians doe fkeetly pa>-takf of them in this their efiate of weakeneffe or hondage^ wherein God makes hea'Oenlf things appeareby earthly^ that Tnenas Thotnzsmay fee dmihe'* Ueve^ though blejed are they that have not feene^ and yet doe be^

leeve. Thr^ u fomething of the my fiery of God tu th^, and

fimf thing of a mjfi^ry of Sathan in it: That of God is thisy that the Lord doth in mnch "^'ifdome fufer the weakenefe of Jome Jpiritt^all men to come forth^ Oftd by this hee carieth fpirituall things in more my fiery ^ andmanagfth the glory of his ^irit through vfayfsand things which are an offence and fcandal before the world^ by r^hich fomt ftumhle and fall anh are broken^ Chrifi ^as fet up for the falling as "^eS as rtfing of many in Ifrad. That ofSathan is this^ of reproaching the pure fpirh of God by reproaches, viz. Of fray ^^ ingbjthifpiriti and preaching by the fpirit, andnevp revelations^ andno"^ lights^ thus making the world blafpheme, and the weaker Saints afraid of the glory of the fpirit, lefi it proove delufions.

Aniw.Wtx^ is, good Reader, a more avowed reproaching of the wndome ot God in Ordinances, FamiMs and Antinomic <:;:x wiliinglymi'take and pervert Scripture, w**iie they conceive tbe letter tbat k^Ueth ( which is the Law of works, as op-p jfed to the Gospel, and notain^ eUc, J to be the wiiole Ordinances oFGoi as in tormes, that is, the written Icripcures^t praying, preaching, fcMlcs, hearing, conference, arj thatrf Wcbcleeve, Godcoii'ir. vs his Tpincin, orby theic, we are J- Whitfs meant d9'-^ersand worfbipC-od i?i formes^ ir^gcsand itg^cs , thcverV ^yy '^ ind .D^dnneofH.N/Cf.,?.*^,butXom.7.6. tht oldne^e of toe.ettcns ^^^ J^^^

Ff3 ihc^-^^'-

the law commanding intire and abfolucely perteft obedience coder a curfe^and having no promife of the fpirit and grac^^, t© obey, and this oldnejfe of the letter is the meere letter of the hw, as law»holding us a3 ihe Sonnes of the old-^J^w under condemnation. And the newnejje of the ffirit is the grace of the Gcfpel inabling us to obey what the law commandeth, and. whereas we cannot obey perfeftly, affuringus we are under. a new Husband and Surety who by his merits takes away the guilt of our finnc, for the oldnejfe oftk letter is oppofed to the newmjfe of the fpirit in the Text, as two contrary dates, to . wit, the ft ate of LaWj and the ftate of Grace, which are as two contrary Husbands, the one faving, the other condemning.

^ But the cldneffe of the letter y or of the law is not contrary to.-the ordinances of* fcripture. Hearing, Prayings Sacraments; for then the lawibould condcmne and forbid all thefc, which. it doth not.

2 Becaufe P^///h^d called the Law the oUnefe of the letter y feme might fay, then the Law is eftentially an ill thing, and fin,, He anfwereth, ver. 7. What (hall wee fay then? ktheL,awftnf.' Cod forbid. Tlien it is cleaie, by the oldneffe of the letteiy he. eieant the law.

5. The oldfiefeof the /etfcr is oppofed in the Ttxtto the. Tiemeffe of ihe jfirit^ then the oldiiefjc of the letter cannot be ordinances, fcripture, the letter of the Law and Goipd, the written and preached wprdjfor the written and preached wcrd is never oppofed to the grace ofChrift,or the renewing fpirit. The word & fpirit arc diverfe. never oppofite 01 contrary. And 1 Cor.3.the leiter is not the written word, and ieales, and otr dinances, and Mini!>ers preaching the GofpeL

I Becaufe Faul faith exprcfly, God hath mad^us able Mini (I er^ : ^ftbe new Jeftarnent. Now fure, inthis fenfe^j they were Mi-nifiers of tl)e letter to the far Jargtll: parr to whom they preached, j/^^ the fayoiicr of deati) unto death,, 2 Cor. 2. 1$. and. their Cojpelhidy 2ind(^a mere letter tothefe thatperifli,. yea, and to the mod part to a world, 2 Cor. 4.3, 4. but they were Mini^ yiiflersofibe ffirit^ mtoftbe letter^ not becaule they preached not the letter, and extcrnallword of the croffc to the eff fta-^Wy called, for lh€ contrary is faid, 1 Cor, I.23. andif chelet-

tcs.

terbe ordinances^thc Apoftles were Minrftcrs of the letter to all faved^ and not fawd, for wordj and feals, and Lfew, anrf Gofpel, were written, fpoken, preached^ held forth by the ApoiUeSj to both faved^ and loft in the viiible Church. But Taul exprefly denies that they were Minijiers of the httev:^ hut of thejpirit.

2 7be letter i^ the minifiration of death The miniftraticn of deaths written on ftones only 5 A?id not onJJefhly tables of the hearty not the Law mitten in the inward farts. Jer.31. For this Law on Hones, is the Law commanding, but promiiing no grace to obc/jand commanding all^andperfeft obedience under a curfe and eternall wrath, and for that a killing letter^ yea, for that, the miniflration of death y. the letter is not then new Teftament ordinances,as the written and preached Go^ fpell an.d feales of the Covenant, for as thefe are written on paper, and not on the heart,they are alfb a killing letter,bnt not in the Apoftles renre,and yet the Apoftles were Mini.iers of the new Teflament in thefe, to thofe that were loft and to thofe that were faved.

5 'the tnimfiration of death had a glory that IfraeJ could not hr-beld^ and if a glory then a fpiritualnefle, as it is v.y. and v.g. it is called glory, but letters graven on ftones are dead of themfelves, and have no glory at all,except in the thing lig-nified, then the written Law, as it i$ here /poken of, is not a ndkcdfigne^figureyandfhadow^ But a fpiritnall ordinance including the thing fignibed, and fo^omcthing of God, and therefore the Letter or minidration of death here , caniiot be fo large as all written or preached ordinances and fc^lcs, and that as they are meere tormes, ty pes, hguies.

4 The letter (pokeii. of here^ vai is done away andoppo-fed to that which rcmaincth^ and is not dune away^ but the letter of the written Law^ ar.d the Ordinance of the Gofpel, preachinc^ of Chrift, and the feales of the new Covenant, and expreily the Lords Supper, are not in this fenfe a letter, a meere hgn, figure, and fnaddow, for they are not done away. The old and new Teftament doe remaine, and mufr be preached till Chrifts fccond comming. Yea, that the let-ter and outward ordinances are not done away , as Mo/ejhis veile, and his fliaddows and types, is moH evident in that John who wrote

after

after the miniftration of the Spirit was come 3 and to thefc who have the anointing that teach tbetn all things^ i John 2.27.faith cxprclly^ I ya/i;21.3. wc declare unto yon (by writing) the word of life, i John 2. i. I write thefe verA 2. J write to you JittleChildren^ 15,1 write toyou Fathers^ 14. Ihavewrir-tm^2 6. Thefe things have I written to yon concerning them that fedace you , and Taul niuft be a Miniver of the letter in all the Epiftks he wrote to the Churches by this way.

5 ThcGofpel a^d new Tellameht Ordinances are delivered with much plirfeeneflTe of fpeech^ t^.I2* and the oldTefta-ment is yet to be read^and far more the newTfeftament is to ^be read and preached, as is cleare v.l^> Then the Utter cannot comprehend all Ordinances 5 and old and new Tefta-•ment in their formes, and preaching to be done away, as F am tlifi s drczm^.

2 As touching the fuppofed Idolatry of ferving God in

Ordinances^written^read^and preached Scriptures of the old

and new Teftament. i .We doe not include and imprifbn the

infinite God who is incompreheniiblc in founds, letters^

writen or (poken ; in creatures. Sacraments, that are not

Godfwe confefle )but holy and warrantable Ordinances of

God^for we are here to do as God himfelf doth,for we teach

no man to fix or pin theAlmighty within his ordinances^thc

way of the Spirit with the word we dare not determine, but

the Spirit goes along with the word 5 the Lord puttcth his

word and his Spirit in the holy feed in Covenant with him,

E/I1.5 9.21. T'bf fooli(bnc(fe off reaching it a mean to fave i Cor. i.

13.18. And if it be Idolatry to ferve God in his own Ordi-

n^nccs^Familifls ftumble the fanie way at preaching^calling it

Idolatry, as thefe that were loft break their necks upon the

preaching oftheGofpell as fooliflinelle,! Cor.l^ 18.25. And

thefe that ftumbled at the word, I Pet: 1 .2.8. ftumbled not at

the internal word and the law written in their heart^thc only

Saltmarfli and word o{ Swimkcfeld Siud Familifls^hut at the external! word

Familjftscall preached, for they never knew the internall word 2. When

feric Goa in ^^^'^^^ he)Protenants fet up fuch a form of mrpipring CodCm

ordinances thc^*'^^'^''^^^^^''^^^^^'^?'^^^^^'^*^"? ^^^ Scriptures,read?ner,pray-

contraryis' ii'^ga fealesj it if an immediate Way 9f fixing Godandhif Sfirit

proren. ufon it , and indeed a finer k^nde ofUohtrj to atnceiveibat^Goden-.

ters

ters into outward things ^ he means the written and preached Scriptures, Sacraments, prayings hearing, &c. (o the Antkbri^ Jiian Beafl H.Nicholas fpcaketh^ Evangel)'^ orjoyfuUmcJJage of the Kwgdome y chap. 34, But the while now that the Figurative Services an^ ceremonies of the Chriffian^ flourifhedin their vigor^ he bath raifed up me H. N. H* Nicholas meaneth hearing, reading of Scriptures^ and all outward Ordinances, which he cal-leih Figurative Services and Ceremonies^ and Saltmarfh faith, Worfhipping God according to the Scriptures, is an immediate vpay of fixing God and his Spirit to this formzSS^ Scriptures and Ordinances^en he giveth us his good leave^ except we would be ferldo/^rfri to.follow the Spirit without and bcfide the Scripture. PortheScriprureisbuta Form^ and a thing of Fi^ gures and Litters : And though the Lord an his Spirit be not eyed or fixed to Scriptures^yet are we tyed to the Law and 2"e-yj/>W(?;z>';aniifanyfpirit,any ApoltleP^w/, any H. TV. or Salt^ mar(b , will lead us by a Spirit^ with another Gofpel, we pronounce him accarfed!,E^j 8.20. Gal. 1.8. 2 Joh. 10.

3. VVeconfeffe, if to tremble at the Word, as Jo/tab die?, t Kings 22.19. and thefe in whom God dwelleth, Efay 66a^z. £p^ 57.1 J. be a making of an Idoll of the Word, and a Legall fcrvicej then did God command and reward Idolatry in the old Tcftament, which is abominable; and then we profeffe that wee^ under the n:wTeftament;, worfliip God after the way which thefe men call Idolatry, but mourning and fheddingof teares at the feeing of hiffi in the Word preached, whom we havepiercedjZ^c/M 2.10,11312. is no Legall Idolatry, buta Prophefie to be fulfilled under the kingdome of the MtlJiab: and when the Saints are pricked in heart, and tremble at tlie Wordpreachcd,.^c7x2.37,38. ^rri9.5,6. Aas 16. 29, 30, L«t^e7 37.38. They adore no: the Lttcers, nor founds of the Word, bur God that conveyes himfclfe to their foules by thefe meanes of his own appoiniing,

3. It is abominably falfe, that God conveyes himfelfe in outward thingSjis Pafih fay, he conveyes himfcifc: to the (culeby Images : Fo:- ImageSjOr Portraits of Godj, are in themfclves religious meanes of worlliip utterly unlawfiiil and forbidden in th'efecond Commandemeat; wknas Ordinances are lawfull conveyances or God to finncrs. i Cor. 1.18. For the preaching

Gg of

DifcQvtries of Familifme

Ordinances are not bare (liadowcs and figures.

oj the Crojfe^if to tbem that ferijh^faslijhmfe h but unte m who arefa^ vedy it is the pfver of God. 21. It f leafed God by the fooUfbnejfe of freaching^o [avefucb as beleeve. 23. But we freach Chri(i ixuci-fied-i to the Jewes a(lumbling-blocl^y to the Grecians foolijbnefc^ 24. But unto them that are calledjboth Jems and Greeks ^ Chrifl the l^*i)Wer of Cody and thewijdome of God^ Rom. i.. .16. Fcr lam ?2et afljamed of the Gofpel cfChrifiy for it isthefowcr of God unto falva-tion^to every one thatbelecveth^^to the Jcw.firflyandalfe to the Greeley . iCGr.^.455. 2 Cor. 104^5. Rev.1.16, and this is never faid of Images in old gmlHCW Teftament.

4 Wc utcerly deny ibat God immediatly informelsghrifres^and ^iritualizcih thefe forms andfigures^ as the Ifraelites thouglic that G^d informed the Cdfe. If any idolize the preached or wmtten Word, it is not our doftrine, npr did Saltmarfh evtr .aim to. prove any (uch thing to be our doiSrine 5 o^ tbac th:^ Word heard conferreth grace ex of ere oferato : If hearing be not xrixed with faith, it profiteth nothing, the carnall moralift dreauieth^ that formes and Chuich-fervice will favc him , bvuFrottfantS: . teach no fuch tiling.

5. Ordinances arc not meerc figures and fignes^ but holyjdi^ vinc^powerfuUfignes, like a Hammer, a two edited Sword^ weapons mighty through God, and the life^nnajefty^ivmicy, pow-er^ heaven that is in the Word, doe be-ly Famiiijis : Therefore it is falCe that in their nature chey are buz Parabie^^ Figures, and . Tyfes. For the words and letters are fo, but in their fence, as they iiicludc the thing fignifiLd, they are another thing of a higher ftraine. ^ ^ '

, 6 Thefe Ordinances are the everlaftmg Gbfpcl^ the Covcriant^ the Lords Suppc:r, in which we annunciate the Lords deith . rill he come again, I Csrr.. 11. 26,anQ therefore are not for the fla eof bondage onely.

7. Nor are Ordinances earthly things^) but lively^fpirituaii^ heavenly treafures, 2 Cor.4.7.

8.: Who evercxponed Scripture ^s Sahmarjk^ni Familifts doc ? tor he calls chc feeing, ^^p^ng and feeling of the l)olesin Chrijhfjdemand the frint.efthe nailes in hif hands and fe^y the or,-dinancesot the written and preached VVprd, and SciUcs^jOr Sa-xraments^ by which he clearly infii u^ ies,that fome never enjoy o^dipances pf W or^ Scriptttte^jftnd ^.alcs, and yet bclceve. u> ' , Chijft,

u

Chrift, as Chrift fiich^ that fome never faw^ never groped the holes in hi^Jnands and fide,as 7'bomas did» &yet do bela^vt:, and fo are more blefled then Thomas. But let Saltmarfh lliew vvho are theie who beleevc^ and yet their faith came not by hearing, contraryto 2^:0^.1014. t ^ , ^ N^turaH men

9. It is true-^Chrift preached and conveyed toth- foules or donotilutnblc men by the foolillineire of preaching ^ is a fcandall to many, .u the letter of But not that only^but tnat Chriil: only fo low & defpicable^as a the Gofpel^but Saviour,llia;iied,crueihed,curfed,reieaed,nioulcl be the Saviour 'i^^//''|;'S!^^ of the world, and the way to eternall happineffe, is the great ^^^^ ^'

fcandall, fo it is not the Letter, or found of words, or the foo-lillinefleot Figure^ and Signes y that occafioneth mens ftum* blin^ at Chrift ; but the thing liquified in this letter and found ofvvords: For theGreck?^f andgreat wits of the world^ did convey their happincs they promifed to men,by Cbaraaers^Lct^ ters^and fi>«rcj,namcly,by the Divine writings of PUto^JriJlotley Ciccroy Scnea^ Socrates , and fo did the wile Philofophers, who by words and grave fcntenccs would make tkir Difciples and their Seftancs happy. Then Chrift is not appoyntcd for the ruincofmen, and tobeafnare^ becaufcheconveyethhimfelfe, his Spirit and faith, falvation and grace, bywords: but by words otfodcfpicable and bafe a Redeemer as Maries Son^ han»

ged on a tree.

lO* We cad no reproaches on the Sprit 5 but are as much for fraying by the SpriU peaching by the Sprite, as he; but not by the *^ Spirit fepirated from the Word & Revelations. Such i.as the Word knoweth not: 2. Revelations contrary to the word, for the Scripture faith^ the juftified perfon can fin^muft confeffc fin, bcc^ufe God is faithfuil to forgive: But Antmmians fay, the fpiricjihatexponeth Scripture to them without arguing, dif-courfing, reafonmg, or comparing Scripture with Scripture, but by an immediate revelation 5 tcacheth that the juftified cannot fmne , are not to confeffc finne. and that they are no more to forrowforliane, then 10 goebackeagain to Legall bon-da^^e after they are juftified in Ckrijiy which is concradicent "^he word of Truth 5 and therefore (uch a fpiric wee know

to

n. The weaker are much deluded by SalmarJIj and his ^ if thev beleeve a Spirit feparatcd from the Word.

^ Gg 2 Chap.

^jg Difcovcries of Familifme

Chap. XXVIII.

Of our ajfurance and comfort from Acts of free Grace

33, -^ Hefurc^^rationay^and gkriom ajfuravce offalvationyComcs . J' fiomthe fure manife(iathn of th Sprit bearing witncffe.

Glory p^ T'bi^ *^ the white flone^ Rev. 2.17. 7he undion 'whereby tvc ^«ow

' all things:, I Johni. 20. 4«d t/;e f/;/«^i freely given us of God^ I CGr.2.l 2. Tbere ^ ajjurancey l. by Reafon^ or the metre light of naturey and works of this creation^ as in Job and Cornelim*^ bntfure there isnofalvationout of Chrift. 2. By graces^ giftsj or fruits of the Sfirityfelfe^dcniaHy faith^repentancey and by ihp LetteryPremifes^ . or outward Ordinances or duties : thk.ajfwrance Uof m higher and , clearer^and more gkrius certainty then God through thcfe doth afford^ and that is darkjy (as the Jpoftle faith^ as in a glajfe. Sermon on p^^^/ Hobfon^VjUo fpeaketh more congruouily to Striptare then ^d^Vt *^^' ^^y of this way: I read (faich he^fpeaking of ©iir joy) It is one chilto p.104 ^^^^^ ^^ rejoyce in an a^^ and another thing to draw our joy > from an ' ^ ' a£i' It is one thing to rejoyce in mrfutaHe walking uptoa^uley ano-. ther thing to draw our joy and refreping from the afpreh en/ton of. a futableneffe betwixt the A£i and the Rule. Men may pay andmourne forftnne^ orferform any other particular duty^ and have much joy in that of^ortunity^andyet not draW' their joy fr'om it ^ but onely their joy.; is dijiiUedfr'om afecret in-come ofChriji ^.which carries them atovt-ity while they are aciedin it ; hut thefefoorefoulesythey onely arejoy^ full when they fee they aiifuitable to a Kule ,. and they draw.their joy from that fuitableneffcy which appeares in thisythat if their JHitablcnejfe friigge 5 their joy is deftroyed, Idoenotfayikut that tvery jime ought to produce for row in us;, but it is one thing to mourn for finnc^n;oying • faith with peace'-, and another thing to mourn for fin to confirm faith^ , and to beget peace. Of affurancfj j4njw>i.^ deny not but there is a pure and icnmcdiatc affurance ^ ioy and fcnow that flowcth from the witncffe of the Spirir^Kow. 8.16. 2 Cor. f^^^bl^^^'^^ 1.21,22. Eph.i. 13.14. So as the l"hining of the Su::ne maketh fuiublc t^o the^ evident that it is day^withoiit a fyllogifme.and difcourfe y and ^ rule of the hw the feeing of the mother tcachcth the Lamb, without any argu--©r word of mentatiYe lighyo f-cllow the mother^ and to follow no other* Gp4 And the Sun-ihinc of glory on ihfi foule^tcackth it is iq a ftate

of happineffe with immediate lighc; but I utterly deny^ that, in every moment oftime, when the perfon beleevcthjhe is af-fured he is in the ftate of falvation ; for this refled aflarance is not effentiall to fmth. Many beleevc and fay. My God, and yet complain that God/orj^errefibr/w«, and fhuttcthup their prayers, and cafieth offtkirfouky^s is cleare in prayers put up to God in fairhjin which the Saints want aflfurance, Pfalm 22.1,2. Pfalm 31.22. Jonah 2.4. E/4)'45>'H;I5-^4^^^.5.456.7, Cant.^A^,!^

2. Many doubt, and thefe both godly and learned, of the immediate word and teftimcny gf the Spirit, they fay it is from (ignes and efffiSs of faving grace, by which as by Arguments the Spirit teftifics, that we are the children of God, as thus. He t)at beleeves and loves the brethren^ and hath a hope cauftngaman to furifie himselfe^U inthe flateof[alvatiott.ButIamfuch anone^there^ forelamintbefiateoffalvatiQn. Both theAf^jor aitid Afumption may be wicnefl'ed by the Spirit of God, and ourownfcnfe. And the places alledged by Saltmarfl?^ fpeak not of the way or the manner how the 5'pir/t, i\it x^hite fione^ the un^ion doth teach us, or bear witn^s; they onely fay,thev beare witnes and teach, but fay nothing of the manner, and ir the .Vj/z-zr teach us to know the^hings fre44y given to us of God,and the anno)ntin<i teach us all things^ then far more doth the Sfirits anointing; teach US that we arc the Sonncs ot God, becaufc we love the Bre^ tfcr^v, becaufe we beleevc, an J, faith is o;<r viclory iywbhv we 0-vercome the world.

3 There is afTarance by rcajonoj themter light of nature and mrks cf thf(f Creation , thar there is a God, and that bee. rc-wardeth them that [eeh^ /;/w, but that men have ailuranccof falvation, or that they are i^ a Rate of falvacion, ( as SahnAr(J} his title of the Chapter intimateth jcr that Job ^nd Cornelia have aflurance or fixation by ICifon, or the mccr light of na-ture, and works of this Creation, is the new Divinuy of Je-fuJtSy but hath no warrant in the Scriptures, and that joi and Cornelius wcravoyd of all Gofpcll-revclarion, is contrary to Job. 19. 25,26. 27.Aa. 10,1,2,3,4,5 A 34> ?5

4 Far leife was it ever heard that Prore-^^?2rj teach that men may have aflfarance cf falvation from the mecr letter of jcrif'tare • Saltmarjh fathers many untruths on Prottjfants Co make his own

G g 3 way

y^rj of Allfpirit, take ttie better with the people, ' "''I'-

5 I prove elle wher e that the v^ay of affarance, by divers places of Scripture^is rational! and Argumtntkcive, and that moft of all the Articles of our faith in the new Teftament are proved argumcncatively from the old; nor are the aflurjlifTCc of the (pint, and ratibnalland argumentative difcourfes of the Spirit, contrary one to another ; For the Holy fpirit al-moft in every line of fcripture is an arguing fpirit, and infers oncconclufion from an antecedent, and from an other con-clufion.

6 Nor did we ever teach men to build alTurance onmeer outward duties done without the grace of Ghrift,

7 Nor can the aflTurance^ by the immediate teftimony of thefpirit^bemore cleare and glorious, then God doth afford light, nipre then certainty by fignes and eftcds can be.

8 It is a wonder to me that Saltmarjh fo undervalueth all aflurances by effeds and works of grace, fo as they nffure w darkjyy & oiina glajfe.Thcn the immediate Teftimony of his al^ ffirit muft yeeld an higher evidence tbandarkcly andinaglajfe ; thismuft be the light of the immediate vifion of God in heaven : Hence F^wz7//Ji will but have the day light of morning or noone day glory Ihine on us in this life, whereas the Apoftle makes all the light we have in this life to be darke arid in a glaffe, I Cor.l J. 12, Ij. andoppoleth it to feeing of God face to face^v.iz,! j.in the life to come: And Salimarjh fhal ccacb us new Divinity 5 if there be any evidences to found our affurance but two in Scripture; onej of walking by Faith; and another, byftghty 2 Cor.').6yy^ The one, while we are abfent in the body fromthe Lord in this life y the ocher, when wee are at home in our CGuntrey in the lite to come^yea^the higheft lights in which vpe fee with of en face:,& are changed therby fiom glory to ghry ^is in a glafc^yi'nr^vlvAi/ty^ijjc'n 2Cor.^.l8.is Called a feeingjiGor.ij. i^'K^TLTrl^tl^oy^vot: then muft 5^/tW4f/& make the certainty of faith to be as conjedurall and low as the certainty by fignes, whichrhe faith is dim^ formally difcourfivC) and that is jfha-dowed and clouded^ which ovcrthroweth the Antinomians Principles touching the afliirance of faith, which they iay^ exclud-e:h all doubting.

•'^'^ As tor the concei: ofFaulHohfon^ that m may re]oycein nn a3^

and not draw our joy from the apfrehenjion ef the fuitablenejfe bftween the A^ and the Rukyheis much out: For i. if wc joy in the ad, and joy not in the fuitablenejfe betxf^een the Acf and the Rule^ our Joying and rejoycing is vain ; for then doe we re Joyce in finne : for an ad uot fuitable to the Rttle, and revealed will oi God, is fin, though it be not in a ftricl legall way fuitable to ihc Rale*

2. We may have (.urjoy difiilled by a fecret in-come of Cbrift^ hut not from the Alt (faith he, ) but thefetwo are not contrary, but friendly agree: For this in-come of Chrifi that procures our jpy^is for the gracioufnefle of the ad rather then for the ad ic felfe. And if by an in-come he mean an inflnerce of the grace of Chrift caufing us rejoyce in the gracious ad^ becaufe gracious; we yeeld fit willingly. But then wee gather neither ioy, nor peace, nor aflurance, from the ad fimply, tut from the ad as gracious.and as wroaght ijv us by the in-come and fufernaturall influence of Chrid ^ who worketh in m both to will and to doe. .

3. And we may well draw joy from tht fuitaUeneffe between the Acf and the Eule^mr^g^vd this fuicablenefle is nothing elfe but chat graciousconvenieiicie between the Ad and the Rule, which ftandeth in this,Thatthe fubftunce of the ad is agreeable to the. will of God revealed, and in tb^ principle of faith ^ and the end for Gods glory; which conveniencie ard faitabk-ncfle of the ad, is wrought by free gracc-^and fo we yet r. joycc, gather affurance from the father of the ad, to wit^ the holy Gh.oft the worker, rather cbcn from the ad ; and though the fuitablemffe fiafige , yet if it be fincere, the joy may be ItiTcutd, not deflroyed: bur the rtafon prefappofeth we can neichcr have joy nor peace in the ad, exccpc it be pcrfedly fuiwble, and in every degree agreeable to the !avv> which is a moft falfe fuppo-fition: For we cannot come up in our ads to that pQifedion the law requirech.

4. Upon the fame ground we may mourn far fin, to ftreng-then faich, m regard an ad of belee ving doth arife from the ad of mournipg,asoccarioned thereby, or wrought in us by the holy Gho(i , who caufcth Us fee him whom we havcficrced^ and mourn chereforcjas one doth for his onely ckildy Zach. 12.-10^ ii^ ih

Chap.

Ch A P. XXIX.

Ihcfcofe o/S§ltmarfh bU Book^ called Sp^vkks of Glory, and of bif denying Cbrijl to he any \bm<^ hut a man figuratively and my^ically.

-X

' lie onely [cope (faith he to the Reacler)of this Bcok^if to mind you of an bigkcr excellency thenmeere created things can afford you^of the truth that U in JejiiS:^ or in Sprit : and of that unity of Spi^ fit -which Chri(fia7ufl?ould live in under their feveraHformes and at-taintmentSy and I have not held forth any difcovery ofT'ruth, or of any higher dijpenfaticn y fo as to darken too much other dijpenfatie7is in which Chrif}ia?is live3 or to lejfcn anduider- value their attaintments^ lut only tobcfaithfullinthepwerofCod to'his difcoveries in mine kwnfpirit. The mind of Ideftre we may heare one anothers burdens^and conftder that God Saltmarfli con- if in all his fever all Mf^enfations^^and rneajures; and Chrillians are not ccining hgh fQ bafien out ofajiy^till the Lord himfelfejay:, Come uf higher^ and the ramihrmc^and ^^^^ ^^^ ^^ f^^ ^j i^^^^i^i.^ of\he W^ak^ otheradmini- -^ ^^ .^11 j ^' i.

ftrations th:it to ^ ^*^ ^^^ againfl the lawy nor refentance^ nor duties^nor ordinances^ himaiclowcr, iis fomemuldfay':foallthefeflov&from their right frincifles to their and tottching right end. lam not agmn^ thefetling of Church-government pu^ thclaw.repen- dential!y:,as li^w^^fo OS allcf a7iotherway be ^ot ferfecuted^ becaufel unce.dKties, know God bath bis people under (everall attaintments and meafures^ governnicnc ^^" ^ ^^ ^^^ f^^f^^ ^^ ^'^ thefe vi bis meere.gtace ard lovcy as formerly Kpifcopacy,' ^^ Bifhcfs^ andtboufa?ids ef Weak^ Chrifiians in ^ueen Elizabeths i icsbyteiy. and ^^cen Marits dayes cfmartyrdofne in their formes. I am onely againfl any form as it becomes an engine offerfecutton to all Chrifti--ans differing fi'ofn it.

I am not again^ a fitting of an Affembly of Divines at Wcft-tninftcr^ffcjf are foferfwadedybecaufc ibis is lut to allow fucb liberty to others confcicnces as we deftre our felves : And furcly^ if they would frofcundfuch things onely as they have received^ or they are in cojifc:^ ence ferjwadcd of to all the kjngdomc^ andfo leave it to the Sfirit of God^andtbci: Mini^ery ^ tofer^ade and convince, and not deftre j'uTV'tT fiom oibers to comfeli: this were but to minifter as they had re-Qeiv:d.

Afijw. If the fcopc of a Book be taken as it ought to be/rom

the

the fnbjeft matter contaiaed in it ^ then the fcope of this booke is a farreother thing 5 then the truth thatt^ injefiu firtd in Sprit : but to deny that Chriji is cowe in tbe/Iefh , as I here evidence 5 which is the myftery of Antichrilt 5 is tht Icope of his booke^ i Job^.j. For every Spirit that confejfctb not that Jeftu Chrifi is come intbejlepumtofG^^ and this is

^- that{Sprit)of Antichrlfi i*hereof}GU have heard that he is come and sJunirSi St^ rven now already is in the world. But Saitmar{h confefleth nycth Aat l^^ not^ but denieth^ that Chri c is come in the flefh) or is true CusChriftis man , or hath any other body that he fufFered in 3 int the come i»ta ^ myfticallbodj^ the Saints^ Sparkles of glory^ p. 13. ihe Sonne ^^^ of Cod did not only fulfill th^ brmgrng kothe thisprjl €reatian or wan tB God according to bis fir^ excel/eticj and communion Tffitb

^^^Cody but in this appearance oj thejlefhp he xcas a figure ofGodwhofc deftgne is to make his Saints hif lemple^ his tabernacle^ his hodjy his new credtipHy his habitation or houfe; and God tbus'manifejied in the flejh ^as a figure of that myftery of goJlineffe in us , or G^dbecom^ ming^ Immanuelf or God mth us. He hath a large defcriptioix of the fecond Adam ^ p^g-J^S^^jio^i I5I23I35I4515. hene-ver once faith^ Chrift the Sonne of God was made true and very man in all things like unto us^ finne excepted, or the fecond per/on of the Trinity afllmied the nature of man i^. the unity of his perfon 5 or C/;ri/J was the tine Sonne of

rDavid^ borne of a woman^&c.as Scripture and Divines fpeak3 but by the contrary only in this appearance of fiejh he was a figure of God , W'hofc defigne it is to make his Saints his temfle^ his

tabernacle^ his body and God thus mamjejled in the fle^i that is^

God bj his Spirit giving us faith and a new birth to be th Sonnei of Godwin v;hom he dwells hyfaith^ is the Imwanuel God with us ^ that is, all the God-man, or God incarnate 5 which this fpirit of the Antichrill: will yeeld to us^is nothing butjCvery Saint anointed is Chrift and Inmianuel : now the Father and Spirit) both make the Saints the temple of Gody the ;2<?VV crea^ tion^ the tody ofChrif} thus 5 and fo the Son is no more C'oi^incarnate then the Father : and Go<J is thus manifcf-ed in the flefhj in making us his dwelling houfe^ and Temple 5 and jbody by faith, as Sahma)fh is fure not to fpeak againfr, but

-with the herctickcs who dcnyed Chrifi to have a true bod7, or to be true nian^but Qn1y to be a figure gr appearance of a

Hh' man.

«44 Di[coverics of Familifme

man, or a man in reprcfentation, in forme, in rneer (hapc^ not truly and really; fo as the Vifciples beardy (a\V mth their ifcs^ and Uok^ d oHy and thar hands handled the Lord oflife^ i Joh. I.I. of him they faid^ He is not here^ he is ri'en agai»c ; exapt ye beleeve that I am he t yeejhalldyein fcurjirtnet. And in his crucifyhig (faith Saltmarjh p.13.14.) ^ff bi> fitji gforjh xfhicb Child really ^^ appeared, revealed that old aefigne ofGod^ that my fiery hid jrmn crucified and agesy ^ndnow made manifefl to the Saint Jy nay ling all the flcfh of his 'dyed^and not Saints to the fame croffe , and being lifted up drawcs all men to him^ in a figure, as r»hich is the myjlerj of the Gojpel^pr Chrifi cruafi^d, H. Nicholas 7^"*^ ^'^. ^'^"^^''document, c.3. fen-^- to be tome of the Virgin Maty out of Saltnwih, ^'-^ f^^^ ^f J^^^i^ ^/^^^ the fle(h is to.be Lome of the pure dodrine (of H.N.) o^f of the feed of love. How Chrift nailed all the fleJh of his Saints to the erode except myAically and fir guratively, and in a fpirituall fenfe, I know not^bur this is ail Chrilis dying on the crolfe, except Families fay that Chri(i dyed not really and truly, but only in a figure; or they fay Chrit\as an'extraordinary holy nian^was God mar nifefied in the fielh, and that he was not the oonfiibftanriall Son of God, but being a. man Godded with the holy being of love, dyed as an example of lingular love and patience, and moft fubniilTlvc obedience, and fo nailed to his crojfe ^ all the flt{l* of his Saints cxeniplaiy, that we fhould follow him, a$ the Sccirjans teach, and fo his death niu!r be no real],no true fatisfaftion 5 nor any fatisfaclory ranfometo junicc for us, but that Cod forgave all men their finneswithcut a price or ranfome of blood ; and. Chrijl gave not himfdfc its a realiranfomc^ priac or fatisfaciion for our iinncs^ but dyed ri.s a. nile and patternc of holirielle,that we fliou!d imitate him and without his, but by cur owne perfonal) merits wcc might be favcd , as we were faved by following the godly PJVes of other holy men. The Scripture faith, he nailed his owne Cefli to the croflfe; for fo it is, 1 Pet.2 24. JVto his own fclfe bare ohv finnes in his body on the tree.. And AlV.i 5.28. Though they found m caufe of death in hrm^ yet defired they Pilate th^j he fhould bejlaine^ 29. Jnd t9hen they had fulfilled all that vpjs written of him , they tooke him downe from the tree and laid him in a fefukber^ but God raifed him frm the dead : Now the man Chrifi that was nailed to a tree ^ and buried in the grave of

tmmmi/m

/»M.Salcmarfb. 145

■ n il. ■ ■ .1 I IB^—^—i«^

Jofepb of Arimathen y that fame man God raifed from the dead, but Chrift nailed not the Saints fleftij and tbe bodie§ othdccwevs^of Saltmarjh and others^really to the crofle3 nor were their bodyes really laid in Jofefhs new tonibe, nor did God truly and really raife them from the dead 5 only in a (pirituall meaning, we dyed 5 are buried with Chrifl-, and partakers of his reiiirreclion. But ( faith Peter^ Adc.'^.^o. Tl)e God of our fathers raifed up Jefus 5 whomyejlew and hanged on A tree. But Saltmarfh faith, the Chrift,cr«df}/«g and nailing all tbeficfh of his Saints to the fame croffe , and being lifted uf^drat^j^s all men to bim<y if themydcry of the Gofpely or Chrijl crucified. Btut Chril- crucifying tiie fieih^ and iinfull corruption of bclee-vers in the fame croffe, is Chri:!: myl^ically and Spiritually, and by the merit of I;is bloody death, mortifying ftn in the Saints^ and the futterings of the Saints are not fatisfa^florjr to diviiie ju lice, as Chri ':s fulFerings were,but cafngat ^rie, to deaden them to the lulls of the flefh : and the Saints fiiffe-rings are not Chrit cruciaed, nor Chri:ionthe crofic drawing all men to him ForCjr//f died and was but once re* ^-M- i« ExV ally and truly in his blelfed defti and humane Jiature cruci- 5''^* '^^^ ^^ fied,Heb.9.26,27,28. Matth.27.34,35. Marke i4.24Xuke J^*/^^^^^ 23.v.53,34. Joh.19.23. on Mount Calvarie. But the Saints ood, uKwpo-were not really crucified with him, for m;iny of them were fated to God not borne, when he dyed. I have obferved before, that ^^ ail lovt^wkt Goityn and H. Nicholas make the Saints who beare the image whom God in of God fuffering and perfecuted in the world to be C/;ri/f ^^^ heing, awl crucified, and nodiing elfe, becaufe faith Gortyn^ Cbrifi being holTs^frit ^ i% tbe Lord of life, cannot dye^ norfufer in bimjelfe , and therefore bee homifird or be-fufers in his Saints^^nd Co every fufFering Saint is all the cru- come mans and ciiied Chrifi that thefc men grant. Yea H. N. never confef^ this is their feth Chrill to be tnie God and very man, but fometime the God incarnate. fabbaoth isChriic Evang. c.2.f i*^. or the fervice of love is Chril:. Exhor.i4.f 1. or the godly being in men is Chrift Evang.i3.f 16. ortheeldert Elderof the family of love is Chrijt, that is, H.N. or a godly life is Chrill:, fo are we fa-ved by our owne good works. And Sakmarfh faith, p. 14. Now aUthis of this new or fecondcreation , as they are ff?iritUAlIand bcaverily^are only /;;, and through the fame Spirit^ and difcernci in the fame Spirit. Hence a Ckrift of flelh and blood, who is trrie

H h 2 man

man and dyed for us 5 is but C/>ri,^ in the letter 5 and the Protertanfc legal! Chriji that, as a killing letter^killeth and pcrfefteth nothing, and cannot give lite 5 but the true €hriji is a Spirit and fpirituall, and dijcerncd intbc Sfirity that is to favjonly the family of love knoweth, by the Spi-' rit abftrafted from Scripture., and from all flefh and letter, the true God manifeAcdin the flefli of eveiy Saint, and crucified in beleevers, anddifclaimeth the Proteftant Chriji that dyed and was crucified on Mount C^/z;^r/e, andwas .buried in a new Tombe, and rofe the third day, and afcended into heaven. And p.17. T^hif is the lemfle (faith he^ ' • ipeaking o-f the inviflble Church ) which the An^el meajures ' with a golden reed and the alter thereof^ or the eternal! Spirit^^ upon which aUthc firfl creation ir: offered in the Saints , .'as it ^its offered m Chrifiy whe through the eternal! Spirit offered himfelf, leaving out the oulK^'ard court or theflefhand firfi creation^ andaff outXQardmini-flrations which are given to the Gentiles to tread down^* Anf. I feare' th^t by nailing the creation to the croffe, and offering itMpto God when .Chriils fle(h was offered up, is meant that which fj» 2^ichelas faid Spir.landx.5 ^.feft.j. if a man would entei^ into life, he ynuji be taught in the fervice of love , andunlearne againcaV that he hath taken and learned to himfelfe y that is, as Libertines faid, he niuftcaftoff^the knowledge of good, andallfenfe and knowledge of fin , and as a childe, know and fcde ntj^ the r adultery, murther, lying, dealing, nopafts of mercy, jufticc, chattity, but have a confciencepaft feeling of both good and ill , and this is the offering on the croffe ^ the creation ofGod^ the crucifying of the naturall faculties of the fbule^ and to unlearne all you once learned oiChrifi , becaufe it was literall, Hellily and caniall; and fo to crucifie it, is one of the firftlelTons that Families teach their new difciples^ when they enter into the fervice of love. H.'Kicholas exhort. C.I3. f 9. Hee hath a good head that can take thefe giddy flefhly notions ofSaltmar/b^ and can render the fcnk ticher of Cortyns booke, or of this. But it is cleare, when Chrift offered his life and body on the erode to the Father for our finncs , he offered no Befh , no true real! body to God through the eternal! Spirit, for in that offering (faith he) he lefi €ut the outer court^andthejlcjh or the Ijf rj? creation ^ and outward ad^

miniji rations;^

■ ' '^ 1 ■

mmfirationfy then the crucifying of Chrifl in the flefh, as the Scripture calkth it^ is but a dreamer Saltmarfb fakh^ That Utbe outwardcourt the letter, theflefb, XQhich all the Gentiles trample ufon y and thefc Protejiants that bsleeve Cbriji ruffered according to the flefh, are heathen and prophane men. Corid in theflefb or undcJHhe Law^ is to Saltmarjh p. 195. the fame with the literal! Chvli oiVavid George ^ not the fpirimall true Mejjjos.

. Henry NichoLH faid every creature in the lirLT: ftate of crea- H.N. Evang* tion was Goc/5 34.ofent.10. he bath now declared himfelfe and hk Cbri} together wilb all his Saints^ unto lis bis elect, and alfo made a dweUingwitb us , <indbrought evenfo unto lis out of bis holy beings the mofl holy $fbis true tabernacle with the fubiefe of his gar^ mjbing andJpirituall heavenly riches^ to an everla^ing faji (ia?iding Jerusalem , and boufe for Gods dwelling according to the. Scripture. T'q be made partakers of the divine nature, according; to Familifts fcnCQ 5 is to be of the fubftance 5 nature and eflfence of God,. and to live with the tare being and very life of God. It is Saltmarfli with true^ Faynilifis fay in words^ they meane not that the crea- t^^^/.^L^L^* tore is the Creator ; nor th^t man is G^dy becaufeman ( faith everv creature Randal in a Sermon) is vanity and a lye 5 but not man as isGod^ or a ereated or renewed to the image ofGod^ and let the Reader fLibftantiall judge 5 if Saltmarfb in hhjparises of ghn ^ delivers not the P^^-'^of God. famedoftrine^ fpeaking of two Creations^ or two natures of flelh and fpirit, p.3. While man was thus in the image of 5^^^^| "'^ God^and flood and lived in communion with G^d^ walking in tbatpa-^ ^'^ /o 1^*20^' radifeyor that glory of bis firjl creation in obedience to God^rmd parti' Xipation 0 f God^ he was tb^ image of alitor any created excellency^ as it \

wasy or isy or (ballbe in order to a more excellent life, to a lif^ out of itfelfe in him ^ who is tbefountaine of life. Saltmarfb cannot meane that man was created in a participation of Go J in the ien(e that Protedants meane 5 in regard of the image of Gody but with H.N, in regard of the gpdly being^wb^ewilk ma?t wa^- ' godded and diefied at the bennning . And p.6. Saltmar^ phrafeth tvith H. Nicholas^ N&w all ibis excel/ency and glory of the firfi man^ did leave God being tempted of the woman , and the Serpent which were a figure of flefl^ly wifdome without Gody and of the weah^nejfe of this creation in its owne nature , as it w.h draw le a:wayfrom its life in Gody and commmon with Cod to live in its felfc^ n owne- life, cr

H h 3 . to

to he itsfelfexphdt G^djbould have been , wifdeme and life , rrgt^r-^ufnefc. aidfoxvetyand (irengtb^and jrefvrvatiQn^ and allunngs. If Sdtfnarjh mean with Protenaius^that^J^jm did leave his mo-rall or IpiriniaJl being and living in, and with God , while he yet (lood in the flate of innocency^why doth he not /peak with Proteftants^ for this is nothingjbiit Jdam lofr the image of God^biit not his life & being as he came from the hancfs, or as it wei^ , out of the fliop of the Creator^ in which he was moulded according to the image ofGod.hM I frar Saltm. both fpeaketh and hath the fame knfc with H.Nicl>cLiSj that Jdam toft his life, and loft the very created being and holy felfc which was the veiy fub!lance and nature of God 5 aiid now having fallen into nnne, he falls iiuofelfe^ and lives in /"W/e, ftperated, as touching the eflentiall dependency of a creature from God 5 and loll: his fubftantiall jW/e and beings which is a pecce and fubflantiall parccll of God. For Fanti--lifts fay that Adam^or an An^tl (hould have afcribed being, power, or any thing to it felfe, was linne and nothing el(e out the Jez/zi/, and denying (elfe or fubfrantiall being had beene in Adam^ and was in him, his (landing in innocencie, and to arrogate to /eZ/e, beings and livings x^as a/tnne and a lea^ vixig of God. So Theolo.Germanka and Saltmarfh p.i4.fparkle5i All the life or excellency af his firfl creation ^ if crucified in ihe Saints as in Chrifiy xvherehy they enter into their glory as he did into bif and are in tbi fame glory of God made one^ as he and the Father a^re one^ Joh.ij* The life or being of the firft creation, as it is a part of God or the finlefle workmanfhip of Gody is not crucihed in the Saints as in Chrii^'-i for in the Saints,onIy fin is crucified, and that fpiritually by the merit and efficacic of Cfcrz.^j death, and his Spirit, the naturall being and life of tlie Saints as they are living men conlifting of foule and bodv/is not crucified) but no linne, nor luPsnor dominion of linne, were in Chrifl to be cmcified, but hee laiddowne his natmall, rcaJI life and blood, as aranfome fatisfaftory to the 'uftice of God for our (nines: But this deceiver mea-neth that ChriUs anihilatin^ on the crofle all the natwall faculties, power and excellencies that the Creator gave to US, when we were created, and nailing thefe to the erode, was Chrills cmcifyijig of the Hefh, and we are the fame

Wily

/>;M.Sa!ta arfh* 249 ^

H^

way.cmcitied with Chfifi-^ as fo niany :oynt Saziiours with him, by differing affiftions, and in place of this cnicilied fleih, all the Saints have the Spirit to afl in them ; and our converlioir to God;,or i el^auration in the (econd Adam^ is, in that \vc are made againe in Chri(t ^ partakers of the divine naturcy and of the (iibfiantiall being of God > or godded with the new beavml) being ofGod^ in love, and Cbrijledwith Chriffy and turned, when we are perfeftly renewed, into al/(piriu Saltmar/h Sfarkjes of glory ^■pTig.ji. And the natarall faculties of our foule, mind, will, afFeftions are, in our converiion, removed , and in place of them comes the very Holy Gho.^ in perfon, and.very Chrijl himfelfe acls in us. Rife,Reignc, Ruine of Amino, art.i. art.2 pag.i. and lives in us, not by faith and created grace, but (iiblianeially and perfonally, and for this they alledge,Gal.2.20.7//t;r na^but Chrid lives in mcy and fo neither our naturall power or any thing, nor is created grace any thing, but Cbriji is.all in all. '

Chap. XXX. Familijls will knvt al! externals indifferent;

1. (^Altm. faith, Ghriftians j7^ok/J live in the unit) of the Sprit. ^under•iheir fevered!fortnesmdaV.aintmenls, Now hy foms-md 4ittAin\in£ms hemeanes Trebuc^ Prrsbjterie^ IndcPendcncie, yea Topric, and nil otrtward worlhip and ordinances or which he faith , there is no forme nor model in the It'tter oftbe Scripures y. and fo he maketh the Scripcnrcs as unperfect a^ x\\tPafifls doe, the one dreaming of a Spirit in the brea^ of ^ the ?Afe and curfcdClergie to be tlie ma-ier of our fairh,the other an •^wAi;j//?/c.'7//Spirit of unwritren revelations to be our leader, and they reproach the word of God^ as fcrw^e/, characters^ figures^ a faith Cercnioniall, atnl fjnuriHiveferiicts out of'the knowledge of the Stripure^ as H.N. faith, F.vang ch. 34.fenMO. And' by Chrirrians he nieanes Saints of divers and contrary fecl:s, wayes, Religions, fuch as is the Cb^oi of a Church in the Sectaries Army,in which there are Arr.^-ans that fay Chri:t was but a mere godly man^ Antitrinitari^ (OU^SoanianS) Aimini^s^ ^,Ue\^rs^Anabfipip^ mojt of them all

hing.

being Anninians , Familifts^ Antimmians^ Enthyfiajis 5 and all theic iliould agree in the unity of the Spirit^ and as he faith after pag.20- in thefe outward things ^ tbey ought tofleafe one another to edification^ Rom.13.10. Rom.8.2. Gol.2.20. the Law of love:, and fpivity or lifc^bcm^moreroyaB and exceffcnt then an) worldly rudiments whatfoever. Now it is cleare that hii meaning is they fhould keep the unity of the Spirit 5 and plcale one another in all outward things 5 as Rom.i5.i.2» i(^fo I thinke he ihould cite the place ) that is^ doe as Ana-* baptijls among Anabaftifts 5 be a Presbyterian among Presbyte--rians 5 an Independent among Independents 5 Prelaticallamong PrelaticalJmcny that we offend not one another^ becaufe the Law of loving our neighbour, is above being baptiftd or notbaptiiedj andufing of thefigneof the crofleor not ullng if, and all the five Popifli baftard Sacraments are leffc then loving our brother : upon this ground Families make all externails free and indifferent^'and fo doth Oliver Crum^ reel!in his letter to the Houfe of Commcns 1645. which I let doivne here, that many in both Kingdomes who looked on him as a godly man may be fiitisfied toward him^ whether he favour Fatniifme or no^for it fmelleth rankly of that ficflily fcct^ it was printed before by Authority, A 1 ctter Prin- • Presbyterians ^ Iiidefendents 5 all have here the fame Spirit of tc(i by Aiul.o- faith andprcyer:, the fame prefeme and anfv;er ; tbey agree here^ iity inuicr the, l^^jo-w 7W iwncs df difcrcncc'o pity it U itflmddbe otherwife any name of Oliver ^,j,^^^ ; All that belceve have the real/unity^ vi^hich is mofi gforiom ^ ^T^VI^r^^^^I bci:cu\e invpard and IpiritualL in the lody and to the head'^ for being; tocciuaiii ma- ^initcd m tormes, commonly caUcdunifwnity^ every Cbriftian ny iccrets of x^iUfor fcacc fal\e (iudy 5 arid doe as far as confcience x^ill permit: g'cifc Famr a?hi from Brethren in things of the minde ^ we looke for wo com^ hfrnc. pip on, tut that of light and rcafoii^, in other things God hath put the

jWi^rdin the Parliaments bands, for tbe terror of evil/doers ^^ and the yraife oftbem that doe xoel/^ if any flcad exemption from it:, '^^ k^^or^s 7101 the Coj}el/^ if any -aouldv^ring it out of}our hands , or fieale it frcmyoUyurJcr xi'bat pretence jocvcr , I hope theypjalJdjc if wiibout effcTt^ th<-A Godx^'iUmaintiiine it in)our hand ^ and directycu in ii^eu^e ikereofy if tbe prayer of:,

Ncnv bc'canfc this Letter was p'lblickly Printcd,and con-vta^!ics dc.arinc 'jn'ound rr.u rcaiHl>]^^ns-^omeand ma-i^.y

.othcr;>

/;; M. Saltmarfli.

- 25

othcr^Sc evcryChriiaan is obliged to be ready to give an answer to ever) man that ask^th a reafm of the bofe that is in hi-n^ppith meek;;-71 fTc and fear ^ i Pet^. i ^ .elpecially when he giveth a publick fcandall of unfoiindnefre in the faith 5 I thought my Cdfc tyed in confcience (and others are debters to me for the fame frecdome of confcience in the truths which they crave to themfelves in errors and heresies ) to ihew howlcanda lous and anfoiind this Letter is.

?f^s 'yterians^ L dependents all kc^ve the fame Sprit of faith and -pAyer^tbe \ame frefence and anfwr*

Ar.fw, This is noju:! eniinieration to prove the inxvard and (firituallunit) in the ^/wy^which he intends: for there bee in the Army Sodnums^ ArmmianS:, Jnabaftillsy and by name Jo.Saltmarp^ Mr. Vel^ and Seek^ers ^ who in Print diicJaime both Fresb)terians and Independents , and to my knowledge there is not this day in England any that is a mere Lidepen-dent which maintaineth nothing but Independencie with mo:! of thefe of N. England , and does not hold other un-found and corrupt tenets 5 efpecially that of Lzicrry ^f 0 72-fciencc^ which bord.reth with Atheijme^ Scepticifme:, and with all faiths^ and no faith.

2. I am not of the Authors mindethat Preslytcrians and Independents as now they are, can have the fame j^irif of faith and prayer^ except we fay with H NicbbLiSy the hr.t Elder of the family of love J that all externalls in Religion ^ Presb)terianSy Independents^ Popes^ Cardinals^ Bipops^ Prieftst Deacons^ Sextons^ .Services^ Ceremonies,yea and the Church of Rome , till contentions arofe about thefe as H.N. Evangelic C.32.C.33. faith^ are indifferenty and no'wa)es unlawful!, H.N. faith^his/oi^werj^re fuhje^ to no Gods ^ no Laxves^ or Ceremonies-^ but only to the Lord their Gody and to his mo^ holyfervice of love , they are not likewife fubjecf in bondaiieunto the creatures^ neither yet to any created thim^y hut only to the Creator^ &c^ all their life, minde and delight only is ii Godj andGodhimfelfe lik^ife with his mind, life or Spirit is in tbe^n, and they are cvenfo of one conformity or fuh^ance with each c-thex^ namely God and his people^ of peace. Spirit. Land c.^^Lq. No wonder then this Author cry downe outward formes^ and cry up inward fpirituall unity : For the fame Spirit of faith they cannot havej that beleeye contradiclorie articles

- ^ DifcQveries of Familifme

of faith. But many that goe under the name of Indefendents and Fresbyterians^ beleeve with Familids that Jefiis Cbriji dyed not as traeman forfinners, and that he dyed as true man for finners:^ that the ju;liHed can fin , that the junified cannot llnne; that the juftified are perfcft in this Jlfe, that the juftitiedare notperfcft in this life, that thejuftih'ed ought to confefle and crave pardon for finnes^ that they ought not to confefle, and ought not to crave pardon for finnes: For Snltmarjh tclleth us, there ai'e contradictions between the faith of Protellants touching Chrift his birtb^d)ingy ^ crucifyingj buriall:^ afcending to heavcn^&c. and of others (hee meanes Famili(i^ and Antimmians^ who have attained the highefi ' and mod glorious dijcoveries of the Sprit :i Sparkles of gloiy, P.185518651875I9O5 191^19^5 19851993 &c. then fuch IndefcnJents and PresbyterianSy as the letter intendeth cannot have the fame faith, except alfo we hold every mans confci-encc within to be his rule and faith 5 if he have love (as the Familifts fxy) and that all faith or Religions without are indifferent, as Familids in their Petition to K.James , An. J 604. profeflTe they will take or leave Familijme as the King and his Laws thinke fitting it may be for State int(re .s^thcir praftife now is a little eccentrick to their faith.

2. Nor can they have the fame Spirit of prayer, the fame vraycr or anfwcr ; for Presbjteria?n pray for the neared uniformity in Reli^ieVy faiths worjbif, government. And for all the ends in the Covenant^e'Xf/rf^riyr/ of bereft e^ ofFoinii yne^Amimmianifme^ SccVticifmc^ alominahle Liberty oj confiience. I fhould be glad, if Independents 9 and the Author of this Letter would pray and indcavour the fame; tor William pel , and John SaltmarfJ} have preached and printed to the wcjrld the grofl^efc points of Famililme-i and they are ordinary Preachers to the Generally and the rcll of the Commanders, vjhcn Armmians and : Socinians^and men not halte fo abfurd and monfrrous in the faith as they^did preach before the King, the godly in both Kingdomes mourned for it to Gcd^ and prayed againfr thefe things; and 1 conceive the godly Presbyterians doe the fame yetjandhavejiot forfaken their principles, or the truth in a jot. If the Presbyterian pray^as they doe, that God would a-vert thatAthefticall piague^of Liberty of confcience^ 8c extirpate

^n

pate F(mili[mey Socinianifme.^c. Ajid Independents pray that God would grant them the grace ofLibeiTy of conlcience^Sc t\\At Famili'\S',S^dnians^^c, may be tolerated and promoted to highe t places: Can the Spirit be low the fame accclfe and frefence to tbc praiers of the one as to the other? Have contradictory prayers the/^r«c<2;z]Trer/?*ow Go(/? Will God heare andfatisrieboth? But I obferve here that Saltmar(h and F'amili ts father all their new lights on the Spirit, and make the holy Spirit the author ot Scepticifme, and contradicent truths, for Saltmarfh faith, if there be not a toleration of all Religions, aHthe glorious dijcoveries ofGod^ above or beyond tbat (yfumc or form of Jortfinc &c.(e"^abltilled and concluded by the AiTcnibly of Divines according to. the word ) j^oail be judged undjcntencedasberefteand fcbifme ^ and fo Cod /hall be judged by man-. Why? becaufeGod himfelfe fpeakes Fdmili^yr^e^Arria-niiine^ Sodnimme^ and all herelies in thele that now goe for Independents, and God fpeaksthejut contrary in Presbyterians^ and if men udge cither, becaufe the fame Spirit of faith is in both, then God miift be judged by men.

3. Ave not many Indefendents now turned FaynHiffs ^ ^^d^^ fobeyondanynereTity of Ordinances, praying, reading, ' Sacraments, Scriptures, and live upon only all Spirit^ pure glorious revelations?

4. lyee h^o'W no names of difference : True, wee did all with one minde ( as we beleeved in the fimpliciry of our hearts) with lifted up hands to the moft high God rwear,to endeavour according to our places, to defend the Reformed Ji eligion in the Church of Scotland ^ to endeavour the extirpation of fuper(litio:i:iher^re^fchi[meyfrofhaneneffe', who hath left this oath of God?Know we not Treshyterians now by their names? Are they not now the moll: perfecuted men in England ? Can God differ perfecution and blood in Independents^ becaufe Independents ?

All that beleeve have the real/ unity 'which if tno^ g^ioriom^ becaufe inward and jpirituallintbe body and to the bead ^ for beings united in formes , commonly called uniformity , €Vi:ry Chnifian v;ill for pace fal\e fiudy^ and d:, f? ^w farrc as confcience «?/ 7 permit.

Anfw. No union to this Author, is real! and mj^ (^^.orioris andj^irituallhnt tiie inward union: exrernall union is excl ukd

I i 2 from

Q 5 4 Difcoveries of Familifme

from being a reall union. Why ? this union in hearing the fame word of faith y receiving the fame leaks oftheCove-.^nant^ bowinp our knees to the Father of our Lor J Jcf-w^ ' Ch)i^ in the Church of cTomzr/;, i Cov,ii,ijy\>^y\c)^2o^2i:^ 22^2^. As at Troi/f, Ad:.20.6yy^^^c}^io, 'Crinke)cc aliojtbis^ Tatyecp is an unity in the external], vi,]bly aclcd^andperfbr-

• medworftjpof God, is it not both commanded and reall ?

'it is no notionof thebraine , but externall worfhip commanded. True, but not in the fame forme, manner, way, time, place, but we difclaime an tmiformity in the Phylicall circumllancesof time, pla,ce, andnevertyeany but to the

* generall,naiiirall,limpkconveniencieoftime, place, per-Ibns.

But the Author hath a higher aimethen tocxchide this uniformity; for T finde Mr. Del and SaUmarfh^ profciTed Fa--milflfs^ fpeake to the minde of this Autlior moft grofle Fafni" lifmcy for Mr. Vd preached a Sermon before the Commons againft outward Reformation^ and outvpard formes-, all his arguments conckideagainll the written word of Cody again'ltiie pfv ached word by men,Pi;w/ orJfQl/oJ:>e.c;ii]fc Golpel-Refor-mation is a worl^e ?iot of the creature j tut ofGod^^nd as proper to-God as to redeem or create the ifl7or/J.NowPreachers can have no hand in redeeming or creating the world : and when this Author faith, inxiarduniiy is the real/unity. Obfer7e,he calls it the unity y the rcallunityy then that Ti?e a!!jpcal:e the fame thing^i Cor. 1.1 o.. is no unity y not any reall unity y and that we allwall^ ac^ cording to this rule oi the new creattire in our converfation and Chri (ian pra^ice before men, as Gal.6. i6. and according to the fayne rule y as we are commanded Phil 3.16. that we all 'Walk^ in lovCy and as children ofthelighty ahflaining from fornica-tiouy unclea72mJfeyC6Veteokfnefcy as Eph.5.2,3',4,«?,6j>7:j^. And that we all walke in Ckrifi as we have received him^ Col.2.5,7, &c. honeffly as in the day , not in rioting and d)^n]p^nne(fe , not in. chambering and w/imonnejfe , not in ftrife and envjing , Rom. 13. 12,13,1 The(r5.1,2,3,4,5. I Pet.2.II,12,J 3. is neither a part ofthe;^;7/>j, nor reall unity ^ but imaginary inrty, becaufe outivard^ and in viilblc f6rmes before men , not inward^ not (f>irituaU^not7nofl glorious j lb are whoringjlyinej^chamberino:, linnesinthe jiiilitied, only before men , and done by the

flelh^

.fle(h 5 not iiniKS before God ^ nor again:! any Law; all that preach diuies 5 and againil fiich l^nncs^ to our Families arc literally outfidcy carnal/andlcgaUfrcacbers : to I-LA^'cholji Evang, C4.f 4. uniHuminatcd^ unregcmrated^ unremxvcd^un^/jdded^uifenty & all becaiife they are Serif turc-learned', and to thefe mai the Scripture is but as formes and outward irJjigs 5 and fo no hn to neglect it^there is no unity of profe^ng, hearing, fj^eak/ni^ the fame truth^of walking as theP\edeemedof the LordLove in the heart is all. H^Nicb. 1 Exbor, C.16.L2. caliethail Ordinances 3 and Chri rian walking in Chri }^ fal[e-i:xcrdy^s or ufages which heart a godly fhew.

I. The i\iKhor will have no reall unity ;, hiK inward and Jpirituall. What then is become of all oittward Ordinances that have an outiide by Chrifls appointment anfwering to an infide 5 and theft two united make but one and the fame fpirituall Ordinance? for the body followeth die foule,. and both follow the Spirit of Jefiis accordin^^ to the written word, and the vocall praying 5 the preaching-, the heii-ring 5 viiibly afted by a beleever in the outward 5 isjio kfle {pirituall ( when in.ide and outhde both joyne with the TV'ord and Spirit ) then the inward acls of the minde tranf-acted only within the foule. This Author following H, Ni^ cholas and Mr. Pe/ and i'^/w^r/J would exclude all unity /;/ the body to the head that con'iTs in outward Oixlinauces, as if Chrid vjcrc not the head of the body viiible, and of the true vmble Church, as well as of the inviiible Church; and as if Chri(ly as the head of the Church^did not command and appoint there fhouldbee a vi:ible Mini ery, an externall Church-government which is fpirituall, andoutx^-ar-d.Or-dinances of hearing, preaching, praying, Sacramencv'^^^'ltr ten word of the old and new Tellament, but had left all theie.,frce to men : therefore H KicbolM condcmns-ull knowledge of the Scriptures^, as Ceremonially, fatfe^ literal! and Jh'fbly-Wifdome. So his Epi h to the two daughters ^' Jf^arwickj: fp^akcSy and Evangel, ch. 34. he re'ecVs thefigurativ^e feri/ices ajid Ceremonies that avikfrom the knowledi^e of the Scriptures^^ as contrary to the fpirituall and inward lervice of the Ixily tciiTg >f Gad in love , and godly wi dome. Therefore the(e Authors call die word of God and externaJl Oi'dina.uccs nochinp^ but

1 1.3 " formjS:,

formWjthe /effer, chara&ers^ fiiures^ fleflj or externaVjJefljly Orii-;74wcex5that peridi with the ufing^ and are no better then the Ceremonies of Mo\cs Law that are pone and buried, and may not beufed, Saltmarj. Sparkles ofglory5p.293.28752885243, 244,24^^246,247. Del unifoimlty examined pag.y.S. wee know bamililhy and efpecially Mr. Dels Sermon before the Houfe oiCom7mnip,j^Sy9^io^iS^ic}^Scc. cvycs downc all Re-\^ for mation hut that which is of the heart and inward andjpirituall. So 'Saltmarfh Sparkles p. 117. And tDif Anticbri!l is one who denyes ChriH comyning in the ftc'fh^or Goi in his feofle^ who is comming and Saltmirfti wi-i- comming^ that is ever flo'^ingout in frejb and glorious dijcoverics ani tcth that Go<\ manifeff at ions of himfAfc y forbidding alf be) ond the^n^ as new lights manifeftcd m ^^J falfe revelations^^d fixing God and his afpearances in their aon^ ^v ^^k ^ ^^r% ^^f^^^'f^h ^0^^-^ ^^^ refultSy and councdsj and conftquents and Lawes h T^5 Spirk^ ofwor(f)if. In which you fee thefe are one and the fame, deny-Acovvfing i^ Chrifr comming in the fleP) 5 and denying hif^omming in fi ejb new lights of and glorious difcoveries of himfelfe \ then ma!l Cod incarnate and Familifmc and manifeffcd in theflcfhy and borne of a woman^ and of the feed ofVa^ ^'u^ h ^"r ^^^' ^^ nothing but God by his Spirit opening a new light of nabic heretics, y^y^j^^^^^^^ j^ ]V taught ^ every (pirituall man was Chrift , aid there was not another ikcondAdam^ and every fmnhig man the firft Adam.

2. C/;r/7^intheflefhisbut aforme, andflefh, and to bee under his heavenly and (pirltuall teaching, as he preacheth, Matth. 13. Joh.i3, Joh.i55i65i7.&c. ^^ ^^ ^^^ under the Law^and the bondage thereof as under a more legall Chrift^ thenthat of^/Z-^'p/r/f 5 andpre and glorious Sprit. It is moft confiderable that Fawilifts and Antiriomians^ who make every Saint' to he Godded and Chrified with the godly beings make every beleever to be God manifefled in the flefh. And as Papfts make as many hofts, as many Chrifts in their dreame of Tranfub-ftantiation y Co only Familifls and Pafifts multiply many Chrifls to us : and no doubt Cbrifi had an eye to both, but fpecialJy to F^w/7//?/, Matth 24.2^. thenif any man fay untoyoUj Loc here is Chri(t:,or loe there is ChrOJ-y bclceve it not^ ^4. For there P^al/arife falfe ChriUs and falfe Prophets^, &c.

-^ The forbidding of new lights^ and new difcoverieJ^ of God beyond what is revealed \\\ the Scripture, to which^un-der,pain)of a curfe^we may not adde3Rcv.2 2.17.18.is unlawfully

full, becaufc the fcripcurc to Sattwarfh is bu: a forme that fcri--(hith v^itb tbeufing'y and to Familijis'd fixing of God Idola-troufly w thin created formes. Vnion in formes common*

ly called Vniformity,every Cbriftian for feace fake mil Hudy. Why fhould the Auchour fpeake of Uniformity, with fuch an e* ftranging and deteftabk exprcfflon, tor vjithhU hand lifted up to the mo(i high Godht fwears to endeavour to bring the Churches of God in the three Kingdomes to tl)€ nearefl Vniformity in Religion:^ confejjion of faith:, forme of Church-governmerit. Whn Unabr-

^owhy uniformity "WC undcrftand not figures^ -words^ c/;^* l^jty we meaa ralierst which we tyenoman too, fo they fpeake not as Here- ^" ^^^^ C^^^-ticks and F^w/Z/^/j who tell us of an incarnating of God in e- ^^^' very Saint^or a Godding, a Chrifting of a Creature, fee H. A7-chol^ Evange. c. 34. Nor doe we meane union in time, places, perfons, as Mr. Vel ic^ncriitly phancies, mhis Vnifoimity e^-amined: hemayexamme his owne examination, for he fpeakts he knowes not what, by Vniformity vve meane union in the j things^ and inthetrue DoClrinf, and fubftantial pradifcsof / faith, wprfhip^. government ofthe Church in the fundamen- / tals ^ But the Arguments of Vel and other Families prove that the Saints are not to be taughtby any ordinances, preaching, reading, hearing, (Illiould be glad this Auchour were neither oF the faith ofPe/nor Salmarf}?:^hvx hs letterfmdlcch rankly of them, ) Yea, by this way all England are licencc^d ro doe what they lift on the Lords day, and the Buoke 0} fports, licencing all Pi^ys and paftrincs froai morning tiil ng»con the Lords day, mull be c-.llcd for aga ne, which grotlrnui'vjChe Bifhops were ailaimed of: for Vmtormity of ail Chriftians 'md Churches to ke.pe the Lords day is but a focm^ aidrofpi-. rituall wprlliipcoF<im/7ilf. j, ,

Del faith:^ ihj.jpirituallChurch is taught hy the anoynting the car^ ^ nj^i, ^^^ nail Cburck by councels. By this Ci^ Fcwiilifis d.ny all Oithcr, jc and Covenants, and abjjration of falfc D.jdrine under the rcw Teftament, in which they WjU have nothing but inward fpirituail worlhip, and fay now it was unlavvfull to tal e the CovenanCj and ths deepeft Famitifts fay it was at that time dangerous to refufc the Covenant ^ and thty might law foi* ly take it, andkeepe their heart to God, forH. 2V. Epiftleto the Daughters ei fFawick^ fo teacheth. Now councels, as

fcrmons .

pi.

15 5'': D:fcovcr:cs of 'FumiL(me

Lrmons, and preaching, :^nd the written word, are but fcfme« to chcfc men. A'loyncmg is the work of the alone Holy Gholt I John 2. 27. aid no woike of men; and ihey are all carnall n C1I5 or fuch (as H. Nkbolas (peakcch ) are wife with JForldly Antickri^iany falfc andflejJAy x^ifdome.

2 He rtlsus, the Kcw Itf anient mrp^ip conflict)) in faithy hofcy love:, and c.cethJc/;« 4, 2^. 2nd Paul preached at Tro^s av.d admini'\rtd the Lords SufpertiU break^: of day : all that be-^ Ictvvd were rogcthcr and continued daily in the Jemfle. and did breake bread frc?n houfc te boufe^ he eWiii union^ lutnot awordef extervM Vnif^rmitie. •.-'-—

Anfw. Here was all the Uniformity we crave,for that which Teter prtached in one bouf;^ , Matthew or another Jpftlc preached notthe fame very woids^, and in the fame formeof Grammer^buc all the twelve preached the fame thing in Db-drine5& prayed for the fame things & all adminiftrcd received the Supper of the Lord according to the Inftitution ofChrift all did fit at table, alldidtake^ breaks and eate„ all did drink after the elements were blefltdj, this Uniformity or uz-ity, cal it as you will^ wc fccke, and an union in the cxternall ads ^nd ordinances, but this unity is not among Presbyterians^ Fa^ milijis^ AntinomianSj Arrians ^ neither Dod:rine5nor prayingt nor beleeving of thefe fame fundamentals are one, as the letter would fay: for if all have love, and all give faith and be-leife to the didats of their Confcience and a Spirit leading Wiihout fcriptufe.this unity fufficeth not Though F^w/'/i/Ji be-leevc Chrift is not God incarnate, yet we belceve he is God in-carnatet& xhouihAntinomians beleivc a juftified man cannot fin, needs notcofede nor forrow for fin,yet w^e beleive the juft con-trary,hcre is neither unity(fay we)nor uniformity,we have unity of faith hope ft love,fay ¥<imili(is^hux. no uniformity.becaufe there is an ir.difierency in what ye beleeve^ if yce bekcve what Confcience or an Enthyfiafticall fpirit fpeake to you, it is all one, you have true faith and true love.By the way of thcfe men.

The Uniformity that Familifis cry downe is the tying of the fpirit and his various working to one form and way ofworh^ inii^ forthU weretorulc^ order^ inlarge and flraightenthe jpirit of Godly thgjpirit of man^ (faith VcL ) But we jtidge Familijis to be: ignorant of the llate of the qucftion. Fox the preaching and

worlliipirg

worfhipping of God in fpifit and truth is not the thing in que-ftion, but haw iheoutward Ordinances, whither the fpiric concurrc withrhcnij or concurtcnot^oiight to be ordered? wc fay. God hath not l^ft men at freedome to follow the di-ftates of Confcience at will, which often is conceit, not Con-fcience, thewt)rd regulateth us futficiemly, that welooketo the rules of edification, charity, prudency, order, decency, and efpecially the word of God.

Butthe myfteryisthis, all outward things are indifferentj and we ate to fleafe one amther in them,zni the fpirit withput the word is a rule to us, in the ordering of externals, Wc hearc Salimarjb ikt)d M. Beacon (zy^vfc muft pleafe one another in love in outwand thingsjo H. Nkbobs faith, paterne of rfic prell Temp. Tbf Services and Ceremonies ( he meancs all the Idcda-trous Service of the Churdh of Rome )JbaBnotfave any one with-out the good nature ofjcfus Chrift^ anacfbiifervice of l$ve^ nor yet condemne any one in that good nature of Jefus Cbrijl^ m^ f in the [er^ vice of hve.

I fe^ not then bow Becold finned in taking fifteen wives^ at once, (or to follow the word and figures of theLaw,(tbo» jhalt not commit Adultery is) as Del and Familifis tell ixSythe^irit of man that inlargetk &ftraitens the fpirit of God, which woald have Ibme colour,if preaching of the word,facraments,hearlrig,wcre ro be ordered by the wildome of mere men^and if Orthodox Doftrincc of councels in their matter were mensdcvifcs, and notGcds word, and if the fpirit of God did not agree W goe along with his owne Ordinance. '

InVmformity eijery Chri^ian will doe for feaee fnke^ as far as No mlc for Confciis:ce wiUfermit. But ftiall the Chriftiandoc nothing for Uniformity of truths (ake, and for the commanding law of God in Unifor-^^.*-JP^ ^^^" tSityor In u^iicy or onencffe in externall worfhip ? In external ^^^ in^tbc' worfliip tten we have no law, but pleafe one another in love, word^Familifts and the law of peace, or if Confcience have any aftjng there- make the fan-.;in, it Is Corfcience afted by the Spirit without rhe word, fo 9* of a fpirit in all externala (ifwekeepc faith and love in the heart, xve ^'^*\°""''* , may live as we lift, j A good loofe world; there is an Unifor- ^^^^ ' ^ ^ ^ mity in wars, in marrying, in whoring, in invading the rights «>f the Subjc(JVs, their power, libertyjgoodSjponcIlior.s, wee ive no law in thcfe, bat peace & plcafing one owtkcr iniovr.

Kk And ^^

^5o . Difci'vmes of Ffiiniljfme

And what may we not doe then ? If we keepe FdrniliflkdlovQ incur heart, which is tht Godly hcin^y znd the Goddingof man Ttvt/; Coti,'^ permitcfog Confcicncc. ni) word of God iis cut rukj But theonelyrde(fay they jis Confcitncc, ted with peace, that is with a defire ta fleaje one another in love^ in all ex-ternalS) incurfing or no curling, murthering or noinwrther-ing, whoring, no whoring, lying, blafpheming, railing, no lying, no blafpheming, no railing. Kor the wri*tten word and law of God, the Old and New Teftainent to \/^;;r/mw/Vj;2/and Families is a ^orme.. a leWer^ and feme certainefgureSy which yet^^' are not the Chriftian mans obliging rule Salm7fiathjes of glory p. 258,239. for p.2i6, 2ij^7be vpbore is adorned ( faith he ) x^hh gold andfearhy which are thofc excelkncyes of^ nature and fortnes of worjhify and Serif tures with which jbe^ decksherfelfas a counterfit ;S>w/eflf Cbr/f}pag. 243. 245. So the Uniformity of having thelame Old S< New Te/f^m?>2f,and ihe fame Law and Gofpell preached, is here covertly condemned, and the having the fame outward Ordinances, is contrary, to inwardr.ndjfirituaU unity in ibe Godly being of love andfnithy a^sif we had no word of God tor CO read Scripture, partake of Ordinances, but all externals were free.. In things ef the mindy v^ee kok^ for no com^ plftcn, hut of light and reafm.

'XhQ/luthouT means in Religion and faith, which cannot be compelledjwe looke for no compulfion ; This was as much; As we lookc not trom the V^rliamentsfor any Laws or ufc of the Sword to punifli u$^ then if one fnould deny there is a Gcd,t^^. many fools doe: if any lliould blafphemc and raileagainft the Godhead, wee Icoke the Parliament lliould not takenotice of it.

2 alb Religion here: .iomes in under thojanneof thinp dfthe minde. Then Families^v^ho ftcke no more but love in the heart,, will b^ glad that ail externals be cut oH] now there is nothing then of Religion but Opinions, knowing, belceving^ hoping^ fearing^.loving, for bowing to Idols,* perjury, adoring of the ^i^evill, vocall covenanting WnhSatbrJi tl>efehave nothing to doe with ReligioR, for they are not things of the mndf^l obfervcd before that H. NichcUs epiftle to the two Daughters of Warwicke^ JaidjChrift gives leave to any man to dmy lypslieligion before men^, j;ftb^.i^art be go.oil Chrifl k not jo cruellnor tak^nwilh tbe-bhodof'

^.""men.

men^ hs to ^willany to lofe his life^ his hcufer^ chiUren:^ brother^ fifi^r:^ larJsy for him and the Goffel. Hee m^y deiiy God and Chrift3 aiid botfai Law and Gofpel befq^^^ai'thly J iidges^ if he^ Jcecp a gov^'d Heart to God^ hefailesriot againit Religion, or any *oFthe tiril: foure commandss for Religion is fettered v/ithin the circle of the minde. .: ji;:j

2. If all Religion bw a thing of the minde : If any tfeint arid Jbeleeve he rnay take lifteene wives^,. and offer his childe a fa--criiice to God d.s Abrabavi did ^^ and that heemayitaiie hrs neighbours goods^, becaufe the Saints are the owners of the earth 5 and aiay mairy his wives? illler, his owne mother in laWj he cann(>t aft according-to his fakh^ Ixcaufe lie may be

. comp^elledto unaft and ab.laine i-reni fydi things (iffb£mifid by the^pweroftJ[iel3rVOi;(^:N^ coiiipaIiio}i

to things of ^bt minde. ;.- -

3, 1 know not any^ that e^erl read^ronheard^iaid^ the 'fwprd of me^i can cc m\K]ltbe,minii€:^ or com^Unmnik.i^nngs of thminde 5 '*for let the perf?ciitiag BnfAms .^/zi:ii^:dlth:<"ry-

^^ants'^on earthyarmed witlj the furj^.OJid pov/er of tli£ Prince of the bottomleflepit^ tortnre^torajrHC:* or kiil;^they canjtot reach fonle^ mind^;^ will^ coorcipic^aad affecSLions. we ne- The Cwovd a v,ev fciid that the fivord ^s-a meshes pf coQMeitliTg ioiiltsto n^canes ofdc- ^ iChrifiy^v that Religion is 5. or canj>^ coihpeiicd :. .kit v>^e ^^^^"3 ^^uk hold th^t the fword is ail extemail, .tiiPsghHOtlimply n^- ^^^ pervjc-;ce0ary meanes tp; h^inder wolves. and gi'ievoas foxe^ fo tsafromthj .deitroy the fa>ules of others^by bringlngputofthdr corrupt truth, but no mindes. in word^ writing y teaching 5 px-orefling another "*^^^^ atalil)y , Gofpe]:> fuch as fleOiIy an4;abpnrinable fainilifine- now thQ ^^^^^^(fbrine to not perverting of the foules of 6therSj,t:lic.only object of the thc^cciivei-Magilrrates fword^ is not the converfion, nor ^iy lign'e that fion ot men^to the falfe teacher thus hindered ^6 hurt tlic Socke^ is conver- the rrhth or' tedto the faith. The M<2;{//?Me then defeindeth only, and ^^opig^ting of guardeth the Law of God andChurch from peirilenr here- ^'^*^ ^^fpeU iie).. bnt neit-herjie^nor his fivprdjs h-ereby made a means^ Way^ Or caufe of converiion of foules 5 or propagating the Gofpel : w^ioever ufiirpe the fword to defeiid raVeiihi^j wolves 5 that, with (iich doftrineckih'oyes the flocke ^f Omd^ they give theirpower torhebeaft^ arrd their horncs and ftrength to the hi fe Prophet^ 'and I Writ it ^ God fhall

K k 2 deliver

deliver foiiles out of their captivity j ( for the elefl: cannot finally befeduced, Matth.24.24.3 and j}?aII make their carca^ [ss^faJJiH dung ufon the of en field ^ and as the ha?idfu 11 after the har^ vi^ mau^ and nonejball gather thcm^^ and nictk^ them as a wheele ani^ -asftubble before the windy and fill their faces with \bame.

But if confcience ought to bee theraling principle in all we doe. in afts of the lecond, a5 well as the ftnl Table of the Law; yea in eating and drinking, i Cor.10.31. the fword hath no placeatalloverChrillianSj oratiyatleaft profefling Chri;l: tl^fe that marry many wives at once, and lacf ifice their children to devillsjand thruft nien out of their pofledions^and take them to themfelvcsj becaufe thcy5being Saints^ are the only juft owners of the earth ^ and rfee meek^ jball inherit the earth:, thefe that f^^arc a Covenant when they arc I0W5 as Familijls doe profefle they may, and deny their Religion before men 5 as H^Nich. taugiit and divers Anabaf^ Pifis and Nicgdemits in Calvim tim^ ^ and then unfweai'e and perjure and bi'eake theirCovenaiit with God and men^when they have the fvvord in their hand^will fweare and fuffer for itj that they doe all thefe from meere confcience, and upon Religious grounds in the minde 5 and.the Magiftrate is as Hiuch obliged to beleeve that confcience leads them in all thefe, a5 he is to beleeve all Pueligions are to be fufrered, and the juftified man cannot linne, cAiinot fleale, murther^fwear, whore, blafphcme., coftn, and brought not to compel with the fword 5 godly men in fome things of the minde ^ and not in all things, except he be paitiall in the Law.

In other things Cod hathfut thefwordin the Parlia^nents bands 5 for the terror ofeviUdms^-If any flcad exempi^yifoM it^be iqiow.s not the GofPeU

Anfw.liior the tenx)r of evill doers, then for the'terror of falfe teachers, who are frkvom wolves notjparing the fiocl^yhd:. 20.29. evill workers-, Phil. 3.2. and make thele that receive them in theirjhoufts, and farre more in an Army of Saints, partakers of their evill deeds, 2 Joh.v.io. whofubvertwhokfami-lies^ThA.ii. make theirfollewers twofold more the children of bell then themfelvesy Matth. 2 3. i s.

2. If by other things the Author meanc all things but Re-ligipU; Uku Parliamfints have no place to be Nurfe-fathers to

thf

the Church, they have done iriiirplrtgly to ftveare to defend the Reformed'ReligionoftheChut'dh of Scotland^ t9 cxtir*-pati herefteSf and what ii contrary to found dodrine ; that is, to To</t out FamiUfme^ Antinomianijm^ Secinianifme^Arriamfine^ Axtifcri^^ turifine^ Pafilisy Vrelates^ Seek^rs:^ Arminians.

3. If any flead exemftion from the Parliaments fword^ he kiioxves not the Gojf^e/:that is a poor punifhnient^z/^/e at fofwwjmany^of the Authors way, fubvert the doctrine of the Gofpel, as aH the families : But the Author faith not, hee fhall feele the weight of his (word , but only^he l^owes not the Goffel : then many Anabapifis whohold this thing of r/!?e w/We : under the new Testament there ought to bee no Chriftiaw Magi-fu-ate, no Christian ought to beare the fword, cannot know the Gofpel; there are of theft that thinke they know the Go£pel as well as this Author. And Saltmarfh the prime Chap-laine of the Army profefleth he knowes more of the Gofpel then lVk%f-^ Calvin^ Luthery and allProte(tants ^cnei ally. Yet he/etsthe Magifir^tes up for worldly focieties, and more frincifally ferthefeofle of Godinthe Jiefb. Sparkl. glo.p.138. but the Saints in this life (faith he) attaiye to al/ 5'p/r/r, pag^. \71,72,198, 206,207. and are above the fleihand Ordi*^ nances^and to returne to a difpenfation of the flefh that i)ee-dcth Magiftracie, is to come backe and remaine in Sodome, pag.75 • when the Lord luth bid. you come out^ pag. 121 •

122.

The Author and M. Sdtmarfh nluft herein renounce tJ. Nicholas ( and they are fo neare of kin that all the water in 3"Jiwmex cannot wa-h their bloud alunder V the one from the other) for HM faith Sprit. Laud.c.^^S.S.9, I'he family of love have no hcadsy nor Kings which are borne of theflefh and bloud of fin. And c.yjXrj, It is well-pleafing of God^ that one man of God lor* detb not over the other^ neither that the one be the others^bdnd-fervantj c. 38. f. 4. A Kingistbefcum of ignorance. Then the Saints cannot returne to thatcarnalldi^enfations tobee under Magifti'ates , but-Faniilifts by their principles, have leave to iay one thing and beleeve the contrary; So d^chif.ZNT.teacHL Epiil:. to the two daughters of ^^rwic^.

M.Bowls tor ungratitude a min1:er of nien,if he be the A4-' thr <^fcliat.lying PamphIet,calledM^;t/^^'I truths^cokild ha*e

Kk 3.^ wi^^

witneffod moi^e again c the fenfe of this letter, but he^defen-ding it^betraycth the truth, the Covenant of God, as tQ^ many like him doc now 5 for he cafls a covering over this letter, and pafTeth it in a word, and boldly afl^erteth for truths many groflc lyes, and fpake never one word in Print of the hereiies and foule tenets which he heard as an eare-witneffe in the Army , though his chaigc was to be a preacher.

To GOrtclude, I know none that xQouldm'in?^ the [word out of the Parlia77ienis band J but thcfe that force the Pai*liament by the terror of twenty thoufand armed rnen, either to grant their un-uH: dema?:d5 by Thurfday at night next ^ or they mil take fornix cxtracrdi?2ary courjewitb them.

So Beacon in his Farmliflknll Catcchifm^^ p. 189. would y^^ ''^^^.^ prove the truth of this, that all exteniaJls are indifferent,by thinpspleafe GaL6.i^. For in Chriftjefi^s neither circumciftonavailetb arQi wic another in thing , nor uncircunici/ien , hut a new ereature^^nd i CaiMo.29. lovcjasifall Now by outward things F^w/'/z/^jmuftmeanc allibiitward ourward ads of worfhip or Idolatry, and why not a^s of iaving or detlroy-^^'^'^y^ "^"^ ^^"^§ ^^^' brother , J:he taking or rfot taking of your neighU v^r' i^diffe-' ^^^^^ wife to pleafe her in love, for the Law of lojje^ of Sprit rmr is taught ^^^^ ^^/^ ^ ^^^^ R^yalland excellent , then coinviitting Idolatiy ©"r by pamilifts^ not committing Idolatry, then mur6her,adnlteiy, perjurjr^ Sahmar. &c. or not doing of thele outwayi things, becaufe the Jj^

Bcicon, of love ^ is thecaufc andgencrall Commandement of the

and oikry^ whole Law and above externallSy but if thcfe be indiffeiient, fo as we muft, for love and the unity of the Spirit, do them, or not doe them; then. Peter was not to be mamed by i'W, GaLi* for he pleaied the Jews in that Iiie did, but P^Yi//faith in Judaizing inaleflematter, he rp^ t9 be blmncd^ and locked ^trryt^tbe Go^eU -»

Nor cai^FamliJls fay in externals in the firft table we are to do, ©r not do, as the Law of love, in pleaGng one aiiothcp, fliall permit^but in matters ofthc iccond Table before Twen, we arc not to muither,(3r not murther^whore oi-notwhofe, becauft the Law of love cannot Hand with murthermg. wlioring, dealing.

y:(p.C I fee not but the indifFerency upon the Familifu ^'round is the fame as touching both Tables of the Law-

I. Be-

I .Becaiife if ChriPc free us from die Law as a rule of lifejhe fi-eeth us from the Commandements of the fecond Table^as a rule of life, as from theie of the tir:t Table y becaufe the Gofpel-liberty is alike from all and eveiy part of the La:w> except we fay Chrifi leaves us under condemnation as touching finnes againft the fecond Table ^ but freeth us from condemnation as touching Idolatry 5 perjury^ blasphemy,. A'theifme^unbeleefe, which is abfurd.

-2. We are to pleaife one another in love^ Rom. 15. e(pc-cially in afts of charity between man and man^ in eating or not eating, Rom. 14. and why not in afts of adultery and murth^r ? he that faid^ (T^houpalt not worjbip fdje Gods) (aid (ihou (halt doe no mirtberj; ^ .^ , .^ ..

3. The Law of loving God which Is more woithy then the Law of loving our neighboiir^makes the keeping of the firft Tab* as ftrong a bandto pleafe God in loving him^and in keeping all his Commandements ^ as the Law of loving of our neighboiir, if it be true^that we mud obey God rather then man. ♦,

4. But here is the hiy.fleiyjthere is no finne^in relation k> ^ God;)Can be committed by a pardoned man, becaufe pardon makes him he caimot fin 3 but for fcandals fake he muft not dlfpleafe his brother.

2. If we muft) in outward things, pleafe all, in love and tlie unity of the Spirit, then doth the Law of love oblige us to" contradictory obfei-vances at one and the fame time, which is unpo^ible: for to be circum'i'cd,offended ?/7///,aud beleevers of the Gentiles, and not to be circumcifcd, offended the Jewes, ihen doc what yee can, yee mu a fail againPr die Law ©f love and the vnity of the Spirit: And then S^ltr niarj}^ and IScaccri among Jewes mud bee circuniGifed'^ and P^w/faith,that is to f.^lifrom 6hrj(^ ; then may wee whore or not whore, murtheror not murther, to pleale one another in love, and profefTeordeny C/;?'//? befoiemen, to pleafe -one another.

. 5 The law of God and command of Chrift,that miift flow from the law of love, (for love is a fuUfilling of the law ) doth commapd th^ Jpofiles to teach andbaftize, and commandcf.e people taheare^ and be baptized, and to caceand di:inke till

the

the Lords fccond comming, in remembrance of Chrifi crucifix ed, then except wc finncag^infttheloveofGod^ we cannot wholly omit thefc outward things.

4 Upon this ground, Saltmarjh and Beacon doe preach, writ Books^ pray, which are outward things, yet they cannot but difpleafc thek brethren the ^cc^er/^and the moft fpirituall or ra-ther moft carnall of the Family of love, info doing, for they breake the unity of the Spirit in thefe oatwardKhings, when chcy ought in lovetopleafe one another, and not writ any thing, which they thinke and profefle to bee a ly. The place The plavTcGal. Gal 6. hath this ftnfc, neither circumcifion of the Jews nor 45.15. neither Want of circumcifion in the Gentiles of themfelvcs and fepara-cfrcumcinon tcd from a diflne commanding Authority and inward renbya-^ not uncirciim- ^jon can fave a man, but a new Creatmeby faith onjy, ciiion avaleth Qrrathcr, neither the Jw, called circumcifion, nor the acicare . Q^ji^ies ^ called uncircumcifoi, ( as \x\Gd. 2. t.)^\h any ihingjHor are men faved, becaufe Jexcs^ or becaufc Gentiles^ but as new GreaturcfS in Chrift, as Gd. 6. 28,2p Then k neither Jew fur Grceke i« Cbr/^^c^c. as the vcr.i 6. cleareth, as many as Wdlkf according to thU rule , &c. ^ Then it maketh no-thing, for the indiflPerency of circumcifion, which to ufeat that time wSiS to runne in vaine^ andts fall from Chrifl^ Gal. y. and for Rem. 15. Paul fpeal<cthof meats at that time indifferent, in the wbicb we are to fleafe one another in love^ but not, but according to the rules of love and charity, yea, we are todif^ picafe one anoth.^r raih?r, ere we difpleafeGod andn^.urthcr our brorhtisfouk: T^ul would notpleafc Percr in Judaizing, Yea, if an Antinmianj or zFamilifi-^ zSocinian^ anJrrianot any falfe teacher come to us, he not bringing this dodrine of the Go(pi Uwe are not co pleafe h m in love, though preach^ irg another doiTrine be an outward thing, yea, wcare not to receive hiyfi unto cur houfc^nor to bid himCodffeed^for he that bids him Cod (■pccd:,if fartak^er of bU evil deedsy and we are never bidden keep the unity of the fpirit with falfe teachers.

5 It is true, love is more then outward things,and the great-«f\ commandcment next t® the jove of God. But loves excellency ftands not in this, that wc muft breakc any Com-mandemcnt of God, topli^ale our Brethren in love. Chrift Should have the wehcminence in all things above our Brother.

6 Salt-

6. Saltmarfb hath no warrant to call the Commande-ments of Chrilt in outward things fiich as to read ^ and learch the Scriptures y to preach the Gofpei 5 to heare the preaching of faithj to he hzptiCcd^n'orldlj rudiments ^ which name, G^/4.9. and worfe, yea the name of weakeandieg-^^^^^n . ^>j^ ■garly rudiment', P^^/giveth to Jewifli Ceremonies, that were ^^^ 5•o<;^€;*. then in their ufeunJawfull. Cbfifl fpeaketh more honourably of the Coramandements of the New 7eflament , Mat. 28.20^ teaching them to obferve allwhatfoever I have commanded \'o^5 Joh. 15.14 ^c;« are my friends ^ if you doe whatfoever I com-m^dycuj Joh. 1 3.17. Ifyee k^iow tkefe thingsy kaffy areyee ifyee ■ do fbcw^Mat.i 2. 50. whofoeverfbal/do the T9ilIofmy Father wbicb is in heaven^ the fame k my brother^ my ftjier^ and my mother^ Mat. 7.21. A"ct every one that faitbiLord^Lordy (kali enter into the Kingdom of heavcn^hut he that doth the wil/ofmy Father which if heaven.

1 well remember that H. ^Nicholas , Evang x.^i. C[i. 2. .and (^23. CaHeth the Cturch of Rcme, the commurJon vf all Chri^ fliansh the Pofe the chiefe anoimed^ the mojl holy father ^ the Cardi^ nals moji holy and famous^ and 7iext to the moll ancient and holy father the Fofey in mofi holy Religion and underflanding ; no dt ubt bc-'caiift there is no iinne, no IdoJatry in external! worihip, if love be in the heart. The Famili(ls repute all perfonall mor-iication and fanftihcation done in the f^rength of Grace, ^erldly rudiments and all outward things, killing or not killing, whoring or not whoring, pleating^our neighbour or fifter in whoring or not whoring,hearing the word, or not •hearing, praying or not praying; Prelacie, and Popery, or the contrary, as they pleafe or difpleafe men, indifferent, and nothing to one that is in Chrift Jefiu. This is a faife way for John o( Ley den to take fifteen wives, and for plurality of wives, andproraifcuous lufts^^robberies, and the world ot'Vavid Georf^e^ to act all villanies externalU for the Fami-lijls and SaUmarjf) fay the outer mayi cannot firwc^ and in all externally we are to ykafe otie a?iotber in love ;, and not to cpunf a ruihora fcraw of pleafing, ordifplealmg of th^e Lord our God if there be famiUflicall love , or Antinomian faith in the heart, all 13 well.

->. / 'kc not (Aith Saltmarfh) undervalue other attairitments or effentbenio he meanes;, Frelacy^ Fofery, Preshyteiy, Independency,

L 1 though

^ though lije hec in words againft them all, being now turned 'S,cc.ker y. but if they bee unlawful!, as you ju4gc tbeni, yee ihould not only undervalue theni^^but hate thenxos^ori of the fcjh:, have no communion withthcm^^ being HnfiuitfHUx9ork^.of darlqiejfe^ but rather refrove themy Ephen5.11. as meere will^ worfhip, andi/wfpokeninhypocrifie, butalljthatis contrary to tnie fapftiticajtion^ is but trifles to Famiiifts.

,, 4. In fevcrall di^enfations^Cbriftians ate not to haften out, of any ^

tavt h WuU for ^'^^^^' ^^^^' ^^'^M^ f'^y ^^^^ ^ ^'^^'^' ^^''^ ^''"^^ ^ ^'^^^''^ ^ ^ no man 10 call of the Spirit ^effeaually moving and drawing men from come out of Prelacy, Pofery^ the way oCLegalifts (for thefe arc the attaint^ Pidacy, Pope- y^^f^ts he fpeaketh of) up to higher attaintments, to a Gof-ryoraoy un^^^^ ^^jl ^^^ ^f jntimmianifmey to a higher way of al/Spirit^^d the fpltit^cl^ W^ ^''^^ which now Saltmarfhhz^h found tout, though H. feftualfy driw Nkbdla^^ Vavii George-^ Munccr and JSeco/dof Leyden^ have fa.-thtm. ved him a great deale of labour. For H. Nkbolas proverbs

ch. 3,f I2.divifecl fundry orbes or fcverall cut-breakings of light 5 I'Piv.om Adam to Noahy 2 Then from A^o^/nill Abraham. 3. Till Mofes. 4 Till Samuel and David. 5 TiH ZprobabcL 6 TillChrid. 7 Till cur fed H.N. But if thefc lower attalntments of Popery:, Prelacy^ &c. be finfull and un-Jawfull wayes^ and if the ftate of Law-bondage be a.deiiy-ing that Cbrifi is cojne in the fle(h 5 and the attaintment of Preiijtery^that teacheth the Magifirateihould u/e the iword again'l wolves and falfe teachers^ be to Satm. per/ecution; then murt Chriftlans not haften put oftliat difpcB/ation^ of Pofery and ferfecution of thc^ Saim5 ^ but mud llcep iiLSodome^ as being o^jfiged by ,no letter of a eommandement to hufien 'out till tte Spirit i.bw.ardly.callj Cem^.uf bitbery as Jolmw^s ■JiV a rapture; and'yi(ioii>..caIled.to ^omeuf bitberyRcv.^,^. , : So-thcii I: We miillbeareoneanothersbiiithens of P^-frry andperfecution; fo dqth Saltmarfl) countenance a bloody War againft the Presby teriaHS.,& that for Liberty of con-Icience; this is to beare our corps.in ^ wet and bloody winding (heetto the grave^in waiting for raptm-es of thip Spirit. 2. Then are we not obliged to come out of any finne^ or vr-zj of Pofery^ Presbytery :iOr persecution^ til/^hy a viiioii and rap-p ture of the Spirit y Gti ipcakc effeftually to the hearty and {^y^Comeupbiih^r.,.

3. Thcn^

3. Then we doe nothing againft a L^W 6bligati6n 5 till the Spirit move us. So the Spirit not moving ftiall be the caufe of all linne^ and not the iinncr; for he doth nothing againft an obliging rule, becaufe the Spirit /aying, Come up hitbcry is the only obliging rule of men, not the letter of any Commaiidement fay tney. Saltmarjh Sparkles p.243.

4. Saltmarjh but the kft yeare Uid, Free grace pa.97.98. W^cc cannot too haHily beleeve in Jefiif Chrijly and haften from out of the inthralling law, nuw this yearc , he will have mep flaying under any dilpenfation, andnHhajknifutiHf God [ayy Cmne uf bitheu

5. All men tnuft pleafe themfelves in^'th'e falfe religions and know its Gods will they hafien not out of Sodome , till a Rapture fay, Comeuf hither^ and if that never come, they ai-e, contentedly and fubmiiTively unto Gods revealed will,to ^\t ftill, there in a finfoll and unlawfull worlhip , for thi^ is Gods will fo to doe.

4. lam net agoing the L<nr (faith he) nor repentance.^ nor du^ ties J nor ordinances y foas all flow from the right frincifles.-

Jnf.hut I never knew a controverlie between Armn9mans & How Silt-Prote/J^nfijWhether repentance & duties flow from the prin- mar/is agaiaft ciples of Free grace,and the in-dwdling Spirit of Jefiis, if Duties, Antimmians move this queftion , their Arminians and fclagr^ rt«i,(of which, divers are with thcm,)'not we, are their ad-verfarics,

2. For the right principle of ordinances,we know none, but the Spirit fpeaking in the word. FamUijis will have no crdin wees, but the Law written in the heart, this wee difclaime. But

3. The queftion is touching our obligation to repentance mid duties ; they fay to (brrow for finnes that Chrift hath ^ (b blotted out, that they have neither name, being, nor nature of finn^s,is unlawfull, and we are obliged by no Gom^ mandement of God (fay they) to duties,the Spirit maketh ^.^ us willing, but the word and Spirit ai-e not contrary (as we conceive)& the Spirit doth oblige as it goes along with die obliging word^for if ye commit mtirtker,or lie,fay they being juftified, yee finne not, but the flefii in you. 2.Wee are not gurky therein, becaufe the Spirit aded us not to for-

Ll 2 beare

.570 DifcQVirks of Fdmilifme

bcare. 3. It was pardoned and remitted before it was rom-niitted^and fo hath neitl^r nan>e nor nature of iin^ie:for die right end of duties^ we know no ot^l^r^bat to glorifie God, ^ to be land-marks or a way tp pwrcountrey, and to tcftific we love our Redeemer 5 we make them not one penny of payment for heaven,

<^ lam not againjl tbe[ettlcment of Cbi^ch^cvernm^ntfru^eritl} as nan. Saltmarfii it ^^/v If Pfudential-govemment be from Chrift and his Tefta-

foranyChurch jj^p^^ it is not enough, not to be againft Chrift, but yen^pft

Sl^TvSnt ^^ "^'^^^^^^ '-> ^f ^t ^^ "^^ ^f Chrift.the more Oiame to yo«, and-altyour way, not to be againft; thsit which hath txxi Chrift fot^r its Father and Authoar^.

^^TheKing ofthc Chur<:h> in all fubftantials, hath fct out. a plat-forme inJiis worjd \ Humane j^udence is too bold to pre-fijribc to. Chrift how he fhpuld rule his Houfe. But this way, Salmarjh is not- againft the Church-govertiment of U owe, by F^fcs^ Cardinalsy ¥atryarchs:^ Metropolitansy Arch-lBifJjcfes, and.; tbeGovcrj?ment abjiirdinhis Covenant, for thcfc bcj^ruden^-tial Cburch'governments.

9 Icis.a wide F^wfi/?/rtf//confcience to teach there is no . Church; no miniftry, no preaching, bo cenfurts now on earth, as you and all .S>ci;erj doe, and yet not to bee againft a ^ Church-government in a pruJentiU w^y^ in which the Ma^^ pftratc fits as a Church-Officer roi^idge. But this is thede-t^ftable Neutrality pf Antinomums in-all Religions.to be neither hotp nor cold, this^ nor that. ^

6 Nor is this any caufe or reafon why 5^/fw^r/I; fhould not .-h(izg^\n^i\\tIrtidtntUriG.overmnmt of-m^ns devifing, tecaufe God katb bis fecfle under fevcrall fAtaintments andmeafur-es:^ as in ^ccn Maries Martyrdom, for then, bccaufe God hathfavcd; ibme under Fre/^w, fome under PvfcriC:, yea, before C/;r//?i ' €omming, fomc under Centilijme ^ as Saltmarjh thinkcth of Jiiby for then Saltmarfb and Fafnilips fhould not be againft th^. (ettlcment of Pr^eUticall Government Md oftheirJ?<)w//7; Ceremonies: not ^^gainft Pqfijh ztidHeatbenijh Prudentiall and I-. d(pla;rou» Church-Government,. I thinkeihen Saltmarfb \v\\U, hf. aoy thing in externals, Pagamjk:> Popfh^ or Prelaticalj no>, ;wtQndc:i: tl^eq, that F^^/Vi/Jj in their P?yuonraik,agaioftP«-^

Tftans for none-conformity, andprofefle in their Petition to iei«g James their obedience to all the Pr^/^r/r<j(^ wtll-worftiip.

Cu A P. XXXI.

Salmarjh and FmiUflsitzch that there is falvation in all Kelsons..

Jmonely again(t ttjomej as t\ htcmesan Engine of ferfecuti^ Saltmarfc and _on5&c. Anf.So Saltmarjh here opens a great myftery of Familifts teach Fantilifmey which is Liberty of confcience^and falvation un- **t there is der all Religions 5 for if any forme of Ifeligion^ never fo ^'^^^!^" *° ^'^ • found be commanded even by a Law of God\, and ratiSed ^ ^^-^^' politically by a Law-of man, andnonelefcfreeto mens owne Spirit as to the only binding^ruk, though if be a Spi-' rit of Sathan, it is no larvful/B cligion to Salmarjh. NoW that this is his minde is cleare from that he faith Spark.ij 1,17 il Inboot^of controverjie:, we can butfet letter tivlefitf^ 4fii ^affttttj^ to Scripture y and argument to argument^ a7tdhotbing^c4n.he juigei; tiJ/the Jay or time of more revelation cfirufh 5 tilltbciioly Ghoji^Jt fire fit ufon each of uf:^Jr)mg every mans mrl^e^ ^d humini up th^ in us which if hey and fiubble^ m which words beiide that Saltm^ ]udgeth and condemneth himielfe in writing this fame^ booke of Controverfie in favour of the F^m/7/,fx condemning, in exprefle words, the Protcflants in all the articles of their faith 5 he will have no man to fee truth , or to judge any otherwife^j or know what hebeleevesbut bycon)cftares, r/Zr* the day of revelation comcy thSt Hb tume Famili^ and become aU Sfirit^ zxid all glory \ fb all the Prote.lants that arenot Fami-liffs fet but letter to letterj and arc litcrall legalifis^and have no certainty what they beleeve, and when this Spirit com-methjheteachi^thnot bytheword, fcttins^ktter to letter^ and Scipture to Scripture^ but by immediate infpiration, abovfej and beyond the word;:' *^* '^'

2. This Spiriteveu Kavihg come upon Saltmarfh^ as hee-plainly faith, p;68. And in his Epi:tletothe Parliament pi2.5.does but diftateto him errors, hayandjiMle that mufti be confiimedsfor if he (b do^when he hath taught thefe toyes hee tfai:hetb tbe^contrary the.nest day^what a ipirltis this?

3. If the Scripture be not the judge ofcontroverfies^ by

^ening letter to letter ^ Sirifture to Scrifture (underrrood according to the naturall^and genuine grammatical] fenie^which the words yeeld without conllraint) then is the Scripturejas Scripture^ and in its native fenft 5 anofeofwax, andliwtli no native lenft^ but wee arc to expeft a higher^ fpirituall al-legorick rcnle^then the letter can bcare^Sc that from the Spi-rit.VVc have by this way then no certain rule of faiththe unliable then may lawtiilly wrei^ the (cripture to their awivdm ftruftion. Paul provethJefc.to.be the true Me^^/;^ andth* convincingly J he confounded the Jewes^ t?Mi;(^i/J6j confuting thcni.,that they woi^ confounded in their mind^and flrongly proved/with violence anclilrength of Script ure light, that x\\l$ x$ tht Ckrijl^ miJi^i^A^cifV A£l.p,2 2. aid Chrift remitteth the Jews to theScriptures as the judging nxle^A^l.'^.^Q.If the Scriptures be fbdark^uncertainjdoubtfome to naturall'men^ void of .the Spirit^ye ftiall not convince Cain by the 6,Con;-mandemeut that he is a murtherer;nor Achan by the 8 Com* mandjthat he is a theef nor Ananias that he is^Jyajr.All may (ay thcSpirit hath the cotrary fenfe^Sc that tnily by this way. And in the following words^ie v^culd not be againft anAjfembly cr Synod at J^e/ffw/n/?er(though he deny there is any fiich Ordinance of God) now, as Synods or Miniji^rs or Churchyf they YPould miniftcr oi they have received-, that i<f^frofound to all the King-^ ^^^^con^i- ^^^^ ^^® ^^^^^ "^^' ^^^^^ Churches J what they are ferfwaded of in cncc,and ownc ^^^^^ conscience ^and leave it Vpithout comfulfton to the Sfirit of God to fpirit is his on- ferfwadcy for this XQere trut liberty^ where we fee, to minifter as we \y Bible receivey 1 Pet-4. i o. to Saltmarfhy is to teach and propound to

ani obliging others 5 and walkethemfelves, and accordingly Jbelceve as ruk in all Re- ^j^^y havc received, that is according as they arcperjwadedin Salmi! and Fai their confcience', then if the Ajfembly of Divineswcrcipcrfwadcd milifts. in their confcicnces tJhat to one man to have fifteen wives at

once, as John of LeyJen^and his,beleeved, and that tTiey^/c^t-ron were the truth of Goc/, he fhouldthinkethey 7«/>7//?er45' they received ^ all the Familifts :ind Antinomians in Eiigland ^ if they fhould lit down in a^^TTot/^aiid ail the Pafifts in another Synod, all the Socinians, in third Synod, all the Arrians m a fourth, all the Prelatical/Reconcilers in a fifth, all the Ana-haftijis iji a fixt, and propound [uch things only as they have re-

ccivedf

ceived pr they are in conscience ferfwaded of^fo all the Kin^dome^thej jbouldtben al/minifler as they had received^ and ftioiild be gcod fitwards of the manif$ld grace of Godj for fo Paer ipeaKeth^ I Pet.4.1 i.for fancSaltrndrfh can-not fay^tli^ conimandemcnt of the Tarliament muft be required to make a Synod ,. if men fpeake their owne drunken pcriwafions^xo M. Saltmarjh they fiUfill the Apoftle Peters rule ^ Let every one minifier as he hMb received. Now^ by this^ to minifler as we receive^ i% not to mi-mder^^ we receive from the Lord^ i Cor, 11. 2 3.nor according as Minifters, He^re the word at the mouth of God^ E2eck.2.8. eh. 2.10.0Vas the anointingteachetb us ^ i Joh.2.27. Joh.6.45,46. becaufe the Lord or his Spirit^or the anointing cannot teach men lyes^contrary to the word of tauh*, but the perfwafions of men often are lyes^ error^miSakes^then fhall every mant erroneous confcicnce , and his owne dreaming fpirit be the rule of his owne faith, and his teaching of others.

And 2. This is cleare from his words in the former Epi-ftl^ to the Parlia^nent 5 if fucb as conforme not to do&rinc and dif-cipJiffe of the Church y and f reach without ordimtion^ fballbepo^ ceeded againji by fines, imprifonmentj thenall.tbe glorisus difcoveries of God above 5 or beyond that fydemeyor forme of do&rine ; fhall he judged andfentenced as here fin andfchifme , andfo God himfelfe jbaO be judged by man. Now this confequence is nothing, that Cod muji b^judged by man^^Xiitpt the perfwafions ofthe confci-cncesof Famili^s^ Antinomians^ Socinians^ Arminians^ Atriansy zxid all the {^^s that fay they are the godly party,'be very Gody beleevin^yprofc'iiing^ teaching in them, tbcn^iffuch can no more be judged then God , what ever their fpirit perfwadeth thenijmuftbetruth 3 for God cannt)t b^tperfwade truth, then I eonfelfe the SeAs muft be infaliible^becaufc the Scriptures fay no more of the Prof kefs, and Afodlcs , then God^ake in them-, and the mouth of Prophets is called the very mouth ofGodyLukei.

3. Why > Thefs judgeSjthe Saints, now called Se^aieSy are not infallible? but when Sectaries come twenty thou-fand armed men againft t\i^ Presbyterians:^ who in confcience beleeve and hav^ proved that the Sectaries fpeake lyes in hypocrifie,muft not they be infallible in both/judging them to fpeak againlt their confcieacep aadiii oppoling Liberty of

con-

j^^ Difc^vcricfof Familifme ^

confcicnce, and alfo in killing them, or then tkey kill men upon fallible conjeftiires:Then liVrcsbymiansb^ perfwaded in their conlcience, that liberty of ^onfcieme if Atheijtne ^ not true libertyy then miift Se^rdri^s ^who are bat men, judge God, aild punilh us 5 becaufe we mini ft cr to others what wee have receive J^ for we are perfwaded of the truth we teach.

4. This way promifethralvatlon in all Religions, (b men in thefe be perfwaded in their iconfcience of the truth thereof 5 againlt w4iich the Alfembly hath determined ac-cdrdiiigtothcw0rdofGod^ch.26.Seft.5.and.ca6.Sea:4.

Chap, XXXII.

fP'hAt certainty,i)f faith the Saints may Maine to beyond the Tmi-lifts fiuduatim of faith : ofHerefie and Schifme*

^.ITl^^ilifts^ and Antinomians , goe one with the Belgicke XT Jrminiansy and all our late English Indefendents^vjho are for Libei ty of confcience, and a Catholicke toleration and puniftiing in a coercive way no kinde of men never fo bla{^ phemous,for their confcience teach & print What they will^ ^ ^J^f^^^ ^^ there being no infallibility now in any,(ince the Apoftles ex-iallibiey. pired : But ifhis is a moft fal(e ground j for there is a two-

fold infallibility; one in teaching, flowing from immediate infoiration, proper to the Prof bets and AfoftleS: and anotheiT inrallibiJity and certainty of perfwafion common to all be-Icevers. Now Libertines turne all our faith in a topicke and conjcfturall opinionjfo moft of them are tumedScepf/rJ^x and affirme that we know nothing with any certainty v yea the more fupernatorall and ftiblime that ftindamentalls of ftl-vation are, the more indulgence and latitude of liberty is to bee yeelded to the coniciences of all men, becaufe the higher the fubjeft is, the ranker is our propenlion to erre^ Cod having given a thinner and more fcarce meafure of knowledge in fupernanirall thing*;, that doe fo farre trail-fcend the fpherc and orbe of naturall reafori, then of knqwr ledge in naturall things, our mindes being in their owne element, and in a capacity to reach their coimaturall and proper ob;eft whc' they are among natural things knowaWt

by the light of mtore, hence that opinion now fo previihng^

that all and every Religion is to be %lleratedy'dnd aa indulgence yeelding to all in fuperftrufturs in foundamentals, though a man ftiouW deny that Chrift is the Saviour of the worlds thcr-fore Salmarjh takes on hini,%r^/ej ofgkry asf.i 85^186^187, I-88careck6 out the articles of our fakh^eipecially concerning the firji Adams ftn^ftnoriginal/^ofChrifi krne of the Virgin Mary, made under the law^ bearlngBur JinSf dead, buried^ afcende4int^ HmveUy fifing at the right hand &c.& fpeaketh of the bighefi at--iaintments of the VxotcQizms generally in the myftery of falvatioiu but fpeaketh not one word of the gcnerall refurrecftion of our bodies, of Chrift comoiing to judge allmen^ ofa Heaven and Hell after this life^ as if thefe were none of the highefi attaint* ments <?f t fee Prote-ft ants generally in the my fiery offalvation.

And Saltmarfby as I conceive with Hymenem and Fhiletrj^^ and other Libertines in the Armic^ doubt of^ or deny thefe; therefore not owning thefe points of faith, nor the doftrine cC faith, repentance, love, new obediencCj) praying, preaching, facranients, as it heeprofeffcd himfelfe no Proteflantin thefe points^ faithjt hefe are beleevedby Frotefiants^ but doth net owftC them as a part of hisowne bcleefe, but hcgoeth onp. 190. and teacheth us of a further difcovery as te free grace^ as if ?r«-tejlants hzd never attained 10 a further difcovery as tefreegrace^ and here he falks in on hisowne kcv^tsof Antimmianifme and contraditSeth the Prof e^^nti^^and debkfeth the corifeflicn of the late Anabaftijis the leaven Churches Sc of the affembly of Divins at IFefbninjler'.&c fpeaks not one word in this new difcovery of Chrifi Goi^man born ofa woira,under the UwAc.or of the Articles of the faith of Pro teff^Tzti yea, fa.\9%o ^99* &c, he tels vs of the laftj and as fome fay, of the bigheji and mo(i gkricus dif-v_ fry CQncerning the Mpbole mydery of God to men^and hk <reation^ in which heeagaine (aith nothing of the Prore/?^m faith, not one wordofChrift^ GodandManjofthcRefurrc^ion^ ofthelaft Judgement, of the Life to come, which yet the Apoftle Heb. 6.1^1. raakcth fundamentals of filvation, though the Chapter tells us in the Title, of the lafi difcoveryy and bighefi concern-^ ingtkewbokmyftery of God to men,

^Biit in that Chapter, i. He denieth the Trinity and makcth the three pcrfons ( as Mr. beacon doth^ in his Catec^ifinc alfo p.

^-5 Difcovtries of Familifine

^TA^A9S^^^'^'^^^^ manifcftationsof God. 7hm G^dbe^

^"" ing infinitly one^ yet in c three-fold manifeftation ( faith he) to ws of

Fathetj Smand Sprit &c. a perfon is not a manifeftation,but

hath need tobcnnanltcfted tous^and denying the perfonallu-

Saltmarfhwith nionof the fecond pcrfoci with the M^^zCbr//?, he makes it but

f amilifts, de- God j?rc/ewt mth men and Angels in the manifejtation ef grace and

nycihtheper. r^;^^^^^^ aiidwith Devills andmchd men in the ^manifelation of .

lonaii union t)i j , rr /i . r^ ^^ j • '^ j •

the two natures Lax^ and juftice. So God is no more united to our nature m in Chrift 0©d- the man Chrift, then he is united^ to Jngels and Vevills^ and man. to elcft men and the wicked and the reprobate: and Chritt is no

more Cod-man in one perfon, then he is God^Angel^ or God^ I>eviSi(l tremble to fpeake it^ in one perfon, and Chrift is juft God-man the Sonne of M^ry^ born of a woman and of the feed ot Vavidf as he is God-Peter,God-PauL,God Cain, God-Judas Ifcariotj for faith he5p.i99.G0i makes out himfelfin an image in this creation or natUre^fic therefore he takes to himfelf one prt of it into union to himjelfc^according to one x(^^y of manifejiatm called in the Scripture lights lovcygrace,falvation^¥ather^ Bridegroome^gloryy and that fart which injoyes God in this manifcffation is called the Wftat a new ^%els^ the Saints, the eledty the Sonney the Tabernacle of God , the wnion between new Jerufalem^tbeTemflc y the Spufe, — he taketh to himfclfe the Chrift, God other fart of the creation , and there he is frejent^ but not in this way and man, de- ef grace and light 5 but of another manifeffation called LaWy jufiicey vills .ind An ^vrathyevcrlajiing burnings and thefe are called deviUs^ wicked meny IwhWv^i /ejl?, which live in God and {ubftfx in him as creatures in their being. Now theScripture cals this the grecymy^erj^pdlineffe^CoAma* nifefxei in thefle(lK Saltmarjh maketh this as great a mytticvy^God manifeiicd in the VeviUto caft him into htll. And as the nev? Jc' tufalcm 5 tfce Spoufe is Chri^ , or God in the fitfli of the Saints, and Angels by grace and falvation 5 and Chrift liveth in Taul^ and Taul is by grace^ Godded and C/;r/7fei,and the Angel Gabriel Godded and Chrifted^ fo Chrifi lives in Cain^ Judas^ Bcelzebubr by juftice and condemnation; and the union of Qcd is neither perfonaH in the fon of Mary , ner id Sathan , bur only in «he effcfts of grace and lalvation in 11 theeled, and by Law and juftice in all the damned Angels and Eoen y and here is the xnyftery. God is all that part of the creation that commeth under the naaac of reafonable creatures, men and Angels, and alt ihc. Angels. an4 sn^n created ot Cod were crucified with

Chnftit

Chrift 5 and all are the Lord of glory by union , fo that as Libertines made God the foule, forme^ and life of all things^ men and divills ^ and faid that God wrought all good^ all ill in the creatures^and no creature w^ to be praifed for doing well 5 nor to beblamedorpunifhedfo^ ^^^ ^^^"5 5 t>e-caufe God is the Authc^r of ligfiteouuieUe and finne ; fo the Fmilijis fay thatChriit is the form and foul of men eleft and reprobate, of Angels eleft & reprobate^ and that Gcd works in them^Sc is united to them^and they are meer paffiv^ organs in all good or ill.So I beleevc Saltm.znd the Familijls do fubvert the whole faith^an^ hold nothing with us^but doubt of all.

But I rctu»^^^ to that I (aid, there is a twofold infallibility : now^ though beleevers have not that infallibility A twofold cer-properto Profbets ^nd Afoflles^ inprophefyingand writing ^^l^T^m ^ ^'^^'^ Scr4pture:,yet muft we not runne to the other extremity^and fhe^r ot faitT^' fay as thefe that fight for Liberty of confcience , that there the former wu is notjfince the Trcfhets and Apjiks fell afleep, any infallible peculiar to the perfwafion and certainty of faith ; but all our knowledge is P^^;^^" ©f conjeclurall, and a meerefluftuationandfketing opinion, oth ^^"^^ U bic^ and a faith for ayeare, a month, or an houre , which wee leevcrs. may lay aiide the next month, and that anointing even the Spirit of God infufeth in us opinions of God contrary a-mong themfelves, and falfe and true which is the prefent judgement of our minde, which we are to ftand to and to fufFer for, or to deny as we fee the times goe.

For I. The Scripture tells us of a fure perfwafion of thing§ beleeved, Luh^ 1.1. mpi77i'7r\»^^;>ff*w'«r and Luk^ holdeth forth to Tleofhilus a certainty of knowledge iv^ thyvZcmfi^'¥K0'7nx^^»^hh/t0filui6iTPA^^^ that thou mayeft hfow the c/rtaintjef thefe things whereof thou baft been mfhu^edy So the word imports a certainty 5 -^<f?.5.23. ^fif.21.34. A^. 22.30.24S.25.26. Aa.2.^6. Let all the boufe ef Ifrael k^ow et(r^tfA«5 affureily. A fiill and certaine perfwafion exclu-deth all doubting and deception or miftake, and this the Saints have and may have, C0/.2.2. 'That their hearts might bee comforted — unto all riches of the full ajfurance of underftandingy tii mvTu 'nMvsf tJV -TcXfie^^piAiiHicvfi^i^c I 2l?ej/l 1. 5• T^he Go-fifcl came not to you in word only — but in much ajfurance^ Kom. 4.21. being fAlfy ^crfx^aded. This was the perfwalion of a faith;, and

Mni 2 fuch

-j«y Difcon/eries ofF^amilifm^

' — fiacha faith as by which wee are juffified without workes^

Ii-om.14.5. Let every-one be ful/y fe^jiMdcd 7FAwPtf<popeiV9« inhH^ 0wneminde^ 2'Tim.4.i7. 71m by yne the preaching might hcefnllf ^m-wne. Nor is that perfwaiion of VmU Apoltaliekcy or by revelation exii^v.«^inai'ily ^ bat common to all Chrillians, liona8.38. for J. am ferfwaded toai ni:hi>i:r deaths nor life ^ nor jingelsy&c.pallbe able to jeperate m f< om the love of God which is in Cbrifi Jeju^our Lordy 2 Tim. 1.12. 1 i-^^iowjn whom I have belee-vedy andlampcrfwaded that hceifabletokeepe-tDatvfihichI have committed to him againd that day^ TKis cert^iine perlwalion niuft bee certaine and infallible both to themfelves ^ and grounded upon the promife and truth of God^ 'jrho caii^ot lye^ 7it.i.2^ Yea and our Divines with good warrant fay WhatinfiUibi- the Catholicke in viiible Church is thus iarre infallible iicy agrecth to ^^^ ^^ j fundament all s, 2 neceflary for falvation they can-t^ ^C^^l - not, 3 finally and totally^erre and fall from the faith. OtWkt and Etit all our Pix>i«ex and your owne confcflion of the AA inyUible. ^ lembly at IFeftmnfier faith, cb.31 .^rt.4. All Councells, general] or.particular^ fmce the^p^/ei times^yj»5j erre^^Tzd many J)we erred.

To which lander. No Gouncells 3 nay nor the whole invifible Church is-infallible in the fenfe that the Apoftlcs . are infallible^both in beleeving and teaching by immediate r infpiration^ and fo their word is not a rule of faith.

2. A Gencrall Counc^ll conveened in CounceU may erne I in particular Synodicall d.St§^ th^t-is for a tii»e and in fome / points as the Synod liieaneth3 but it followeth not, ergo, the / inyinhle.Church at all times > and finally may finiply fall fromthefbondfaithvof fundamentally neceflaiy for falvation, more then th?s is a good confcqiience, this-particular belcever may in one particuh/r fundamental! point errc fouly and groflely for-a time^ ergo^ he is not infalli^ille fim--fliciter^ but may finally and totally fai'I away. And that of our Saviotirs, / hava prayed for thee, that thy faith faile not^ Luke 22.32* though it free not Beleevers from particular failings both -jn doftrine of.faith,^andconverfation of life, and that , groflqiy ai^ foulyy yet it feaires them by Chri Is intercellr-on ina ftate of infallibility in fimdamcntalls, and in a con-^^ion ofh^cclinabiJityincoaveriion^ foasbcic'eversare

infallible in point of faith touching fundamentaliiiiecefra-ry to falvauon 5 except Famili[ts hold the Apofracie of the Saints y or that all may goe to heaven finally doubting.

Pag.i74.175. Sparkles Saltmarf. tells what are the tradi- How Famih'fts ons of man , and for iMark.7.9, he citeth Matth.9. or here- ^^^^^ herefics. lies; Now a he re fie X^fxithhc^ if fomctkingagainji.the doctrine-of faith in the word or Serif tures ?iot again(la?iy interfretatio?2SydoarinSy cmluJions^glofes^commentSyorfreaching ofmen^whojpeak^not Scrij"-ture original!) nor infallibly ^ the Afofiles didjyutfo far as that is the very Scripure theyf^eah^^&fo far astheyffeakjhe truth in Jefus^and in the Sprit o^Ged^ elfethey teach for dodrines the traditions of men.

Anfw4 Traditions of men 5 are not neceflarily errors in fundamentalls ^ except only by a remote confcquencc as all errors are againd the fundlmentallfi

-? There arehcrcfico that are by good confequence againff fundamentalist elfe the Saduces their denying of the rcmr-reftion, M^^2 2. was no herefie ; for Chrirt proveth by a -good confequence that they denyed the Scripture^ lam the God of Abraham h when ^^ir^/^m was then dead when God fpake out of the bufh to Mofcs Exqd,^. yet th?y dfnyedjbut conclulions deduced from Scripcare;

3. Thei^ is another ftrange ingredient in herelie accor-^ <iing to Familiits . and that is, becaufe God fpeakes not now immediatly his word to us as he did to the Apjlles : no ir^an is an hereticke that denyeth the whole faith^ except he that denyes the Scripture as the Scripture^ and except he deny it in fo farre as tcach^rsjpeak^e the truth in Jefus. , and in the Sprit efGody elfe,(thatis^if they be not Familirts, that teach aTid {peake not in the Famifticali fph'it) they teach for doctrines the traditions of men 5 that is herefie^ for Gods truth ; then to fpeakeherefie is to fpeake oniyagainft fundamentall truths, when a Familitl in theSpirit of God ipeaketh them.

2. But then 5 when a hereticke readeth in the word this fundamentally Cbrifl came in the world to favefinners^ i Tim.i. J 5 though he deny it^and /pit at it^that is-no herelie^becaufe the'paper and printed booke, (peaketh not Jn the Spirit of Jefus.

5. The written word of God.is not the word of God^ but only the word islpokcn by aFamilirt in the Spirit ofChri:K

Mm 3 4, When :

4. When Preachers void of the Spirit fpeake that which is the very word of God and fimdamentalls of faith ^ thefe truths are not the word of God^ but the traditions of men-> and herefies: fo his Mailer H.N". taught the Scripture & preaching to be but figurative iervice^the word of God was never publilhed to the worlds till BN, the leafi among the holy ones of God — XQ(^ made alive through Chrifiy anointed with his godly beings The. Schifme manned Imnfelfe with HN. and godded H-N. with himjelf^ fublijhed that Familifts the light of glory* H.Nicholas y Evangelic.c. ^^.fent.9. acknowledge p^g^ jj^^ Schifme is a dividing from Chrifiians who are in an outward frofeffjon of truth. Now there may bee fchifme i? viftbh Churches or feUowjbips of Saints upon this account i but therecanbee none in the true body ofChrift^^ or thejpirituall Churchy—for they that arejoyned to the Lord^ai t one gpint^and they are made ferfeSi in one. Jnfw* There is no outward Schifme or renting but U begins at the heart. Schifme is a dividing of the hearts as well as a vifible parting with the Church or a part thereof ^ elfe fchifme were no finne ^ which yet Paul reproveth as a finne, I Cor.i- I Cor.3.1.

iJ^'2. The Church of Corinth^ and thefe that made a rent, were both the vifible and the invifible Church ^ that they were the vifible^ Saltm. cannot deny^ they were the invifible Church alibj i Cor. i.i 3. Chrift was crucified for them, and they iwere bahes in Chrift fed with milkey i Cor. 3.1.2. and built upon tm only foundation, v. i o. Saltmarfh muft fay they were all unconverted that made the fchifme.

3. Families will have none the true body and jpirituallChurch of Chrifi^ but the invifible Church : fo that upon this account, they that beleeve andvifibly profefTe neither Chrift nor his tmth before men, yea who all their dayes deny C/;n7f,and fo ftiall be denyed of Chrift before the Father and his holy Angells, M^tr/MO.32533. may be and are the true body of •Chrift and the SpirituallChurch.foH.N/c/;o/^ Epiftle to the two daughters of Warwicke.

4. May not a fchifme and feperation fall in thefe that are both the true body and fpirituall Church 5 when of a Church of beleevcrs effeclually called confifting of foure hundred;^ two hundred feperate^ from two hundred? I think they may as vjtW^s. Barnabas^ agoodufana?idful/ of the Holy Choft^ f cperatcd from Paul. But

But in fo fane of they are (faith he) in that one Sprit they cannot he divided.

Anf True^biit Saltm-jpeak^s lyes in hypcriftCj when lie faithj the fpirimall Chiirch are madeferfea inone Lord inthif life^ upon the fame reafon as they are one 5 and as united to the Lord they cannot lye^ whore^ fteale^ murther; but out of fbme remnants of corruption they can Iinne. But Familijls put them in a condition they can in this life iinne no more, or if they finne^ thezr tranfgrelfion is not finne^ it is not they but their Affe the tieili that finnes ^ as Libertines faid ^ but that is no violation of the Law of Cod*

Chap. XXXIII.

Saltmarjh Sfarh^es^ fa^.226, familipminde touchi?ig ^Prayer.

ALL conffantjpeah^ngs to God in this (as they caU) a conceived way or impemeditate or extemprary way^ is tah^n commonly ^-mongfl Chrijiians for prayer in the Sprite and for that Sprituall^ay which the Vifcifles of Cbrifl ufed in thcGoffiel 5 who were grow fie up f'om the infancy and childifhnejfe of formes or words taught thenty fphich Ulut a meer natural or outward thing^as they fay^which any m^y ferfirm by (Irength ofnaturaUfarts-^as wit, and memory ^and a fed ians.

Saltmarfk here firftcondemneth prayer morning and tve-ning, under the words of conftant fpak^ingsto God, becaa'e he will have no praying but when the Sfirit afts immedir,t!y.

2. All extemporary prayers goe not for praying in the Spirit, aiwigChri^iavs commonly 5 he belyeth Prote^ants^ and the truly anointed of God in this^ words are but the outward skin of prayer, the Spirit muft adde fbule^heat and breath to words.

Some have a (brt of eloquence in praying who have as little of the Sfirit ofadopion^ as fome that cannot pray without a booke^ a growing up from booke praying 5 to e^ctem-pory praying is no growing in the Spirit 5 becaufeif wedi-ftinguifh (as we fhould) between a gift of praving and preaching 5 and the grace of adoption , or of praying and preaching in thcHoly Gtojf^many al their daies have a naturail liberty

^g ^ Vifco'Vcries of Famflrfme

berty oFpraying, and fay Lordy Lord without a Booke, that arc lut x(^&r.l^rs cfinicntys as divers JnUnorhians and Fainiliflsztc for the n/.oft pirt, and their rniere Aiming gifts and golden wo^ds are bought and fold by the fimple^ fot grace and tho fpi-riiof adoption.

. ^ Nor IS extemporary prayer always a mere outward thing, becaufe xvity memory:^ and ajfvriions aft therein^ iliefe powers are not mere blocks andftoues in prayings and by thisargu-xnent, all that Saltmarfb writes is but d mere naturallmd eutvpard things and not u'ritingin thejpirity as he vainly boafteth in his Books^ becaufe ^'if^ memory:^ affetmns aft in the producing of fuch prayers^ y.ea, they that areflefhly may write all the new difcoveries and fparklesof darknefle, andficfti ihn Saltmarfb writes/or the Spirit never taught fuch drcamcs^or rotten phan-cies, nor fuch interpretations, as he doth offer to us, as diftates ofthcpurefpirit.

Chap. XXXlV.

Atajiof thex)pild aUegorkk^interfretationsof Scrifturethat arein thiifeece o/Saltmarfb, which be fathers ufon thefure im^ . mediate actings of the Spirit beyond law and Go^d

Saltmarfti will "pRom this. Is God the Ged of the Jews only^ and not oftheGen^ tave as many Jj ^^/^^ ^/j^^? RoBi.^.Hc infcrreth that God hath notlimited or-pubhck preach-J.^^ p^^^^^^^^^^ f^ ^s none in a conftitutcd Church

Y^iunr'with fbould preach but tky,as if to be a God to his people in Cove-God, nant were to make al in Covenant'men & wemcn fent preachers of-the gofpel.

2 Pfa. 50. fhou thougbt^jl 1 was fuch ^a one as thyfelfe ; Becaufe I puniflicd thee not-,but was filent at thy Adulteries and Slanders, fo the true fenfe is, but Saltmarfb faith, that is a God mere--ly of one image^^or figure : Jherefore C-odis not in one forme of wor^ Jhif^ ( faith he ) the laWy the goffell^ tut in another beyond bethy to Wit thefjfirit. What greater violence can be done to the fcrip-ture?"

5 And the Heavens cannot containe him^ therefore God is not in cnc (crme ofworP)ip. doctrine or confeffion. He may inferre, therefore he hath not futiiciently revealed himfelfe to us in his word

and

and works contrary to Pp. 19 .

Saltmarfli 284. "Iheday of the LordwiUbc upon all our Cedars gnd OaJq^andfleajant Pictures andldob of gold:^a7id judgement Jhall be upen all tbe Merchaffdije of Babylon, thepearlcjfe and pretious ftoneSy the Cynamon and Odors, H)en muji Godpourej'hdme upon all -fiefh^ And fie(hly glory^ upon all thevi/ions and dreames that man hath of God by reafonycreature-'imagerie^ or outr^ard admini(iration^& mtion by Utter or by graces &c.

Anfw. In fuch a noone-day light of the Gofpel, can we be-leevethat AnticbrifiGciovM call Golpcl-admin^ftration by the letter, that is, the preached Gofpell^ inward graces, and faith^ laying hold en Chrifts imputed nghceoufncfle, with the name 9fftejby dreames ^imager ie^ idols ^ oak^of Bafaan^ Babilovs preti^ ous-wares ? Did the Holy Ghoft Ifa. 2.12, 13. &c. Kev. 18^ 12.intend any fuch thing?

4 7ouch not mine anoyntedt^vgo^^ive the anoynted liberty ofconfci* ence to preach or teach of Go i, W)£:t they pkafe. An. but tbat(^doe wy ancynted no harme) will warrant that the Prophets fnculd not laddcn the hearts of the ar.oynced in the way of r ighteouf-neffe. But it ft^all never follow, ergo Nathan may not rebuke David the anoynted of God, for his adultery and murther : ergo if ^n anoynted of God commit murther, the Magiftrate ftiould not puniih hnn for it, nor ought the anoynted co be rebuked or hurt with the tongue^though they deny, God^ Chrift, Scripture.

Not cfs Lords over Gods inheritancey er having Lordfhip overycur faiths ergo liberty of all Religions is lawful/.

Anf^. SaUm-iifii ftiall never prove this confequence.

T'othe wcakel became as 'weake^ then are all outward things in wrfhip indifferent.

We are to pleafe one another to edification^ Rom. 15.2. ergo all cuiward things are indifferent fee .9p^rt,/ei p* 20.

Anfw. The place Rem. 15. is to pleafc one another in ads of thefecond Table, as not to offend our Brother in meats, then may we pleafe him in drunk .nneffe, gluttony, whore dome except the words be other wife exponed.

iTheff.I. Chri^(ballcome to he gloryjiedin his Saints^ that is^ ihe Lord Jefus his.(f^cond)comming in [pirit and glory^ inrcvc^ klini'i i^^ ^^<^i^^^' Sparkles p. 2 2.

Salmarih An{xc. Then C hrifts fecond commingjs not in the end of

makcch Chiift q^ thc World, in a bodily manner^ but fafpirituall, .as it is dai-

tfomming ill jy fulfilled, and the day of Judgement is.evtnnow andinthis

SbeeaT ^° iife^as (aid f/cwerj N/cW^ and it hath beenc.thef^ i647yeareS.

thcfc 1^47 Jntkhrid or the man of/tn , 2 Theff. j. if the old m^.

years as H. Nl- Anfw. Saltmarjb will not;havcthc Pppc the Antichcift, be-

cholas did be- ^^ufe Popcty and all Religions ate indifferent.

foic him,and jj^^ ^^j^ q-^i^Y^^^i^. jj^^j j^ ^^ats and drhikj and diverge wajk*-

phTemrfauT ^^&^ and carnal ordinances:, then baftUingwith water Ujewifh^ ,

thc^K^uneai-Sparkles 2p. 30- XQc are circutncifedmh bim inbaptifme, ergo,

ofi was paft, there ifino baftizingmthxC(iter^ Spark. 31. 32*

H N. evangel. j^infw. The alfirmihg^in fcmcjcfpeCiof thC;Operaticn>of the

ch. 545 andch. g^j^ canfe^doth not anulLall the aftings of the (econd caufchpc r

3 J fer. 8. bring to nothing all ordinances.

. Job,29*2. The candle ofGiidffyntethupn their, heads y and tht

v«brpcrTe^ //Mt^,//^e P//a>/ri fctfrf..

tol Scriptures ^'^^ Summer [unfhining on thm^-wbile Chriji was aynong them in the thattkre is no Jie/hy vpbcn that minillr^tfon came ik( to its funr^-ritbecarpea flaC€ baptizing with J^r Satyrs and Qxvls..,

water. Anfw^ Job^ fpeakethof his worldly prolperity^ before bis^

troubLjs came op hioii. and E[a. c. 13.19. 20. of the defolatH on of Bah}lonf nekber of .whichthc Difciples faw : SalmAr(b> y citeth the place of^job as if the Holy Qhoft intei>ded his monkf ilh fcn^e, which was never in the heart of God.

Hee J^aHbapize you with the Hoi) Ghojl andwijk fire^ Cigo,., thf:r^snawafcr''bapijme.^J^. Jn]u\ It is no confequence.

Coc t::icl\and ta^fize^ that U^ goeDifcipleattd^b^p/zc^ noXQ.,^ Paul and ApoUo.nere72cthin(i aJidxannot n:atie Tifciples^ tlyen hee wufljpeak^ of the minjfiratlon tftbe Holy Gboft orgiftSy which wen . fp contir.ui:^ for that age only.

Anjw. But the Apoftles minifterially ^s inft;ruments :and Servants could make E^fcipl^'s^ aaj baptize outwardly; Chrift.; only inwardly aqd cftcduaUy as the principall cjaufe. .

Col. .2, Eeing circumifed with circwmifton m^^de without- handsy then as true cinumcifion is made without hands^ jo is baptifme.

An{w. Butit toUowcchnot, circumcifion with hands is forbidden C^/. 5.-3^4. but baptizing iscomiranded, Matth. 28;; X9,2o, By thij argument .Salpnarfh (hould ppt preachy nor >

write books, nor bow his knee, nor pray, nor read Strip-ture 5 bccauie true preaching to the heart, \s God teaching without a mans tongue ^ and true writing is God writing bi€ Law in the inward farts^ without inke or paper^and traei praying in the Spirit is without knee, tongue, or lifting up eyes,^ or hands, &c. by fuch arguments H^Nicholas and Entbujiafls abbliili all ordinances.

Jefm Chrifi h the Profhet whom we are to beare^ and they (hallbe all taught ofGodjCrs^Ojno minijiery by the Utter can defiroy the Anti^ cbrifi,M9^

Anf If followeth not, for when the AntichriH is revealed Id nien to be the ^/zf/ctr//?, he is de[lroyed , otherwise the Anttc^STi^^w^ be converted to the faith by this way.

Chri^ hycrfecfcd and entered into gloryy Luke 24. that ^, alt Chrifts body and Saints are made Minifters and prc<jfl?eri',Sparkles ^•51, and a pure Spirit without all ordinances.

Anf. Saltmarfb with H.NicboLis turne Chri'l^dying and en- ^xih ift cruc^fi A

•tring into gIory,over into a Ckriti ipirituall, that is God li- is notbhu bet

^ving by grace in the Saints, then as many Saints as many the SaintsGod-

Chri^s crucified and riiing againe. ^^^^ Chrifted

I Cor.8. Wekr.ow that anIdoUUnothing, nor an'Jdoltemple', Z'lu "n'i''' V"^

f 1 « J I f r 1 t I • ^^^n all rhe St*

then outward j^rmes and orders are only a jupflement to the abjcnce fuff.rin^ pa^iJ* of the Sfirit ojfGod-y and to order the $utward man amongfimen to cntly as Fami-theirfcUo^^Saintsortheworldy while the Law of the Spirit of life hftsfay. «f not in them (hining and conforming them in Spirit and love to the ^^ cxternallf, image of Ghriff^then preaching and ordinances are but charaders *j^J'«> and wil* tf bondage to the unregenerate^ aniwhile they fee darkly , and in a slh^marft^arc gfaffej and not face-to face, I Cov.i^. ^ indiffcrcac. ^

Anf The meaning of that, an Idol is nothings is, or is va-r !ty,as the Prophets fay,an Idoll is of no force or power to hallow or pollute meats-> that of themfelves are indife-rent, yet the things (acriticed to Idolls fhould not be eaten •:

before the weake, and if they be eaten in the Idoll Temple^ !-.<:

we partake of thedevills Temple, and that is nothing, what ever Families itliagiiie. Then we are to abilaine from Topifh 'Idols , and to ab taine from murther, and to walkc in love, according to the rule of the Gofpel and Law com-mancfing good, forbidding ill, only while we are unrenewed men, Ortiinances are as the horne-booke to children

N n 2 to

come to the family of love, that are old men in Chrifi^ and need no Ordinances, an Idoll is nothing, hut an indifferent thing to them, all the Scripture is but to order our walking before men and the world, not before God , nor to lay any obligation of confcienceona Saint or FamiUji ^ Toash^ fhould iinne in kneeling to, or praying before an Idoll or abrtaine therefrom. .'

Thcftoryof the Serfmt ^ Gtn.:^. rcof.flejfAywifdome, thee^mfaUsofthe f II k* c wont(in, the wcak^nejfe,of creation, p.'jj, loSS M- Thentheftoryof^^.« P.r.rfzr^,/,^^^^^^^^

man, woman, marriage, are no reall hiftories, but meere allegories and metaphors , and niyfticall things, which only can be expounded by the fpirit of Fawilifts and Antinomians and this is the only fpirituall preaching, praying and expounding of Scripture that ^^/fw<jr/& giveth us.

SaltmarJhSpariil^sf.6^.6^. By meekpejfe of the Saints only jballthe Jchujic and enmity of. their enemies he allayed , Revel.i4.^ here is the patience.ofthe Saiiits.^ " t*

Anf There is not in the text one jot of overcomming the enemies with meeknefle, here is matter of ground for the-patience of the Saints 5 as cfcdf 13.10. and with as good ground he may fay the keeping of the Comrnandements of God and oftbc faith ofjefns , is that which allaycth the hatred ,of the world contrary to i Job.'^.i 2. Job.i 5.i p.22.Mattb.S.i i

12. for the enemies doe expound Chrifls nieekncfTeandfil

• Icncc to be guiltinefie ; they wondfr that Cbrift anfwered no-

thingjXhc world hate and malice the meckneffe of the Saints

r ' . though an eminent grace, as. they doe all ©thcr fhinings of

Chria in them, and yet by dying they ftrengthen the faith

Thec'oftiinerfofothers, 2vez/.i2.i3. J«b.^-^o.He mufiincreafcylmuli de-

JohuBiptift is creafs, that if,my minifirattonly word and mater mu(lk-gone and

gone rnJ ^vay^notbermereffirituallmufifLcceed, and^is the fire fim heaven lie-

LTmai'''' ^'^ ^ ^^''f'**^' ^'*^'''^-^ '^"^"'^^ ' f' '^^ ^'^''J^"^ 4 toe SfirLas ^ fire,wMtolickeuf.thkrofwater,i]\'mg.ii.^^.to.i^S.v.6c.

A. But Johtt fpeaketh not fo much of his Miniftery,which-wasin the ramedoftrine and Saci anient to continue to .the end as of Johns evanifhing in his pcrfon, and as the day ftar atiherifingof theSunne, forlohn was robe gone and to dye, and his time of aaaall fervice to expire (though the

dodti'inc

doftrinc liveth till this day) and in his graces, the fiilnefle whereof was in Chrir^and that Elijaos facririce was a type of the Spint:,icBaals otjobn Bapti^s Miniftery is a Menkes dream the Spirit of God never intended furh a thing^for we are ftill huildedufon the doSrine of the Prophets and AfoTies , Je\us Ckrift being the chiefc corner (lone^ Eph.2.20321,2 2 andfo an habitation of God through theSfirit'^ and fo the fame dxftrine of the Prophets and of the Baftil muft continue-, but this is to deprive us of all the old Teflament as the Anabafti }s doe.

Eye foreye^and tooth fortosth^ was the Law^ Mattb.^.'^g, And c ? n -^ Itjveyour neighbour^ but there ps a higher minuiation oftDe Sprit m s-odnians and the Apjlles time^ Love your enemiesy avenge not. Papifts will

Anf. The 5pim never meant 5 that under the oWTe/?4-have ihc love of ment^ we might revenge our felves^ and hate our enemies^the ^^ enemies contrary i^jevident, D6?«l.32.35. Trov.20.22. Frov.2^,21^22, "^^comman* and this was lo«gHbe&nr€^i4f?^ came in the flefh, this i^ ^0- q^jj^^^^j^^ cinianifme and Fofery ^ if Saltmarjh underftand either of the two.

Bleffed are the meek^*^ Chrifi prophcjied of a winiflration in the Sparkles p. 64. Spirit by meelqiejfe a?id patience of the Saints y Revel.14.12. 4wi ^^ Heb.4. there remainetb a rejl to the people of God*

Anf. This meekneflfe andpatient fufferingof iri'iu'ies and heavenly Sabboths was in theold^ as well as in the New Te-ffamentyTf.^,j.j^S,v, i i.Pr-34-^vW^^-ii'33534-'»35!)5-6337338-^ReveI zr. Ifaw no Temple there : tbtm in tbklife the Saints jhiHbe without.Siltm^rOi ordinances^ and the Kingdoms {haHbeddiljcrcd^ up\o t'^^Tnt'm^btf^^^^^ti o(x that can receive it^ let him receive itJ^^.6^\66\ ibh' mmfTratr^hisP'^^^^ ®^ earth ^ not only done upon the whole body oi Chrifl at U[l, but a hiMcd in ^^^^,^2il not Its particular accomplifhmentSy and myftcry of Spirit here.. , ^^^

An\w. I. There is no more ground for fuch a miniftratioiy in this life^ then there is fonno death^no cryint^^, no fon'6\^^5 no paine in this life^ Jicv.21.^. noSunne^nor Moone^ :,.2 3. no uncleane thing, no finne^ v*2'j. and no more warrant for delivevng up the Kingdome^ in this life, i Cor.i 5. then for the refurreftion of the dead, 23.37. and the bloiving of the laft-Trumpet5 52. and the fwallowingupof deathinviftory, 5 5,5 65*57. ^^ ^^^^ thcCc fhould come to paiTe in this life a«: greeable to this, faith H.N. Evangel, ch.^^fe 9. In which re-^-fHn€(iion,of the dead 4 Godfhcwetb tmto m that the time if now ful^

Nn.3 fiUay.

^ ,>. ' —J '

j^ Difcoverks ef Familifme

fHedy that his dead y #r the dead wb/cfc are fallen afleefe in the Loriy rife uf in thif day of hif judgement and affeare unto us in ^dly glory^ vphici) fhallalfo henceforth live in m evcrlajUngly with Cbrifly and reigne ufen the earth^xphercin the Serif ture cvmmeth to be fulfitfed in thif prejcnt day. And Saltm. willeth thefe that are as fpirituall as himfelf and hisFamiliflsyto bcleeve this and receive it^that is, except, we make ihipwracke ofTaith , and fay the refur-reftion is paft in this lite,' as did Hymem us arid Tbiletusy wee are all legall literall men, and void of the Spirit.

2. Sahmarfh i^ unwilling to contradift the truth of Cody I Cor-15.24. too openly, to wit, that in the end the King-dome fhall be delivered up : Now whether this be meant of Chrifis reigning no more in his Church in this life by Ordi* dinances, or as Cbryfofl-ome doth expound the place, it be the rendering up to the Father his conqucifcd and purchaftd people, as it is moll agreeable to .e]^/7.5. 27. I dilputenot now, but Saltmarjb faith faintl]^, ThU is not only done on the XPholc body ofChrijl at the lafty but alfo here. He dares not fay this rendering up is not onely at the laft day, but alfo in this life; yet the Apoftle is cleare, he thought of no renderinj^ up of the Kingdome in this life, as Saltmarfh by this new fpirit fiippo-ieth, forthetcxt is cleare, t;.22.2 3. every man fhall rife a-gaine from the dead, Chrifl lirft and then his members fj-m Tt riAi©- iiw t«©e/? T^hen if the end when he fhall deliver up tU Kingdome to d)t Father. Then there is no rendring up till the deadinChriftberaifed,t/.25.24. but the dead in Chrift in their bodies (of which undoubtedly the Apoftlefpeaketh, 3Cor.i5.i,2,3,4,&c. doe not rife in this life. 2. Thisren-dering up, is not till the end, then (hall the end be. 3. It is when in rule and authority (baH be put downey v. 27. This is not in this life. 4. It is when, the lad enemy (hallbefubduedj z6. 5. W/hmGodfballbeallinallyiS. Thefe are not in this life, therefore Sattm. dreames.

Saltmarfh Sparklesp.lS'y.Jer.^S a. He 4hatgocth forth to the Chaldeans fhall live y ht ifyeefiay in the Cityyee frail be cotifumedy thif if a figure of abiding no longer under my difpenfation y LaWy Cbrifi in theflefby Gofpely Spirit, then Gody and bisprefence afpeares upon h. I Anf We know not this Spirit that dreames of phanfied

types.

1 ^ : .

/> M. Salctnarfhr *8^

types, and allegories without (hadow of reafon in the holy Scripture, wee have no ground to beleevc that the Holy Ghoft intends any thing of thiskindcj only Salmarjb hi^ Popifti Spirit faith fo; the Scripture is filcnt. Siltmarfli pag. 14.5.147, J^S. he faith Mah J.ver. 18. Tefbatl difcerne hctwwic the righteous and the wick^edy froveth the Sfirit of difcetning^. h) w])ich x^.efbaU kpow fxilfe teachers^ iAntichrifisy as in tht Jfojiilickc Cl)urchy and who feares God trueljy who not^ 4S the fcnfe k^ws its objeir.

Anfw. By V this FamiUfis deny the fpirits and hercttcks are to be judged by. the word, but: that man is the Heretic%5 the Lfg4/i/^ though never fo heavenly, -if hebeafKr/Mw the fpi* lit of Families difcerns him to be a Cain or a Judas.

a The place of Mi^/^cWcis thisver. 14515. Ycidy itisin vaine to ferve the Lonl^ md.there is no reward for it. Bnc ferv« yeGod, and yeftiallfinde in yourovvne experience a revvatS and comfortable fruit in differencing betweene him that fer-veth God^andiervethhim nor/or ch.^. I. Chrifts trying day Cometh..

Saltmarfi z\(o ffarhjes p. 70,71 ^bufeth thefe Scriptures GaU 4I. and I Or. g.i^itHe applyeth the former to the Difciples of Chrift under J06?/; minifttry and Chrifts in the flefh, but The place Gal/» thefc words, The Heire fg long ^ ke is a child difcreth mtfrotn a ^.i.o^th.c < fervanty though he be Lord of aU---Touch not the times offohn ^^'^^^^^^^^ ' Baptijl or of Chrift m the dayc5:of his flifli, though inthcfe ['^"".JSa^ times the Ceremonies sWere ftill mvigor^ buc the He/'r under niififme by" nor^aie and^7i<tors^ Gal. 4, is the Church of the 5^ err; under the SaUraarir-i.. bondage of the Law and the Ceremonies thereof, and the Ru* dimencs of the World : it was not the Holy Ghofts n:ind to fpeakeof Chrift in thefleftiasa Mofaicall Lawgiver, or chat his heavenly Sermons he preached Mattk. $^Matth.2^..'fobn 10. J9b chapters i3>14,15516. his heavenly Prayer ?o/;;i 16* hs . death, and luiJcrings, and refurredion was a difpenfation to be layd afide as the tutory of the law and beggerly Ceremonies, Sabbarh, and (badows he fpeakethof c;4/,4. forthen theA^. poftles invainc callus to mind of the words, ^oJt commanded' -ments of our Lord and Saviour Jeft^sChrifiyZShec commandci^ \ them to doe Af/i«b. 28. 19,20511. i John i.'i,aj54, 2Fet. i.i. l5i;i^|i7il8,>r^.^aiKl though Chrift promifed at bisafccwding ;

2po ^ I>ifcoveriesof Familifn;e

to fend the Spirit,this was not to aboliflaed the doftrinc of John

and that which Chrift had taught them in the daycs of his

flefli> for of that Spirit he promifeth to fend^ he faith, Job. 14.

16 Tee k^w that Spirit^ for he dx9elleth in you ( for the prefent )

and (ball be in you , in a lai'gcr nieafiire when I (hall Ccnd

him^ A£t,2. But Familiftsand Antinomiansnuifthaveno

miniftration of the Spirit till Chrift afcendcd to heaven.

Spark.P.70.71. A'^^ f^^' ^^^ other place, Paul i Cor.3. i.2. calleth the Co^

The place iCor rinthinns carnally and could not write t9 them oi jpirituall, not be-

3.1,i'3^ whcic cauie they were under the doftrime of lohn Baftift and Chrijl

the A^^^ as Saltmarjh drcameth : for that doftrine taught no camall

calleth the Co- ^ivilions^but he calleth them carnall on this ground. v.2A'

rmthianscar- ^ . ^, . . /r •/• j j- •/• ^ :? ^

xiall perverted Whereas there ^ among you envying^ (trife^ and divtfions^ are ye not

by Saltmarfe, carnal/ andxcal^e as men ? For vplnle &ne faiths lam of Paul^ ano^ ther I am of ApUoy areyenot carnal! ? if the Apftlecall the Corinthians camall, as Saltmarfh faith, becaufe they were under the doftrine of fohn Baptift and Chrift in the flefli, fof which there is not a fyliable in that text or in all the Scrip-ture)then muft Chrift and John Baftifl have taught their hearers (trivingyenvying, fckifmes, and one to fay, lam ofPaul^ end another^ lam of AfoUoy x^hich is blajphemous. Now it is a-gainft (cn(c and reafon that ever God ordained any miniftration fo carnal], as that thefe under it were camall, because of their/Viving and envying.

Saltmarfh tells us as I obferve, every m^njhouldftay under the

fninijlration he is in till the Spirit fay , come up hither ^ then Paul

calleth the Corinthians to abide in this carnality of envying,,

ftriving, and fchifme, till the Lor J fay, come up hitber^whcrc--

as he fharply rebuketh them for their envying and fchifmes.

Now if h^r envying and fchifme thcCorinthians bee camall

^as no doubt they were carnall in fo far ) and if therefore

under the miniftration of Chrif in the flefh^ and not under

all Spirit^ upon fome other conilderations, they mud have

been fpirituall, and fo under the all-Spirit , or pure glorious

fpirit of M. Saltmarfh ; for as they are called carnaS ^ foal/b

jpirituaH^i Cor.i.10,1 1,12,13,14. wafbenyjuflifiedjandifiedy

in the name of our Lord Jttu^ ani^ by the Spirit of our Cod^ ttwples

ef the Holy Ghof^^ i Cor.6.11.15.19. changed into the fame fpirit

fom^hry t^ glory as by the Sfirit of the Lord^zCor'^^iS.efpoufcdto

me husband Chriiif2 Cor.i i.2. let Saltmar. ianfiver if iiohc of thcfe were converts that arc called f^r«<ii7 for their envying? 2. whether oncpait of this Church were under Jote/ and Cbrijls Miniftery^ feme under a 11-ff hit ?

I Ccr.i- Cbrilifent me not to baftife but to f reach. Then hee We hare free baptifed according to bis ffiritualllibertyy to the Jew be w^ a Jew. liberty to all ptSz. externaII wor-

An[. Heefentnot Paul to baptife rather then to preachy ^^^l"" ^^^^^^ for Paul baptifed i Cor.i^.i6. then he did it as fent^ but it is leave undone a tricke ofFamilills to comply witl> all Pveligions^ and denv at will, as Salt-the true Religion where there is hazard as ff. Nicholas faid^ marih faitk, Epiit. to the two daughters of ITarwick^^ and call that com-pliance theliberjiy wherewith Chrift hath made us free.

2, Then baptizing with waterwasapartof ?^«/xMinI-ftery^which Saltmarjhd^ny^s. Hcb. f t.

T'he ffirits of jufr men made ferfe&^or the true Cbrijlian inffirit^are tbeje true ffirituall Elders in the New Tejiament.

Anf. The fpirits madeperfeft, are the glorified in heaven aflbciated with the ^w;;^/^, Heb. 12.22. But Saltmarjh will have life eternall confined within this life only to the Elders of the New 7eflameht :,that is^ as I conceive Elders of the family of love.

7l?e true triallofthe giftsyis when thefprits ofProfhets arefubje^ How Saltmir/h to the Pi ofbets^^that U^when the gift by which any oneffeakes of ]efus would karc the Chrili iimanifeftediutheheartsorfiiritsof the Saints ^ when they Spirits trycd* fee the truths^ they minifier^ astheyare in]efM^ andinthemfetveSy and in them that are^iritualland truly aminted^ by the fame Sfirity 915 92.

Anf. Such afubjeftion to the Prophets hath no warrant Chrifts Dirci-in the Text^ for it iiippofeth none to be Prophets, but thofe P'". "^^ "9^^^ that are inwardly anointed , and manifeft their fpirit of ^ ^^^^^ ^^^ Prophefie to the anointed only ; as if the anointed may not of our Saviours take him^ for an anointed Prophet who is only gifted and converfing void of faving grace. ^vith them on

Soflr.N/ct.Exhor.i.c.i5. No man can rightly, according ^^ ^^^ fa'S?t^^^^^ truth of the holy Saipture^or according to the fiirituaU underft-andingof x^^llthly^wcrc the godly wifdme^deale in, orufe the true Gods Jerviccy — nor (hould the anointed of tak^ in harj to bufie bimfelfe therein^ but only the illuminated Elders God as well as in tbe^godly wijdome wbicb walk^ in the boufe oflove^ &c. afterwaid.

O o a.There

^p2 Difcowrtes of FAmilifme

2. There is nothing in this'triaii ot his apnejfcto.teacby amd his knowledge in the Scripaires.. '

Siiltm. p.272. 7bc) did alldwik^ the fame jpirituaHdrinkey that if 5 the Ordinances of the Old Tefiamentwere as mud) ffirituaUoi tbefe of the Nexv^ andft^jiifiedChriflin theflefh : B«t he concludes^, be notyee Idolaters' ^ that ^^ idolize not outXQard formes 5 the rocke^ hapifme^ 271. tbefe both of Old and New leflament are alil^e out-* f^ard letter^ vifibk^^and ferifl) with the uftng.

Jnj, The Ordinances of the OldTeftament are called! C4rw^//inoppofitiontoendlefrelife5 Heb.^\i6. and becaufe weake; and they could not^ though bloody^take away fins, Heb.j.iS^i^. Heb.io.1^2. for the new Covenant promifes, in Cbrifi the true^ better^ eternall Mediator^dot all theie^ then it is againft Scripture that the Ordinances of both were alike carnall:, though without the Spirit^ neither availed.

2. The Idolatry of outward Ordinances is condemned^ as trudin^ in lying words. The temple of the Lord^ facriftces^, new Moonesy&c. Jeny 8.9. Efa. i. But it was never in the minde of the Holy Ghoft thsit Ifrael worftiipped Manna^ water^ Paffe^ over J or that the Corinthians did adore preachings baptifing: for their Idolatry ^ i Car.10.7. is the worftiiping not of the Paffeovero Manna^ water ^ but of the golden calfe, Exo.32^, when they feafted and played. Saltm. then devifeth an Idolatry the Ho/jG/;o^ never intended. So here i Cor.io. hee diflwades from Idoll feafts in Idoll temples. 18519520. And-never did P^a;//intend'5 i Cor. 10. to charge the Corinthians with that finne of idolizing or worlliiping baptifme^ written Scripture^f gures^lettersjor outward Ordinances^ but of fitting at the Idolls table 5 which was to be partakers of the table & Clip of devils: and the Holy Ghoft would in the Old? Te -ament have told us offomeflich adoring ofManna^water^ P;affcover: but Salm. his new Spirit devifed it to reproach all Ordinances^, Scripture^ Sacraments, Prayer, Church,&c.

Lord teach us to fray ^ ^ John tat4^hthis Difciples : Then they were under a forrrie and rule of prayer i theyfaw little more of Cbrifi then b'>f flefhly presence and miracles^tbey loved bimyand clai/e to him^ hut bad very few difcov.eries^.of him in-the Spitit , except fome few at-- kis transfiguration.

4^z/w',. No Prelate 3 norPricftj noi^any Iknow fayChrifts-

/>M.Saltmarfli.

^H

Difciples during their converfing with him in the flefti, were under a forme and ftinted liturgy, fo that they prayed only the Lords prayer.

2 It is cleare, the revelation of Chriji in the Spirit wee now have, the Difciples had the fame: for Chrift AdaUi6, 17. De. clareth Peter to be bleffed, becaufe that the Father, tha t is tha Spirit of the Father-, had revealed that to him, xQhichflejl) And blood hadimrevealedy and Mat. ii.Ghrifi thanh^thhi^ Fatheri$. for revealing to Babesy\\is Difciples and otJiCrs the Myfteries of the Kingdome, and to none ocher ihough Worldly wife and great, & M4M3.1 i,i2,i3.Thc Myfttries of the Kingdome are rv^vea-led to them,not to others who are judicially blinded, and hhn 1.11,1 a. /o/??zfaiththey have thepnvilcdgeof Sonnes, and fa the fpirit of adoption J^ow. 8.14. and fo have the fealeand wit-neffe within them 1$, 16,17. 26, 27,28. who beleeve in him, which faith undoutedly the Difciples had. And for the difco-vcry of God at the transfiguration, it was rather an extraordinary rapture not befto wed' on men in this life as beleevcrs: as Families would live upon raptures of fpirit without the word, tut an extraordiniry revelation beftowedof fpcciill favour on three Difciples Tetert lames and lohn^ who were to be ApoQles .and Pen-men of Scripture, as the Prophets were, 2 Vet, 1.16, 17^ 18, ip, 20,21. l^Familijls be all Organs and Pen-mc.i of fcripture immediatly infpired by the Holy Ghoft, we fay no more, they are feene to others as well as to uSj,tQ be Impoftors and not infallble Prophets and Apoftlcs, ' ''^'^'

2 Thef 2. pag 110,111. The Antichri^ is net the FoVe^. but Saltmarft c-a mimjiery in the Uttery and 107* Hufli, Luther, Wicclifte, Cal- Sme??^ vine, ^lartyr andh^^Q bad but faint and fmall difcoveries of the Calvin Ltither j^ir/f, andletter:^2nd pag.II I. pag. 24,25.He, that didwitb hold men that had and hinder the repealing and the dominionofthemanofftn^mstbc^^^^^^oUbtCpi-Jpirit. He that fits in the feat of God is men in Synods, judging J*it^much of the the fpirit himfclfe, and God in the Saints p. 147,148. H. Ni- Si fcT^^ choLiS Evang. 31. Scft. 1,2. faith the Pope if tbc cheife artoynted. ^ "^^^'

AnfW' Bxct]pt H,Nicbolas/JivA Saltmarjby no Profe.^^;2f Divine cxponed the man ot fi.i to be any other then the Pope, and theHindert? that he lliould be revealed theEmperor5anri oaly 'Saltmar(h and the Anamiisoi Hunger put a.note of thjme & Aniidxil^iianipne oa Luther & Calvin as licerall reforaxt^, &

hifc0vems of Familifme

noqucftion^becaufeA/^rrjr refutes AnabapiHsj Calvinth^Lh bertines 9ind Anabafti(isy BuUinger ih^ Afiabaftijts and Ewt/;«/?-4ffx, Luther the AniinmUns : Mr. Saltmarjh fees himfelf Sdtmar 114 ^^^^^ ^^^"^ ^" ^'^^ alf-fprit and b/gbe/? dijcovery of glory. ij J, lam witb jouto the end of the mrld^ that U^ to the end of that mh

nijlrationy till the Afoftles dyed and no longer. A. of this before.

Jhelews C fparklcs of glory p* 151, 1$^. J rvere m onelj a

yve ofthetrueChrifHanChttrchj but of the Cbrifiians inthe lowefl

dijpenfation^ and in their armed tribes and Generals (as Mofes^Md

Jofhua j xvere a figure ofChrifiians under pupillage and bondage to

naturCi and fo they were led out againji the nations^ wbowereafi"

gure ofworddly tyranny and i^jppreffiony to recover their landofrejl^ or

fuch ivorldlypriviledges as they had in promife^donation from God:

Sfti fti ^^^^^ ^^^^ Gojpel the Lord fufered the fame figure in Peter, wl*

TOokah th^ rc^alk^d about: with Chrifl inhifjlejbl} appearance^ with his fword girt

Scn>urc I'n^^" ^^^^^ ^^^ 'till Chrifi bad him put up hiffword in hiffkeath, becaufc

poning Peie" ke Wiis goeing out of that dijp-enfationof flejh intamre gloryt.into the

fword^and th« j^^fj^g gii)ry he had with God before the world was.

laying of it a-^ ^^j-^ YVj^^ ^^^j, mocked thc word of God as thefe men (fo?

^f^ TodAn'^ ^^^ ^^^^^ froathy allegories muft be difcoveries of aV-^irityZ,^

L^DiTciplcs bove Calvins and ±uthm light,

with the.glory X Soch types or dfcames have nothing, fo much 2ls in a (ha-that Chrift had^ow^of ground ir> the word.

witb the father, 2 Ckiftiuns under bondag^e to nature is a new phancy, w^\a as. "^^^^^ ^^^" ^^^ ^" ^^^^ nature chey have nothing of Chrift or. ' * Chriftianity,.nor feel:^ any Law bondage:, yea^ nOi« know it..

3 l^?'eiefs Sword was a figure ofminiflfation of tbeflefh^ to be *iji)e^^yJJe>whc Chrift now afc>:?nd^ toglory,how dare GhriftiT-anMagiftratcs then^bearthe fword ? for after the afcention of! Ghrill^ they are entered into glory with the Fa thc r^ andTuth glory: asrv,Chrift had before the World:was^ golden iniagina-tions.

What mockingof the wordof God is this ? Bcca»fe Chull. prayed, John ij. Father:, gUryfiemewith the glory that I had.witb ' thecy before the world w<ifi therefore Chrift rayfticall and the Saints hs body were then to enter into the g|t)ry that Chrift• hiSid with thc Father bcfdrc the world was that isitemall glory. • fttbcn Peter wdf. at Chrijls command to lay a fide his (word.

1; VYhac.wwaBi.tQmakcP^m Swoid^afigurcof Chrifts

flclhly

flclhly difpcnfarion, and his Ikying downe of his Sword a type that Chrift and his Saints ought after this to fight no more, but to enter into a glorious difpcnfation, into which uii the Saints were to enter^evcn the fame glory that Ghrift had with the Father 5 before, the world was.

2-. Whether ought the Saints to dye^ eat^ drinke, marry, after Cibri/? hath commanded Peter to lay afidehis fword? fhuuld they not enter into the fame life of glory^farre above and beyond all thefe infirmities , and bee as Cbrifl was dwelling in the elory he had with the Father from etemi- ,^,v^ ty ? Then fhoiild Jiot FamiMs warre any more^but disband and breake their (peares into plowfhears.

3. Who made them capable of the glory Chrift had before the world was >

4.What Spirit fancied this interpretation^F^ffcer g/c?r/;?e wrj elT'C.that i%yFatber^cartym)SaintS',Qutofa difpenjution of blood^^wars^ to A life offurcy and al/^Sfirit and glory even in ibis life. Saltmarfh defpifeth interpretations by confequences, and whence had he thefe more then monftrous con^fequences >

161. p. In that a Chriftian if bone ofChri^s boncy he U more then k tmquero\ec^o,%. quenchexb the violence sffire^ Hebri I.

Anf. Our having the/ame flefh ai^d r^ature that Chrifl: had makes us not vigors 5 but our faith is that which overcomes the world.

I Job. 5. 4. None can fee mee and live , Cpg. 282. J fo *«* they that fee God d^ not live ^. or tbauhing called themfelves doe not livey that which if called a mans felfe. is his^ cwne reaforjy his wif^ dsmey bis rigbteoufnefey his defiresy ormlly his luhy &c* Mw if thefe livcy God was neveryetfeene.

Anf This place Exodrji^,2o. is fooliihly wre/ledby Salt- The iphc^ Et», tnarfh ^ for God fpeakcth not in that place of the feeing of ? ^ J« corrupted God by faith in the light of his Spirit, as if thefe naturall ^^ ^^^-^^l^*"-faculties were annihilated andpuUed but in regnieration-; and God did aftually fee^ know^ beleeve^ love in us^aiid our foules were turned over umo dead pa^Tive organs ; nor doth God fpeake there to Mofes of regcrveration, but he reprefleth the {pirituall and too much curioilty ofMofeSy ivho delired to. fee God face to face y and more then the Lord was plcafed to jppYeale ia this life to him or to any in the ftate of mwtali ty,

Oo 3 Mofes

,Mo[cs dcfircvUo fee more then the Lords backe parts^ 7;.i8, Mojcs faidjbt;-wh thcefhe'sv me thy glory. God anfwers^fo much as is good and profitable for him hee (hould fee^ but his glory^as in the lijte to come^ he could not fee in this life.

Saltmarfb 307.308. exponeth the place^ Zac'o.i^. more ^irituaily By the falfe Prof bet Uinent the Spirit of Antkhrijl), by the father and mother that begat bim^ they who made him a Prophet or cryed him up:^ and their tbrujlifig oj him through for lyes ^ is theffiri^ tuaUfmiting of the Jntichriflian vf^orking mth the fmrd of the S^i^ rhy through jomenewenlightnings from God, -'''- ■'^:^^:'y '

: Anf. Such lying wrefting of Scripture from the'literaH and native fenfc of the Spirit is the way with Origen to turrt all Scripture into allegories^ and types^ for read the words^ and they are a Frophetij^all threatningof death to the falfc teacher by his nearcftBloud-friends 3 alluding to Deur. r3. where father and mother were to caft ftones at thofe^ deareft to them^ if they fhould prophefie lyes 5 and this is to be fill* filled under the Mejfias opened fountaine of his bloody v* i, 253. I mllcaufe the Prophet to ceafe y his father (hall threaten him. 7houjhalt not live^ he (ballbe aihamcd^ and fliall ndtdarc to profcfle himfelfe a falfe Prophet 5 but a herdman ^ and hec ftiall have vifible wounds, thefe are the wounds I received in tb^ hufe of my friends.

2. What fenfe is there here>the{e that begat him^ that iiy his ciycrsup that extolled his learning {hall fay ^ thoufhdt not livey that is, thou (halt be a Prophet no more in regucft^ and they (hall thnift him through by ftrength of reafonand confound him. What is it to mocke the word^ if this be to expone it ? his crycrs up arc his Difciples and feduced followers ? fhall they refute him and they only ? not the Paftors and teachers ^ V^

3. This thrufting through of thd falfe Prophet (hall caufie the falfe Prophet diflemble and deny his Religion for fearc of his life^and fay^ lam a herdman^ not a Prophet. This is the great argument that Li&m/;2f/ have againft the coercive power oithcMagidratcs (word againri: falfe teachers^and here it followes upon the ilrong convincing argimients xxkd againft tb^^;. by Libertines , as the fole a«d only way of extirpating htvvile > .znd are falfe Prophets fo afraid of arguments that

coa-

convince them ^ that they deny their Religion for feare of them ? this is prodigious; falfe teachers boalt that they cannot bee anfwercd,

4. The(e falie teachers fhew the viiible wounds they received in the houfe of their friends, and complainc of the 2eale of their friendi again'tthem in delivering them up ^ ihe Magi rate to fuffer bodily'pnnifnment^z;,6. lefTe then .deaths pro merito culf^-, if they be lilenced by ftrength of truth, they {hall be alhamed of no fuch thing.

Chap. XXXV. Of communion with God:, andferving him in the Spirit*

THere is much talking by Enthuftafts and Farnilifts, of the Sprite teaching in the Sprit. I Ihall therefore fpeake to to that : And^

1. Of the Prophetical! Sfirit.

2. Of the Spiritmil life^ and ferving of God common to all

Saints. '

Hence thefe Conclufions of the former.

!• Co?iclu. All the Saints^ as Saints ai'e not Prophets, but fome only called by God thereunto^ i Com 2.29. Are all Prophets'^ Eph.4.11. Ckrid gave fomeito be Prophets. Obey them that are over you in the Lord, i Thef.'^ .^^3^3-

2. The Spirit of prophelie is mafter of the man in whom hcB. i 2.7.19 heiS;)Rez;.i.io. Iw^ts in the Spirit in the Lords day. Hee faith iTim^i/. not) the Spirit was in me^ but I was in the Spirit as in a ca- » Tmi^a^yf^ pacious houfe. Glory went round about me, above mee, "^^X;*** below me;) on every fide of me. I was as a velfcll calcn into ^,/"^' ^^y* thefea^ there is more of the fea without it, then within it. Rer.a.r/ ' So theft that are in a trance are faid to fall, Numb.2s^.^SroTn themfelves. Hence that quelHon, whether thefe that Prophelie doe know perfeftly what they propheae ?

To which I anfwer, there is a twofold knowledge, one ofthcknovr-naturall and conjoyned with organicall knowledge 3 ano- kdgc o( fuch ther intelleftuall and abltraft. as nc under

2. There is an evident intelleftuall knowledge ^ and a -'-''^^^11 vificn Hiore imperfect^anddarker knowledge. ^" ^ trance.

Then if we {peakeof an organicill knowledge ^ the man under aftiiall vifion knowes not whether he be in the body^ or out of it^ as Fad 2 fi'or.i 2.2. yea and ?e\er in a trance, not t^-Ottly could not fee, heare or eat. Ad.10.10. but was wholly afted upon by God : but^(5f.i2. an Angel conies to him ^A lofcth his chaines and caufeth him gird himfclfe and binde onhisfandals y and he thought it had been ^ z;i//c«5 and knew not th^t it was any thing but an intelleftuall:, vifionall^rc-piefcntation, not a reall deliverance, till he came to him-lelfe, z^. 11. yet fomething of a trance there was, for hee was not at himfelfe, then v/e may fee and aft bodily with An-ids 5 and walke and not know the neceflity of what wee cnow^feeordoe. 2. Ifwe fpeake of a weaker Propheticall fight, fincethc

I';

light ofProphefie can let us fee in the opened (peces things

to come,ancl we may know that we know them^Sc that they

are rcvealedibut when theProphets preach of new what they

Prophets not h^^^ ^^^^ In a vifion^and prophefie toKings and to men,they

ever under a- are in far other condition^then when under an aftual vifion,

ftuall vifion as becaufe under an aftual vifion,! conceive they are not under

Prophets, when ^j^^ dominion of free-will. Jeremiah cannot chufe but fee ^

ihck v[fiom ^^^^hing pot toward the North,bccaufe the objeft naturalfy

to men, and in offers it ftlf to the fancy,& God never threatneth a Prophet

tt far other cafe under pain ofpuniftiment, to fee vifions, for he cannot here

then when they ^j^k and clofe the eyes of his mind,Balaam could not chufe,

^^^f^ T'r ^"^ ^^^ ^he vifms of GU.and thegoodlinejfe of Jacghs tents. Num.

ISit^^ulVr 24- ^^^ if ^he Spirit thus fiiould aft the Saints to pray,

God. praife, hear with faith^ I thinke their afts fliould not bee

aft^ of free obedience, nor capabk of a precept, nor the o-

milTion of thefe afts lye faire for a threatning^rebuke^or pu-

niftiment.

But when the Prophets deliver thefe truths that they did % fee in raptures and vifions ^ they doe not ever fpeake thefe

truths to men 5 and preach them by a Propheticall rapture, but by the Spirit of grace fometimes, or by a conmion Prophet icall gift, as in wicked Prophets^ not that Prophets doe aftually publifh their vifions and Prophefie, not as Prophets but as godly men, I have not that meaning, but that an im-^ mediately Infpiring impulfion of anaftuall cxtafie doth

not

not ever lead them to preach. So God never doth command and threaten men to lee the viiions of God^ for here there is noplace forfrfeekftion 3 but God chargeth andcomman-deth Jeremiah to preach the truth ^ which he law in a viiion, Jer. I >iy'TI)ou therefore gird up thy loynes^arije andjpeake unto them all that I command thee'y and he threatneth him in cafe of difor bedience^ Be not dijmayed at their faceSy ic(l I confound thee before them h and he comforteth him in the following words^^ 18. Behold I have m^de thee this day adefe?icedCity ^ and an iron -wall. So the Lord (peaketh to yere/*«/^/; alfo;, c. 15,19520. then w^ need not fay neceflarily that Jeremiah did aftuaily propheiic ©r fee the viiions of God^ when he faith^ c/;.26.i 5. of a trut6 the Lord kaihfe?it me to you : at leaft there is no warrant to lay that when the Prophets doe (peake and publilh their viiions to thefe to whom God hath fent them to Propheiie, that they are in the aft of publilhing and preaching to nien^ milder the fame aftuall and immediate impuliion of the HoJ^ Ghoji that they are under w^hile they are in a trance ^ and aftually fee the villous of God 5 as jerew/^ljwasc.1,11.12; when hee feeth thefe vifions. JerewM/; only obeyeth Gods command;, and relateth his vifions that he had f^cnc before, and did this by the Spirit oi grace common to other belee-vers by which he was inclined to bee faithfall in fpeaking,* what he had heard and fccnc : and the like I fay of Micajah in preaching to Aoab^ and of all the true Prophets^who aid not ever from a Propheticall infJuft^ utter or prcvich tq men the things they had (eene in extaticall vifions ^ but often from a principle ot grace by which they were to bee fiiichfull to him who fent them 5 and duisl: not preach fmooth things 5 nor conceale the vifions of God. Falle Prophet's as Balaam and Caiavhas doe out of a Propheticall. 'inipulfion both lee and fpeake the vifions of God .> and are puuifhed of God ^ for fpeaking Propheticall truths which they cannot chufe^ bat muH: fpeake, for they preach them not^ becaufe they are awed of Qod ^ and dare not heale the wound of the daughter of Gods people with faire word% but belide iheir intention as Balaam did^ Num,2:^.ch.24..

And thus it is not neceflary , when Prophets reveale viiions that ir>that aft of revelation^ they fee tliem to be tmc

P p rcve-

revelations, with only a Propheticall light. And becaiifc the rropheticall light is not perfect, but infufed tid modum rcdftmtis as we are capable to receive, the fpeces Ox^ things may be objected to the Prophets iinderftanding , and they fee them as things, but not in the fpirltuall fignification they l>and imder; fo hhn faw feven ftarres,and feven golden Candleaickes,but knew not that the one noted the [even Angels ef the Chunb, and the other the/ez;en Churches. Prophet* fee The way Cod offers the fpeces to the underranding is

t»t really the not knowne to us , but it is fiitabJe and congru-ous to the

SlrXtSm things them(elves,but only the intelkauall fpeces for ,^/«. jnthevifions 22.17.19,20. compared with V.2S. cleareth that Ifraell was of God, but not really fcattcrcd, nor Abab really killed at Bamotk-Gikad only the fpeces but only vifionally/or^i[)<ii then Ihould really both be dp-,4 S Se": "e "i^t^^ |Wfcattered,& not fcattered,atihefame tFme, of God ortomc w^ii^^h/"volveth a contradiaion , yet Micajah faid he had other W3)r. f«€ne the one and the other .then he faw thevifionall images prin ted in the revealed decree of God, or feme otherway offered to his imagination. Now this Propfitticall Spirit doth not aft the Saints in beleeving and praying or the like a.-; Avtinomians would have alt to be Prophets B^iit the Spirit ©fgrace and fupplication,of whkh chcfe conllderations may fervc to ckare truth between us andAntimmians, whorunne the way GtEnthufiafls.

Hence, i. That w.e may more exaftly know tlie nature ipf worfliipping God in %>// and in tb: letter.

The Spirit op . Y' '"Yk 'a^'''^^ ' • ^ ^^'''n'' ''K^'^f''^ '^ '^'''' '''^'^'^ ''« ^ ^kHo^hJ body and bodily and externally as Luke 24 3^. Handle mee which is bodily indjecyfor ajpmt bath not JIe(}} ^ndkanes, asjoufee I have; tints vd to that (Jiey carl C/jr;/r in tile flefii, not a ffirituall Qr//? David which is exici* Ccorge, and B- Nichols call him aflcPy and a literal/Cbrifi- be •»*<• caufe fuch a Chriii (fhy they) commeth under the fcnfe's as

if Chr4lr, becaufe true man in. the flefli, who was Hlled w'ith ihe anointing above his fellowes, and becaufe he was doa-thcd with our flefh ,. could not preach and pray more foiri xiully then J)<?.vid George or H.Nieholof.

2. A fpirit is oppokd to that which is literall and exter-^*J1, and IS only *y?g«<>, aftme, z found, and hath nothing of

life

and of the Letter. goi

■ "' —.—— ■ w

life and fpirit in it^ Ioh.6.6^. It if the Sfirit that quick^ctby the fle(b frofiteth rothingj the words that I ^eakeuntoyou:, theyat^ J^irit^ the) arc life. The Spirit there is oppofed to carval/^thcfe ofCafernauyn dreamed of an oralljCarnall, material], bodily and exteinall eating of Chri "S flefli^^and drinking his blood, Cbriji refuteth thatjaivd fayeth it was the Spirit ofCbri^}y not his Darefleflh that quickneth dead iinnersjand thae his words (poken:,i/.54555556. Of^^tingthejonnevf mansfle^i^ a?id drinking hif bloody mull be taken fpirifurJIy^not carnally and groffcly, and (o Antinomi^ns hKdy impute to us that we expone all tropes and allegories, thatfhouldbe exponed fpiritually, in a carnail and licerall fcnfe.

3. 2 Cot. I. The Spirit and inward working is oppofed to the letter and outward working ; and fo externall and outward worlhiponly and in the only letter and found of wordS) is oppofed to the ipirituall and internali worfi'iip in life and power. _,

But ifveefpeake5mre;zr«wwpo/ffo,onlyandmeerly5 extcr- 5^^!^ eittemaai

. .-^ /; ! • •" I • • 11 1 I • Ordinances arc

Tifli/and literall workmg is hypocrjticall , when there is no contrary to the

heart-worke, and it is as it a painted man fhould fpeake^ no Spirits ading, heat no warmnelfeot breath commeth out of his mouth, snihownot. this afting, is no Ordinance of God, but an aft of hypocrj-fie5ib we^oe not plead for externall reformation in concrcto^ nor for the reading, heaiing, meditating, and preaching on the Scriptures with this poikive act of doing theie hypocri-ticall V5 if we fpeake againe infenfu divix>^ of the word in the letterjand Scriptures^in themfelves not including the Spirit, or any influence thereof in , or with the word, we judge thefe two, the word and the Spirit to be fubordinate, not con-ti^ary, and fee not but we are to -rand for, and deknd all Ordinances in themfelves, Scripture^reading.heanng^praying, Sacraments, as in, or of themfelves Ordinances of Gcd> and ' -

of divine in' itution.tliough as they are Inch the Spirit joya not with them ^ n-r doth the word of God make any fuch oppofition between them ^ r.s ihvic f^)me Chrillians (hould bee under thefe externall Ordinan.:es as being more legall and letTc fpintuall,and others beyond & above allOrdinanccs ex-tern.ilU and tmih^ o^ God immediately , becanfe tlvejf are (fof-(boih) ni^v .11 l]^irit,a:idprcl) ffiJritu^l\^^^({(btJ^^^

Pp 2 they

they have no more need of Ordinances 3 then learned Do-ftorshaveto readthehorne-bookej as fFaldcfo fnth. But how the word and Spirit are particularly united^ happily^is more then the learned and godly can define. Three waycs ' I fhould thinkethe word and Spirit arc united 5 as the €funion be- King and the Kings Law revealed to his Sub-ects are onc^ as twcen the word ^ye fay the King is in everyCouit,in regard the Kings Law Is and the Spirit, ^[^^erc^or the Mailer is with the fcrvant in his ma^krly authority that the fervant carrieth^ when he fpeaketh in the name of his Mafter.So as when/tTew/^i/^andEpi^itjyea^orany faithful! Ambaflador fpeaketh lu C/;ri/?/name the word and wilh of God 5 God is faid tQ fpeak by the mouth of thofe his holy Prophets and fervants.

2. The word and the Spirit are united as the principall and inftrumentall caufe, as Chrijl is where his word is either, converting or convincing 5 and becaufe the way of Cbri^s working by the word is much in a morall vvay^as by a iigne. conveying the thing iignified by his Spirit.

Ihcrcforcthe 3. way how C/;r/,/?, or his Spirit Is in the word^ may be thus: C/;ri/rcIoathethhimrelfe with the word ; or Scripture read^or founding in the eare^ as the thing iignified is in the llgnc^ as the King carries himfelfe to the minde and afTcftion of hi^ Spoufe in a farre Ccuntrey by the pour-trait of the King 5 or by a friend 5 an Ambaffador, or wa^oj t/'/xe©- by whom fhe is married to him though flice, never law the King himfeJfe in face and countenwince.

And when Chrifl is in our hearts by faith 5 and we xirgene' H wthe word ^^^^^h tbemvKort^iUfeedQftkcn'crJj i Pc't.i.-23. afterthisnew rematneth in biitji^ there 1 emaineth fomething of the word ^ fome other the newbiah, thing paffeth awayuhat which remaincth is the thing iigni-andhdwitpaf- fied in the word ^ or produced by the word^ which is Chri^ fcxh away. formed in the heart by faith 5 or the new creature. Bat the cha,rafters and letters we read 5 the found of preaching wee -heare^remain not3bHt are tranfieni: and pal?ng away things, . they arc not limbs nor members of a ntw creation 5 the (pe-ces or images of the word may remaine in the memoryj but : in the new creature there is nothing tranllent or corruptible fuch as <^giires5 letters, figncs, and founds,as when a grain of wheat is callen into the earth;^the husk pafTeth away and rot-

teth,

eeth, butthc/iibflanceof the grainereniaineth andistur-ned into thee ftalke^ blade^ and eare of growing wheat^ and (though thefe expreilions and iimilitudes come ihort of the thing it felfe) Chrift is pleafed thus to convey himfclfe through words and/bunds as a chariot 5 of his owne appointing 5 which we muft not negleft except we would dif-pife God^ and fo Chrift lodgeth hinifelfe in the heart paf-ling through the outer gates and ienfes, eyes^ tale, and fee* ling in the Sacraments^ and tJie eares in the word pleached.

But what ever herel fpeake of the Spirits a^ftings 5 not feperated from the word^ let me not be mi/laken as if I did thinke that every acting of the Holy Gbefii\iOi\\d goe along in an exact Mathematical! length and breadth 5 v/ith the letter and found of the word 5 as if the word were the bel^ lowesj the Spirit the hand^ that (Hrreth the bellows ^ for though all utterings and ftirrings of the foule that flow from the Spirit be warranted by the word, yet I am aOiircd Ibme are, and have beene, even in our time , [9 changed from glory to glory^ as by the Spirit of the Lord^that their faces have (hi-* ned like the face of an Jnc^clxhcy have been at fnighig and a^ defire to fhout for joy, yea to leap and dance, and ha\'e been' fo filled with the fulnefle o''God, that they could not fpeak, and have been like veflells filled with new wine that wantecf vent, that one faid Lort/, hold thy jwidythyfcrvanf k anelavcffct andean hold no more oft'oy nmxQinc; and another cvy^d^VulJ^^till^ gained-with a fidncff^' of God with niarro.w and fatneffe, /ici.5.. which I ^m fiu'c is the joy unJffcahMe nnd j^lorioi(s ^ fpaken of' I PeM.8. andthe bejiunnefidncffeofGod^ Ep,(?.^.iQ. and a bodily foule-lickneffc for Chri.}, a fit of the fwoone that/{?/;.7 fell into, Rev.iA^. And-when Ifaxv bim^ TfctJ r.t his fe^i.a^dcad.. It is true that was a Propheticall extaiie in lohn like that of' T>Aniel^ c. 10.7,8,9. 15. i^^ whieli the operations ofchebodr-ly fenfcs, or organicall actions were fufpended ; f^ as the Pix)phets in thefe cafts could not eat nor drhike; (o by proportion here I know ibme fhicken with paleneile, crem-bling^ and deprived of the u(e of die body for a time which I judge to be a trembling at the word: one a dying faid^ I feci s Jiron^ rankcftnell ofperfume^ and the ftveetn^jfc Ifeck^ but cannot

Pp 3 ^eak^.\

^Qw of the Aminting Sprite

/j?crt%. Another faid, 1 injoy^ I injoy. Another 5 I fee hta^en 0-fen md the high throne frePared. Another^ could doe nothing but jmile and looke like heaven : All thefe to me are the over-banke and high tydes of the Spirit by way of redun-dancie afting on the body^ becaufe of its neare union with the foule, and I know warranted by the word 5 produce no new doftrine^ but how the word and Spirit in theft afting« ar united and move together, I confelfe I am ignorant.

2. We profeffe we hate with our foules that Chrirtians fhould adore and fall downe before an inke-Divinity, and meere paper-godlinefle 3 as if the Spirit were frozen into iake^ and dead figures, writings, letters, or as if naked languages of i^e^rew?, Greece and Latine ^ could fave us. The Ringdomc of God is not in letters, nor in externalls, but in life and power. The glafle of the Phyfitian workes not the cure, but the oyle in it. The Doftors written direftions in the iicke-mans pocket helpesliim not a whit; no man fliall lay the only outfide of or<iinances lower in the duft then we. All the obliging power is from the letter of the word, all the ftrengthning phylicall power, by which we are in-abled to aft,is from the Spirit that worketh with the word, and if we (peake properly, a belecver is^not under an obliging and morall commanding power, becaufe the Spirit afts them in prayer or beleeving, for the naked Spirit, as the Spirit is hot a morall rule to me to aft by, nay it is no^ to me the Spirit of God3 now when the Canon of Scripture is clofed,but as the Law and theTeftimony5goes along with it, for by the Law and teftimony , I know now that it is no deluding Spirit, but the Spirit of Go J, but all the commanding and morally obliging power is from the word as it nc-teth the fign and the will of God fignified : for I muft obey^ becaufe God intimates his will to me in the word; and I am ftrengthned to obey from the acting of theSpirit of theLorJ. But Saltmarjh Sfarkles of glory ^ pag.2455. refuteth thi'-j'n the VroU'fl-ants generaUy. OutKQard Ordinances are commands o\ Chrifl^ and therefore to he done , because they are commanded^ and that they are fanrrificd by God and by hiy Sfirit^ and that we are to wait on God in the ufe ^fmeans^his r€Afon(\\'\vchSwink^feldufcd alfo)is,r/;^t ff^irituaH things iannot by Ordinances co)wcyed int>o the foules of men.

• "■ ' " "'Now

and $f the Letter. ^qj

Now Antimmians deny outward Ordinances to be commands zfCbriT- that oblige to obedienccjfor p.243. the mcere Commandments or letu r of Scriprure , is not a Laxv to a CbrrJian wbjbejbouldwalkein duties 5 but the Law wrimn in onr hearts (he faith) and he citeth Tlo/w 6,14. Km 7 13253,4. becaujc fin hatb no dominion over m ^ dixxdwe are mi under the Law^ but under grace y and under a new husband Cbriji y being dead to tbs Law-

Anf. The outward Commandement fure is neither finne nor the dominion of hnne^nor is t.e Law finne^God forbid^ the Law if holy :i jufl and nood^ Rom7.i2. and the unconverted ftand under an obligation to outward Comiiiandcments, though they want theSpirit^cr then the unconverted cannot fin more then the iuftified^ becaufe theft that faile againft uo commandement finne iK)t5and Cbrift hath laid upon iuflitied Vavidy Peter ^ and all belecvers outward Commandemeuts tbatwefinnenot^ i Joh.2.i.i?.2^. tbcU we k^ep our [elves from Weireto wait Jdol/s 3 though the Spirit aft us not to ab.4aine from, finne^ o" ^^ in thQ otherwifeno man can finne whether unconverted or jur "{e of outward

fiified Ordinances,

2. ChriH bad his Afofifes write, and yet hath jiot inclofed Spi^ worke Tiis Spirit in inkc ai|d paper, then the written Command not ever witfi

muft be an Ordinance fanclified of Chrifly fjr blejfed k he that ^^^ w rd,n3r readetb. But whereas Saltrnarfb will have the Commande- "pon:out hearts. ments of the Gofpel not to oblige the el eft to obedience except the Spirit goe along with tham > in that they con^ire with Arminians and Velagians^'s^ho will have the Covenant of ^ grace an unjuft bargaine ^, as obliging to things unpoJiible, except God bellow fufficient grace on all; andagaine they muft (ay none unconverted are cond; mned for not.belec ving thatGofpellj becaiue itis unpoilible in the letcer^ as well as the Law to any 5 except the Spirit worke ih us to will and to doe.

3. He denyeth that we are 10 wait m outward Ordinances^^.or en God in the ufe ofm^eans^ which hath a double fenfe :

I. As if we were to wait for converlion from only outward means 5 or as if the letter of the word 5 the found of mens voice ^ the feales or Ordinances of themfelves could" worke faith 0 or of themfelves convey fpirituall things to

the.

the fouleythis we teach not. But we teach that faith comes by hcariiig, not intcrnall hearing, for that is converlion it feifc:) but by hearing of a Tent Preacherj Kom. 10.14515316^ But the way of Gods conveying fpirituall things by the word preached wc dare not determine : but fure we arc to wait on Ordinances externall 5 as the man waked thirty eight years at the poole for his healthy though not the pool, but the Angel tTGublingihc water healed all that were healed; and while the Eunuch reads and heares Philip^xponc Efa,'^:^. the Spirit afteth upon his fowle^ and while Lydia heares^ the Lord opens her hearty while Peter freachetb the word 5 the Holy Divci's wayes Choft fell on all that beard the mrd^ Jcf.io.^4^ ^c^.8.34535536. •f the Spirits A6i.l6,i^. while three thoufand heare Pefcr^ the fioly ^i)oJl-cQ^cuvnne, pricketh their heart andaddeth them to the Churchy Aa.2. with the wot . ^y^ ii^y gladly receive the x^ord:,v. 57538^39540>4i342. the inward opening goeth along with Gods outward teaching.By Saltmar(h his way .5 we are nor to heare the word y nor to wait on God in ihe ufe of any meanesyiiov to uft any meanes and commit the fucceffe to Cod^ but to waite on extraordinary raptures, and inward teaching (fay they) not on outward meanes, but our wating on the outward meanes pioufly ufed is all in order to the breathing of the Spirit of life and the inward word (fay we) as fome faile and feeke the wind both at once; and doth this offend F^w/7/j^i 5 thatweferve and wait on theLordforthedefired harvcft? and that fome wait on the tyde and then faile: fo is ;5'^/fw. angry thatwe heare^ preachy read, (though the unconverted doe not thefe fpiritually) and in the Lords good houre, when the Angel commeth downe and trcubleth the water 5 the Spirit lifteth up the ficke man and puts him into the waterjand he is healed: Proteflants generally are- not afiiamed to ownethisas the way of God. I. In hearing and outward means.no man is ta limit the boly One of Ifrael to his rime, the time of the Fathers teaching 5 the third or the twelfth houre is not knowne to us 5 but all our life it is our duty to lye and watch at the pofls a?jdgates of wiJdome^Proy^^.'^^^.

2. We are not to idolize meanes^and to take Scripture^or Ordinances fovChrifl^ they are creatures^ not Cbri(i^ and of ihcmfelvcs caiHiot fave \ then let us nle the meanes, net give

tlicni

and of the Letter. j^-

them any higher place then means, neither think aH xs done if wcufe means ; thus it's not Chrift without «s, but Chrift within, that cffcftually faveth us.

3 Nor is the adingof the HolyGhoft fo as if the word Biuft firlt ftirre the fpiritof God, 6utby the contrary, as the Poole of Btthfaida v[\owQd net the Angel^ to bring him downe, but the Jngel cariie dp wne and ftirred the Poole; fo the Spirit (rrft ftirres and blowes upon both our fpirit^and the word, and then theword, and we both are inlived; for any ftirring upoiji the word, and blowing d: the North and South-wind upon the floweiS:, and Garden, to wit, the foules of the eledl, is firft and principally from the fpirit, for the fpiritisthe Authour creator and in the immediately infpired Organs, the Prophets md Apojilcs^ the Pen-men, and the Spirit, dcvifed and dictated the the words, letters and dodrine of the old and new Tejfament^ 2 7/^.3.16,17. zPeUl. ip,20,2i. Luke 1.55570-

2 Its he that fends Meflengers to fpeake in his name Efa. 48. 16. E/4.6,1,2,3, Jcr.26.i2\

3 When we doe not aftually heare, orpartake of Ordinances, the Holy Ghofi bringeth the word to our remembrance, and wakens up the memory and faith of the word, by works of 'divine providence Jo/;. 16.13. Job. 14.26. Job. 2. 21.22.

4 The Spirit ads by rods, judgements, and afflidions, Veut. 30.1,2,334,5.H0/.5.15. L«/^e 15.15,15,17. Yetfoas heere- '^ i^iveth the memory of the word preached, read, and heard and workethin, and by it.

5 Inprayitig, promifing,threatning in the fervour anizeal of God, there cotneth upon the foules of the fervants of God ibme ftrong and mighty propheticall impreffion, and violent impulfion that they fpeakeaudprophecie what otherwife they would not, m cold blood fpeake, and God hath made good the words of his fervants^which as it is nc^t ordinary, fo it nu{i be tryed.

Families have no ground to dreame that Jeremiab or Jefew intended a contrary betwecnethe outward teaching, as a killing letter, and the inward teaching, as the only quickening of the Spirit, exclaJing the letter, and all teaching of men, bccaufe the one kidyJer.-^l.'^^.Jrid tkey fbaUteacbno more ever) manbif neigbhur^ and every mm hi'S hrother^faying /^ow tbe Lord ; for they

Qjl jbaH

of the AnoyntingSfirit^

fhailallkjiQW tnee,&c.and the other h\d,i John 2. 27. Andye need ml that anymante^chyouoferthefme mynting teachethyekofall things^ and if truth.

I The Juthour to the He6rw/c.8.applyetb|he faying oljefe^ miah to Chrid -and his difpenfation under the Gofpell, and the toroicr Co\ciiantto thclaw and difpenfation of the old Tefta-uicnt:, fo as if it prove any things k muft be agginft all .teaching ofaien^ by men, by th^ AfoflleSyEvangelifts^ P^/Jori, and Per-dgts which arc certainly brethereo teaching brethereii, and neighbours inftrufting.neighbours^ which clofe fubverteth the end of Chrifts afcending to give [cm^ to be A^oMes^ &:c far the terfe£fing of the Saints^, for thework^ of the minijieryy for the edify^ ing of the tody of Chriji and .that to. the end, tiUrWeall come in \ht unity offaith^6cc. .

2 ItDTiUR; beagainft xhcvJ^kmgot ihcnew Tejfament^ and the teaching and JoCirmp of the Prophets jmd Afoftles^ upnxvhicb u>e are tuiltjjcfu^ Chriji beingthe chafe cornerflone. E^h.2>^Q.

5 The Authour toAh^lkbrews applyeth this { they (hallbe aU taugk of Cod J to all newconve;rts^. under the New Tcfta-nient,and the fame doeth Chrift John 6*455 4^.- But Saltmarjh and his Families fay only the p^rfedl ones and thefe that are all ^ Spirit are beyoni and above all Ordinances of man teaching n\3.Vi^Spar]4es of glory pa. 247.87. Yc^ John lliould in writing this epiftle ccncradicfl hinifelfe, for he was a man^not God who wrote, and hec faith even to thtfewho had the anoyntingin . them in the fame place, \cr.26.lhefe things^ have I mitten to you concerning them tha,tfeduceyoUy i John 2. i.^ihcjc things write Iun^ -toyou^ thatyefmnoty and vcr. 12, i3,l4.Heprofcfleth, hemit^ eth to/ittle children in CbriflJ toyoung-meny fo/^ffcrn-ithtn:either , John wrote what was not needfuU, towit^ thatarpanfhould write to anoynted opes ; or then John was more than a man^or then in writing that he might teach the anoynted, he ccntrave-neAwhat he wrot in all his exhcT<ationes,and teaching in thcfc 'three cpiftles, and the Evangel, and the Revelat^n.

Againe, it is a cleare Hebraijme of which there be many in Johns writings ^ for the Hebrews deny ppfitively when they intend tp deny only comparatively^or j>c«wJ«w quidyis when ^ God and men are compared together, or the aftion of God 1»yith men^ P/. x 27,2.f the fenfc is^ Jo great fballbe the abundance

•I

4nd »f the Letter. g^p^

cf the Spirit of grace (would ]crcn\hh fay J mJerthe Kev^TeJfa^ tnenty that rather God bimfelfefhaHbe the teacher^ then one manfhall teach another , therejhall be fuch exuherancie and feas of knowledge under the Me^abs Kingdome^ and the nexv Covenant^atove the Cove^ nant God made with hiffcofk:, when he brought them out of E;^j;^t: Aniyee necdnot(v;ould John fayjfo much that men teach )oHjjo ful/^ fo rich J fo glorious is the Anointings teaching , it is Jike to thisj Hof6.6. Idcftredmercy andnotfacrij^'ce y yet fare he de-fired and commanded facri[ice, fo lie exponeth it. / deftred the kncwledge ofGod^ more then burnt offering , and Chrift exponeth it fo, Af^ftfe.12.7. that mercy to the life of the hungering Difciples^ who plucked eares of corne on the Sabbath, is more then extemall oblerving of the Sabbath ; yet doth not Chrift deny potitively the externall obferving of the Sabbath. So l Sam.^y. They have not tcje&ed thee ^ but they kaverejcrredme. Certaine itwas, they rejefted ^^TW^fe/, and would not have him 5 to judge them 5 but would have a King. But the words are to bee exponed in a comparative fenfe, though they be Ipoken pofitively, that is, rather, or with a more hainous meafure of difgracement and reproack they have rejeftedme their Lord and God in Covenant, that I fhould not reigne over them, then my fervant Samuel^ ^Cor.15.9,10. Not ly but the grace of God with me^ thatis, not I fo much , who am but a weake man , btit far rather the grace of God , was the caufe why I outftripped all the Jfo-files in labour. And i Cor.^^.J. So then , neither is he thatplan^ teth any things neither Ixe that watentb ^ but God that givetb the in^ creafey that is, he that flanteth or be that wateretby is nothing, iti comparifbn of God ^ yet the planter is fomething, he is the MinifterofChriltyandStewardoftbemy^eriesofGody i Cor.4.1 Paul faith,! Cova. ly.Chriflfent me not to baftifcyhut to f reach the Gofpel;yct Mat.28.19.he fent all the Aj^ofdes to baptise alfo.

Nor can we beleeve that the word of God hath two fcnfe^, eheintemall, fpirituall,more excellent, andperfeft, that 4oth afFeft the hcaj t, and is divers from the literall and genuine fenle; and another written ienfe of the letter that is ''leffe excellent 5 and but preparatory for the more ex^ celient, as Arminians falfely impute to U5. Sim. Epifco. larxl^Thejf.ljM^H.'s.'' But asitis the opinion of Ewr^^f"/^/?/ ' ^ CJ^ z falfely

falfely imputed to us ^ becatife we teach that there is a ne-cellity of the iuperna^urall ilhimination of the Holy Ghoft, to caufe us favingly know and beleeve the one onely trae and literall icnfe of the Scripture3 with an evidence of light fpiriiuall andfupernaturall -> v;hich we knew before with a common^ naturall^w^nd literall light and evidence^ which is notwantinginDevillS:, otherwife they could not believe and tremble^ apprehending Chrift as their tormenter^ and in many wicked men , or th«n they (hould not be inexcu-fable.

2. The Scripture could not fay they know God^Job.j.lt Joh.Z.2.(^'c.

3, Nor could they mocke and fcoffe at the wilcloitie of the croflre,if they were void of all knowledge of the doftrinc ofthecroflTe astheydoe, i Com. 18.23^24. i Cor.2.14. this opinion we lay at the doore of the Antinomiansydind judge to beabfurd.

For I, The unregenerate man were obliged to beleeve awd apprehend one fenft of the word y and tl>e inlightned another different i^^ni^t ^ whereas both may literally know one and the fame {^nit that Jefiis is the Sonne of God 5 and Saviour of the worlds and the one beleeves and the other fcotiesj mockcs and fttmibles at the word^Mtzit/;.! 1.25. iCor. 1.1 8.25.1 lim.iA'y. I Pc^2.6.7.8.

2. Then fhould thefe words^ QChrifi ii God and man the Sa^ viour of.bdi ei eriJ have one fenfe to beleevers^ which they receiving by faith^ faveth thenij and another to others 3 that Chri^'is not ntan^y but ancly God^asmanifeflsdin'a Saint^ is Cbrifi the Savmr of ^^aints^ but not the man that on Mount Calve-ry dyed , and bare th^reall puniiliment due to us by divine ju'^f:ice for our iinnes : for thefpiritiiall faiieis either all one with the literall fenfe or divcrfe therefrom, if all one wr have our intent, if divede^ no man can hav^c c€r*tainty of faith.

For I. Howcan webcaflTiiredby any fiippofedSpiritor intemall rapture of minde, that this is the true (^D{t of the GofpelL Th^t Chriii is hut God ^ or the anointing of God furiFering, aflifted^ and dying in the ^aintS5\vh€n the words in ihe letter doe beare the ,\xX €Ontradiccnt^ that h^ W^s a man likens in i^llt hi n^ii:^ccptfi9^ a. The

2. The Scripture Ihould be no light to our eyes^ no lantherne i9 our feety if it have two fenfes , for how (houid we with af-finance of faith and an undoubting confcience in all wee beleeve in all we praftiie^ doe all ? for how fhall poore people be refolved which of the two fenfes to follow^lince con-tradiftory fenfes were offered to them, for Proteftants lite-rail foifc and Familifts ipirituall fenfe ^ are as contradicent one to another as yea and no, light and darkneffe,

3.Since Familifis deny that they are infallible in exponing any Scriptiire^andyet the Spirit doth fuggeft thefe fpirituall fenfes, that Antimmians and Families boalt off, and that immediately afting on our foulcs as dead, pa^five organs without difcourling, realbning and arguing, which to me is the very Propheticall immediately infpirin^f Spirit that carried the Profhsts and Jpo^les in feeing the viaons of Go J^this miift be a Spirit that is fallible , and a Spirit that immediately fuggefteth and teacheth untruths to fome, and to others, 'Hich truths and fenfes as may admit of a further light, and of a retractation and a beleeving of the very coHtrarv, and (b a Spirit both fallible and infallible,like to the Spirit immediately infpiring the Prophets. .

We take Iiterall expojirioa fometimcs asit is expofed-to figurative and typicall, and in this fenfe ivc condemne fiich as prefle all borrowed nietaphoricall and allegoricall fpee-ches in Scripture according to tlie letter, whereas thefe by analogie of faith muT: have a fpirituali fenfe, and.yettl\e grammaticall and the fpirituali fenfc are oppofed, as Pf-ji. 16. '"There (JjaUbe an bandfulfof cmne in the earth upn the tof of the mountaines , the fruit thereof (fjalf fhake /;j<e Lebano-ij Jer.3 112. Th£rcf(^e they [ha!/ come and ftng inthe.hcighto\ Zhny md (hall flow together to thegoodnefc of the Lord^ fc^rwjeat addforwiaeyond foroyle.andf^rtbeyQunioftbeflock^andtbcbcrdi.^ ■

Thefe words and the like, Calvin ajid oar worthy^ Reformers, Muxulu^dixidi Luther (ofwhom v?4/r^4rj(!?fairfi,nhey had but little difcovcries of the Spirit:, beciule Calvin wroce a^iin-l his fathers th^ Libertines^ Lumber again t Ai^immians^ Bu7:ir^er ' again'^the Anabafti^s^ znith^ Enthufials) iivregard o^ h'^Ti-felfeandtheF^m//)'(j//ozy^, (as Bijrr'Jiflpraileth more a^aial Calvin then any Jtfuit can doe.) Thefe wojrds; (I fay) oar

^j^ of the Anmting Spirit,

worthy Reformers expone of thefpirituall glory and fniits of the Spirit under the Kingdomc of the Mcjjid^ becaufethc the Scripture cannot beare another interpretation which faith, i\ow.X4.l7. Jbc Ki?igJome of God U not meat and drinl{p&c. So wedetelUheir groUe and literall expofition, who expone Chrtft^ as meaning that we mult difmember our body 5 when he compared the renouncing of our vilde affc-ftions to the pluckjng out of our ejef, and cutting of our hands and feety becaufe this literall and grofle exponing of Scripture is contraiy to the fixt command, 7boujhall not murthero and wee ^ fay Uere that figurative (pceches have no literall (enfe , but that which they would have, if they were turned into modi-tied and fimpletxpreflions, though none moi'e then I^nthuji* 'a(ls and Families rejeft all literall expolitions, and Co caft a-way Scripture5 Miniftery, reading, hearing, becaufethc ^ Scripture depreffeth all thele and calleth them nothing in ccmparifbn of the operations of the5f/r/r that aie above na^ ture. 6ut that the literall and (pirituall fenfe are one and the iame and the Letter and Sfirit (iibordinate, not contrary, we ^ affirme : for Scripture hatli not two fenfts, but the gramma-

ticall and native fenfe that the words offer,without violence or ftraining of Scripture, is the true meaning of Scripture: indeed there be two evidences and lights that manifefl one and the fame fenfe,as the naturall man fecth the true fenfe of the fame Scripture with the naturall, literall and ftar light of nieere naturall reafon, and the evidence of a naturall, li-terall,orthcdox Spirit, and the renewed man feeth the fame fenfe with the fupeniaturall,fpirituall,andSunne-light,and fpirituall evidence of a Spirit of grace above nature.

Hence, how farre the fpirit, and fpirimalUftings of the Ho* Ho^ tkc Spi- ly Ghoft are oppofcd to external!, literally and naturall adings rit is oppofitc and the letter of the word, and exiernali ordinances, to what to the Icttec is faid I adde thifc corfidcrations

^d tocxtcr- J j^ preachCthe like I fay of praying;,hearing,and the nfing of ^** all ordincnces in their kinde) r^itb tbe wiifdo^ne of words^

1 Cor.i.iy. with excellency of Jpecch with theloftines, high rid-Ttc fpirk cor- ^^g? ^"d f oaring of words, or humane eloquence, and wifdom, irary'to huma» a predominant Itarre lliining in al fa'Te teachers^cfpecially in E/z-cloquencc. tbujraftsf Familip^ and the like, who give out'that they fpeakc

• -•" coals^

coales, and firc-flaughts, when it is but wildfire 2 Fer. ^^ 3. Kom. 16.18. much in requeft now ) to preach (I fay J fo loftily, is contrary to preaching in the evidence or dimonflratm of tbejpirit^ fo Saltmarjhs Sfarkles of gloryy Gortynes dreamesy H. Hicholof his writings are farre from any fpirituall or heavenly forcing and convincing power, they have great fwelling words like globes or balls of capacious fwelling bagges, or blathers of wmd, but every word is not a pound weight, but a wandering cloud, adQctiDgmc/fuchastheJpirity furejpiritydifcoveries ofthejpirit^ hightenings of furey free grace, allGod^ al/CDrifiedy fulfyy and furely jpiritualized SaintSytbat live not on an) of thefe creA*^ tures belowy no not on ordinances} are ordinary to them. But then, i^ Theyfpeake none-fenfe, that others mare heavenly then thcmfelves not underftanding them, may go forcamall, legal, , litcrtU men as not having the fpirit, and fo not able to under-ftandor;Wg of the things oftbe^iritj^hQi2is they 2VQth.onl) jpi* rituall men that judgallthingSymthQtncmtmQihty know not what they fay, & (peak contrary to the Scripturc^fe to fenfe.2« They have a fort of high&lof (y fpeaking.but far from theScrip-ture-ftile^ that as it is high, yet runneth with Chrifts feet and pace in the fimpUcity of Jefus Chrifiy now their eloquence is a combing, decking ^nd busking of Ghrift, and the beauty and glory of the Gofpel, which is, as if you would doih the noon-day-fan withagowne ofcloath of gold, fet with rubies and precious ftones, or as if one would make a purple coate of fine pare filk,to a fairc Rofe or Lilly3the Sun and the Lilly are twife more beautyfull without thefe, then with them.

2 To fpeake in the fpirit, is to fpeake with power, life, ma- «p^ /.y^^i^ii je^y, ina peircingway in the power of God, i Cc/*2.5.and ,^5.. this is not a narurall power. Agaiatafpeake or preach in the letter, is to fpeake drily, coldly^ deadly, or if it be wichfcnfe ToTpeakc and afFeflion, it is naturall, like Ciccra^ JDem9Hc?ieSy but with- ^o1j"^.^"qj -out the majefty and fome what of heaven, and Chrift in the foeakViTthJ^ ' tongue, like a very Scrib and Pharifee in the chaire,not as Chrift Spkic. v^h(yjpak^e w/t/; Authorityy for when purfevants were fent to take hhn with bodily violence, he tooke them with heavenly power they could not lay hands on him, but returned with their apo-tgie, never man fiake tis this many fuppofe the fame fermon and.^h^le very wordb; m mauft andfenfc b«d come out of:

gi4 cf the Anoimlng Spirit,

then-iOuth of a Pb^r//i?c, they had loft the Majeftyin his .tongue, I confeflTc evciy hearer cannot know this^ and a Ipi-rftiiail Prccicher can no morecaufe a natiirall eare hearc thi«, then yee can wjite founds 5 oryour eyes can difcernc tlie Iwcetnt'ii'e of honey where the tafte is only judge ^ and a baitard Spirit iiiay goe on tar to counterfeit the true Spirit, but in the manner of Ipeaking, he comes llion , but fo nigh he can come, as, if it v.'erc pjjible^be woM deceive the very elecl^ Ai^rr/;. 24.24. andkeepes many elcft 5* and many precious Chriiiians in E7igU7id this day captives under the power of abominable hereiies^ butO^ftiall ( I hope) relcuethem, and lcel{out biffljeefe that are fcattered in the dnrl\e and cloudy day,

9. That which excludes humane induicry 5 and much of the afiings and ratiocinations of man in the firft moulding of heavenly truths, is mot1: (pirituall. So the Prophets wore infpired ^o$Mm carried, rolled, moved, afted immediately by the Holy Gho^^ for God ufed not reafon , or humane dil-conning as an intervening organ or afting Inftrument to the deviling and inventing of ^irituall orGolpell truths, 2 Pet. I. 20,21. but yet this inmiediately infpiring Spirit ipake written Scripture,commanded the Ordinance of aftu-' all prophcfying, commanded the Prophets to write, and the people to hear and to read the words oftheProphefie,^;;^/;/^* mians2ind Ftiw/7//fxconceive that now, when divine tniths That wKich is are framed and come forth to the immediately infpired moftfpirituall Scripture, that the fame immediately infpired Spirit excludeth moft ^^^^ ^^ x\it Saints as meere paffilve organs, to preach in the ^["^' ^^ouT^ Spirit, ihimediatcly to pray, to heare, to write in the Spiritj diflouVfin^^^ (hould be as infallible, as the Prophets^

itguing pait, both in preaching, praying, interpreting Scripture, but the ordinary aftings of the Spirit doth include and carry along the aftings of reafon, minde, will and affcftions, but elevated above themfelves. The Spirit IS 4. The Sprit is oppofed to caniaJl and wilde logicke and contrary to ratiotinations, and fo all cjniall thoughts and Imfull wilie and car-p^^'^^^ difcourfcs, ^vt Satham fortirications and Souldlei-nailloguke. ^^.^j.j^5 agpjnft the knowledge ofGod^ 2 Cor.io.53<5. i c'V^.^^. 1,-2,554. I Com.17. but the Spirit (itcth upon and afteth reafou to make our whole icrvicc ^'o:)tyJ/j!?^(tTMy rcaf<uable

fcrvice

fcrvice 3 yea and all the Scripture is a mafTe and booke of difcoiiniverefinedreafon^j unbeleevers are tfJiTrjiabfurd;, iin-reafonable men, going againft fenfe and found reafon. And thefpirit goeth on in a.perhvading way, 2 Cor.5.11. Gali. to. P4«/^e7. 13. 43. ferfivaded tkem to continue in the grace gf Gedj -^a.18.4. he ferjxvaded the Jems and Greeks^, ^ff.19.8. hee perfwadeA the things concerning the Kivgdome e/ God. So doth the Spirit carry us along with exhorting, ^ff. 2.40. 2 Cor.9.5. 2 ThejJ,^,i2. 2 T/w.4.2. Heb. 3.13. i Pef.5. i. Jude.v.^.

5. Amongfi the charafters of a fpirituall /late and condi-tion. Some concerne the ftate^jfome the aftions. For the

ftate^ a renewed man is faid to be in the Spirit. '^^^ e-xpreffi-

, GaL%.2'^. Ifje live in the Sprit, l^t Uf ^owall^finthe jpirit. ^^^^^^^^^ So as the Spirit is the life of the man, iii his fpirituall wal* king ; fo are we 5 as touching our ftate 5 faid to receive the Spirit3G^/.3.2. Sew.8.1=;. fe^etorwe o/fbeSf/'m^as receiving a new fpirituall nature^ 70^.3.6. G^/4.29. and the Spirit [aid to dwell in us, Jam.^.^. and tkejf>iritugivento u^^Kom.'=^.^. ThcSpint Jc-For the aftings ; the Sfirit determineth the aftion accor- termineth the ' ding to the nature and fpecihcation 5 and rendereth the ^t^icnsof the aftion fpirituall, fo as they are led in their converfation by 'P'"^"^^' ^^^ the Spirit, and fo are knowne to themfelves to be the Sonnes ^j^cir fpeab'ca-©/Go^f, Kcw.8.14. Ifyemortifie, thrcugh the Sfirit, the deeds of ticn, or n2tmc theflcfhye (kal!live,Konv^.i 3 .Paul was frejfed in Sprit^and tefii- and kinde. fiedtothe Jevpes, that fefm-was Chriff, ASf.i^.'^. Af olios fervent in Sfirit,fj^ake and taught diligently, Rom.S.i^. For vpee through the Sfirit wait for the hefe of rightcoufneffe by faith.

6. Theexercife of fpirituall afts is managed mofr from the Sfifit, when there is more Sfirtt, and lefle Law in our afts of obedience. But that this may be rightly underftood, give me leave to diirin^uidi in the Law.

1. Directive and obliging light revealing the binding will of God.

2. The fetting of it on with power and lift: upon the minde, will and affections.

3. Thf compelling rigorbf the Law in exacting highefl: andfuperlative per feft obedience in thought, word and deed, and the terrifying threatninfij.

R r Di-

'^g • of the Anointing Spirity

How obliging Dheaive and obliging light being the commanding will L.iwpnd a free of the Lawgiver revealed to us in the written word is not Spirit conki- contrary to the S]nrh ^ but written to us by a divinely and ftcihtogether, j^^n^cdiatcly inlpiring Sprit 5 as all Scripture 5 luid as the written letter of the Golpelj 2 7/>« 3.J 6317. though to us naturally ta'kn in iinne in the fecondrefpect 5 or in regard of the jcruTzf: on of this dirc£iivc otli^wg li^ht upn the foule with power and life to produce aftuall obedience, the written and preached Law as Law ^ and as a Covenant of workes is void of the Spirit, and hath no more power to caufe us obey then dead and fpiritlefle figures and chai'afters^written on lione can worke men to bow rheir necke to obey the Law ofCoJ, 2 Cor.3.657. yea but fo the written and preached Golpell externally propoftd without the Spirit is a dead Ic cter alfo. I grant the Gofpell in its letter both promifcth a new heart and a new fpirit 5 which the Law as the Law doth not 5 and^ when the Spirit ]oynes with the preached. Gofpcl^ and the 1 aw alfo doth prepare the fmner for Chrift, by the word of the Gofpell the Spirit is given^and (o the Ap(ile5.^^dFa(ion:^^-i:^Mmflcrssfihe New lejiammt ^notef theletlvr^hutofthcSfirii.

Eut:?, The Law in compelling under tliepaine of eter-^ nail death to fuperlatively perfect obedience^ hath the Spirit by accident and extrinfecally conjoyned with it3 as it is the Spirit of the Mediator that makes ufe of it to caufe the broken man fee his unpayable, and to him^impoiTible debt?, ; and caufe him heare the tinkling and noife of the fetters :?.nd ' chaines ofhelljthat he may flyc to the Gofpell-furetyjwhich the fame Spirit revcales to him in the Gofpell. Now this h an extrinfccall ufepfxheLaw.

For I. The Law fhould have its intirc and perfeft effence ^nd full operation in rewarding or punifliing 3 if we fup-pofe there never had beene a furcty for linners 5 ncr a; Gofpell.

2. Its a Gofpcll-fpirit that makes this ufe of the Law a-'^^boveitsnature, for that, which can but reveale to the broken man. d< bts unpayable by him, andinclofeth lijm in an • uu-nall ayle, andgivesnoltrcnii:;th,norway ofredemption, eanaoi have of it iclfe any influe.nceto lead the broken man .

t€)

and of the Letter. ^ j -

to a fiirety. But this the Law doth of it fcJfe 5 hath net of it felfe one fourth part of an ounce of Gofpell-coui teiie or grace^ to be flow on the linner.

But 2. The compelling rigor q( the Law^, as touching perfeft and eternally aftive and pallive obedience ^ niufi bee coniidered in its fevcrall branches ^ as it commands perfeft aftive obedience^or as it obligtth to palTive obedience, it re-fpefts two forts of perfons ; the man Chrid, in the dayes of his flefh, and the eleft Angels^ or 2. fallen iinners.

In the former confideration , the Law^ in it felfe as the Law, eternally and immutably prefleth perfect active obedience, but gives not ftrength to obey, but fuppofeth ftren^th tothefe^towhomitisiirftglven : butif fo be that thefeto whom it is given, have abundance of the Spirit and ftrength to obey perfectly ^ as Chriji in the dayes of his fieih and the elect Angells have, theLaw, in its highc'rriaor of commanding perfect obedience, ( it is not proper]y rJ2;or though we muft ufe the word, but ftrictnefle) hath no com-puliive power over them •, for yecannot (Iiythata wilIino= man, or a man delighting to obey Godyis compelled to obey God.

Bur if we i[peake of man fallen in finne , who is unable to performe perfect aftive obedience, the Law itands over him hi a highe-1: pitch of morall compuliion : for whether he be willing to obey or have the Spirit, or be unable and void of the Spirit, the Law ftandeth above him exafting a fumme of ten thoufand talents from hini,that cannot pay the hundreth part of halfe a talent, or an halfpenny,as he ought.

And the man, out of Chrifi and under the Laiv , is ftill compelled in both aftivc and palTive obedience, the letter of the Law and this miniftration of death without the Spirit hailes and draws him , as the literall prifoner fettered bv a extremely exacting Law void of all Spirit 5 and conferring no faving ftrength on him to doe er fulfer ^ the penalty 0I" the Law.

And for the beleever in Chrift. the rigor of the Law is a-bated, not that the Law^as the Law, requireth lefle of hini then abfolutely perfect obedience, but becaufe in what hee comes fliort in performing of new obcdiem^ from a r^.ew

R t 2 .^ prin-

J g of the Anojnting Spirit^

principle, to wit, aGofpell-fpirit in him, he is pardoned in Chrilt^and therelt is accepted for Chriits fake, as if it were obedience.

Now in this ntrw obedience 3 the Spirit fo oyleththe whecles of free-will as obediencc^in its kijide^is as tree, con-naturall, delightfully being fwcctned with the love of God, as if there were not an awing Law 5 but a fweetly alluring •and heart-drawing free love 5 fo that the beleever obeyes with an Angell-like obedience ; then the Spirit feemesto exhauft all the commanding awfomenefle of theLa'W;) and. fupplyes the Lawes imperious power with the ftrength and power of love ; if we fuippofe there had been no Law commanding Chrift abfclute obedience,yet if we fuppofe a meer Howmorall direding light 5 without any compelling, to fliew him «K)nipuUion of ^yi^^t is good and agreeable to Gods commanding will, (6 iufi-Tbv Se did Chrifi obey perfeftly from a principle of love, and fo trecneife of a doth the juftified beleever give obedience, though impcrfcftj Gofpel-fpiiritof yet fincere to wliat is Gods will? then it followeth : iovc. I. Th^ higher and larger meafure ofwillingnefTe, or the

more fuperlatively the will be bended, the light of a divine Law {hining on the minde and will, the more of the Spirit, (becaufe the Spirit is efTcntially free, P/si-i2. 2^^3.17.). the more freeneflTe: and the more freeneffe, the more renew-erl will in the obedience : and the more renewed will the lefle cdr?ftt^ahit3 becaufe freeneffe exhauftcctS conflraint, and efpecially wufn <:onftraint looketh toward eternal] puniftv-. nient:,and theLaw rompelleth^under pain of eternal! death, Threttning: thofe that are under Law-:^biigationj>to obey. Now fear of kid infiucncc eternall wrath is wholly fwallowcffinp , where a free fp'rit T rT aS «. of Jove and ftrong delight to obey, int'.^JTcnes between obe-R :totthc fc- dience and luch fcare, as is cleare m the man C\m\t m the coI^a,o^ofcoH- dayes of his Heih, and the confirmed An^^els : and though I fi^nit-dAivjcU. doubt nothing ^ but feare of the fecond death was in its way, and fo farre as was congnious and convenient for a ftateof finlefle innocencie, to workeupon the will of th<^ firft A^cm and JF^^^fc to deterrethem from finning; other-tvife that threatning o{God(bi the day thou catcfl thou [halt dye J had no intrinfecall end, nor was it rational!, which cannot be faid^yet L^w^thrcatiypgs had no inSlueacc pn the will of

the confirmed Angells 5 nmchleflfeontheperfeft and holy will of the fecond Adam , which was fo filled with God^ fa balaftedwJth fo many talent weights of ftveet delight and free love5P/;40.758. Job,^.^j^. diS Angd$ Tmd Chrijl obeyed^ without any eye-looKe or glance of their thoughts to Law-threatning. And the juititied beleever'now obeying as a Sonne^not as a bond-ilave^yeeldeth willing obedience^froni afree leading Spiric, the Spirit of adoption proper to Tons, who obey their father, out of an infthict of love, not out of a principle of commandhig awhig and terrifying Law^ as Haves under bondage doe obey their mafters, KoraS. 145 155165I7. And the Law of the Sprit of life comm^th in into the place of the compelling and curang Law (not that the directing and obliging power thereof is removed ) and a-diCih a beleever to obey^ as if there were no Law over him at all, and freeth him from the Law of finne, from'the dominion of the Law in binding him over to a curie , Kow.8.2. Ji.om.7.152,3. as if therewepenotaLawgiven to ajuftified man, I 7im. 1.9. And looke how xvee fay the willing free obedience of men coniifteth well with the necefiity of Gods abfolute decree , fo fweet delightfull freeneffe of a Gofpel-fpirit led by God, does well conlift with the neceTity of an obliging and ftrongly commanding Law, though the iling of the curiing, and threatning be removed.

7. Now the fond conceit of ^tj/Jf/fo^confideration 63. is utterly to be rejefted, for (he faith) the Serif ture {hines as a jheplac^ light.in a dark^f lace until! the dc^-flar arifc inihe hearty 2Pet.i. 2 pet.i.umill and then the man hath no more need to feeke that of the holy theday-ftarrc ScriPlure:, which departs of it [elfe ^ as the li'r.n ef a candle t/e-^^ ^f"^ ^^^"^^^^^^ J farts when toe Sunne-beames enter ^ even as Mojes departed at nothing for a the frefence nf Cbriji and the Lawattheprefe'nce of the Gojpell. nikcdMghtof^ But ( s^ U7itill^ noteth not a certaine time of the removing the Spirit withn -of the light of the word^ fince Peter there preferres it to the o^tthe ^cnp- ^ revelation at Chrifts transnguration. Matth.i.2$. Jofefh^^^^^-k^ew her not mtiUJhe brought forth her Hr^ borne ^ it followeth not 5 ergo he knew her after, fo Ai<?rfo. 11.13,15. the Law and Trofhets are'^^^ until/ John ^ then no more Law and Prophets after John^ it followeth not, Mattb.12.20. hejhal/mt hf eah^e a hxuifed rced^ ?»; till fee bring forth judgement to vicfor) ^ therefore

Rr ^ when

^^ of the Amlnung Sprit^

^' - when he has brought forth judgement to viftory, he muft

then break the bmifcd reed^and be no 1 jiiger tender to weak ones, M^fr/M4.22. heconjlraincihit Vijciplcs togoetothe other fide tillhefcnd the multitude /.-way : then he lent not the multitude away, when the Difciples were come to the other lide > it is ablurd. So Mattk. 1 6.28. the) (f:all not tajle of deat'j until! they fee the Kingdome ofGodcome^ ergo,they (hall live no longer then they fee the Kingdome of Cod come? it followeth not: Af^lf/i. 22.44. Sit thou at wy right harAtilll ynak^ thine enemiss thy fcotjiiole^ ergo after Chrifts enemies are fubdiied, he (hall (it no longer at the right hand of the Father: Joh.'y .17. My Fa-ther work^th untiLhiow and Imrl^e^^ eftj^apTT ergo my father works no more after this in his providence, in governing the world; what more abiiu'd? iT'/m.4.i3. 1 ill I come, give attendance to reading-^ to exhortaUoUy to do^rine ; then muft Timothy read, exhort and preach no more after Faulis come? The place prefleth us to wait on the Ordinances and hearing,un-till the day-ftarre, the faving light of the Spirit (that goeth before the Sunne and day-light of the vi(ion of glory) fhine in the heart ^ to make the word efFecluall ; for though candle-light and funne-light cannot concurre to make one lights because the lefler light evaniiheth and difappeareth at the comming of the greater light, and the moon-light or ftarre-light (^f faith cannot be mixt with the noonday-light of glory, I Cor. 13.11,12. no more then the knowledge of a young child, and of the fame, come to be an aged man, caa fee in one and the fame man; yet the light of the Scripture 8c the light of the Spirit may,and muft neceflarily be together, ,. ^. and are no more contrary , as fFaldejfo and Famili(ls vainely tfcalled th^"'^ luppofe, then the light of the Sunne without, in the aire is iav-lUr. contrary to the vifible faculty of feeing within^ in the eyesj

' the-yp/r/'ns by a metaphor called the J^j-/?^rre, for the Spi-

rit is not formally light, but effectually only; for it is that faculty by which the eyes of the underftanding are ftrengthe-ned t9 perceive the things of God ; and therefore called the Jpirit of K evelatien^ Eph. 1.17. the eye-£a!ve is not properlyihe light that makes colours vifibIe,thought I may fay to a dim figlited man when I give him an excellent eye-falve, fee } yve youths light of your eyes. Whm 1 ^ivchimbut that by

which

which his feeing faculty is ftrengthened to fee perfeftly:that Scripture is not to be layed aiide upon pretended fiifficient light of the Spirit^ without the Scripture Jight^ is cleare^ '

2. Becau(ethe perfefteft ie/eez/erj have patience and comfort in the Scripure^ meditating in it day and nighty ?/. i. and arc ftrengthened through reading againe and againe the premi-fes, left they faint P/ .119.49.

3. Becaufe the Scripture , to every new reading and hearing fuggefteth fome new thing of God^ as a fountaine that, can never goe dry, P/'i 19.96.92:^93.72. 2 PeM.13314,15. fhiUyi.

8. That faying, l^emoreof thelettery the lefe of the Spirit^ hath truth^as touching the only and meere letter refted on-and confided in : but is not limply true,that the more of the knowledge of the letter the lefTe of the Spirit, but the more, rather of the Spirit

9. The nearer to glory, when we fhall be cM-^irh , and j^^

have nothing of a Temple and of Ordinances ^ and of the ,s co hH! en^^ mirror or glaiTe of the word , the lefle literall we are^ that (the i ere of is, we repofe the lefTe on the letter, and are the more fpiri- ^^cl^ er,the tuall, as the nearer to the morning, the lefle of fraiTe-light, ^^^^ ^f th-. Spf-2 PeM.19. I C(?r. 13.10,11,12,13. But it followeth not that ^-^/^^^n-^/^^^t the nearer beleevers are to an immediate viiion of gJoty, the ^^"^" ^ ^'^ *^ lefle knowledge they have of the letter of the Saipiure, (though this knowledge of the letta-(hall fully be aboli-{hed at the dawning of that morning ) for the nearer it bee. to the full harvcft, the more abundance of the firft fruits^and yet when the full harveft commeth the firft fruits ceafe and give place to the harveft, and the more of the morning twilight, the nearer day, though the morning twilight evanifh when the perfect day commeth h yea the nearer that the daVv'ning of the morning face of G(/ifliine in at the win-dowes of our foule, when we ai^ in the child-birth paine of-eternity, the more of the knowledge ofthe will of God we-have, in regard we are, l Per.3.14. to grow in (j^race aridin the ^ hpowkd^e of our Lord and Saviour Jefiis Chrifl , and this knowledge doth incliude ^ not exclude the knowledge of the letter*

Th«^

The Spirit is not a part of the rule of faith or of the words the Spirit is not the word, the word is not the Spirit ^ but the Spirit is that which maketh lively and efFeftuall application of the word to our foules; as the Mafon is not the art of building, but he is regulated by the precepts of art and reafon 5 and tyes himfelfe to the following of art in all the workes of building ; the word is that which tyeth us as our guide, rulcj conduft ^ but the Spirit goeth along in a real! uniting of our hearts to C/;n/J (as it were) enclofedin the word, and in applying the word to our hearty and fo is called the anointing.

10. The fpjl^itualty of our foixUs is in a fort of dominion over the letter of the xvord,when our foules are transformed into the things contained in the Gofpell^ and we are changed into the fpiritualnefle of the word, fo Rom.6.iy. the Gof-pell is called a forme, a mould, a lignet, for looke what letters and charafters are in the fignet of filver or brafle, theft fame characters, in length and breadth and juft proportion, ■, areinftampedon thewaxorthepaper, the GoJ^e//container ^h^^^a^'d ^^ m ^^^^ Loxdjc^us^ his image the lineaments of Chrifl in a new t^he^a^me^fp?ri-^^^"^^^ new will, renewed affeftions, knowledge, love, tualneffe con-^ nieeknefle, patience,lowlinefle,&c. it is a morall containing tainedinthc of Chrifi:, as the figne containcth the thing that is Gofpel fi2;nified by the figne, the .Sf/r/f inframps and forms (as it

were) another Cbr//?*, that is, his living fpiriiuall image inourfoule, GaL^-i^. anew ingravingof thenew w^orKe and new creation of thefecond ^J^w, 2 Cor. 5.17. on our 7cr.} I, hearts, which is called the Law in the inward parts , when wee

have the fame ftampe and image of C/;rz7J, and are changed over into the Gofpcl,not into the letters of the Gofpe].»or into the externall words5but are new-moulded into theSpirit, and new fpirituall nature of the fecond Jdaw^ and are borne ofthe*Jp/r/r,76/;.3.5,6.the wordis called the feed,! PeM.23. the tree is vertually in the feed; the new birth, and new Spirit we receive in regeneration is in the word vertually,as the thing fignitied in the figne; fo are w;e faid, 2 Cor.^.i 8. to bee changed into the fame image from gjorj to glory^ even as by the Sprit of the Lord. And the Sfirit lookes to his copy or fampler,and looke what lineaments, legs, limbs^ proponion of members

bers are in the \vcond Adnm^ thefe fame the Spirit by the word preached, draws and frames in iis^ now the/ecowJ Jdam^thc man Chrift, in his rpiricualSj is thcj^n'? boine of every creature Col. i. 15. Chrift is che malter peece, the flowcr and glory of the Acfls Oi'God^ in creating new creatures after the fecord creation^ and there is framed onh.'m holineSe;, lowlinefle, meekntfTe, humility, patience, heavenly mindedneffc, and the fpirit according to this glorious mould draws the kgges, annes^and all oh;^ leverall limbesand members of the new creature in the SaincSj and he makes efficacioufly good, that part of the word: Learnc of me that Jam meeh^and lowly^ Mat. 11.29. let him take uf hk crofc and foL^ow mc^ Marth,l6.24. let this minde be in you tlxit ft-w al\o in Chrifl 7ej';%Phil.2.5. fo doth the Sfirit change hs unto^/ Sfidi^wd this is the right Chrij\ing of the Saints^^when the Lord by the word Sfiriteih^ andofnew^ Naturethus over a-. gaine into new fpirituall children like our brother rk'/^/re,^^-mong the Sonnes of men^ holy, heavenly, fpirituall^meeke^ lowly like Chrift, though fcecaui'e of in-dwelling fin inall, all the new Creatures come farre fliorc of the firft coppy. And when we are thus changed and made fpirituall, theGofpelis aftei on us/o are we fpiritualized into Chriji and made one with him by faith and planted into the fmilhude ofChrifi Rom.-6. now the ktters and ch:iraaers or f$unds of the written and preached Gojpcl are tranlient things, but the Gofpel and new Covenant in the glorious promifes& fpirituall priviledges contained therin ftand ftil as the everlafting rule according to whichwe ^re daily more and more conformed till we become one fpirit with the Lord* And bccauie the continuation of the lifbid up witbGod inCbridyis aprotcad:d thread of con tinuall dependence by renued ads of hkh-)<>ffatiemeand comforts through the Scriptures^ of growing in faith, the word muftgive a daily n^rw objeclive lifeco our ta.ta,andthe renuei ads thereof 3 for faith is our vidory, I ^ 7c>/;.5.and weovetcome by che word Rev.i2.1i. i^ Antimmuins can give us a time when we (hall be fecurtd fromrhe tiery-darts of Sathan on this (ide of heavc<i, we yedd that the fl:ieild of the word is to be layed afide, bucihat we knownot^ fee Ephe.6. 15^16,17.1 Job;z 2.14.1 Fet.% 8^9. Were we indeed made per-Lc\ intitc 5 wichoucr^ot or v/rinckle of indwelling fin in this life, and fuch as wce can fiii no more, as Antminim vainly

Sf ^ ^ bgaft

of the Anointing Spirity

boaft ofthemfclvesasTouvzr, Eaton^^Sabntarp?^ DendndCrijpe will hereafter teach us, I could yceld there were fome Wvc colour or hewofreafonto(ay thacweare^ being juftifitd^ in-vefted in aftateof ^i/and farej])irit^hcyoud theorbeand fphere of all neceflltie of Ordinances^ and Scripcurcj becaufe pure fpi-ritsneed nocharadlers or letters of Sciiptare, feals, or other ordinances^no more then learned Dodors need th(^ Horn-book, toufe the vaine comparifon of Jolm JValdejfo. But we muft go in over the threflioldof heaven^ holding the bcokc of the 014 and New Teftamentin ourhand^ growing in knowledge, till we be ptrfcfted with him who dwells in light inacccflabic: and lo there is not any thing fignified^ and holdcn torth to us in the fcripture^ nor promifed or prophecied in the Covenant oi grace Vcut.^^^Ezech.it* ?er. '^i.Ezecb* ^6.HeL 8. lutthecoppy extradtor the double thereof is written, ingraven and crea^-ted in the fouls of the eleft in which fenfe the aflumption of this fyllogifffie.

JVbofoevcT beleevetb/hallbefavcd. Mtl^JobHyMariebekeve. ergo.

Is inScripture and the fame fpirit of faith and the beleeving fpokenofbyE/d/^bj lermiab. Ezecbidy &cc. The fame circum-cifed and new heart that they prophecied of, is in lohn^, Mary ; and fo the Sfirit worketh the fame new heart, and the worke er^cftofbeleeving in length, breadth, figure, limbes^ parts(to fpcakcfo) that the Scriptures of the Old and NewTeftamcnt promife^ as a Painter draweih the portrait, head^ face^ eyes^ cheekSjmouth^whol body incolourS:>& al by looking on a live-in" man^now how the man7G/;w ortdary^m a rtfled knowledge, can prove the fame to his owne comfortable aflurance and peace^ is anotb.r thing. But here is nonewdifcovery of God or ot the Spirit, which 5.;/rw/2r/I;calltth for^ Sfarises of glory pa. 1945 195. for he con plaincth tbat there hath bare no rtfvima-now/«rr/;cr (in this Aflcmbly at Wcftuiinlicr J ?7or ary bigbcr attcjnmcnt in tbefc tbings ( joints o\ ilcdrine as tojuffifiuAioUjfand-' fiutioH:, faitbjSit.tbeininiftery^ v:ord^Sacramen\Sy v^biibtbey iall mcahes ofjciizntion ) tben the Bijhop made and the Sy?iods in Eng-lane former/). We grant all, we know no new cur^ nor other new way ofjuftificationj then the way David2ind PouIw^vq juppcd Rom, 4. hh 3j4^ h^^ Pf^* l^- !• ^d we glory

that

^that v/eeadde nothing to Articles of faith contained in '~ .

the Scripture ^ we only explicate them^ and vindicate thefe Articles trom the falle glotlcs of Pcpilh Bilhops, and the fame that ^^ima. obecteth to us 5 might anyobjeft againfr the Canonicall Epittles oihbn the Jpojlky and fay^ Tblf fel- weJcnow4i«K: low tells us only of jomc oumard tmgs ^ ad outward Ordinances of oi ih. Jami -^Cbrifi frecefts of love to the brethren of doing righteoufnejfe , and all lifts new di[^ thefe but mitten with paper and inh^ too^^wejee no higher attainments ^^^^^'-^ 0^ th^ ii)en thefe that the Prophets Chrijiy and Paul, and lames and Peter """^'''^^ ^^^ ^\^ iold Hs y j)c tells m nothirg of any purer or more glorious dipvenes of ^,^^1^^ ^^^^.^^ ' Cod or the Spirit^ or J.ejus Chrift 5 or our union with the Spirit^ or glory as to j^irituaUthings andChriji rifenMtasto Chrifi in tbefiejb or under the LaWy of which thefe Ordinances were afigne] we grant* wee can reveale nothing but old truths, and we cannot give -to Saltma^p any other new cut or fraginent of tnith ^ but what the Scriptures, held forth.

2. Wee can but hold forth outward things^ that is^truths of ancient faith , ipoken by iinfull men and printed in papei-, and thefe oi'Chrifl both dead, rifen and afcended to heaven; and wee confcffcwc can but baptifc with water ^ and can but build,plant5water, and are but underworkmen and inftru-mentsof words, formes, founds, printed books, and the Prepfcc-tiand^foff/^i received thefe and no other thing from the Lord, but our Mafter caft doe more, he can, and doth by our weake labours, and the foeUpmeffe of preachings give the holy Spirit. 1( Saltmarflj can give purer or more glorious difco^ Tjeries of Gods of his Spirit^ Cbri-iJefnSs&c. let him take Et Nici^elas and Va.Georgs to helpe him, let us heare them, pro^ duceyour reafons^&c* for we ever urge this, thefe new difcov eries ^ of God or the Spirit , are either revecded in the word, or not revealed \ if in the word, then are they but outward Ordi-nances,fuch as former Synods have difcovcrxd^uid ib according to Saltmarjbs to be reiefted, if they be not revealed in the word , they muft be additions to the word, and fo uu-lawhill, Ke7^22.i8. Pcwr.12.32. Prov.^0.6.

2. The Spirit that comes with niE'wpofitive doftrines without the word, muft prove it fohc to bee: from God by lignes and miracles, as Chrift and his ApoHles did.

3. jr^/^i/;^ Malacky^ propheliedof JoknBmi^^ thous:'h hee

Sf 2 ^ ^ , ^ did

of th Anointwg Spirit^

did no miracles. Let us fee the like warrant, for tliefe new difcoverics.

4. This Spirit muft be tryed by the word ^ as C/;ri^ was Aft9.l^ willing to make the Scripture judge, whether he was the A^.^6^l^ MclJiah ovno^ Joh,<^.'^9. Taul ont of Mo/cj and the Frofhets Luke 4. lOjii, pi^Qved that Maries fonne muftbe the only SaviourSo did the ^'^*^- reftofthe^^o,^/^.

5. Wee are commanded to ]udge them curfed impoftors, and not to receive them in our houfe or bid them Godfpetd 5 who bring ariy new difcoverics of God or the Sprit , w^hich is not the doftrine that Paul and lohn received from the Lord^ G^/.i .8. %Ioh,v.io. I Cer.11.23. But F^w/7//?i will have the Scriptures to beare witnefle to us of 5 and to reveale, the Father and the Son; but for the holy Spirit^hc mult be revealed without the teftimony of Prophets and Jpodles^ though Chriji our dying friend hath left us his will in his laft teftament confirmed by the death of the Teftator, and forbids us to expeft ?.ny farther revelation, Hei.i.i.9.16.17.27.28. J{ei^.22a2. 18.19.

Is it not fafer to belceve the Prophets znA Afodles 5 upon whofe word and doctrine 5 wearebuilded as living ftones and a habitation to God^ Efh.2.2Qy2iy22, then to relye upon the word of fuch feducers, as HNichoLpsyVel^ Sahnarfby and the like^ who come in their owiie name^ and bring neither word nor workes to witneflTe their doftrine, not To much as Simon Magus and the Antichrifk^ who bring wonders and living miracles to evidence that they are ftnt from God^, Faniilifls have no efcape but to fay that their new difcoverics are revealed to them by the Spirit to be contained in the fpirituall and allegoricke fenie of the Scripture. Now undeniably the Scripture bath a literall fenfe^and here it hath a myfticall and fpirituall fenfe, and fo many len/ts, as the Pa]ifts teach. So Belkrmine do verb.dtil^.c^.Ttomas p,i.art.10.■ So Ca]ttanm ibid,Al\>l:on us a Cafiro.l. 1 ,adver,her*Lyra in 2^Rcii.,j 'Bucanus in Theolojl,' ScoIafHc.far-t.2,c,'i.q,'^. ?Tow Jiiticsarc I K The famcGofpell-truths in the manner of pi^eaching ip.itniiUy and derner'ng of them mav be fpiritually by fome,and lite-

tangfirinthe* rally and dryly pubJilhed by others; and nothing is thereby G;)ipcL cither added or taken away from the fubfiance of truth. But

duties

and of the Letter. g^y

duties commanded in theLaw are then prefled upon the con-fciences of the hearers in a legal way^ when they are forced upon the confciences of the people upon legal mctives^Laiv-oWigations^threatnings of curfes & lad judgements^but they are then fpiritiially preached when they are prefled upon the hearers in a terrible Law-way 3 but for that end difcovered to them^that they may be ciiafed intojcfus as to the Golpel-fanftuary, and City of refuge to fuch as runne themfelves out of breath to be in the bofome of our Saviour.

2. They would be prefled To fpiritually, as there may bee ftill a pointing at a pardoning ranfome, and a healing and curing fpirit^ & fo that all obedience muft be new from new principles of the Mediators grace^and upon Gofpell motives only^not from Hagar and the covenant tending to bondage.

Nor 3, upon the fame necellity and account they were to be performed by vertue of a Covenant of workes.

What I before faid toucheth the queftion whether the formall and laft oh\tdt of our faith be the word of God ^ or the anointings ftrength faving, grace and eye-falve of the Spirit (as fome Schoolniin , Granado and others affirme the latter ) but the word is the formall ob:ecl of faith , the fa-ving grace or anointing the efficient^by which we are anoin-tedjinabled and quickned to beleeve the word: now the eye-falve or anointing is not that which we fee and beleeve^ that which we fee is the faving Gofpel-truths we beleeve.

Saltmariih wit\v Families denying the Scripture to bee the word of God^ will have the inward flipernaturall grace and anointing to be the only obliging rule of faith 5 otherwife (faith he ) its In vaine to write bookes one againft another,, for we then but fet letter to letter y argument to argument:^ reafori to reafom hut eAI in vaine -without the Sfirit:, as ifCbrid in proving the refurreclioii againft Saduces, Paul in proving iultificati-on by faith without works^againfffuch as turn the grace of God into wantonnes^ had not fet kt:er to letter^ ctroument to ar-gment 5 andi all in vaine 5 for they remained frill blinde s yet Chri(i and ?aul convinced and iilenced thefe obftinace wranglers by the \^ord of God, without powring the Spirit on them without whofe power they remained unconverted and hardened againft the truth 5 the formall objeft is that into

Sf 3 which

^ of the Anointing Spirit^

"^""^ which our faith is refolved when we give a reafon of our faithj as thus, for what caufe or formal! motive doe you Ice with the eye of faith^and believe thatM^r/ei \on is thcMeJfiahy t^ only Saviour ye do aiifwer^becaufe fo iaith the Lord in the Old and N. Teftament^ and that is the true ob;eft 3 but yee doe not give an account of your faith 5 when yee anfwtr I bcleeve it becaufe I have eyes within inlightned^becauf^e that is not to aniwer what is the true ob'eft of your faith ; if any aske yoU;,upon what morall grounds goe you to Rome? yea give no reafon 3 if yee anlwerj I goe to Kome becaufe I have a will and a locomotive power in the nerves and mu-fcicles of my body to move^, for now you aniwcr by the efficient caufe when the queuion is made of the formall ob-. j^ftive caitfe. If anyaske, why doe you fee colours in daylight ? yee doe not anfwer, becaufe i have eyes and ai^eing faculty \ but to the former you fay^ I goie to Kome for /uch bulinefle , to the letter i iee colours in day-light y becaufe they are feeablej and colours cloathed with light before ray eyes: fo i /o/;.5.io. he wathelcevetb onthe Sonne of God bath tic witnejfj within b/w^that is the beleever hath obieftivdy the tiie truth ftampcd in his htrart ^ but the anointing by which he was inabled to receive the teftimony and truth, is not for that the ob'ieft or the thing beleevcd or received^ but the fa-ving helpe by which wee are ftrengthened to bdeeve and receive the teftimony 5 the inward /peaking of God to the heart^^as Juguflinefaith^lib.ii.confcfc'j fme(lrefitui)Aal^aruniy without noiieof words 5 is the faving apprehending of, Cbriji and Gofpell-truths^but it is not the thing or obth fa-vingly apprehended : the day-ftarrein theheart, isnot the Gofpell-truth that wee fee and receive, but the light of Chri(i inabling, and the Spirit ftrcngthning the foule to bcleeve and receive thefe Gofpeil-truths^ for without the day-frarre and Spirit, no man can fee thefe truths. Ai 'he 6orp<rll 12 ITpon the i^rincipl^s oCJntinomiam and Fawili^fjihcie t' A I '^^^-^ and the like Gofpell-promifcs, I will give jou a m^w hearty and a nn^ . mtcrc ;?ti«? fj'irit : Behold I jn^ke dUthings ?i^w^ a bruifed reed ft)allbee not k llin ' 1 Iter ^^ ^^^^.. ^^^^ ^^ ,^^ ^^^^^ t:\i'.:rr wear) and bvavj ladcHj and I will ;w. iC t. /- If, ^^^-^ ^^ . j^.^ ^j^^^ commet)Iwillii no n^ife caft away^ but will Taife b.m ii} <♦/ li^ Ujlday 5 lec iM pave m monj cmehjyond eat^ &c.

are

are as literall an d Icgall being written and preached^, and as carnaii^'ibr they value them to be but outward ordinancesj as this 5 Curjcd be every one that abides not in all that is xi^rittcn in the Law of God to do it s or as the very Law and Coveiiant of workes y which promiftch not any new heart ^ bat preffeth-the Law in its condemning rigor in the old heart : for tiie Gofpell is but a form to them^and theie Gofpel-promife? of pure fr^e grace as oppoiite to theLaw of works in their gra~ matieall fenfe, are but carnally legally flejhh, outmrd vijtble f^meSy 271. now to u^^ the promifcs of free grace in thac which they ligniiie and promiie are no killing letter as the Law is^ but the mini'l-ration oftDe Spirit and of life , extept wee fay, the pjcomifcs^ of the Gofpell are but faire lying wordsy . andthat God intends to keep nothing he promifes to us^ and no more to give a new heart in Gofpel-promiies nor 'm the La^'^^i which und ^ubtedly is falfe , when- #e conlid'ei^ the word of God ^ efpecially the Goj^^e/5 the rpiriamlity thereof above and beyond ail letters and charafters^ appea-reth in that,

1. The Author can be none other but God an infinite and ^ glorious Spirit.

2. The matter fpirituall, fo heavenly l> as the imputed ^t ord fti-righteoufnelTe of a flaine Saviour ^u ifyingthe ungodly^ ntuallbcyci^ eternalllifebyadefpifedand cruGi.iedma^ibafomed in an figures and let-union with God 5 a fpirituall communion with God^ mor- ters, in every titication to every thing eminent to the creature^ the hidden confideraticn. manna^the white ftone5the newfia-me^the flelli lying down in

the dufr with the feed of the hope of a glorious re-urreclion^, the inviuble imbracements of C/;r/^5 love-licknefle for him^ joy in tribulation^ &c. all fmeil beyond chambers ^ paper, inke, or any thing vifible,

3. The forme is fpii-ituall, if we confider the Ma:e;'ry-^Divinity 5 the omnipotencie of Cod fas it were) inftamped

OB it. ,

4. The end and intrinfecall effects are mod spiritually for it changeth men into fpirituall and heavenly Citizens of a-nother worlds deadneth them to the created glory of the creature, peirceth between the marrow and boncs^ even the LaWjpartof it isjharfertbenatw^-edgedfiverd^y feirmgevento

the

I

tbe dividing d[under of thefattlcand^iritandto thejoynts andmar* rov;^ and if a dijcerncr of the thoughts and intents of the hearty Hcb. 4.12. carrieth along Chri^i to the foiile ^ caileth in a liinipc of love in the heart, that contrary to nature and all the ft;ong impreilions of nature^ it ftampeth and fealeth eternity, heaven^ appreheniions of glory beyond all the vilibk feniible borders of time, dayeSjlife^royalty/athers^mothers, children, wives, lands, inheritances, and that on the tables of the foule. It is in upon the Spirit ^ downe in the reines, and yee know neither doorcjwindow, norpaflae;e, itcanic in atithen how dorh the Spirit aft with the wora.' fo all the aftings, motions^turnings, ebbings, flowings, varjous ups, downes, high tydes, hell-downe-caftings , heaven-vilits, raptures of love, fignes of joy,aftings of morning-dawnings ot eternities glory , are more hardly difcerned, then the growing of the bones in the wombe of the woman with childe. The Spirit de- j ^. por the exercife of fpirituall afts, through the Spirit^ teimineth the ^^^ ^.j^^,^ tc.tihe a fpirituall being in Chrifi , when the ftraine f irhmirman^ of our converfation runneth moIHn a heavenly communion according 10 with God, and we have our City-dwelling and convennifi; thcexcrcifc of in heaven, our love, our heart, our life, our Lord, being *^*"« there and upon thefe grounds as ri/cn with Cbrifl , wee are

there^ P/;/7.3.ao,2i. Cc^/.j.i^a^;. Mattb.6.20^21, Het. 19.19^ 20,21.

2.When we favour much of theSpirit,and the breath that comes out of the mouth, comes from the abundance of the Sfirit in the heart, & the fpeech is much the language of Canaan^ ira.i9.i8.& fmelleth of a favoury heart,Cc/.4.^.fp/?.4.29,30. And though humane wifdome&: learning in the Scriptures that ismeerly literal,be not of it /life not idolized contriiry to the Spirit,but is capablcof being fpirituallized & height-Hcd above it felfe, and is aftually gildcdSc skied with faving light coniming from Go J in the h.cc of C/;r/7?, yet v/hcn the Spirit reigncs, all knowledge, learning, and arts are hunted for only in order to a faving communion withCoJ, and when in the crcatui^ and gifts the fpirituall man feeleth and taftcth nothing otChrifly but mifTcth Chnft in all thefe.they aix as taftelcflc to him as the white of an egjge, yea all drv^

fapkfTe,

and of the Letter. j^ i

iaJjelefTe, dead> his L§rd Jcjmii not hi l\i^t empty gniVe^

and therefore his heart, lodgeth not a moment there 3 Carh.

3.5 325354.?/;/7.3.73859.yea thefpiritual man fathers no good

upon the empty creature 3 I Cor.3.8. the creatii re fmels bf

fieih and vanity to him5 Zcich,^.6. ''

- 2. Ordinances 5 inherent righteoufnefle, faving grace

,created3 becaufe creatures arefaluted by him as creatures^ he

gallops by them as aPoft that feeth them not to be his home^

.but a far other poorej Iean5and defpifed nothing in compa-

rifon of Gir/j^ 5 in point of confiding^or glorying : for the

.gold-bracelets ai^ not the bridegroome 5 the Spirit aimes,

pants, and breaths after a perfonall enjoyment of God hinl-

felfe in C/jr//J.The joy and comforts of the Holy Ghojl to him,

are but accidents 3 created chips 3 and fragments that fail i^^'R^'*^"^

from Cbrijl.

3. The Spirit carrieth the foiile from the fight of all things as from vifible ob;efts, things created of God , up to the bofome ofGBd^ and there the ipirituall foule loves3lives, ^^'^ breaths^ dwells.

^v 3 When the outward fenfes fuck fpirituall apprehenfions cue of earthly thingS5 from the Well ofhcob Chiift draws a confidjrationofthe Well of life lohn^. l3-^4 F^«/pofTibly from his Tent-making, drawech thoughts of the falling of this Tabernacle of clay and our being clofed with our houfe from a-bove, 2 Cor.5.i;,2. (o the outfide of the creature, the skin of ft that lyes before out feirfes is turned into inward and Ipirituall thoughts of God. Becaufe the bdeevers fenfe of fmelling is ipirituall and draws all in co God. AvA minij will, aff^ionS, thoughts, intentions; tongue, yea^and thcnacurall aftionsdr caiir^, and drinking are fpiricualized, and for God and his glory.

Nor could I thirlve that ^,s touching the order of marfhelling ThcorJcrof and drawing up oilrfpirituaU rh-ughis and adions^ as why we a<^'agin fu-doe this fpiritualUaion firft, Ais^ecohic this third, why we ^^^"^?^*'*<^i-iTiarfhall this Petition fir ft, this fecond, bu: this ranking is not ^J^^'^ '^'^ . fobound up by the rule orScripture; buta fpiriruall foulein ^^"^^^^4^*-the order of hisadinp, i':ciiKdurni^rim &piiciius^ is carried on ri>-by the only free blowings of th^ (pir t of grace^) lt^5 true, the 'acts oiuft be regulaccdby the word^ that v;hat we petition for,

T t muft

of the Anointing Spirit^ ^

muft be lawfull, and muft be warranted from the found Do-ftrin of the Gofpel acccrJing to the proportion of faith, but the ordering of them often coineth froni. the Spirit of urtcrancc ancl< fo iaimediatly as ii'^s hard to fay at leart ordinarily & in a fet coi>-ftantriJe, there is any confulting with Scripture, reafon^ memory, art,, but the imnnciiate breathing of the fpirit order-cth and rankethalU Andthefe fit words like apples of gold, not others, which meets,fc/c & nunc^u this time;>with the heart •f a finnet and catchethM^nbw, Peter, 5<j«/, floweth from Spirit-worke.

2 This Major Propofition, whoever beUcv fhal/be favedf k certainly knoweaby the light of .Scripture, when the Spirit is -pleafcd to open the eyes^ to caufc us to £cc and beleeyc^ faving* . ly this trueth

But this ;t(ruaipuon»

Butlbelccte. I5 proven not by^^

the fhining light of Scripture, butinthe"kindcf re fled: knowledge that is cjieare by the light of the fpirit, reflcft knowledge, I take, is* the immediate birth of the Spirit, in fo farre as it is rcfltiJl, for when it is to bee proven by difcourfc and another fyllogifme, thus. He that loveth thebrethern htieeveth. But I love tbebretbrcn ,ergp^ Ikleeve. The alTumption which is note-vcrclcare but often needeth an higher proofe, muft either bee made go^d by another Scripture, and fo in infinite, or ye muft come to fome immediate light, comming only^from thc-fpkir, yc cannot go in infinite, for) eleavc the foul in that cafe in per- -pctualldoubting,anJ thcrfort (ome immediate light there muft bptQ difceme (uch a thing asthiS3 which is noc knowen, by ^the light of nature, for the objcft is fupernaturall, and the light of Scripture doth not fcrve thcturneif we fpeake of a rcfieft • knowledge on which the confcience doeth reft without any. further prjofc, becaufe the fcnpture procveth not to you, that either you, inch a man, by name beleeveth, or that the cha* radcrs.ot bele-iving, to wit, that you JoJb;;, Anna by name, luVL^the brethren, that)QU kpow bim^ bccauje youi^eepc bU cem--mandments more tian it doeth evidaice the lame to any other by n me, and fj exc.pt your name were in Scripture, nothing can be proven by light of Scripture, as touching the truth, and cyidcut and clcare rcfclcd knowledge of the afliunption, Butl

belcevc.

The affumpti-•n of a fyllogifme of our rcflcft afts of knowledge of our fpiritull ftate is at Icngh provrn only by^lenfe andthetefti-monyof the fpinrt without difcourfing.

bclceve, cxcepc you fay a major propofiticn can prove an if-fumption, and make this a good confequence all that belecv^ arc faved:^ ergo, John and Anna arefavedy which is no ^^ood confequence, & can not fettle the confcience,or that this is a ftrong confequence crefe that keepehis comtnandements, thofe that love the Brthcren, know Chrift favir^ly, and are tranflated from life to death, ergeljobn^ Anna^v/Qztc bynamcfuchas know Chrift favingly, and are tranflated from death to life; cither muftthe aiTumptionJ, Joiiw,- Anfui^ we an [uch as k^epe his commandemmtSy and love the Brethren ^ be proven by Scripture, which is unpoflible, except your name were there, oc then by fcnfe and the immediate light of the Spirit. But the truth is, from the book of nature yeie may prove, all that have lift and perfeft eyes fee and difcerne colours , but except it bp in the booke of nature, thsLtJohnyAnna^hzYC life and perfect eyes, or except by your owne immediate light of fenft and life, yea prove that Johtty Annay have life and eyes, ye ca^inot make good that John^ Anmy doe fee and difeerne co »

lours, if they ftiall thereof doubt.

2. Our Divines upon warrantable grounds of Scripture fay as Ik^iowyhe that bekevetbjballbcfavedfby light of Scripturcyond Jkpow that Ibeleeve by the teflimony of aninlightned conjciericlh f6 iknovj that I fee colours both from the (hining of the Sun, and from my owne fenfe convincing me, even fo I know by Scripture,and Cain knowedl, he that hates and malicioudy kilieth his brother Abely is Condemned; But wthat Cain m^y know he hateth and malitioufly kilieth his brpther Abely he needeth not to have it proved to him by Scripture, his owne conlcience can prove it.

7. Ifthenthequcftionbe, v/hether or no the Saints doe How 6r the fo grow in knowledge ^ that they molt ever leave place for Saincjarcto new light from the Spirit? leave room ft|^

I anfwer in the fenfe the Se&aries intend, it is moft fal/e; '^^^ ^^' - -for fobny Fauly and the Saints know and are perfwaded that Cbrifiy Codmandyedf$t /innerSy rofefor our rigbteoufneffe^jufUfietb the un^^ly that beleevcy&c.Sc other^manifeft Scriptural! truths, not hindamentall, as that there w^re eight ferfonsfaved from fv..^j;4

drowning in the arkf ; fo as it is blafphempus to fay thsy leave J'?

place to a new light of the Spirit to belc^e the contrary of

Tt z thcfc

thcfC) to wit, thftt Chrifi Ced-man iJyed not for/inners^ as Fawh Uh teach:^ and tbi t be rofe not for our rijt^hteoufnejfe^tbat beju^ifieth HQt tbe ungodly that belcevi: in bim h and that there were not eight fer-» jcnSy but tnly iwofAved in th& <irke. For this were, ; : J< To Iplc the oW true light 5 to get a neiv falfe |ight. -' : 2») This Were to fubvert all certaimy of faith , andto dojibt of all we beleeve.

3, This were to make the Spirit of tnith the do(!l:or and

uacher of lyes anduntruthj for of two fontradiftory truths

the o^e n^iufc be falfe : but God is light and truth, and there is

m d^rk^nejje in hint ^ and fo th« Spirit cannot teach two con*

, ' tradiftoric wayes

If we make the gueftion whether are we to know and karnefobythe Spirit i^ that we muftr grow in knowledge SA^d light of old truths to know thi?m more di/>inctly and Vf'iih a bighei^ raeadire of farthier knowIe<lge whkh is jiew^ not innature^^ ^t in degrees ; we acknowledge inthis fenfc »fW lifi))t^ becaufe, tli€r:e are neiv coo Sequences and dedufti-ons of the Spirit from the oldthithsimplicitely, and more dai'kly knawn wJhich were not fo diftin'i3:Iy knowne before, ^nd fo aft^ ages hath more light then former ages,and that\ because,

I. Tbe leafl: of the Kingdome of God is greater, in regard of faving light, then JohnE^piff^ thegreateji ef Prophets. ...: r^ Under the N* Teftamcrtt^ its f^id, they pall not teach one ^ Mnother^ but they paD be all taught 9fGodj Jer.31.34 Efa.54.11., wliich was fulfilled in part in Johns time, andwheq the ^foftle wrote to the Hebrews, i loh. 2. ly.Heb.S.i o. and the Sfirit k to be fowredon al!jJeJhjd,s wasprophefied, Joe/ 2/28529. and fulfilled Acis2. when the Holy Ghod was Cent downe, as Winy new dc- Peter faith, but I judge, though the day began then , yet it iiuaioFis from was bur tlie morning & dawning of the Chriftian Summer ancKiu truths feafon, that is to endure to the end of the world/and tb^rc-

which'w^crr'' ^^^^ ^ ^^^^^ ^^^^^ ^^ ^^^^^' i(thcf€ Prophelies bee fully and Lownc bdorc compleatly accQmpliflied, Efay 2.1.2.^ as touching the peace or-ly implicit- that ftall be under the Mefjiahs Kingdome x ^r that which is' \y and in the Efay 11.6,7j,8.efpecially that v.q.FoT t}>e earth (fyallhefuU o\ the anrcrcdcm not kjjowledge of theLord OS the Waters cover tbcjei^nd that oflfaiah^ diftinaiy. ^Ij^jq^ i^yi9y^Qy2iy22^2^y2^'^^. t^ndtliMv.26.More<^verthe

li^ht

light of the Mdotic /ballbe as the light of the Smne and the light cfthe Sunnejhal/hefeveri'fold^as the light of [even dayes^in the day that the Lordbindetb uf the 'jreacb of hiipeople^and kealeth the ^roak^cf their v^und : a,nd th^t of Ifaiabch,^^, and ch. 60.C.61.C.62' ajid of divers other glorious Prophelies ^ which I humbly con-cclve, God rtiall fuJill at the incomiriing of the Jews to their Mejfrah at that refurreftion from the dead, when Antichriji (hall be fiilly deftroyed, and the riches of the Gentiles added to the/eweXjthere (hall be one fhepheard and one (heep-fold and admirable unity and peace like a river among the Sainrs,and though Seftaries of old in Germany ^^ now in England^ doe it by the Sword, we have no prophene that that (hall be the way of God, or that C/;r/7f fhall have a perfonall^ cxternall vilible glorious reign on earth 5 and the Law of God ii exceeding broad^zjid containeth the unfearchable riches of Chrift, for who knoweth all the glorious deduftions and conftquences of knowledge contained in the word ? and who can binde up the Spirit that he fhould not reveale more ofChrifiy and more yet till the knowledge of the Spirit cover the eardi? But this new knowledge is of ancient truths^ and the Spirits ancient truths made out in broader and larger eonfequences , and not fuch as deftroyes the former articles of ProteHant Religion 5 in the faith of which, millions are arrived fafe to heaven ^ and ai^e now up before the throne,

Sahmarfh in his late giddy treates^gathers thefe articles of Proteftant Religien together, 'and as chalke ftanes cafteth them away, and will lay a new foundation^ and put in z figurative Saviour ofH.Nichoiis and make .a new building of his owne.

15. N^or is the preaching of duties, yea even of fiich as Preaching rf are external 1 and obvious to the eyes of men contrary to fpi- duties or of ck-rituall teaching or worfhip in Spirir^for then ftould it have ^"^"^ ^ worfl^iip btenour Saviours intent, Joh.j^.. w4ien bee will havens to \f,g^^'^^J,|^^j^^^ •wcrfb'i^ him in ^irit and truth 5 to rfmove in the iV>A^ Tef^a- theSpirir, as ment vocall praying, bowing of the knees to the Father of An:i;,omians our Lord Jefus^ contrary to Jcl.20^^6. Paulhieetcd dcw^e and^^-^^^^-prayedwith ihem all^ Eph.3.14. and helhould not charge us. Doe this in remembrance ofme.^ and obey thefe that are oz-er vo«;

Tt 5 " if

^^^ of the Anointing Sfirit^

— -' if it were fo, yea all the exhorting of the Apoftles that children

cbty fnrents 5 fervants their majlcrs^ brethren admonifh one another^ fliouldbe againft the difcoveries of the Sprit to the ApUles and and Saints^ upon which ground Antinomians will have all the government of theChurch^mward and in the Spirit and in-viable, as if one and the fame worlliip might not both bee cxternall and (pirituall.

' And now the Army fend Laws to the Parliament to remove ^ the penall ftatutes againft all hereticks, what ever they bee, Arrians., Libertines^ JDavi Georgians^ Familiflsy Antifcrtfturifisy fuch as deny there is a God , a Saviour that bought them^ Antino^ mians^ ^72 J what hel can devife^that their impure conventicles and Churches may be tollerated through out all England^cX'^ cept only Popifh Recufants and found and proven to bee fuch 5 bccaufe the Pafi^s di^urbe the peace of the liate y yet under the dccke, this lyes hid, that all Religions^being pro-feflions of the outward man, are indifferent and no finne in any worfhipping of the Devill, or any creature.

Yea there is nothing to be builded in favour of Famili(ls What the Law on the Afojlies words, Tiom.S.a. For the Law of the Spirit oflifcy of the Spirit of jg indeed the indwelling Spirit of fanftification,mortifying ^ the lufrs of the fmfull fiefh, called a Law^ in oppoiition to

the Tjranny ofjinne^ and this Law as it is in Chrift^ is the Law of faith and of the new Covenant, by which wee are freed from the dominion and overniaftcring power of finne and life, and as the Law is in Cbrifi^ we are nieritorioufly freed, as in us, we are freed by begun fanftilication, as a new Mailer frccth us from fiibjeftion to the old.

9. We are then fpiriraal],when we oBferve the wayes and r!nr:.»ftcr5ofa various aftings of the Spirit in externallsalfo, ashnw God li^'ju"^' ^^ fn^gefteth motions into fome by the crowing of a cocke, as by it the Lord caufed Peter to awake , and by the appearing of a Starjfomc come toChrifi by the working of a miracle or a wonder or rare providence in Church and ftate others are converted,

^. When we obfcrve the Spirks various diftenfations in A^ "?» (piri. J^^dingfbme through hell and deaths and defpairesto hea-luill^ Q.rii;;;i-'^^"> ^j 5^3.1 «>. and that from their youth, and in feeding go. '^ others v/ith the flower of wheat, with the hony combes of

inward and rpirituall feafts of joy and confolaticn, filling them with marrow and fatnefle. When the Spiric tbbes and i^owes to the fenie of a beleever goeth and com-nicth 5 ca^leth downe and bcnightcth the foule, and againe ihineth in gK^7 and beauty.

3, Whenwe obey the breathings of the wind^ and yecM with chearfuhieile to the comforting 3 {hining, witne Hng^ fcaling, inlcU'gingofthe heart with bjIdneireandaccefTe^to the over'oyiha. rrentheni :g, qnickning.direfting, inlight* jiing^ con^'rmin*; works and aft- of the 'Spirit.

4 W hen we obey from frecnelu ard t '1 r fwect attraftions of grace, from a Spirit of love, no^of k;.r- ?d Taw-bondage.

5. When xce trytbejpirits : for the dimibc knocking: ofre-velations without, or contrary to the word^ art nc n\.m Gody and whei> wecanUidge that Hre, heat^ eagcrneJe of afFeftion ia praying for a way, a feft , a war re , when wee hate the contrary fefl:, Presbyterian, as we imagines is not fpirituall boldnefe and freedorae.of heavenly accefle to Cod through Chriih

6. When we inclofe not tKe Sfirit or God in the letter or found of words, nor obey for the awe of dead characters or founds, but formally are ledbecaufe the ^p/r/'r goes a^ong with an obliging precept, or prcmife,and we adore nor dead cliai-arc^iers and founds, but tremble at, or fubmit to the word, for the thing fignlfied,' and doe not ieperatc the f ?gne^

and the thing fignilied'*: therefore Saltmar(^J is farre oat when Sparkles of he denies the difiindion of GojpH'ordinancei in offofttion to kgall gIory,p.271, ordinances^ becaufe (faith he, p.270.) nothing is pre , fpirituall _ divine-Gof^cl^ hut thatr^bicb if liaht^ life^ glory^ Sfiril : forhee ^oTdTo ^F^?n-taketh the fruit of the Gofpell and the (pirituall efficacy of 1.^5,5^5^'|y"^g theGofpel for the Gofpel. Bat as the Law is one things to or iLidcw of wit, he that dotb thcfe things {halllive thereby^htn\\y Law, and^h: ccicmor.ial aftuall obedlenceto this Law is a farre other thing fo the |^^w tin .pert-Gofpel (hethaibeleevethJiMlIbefaved) is truly Gofpel and a S^^^^^^^^^ Gofpel way to falvation, but actually by thegi^ace ofChrift wiicrcn and to beleeve is a farre other thing. preached to be

Saltmarjb faith , the letter andmtxcard forme if a thing, tJ)4t fe- the cvcrlaftmg ril!:etbmh the w/c^ which is fpgkcn of meat and dri^ike, that ,^^'^P^^

Wafte

ivaflc away while we ii(e thcnij and as Cfcr/Tf" iakh^Mtfftb.i^,

17. cnm mo the belly^ and are ca^en out with the draughty not of

t\\z \vritten Gofbdl which perifhcrh not as meat and drink,

but both in the letter , and the thing fignihed hath indured

fincc Mofcs and the Profhets were^ and (hall doe to the end of

the world 5 and in regi\rd of the thing fignified 5 Chrifl the

)ca and amen of all promires(which we doe not feperate from

the figne and letter ) is an eveilafiing Cojpely ReveLi^,6. and

thexvo^dtkat endnreth for ever^and perifheth not^as corruptible

things doe 5 1^^1.1.23524325- fiich as are meat and drmke

that:are made for the belly, and (hall be deftrayed with the

l^lly/o the Prophets dye^^hut their word doth not^Zaeh. 1.^,6.

yet Saltmarfh tcUeth us the minde of the Familijis as fome of

his Sparkles of glory^ 247. that outward ordinances areferifhing

and €vam(fjingfl:adowes , liich as circumci(ion, /acrifices and

old Tefianient Ceremonies, for as thefePaff away ^ when the

body Chrin cameyfojhalltbey at the comming of the Sfirit:> and they

being the beholding of God inaglaffe^ I Cor, 13.12. there conies

an adminiftration o(aU^Spiritym which thefe glafles mu(t be

broken then we muft fay, reading, hearing, preaching.

Scripture, feales are as unlawfull now to Familifis^ as falling

from Chrifl:^ and denying of the comming of the holy Spirit,

for touft Af(?/ei Ceremonies now, were to fa^from Chriit^

and to deny ChriH to be come in the flefh.

2 Cbrifi k with his Difciples to the end^ m preaching and bap-

^ Ordinances of ^jj^j^^ Matth. 28.19,20. and Paul chargeth 'timothy to keepc io-

wordTanT vioiably, and unrebukably this command of prophccying^

preaching are preaching, found doftfine, reading, meditating, i Tim. 4. 14,

to continue to 15,i6, to tcach and exhort, i Tim.6. 132. and of governing the

the end. HoUfe of God. by Elders that labouir in the word and doArine

and fome that labour not in the word and doftrine, i Tim. 5

173 ^ 8519,20,21, &o. even to the appearing of our Jefus Chrifl

I Tim. 6.14.

Icis knowen that Swench^feld dcm:d the Scrfpmre to bee the word of God, and made only rhe internall inrtm(fl of the mind the word of God, fo faith Palladium de hercftbus l:u)us Trnpris^ and bis owne writings, and fo doe Saltmar^ and T>cU

When the Holy Gboft highly extoUf; the word of CiiJ^and \ recommends it to us, he cannot n^ ane the inteiiiall word

or

ami of the Letter. 559

or the Law of the &^int ^flife vpritten in the heart^but the preached woi'd, AS.6'^' wc will give our [elves to the miniflery of the nor Jj that isj to preach 5 and not feivetaBTes, it cannot be a mini^iery of tl^ iaternall Word > and U'w afthe Spirit of life in Cm^ J^j^1 that internall miniftery is not given to Paul of ^Hlh-, x^ho Are notlmg^ Job. 14.3 5 * the word whichyok heart is not tnine^ this was not the internall word, AOs 1^.26. tD)on if tbt w^Til %f\uhamn knt: 46. it W4f neajfary the word $f God^)ouldbe jpokcn ^9 y{iu • the inicmall word was not (poken to them^ for tjiey blafphemed, 2 Jhfff. 314. if my mM obey no} tut Word not fkchaone : none can difobey tlieinteinallword, J^^iw.l.ij. ifgn} man U $in be^eroftbcw(trda7iddocitm: rebelling agamJ} ^he Lord is rebelling againft hif word^ Num.20 24. becattfeye:t nk^lfed againfi my w$rdj yeefhaH mt ent'er int9 the land , Ifa. 30. 1 iji 5. b^^i y^^ d^ife this, mrd-^'-thii iniquity ffxUbt to yon a breach : not to humble our [elves at the word is not to htrmbltf Qur felv€5 before the Lord,aCtro. j6.12*2^rf^i^mf> did that Y^ich WJS ^ili ift ^^fi^'^ of the Lord biiGod f and btmUedncrf himfelfe before Jeremiah the Profhet Clf^eakjngJ from the mouth of the Lotdy Mat. 10.32.k tba^ dmiefbmeifistith Chriftybefere menjxviltien^ himy but MiJr^S.t; Jaft, be that (hallbe cfhamedofme and rny xpords^ f^c.to be aftiamed of the txuth and word of the Gofpel then^ Sparkles of is to be afhamed of Cbnfl y and to deny him. What then ^^"""^'J '^^ "^ (halt be iaid of ihat which Saltmarjb (aith ? 49outward admi" nitrations whether as to Religion^ or to naturall^civiHand moraUeon-* fid^rati^ns^ 4r« only the viftite affearances of God as to the wortd^ qv in t\yis creatim > orthtckathingofGod , being[uchforwes. and dif finfations as Godfuts an amongfi men to af^feare^ to tlxm in: this k the garment the Sonne of God was cloathed with downe to bkfeet^ or to kii IfiWe'l^ ^feari^HQ^ — and t& worfhif [ucb an adminjtration when (^ m i^me 9^t ofii% if to reor^' an Jdol^ an image^ n ft^rme without Q(^,, t^ranynMmh^^^i^^'OrfG^inity [avi to him (w1)oasPmt [A^ib^yk^lBiei m IM H k nathing^ i Co*.S.4.

/tni^ W(^U4 Salting and Prf give 115 Annotations on the "^^^ ^ they (Kaiv^^ fiirmifh ui with many mongers in Divi-i^rity • ^^^ ^ npi.aketh t/;e ^armm xph&rewith the Sanne of God i^.4^^i4ihedyKcyi.i. all die formes of Wo^iliip whei'ewith God maftifefted hlmfeWe tothc Jcwes under the Law , ta Ciir^i4Pl t»4« th^ Gorfpeiy y4a^ to the hettficn that had

Vv but

gj^o of fhe^ Anointing Spirit^

Divcrs waycs but iiaturall and civill Revelations of God; Shall wee aske a gmd fonncs o£ warrant for playing thus on vifions^ types^ allegories? Far Tft^dof ^^i^if^^ ^^^ "S^ ^he Spirit taught them fo. Icavi'nTthefe ^^^^ I. what Spirit made Cbrid the Son of God Mediator to formes,and af appear to heathen in thtir Poets-Religion, their Idolatrous cendiug higher images and falfe Gods 3 for they worfhip devills 5 not the and higher. Son of Coci, LmM7.7.Pe(/f. 32. 17.P/.106.57.1 Cor.io.20,21. from »^tura , j^ ^^^ l^^^^ ^ faving of every man in his own Religion?

tocivilland j r 1 • r^ j- i 1 r • •»

niorall Reli^i- ^^^d a favmg revelation or Gea in the workes of creation?

on/rjmihcnce 3, What ground of fo many circles andjiew formes of to Law^then to Religions, a natural/^ civil!or moral!Law^ Joh.Baptifli way, Johns baptifm,. cbridswzy in tk.flefhythe Sf limits w^y^which is (fay they) after ^'^^" e^flc^ Chrifts afcention to heaven3 all glory ^without ordinances^ ataU? then to pure the Serif ture tells us of none but Law or Gofpel, and the Gotpcl.thcn to Sonne of God is in^none of thcftj withoirt Law or GofpcU pporc and sU-that we read of.'

Spii't'^^ ^^^^' 4. That we worfliip God in all theft formes acceptablyjinr hfts phaacici, ^j^^ heathens way of adoring Jufiter and Bacchus wee know not#

5 • Wee know not what this rneancs to worff^ifthe Law^thc heathens Religion^ the Gofpell ^ we know ho worfiiipping' of created thin^Sj of word. Sacraments, figures^ Scriptures, reading, all thefe being meanes of tendering worfhip to God, not things worfhipped 5 Chriftians worftiip none but God.

6. It muft be Idolatry to d,Familif{ to WOrfhip God in hearing, Sacraments, reading, praying, forGorfhath left all tbefe to him , and he lives in. a higher way upon the Spirit without Ordinances.

7. But to him that knowes an Idoll to be nothing, as Fa-^ mjUns doe, an Idoff if nothings becaufe Idolatry and the finnes

of the putwardmanjadulteryjlying, fwearing,for(wearing, atonguejpeakjng vanity J aright hand af falfebood^ arc no finnes^ becaufe done by the outward man , and Saltmarfb and his fellow-libertines^ have that much knowledfi;e of the Spirit, ..y s^s to know adultery is no adultery to a uflrned man , or anf JElder of the family of love, and that which is Idolatry to an unrenewed man, to adore figures and formes, is no Mo-Jajtry to rcnc wed wjcb who havt^JtnowIedgc that an IdtU if ^ no-'

mtlxn^ not any extcrnalls to FamiVSs^ the wickedfc prankes hell candevifearenolinnes 5 and linne is but an opinion^ know then killing of your father, and bowing downe and adoring the devil! to be no finnes, and lay by confcience of finne^ zsVav. Georgej and Anton, focquiw ^ and fuch fwinc teach US5 and they are no fins. But thefc words, we k^ow an Idol U nothings hath another fenfe, as befare I cleared. ' - jjow morufi-

16* Another fpeciall figne ot a fpiricuallconditijn is morti.- caticn is a ficatior, which is not merely and onelyina tocall abftinenct figne of a fpi-from fin or hatcred of che world, Heathtns void of the fpirit of ^^^"^^^ coniHu-Jefas, upon morallprinciplesj of their menhzingPhylofophy °^ c{PUto, Socrates^ ScnA:azin goe farreon this way : But when abckever fecth him feUe, and his life inxorporaced in Chrift and his croflcj G^/. i 20, I live not-^ but Cbrifl lives inme^ not becaufehis dcadrefl'c to the crature cower/) xvitheut being frocu-^ reJf as jr^/JejOT© coi.fider. pa. 345 fiith J -or fought mtb bwnm indk'^eryy Jot though human inducer) it'salone, yea,or helped with, fupernaturall Qofpell-truths, or fome common grace can nener produce any, but a ba!fsr i mortification. Yet ads of fendifiedreafonand/;2^«'ferj fpiritualized with the infufci -life of Chrift^ and informed with the pure light ot f i h beholding Chrift crucified^ doc worke mortification; But then cur Spirit muft be as dead to thefe adsj asufts, asif they were noc in us in the poync of reffcd feeling and confiding in them, not I, but grace^ not i[, but Cbrifl in me.

1 The powers of the body or outward manby tficfoule-re* doundunceof adings, ftandor lye dead to fm^Rom. S.^.But yea ate not in the flejhi but in the jpirit^ if [0 be that the spirit of Cod dwell in you. i:d: And if Cotifl be in you the body is deady be* caufe of/tHyOT foxG^ybut the Spirit is life becaufe ofKigbteoufnefe : The body is a part of the fltfti^ and in fo farre as it is renewed wich the fonle, there is not that fire and fcrvout in bodily admgs of finne as in a man void of the fpirit , becaufe though flefli and body both ad too ftrongly in fin, yet are thefc powers blunced and the f.^nfes dec not fo welcome lufts as once they did, but the fpirit is life or lively^ as touching righteouf-neffe both to be aded and la d hold on by failh^ fo the renewed man is m a manner grcived that he muft (atisfie his naturall life^ yea fo that he cooldrcjojce, ifhe were deprived of his fcnfes^

Uu 2 M

njL2 of the Aaahting Spiritj

orac Icaft, were freed from ^xcreamc qaickneflfc of fervor in his fcnfcs apprehending ibwr delightingpbjefts: hence cometh iuthc mor ufk4 ^forc ofholy challenging of bis liberty, as a feitant made free can tell his old Mafter'^. he now owes him no fervice, fothe fpirituuU man faiths J?ow. 8. ii; therefore bre-il)re7iy we^r^ debters m to the flejhy to live after the ftejh^ we hoW now of a newl-ord, and are valfals to the Spritofjefns.

3 If the foul be muchfpiritualized, and have much of Chrifls life mit, the man is much fatisfied with the aftive mortifying, defrauding of his lufts and fleflUy pleafures, and there ^l much x^ill^ and fo much life of God, in fubduiHg the body, in Covenanting with the eyes, in bearing ddwne, and (ubduing the flefti I Cor.() . 27. But Ih^c^e under my hody^ but how ? As thofc ihat runne a race for a Crowne,there is much ml/ in fuch a run-nin]^ & fwcating for tht garland^and much confcnt and eagtr-xiefljeofmind, that the flelh^ body^ mufecls^ and loco-motive power pay for it, fo doe fpirituall runners for the incorruptijble Garlandj^ this argues deadnefle to that flefli which lovvS to ffeep Sfi iye rather then to fv^rcac tor a fools birds-neft thai ir (lxs nor, and info doing, he deadly fulpcfts his owne wiUoffelte-feek-ing, which is a lingular note of deadneft, for he trernbies for feare that/W/e came in with the jS>int and cry bulfe mine i Cor. 9.25. ever) ^ne tl}at [iriveth fortb^ m^fhry is temperate in all things Temperance of ih: mind is much affraid of vainc-gloriation.

4 There is nwxch will alfo m joyning confeat with fufferino Gods wii.Tu rejoycingin fuflfciingjargut^ ihat Fanl defired much lhuthcfo^aofCbri[i migj)t reji m bim^ zCoi. 12. lo^jb^refore It(ikfk4^t€ (" here is much deadncffi of wilUo fatisfie ficfh und IclfCx arid ii;uch life of will tp jpyne adivdy with Gcd in hfiais}^)jii infirmities^ in repre^cbes^ innecef/iuc*s inferjecuti* ms^m diftrejfcs |W C:.^tflsful^ :, buc he lufpedcs himfclf. m this d(Cadix{fc, vcr. ij. Jam k(.omc a f^oU m glorying^ he checkcs himfcltcjCbuthe may'uftci for Chnfts fake, not forhis.owne fake, 4i>d ch<^ oiorc dtad the wili js, the more mortification and the, more morciiication, the more of the fpirir, and ttc Itffe of iLcHcftviam the imn^f^ow.&y^Sjrjjo^Uji 2,13^14^15^ J tf.

•Reader

Header^ thou haft here^ though I inttrnded it fhould have been printed with the rife of Htnry Nkkdas (biit it came later to my hand) a Petition or Protefktion of the Faynilijls which was printed and fpread in England:^ an, 1604. and is iaid to ba>^c been prefentcdto King James.

To the Kings moft Excellent

lAzjcRy James the RxO:^ by the

grace of Godj King of Eujind^

ScothndjFrancejZnd Ireland:, dc-fender of the faith;>&c.

M!

The Family of love. an. i6oir .t-. . l t ^

A «■>. A u. J ^ ^ There IS noth>n^ ffi fhfsPe-

'OflGracioui Sovereigne z.Lordy where there is ^^tion th:K fme^s cf O^ruh hutlifhed, in a booke mitten byy^rhighncjfe, as ^^'^^-^f noihin^-tux: locks tn in^tuCum a lo)OHrmo^mbk'ionm (wDom Al- ^.a. th/ucad^d* al tkn.s, mighty G&dbkjfe with much honour, haf/pnejje and long nothing to heighten chift, life') of a-peopk that are of a vHe feli b among the Ana- muih to fluter K. ixmuaX t« IMs caM thiFatnily of love ^ WM doe fco/J ^W l^'t cbac ab .minaU. m>p. ftor n;.j;..;.m^pr.«J. unchawMc, unchrijlian^^ and It/^J^.Z^^';!''^ mofl b abjurdofimons , unto momyour highnejje doio ^auni\ Puaiaas, and ihc irLily nlfggTve the name of c Puritanes, affirming i,i the podlyinEngLmJ^Kc w<?rJs /aiJ /'opt^e tfeflt divers of them ( ^if d Browne^ Penry^ oafe, cartbiy, low, ^cviliOijhc-andQthers) dae accordwitb them in their foule errmrs, ^^-i^ij* tciuporaing^^.^ beatiy and ^ntajikall ofmims , ttjf;ic/).re time fei 'p^^.^Sr. ""''''' '^

d^mif t^larg^ by yeur Majeffy^ advifm^your roy/J i^ThcirfleiklyaiiaaUtfiiau^.lc ^Qnne (js is Tmfl meet) e to J^unijb tbem^^ iftbty refuse doftrinc, as cfjj^cuJIy cla^i the

Familiib may w-ilLow ia 2<l4il-icries, bloodj rebellion, perjury, and if the Spirit hcipe tocm notagainll tKck Hxuics, ih*. y a: c as ionoccntj as the maui forced in the held, who did cry and there wr.5 none to helpe, ruia lb fey no Law canbeguiUy. See their tenets, as H. \ii;?>o/jf tauglit. h Their fuule opiaxMiB tyiay here be read in tkis Treatife, and in H.t^Lh^.'of wiitin^. c K^ng J.a2Z-'i" was aiu(.nror-med in thar,for Familifls and the godly un;uft]y called Puritans,ai-e as ccnir..iy as lijhc aiul darknclTe.if The unjuftly fo called PuritanSjdid never owne Bro^vj'^ni^t PcUi'jf^who fct on £x x ^eolddo^rincoftiieAnabayt fts inEngUnd,and Enthuiiallicillrevelations b^i.dciiae v^Citd of Gvjd, e It isnocunl.ke that (uchRiCliy teachers who a a ve Liberty of c.iicicncc lo them-ftlves , will petition the Ptincc that the^^rannous laws cf Prelates, becxjccuicdagaiEfit u^ truv-ly godlvj and that liberty be denied co all Civc to ih.snfelves only, a^ ^opcr iharaito of Haetieks and Schifmatict'S*

Vv 3 to

The Famdiftsand Amino xq qJjc) the Law , andxQillmt ceafe to ftir up rebellion* niians, becaufe Purirans arc jy^^ ^^^ gmiouf Sovereigne 5 becapi^e it U meet cftcemed the .odiy P^rty, now j Higimcjf, (hould underjiand by their jufplica^

call thtftiiUivcs, but moitun y h jj j J . i , r i '

juft!y,thctrue(occcff.i-soft!ie tton and declaration of the truth herein bytbemjdves Puritans, and all tke godly op- (of whom your Maje<fy hath been thus informed) fro-p jfitc to their way, who ilrne (frate atyour Princely fee*, as true (jaithfuHt loyaHarti to walke with God, they c.jl (,/,^j,v„f Subjeas to all your Laws and Ordinances, «-dSo^V h'lxL^fc they ^'/^ folitiguc, s,jpirnual!and temporal/, they wUb change all colours, with the hmble hearts doe befeech your Princely Majefty to un~ court and win J oft times, thty dcrffand that the people of the family of love, or of g are enemies to old non-con- (ji^J^ doe Utterly difclaime and detefi all the [aid ab-»o.miflsaled fomctinie Pu- .^j^„j j^ felfe-conceited Opinions and difobedient and ;rtVe;ti; aF:lnars erroneo. forts of thelAn^bapiUs Browne Penry, inJiffcrcnc. 2. They vc]Qa ^^uritmSy and all other froud minded iecis and berefies Scripture nnj imbracc rcvch^ xvhatfoevcr^protejlinguponfaine of our lives^ that wee tions. I. Thcyconteinneclofe ^re not Consenting nor^agreeimi with any fucb I braine^ wilkmg witfi God ^^?h^' fickle Preachers, nor their rebeUii^m and difobedient f^as mime and law-li/in^. 1 r it 1 j •;;/ . 1 l :i-

/^ whatsoever, bur have been and ever will be truly obeai^

/Out I noted before that Famf. ent toyour Highnelje, andyour Ldws to^tbe efufm of. lifts will have no Mag Itrates ,/ , h jj -y j 11 -j - ^

overthem, and wc m.^ fee it ^^^ ^'^^^^ ^ ^"^ exfences of our goods andlav/ds inym to be thcii-pradife this day. Majefiksjervicet highly lauding Almighty God , who g The Familifts fubjedion/^rl)/o gracioujiy and peaceably appointed unto US fuch a of their confciences to the ^^y.^^^^^ wile, religious and noble King:, and fo Care-fpirituill PopidTlawes of Pre- f^fj ,ndunPartial/a JuVitiar to govcrnc over us, befee. lates prove them to bee men J ' -^ ^ ^

of* more wide confcicnc-s then Puritans , they need not feare to bee called Puritans. g Deceivers as Simon Mn^'u and others take godly titles to thcmfelvcs ^ for H,N fairh, fiddle tas d6cl.c,^.\e6k. \ i.befidcGods ferv»ce of Icve there is not another in heaven or in earth: here they call themfclvcs the family of God. h They knew well that Prelates imbittered'^he mind of K. "^imcs againft Puritans his f^ithfullcft fubjcdf. i They fay it to the praife of their Mf.Hoiry Hicholj^ that he names ao mans name y but here they name both fef^s and names. t Protcftants know Puritans to be godly, and found in the faith. Familifts turne their backe then on the ^'roieftantsand the found.ft of them. /Reader iudge how the Familifts tnd.An-tinomians now in England fhall deale with Puritans and the truly godly^what a bloody heart they bcare toward thcm,fincc their fathers the old Familifts do persecute them with fo bloody a tongue before their Pnnce.w Obedience to the Kings laws to the effuGon of their blood,can have no orher fenfc, but they will raift^ bloody wars againft Puritans if the K (which I hope fh:\ll not be)command them, I pray God it be not fulfilled in their children ihis day in England : thty prcnnife they hive been, and ever will be obedient to the Kmgs laws which rcfpe-dcth the time to come, fo as if the King and'Parliament fhould againe eftablifh Popery they fay for all time to come they (hall be ever truly obedient, and addc no limitation, condition of obeditnce in the Lord.You may fee the confciences of Familifts that (as after yc fhall heai c) they proftitutc themfelves to avouch or deny, take or leave all Religions, as the times and mens lawcs ftall approve them or not.

chihg

ibing him daily to blejfeyour Highnejfe x^itb hk godly xpifdome and holy underjianding to the furtherance ofbU truth and godlinefe ^ and wit ball honour ^ haffinejfe^ feace and long life^ and to judge rightly between falfe^ hood and truth.

' And beeaufeyour Maje^y/iouldhave aperfe^view-pr anaffuredperfwaftonof the truth ^ of the fame our froffiliation^ if therefore there be^ny indifferent man of the Kin^dome that can jufilyn touch us with any fuch ..,., «, .- , .^/->

j-ri J- . J ' L JL jJ' c n r l « Whit Pharifecs bcc thck ?

dtfobedient and wick^ed handling of our felves,as jeemeth doth not Pau/ judge himfclfc by your MajefHes booke^ it hath been informed unto your the chiefe of Gnners ? is not Highneffe^fUnlefe they befuch our o mortal enemies the ^H^ a man compaflcd with dtjobedient Puritans, and thofe of their heady humours, infi^«ies> No wonder k bee before named, whc are much more zealous,religious and ilJl^'^l fo', "nni pecifein the tything of mint, annps and cummin, p and ch$laf in his Epiftle to the two in the preferring offuch like pharifaicall and [elfe chofen daughters of Warwickt wcu^d a outwad traditions and grounds,or hypocritical/righte^ proy« menmaybcly and difr

oufnefe,th€n in the performing of judgement, mercy and ^^^^'^' t?^^ ^""1 V^^^' ^'^ r-'L J r Li'\ i J • J • L. r rr Sio^^ and Chrilt before meni

^ailb, and fuch like true and q inward r/gfefeo/z/we/e |, ,he heart be ^ood. ve^bichGod d^th mofi chiefly require and regardCMuth. 0 Shall wee tlicn bclceve that: i^Ay.&c.Jandwhofe malice hath for twenty fiveyears ^3irni\i^i now in England pafi and upwards,r & ever finee,with very many untrue will not be deadly pcrfecuters

fucsLedtons, and mofi foule errors and odious crimes, the ^J^^^^^^^^ *■ ^.-^a .n ..1; •^f?, fj/T.-r I tl . p Puritans are againlt all rcU-

whichx^ couldpew,if need were Jought our Utter over-'i^^ ceremonies of mens throw and defirudion, but that we have behaved our dcvifings, fo that tything of. felvesin ^l/orderlinefe andpeaceablenejfeof lifc,where mint, is unjuftlyafaibed to we dwell, and with whom we had to deaUh s or if we do ^^j^em. v^ryorf^ervehm^he t eUahUH Kdigion in thi. Ll^.p^^^f idlL^ra:^ Umd either injcrvice, ceremonies. Sermons,, or Sacra- traditions, they live only upon tramentSyor bavepublickjy JPoken t or inveighed.eitbei love within ^ and are fwine,

without^andyetfinnenot. jf There is toTamllifts no/u'^gement and merq', but that which is inward^ let men, as touching the outward man, be fwine for filthine^e. Lions for blood and rapine , they may have inward right:©ufneffc, and that is all and enough, r Then P ik itans only none or few of the pfelatiall way or other Sed iries refwted Fam ilifts. s Familift^ count all Religions, popery or any thing,' as they come out to the view ef m«n neither up nor downc. t But the Saints ofJovc(Ciy Familifts)are above and beyond all laws and Hulcrs,Masiiftracie is but for flcfljy.. men. t Familifts by their principles ynay protcflc or deny any Religion^ as the Market.

b

hy word ar writing a^4in(i mr Ltc Sjverelim ^fincejfp government in calcs fpirituallor wnp^ral/y 'tb^n let ui be rcjeSeaJQt Sc^arics^ and ncv^r rcc^m tbc Lmcfits Qf

Only right gracious Sovtreigne^ twehavs: read m-' rrh-4 is no little exception i^n faim b&ak^s b^rQughtfonb iy n Gwmne JuWor under which ihcy [wtrvc from the ^j^^ cbm^l^rs w of H,N. v?l)o affirmcth therm that oec

tcadeilrudivc iq all Chriftian jcnd tbc mQjt bo^j^rvtce Qfthc lave af God and Cim^ lejigjon. to Ch ift, his perfon, or ofKi*^ Holy Gbd ^ UHtQ the cliildren of x men ufm tU offivc^righteorfneflfe tmpated, univerfaU canbym ^fvf^hicbft rvice or minngi w,e kc

SSS;5Jc^^^^^^ f^'^'^^ andtoUv^aj^ad^an^imeftUf,, andt^lm,

w He thatijoth cvill hates the God above aUtbings (arid Qur nei^bQurs as aurj/^lves y ligbr, H.N. was once thotight agreeing tkexei'S mtb all the holy Serif tuns , oi 2,wce t<i be homoii^v'is But M. f^J^' underhand them. A^^n^ wlneh /iuthor and hk iook^ thd^ was a fleMy »^X"^">^ neveryet heard n,r kpew my Uw eli4bli(bed in tbk M^r^er m Afriftudam. Hume by oHT ktc grmo ?^ Saveteigne But t'oat wee

X Ncith r Calvin nrlufher migat readtbem witlmt ^;fence ^ '^bofer^ritugs X9:c, kxity<f^!^yxh\ng(i'God,huTot^'fuffofeunder your Highnefe coxr^^ian yonr M<i)€.^Jf ly H.slcbo/Af IB tfac Catholick7;^^^^ y^^ ^^^^^ leemorpiultdy heaxdoihyany indifc"

no^frr^ "^^^^ '^^ r^^nar true information : fortbefaid H.N.'inM , rNctWng here of Chrift by dQaxineandmitings(beini ^ we.ax^credibly infc^mcA whoftnafueonly wcarcfavcd OS wuch matter in v^lumncy if they mxQ aHcQmpikdtQ* Aa.4.iMi. dutifull ^edi' g^ihcras tbevpboleh Bible contAinetk}iQ.tbfntiithQnakci ence to God ^nd Magiltrat(.s, p^^^ ^^^u ^^ ^^^^^ againfi m PartiOkkr t.am ox cm.^

r-jgan>doedTefie, 2shi^hc{iy^tpaifenordi^rajjeanyofthmbynm^\ but doth devotion > in ail tivs petition, oTiL} /tw infarticuUr in fcir j^ddwriiingn C^fmik ka^

npilii.ng fp^Ueth of Chrift his

^V^'^? '^t^JtH'O'y ^^^^^ ngofScifpturattorfpirituall rntnmunion with God in Chrif^Jefw; ^ All here^ic'^ s make the Scripture (heir rule and only /u^ge^ ^W^ tto- ^^HPply, feut as jhcy jin-dciOa^nd tbe»P > which is to mal^c their ow^ieupdtrft^pcimg mly \;mpircan^judee ill tk^' m. tc^rs r;)f Gcd. a They afterward r^rppt tfv^ King to fqrfikc the Pioteftain KeHgicn » afti to nnc F^milift. k Itsapure^omopcndaiion that HN/<^^o*4ir wjroterrvch , the tnore the worlCjfinrchf wtircthao^inftthe Prophets and/p ft If s^ c CKrift andfy Afrftle^ nnmc filfc ^e^hi't?S-^duces,ITj-wrie^^d, W^(t'ii^Sir^oi\Hafi^ii^^^m^^ t^c. feii< tKouj^ h^e paine rvitiKr.C'^h'^*'' V^r Lutber^ yet their J( s^rii^;^' he calteVh of^ca, amall^, fre(hlji:, feifij;^ ccrtroo-oiall wifdome, th: fewer, dieftcfli,thcdevii^^yp:eiif?e.

t&KfPgJimts,

?47

irk unpartiaHjQTvice of love 5 rcquircth what U good^r ^villfor every one^wber^in the man bath right or nyong

^n any fointy d whether it be in the (late ofbif foule to^ ^ Thefc men that ov cat a-mrds God or in the (late of hif body toward the d Ma- gamft Scnpturc-wifciomc as pfiratesofthexcorldy and towards one another', to the 'i^cr^V'^''''^^ -endthat allfeoJ>i€Cwben they hcarc or read hifwrit^ngsy cir.noi f^eakc hcnou.^bly of and doe thereby perceive their ftnncs ^ and e!iran-^ing the perFeaionofScrfpruic

€<riptures Qotblil\ewi]e require tht fame of every one. thcm[cl/^i rcisae as cnly And that f rfcy mi^iH in that fort become faved tbroitgh Ki^g^ en earth'everlaftin^'y, Jefiff Chriiiy the only Saviour of all the world. f^^ 'i^^-^ ^^'^.^-4 Tcft 18.

'Noiwithfianding, dedre Sdvereignc y yet hath t^l^e'^^''^V'^^TT''^/;'i^'.'i' faid Author andhn dormne a longtime, and ftiU li, ,hey fp.akconly of 1hc woiks moflfljameful/yandfaljelyjlandercd by our foresaid ad- of the Law, of inherent rioh-"verfarics both in-t-hif land and in divers othersjds to bee teoufneffc and rcpemaace, not rePlejii(I?ed with all manner (of damnable errors and ^^-^"^^^^^^ ^''^- Z^^^^* ^^^-^^ filthy liberty oftbeflefh. "\2rr: ^ r 'rl '7'\'^

And we his wel-wiuers and favourers in the uf right milifts then are the IceallPe-

-driftof hif do&rine (^as aforefaid) have alfo beene of bgfnn?,notwe : norcforma-

ibem comvUined on^ and accufed unto our late gracious ^'o" i^ knowne to F:im:li{ls

^Sovereigne. gAndtheMagi^rates of this land^ ior* ^"ij"^^^^^^^VK^^^^^c^'Car^

*onpim^p4^andnowlatdyagai^^

infected and (lained with all manner of deteffable wic- doavincis^fcwu, apumpe k^dne^e and errors , that are not worthy to live iifon the dunghill, and a fca o^ mmy earth , but yet would never frefent any of bis books unto flcfnly errors and hcredcs.

bi^ Majedy h to Verufe , nor yet fet them forth h in any f^^'^ ^"' fruits cf repentance, ^ i-/r^ . 1 ■ r\i Tj , 4 and ne\fnc(Ieof hte, arehcte

tndiferent or true manner x^ the view of the world leH niadeameadent in^ancsanJ their malicious and Jlanderous reforts and accufations wayes gofn^ before our Hrvm?

fn Chrift, or our free redemption that is m Chrift ]efus, fo as we muft be /tiftified by wcrkes, ctherwi'e let any man niak-e fenfc of thcfe words, g Oar Saviour faith yee (hall know th'^m by their workes. h The foulcftof the bockcs of H.Hichoia^ conjamingthc myftcry of F-imilifmc and fle(l)ly loofenclTe 5 are only to be fjcn- by the wife ani eyp.iienccd El!e;5 who caa digcftthcm. i. It is hard to prove any ihing againft them who pr::fl(re it Lu«fali to deny their Religion before men. H.N. Epift to the dui^htcrsof VVaiwicke, i It is not like but (^Eix^scth keard of rhcfc oookes and faw ihem, fince many of 1 cr and K Jj«;;ci his Goin*e favoured them.

X n: againji

againll the fame and u^^ (hould tberehy bee revealei iJob. }inerv^u'^,\i^fiiY01tu^^l, and dijpToved to their great i (hame. TbreugJ) mhicb AifvoYtb wrote againft tl-ufc ^|^^.^ ^^^^ ^j-^^^ ^^,j J^r^ comvlaints againfi us. th^

^::^:^j:Ltt:S ^n^flrr dldtben andal^ohaveno^Utelyca^ k I? The Prelates, the Vo^\'i[\ divers of US intopifon to ourgreat hindrance and dif-M uyftrates never troubLd creditj butyet have never freved againfi usJby fufficient thck licentious men, becaufe and true teftimonyy any one of their many ^oule accufaii^ they tocke part with them a- ^. ^ ^^^^ ^^^^^^^ .^ r ,^ ^^r ^^j ^^^^ | ^^.^(^^^^ eur.lt the Puatans, only lomc ^ a ua • .a-r i . r ; .i

lodly Maoiflr-t:s ni.k-named ^'^^^ '^^^^ dealt tl>erein can tejtipe.but arefo utterly void ruiitaRs,caft Tome of them in of due and lawful!proofe thereof^ that they l>ave framed prifon. divers fubtk articles 1 for us y beingplaine and unlearn

I Ndchcr by oath or any other ^^^^ ^^^^^ ^^ anfwcr uVon our oath ^ whereby to urge and

^ay cou^d they \l^2'^fl^^^^ fatherfsmetbincs from our felves, fo to approve their nuke confeilioi'i ot theleciets^ ,r -^ , , 1^/ / . / ^r ,r -i?

of impure Familifme. U¥ ^^^^ uucori^ian accujaiHns to be true 3 or el\is will

I rhey fay they will take or force US to renounce^ recant^ and condemne that which leave their Religion of love a£ ^.£. doe not m wilfuUy maintaine nor jufiifie ^ (much the Laws thinlce fit, but they ;-J ^ y^ ^^ p^amfed in the Primitive Church againfi

^'n t )l': !:^S^ SS ^^^ ^^^^*^^) y^^ ^'^^ ^^^ ^^^ ^^^«^^ ^0 lay their ftrate.thcy perfift^ then the in- owne and all other msns o difobcdicnt and wicked acrsf^f fcvioui- iv^^giftrare to them is what frofejjion foever tixey be ) ufon our backs y to the noMagittrate^^theLawL^no end cunningly to furchafe favour and credit to them* ^^^;, , ., J . felves y and to^make usfeememon^rous and dete(\able

"^S^X^^S^M^r^ ;'- M^^^f^^^f, -]f^- -f-on^mle every maintaine no herefie, and WDereyfor that we and t)c docfnne of H.N. might with-therefore plead for liberty c^t any indijferejit trial! and lawful!or orderly frocee^ of confciencj^and a toleration ^jy;2g 5 OS heretofore hath bee?te ufed in the p Chriftian

^*^il^*^r^^''M^/i J c T Church in fuch cafes y Ur confuting and condemning df :h The Familifts dchme the , r i ,, j-^ \] . r ^\ i j - t i- ^

doarine of the ApoflLsand herejity be utterly root edcutv^^^^ with divers

Sriptures, an J have nothing Other mod cruel!fra£fifes proceeding out of their bitter to doe with the martyrs of the and cnvious heattsUwards uSy tendingto the fame un-

piimi-ive Church, for i^^^^'..chriflianand7ncrcilcffefurfufey the which we wil!here 2, 1 obfervctaughtthK Chrnl ^^ ^ . ^ ^^ ^r^ ^^ -^^^^ ^^^^^^^ ^^^^ ^^^

never bad any nun by down i - i fr^ i ai n n.

his life for him, or his truths ^/^^^ toyGurbtgbneJf^, and mofi hmbiy craves your moji

l\i« meaning was only allego-

rically to renounce his lufts for Chrift, otherwife Ghrift rejoyceth not (faid he) in our death or bljod. 0 The Pu itans rcfufing the Popifh ceremonies, and the Romifli dencminatio|! c^f Pxclatcs arc branded by thofc men as difobedient to Magiflratcs. p They dcfire the Popifh Laws agi^'nft hereticks to be ufcd againft them by which any mm, that denies his herefie and fc.i.h, he bckcveih as the Chu/ch bclccYvfh, is abfolvcd which Families da

gracious

to King James. ?y^_

gtfichM fanion and fatitnce therein , in n^eU tha\

vs^eaketo clean mr [elves of fuch matters at may

touch our lives and liberties (which are two o f the cbic'

M Jewells q that God hath given to manklnde in this | Faith ind a good confcience

ror/J; and alfo for that r y^ehavefew fiends or any 5^^"^^,^^^: oUTatS ?«"

othertneanes then this to acquaint your bigbn^j}r with ^^ j^^^.

tke truth and (iate of our caufe^ whereof we tbinke your ^ 7^^ Prelates and prophanc

Ma]e(}y is altogether ig7iorant ^ but have very many t courtiers 5 and thewiiulcuudc

enemies w\}omwe do ^ireatly fuipeawill not be (lacke to were their fends ^'^J^^^^^

r \ ■ £ 7'' ' ] /• • - " ' d to all licCRtions religions.

pofceute their falje and malitivtis fur{Oje a^amd us , nivet^ of the court ^^ untoycurbighnefey even lii^^ ^ they have accuflo^ed Elinbttb indo(K-^^^^^i »"^ to doe in times fafi unto our late [overeigne jS^eene^ fomer.oblesweTe Fanuhfts,! through which prevailing in their jlanderous defacing of would thefc who now rule a , lis and LWCciufey divers of us for want of friends to ynake by violence and force, wei

. L I I ? n/T •'/! i r 1 I not of that abominaDic wav.

It righlly known unto kerMajep have[undry times been ^^^ enemies they had few or conjlrained to endure their injurious dealing toward vs^ n^ne, except Puritans they lire our great vexation and hindrance. vcd under the (Viadow of Pi c-frherefore^modgracious Sovereigne^this is now our lacieand court, when many humble fuh untoyour kigbnefew that when your Kingly thourands ef prenous eiu-

if r • ^ . I-I njr ' n 1 1 • ftians for ncn-vontormity

.afaires of m^rtance, which your Majep hath now in ,veie{^lenced, bamibcd, pn-

hand jhallbe welloverpa^ C for the frofferous ferfor-- foned, wafled.

mance whereof we wil^as duty bindeth usjdailypray un-^ w If the way oiH.Hic'yjIns teo

to AlmightyGod)that then your highnefTe will be vleafed th .• only mic w ay of falva-ion,

Cbecaufe we have alwayes taken the fame Authors worKe ''iT '^'\ ^'^C Z,fc

c r-].^ J . r ?i ]f \^ 4/e3.n. theKmgfhould bee

aforefaid to proceed out of the great grace and love of p^.i^cned withont delay to

God and Chrijis x extended toward all Kings^ Princesy take ittohfs confiderationas %

Rulers and feofle^ ufon the univerfallearth Q as he in matter to be preferred to all

many of his wor'l^es doth witneffemlefre) to their fal- ^[» "^^il important Kindf

to grant us that favour, at your Ma]c(lies ft and conve- ^ne that loch eviil, hateth the nient time to fetufe the bookes your fclfe with an un^ar- light. tialleydconferringthemwitbthe holy Seriftures^where- x^Then they allow a fliaie initfeemethbythebooks x that are ftt forth under your of, ^^f grace of Chrift on

are therefore the better able to judge between truth and pei-fecurcrs, and or. all ^an^ falfehood. And we will whenjijev^r it (halI}>leafey^kT klnde on the univerfail earth.

X Groffe flirterv. ^ Them hey c*n fettle ucorfno Reliaton till K:7Mnes find leafure to try and reai the hereticall and fleflily writings oiH^HichsiAi.

Xx 2 High-

l§© A fmnm&f

Highnejfe to apfoint the time^ and to (;(immand and li-^, $ In this they profeffc their cerzce us tkertmtO:^ doe our heji endeavours ^, to procure i^ale to have K. Imes^n lUu- j-^ ^^^y ^j^f^^ bookes OS we can out 0/Germany (w/;ere.

nnnatcd Elder «/J^e *am^^^^^ the) be Printed) to h bc delivered unto your Ma] edy, or, ofloYe,asitwourdbeiheir;oy^ 1 j; / ; j • j/r ' -.^l n/i r

this day to have Kxh^rles ont^ch go dlj, learned and indifferent me^y.^^ it Jhaljf^^^^ their way, that fo hcc might jaUT Majefy to appoint. compell all others to that way^

for they talke much of libcrty^of confciencc to themfelves^but wc finde 5 whenthcy havc(s the fword , the^ ftraiae and fqueeze to the blood , the confcienccs of all contrary to their way. b They conceive King lames and all not of their way, that are but Scripturc-Karned' with the flefljly wifdome( as they fpeak) of thektter.tqbe ihc very Amichnft, 3nd all lyes . that the ungodded or nnilluminated men but of the imagination or riches of their oWnc. knowledge, and of the leainedncffe of the Scriptures bring fort h^. Inftitiite, preach ov^ seacb.Sce Evan.ch.3 i.ch. J ^ j^.and H.N,;Exhpr.c.i4.Sca 9.

JndwewlUalfo (underyout Highne^e lawful! li-^.y

cence and commandement in that beJ)alfe ) doe our lik^,

endeavour- te procure [ome of the learned men in that^

c They doubtif there be any Country (if there be any yet c remaining alive that were .

of their way and family i^ well acquainted With the \^uthor and his Worses in /;^,

eem:ivy, which eyidtnceth^yj^ ^y^^^^ ^^^ which likewife have exercifed his

'^hVi^^^'^'T':^^^^^^^ o^^cr and attend mn

is godded to pubU(Kthq/oyful.>«r Majefly at your apfoimed time convennnt,, ^>j;ffgeinalUhe worjd. And ¥13^0 can much moje fujfidently inflfuCi and re-RN- E^hor. i!i.k6i,A,o. '^nA, folTjcyourJrlighncffe in any c unufuallwords y phra{e%r, ExhGri4.lc<a,9..that ^l th^ ^^^^^^ ^/,^^ ^^^ ^^^^y;^ y^^^ j^^^^ ^^j dcultfull to

IS^S^mb^hJm t"S;> m^fty that any of us in this your land are able to^

op.^ Kingdr-me of peace aad do^j^,

Tpve: and thi, fame love fcr-

Yice (hall brcake in ampng all Nations andlet-it felfe be Heard ovei- all lands; but here they

4'och; if in one coiner of Germivy one man of this way can be had. c All herctickcs , as-

Cji'vfn noted of libeitincs , delight to (pcake in uncouth language, befide the Scripture,tha:v

theymaybeihgpnjy fpirituaUmtn, whom none canundcrftand but fpiritualifls,of their-

s^ne way.

And fo upon fuch your Highneffe'd(hife.(l con-fuUdtion and.cenfure thereupon {finding the^me worses hereticall or feditious and not agreeable\o, Gf^ds holy word and tejfimonies of all the Scrip-- . tures) to leave them y^ to tal^ them 0s your Ma-

jejUes-

-^..>.J...l.J CHe? ^X JJ^lLiil.

foKi/ig James. 351

reifies d Urns, (halltherein affoint liS, having m in- ^ They clearly profelTe they

evtr it be , hut dutiful!) to obty thereunto according to on'yt.ue Religion, and make the cGunfiUof Serif tures e andalf(^ofthejaid /luthors n.Imenhc^ibCiAutc ^nd p^-

fporkes.^ remptory judge, thac if he find

^ them hercticall, they (hall

fttbinit, faith, confcicnce and fahadon to the King , to leave or take the writings of Henrj^ t^ichofas as hn Ma;efties Laws Ihill appoint them, this is a Religion for the times and the flcdi.This well asveeth with the Facnilifts of our ximcVel^SaltmnrpiBJcen^Rmde/^md othcry, 10 whom profeffion of truth and of Chart before men is an externall and a forme in Rcli<^ion, and who cry outagainft formes 3nd uniformity, and teach that we fliould pleafe one another in love in 3il thcfe exrernalU, we may dee or leave undonc,Sabbai h, preaching, hearing, Sacrameiits, let them be inroUed in the Kallendcr ot the late indifferent ceremonies, fincethey arc JewiQi, cirnill, literall, flefl^ly, and pcrifh with the ufing, and let the Service:bookc, bowing to altais , the name cf Jefu9, Epifcopacy, J'orinianiftiic, profelTc J Arianifmc be recalled, thefc belong nothing(ray they) to RefOimation or R^ligi jn. Reformation is only in the heart, Religion is a thing of the minde. The Kingdome of Chrift is neither promoved nor hindered by thefc, FamihiUcall Icve in the heart is ail, then foiely^ the Nicodemites in Cdvinstimc , thefe that buy a. religion with every new-moon,crre not eThen the Scriptures and H>Hkho, bids usfollowxhe Kings religion, whatever it be j and denying of obedience to the King and his Lawcj, ifthey f )rbid a Religion that is the holy fetviceoftheloveof God (as they fay) isrtfilting and undutifuUdilbbedicnce to the Law> fo muft we obey men rather then God,

And our further humble fuit unt9 jour Highneffe h thai of your gracious favour and clemency you mil grant and give order unto your'^Majedies officers in that be-' hal\e that all of us your faithjuU loving ful]eCxs 'which

ar^ now inpifon in any fart of this your Realme^for the ,.iil^.,i

famecaufe^ may be rekafed ufonfuch baile or bond f/They (cc^< not the truth and as we are able to give ^ and that neither wc nor any of C''^urc of Chiift to be cleared

that company (hehavin^^our fAves orderly and obediently^ i^ '^^ P/'^^"^' but only pre-Ti^ u (T T \ ^. r \^L s. r lent cafe to the iltiliandin-

underyour Highneffe Lawcs) may oe any further perfe- lar^emem under baile. cuted or troubled therein until!fuch time asyeur Ma]el}yyg They arc willing to ftibtnit end fuch godly learned anaindifferent men of your g their caufe to the cfcrgy, that Clrgy ^ as your Highneffe {haVaffoint thereto , (haU^^ ^^^^^ S^^ly l^relatcs who

haveadvifedly confultcd and determined of the matter ^""^^ ^' ^'^*^^ '^ condemnc '-' J ^ J J them, becauic they take tha

ParitansofF from tHiking upon their lordly dominauoo and will-worllijp, and the more enemies and pcrfecuters thePuiitans have^the more eafc and IcITc coRtradifting of the Preiati-c^U caufe,as this day the Prelaticall party declare thcmfclves willing to compound wichArri-ans,Sorini3nS3Fam lifts, AntinomianSjAnabaptrftsjSefkers.Separatiris and atl/o ihc Prcsby-* to^iins that ftand for the Covenant of God andrcforniation may fell. Xx .3 where* .

h In all sgei Hfwtieki end cfc^rge e/ jwpr/fwwfnfh ajicf ^er/kaf/e« j ^n^h) the SeAw'ics hrive alUd punifiiing hard Jfaling efour 4dvi'rfaries 5 for we dre <j teep/e ht

iJoers, 1 [oh. to, ;ind fo juftly ^^^ ^*

punifliable, Roni.i ^4,^ with the wmeof pcrfccutidn. i Yet they pcftered twelve Couti^

rics in Englaocl,and WqwW God they were few in nuiiibcr thi$ day,

0 ^acredTrince:, x&e humbly fray^ that the Almighty tpill wove your Princely heart with true judgement^ to difcerne between the right and wrong of our caufe ^ ac* cordifig to that mofi certaine and Chriflian rukfet do^^'n by our Saviour Chrijl unto bk Vifcifles^ Matth.y, 1 2. /^ Yctmay Pamilifls live in all Tee kjhallknow the tree by his fiuitSy and in our obedi-fortofflcfhlincife ^^^^ l^oh-ence Peaieable ^d honefilives and conversation t^pro-

T^Z^^^I'^S ^^% ^' ^-^IT' f^t'1 ^^^ rnifdentcanour tofu^ not, they are no more guilty ^^fi ^ *^ rejtjters of Gods ordinance^ 4 the Ktngly aw-then the maid forced in the thority and mofi high ojfice of ju(lice committed to your field that did cry, and there Majefly to that purpof^ toward ymfubje&S:, Rom.13. was none to heipe 5 andfoby * j -^

Law (he was innocent ^ Vecument. fent.^, cio, they cannot bring forth any thing but all goodznilovCyVocumem. fent. c.infect,!, in many places H.2V. extolls his difciples as Gods habitation, the fealc of Gods Majefty ^the holy City of peace, the new lerufalcm,one with God, God one with them,6cc. And whereas ^ohn maketh the love of the brethren a marke of thcfe that are tranflated from death to life, i loh. j. 14* Yee may know Fami -lifts by their worfces, they are malitious haters (is is evident in this petition ) of the truly §odly in Eagland whom they call their enemies thefe twenty five yeares.

Jnd gracious Sovereigne 5 we bumhly befeecb your Higbnefe with Princely regard in equity and favour to fonder and grant the bumble fuit contained in this mofl lowly fupplication of your loyall true-hearted faithfuB fubje&s^ and to remember that your Majeffy in your ^booke of Princely^ grave and fatherly adviccyto the hap-*

lrol)lJ:i:rK^^^^^^ Parcere fubjeftis & debellare fuperbos, ^d then is to fubdue, all others the . , ,— * ^i .151J i.,ji.

Anttchriftiin fcft, afid the Familifts only the, houfe of Goa, of. love, of thtf godly being, &c. ^^

u King ]^mts. gjj

no doubt-^ God wiS blejfeyour Highnejfe xvith all your

noble of-JPring^ithmfeace, longlife, and aHhonours ^ Twice they pray God for and hapfinejj€y long to continue over us ; for which we tSe King ani his fon.that tfeey, will ever fray with inceffa)it payers to the Almighty, may hivc long hfe, howour,

happineife, a long reignc, but iK)t one word of Jifp etcmall and the blcffings of the life to come; we know the do^jrine of H. N. is that the rcfurredion5the laft judgcmcnt.all the happineffe of Saints is clofcd wfth in this life, the day of judgement, of refuireftion, is even now in this piefent day , H-^^« Evxng»c,i,(cdt.g ch,-^ ^ .c ^ \.fnu 1,2,^. the immortality of the f5ul, the refurreSion of the body^ heaven, hell, or judgement bev^ond this life there is none,

Moif gracious PrincCyhere foUowefh the hriefe re-hearfnll andconfejjion of the Chrifiian beleefe and Keli*

gion of the comfanyn that are named the Family of love, n 71,^5 confeffion was fccac which (for the caufcs therein jpecified^ wjs by them ftt by few, it is faid to be Printed out in Trim about the time whenthey were firJifirfecw ^^ M75. It cannot be known

tedandimvrifonedinthis Realme for the fam^ Vrofeffi-'^^^''^ f j]!^ '^'^ P^^^^^^'J

1 1 ' t r-J ] r ' ' J I. ^ /.;•, <^r thatconrcflion was oftered

onbytheiraforefaidadverfanes.andbymeanesoftheiT^^^^^^^^^^^ ^.^^^ ^^ j^.^^

falfc accusations and complaints unt$ the Magifirates a- umes, h'^w ever that conf^ffic r

gain^ them-y the which we have thought ncceffary to pre- was not theirs, (or the word of

fenthere unto your Majedy : for that you may thereby ^^^ ^^ them is the only in-

the better underfiand of our inmcent intent and fr ofejfi-''''''f ''?'^ ^" '^'' m;nde,the

, r n Hi J. .1 [ 1 word as they expone it.but not

onwhatfoeveryoujhallhcarereprtedtotheconunry by ,^^^ Scriptures of the old or

our enemies or by any that be ignorant thereof. Humbly new Teftamem. But it were befeechingyour Highne[fe to vouchfafe to read the famey good tbar the Familifts and and with your unvartialland godly wifdome to conftder Antinomhnsnowin EnghmX J • I £ i r • u. } r woula pubhih to tne world a

<tnd]udgeofusandourcaufe^ne^^^^^^^

<ordingly:, til/your Ma]ejty, (baU hav€ further trueiUi-, ^^^^a it not this ycare, they ielligence thereof. thi: doe cvillf hate the light, '

Here followeth alfo the tnie copy of an Ab-mration tendered to the Familifts an. 15 80. odi^b. jo.of Elizabeth by ten Lords of the Privy Coun* pell. Becaiife there were divers Coiirreours and i^Jcbles familifts, the Prelates that refpefted ever fhe pei^ons of men^ would not publickly acciife them by name, becaufe they w^re eminent men^ a^ they are now 5 and becaufe alfo they were friends to Bifhops, and enemies to JK)n-con-formifts then called Puritans.

The

W.

The Abjuration,

"Hofoevertmbcth that the dead which an fal/m ajleep in the Lord y rife uf in this day of his judgementy andapjKe/ite Hnt$ us in godlj glory^wbich fliall henceforth live inus everlailingly with Cbrifi^andreign 4 The Andnomhns and Vsi-^ontbe earth if adetefiabl heretick^. aButli.N.iea^ miliftsnow in England,efpc^ c/;cr/;/o, Evangel.c 37.feft.5?* cully>K47zic/, Saitmrj% Vel, Wbofoever .teachcth that to he borne of the Virm p^f b^ok? t:^tZ^^ M^^y -^^/ ^'^^/-^ ^/ David yrer the flefb is to bee we fame very doftrinc. exponedof thefuredo^rineoutofthejecdof love is a

dttef^ablehereticl^e. ButB.NdeacbetbfoiDocixnKnu fent.c.3.feft.5.

Whofoever teacheththat Jefu^ Chrifi is come againe unto us according to hi^fromife to the end that they all whic^ love God y and his righteoufnejje and Chrifi and prfect being , might frefently enter into the true refty which God hath prepared fiom the beginning for his e^ le£fyand inherit the everla^ing life is a dctejiable here-* ticke.ButH.N.EY^nx.lSc£t.l.teacheth fo^&c.Having examined thefe reafonswth the bookj of H.N. we doe finde that in truth heboldetb thefe bere/teSyandwe tbink^ in our hearts^andof our own knowledge ajfirm that H.N, is in thefe bereftes a deteftable heretick^promijing faith-fkl/y befor God and your honours never hereafter to have any dealing with bis bookes and dodrinynor to go about to bring any to the kveyliking^or reading of tbemyand that we now^eah^U the true meaning of our hearty^ wekoh^ for mercy at his hands which fearcbeth the heart.

It (ball never be well with England t ill the like ab^ juration of the (fofifriwe o/H.N.o/Wil.Del Joh.Salt-marfhje/Town^EatonjDen^Crifpeand the Scandalous Antinomians be tendered to moft of the Army of Sir Thomas Fairfax y and all the Scfta-ries in England , but the Arme of the Lord muft ftill bee ftretched out againft the land in fury and indignation , till it be deftroyed, and till he throughly avenge the quarrell of the Co-venant^with fo high a hand, and fo pre/uniput-cufly broken by the Kingdomeof £«g/W.

Pardl

A MODESIT SVRVEY

of the fecrets oi'zAntinomanifme .

with a briefe rcfatation of them from the word of truth.

Chap. I.

Antirwmians «»/»/?//<iff#y<^w,

ijf cannot be judged, either a wounding of th^ ^ weake, who fide mth Fami/ifis for a baflard love r with Aminemians for a dead and rotten faith, with Libertines^ the enemies of holy walking with God.to * anfwerthofe tha^ asks a reafc'/t ojonr hope ; efpecially when we are nick-named Leg^Ufts, Antijidians,Phari^ fees, Antichrifiian teachers, enemies to free Grace ; becaufe we liand for a rule of righteoirfnefle in the Law, repentance from dead workes, ftrift and clofe walking with god ; againll: all which, that is tome a wall of bradc, ^ As deceivers, and jet i true ; as Hnknowne^ and yet well kijowne. Yet I give a briefe account of thofe faving and innocent Dodnnesof thehoaft of Protcftant Divines, if poflibly truth may pierce through their eye-licis, wlio wjnke, becaufe they will not fee. Of old the Alhig^^f^^ were called Hereticks ; but (faith an indifferent man) aenns hArefeosnumquamn^minant:. So now neither the herefic nor the Proteftant Divine can,be named,that teach that the Law Htuigofpel are mixt in the matter of juftiftatiom j or that

B tem-es

1 Pcr,^.

A fffrvey ^/Antinomianifmc*

reares of repeyttajice wajh us from our ftnnes^ th/xi the covenant of grace is a covenant of workj^ thac we are to feeke righteonf" neffe in ot^rfelves.

Chap. IL Antinomians are Pelagians.

* Saltmarth i 7 \ 7 ^^ ^^^ ^^^^^ ^^^ Pelagian grace, that an unconverted pig^i.&4$^ ^ man a can leave finne^becanfe finmy^ hath an ear^ ef fmiTdce, nejl deftre of fonlc-faving comforf^ ^ cannot Jpeak^nordoe^bnt ^ Pag.i6 17 in feare of finne i that *^ an hypocrite under the Law can in

Pag, 16, ^^^^ earnefiy and downer ightneffe of heart, jeeld himfelfe whoU trix^rhitt h ^^ ^^^ '^^ ^f ^^^> ^ ^ ^^/^ ^^ ^^^ husbandy to bee inftrnEled uavew birth ^^^ ordered in all things y inwardly^ and outwardly ^ after the und r the co* minde of God in the Law. So c Saltmarjh telleth US of aZ^-vcvam of gallj'GoJpeUway of converfion, in which Chrift, in truths isre^ Th^^\ . ceived. Much like to that of Familifts of New ^ England, turlknowerh ^^^^ ^ Legalifl for trnth may attaine y the fame righteouf-^ no fuib birth ^^/T^ > ^hat ^dam had in innocency before the fall ; and ^ Townc af^Z a living faith^ that hath living fruits^ may grow from tha fert: of free n^i^g l^y^^

"^S annarui ^^ ^^^§^ that an unconvert is fo farre from a conformity to fncirace, the Law, that his confcience is burnt with a hot iron, and he ne-pag 34. ' vcr fuw his keepers face, hee being under the law a captive in

* Kife,raipf€, thick datkeneflfe; and therefore all his faire vertues are white luiTie of the finnes. (2.) Hee is an ill tree that cannot bring forth good Fa^HlTLil ^^"^^- 00 True mortification is wrought ^ bytheGofpel-brrTiVcso/ ' (pp^* (4;) The law cannot give life ». 5. An hypoaites N* E. f M 2. faith who is under the Law, is dead K

g lbu\ l'vf(ivoryfpc£c})Qt^ cr.^.pag.15. ^ Rocn.^.ij, i4,xf. * Galo j. 2i. Rom. r.S^ ^, JO, ^ ] m»2*i 7

Chap. IIL

rye hold no morall preparations with Pelagians, Papifts, and Arminians^*?/;/^ before converfion.

Saftmarni T yC 7Eetcach not that, which » ^J^/^w^r/J folfely chat^eth ineirm^ VV ^^j ^'^^t Vowes and undertakings never afcending to

Chrifir

■ - ■ ■ ■ ■

A ylrwjf i?/Ai*inomiaf*irinc.

Chrift^ fit HS for convcrfion^ nor doe t?^^? too mnch hnrne^ or heat the vfine of gojpel^grace^ with the Law-fire oF workes and conditioiTS ^. For i .we deny, againft AatinomUnszni Ar- ^ Crifpctoi. mimanszny fuch Gofpel-promife ; he that doth this and thtiyy* ^•f^/-andu fo^ andfo fitted vpith fftchconditions^ qua/ilfications, a^ ur,n.id.^n* money and hire in handy Jhall be converted^ as a reward, ef bis ^{ 9^42oTaad vforke* The qucftion touching preparations is not, whether an vol, zStv. 14^ humbled foule, becaufe humbled, hath a good warrant to be-Iceve and receive Chrift. We conceive the bottomeoFno mans ''^^^^(f the faith is within himfelfe, but the common ground and Royall 'j^^^^l^ [^^^''^' charter, warranting all to belceveis the free and moneylelf^ of- 7f/onve^^^^^^ fer of a precious Saviour; who ever will have Chrift,and pay not mth Aa/inot a penny of condition or law-workcfor him, take him freely, miaus. But the qucftion is, of Chrifts order of bringing us to belceve and clofewith Chrift; and the queftion is, whether a damned Pharefeeon his high horfe of merits and law-righteoufnefle,, ^ 2nundaunted Heifery ^ Simon Magt^, a defpitetull Atheif}, ^^^^^' P^'^^''* £/jfW4^ a Witch never broken, nor convinced by the law, muft jrli/c^ofi^a^ in that diftance to Chrift and the Gofpel, be charged to beleeve thwifmmfuu an everlafting love of cleftion toward himfelfe, and without (J^^^hali fin-more adoe, be led into the Kings chamber of wine, to the flow- ^^^^^ '^'^^ ings of foule-redecming blond ; or muft he firft bee humbled, ledilTcJ^a^ convinced of finne, burdened with everlafting burning due tot^nychufi him, and foledto Chrift. Antinomians « Xvf ^Sinners asftn" majbe^our ners belong to Chrift^ ^ and have Chrift offered to them a^fm- ^J^^f^ tters , and ^ none can beleeve too haflilj in Chrifl : but fure, ^^.^ ^^^^ they can beleeve, or prefume, too miforderly, and arrogate/j the'r^oJI^ Chrift to themfelvcs (as you teach them) while they know no rvas maioy finne-ficknefle for Chrift. For i. ibme too haftily will bee ^^'^'io?7j (/ Chrifts Difciples,before they make their reckoning what it will ^^.^^ ^^J^^^ coft them. ^ z. The Lords order is to caft downe, and ^^^^'^j^f^eoHr^was convert ; firft he draweth away fome of the ill bloud and UiJikat chrifi rancke humours, and prickeththe heart, and then bringeth the ts7icver realty ficke to the Phyfitian, the trembing Publicane to his Saviour ; yours, folofy^ as the g Wordfaith, -. Chrificonvertethnot finnersas fin^ ^^^^^^^"^^ ners; foastheir finneftillconditionfhould be the ratio forma- reLnir/^^a /^, thcformallreafon why they are converted ; for then ftiould prince m jour

foule vay^ we-vertUlyou beleeve. «* SaltmarfliFrff ^r/ace,rA 184. ^ P^/98X iTpcvoI^ ,fcr.7,

B 2 Chrift

A farvey ^/Antinomianifmc.

f

Chrift convert all finners, zWPharifees^ i!\ Americans ^Indians ^ Tartarian; hee hcalcth none but ficke finners, but neither as finners, nor as ficke finners ; a gracious Phyfician who healeth thcfickewichoutmonsy, healeth none but fuch as are ficke, for rhac were a contradiftion ; Yet thci^* ficknefle is not the formall reafon, why he healeth them,for fo he iTiould heale all. So Chrift Luke 198-curethficke finners, and chefe onely ; S but notbecaufc they 9, 10. are finners, nor becaufe they are ficke, butbecaufe,and as they

ACii i*i:7* are freely chofen of Godjjoh.i'j. 6, Thift- thy were^ and thou E(af .6 i, , I, g^yeji them m^ ; here the caufe and the reduplication, for which m' tfti'^ * ^^ faith,r/7i';' have k^cft thy word. But this fuiteth with Familifis^ Lu'.'T^.iVir ^^^ will have no new creature at all, no ^race inherent in abe* I ^,1.^.7 A leever, as we fliall heare; and fo no reall change made, but onely Siimrs are a putative or relative change.

rotbcdedky

theFk)fitijn Chrijfy as finners.mr m, orhcafc repentip^y or ficfi firiKtrs^ hut as frtt^y

chofen of mem ^racc to thtt blijfed ttarjlxmn Jrom death to life.

Chap. IV. Ho7» we teach a defire of grace to he grace^

VV!

^Ee never taught that a defire of the grace of convert fion^ in the HHConverted^ is converfion ; or that a de>-fire in them, to pray andhleevCy is prayer or beliefe ; as * An-* Saltn^aidi tinomians chzxgtus. But in the converted, areall unfeigned free^race,i7 fupernaturall dcfire of grace goeth for grace, i. In that its lll^^* virtually the feed, and of the very nature of grace; the fame

ferer^e^bir' Spirit that >r^r^^r^/A^ willyworketh the deed.^ 2. 11^ grace tvceivc a full i^^ Gods acceptation. Abrahams aime to offer Ifaakjy isklthe irav. and d Lords bookes an offering of him. ^ Becaufe thou haft done this M\riji,r, things C^ c. ^. Where ever a defire of grace is, concomitant^ ^\\V, , // there is grace. /^ IVith my Joule I have defired thee in the ^ G v.ii,\6 ^i^^^ 5 thisdcfi^rcisblefledof God, « as faving grace; judge hi bM 1.7/ I^hen of Familijis, ^ who fay tis a vaine and delufive Do^lrine^ 1 Cor 8,12 , that Ged pa(feth by our djtyly infirmities^ acccepting our wils *^l^'*-^'9-forour performances. But they contend for a perfeAion here

Neb. I, li, < rUicl.f.

C H A P«

Afurvtj 1/Antinomianifmc.

Chap/ V,

Hovfi ype Are freed from the LnWyhtJif nst.

THree things are to bee confidered in the Law. i. The tht frficom* commanding, 2. Thepromifing. 3. The threatning wz^^^^fr/, t. power of the Law.Now as for the mandatory power of the LaW; fi^^ promt ft rg^ wc are to confider. i. The motives, bands, and helps of obe- l^./^t ^^^'f^^^-dience to this command of the Law. 2. Thequantuieof it. ' tULm^^

The Law as fteeled, and clothed with conftraininglove, and '2 C^x,<,,^^ * lovely authority of thankefulnes to God-Redeemer,and as due Re m*i2,i,i. debt to the Lord-Ran;omer "^efm Chrifi, (and this is amorall motive)and as it commethfrom the grace of Chrift, bmdethus to obedience, not onely in regard of the matter, butalfo of the authority of the Law-giver, thou;:h ^ Towne fay, We are freed ^ Tovfnc af-from the Law in its dominion, oficeSy andejfe^s ; and another, fir, , ^ ^ the fonnes ef God are not fubject to the Lawythat is^ they are z Theo'o \. --not to ke taught "what thej Jhould doe, or leave undone^ feeing G rmani^a, the Spirit teacheth them : —they need lookefor no Law,Com- <^^?-' S« fv-^, mand, or precept, but are above all ordinances, Reading, hca- 707 i,72* ring,&c. as Chrift was : and another,^ The Spirit ofCbriji ^ S:lcirraih fetteth a heleever as free from hell, the lawy andbendage here <^,'*^9^Pr€e ^n earthy as if hee were in heaven^ nor tv ants he any thingto^^^""^^'^"^^^ make himfo but to make him beteeve he Ufo.

Chap. VL

How the command of the Law layeth an ob-ieiging band on us.

BUt I • we (ay not that the morall Law bindeth under that reduplicationy as given by MofeSy for then all Ceremoni-ils Ihould bind as alfo who are Chriftians.But that God intended by thcfe ten words delivered by Mofesyio obleige all Chriftians, :o the worlds end,to perpetual!obedience, is clcare. i. Chrijiy . a R^ni^i ^,8^ md his Apoftles, preiTe the morall Law upon the Gentiles. Paul 1^^ lo. XDmmandeth the Romans the ^ fulfilling of the Law in love ^ ^ Ep'*c.5,^.s he Epheftans ^ the firft Commandement (given by Mofes^ 'J^^^ui^S,^, ^xod. 20.) withpromife. fames his hearers <- the fulfilling '^*'

Afurvcj ^/Antinomianifmc^

of the roy^ll Law , according to the ScriptnrCy (no Scriptures but the writing of yl/^/^^ and the Prophets) and that not-for the matter only^for fo a Sabbath day could not obleige the Gat^ tiles^ if the tiaw-givcr did not command it; but from the authority of the Law-giver, fotverf.ii. Heethat Jaid (this is the authority of the Liw-giver) T>oe not commit adultery, [aid A Ijtjjj. 4. u, ^Ifoy ^oe not kjH ; and ^ There is one Lawgiver ; fo the A-poftles addc in their Epiftles thefe very things that Mofes commanded, to the doftrme of faith;, (hewing that they are Chrifts ten Commandcments, rather then Mofes. 2. Notwithftan-ding that all Law {ThoHjhalt not kiUy Thon Jbalt not fteale^) (bould expire in regard of any binding they have from God, juftas this, thoH fhalt be circumcifed ; when Chrift dyed and rofe agdine ; yet there is Scripture for removing of (hadowes, AB.\^. QaL%. CoLz. but none for removing the love of God and our neighbour ^ except in the cafe of juftification, Rom. 7,. GaLi. A£i.i^. 3. P4;</expreflcly refolveth the 'Horn j.ji. AnttHomian qucftion. ^ j)oe wee then makf void the Larv, through faith ? God forbid. Tea, we eflablijh the Uw» And Romj6.i. M^hat Jhalt we fay then ? fhall we continue injinnc (that is, m a breach of the Law) that grace may abound f that is, that the riches of pardoning grace in juftification may flow largely, God forbid; 2ind Rom.j.J^ istheLawfinne? oecaufe it irntateth our corrupt nature, God forbid. For what ever is 3 finne to the belcever, argueth fubjcdion to the Law; as Adultery in a bcl^*ver, argueth that he is under a commanding Law; to fay itsafinneagainft Chrift the Redeemer, maketh all the ten but one: love Chrift, and no finne in the world but un-thankfulnefle: but thisftiouldbc no finne to a Tartarian to mutthcr ; why? he never heard of Chrift. J ok 15.'2 2. andfo can be guilty of no. unkindnefle to Chrift; and for finne againft the morrall Law, if it be abrogated in Chrift, as the ceremonial! Law is, Murthering his brother is no more finne, then if this Tartarian be not circumcifed, it can be his finne to be fo 'Dcut 12,^1 4. The law of Nature bindeth perpetually, and bindeth th Lcvit. .^.^4. Gentiles,^ then muft alfo the Morall law bind; for the au M* thority of the Law-giver, for the law of Nature hath all its obli I Cor. J, I. g^j-^Qj^ fj^op^ Gq j^ ^hQ y^i-Qj. jj; in the heart. When the Heathe

t»r.m''l f 1^^ were charged by their confcienccs for great finnes, they natural ly feared vengeance from a Law-giver, who had written thet

laW(

A [nrvey of Antinomianifrac

lawes in their hear??; now the Morall law hath all its obliging power from the Law-giver alfo. 5. The Law, by the operation of the Spiritjis a meane of our converfion.pA 19. y.as all the ^ ^ rim. ^,16 obleiging power that the reft of the Word oPCod, even the ^- Marh\.\ 3 Golpell isufefuU/or S doEirim\ for refrQefe^ for correcti^ ^o-

OH , for injiruEHon in righteoufne^fc y to make m perfeEt to ' I>e^t,4 ij falvdtion; and the Gofpell without the Spirit is a dead letter "jf/^tf fc^ as well as the Law; and if fo, then to finneagainft any meanc covc^iTt^cvtv of converfion, muft be againft the law of God ; and fo this ten commw-^ law which commandeth to heare and obey all that God com- dementt* mandeth us^uft obleige us perpetually. 6. Chrift faith expref-^^^'*^^''^ ly ^ that he came not to loofe any from obedience perfonall, \ J^|*^|' g

12*

though unperfeft to the leaft jot of the law. The law as a covenant of works ( for fo ^ the Scripture callechit) is now fo ^GaKg.'o.f jc f a rre forth abrogated ^as that we are freed from the neceflity Rem,3,1^, of juftification, ^ by theLaw,and thecurfeofit; and thus far ^^*f^' goe the AntinomUn Arguments, and no further i ^\itb, ' *' 8

Antinomians free us ^» from the Law,as its a beame ofChriJi ',' |

in fubjiance and mattery fo as wee are H§t to feeke the light of Htbr,8.<; 7, €ne beame ; now when the Sunne of righteoufneffe U rifen him ^j9.

felfe ;: though Mafter Towne be not fo ftrift. " Sahmarfh

Hence is it that they offend fo much, that any glimmering of f T/f/V^/^^* light fhould come to us from the letter of Commandements ^^^ J^^^'^^^^ cither of Law or Gofpcl ; that tofeareh Chrijt in the " Scrip- ° Er, 74^ tures is notfafe^ and ^ all covenants in the written and preach* Th?e!,Ger, cd Word take men off Chrifi^ ^^^7 h?^^

Chap.VII. tJow toe Lnw and the go^cI require thefamt obedience•

BUtfeeingtfaeZ^jr cannotcontradift the Cojpely and fpeak-eth nothing of a Surety and Mediator, andfo is negatively diverfe from thcGofpel, yet pofitively it is not contrary, nor denyeth that there ought to be a Mediator (for fo ihould there be ru Ur» and two contrary wils in God, and fo it had bin in juftice, and againft: Gitfpi,. re ret a Juft law, that God fhould fend his Sonne to die for finners.) hf'^^'^^h c^^" It is the fame very obcdienee commanded inthe Law, as a ftrift ^'^[>^^ ^^ covenant of works, to be done by ftrength from our own na- ^"^^^^^^ ture,and for the authority of the Law-giver, and ihe love of

God

A furvey of Antinomianifmc,

God, atid now enjoy ned in a mild covenant of grace, from the fi;rengchof the grace of Chrift, and now not onely aftech on us by Legall motives, the love of God, the authority of the Law-giver, (wljli the Gofpel excladeth not) but upon the love of a free Redeemer and Ranfome-payer : as it may bee the fame debt, which a man payeth of hisowne proper goods, and of the money borrowed from a rich friend.

1. Perted: obedience, which the Law requireth, and im-perfe<5l obedience which the Gofpel accepteth (for it requireth perfe(5lion as well as the Law doth) are but graduall differences; as the fame fumme of gold, though clipped, if accepted by the the creditor as full payment, the reft which is wanting being pardoned, may in grace and value, bee as good as the mil payment. It is the Law that commandeth the love of God, under paineot ecernalldeath,forthe Icaft faile, and by way of a covenant of works. Now the tenure of a.covenant of works i$ an accident of the Law.

2. A new obligation of obedience varieth.not the nature of It; as it is the fame morall obedience that God commanded to the heacheH,and the fews,hMt that it Was written and preached to fewesy addeth more guiltinefle, when they * difobey^and

. Hof,8,«i, thefe iame duties that Mefes commanded of righteoufne{^, P . 5>\ 19,20 holyiiefle, and fobriety, Exod. 20. doth the grace of the Gofpel injoyne. Tit.^.u, and the Apoftlescommand as afts of fan-diScation; and though Afofes flhould not command them by the morives of the grace of Redemption (which yet is falfe, except when he preflcth the Law as a covenant of works) yet Gofpcl-motives vary not the nature of duties : as a Mafter may command the fame ducies to his fonne and his fervant, upon different grounds. The Gofi^d j:;. The Gofpd abatcth nothing of the height of perfedion, c'omm^iTidah jpi commanding what ever the law commandethin the fame per-/ Jw re upcih ^^^^^^^ 5 ^^^ ^^^ ^^ holy, pure, and fpirituall m commanding, »?^ hut A'ccBtcih ^^ p(^rfecv as onr heavenly Father^ and holyy as ^ he is holy ^zs of :c//c, the Law is. In acceptation of grace, the Gofpel accepteth lefle ^ Mat.5,4S, then the law, but comnriandeth no leilv, therefore the Gofpel ' 1^'^'^ *" * grantethpardons, but nodifpenfations; the Law though it deny Oil."! o!*^ not pardons, nor forbid them pofitively, yet it granteth neither.

Ch A p.

A/urvey (^/Antinomianifmc.

Ch A p. VIII.

Of the promiffcrie part of the Law ; the differences betyveen

the two covenants mifi^en by Ancinomians

arc opened.

FOr the promiflTory part of the Law. It promifeth life and reward to no obedience, but to perFeft apd abfoluce obedience, if there be the leaft defed in the lead jot; the garland and crowne promifed is forfeited ; fo as there is no regaining of it for ever ^by that bargaine. - But the Gofpel promifeth to the leaft (incere obedience, were it bnt a cup of cold water to a D/-fciple^ a reward of glory. Therefore the difference ftandeth not as ^»r/;7(?iwM;/jdreame,betweenc the covenants chiefely in doing, andnot <J^i;j!^,as if the Gofpel or covenant of grace did notalfo command d<?ing, in relation to life etemall ; yea, and * ^T'm^^X with a promifc, as well as the Law doth, but in a far re other ^ way: for ' Godline(fe hath the promifes of the life that now is ^ ^ Marfe.ic, and that which u to come : and to the followers of Chrili, *,>*^* ( and though they halt in their walking ) and fuch as fbr{ake all for Chrifts name, is promifed fitting on thrones, and a hundreth fold in this life^ and in the life to come, life eter-naU. But the difference is, i. That no obedience is accepted in the Gofpel without a Mediator, not fo in the Law. 2. That the Law is given in its ftri(5left bargaine, to a holy, perfeA nature, theGofpel to a lamed, wounded and dead fin-ner. 3. The Law givech, by way of debt, not ^excluding boafting ^' in fome meaCire, not that ^^^wcould merit an in- ' Rc^-4*4^ finite crowne, by a peece finite-work, or could doe beyond obligation, more then we; but becaufe, for holy works, by ftrift covenant, without the Mediators grace, without pardon, the worker might claime his wages humbly, yet glorj^mg, hec had woon them by natures good deeds, and by works, and for works, not of grace. ^ When P^^/faith, Rom.^> 2. if Abra- ^ Rom.i 1.^, hiim hath whereof to glory, its not before God. He meaneth not, that juftification by the works of the Law giveth ground of boafting, or glorying in our fchcs. For i. a conditional! propolition can conclude nothing pofitively. 2. He fpeakech of ^loryine,asci4p.:<. 27. comparatively. Law-juftification is more like ^orying, then grace; for Angels cannot boaft, Rom.

lo Afurwy ^/Antinomianifmc.

11. y6y :j. the Gofpel giveth of free grace. But 4. the Law could not accept another mans imputed righteoufnefFe, that is fupcrnaturall; and to beleeve this required grace, and ftrengch of a hi^er ftrainc then Adam had ; it demandeth but a mans owne perfonall and perfcft righteoufnefle, and curfeth the (inner for theleaftwrincfleorcrookedneflfe in the firftbud, or fpring of theinclinations or motions, 5. The Gofpel lea-veth place to repentance (which the Law doth not)and openeth a doore of hope, to a loft (inner ; and the fpeciall condition is Faith, that a ranfome payed by Chrift (hallbuy me a title and right to heaven, of which the Law faith nothing, 6. The Law gives a reward as a due debt, though not merit *; the Go* fpel giveth arewardagainft merit.

Chap. IX. Of the tbreatnings of the Law and Gofpel.

TOuching.the third part, as the Law is in ftrift tearmes di-^ vided from the Gofpel. i. The Law-threatnings ar« on the perfon for the adions,and for the leaft faile in thought, word, or deed ; but the Gofpel-threatnings are rather on the * FdnuA in ftate, then the adions; or if they be on the anions yii is for ammeninca^ ih^ condition and Jtate ; therefore the learned Parens ^iiixhy ^ R^^ ^Tl ^^'^^ ^^^ Gofpel, as the Gofpel, hatfi no threatnings at all. • For , lob'"? 1*8. ^^^^^^ the ftate of thekingdome of the beleever fcncech him , * * * from the curfe ; ^ he is free from condemnation, becaufc he is under another King,' then the man that U tinder the Law. As the man in Scotland is free from Murthcr which he committed in Spaine, not becaufe his ad of Murther defcrvethnot hee flioulddie ; but becaufe he is a member of the ftate of Scot-Undy arid no penal law oi Spaine can reach bim in that Sate. Parens thus farre faith true, that it is the Law properly that curfeth, and that the Gofpel, as the Gofpel, curfeth not, but is properly^/^^ tydings. For i. He that beleevethnot iicTw Kixfila/, u Already condemnedi that is, before his unbeliefe, fentence is paftdonhim by theLaw, and the Gofpel doth but ratifie the fentence. For if we fuppofe there had never been a GorfpeJ, nor a Mediatonr^ the finner fhouki have been a caft-away and icntcnced man; but now becaufe he beleeveth n(H ^ he Jhatl

not fee lifcy bm the -wrath of God iiivuW tivlov: abideth oh him; theiiitwas on him before, if hee ftiould bdcevem the Sonne of God, the fentenceof the Law fhould be taken off; the Prince ofFereth a pardon of grace to a man that hath killed h:S Sonne, fo he will accept of it, he rehifeth to accept of a Pardon, and therefore dyeth rather for his bloud-fhcd then for his not accepting pardon, it would feeme among men too low a caufe^ of death, to put him to death, for refufallof apardon ; at leaft the fentcnce was given out for killing the Kings Sonne, onely he dyeth more de{crvedly,that both he killed the Son,and defpi-Tedhis Princes grace ; or rather his doame is aggravated, and the chaines ot Capernaum y are made heavier, becaufe they comparatively juftihe Sodome^ and fo the Gofpel-vengeance is an addition to the Law-vengeance, as he that dyeth of an ex-treame diftemper of body, and by a gracious Phyfitian may be cured, but refafeth the medicine^ the diftemper is the Phyfi-call caufe of his death , his contempt of the art of the ¥hyfi. tian is the morall caufe, and a reafon why he dyeth without thccompaflion of his triends,and with greater torment of mind to himfelfe; Yea, Faith is not properly the caufe that hath a-ny effedive influence on fo noble efteds, as are free pardon, and free falvation, farre lefle is it any meritorious caufe. Chrift hath no joint caufes with him in this excellent worke offiving a (inner; unbeliefe is a morall caufe, non removens prohibens.

2. The Golpel is an exception of grace againft the Law ; for the Lawfaith, Hethat ftnnesfhaUdye; theGofpel addeth, except he belecrve ; or, he Jhall certainly dje, except he beleeve in him who jfijfificth the ungodly ; fo that the Gofpel faith A-men to the I^wes thrt^tning, and takcth them not off, nor contradifteth them in their owne nature,

3. What ever threatnings are executed againft an unbelee-ver, they are the Law-threatnings ; its a Law-death that tho. unbeleever dyeth; flJrall that eternally perilTi, doc peri^li under thelaw,and the covenant ofworks; nevermanjis loft under Chr^ ; if therefore the Gofpel fay, Whoremoncers, Adulterers, Murtherers, Drunkards, iTiallnotinheritcthekingdonie of God, this threatnin;^ doth neceflarily prefuppofe a Law-ftate, if they which doe fuch things, remaine under the Law, o^ therwife the Gofpels intent is not that they pcrifti, but that they beleeve and be laved,

C z Cha p.

A fkrvey of Antinomianifine.

16, 17

Ch A P. X.

Of Gofpel feare.

f ar 1^ ^^ confiftent with Gofpel-frecdomc to ft:arehell,{awce o/htlulJft' I^'care not hell and pLinillimenc more then finne ; tor finnc is a ji.thmtkgo- greater ill then punifhment. For i. we are commanded to ffdfrccdome. fe are hi my who cancafl both foule and body into hell \ 2* Its Matr, o. pQ^ <^ Lavv-fpirit of bondage, that fome tremble at the word of thrcatning, ^^ nor for Jofii^hs heart to melt at the reading ot the Law. 3, Not to be affraid of judgement, is a part of a heart rockieand hardened. Though Felix his trembimg at judgement did prove him to bee under the Law, becaufehee feared onely judgement, and judgement as a greater evill then finne. Nor is it mercinary to love the reward, fo it be not more in our intention, then a holy communion with God. For i. Mofes c Hcb.ii.2 5 by Fj^ith had an eje to tkc recommence of reward^. Paulkt ^ Ph.Kg,111 the garland before him as his end ^. 2 Wee arc commanded C ^ ^ * /^ ^^ rnnne^ that we may obtaine ^ : to lay up a fare fotindatl-] \ I'^^X.^ 0^, that we may *^ lay hold on life eternal. Onely wee are not [c)l to make happinefle, and our created bleflednefle, fo much our g Ajfct. igo. formallend in running our race, as holynefle and our objedivc happinefle, which is God himfelfe. If Antinomians would difference betweene love of a hire, and- hireling love ; then ihould not s ToKvne condemne the juft; nor can the Fathers under the Law, be faid to have fervcd the Lord with an upright heart, if they ferved him for hire, which Satan judged hypo-crifie in "^ob cap.i. verf. 9. 10. See Tfalm.ji. 25 Job I'^.i^.

Amor mncc* di5 ^ xmar »ercinariui,

' iob ji, i4«

Gha F. XL

Lawfeare and go/pel-faithconjifient.

NOr doth Mafter Towne and Antinomians inferre by good arguing, becaufe belecvers may beeftricken ojft' finnes, upon the confideration of Law-threatnings,'that their finneSi deferve not wrath, as well as thq finnes of others, as ^ Job faith, IVhat then fhall I doe^ w^en God rifethnp ? and b DeflruElion from God was a terror to me. But it foUoWeth not, that therefore to obey GoAfubfana^ for fcarc of the condemning

<lemningLaw,is not free, Gofpel-obedicnce. For its mofl fallc,

feeing this obedience for feare of the defert of iinne was in

Paul, though he was p^^rfwaded,. that etemall vvrach iljould

never be infli(fled on him, ^ as is clear.eby his words. Knorv- c ^ Cor < xu

ing therefore the terror of the Lord, wee pcrfwade men. And '^ i C r i\

^ we know if onr earthly hotife he dijfolved we have an

honfe not made with hands^bnt eternail in heaven. 2. Law- ^^^ ^^^' threatning (when Faith aflareth the confcience, of freedome ^Q^fX7b 7^ from the wrath to comcj and lovc-perfwading arc moft confi- erle^ml/con. ftent. For moft clearc it is, that Chrift and his Apoftles doe /?/? to^ahir. command, and ftridly charge in the Gofpel. So Antinomic Ans erre, who ^ teach that the Gojpel perfwadeth rather then ' Sa'cmarfh commandeth — and reafons and argues m to dntiesy rather ^ree^r- 48; then hindes and enforces ; and that ^ holine(fe and fanciifica- ^^^^ tien now u not fnch^ as is fajhioned by the Law of outward command, bnt bj the preaching of Faithy by which the Spirit is given y which renewes a bete ever, and makes him the very Law himfelfe, and his heart the two Tables of Afofes. For, I. perfwafions and commands may well ftand together, and all LaW-mforcings are but meere reafonings, and morall and objed:ive afts on the minde and will, and fo the Law no more inforceth then the Gofpel. 2. Holinefle and Sanclification commeth by the Law,aErimated by the Spirit, as wellasby the Gofpel : fox the Lawconverteththe foule -^ g but it doth this b PAl,i^^7. (faith the Antinomians) not as the Law, but as the Go^elre-vealing Chrifi.. But I am fure, neither can the Gofpel literally, onely revealing Chrift, and being void of the Spirit, it cannot convert the foule ; and the Law as artimated by the Spirit, . . leadeth to Chrift as a Pedagogue, I meaneas mixed with the mah^TbTo^ Gofpel. For the Law without the Gofpel can never fandifie, fp^t the mry> nor lead to Chrift ; and neither of them without Ghrifts Spi- Sp'mt •f rit can doe any thing. And 1 find Saltmarjhes Euthyfufti-/^^^-call pulfe and ftrainc of Familifme , when hee faith, that the T^reaching of Faith is the Spirit given to a b^leever^ and It mak^s him the very Law it felfe. For I. the Preac hing of Faith, or the Gofpel preached, even to hardened Pharif ecs, cannot give the Spirit reriewing the Pharifecs ; for Faith was preached to them by Chrift and his Aponies, but they ftumbled at Chrift, and never beleeved, 2, Tf:c preaching of Faith and the Spirit differ as much, as the principall caufe and the inftru-

C'3 menn-

ment; now who can fay, the writing of the penne is the writer ? 3. Antinomi^ns meune by the Gofpel, or the preaching of Faith, here divided from che Law, not the glad tidings of peace preachy J, bu-ctiie renewing Spirit, without all letter, or word of promife, or command, that is, the teaching fpirit, and the inward annoincing Without the Law, or Gofpol either* /miaomians Now Sanftification in this fenfe muft bee wrought without remove all or. Lavv, GofpJ, Precept, Command, Promife; and wee may lay

%Zutelt ^^^^"^ ^^^ ^^*^^^ ^^"' ^"^ ^^^ Ordinances ; and therefore no

^nchufilur. wonder then, AntinomUns tell us fo often of th^ Letter,

czi Spirt in and the Spirit i for to them old and new Tcftamcnt, andall

fUceoj-ibcm, the fweec promifes are a very Letter, and in the new Tefta-

mcnt we are ;*<?/• to ferve God according t$ the Letter ; and

therefore all Preaching, Commands, Exhortations, Promifes,

Threats of both Law and Gofpel muft belaidafide* TheLerd

^ AlT^r.'^lQ. k,^^P^^^ (fiith ^ Towne^nnder the Go^el in rightegt^fneffe,

* * rpuhoHt all Layv Ceremoniall and Moralt ; and every where

they (ay, -we ferve God now according to the Spirit^ not aC'-

cording to'the Letter : oucWard Ordinances then to Antino^

mians are matters of meere courtefie.

Chap. XIL

Antinomians deny acfuaU pardon of Jinnes to the fewes.

2 a \ Ntinomians deny that the knowledge of * aduall and eter-':iohn^Bmifi ' '^^J^i'^ll rcixiinion was aa Article oT the Jewiih Cr-eed, but p./u52,s?-^ a myftery not revealed till the GofpclL But then ^ David^ b Ron? .4.4. and the Fathers, Abraham^ and others, r^ere jufiified bj the ^. ^. ^5-M imputed rirhteoufne^e of Faifby as wce are alfo. Davi/mnik P/U/. :;2.1, 2. defcribe anhappmefle he knew not what. Da-vid faith , Th^u forgavejl the iniquity of my finne^ verf. 5, ♦ Ad.15'11. 2. fVe be/eeve<^ through the grace of the Lord feffis, we/ball be ^ faved as well as they. 5. All the Fathers dyed in the faith,

' I c or ^ *c* ^ '^ ^^^ ^'^ ^^^ ^^^ f^^^ fpirituali meaty « and did all drinl^of the 2 ^ * * fame fpirituali Rockj and the ^ck^was Chrifi.. 4, The ^ 011,3.8,9. Scripture forcfeeing, that God ^ would ]ufii£e the heathen C^fpc \oLi, throuf^h Faith,preached before the Gofpel to Abraham, Efaiah ^S'l'^^^"^^ prophecied of Chrift 5 as an Evangelift.Z)/iw/ of the flaying of

finrt too^^z vot akthcit[i'^>:tia'wfjf ^but form fi'r^eswtrt upon themfortbdt time^ whUbwat tbecau/cojtbeif^omf^uitft^ fs^aivn^yiM(m,79^ t cap, 5^

the

Afnrvej <?/Antinomianifme. \^

the Mefliah, and evcrUfling righteonfne^e through him. The

Prophets ^ tcfiified before hand the fufferings of Chrifi, and^ i Vcui.it.

the gUrj that fhonld follow ; a(5liiall rcmimon then was no

myitcry to them. Abraham ' rejojced to fee Chrifis day,and' lnkaS.<6.

faw it.

Chap. XIII. 0/ the nonage of the "jerves^ what it was.

NOr was the tutorie, bondage or nonage of the J ewes any thing, but I. A lefle meafureof the Spirit then is now. rhc^cwe; 2. A harderprcflingof theLawon thx^m. 5. A keeping of were ^'/^ra«. thatinfant Church, as a child under Pedagogues and Tutors, in^cr/fcc law regard of the Elements of Ceremonies; partly, teaching them ^^^ ^^^^^ rudely; and partly, warning them by bloudy Saaifices, ^^^^^l^l^L^^f^^ diverfe waftiings of the defertof finne,andthe filth of it -hvity^^rire. ' this is nothing to prove the J ewes were under the Law. For I* then iTiould they be * under the curfe ; andfomufteter-' Ga'.j.ic. nally perifh , contrary to the Word,^ nor was their pardon of finnes by halfes and quarters, a. Then muft they be fa- ] ?^^*"*^^ ved by works ; Paul c {iixh^They came fhort of righteouf-a Rom'l^?^^^ neffe, becaufe they fought to eftablijh their owne righteoufne^e^ c Romi^,^, * and ^ fiumbled at the ftone laid in Zion^ and fought it not bj io> i i>i 2,1 1 faith. And it was never kwfuU for them, more then us, to' R<^in,4,i,^, feeke righteoufnefl& and juftificacion ^ by works of the Law ; '^'/r*^* fo they were in this under no Law-Spirit more then we, but h ic^,ls!i6. jurtitied, the fame vfsiy, that we ^ are. 3. Yea, many fweet ^ h blk^i 4. Evangelike promifes are made totheHi,as to us, g Hoy every ^ Mc.7, xg, one that thirfts, come to the water ^r^c.^ Behold I lay on Zion ' ^^^y^S'^r afione,&c. ^ The juft/hall live by fath.^ IVho is a God /%"f ^^^^'^o-unto thee ^ that pardons iniquity.^ i^eyenl am he that blottetb If^i 103.8,0^. out thy tranfgrejfions , for mine owne fake ; and divers « o- 10, n, 12. ther Scriptures prove this. 4. The Prophets cryed » againft ^^no^ l^.6 7. legal! and outward fervice, and prefled wafhing in Chrifts" ^^^^^^^^ bloud,and faith and repentance, as the Apoftlesdoe. And to p^^.j'j^ ri^8 ^ Chrifi gav^ all the Prophets witneffe,that through hi^ name J ^^" ^j^ whofoever beleeves in him- fhall receive rcmiffton of finnes. Efay ^6, i^s p There is miKh of the* Spirit of adoption, ^ of fpirituall ii- '^ A5:s ie-43

^ p jPraL2 2.i.

berry

\^ A furvey (?/Ancinomianifdae.

aiai,2C>.c?-io bercy in prajing, ^ wreftling with God, ^ giving no reft to ILr* 6 i. \6. God, t Heavenly boldncfle, and acccfl.^ to the throne of grace, 1

If iuM«^*7- in faakol^.j Davidy Mofes, and fweetEvangdike,and Gofpel f

^•^V, familLarity " between C/7ri/? and his Sfoufe ^ the Chnrchin

V[!\illXt the .5'^;i^o/i'^^;»^»,^ Fcafting and banqueting together; on-2,4.^/ ' ' ly the Lawcsadminillrarion was wrath by accident, through P;.6.i,i,i;»8. our corruption, Idfe glorious, becaufe of darke typs, and a fpa-f fi.4t. i|ii} r^r meafure oF the Spirit, 2 Cor. 3. £/>/?ir/l 3. 9. lo* and t Cint.uut p^^^ heighcneth GofpeLglory, and lefleneth the Law in the ^^""cap'^'V vaincfenfe that falfe Apoftlcs, and legall Teachers, put on it h.u.m! i! in over-exalting it,as iF without Chrift It could favc, y or with « ca[^v*i2. Faith it could juftifie. 6 aU under the Gofpel, Eled and cip.s-^ Reprobate, muft be freed from the Law, ii the Jewcs w^re y Ad-15 -^^J y^j^j. jj. ^ 21II to whom the Golpel is preached muft bee freed Rom i'1'7 8 from it ; and to De^ne, znd Moore, whoareboth ArmimHus Rom!^i,l,3 and Antinomians , all and every one of mankinde muft bee 4;5/« under grace, none under the Law of Commandements ; for

the argument holdethfor all in oppofition to the Legall Jew.

Chap. XIV,

The old m^Hy or the ^ejh to Antinomians is under the Law , the new Man freed from all Law»

' Townr, p* ^Tis admirable, that ^ Towne will have the Old mm in be^

/.j^nu* \leevcrsy jhitt up under the Lawy and the New man above aU

Lawy or fubjetl to none at all ; as Famihjh and Libertines

when they iinned, faid, Non e^o peccoy J^d afinus meus \ not I

but the flcih doth finne; or lenfe, reafon, the Old man doth

fmne, becaufe the Old man onely is under the Law, not the

New man. 2. Guiltincfle and linne, is a thing that falleth on

the perfon, not on a part oi man. 3. The command is given

to the perlon, the perfon is the fubjeft of punifliment and con-

Dcn c fff* dcmnation,not his fcnfe only. 4. Thus Denne and Saltmarflf

\r v!^\^^ fiy, Fai:h,righteourncfIe, light,joy,and peace is iiiconfcience,in

iO..i.ii*/* the fen(c, Helh, converlacion is linne ; yet nothing that can

* SjI ra rilj condemne, becaufe the cojilcience is walhed in jultiiication;

rrcc^raL,^:. buc finnc is in the convcrfacion, fuith Denne;^ and ^ in the

Mi. fcnlc, reafon,or d^ihyiM^SMr/narJb , fohere originall finne

fliall be no finne

C H AP.

A fttruej ^/Antiriomianirmc.

Chap. XV.

Antinomians hold the jufiified to finne before men^ andxf

tenching their ^onverfation^ not before God^ and

04 toHching their c&nfcience,

^O AntinomUns ^ fay, the juftified have no finne in their VD nntibiJ.

Iconfcience, nor can God fee any finne in their confidence •^ Silcmarfij y^t therein finne in thepr converfation, and fi>e/&. But I. fin frtegr^Qe, Originall, and the flefh lufting againft the Spirit, dvvellcch in-^ '-^^ ^ coherently in its tflcnce, being a blot in the cx)nfcience, and"^^^^^,"^^^^^^^^^ whole man; though guilt and aftuall condemnation bee remo- cfiovi.pl}. ved : fo was Panl^ a wretched man, onely for finne, in i3,?9» mind, will, confcience, afFeftion , no ill, but the ill of finne, s g^^^^. ^. could make him cry out of his wretched condition. 2. The '♦ * ^ juftified muft be as perfeft as Angels, if no finne dwell in them, and they need not pray for pardon, wanting all fin. 3. Stn in converfation^ as murther in the hands, oppreffing of men, blafphemy in the tongue, arc againft the Law of God,and mud be finnes in the confcicnce, elfe they are againft no Law of God, which make the finnes of the juftified and their doing g0l4cn graces.

Chap- XVL fnfiification is chfe mifiaken by Antinomians, rphen theyptda^ it to be an extirpation of finne y Root and branch, as Papifts fancie^ venials to remaine onely in thejufiified.

IUftification to us is not as Antinomians dreame an utter extirpation of finne in its eflence, root and branch, for Papifts conceive of juftification, Co as nothing that is finne remaincth in the juftified, but fome gentle venials , which we can facisfiefor ourfelves : but we judge juftification to be a judiciall, and law- a ^ ,r ^.^| removall of the guilt or obligation to eternall punifiiment. t. uw^.p..^^ I. It is a judiciall and forinfeeall Law-declaration that is op- 8^, thfift pofed to condemnation ; but this removerh Law-guiltinefle to ^^'^/^^/^'» ^^'^ die, not the intrinfecall inherent blot of finne, as if the finner ^^^^^'"'*:|; ^"^/^ had never finned,and were now no finner. 1. By it the finner ^^. ^^^ '^^ y^^fca is v\ot{zs Antinomians {^y^) * as righteous as Chrift ; becaufe r^o.j dih^ Chiift could 6y in truth, I have no finne , but wee even being va'..

D jufti-

"77 "" A furvey ^/Antinomianifmc.

^ I W:). T • 9. juftitied arc //^r/, if ly^ faj we have no finne b. 3. Sin dwcl-• Rom,7,18, i^^j-h not in Chrift at all, nor was there in himflefh and concupi-^^'V'y fcence, hidingagainft the Spirit, as in <= as. For it is cleare from

'^"^Eccii^^'o the Scriptue ^ that finne dwelleth in the juftificd. Prov, 0,9. Prjl.14, J. Kom* r^io, II, I 2, ij, 14, ij, i^, »?• ilohni.8,^, io»

Chap. XVIL Chrift not formallj the finncr^ as Antinomians dreame.

^V 7 Or was Chrift fo made finne, as the intrinfecall guilt of fin ^ Cr:rpc vol, i^ was laid on him, as^ Crtfpe faith, Chrift was onely the iX.r,^ j-a^. Adulterer, the Idolater, thefinner imputatively,not inherently, 90.91,9 2,5^5, and formally; in that he did bcare the fatisfadory puniftiment of Wrath and hell due to our finne. i. Chrift was fo made finne, not in the imagination, but really fuifering in our per-fon ; yetfo as finne phyfically and inherently, in its blot, re-^ lIo^.T,s, maines in us, and after wee are juftified, ^ wee have finne. 10. c lye are fold under finne y and carnall; ^ in many things r^ee R<^^7'U^ 0jferfda/l. Now its blafphemy to fay that Chrift was fo finfull ' lam /i. ^^ ^^ ^^^' ^* ^^^ ^ ^^^ furety the principall any way, favc onely legally , fenalljy impntatively , the debtor : there is no injuftice in the furety, as in the principall in borrowing money, and profufcly wafting it, and wronging his brother; nor can the furety bee called formally the unjuft man, the wafter;, though he be legally the debtor, and holden in jufticeand really, not in imagination, to pay the fumme ; fo was Chrift never inherently ^nd formally the finner,as the fnow is formally white; bccaufe Chrift in himfclfc, in his phyficall perfon and natures, was innocent, holyy harmeU^e^ undefiledy feparated from fin-^ ners, even while he was a furety for finners. 3. Scripture expoundech Chrifts bearing of our finnes, not as if the eflence, forme, and intrinfecall, fundamentall, and eflentiall guilt of finne had been on him, then he fhould have been a finner as we are, and fo not a finlefie facritice for finne, but in bearing ' T Ptt 2. 4. the puniftiment due to us in his owne body c ok the tree^ Ii(a. 5^ ^ iu being f mounded for our tranfareffions : but ICS the An-R-om4 15 tinomian WJiy to confound San^lification ^nd fuftification^ud Rom, *.6, jQ make us as inherently and intrinfccally^ in our very perfons, Iiuly, finndeflc, righteous, free of the indwelling of Original

A furyey ^/AtKinomianifmc. j p

nail finne, and the old man, and the flefli, as Chrift himfelfe : (Veare not a* and this is the f4;»i7^_/?^ principle ; That Chnft hath Coded J»'-<^€efjt avd and Chnfted a Saint , and Chrift is incarnate and maned ^^'^■^^'U' ^^ i» the heleever'^ fo that thebelcever^ God manifefteiinthe ^ '^' ft^JhyAnd duvelling ferfonally in m : all the (innes that a be-Icever commits, arc nomorefinnes then the adions of Chrift: for all our (inncs were fwallowed up and annihilated in Chrift : i Townc af^ He that is borne of God (fay they) cannot ftnne j and g M. h-p^iy]^* Towne telleth us, that JHflification is regeneration ; and ^to ' ^Jf^^-i^-faith there is ne ftnne. 7 2-

Chap. XVIII,

That Kve are notjuftified untill v^e beleeye,

r 7T7Eehold againft Antinomians that we are never jufti- . V V fied till we beleeve. They fay ^ from eternity we were ' '^he Author juftified ; or b from the time that the Mejftah djed, all fins ^/ J^'^ ^^^th^ Tvere finiihedy and yvee juftified, or from our birrh. Butjufti--^^^^^^^^ ficationin Gods decree and purpofe from eternity, is no more Antm'c^ians juftification then Creation, fandification, glorification, thccru- reUtetbtbisef cifying of Chrift, and all things that fall out in time ; for all ^^^'"^pag.u thefe were in theeternall purpofe of God. 2. In juftifica-^*^^ ^*^ tion, our finnes are, in their guilt, fully done away, as a ^l^^fp^^t/?/'' c thick cloud, caft^ in the hottome of the fea^ e remembred u^ andn-nfl^J^ no more^ f foHght for, and not found ; if all this was done rah them fuU from eternity, beleevers were never finners, never children of ^{-wrath, really, as Paul Z (aith ; never dead in finnes^ never \ ^^-^P^^^'cU i^ enemies to Gody or ungodly ; they Were onely fuch in a \\\^^^l\2^* mentall confideration. ^ It is true, God loved his chofen i^^] ones from eternitie to falvation ; and ^ frcm that love, fent ' i^d.^^r^, his Sonne ^ to die, to ^ wafti, juftifie, and fandifie them; ** Mic,7*ip. but this is not their juftification, but a fruit of juftification in ^'^^'•^'•i4. time, when our time is the time of love^ "^ and wee are dj- , £ph^^j ^^* ing in our owne bloud^ he wafheth us \ ^. Wee behoved '^ coi/kxj! to belecve from eternity, for wee are juftified by 0 Faith. Rom 5,6,' 5. All the juftified have a reall union and intereft in Chrift, ^ Epl^eCi .2; to live P by faith, and wait on God in all their troubles by \ ^^^l*^^* feith; but though their be an union of love in Gods minde „ Ezlchic*

D 2 from

from ccernicy, bctwcene tkc eled: and God, yet a complcat union betvveenc us and Chnft, without the Spirit, and without any faith, though it be boldly q afflrted by FamUiftsy is ** ^ifcf^^^r^^' againfl: the Scripture ; for tiien might wee bee borne againe, Muhi II 11 a*'^J"oc receiveChrift by Lith, contrary to the r Scripture; Antmcimuns and be united to Chrift, as branches to the Vine-tree, and not hold an umari abide in Chrift, ^ have Chrift dwelling in our heart, and not vpiihchtijl by faith, contrary to ^ PdHl\ fo might Chrift live in us, and btjoftmbc ^y^ ^g^^ ^pj drinkc him as the true Mannay have the Sonne, *^loh,i I ^^^^ y^^ ^^"^ ^^^^^^ contrary to " the Scriptures. All which; 2^g,4 ^/^ or i^oft of them, prove that wee were not juftified, when » fcpbci.3, yy Chrift dyed on the croflTe. 6. All that arc juftified, areun-»» GaUi, 10, fcparably fand:ified and called, * and the blefling of juftifica^ Rcv.i. 7^, jJQj^ j^^^j^ ^^jjj^ j^^ j.jj^ receiving of the fromife ef the Spirit^ 4^47 sl^t?* ^^^^^g^ ^ faitby and'^ peace with God, through the Lord ^r-* Roir^i.jo f^ Chrifij accejfe by faith into grace; whereby we ft and, re^ I C x*6, I, jojcing in the hope of the gUry of God, glorying in trihulati^ ' 2. on^ patiencey experience , hope ; but many for whom Chrift ^Gif*^^ dyed have none of thefe, till they be juftified by Faith ; thc^ »j^Q^*^^'J^*diftinftion of jijftification in, or before God, or to our own ^*^4*/- ' fcnfe by faith,will not help this;for the Scripture no where fpca-keth of juftification, but by faith onely; the meritorious price of our jaftifiation is payed on the Crofle, but that is not juftification.

Chap. XIX. There is a r call change of our ft ate in juftification.

n;

! Or can wee ft and to that Antinomian ground : that in

' f^ftification there is no change of our ft ate andjpiritmaU

condition before God ; and that God hath the fame love to Hi,

before and after converfion^ and that it is a vaine diftinHion

of Gods love of good willy called/«»fd7r, JycToxlflt^, vel benev$*

* DthVi^'^'ir. lentia^znAgoodlikingy Amor compUccntia *, becaufe Godlo-

oj gracey m ?- veth, bccaufe he loveth, and for no caufe m the creature, not

^ s3-H^3 5« their moft eminent works, done by the influence of Gofpcl-

grace.

But if this diftindion bee right taken, it hath an evident ground in Scripture. We teach that the love of bejievolence and good Willis the liking, frcedelighr^ and choife of the perfon to

glory, and to all the meancs, even to {hare in Chrifts Mediate- Oodsicve »f ry love, and the fruits of his death : in this lovehe willeth,and/^'<?J »i///o-crdainetb,andlayethupgoodand happineffe for us, exporting ^^^-^^^^ p^r* nc payment at our hand, the other love is onely denyed by An- ^^oodTki^^lt^-tinomUns , but without ground; for this love of complacen- nfar/oarj^itb cie IS of things, not of perfons ; and when we lay, God andkoiy wai-loveth his Saints, for their inherent holynefle, and delighteth t^^/j « weaf-in them for it; we meane no other thing, then that God ^^^^^^'f/^^^^f^J the fparklesofhisownerareft worke, his faving grace, fo farre InfcriZure. as to make it a mcanes to fulfill the love and gracious decree of good will, of free eleftion; not that any new immanent aft oflove, arifcs towards the perfon loved, that was not in God G^dcreateth toward that perfon from eternity : but the truth is, Godfirft a iove^ worthj aeateth a lovely, and love-Worthy objeft, and then out of that ^H^^r^ ^!^' love that createthbeing, and the lovely objeft, hee goeth on aldlovab'it to continue the former aft of loving and delighting in that fredf, objeft, and rcndreth it more lovely. Creatures cannot create the objeft of their love, blit find it created to their hand, afid expeft to have fome perteftion added to them in an union of love, with that excellent thing they love, and they are often deceived ; and ever their love hath a cawfe, and hire, and reward in the thing loved. Now, when it is faid, that God hveth all th^he hath m^ , then he created his owi^ lover, and his owne love. a. When hee loveth the cfcaines and bracelets about the neckof his S^oufe^ Cunt. 4. He there createth, in his Chrift, a new rare piece liker to himfelfe, then the works of pure and fimple creation; this is not pure love, but a continuation of his creating good will; nor doth the creature engage God to love it; but as divine love gave being to thefe ornaments of grace, the inherent holinefle in his Bride; fo that the fame love continueth it felfe in delighting in -his owne worke. 3. So he is faid to love his Bride; for, or becaufe of her excellency and beamj^ that he ^ fntteth on her; ^ Extdi. 16. and ftill he loveth his owne m Chrilt, for his owne rare work ^4.

manQiip, not that the creature was caufc or begetter of that lovej zndhe crowneth his ovpn gifts^ not our merits^ (zilhjiu^ gt^fiine, his owne worke, not our worke ; for we arc mcere veflxls to containe grace as grace ; and meere patients in this love : and fo he loveth Chrifts imputed righteoufnefle in hs^ and this righteoufnefle imputed is not fimply eternall, but hath

D 3 its

ics rife in time, if then Antinotnians fay, we make our time-holineflea caufe and condition of etemalllove, they muft remove this objeftion themfelves ; for imputed righteoufneffe which they xinake the caufe of etcrnall love will tbnd againft them, more then againft us. For wcc fay, both imputed and inlitfrent righccoufnefle are meere conditions, no caufes of etcrnall love^ and that not {imply, but as they are protradled and continued, to carry us on to glory ; yea imputed righteouf-neOe is no more a caufe of eternall love, being onely a thing temporary, and not eternall, a parte mte^ nor inherent righ-' Pfal 146 ♦B teoufnefle ; fomuft all thefebc expounded. The Lord^ /^. PW f i*^» ^eth the riohteom. ^ The Lord loveth truth in the inward CiLat. 41^,7 P^^^"^^ ^ ^^ Mi^r/&/?/(?^//;/r^ in them that feare him. The Lord is ravijhed with ^ one of his Spofifes eyes^ with one chaine of her necke ; to him flje is aU faire^ and not a jpot in her. All thefe include not onely inherent holynelle, but imputed righ-. teoufnefle, and both have their ufe in time, but can never prove that our time excellencie,* whether imputed or inherent, is the caufe, condition, reafon, 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 fame love of complacency, that is, thatJie drivcchon his chariot paved with love^ fweet fruits of rrce eleftion, the fame way, with the famWelight; But that when the juftified perfon, whores, fwearcrs, kils the innocent, denieththe Lord fefuSyZS did Peter^ znd David, God loveth us as much as when they beleeve, pray, walke in< all holy converfation, and that God is not a whit difpleafed with the Saints ,for chefe finnes, becaufe ail his difpleafure,or revenging juftice, was drowned and fwallowcd up in Chrifts fufferings, 19 to US abominable.

Chap, XX.

There is a re all change of our ft ate in jnfli^cation,

'Ea, clearely before God, there is an excellent change in the

ftate of the Saints, from ungodlinefle to juftification, fo as

they were not from eternitie^nor before tliey beleeved^ juftified

Hof.i.io. and godly, i. becaufe the Lord faith, * In time paft the Gen--

i Per. 2.10. riles were no people^ and obtained no mercie^ and new areafeo^

fie.

Y!

fUy and htive obtained mercj. Jerufaletn ^ Was once poUu- ^ E2tch*i6. luted in her owne bloud, and the Lord looked on her fo,and ^^^jJ^^j^ he vvaQied her, and adorned her. a. The Apoftle was once \ 'J^^^V' *'^ to God c a blafphemer, a perfecucor, and God faw him fo^elfe *\l\

neither was the ApolUefo, nor*could he fpeake truth in faying Tit,^^. io^hut heobtaniedmercy. So in other Scriptures ^ a moft reaU Bphcf«»>x,t, change is holden forth, and that in Gods eye. ^^"^

^ • ^ ^ Ephen4- to.

Chap. XXJ. xTim.i.pv-

jye mixe not -workss and grace in the matter of

lufiification.

r^7\ 7Ee utterly deny that Antinomians can make good V V their charge, that we mixe works and the Lxw in matter of juftification, with faith, and the free grace of God.

1. Works done by grace fmell of the mired fountaine they Ipring from, they are polluted with finne ; now Faul Rom. 5. faith, All fewes andGentiles have finned, none doth good. Pfal. 14, PfaL 53, Void of finne, therefore by the Law can no flefli be juftified ; and fo the righteoufnefle by which we ftand before God muft be free of finne, and free of a breach defer-ving a curfe, which muft fall on us, if We continue not in all the ^

Law in the moft gracious works we can doe, ^ yea, if not in a ^^t ^^. all that the Law requires to the leaft jot or tittle ; we are not D^uczy! xs] juftified now with fuch a Goipel-inherent righteoufnefle as no man hath.

2. Chrifi muft be a Saviour by halfes and quarters, if we divide the righteoufnefle of our Saviour betweene faith or works, between Chrift and our merits. Free grace is a jealous thing, and admitteth of neither compartnerjcorrivall, or fellow with Chrift. P^/i/will have his owne righteoufnefle in the plea^ but dung.

3. It quite brangleth the peace of God that iflucth from juftification, that it is a peace that free wmU creatcth to my felfe from my owne works, and not a peace dipt in fatisfaftory bloud.

4« It taketh much glory from Chrift,that we weare a garment fbreternitie of our fpinning, better the wedding gannent bee b Rom.4,i^ begged , and all its threeds be of free grace, and that full 2;i;er/;io/ glory be given to the Lambe ^* Rev. j .9 v *

5* La>5»

5. Law and Gofpcl, Grace and Law-payment muft be confounded.

6. ChriH tnuft die in vainc*

Chap/XXIL

Antinomians (Unjfinneto be in the juJUfied,

* Eato. Ho^y A Ntinomianf * Vj\}X\aytnofinne remaining Ht all in a ju-cdmbty c^i.ca* JL\, fiiped pcrfon , and nothing contrary to Gods holy Law; jo,3 u gi* And ^ Crijpe faich, Its cloferemovcd, as if it had never been, Towfu njfer. ^^ ^hich is true of the LaW-guilt, and aftuaU obligation to ^s fit ^idrfly free eternall wrath, but of the Eflence,being, or blot of in-d Welling-/rare, i ^o. finnc in us, its mod fal(e. i. Pardoned finne, that Chrift pay-

b Crifpe vol. cd for, is fo finne, that if wee ^ who are pardoned, fohn and i.^cr. y. vag. the reft of belecvers, who have "^ an Advocate with the Father, < ^ ^ lol'V.k' f^f^ Chrift the righteous y fay ivce have no finney -wee deceive

* I loh'.i!i.* eur felves y and the trmh is not in hs. (^i%) fVbo {tVQtl

<^ Frov.1c.i9 of the juftiHedJ can fay ^ I have made my heart cleane^ I am

f Ecclf.7.to ppfy-ff (inherently) from my finne ? there is not ^ ajuft man on

c R m.^I 1^ earthy that doth goody and ftnneth not. There is none Z that

^ AttMi^^' ^^^h good, (noz David whois juftified by faith) no not one.

jvffiSvnut 3• The flcrti, in the regenerate, finnes and lufts againft the Spi-

non fit, f^ii ut rit, and the holy Law of God, and the body of linne,, though

wow imfutctur fubducd, having loft the Kingly dominion, asaTyrant,though

' R.<j«^-7- J4> not the nature ; and being (as AHgufiine ^ faith) of finne,

G.i'\ 7.18. ^ ^ ^^ underling dwelkth m all the juftified,but is not im-

Hcb. 1:• 1 • puted. 4. What we want of the perfeftion that God requi-

k Aug.contr. reth to be in our fandifiation, and mortificatiorf, which are

< uj5cpi f-^e but in growing, while we are in this life'^j muft be finfuU im-

'^«^'' • '^"^ • perfeAion. j* For wedayly aske of our Father which is in

^oif^Jtdut h^^^^^y forgivene(fe of finnes^; which WC Could not doe, ex-

mnimpuutuf cept finne remained in US; nor doc wee withPapiftslay, that

■ Col. ^ 7' Chrift but covereth, but Wafhethnot away our finnes in his

^'9- bloud, for the guilt obleiging to fatisfaftory punifhment, is ful-i.p c.4.ii, jy waftien away not covered onely.

Ck A p.

Chap. XXIII. Antiiiomiansyijr, to faith there is no fmnc.

r 7X 7Ee judge that unfound, which Towne a f^ith, T^ ^ Tov^ncajf V V Faith there is no finne^ nor anj uncleane heart ; for fi/,71. then fliDuld Chrift dwelling in the heart by faith, and (inning, be inconfiftent, which is known to be contrary to Scripture^; to the experience, weakneflTes, complaints of the Saints groaning under a body of finne, as ^ captives in bolts and yron b gj^y^.f. i ♦ fetters, y And muft argue, that who ever beleeve, are as perfeft as Angels in heaven. 5. Thatajuftified perfonbe-leevethnot ondy pardon, but the perfection of Angels, and that hefinnethnot, and muft beperfetSlyfanAificd, it he beleeve a lye, towic, that he finneth not, but is perfectly holy j and this fancie they build on Luthers words perverted, who faith, 1 beleeve that there is a holy Chnrch, rphicb is indeed nothing elfe^ hut I beleeve there is no fmne^ no maleditlion^na ekath\nthe Church. Whcr^^s Luther fpeaketh not of finne,. in its inrdweliing blot, but of finne as in point of Law> it doth aftually curfe, condemne, and inflift the feccnd death ; in which fenfe, in point of free iuftification, there is no finne in the invifible Church of the juftified and efFe-ftually called Saints. Saltmarjb Free grace, pag. i J4. Thu^ the Scripture caKeth h4 ungodly^ and finnQrs^ and children of Tvrath : nor that we are /i, but feeme fo \ or nst fo in Gods accounty but in the worlds.

Chap. XXIV-The raigne of Faith not ahfolute^ a^ AntiiXMnians fay.

ANtmomians ^ will have the raigne of faith fo ahfolute, » Townc af-that in faiths kingdome of grace^ there is no finne,which /r. of ^race^ weremx)re then a golden heaven on earth ; for fo i. Faith P-^g-75-wereperfeftly ftrong, and in the hightft pitch of fulnefle of perfeftion in all the juftified. 2. if, wichall, the whole mo-raR ads of a juftified perfon, fhould flo\V from no other fpring, but this ftrong faith,ever ading us to good. But wee cannot yceld to cither £i^^m»^/, or Antinomians ^ that Faith is fo 2d)folutc a Prince, as that all fin, rout, and branch, noton-

E ly

ly inics fulleftdominion, batalfo in its being, and fimply indwelling muft be baniftied out of Faiths donlinions, foasonce beleeving, we could no more, as finrleftill men, but muft aft as beieevers for ever ; but wee thinke under faiths raigne, finne dwelleth as an underling, as of old the (/i^^<>»iVa dwelt, under conquering fo/huah, and viftorioiis Ifraely as hcrpers of ivoody and drawers of water. Yet thcfe Cananites Were faid to be fpued out of that good land. i. Jure beUt.hy the Law of conqueft, and of viiflorious inheritors, as fometime they were. 2. They make the ftate of juftifiation, a ftate of finneleflc and abfolute perfedion, and of compleat fanftifiation, to which nothing can be added, which is not poflible ih this life, and then we mould yeeld a fcepter of higheft royalty to faith, 5. If the Law of Faith did free us from the Law, as a rule of righceoufneflc, good works were not our convoy and friends 10 'accompany us to heaven.

Chap. XXV.

The Antinomians^r(7/!^;f^, that God feeth no finne in the

jfijitfiedy refnted* "" Townc af--

rert<96.7^9'^* \ \7 Eq judge it abominable to fay, that God ean fee no Trn^d^I^'' ^ ^ Adultery, no Ijin^, no blafphemj, no eonfening, ^in />6.1^7. 138 beleevers, though they doe fallin fnch enormities. It is true, t C «rpc vol, he feech no fins m beleevers, as ajuft Judge to condemne them, 5.lrl.^p. 49, therefore ; but will Antinomiansy who deny that the Jewes rhdr c;;^e under the ^ OIdtefiamenta and firfi covenant had a compleat 1%','^^^^^^ ivf.thtlaaksb ofGodyVJizh

sxony , hut whom God was in covenant in Balaams time, and therefore f^mz (lines that falfe Prophet <^ could not be able to ufe enchayntmenta-vpere upon g^inft them, Were capable of fuch a compleat rcmiflion, as that [^r^^^hkb ^^^ could fee no iniquity in them ? God then mnft fee fome »auh7ctuU iriiquity in Jaal^ob, and no iniquity in ^i^^ij^i'. Butfure, God cj that am multas God, thu'knoweth all things, ijind as a Father fee all fiiim. the finncs chat juftified perfons commit. But Antinomians dc-

' N.nib.cap, j^y^ that the fiinnes of beleevers, committed after they are ju-aj.v.io.ti, {^jf^^.j^ 2j.^ finnesac all, and fo God cannot fee ihemtobefins, Vp^innH'Tj. which are not finncs ; but fo we cannoL fee finne in our felves, cf/oibc. 7.M 9* except by the fight of unbeliv fc, whichis a falfe fight. And that ^ F^^7^) i'^8 is their meaning, which I prove. Becaufe faith Baton ** of that

which

which is noty there U no tcmporall fnnip^ment, correElidn^ &r fatne ; forgiven finneis r.otyOr hath no being before God^ foh^ 1.^5?. Therefore of forgiven Jinne, there u no fHnifhment. I aflume. But Davids Adulcery, Peters denial!, all the finnes chat the juftificd, yea, of all the clcd,are (fay Antinomians) ^par^c Qn/p^scii, doned and remitted^ before they be committedy and taken away f^r.^.p^g, 9,,' on the Crofe, by Chrifts bloud ^ then the finnes committed by 9-^91 9^^ juftificd perfons, are no finnes, 2. To faith there is no fin ^^"^^ combe (laith f Towne.) 3. There ^ nofinne under the raigne of faith. ^^^J^^ hl*^* 4. Nothing remaineth in a juftified perfon that is ftnne. y^ho^fworke.

But that God feeth finne in the juftified, thoui^h not asa roirre/i,^' Judge to cx)ndemne them for finne, is cleare. i. He feeth the 97^9^^ thoughts a-farre of^ g and knoweth all tkings^ ^^ and fo muft ^ ^^^l.T^^.a know evill and finnefuU thoughts. 2. He forbiddeth Dst- pfal ,*'''^^ vids Adultery in the 7. Commanu, and Peters deniall of his BdiA^oV.z Lord in the 3. Command, even after they are juftified perfons/g,4,5, ' ** except D^x;^^, becaufe juftified, have a difpenfation to finne un- » Kmg 8,3^, der the Gofpel, contrary to the Word \ 3, The Lord rebu- ' Wath,5«i7, keth finnes in the juftified, in David, k in Peter^ ^ Get ^^^4li*h\ behind me Sathan. 4. The Lord puniftieth finnes in theju- n ^ Sam^^^*^ ftified »«. 5. He is di^leafed with them, " doe jee provoke 7^8^^ the Lordto jealoHfie.But the thing that David had done dijplea^ ^ Mitfa,i6,ij fed the Lord. Sure not fo as to condemne David eternally," ^Sam^iu then there muft be in God another difpleafure, for finne, by ^Cor 11' o which he muft fee itasitnne, then his everlafting difpleafure.* i^orao/ 6. Th« Lord recordeth the finnes of juftified ^ perfons in his ^x^

Word ^ as o(Mofes^Davidy Peteryfoht. 7. He hateth them, ° » Sani, n. 8. Giveth his Saints grace to fee and bcwaile them . p 9. Di- ^ ^ ^7^ r^ftcth them as finnes to bis owne glorj% ^ which hee could ^ Saml^ll^^ not doe, if he faw them not as finnes committed by his c- Gal 2,1 mi^ left, r to manifeft the glory and riches of his free grace. Matih,i^,69,

Rev ♦X9 AI ft, cap, 21c, 8^, s Zach. n. iQ, J A^s 2.57,38,41,42,^. i Tim^uj^.,

Ch A P. xxvr.

Confejfton required in the beleever.

TO confcHe finne in the juftified, cannot be a workcoF^un- ^ ^f*l«f«*?* beketc. Ihavtfmnedy taadi David. 2. And forgivencfle 2Sam*24,iai

E a is

•• Vcov.i.8. 1J is promifcd to therinncsconfened by beleevers i' ner can it bee i" l^'h^*,' ^' ^^''^' ^'""^ ^^^ juftiried may confefl'e their finnes committed be-^ Tan'.ti J ^orc.their eftectuall calling, as Paui^ doth, or that the Church may confeiTcr their finnes, according to the unjuftified and un-regeiKiated number that arc mixed with the vifible Church; be-caufe thefe truely, as they make one vifible body with the ^fti-Tocbeicever fied, have fiwicd. To which I anfwer. i. By the Jfttino-ntoctvjefe wM«grounds, Pau/sCmncs whichheconfefleth, ir«»». i.ij Aminmntans J"^' '>' "^^""^ pardoned before they were committed, and fotaken away, as if tbey were no finnes, before they can be named blafpheray, or pcrfecution, and fo Paul muftiye in calling him-feUc the chiefe of finners', for hee could never truly fay to Antinomian God,he Was afinner; pardoned finnes to Jxtinomiatts are no eojffeMion re- finncs. 2, Antinomians muft fey, there were not one eled /"/'<• nor regenerated of that part of the Chprch, of which Mofes

' pfal. 7.8, ' '^ fpeaKeth ; and « Eraidh, f Daniel, g feremiah, when the ^ EC.64.*.,7 8 Church faith, Thou hafi fet our finnes in the light of thy com-t.(i.'i9.i\,ii'tena»ce', and our trangreffiom are multif lied before thee, and 'n'n* . c "^^^ fi""'^ ^'fi'fi" "i'^^^fi ^ J which Antinomians czn never T^^VoWy P''°'"^' ^^^ '^ ^ meereconjecflure, and manifefUy felfe, for that 11,13. ' companyconfeifcth, P/zz/w. po. Whohadgo^rj(ff,>(?^^/r«»w :«. 14-8 9, everlafiing to everlafiing, Verf. 2. and that faith Efai.6^. 8. _ 10 But nofv, 0 Lord, thou art our Father ; and who acknow-B I loh.i 8. ledgeth God to bc/M> hope and Saviour, fer, 14. 8. Nor is " Cufpc vol. it conftiTion, that we have finned, as h Crifpe faith, to acknow ?.fer.p3.i(fo. ledge that Ckrifi hath fatisfied for our finnes. i. "Becaufe i<5i.' .confeflion is an acknowledging, what wee have done againft

the law of God; that is, to acknowledge not what we have done againft the Law,or what we are,but what Chrifthath fuffe-red, according to lHc Law and will of God. 2. Confeflion is an ad of forrow cxprefled in words j But that is an ad of Faith flowing from joy and a/farance, that Chrift hath dyed

for oiir finnes.

To9f

Cha]^. XXVII.

The Law kfyet to he preached to beleevers.

7^c an, ^Y ^^ Law IS jet to be preached, a.s tying hs to ferfondll ^be^

j>:. ? I. J dicnce, whatcvcr ^ Aminomians lav on the contrary ; in

the covenant of works, perfonaU and pcrfed obedience was

craved

craved. Antinomies judge that by the Gcfpc 1, Chrifi hath done ^11 for tis, which is moft true in the kinde of a meritorious and defei-ving caufe, fatisfying juftice, but they doelcofc us from all pcrfonall ducies, or doing our felvcs, orm our own perfons, fo as we (hould be obliged to doe, except we would finne. We thinkc the fame Law-obligation, but running in a Gofpel-channel of Fre^.grace,Ihould aft us now as if wc were under a covenant of works, but not as if the one were Law-debt, and the other wages that We fweat for, and commeth by Law-debt ; Antinomians make all duties a matter of courtcfie. Yet would wc wiOi i. Preachers to extoll Chrift, and ftudy ^^^^^ll'^ Chrifi: as their dayly Text, and heighten free-grace, 2. Preach pr\i%oj^ Chriftthegarland, crowne, andfloureofall duties, ?. Prefle duties as taking their rife frorti Gofpel-grace, and running as in a channell of free grace,and into Chriftsboforae. ^. Let people often know, doing is no merit. 5. That felfe-righteoufneflfe IS the great Idol, the bofome and breaft-God brought up with us from ouryouth,and warmed with us in ^gypt with our firft life-hear. 6. That imputed righteoufnefle is.awa,j too high forafoole.from the 7vomi?e^whiic grace cafis us in a new mould.

7. That litterall, and morall preaching of dead and letter-worfo, too Seneca-Yikty isfarrefrom the Gofpel-free-Spirit, and the fubduing of corruption ; that Morall Phi/o/ophie of vertues and vices cannot draw bloud of a wounded confcience. -

8. Tim. Antinomians ^ vainely argue froiji the ftrength the ^ Towwci-\JL»Wgiveth, to obey (which is as good as nothing of it felfe,/ty-r^.

without the Spirit) to difanuU all binding power of the Law.

9. Beware of licence to phe flefli, under the coat of liberty of the Spirit; and let none thinke that Law-curfes, loofeth us from all Law-obedience ; or that Chrift hath cryed downe the tenne Commandements \ and that Gofpel-liberty is a difpenfa-tion for Law-loofeneile ; or that free grace is a lawlefle Pope. Grace is aftive, dutifiiU in ading, thaiikfull* holy, folicitous in ^ doing, as if there were not a Gofpel ; free, fcarelefTe, bold ;

as if there were not a curfingLaw ; tender of the honour of the Law-giver, and of Gofpel-glory due to him who jtifiifies the ungodly.

E 3 Ch a p.

Chap. XXVIIL

Stricl and frecife walking, a nece^arie dnd comnian--ded Gojpel-dutie^

THc quitting of our oWiic righteoufneflc is fcarcc a toe, or an inch of that large body of llrid, precife, and accurate walking in all manner of godly convcrfation ; fo farre is the ftrait * Crifp vo,% ^^^ narrow way from being nothing, as * /intinomians (ay, b^t ^^^^^^'^^^ onely beleeving and difcUiming our orvne righteoufneffc y^ Towncfl/Vr. Nor did the Spirit of God jpeake that ^ for wantof the know-£>//r<te,paj; ledge of l§ve; we walked very uncomfortably jpending our 1.8 ♦ f^j^^ lyi f^fii^^y w^eepingy mournings f^^J^^.h readings ana hea*

Power c; ^^-^^^ ^^^ ^^ performance of other duties^ andafftoget ^rifi, i^ve, pag. I ir gyppQfg ^^^^ i^^^^ j^g natursdj, holy fire, frofn a right principle. %om. 12.15. in a rightobjed. (7/?/. 4. i8, in a right manner, and due end, Numb.i^. i $. yee cannot bee too holy, except God be too holy, i Pet. 1. 15, 15. if the oath be hell-ward, ^ Townc^V' the fervor of the pace makes it worfe. If it were to merit ^^ Vj^^'o thrift,, and make purchafe of him, I (hould fay this weake man Luvli^iu'^^^^^ right ; and ^ Towne alfo who faith, away with jour ' Mittb.13 firiU injunElions ; as if he would nick-name ®ofpel-grace to 4^ 47* be a fowre and uncomfortable Puritane, But i. fure the

' LuK.14.2^. f^gedles eyeis a ftrid ^ way, 2. Travellers mud fell ally and

t I Coi 9.24 i^^j^fjc c pcarie y hate father and motl^r yeayand their

^ Hib.ti 4* ^^^^ ^ '^/^ • f^ runne that they may obtainey ftrive for the ' I Pcr.*.ii, S mafieryy reftfl unto ^ bloud. As grangers and Filgrimes » iTirr.i, ^. abftainefrom fiefily Iftfls, (this ismorc then lufting after felf-^ Rcv,i. i6. righteoufnefle ^ that warr againfi the ^ foule ; f^ght^ indure ^*Rcv.i2*ii ^ hardneffe^^ overcome^dk in thecaufe,and warre your mothers EpbtCf,/. fonneon, »" Tv/^/i^^ dxfiCSfy accuratly. Puritanically; ^beware ^ ludc 15. cfthekafi jpot o^the o ^^jjj and of the very wtong ufc of • Evh.^ 3, ^h^ P ijp^ Q|. glimpfe of the 4 eye. 5. Many feeke to enter fM^^^' i», and Jhall not ^ be able y and the righteous fiaU fcarfely ^ l,vL\i'^lj.be faved. eyfntinomians fay, We are Pbarifees in all this;^ and ' I PcL^^M 8 ^ that God ever intended to man a pleafant and a comforta* ^ Fvwer </ ble )ife ; he mcaneth, loolcd from the fourc life of a Rred-&"•/€, pag.i. fian, Bu^ Antinomians (lull Willi to die Puritans. Mmh. 5-47. »^A>ir ovcr-bduck^or fingular thingdoejon ?

Cba b.

Chap. XXIX.

God is trudj angry rtfith the finnes 9f electa

and bdeevers^

ANtinemians hold, that G^dc^nn^ be angry at the ftnnms of thejnfiified, becanfe they are done awajy and aboUJhed inChrifi. Anger is in God((kiih ^ Saltm^r/b) onely by way ^ Salcm^tr, of aUnJion and Allegory. God is not angry at the finnes of the anCwto M. * eleEl f faith ^ Tor^ne,) ^i c Eaton. Its true of anger flow-Gactaker. ing from jufticc, which Chrift hath fully fatisfied, andreiio-^ ^Jf^^r.^ract ved; but not true of Anger and difpleafure againft the finnes f^^^^'^J^ ^ of the juftificd, both to hate, rebuke, andcorreft their finnes, neycomhe^ " though God hate not their perfons. i. Becaufe then God/?:;/, 117» (hould be angrjrat no finnes comitted by the eleA, before their • ^8.129, effeftuall converfion, as well as after ; for both thefe forts of* ^ -^^^^ '• finnes are aboliftied in Cbrifts blond, ere they bee committed, e /pf ,/f ^ 2. The Adultery and murther ^ committed by Davidy e when Rom ^Vi ^^ he is juftified by Chrifts imputed righteoufneffe, the fame way s,4#f><5. ' chat wee are, dijpleafed the Lord. ^The Lord covered Zion ^ L^m. .t, Tpith a cloud in hrs anger, g Jpby long Lordy wilt thoH be an- \ pr\l^'^^ gry for ever? ^ Hew long wilt thon^ bee angry againfi the, pf,}\^ frayer of thy feofle ; * all onr daies are pa(fed away in thy v D uc, i .^r wrath. The Lord was angry ^ with mee (faith Mofes ) for your fake. The Lord ^ was very angry with Aaron. Though tboH ™ wafl angry with mee (faith the Spoufeof Christ) thine anger is turned away , and thou ccrafortedfi mee, , ^^ _ And in the New Tefiament Chrift rebuketh Peter in An-m £f".i'*. ger, " Get thee behinde me, Satan^ for thou art an offence to « Macth. i6. me, o T)oe we f revoke the Lord to jeal^tffie ? Are wefirong- i>. i;. er then he ? ;. The command laid upon beleevers, Thou " * Co[,''.o^i% fhalt not Murthery cannot not be an Allegoricail command, nor was it a figurative fword that followed Davids houfefor his finne; nor doth the Lord fpeake by figures, after the man-p £pj,^f ^ , ner of men, when he faith to belcevmg Efheftans, Honor thy p father and thy Mother. And the Lords hatred of^ and difpleafure at the finnes of afonne, may well ftand with love to his perfon, except the Adultery of the jultiticd bee no Adultery.

Chap.

Chap. XXX.

The jufiified countable t9 Gad for fntne.

ANtinomians hold that the juftified are not countable to •^ God for finne. Its true, they are not thus farre to bee ^^'h^^'^f h ^^^"^^^1^' ^or finne, that they oiuft fufFer eternall wrath and fpiuut^^a anfwcr the Law-fuit and plea of finne-rcvcnging iuftice, which man juflifd^ Chrift anfwered ; but they are fo countable for their finnes, tindyn c'^«w- as if they receive five talents, they finne, if they gaine not tenne. t-ihicfQtfmm^ 2. They aretofeare finne, before it be committed, as being fxTlx^ under the Law, and to looke for the rod of men, andtem-Tboi'^hal^J' porary corre<ftions after it. 3. Nor ca.i Antimmians deny kevcr fin:e, but temporall punifhments, as well as eternall are threatnedin

the Itw hath the laW.

f 10 more to fay

to htm, then if he hai not pvned, SaUmarfii Free grace^ pag^ i^O* He ii Oi free frem tht

Uw on earth as i/ he were m beaver^

SI

Cha?. XXXI.

God funijheth JiwiH^ beletvers,

'O doth the Lord inflid temporary punifhmcn ts, andfpiri-

>cuall, on unbelcevers, though David for his Adultery, felt

not the ftroak oF revenging juftice ; yet fare it was Evange-

like juftice ; that he who tooke another mans wife fecredy,

that lay in his bofome, and killed the innocent husband with

the fword of ftrangers, that another fliould take his wives

openly .and lye with them before the Sunne, and that the fword

in his owne houfe (hould perfue him; and the one bi other

kill the other : and it ^asjuft, that feter who proudly trufted

in his own ftrength, {Kould fall on his own weight, and deny the

^*c.' * Lord. And thefe that etxt unworthily , fi>0Hld eat judgement ;

*• L?v.i6. 11. and for ^ this cauft wanj among the Corinthians r^ere rpeake^

4 • many fickfly^ rnany dead. Za^harj Was ftricken with dumb-

pia\89.]o. j^^jj^. bccaufe lice bekeved not the Angels word, Lukei.

^^^fcxovlV. 4 ^* '^^^ Covenaiuin which perfeverance is promifed, tkreat-

j Dcu-.' \q. "i"g ^he rod of men tobcleevers that tranfgrefle the Locds Law,

2.ch .M..;.^ prove the fame. 3. God was angry, and in a mcrcifull

^'.h:. . 19. anger, puniQicd c Mofes, <l Aaron, c Salomon^ ^ Jebejhafhat

I CcN

Nor IS ic oF weight, chac God [mote meyi to death in the Old'Te^ fiamcnt for light ftnnes, but its not fo in the New-^ he is not fo fevercnow. But ts not our God (even in the New Tcftv^-ment) a confumtnr fire ? Were there ever more Hell-iike vengeance that fell (>n any then on Jeruf^lcm ; fo us Cnnll faid, barren wombs fnould bee bleileH, and they fhouli cr}', htlb faUonrUy and cover m^ 2, Did beleevers in the Old Teftament make farisfaclion to revenging jiulice for their fins that Chriftdid bearc? ?. Were there any halfe fatisfadi-ons made by men to infinite jurtice? ^* Were they their owne redeemers from Hs;li?

Chap, XXXII. Beleevers aye to raenrne for fnne.

r 7T 7 Ee judge the Spirit of grace to be a mourning fpirit, Y V a TheyJhalllooke on me whom they havepiercedy and-^^ Zad.'Z* mourne, ^ Thej thatcfcape Jhall be on the mountaines, like the lo,

doves ef the valleisy all of them mournings every one for his ^^'♦^*- ♦ inicjtmy. 2. As this is prom.ifed, fo isicpracflifed ; c T>eter c mim(J. 7^ having denyed his Lord, remembred the words of fefi^—^ r^ent oHt, and wept bitterly : and ^ a woman that was a ftn^ ,1 ]juk,7,i8, ner flood at Jefpis feety behind him weepings and beganne to wajh his feet with teayes. Wee roare e all like Bearesy and , Efji^^^,!!

mourne like douesy for our tranfgreffions are multiplied.

3. It is commanded ^ Be ^iffii5ledy and mourne, and weepe,? Iim^d,^. S Let your laughter be turned into mourning. 4. Alourners ?> Im.^.c^ are ^ blejfcd, j^ntinomians ^fzQT Adultery, r^^pine, bid us be-^ K3d\^,4. leeve, rcjoyce j for God ^ lovethnotheavinejfej dttlmffe^ for- ' ^^'"^^ ^^''^^ rewfuS cogitations: there is nothing to a beleever ^ ^^^^j^Jj^Jowntaf^ cemforty rejoycing ; forrow for, or fenfe of finne, is forr'ow x5.26,;.4,^* for a JhaddoWy and fvnfuH unbeliefey for pardoned finne is no Hi^my cornbey Jinne. But ((ay wee ) pardoned finne is finne, and Ibrrow <^'^^*44^-m7 for offending him whom we have pierced, is the Gdfpel-groa-ning of the Turtle, znd forrow according to ^ Gody and this ^ ^ C:r.7,io is the Libertines mortification to fiane, without lorrow or ^''

fenfe ; and to know and feele finne after it is committed, faid Da: Georginsy is an ad of the flefh ; and the tafte of the apple that Bvah did cat, fay the Libertines^

Chap. XXXIIT.

To crav^ p^rdoH for finne, er to loAve any fenfe of finne

deyiyedto heleevers hj Antinomians.

VlPon this ground, its a Workcof flefhly unbelicfe, ((ay they) ^ that a jiiftificd Z)^W crave pardon of finnes committed fcr.pa^.^z. after he is juttified, i. But wh) more ot finnescommitted after, then before juftification ? for both forts of finnes are removed by the bloud of Chrifts CrofTe, and ceafe to be fins, as Antinomicins teach: and if wc be julUflcd ere we beleeve, a bcleever having committed Adultery, muft ly, when he faith, out of the fenfc of finne, Lord^in this, I have finned againfi thee. Thefe that call God Father, Mar.6. 12. pray for forgive* nelle dayly,

Senfe of finne is an acfl of unbelicfe to Anttnomiansy if be-

leevcrs judge finne pardoned to be finne, or any thmg but a flip

in our converfation before men, not a breach of a Law in

the fight of God, and if they judge of adulteries, and mur-

tHers committed after they beleeve pardon inChrift,as of fins to

be mourned, or humbled for, they judge amiffe, not by the light

of Faich, but by the carnall feeling, and mif-apprehenfion of

fc f/c^f ^^^^ fenfe, reafon, the flefli. ^ So tobedeadned to all fenfe of finne,

€Af.%/i/.Tj. fo have a conference burnt with a hot yron, \s mortifica-

cap^9^pjg.g^^ tion.

* Saltmarlh

Freegr^par.i. cap* ji*/), 14^^ ^ heleever in QhlfihdthperfeBly oheycd ihe r»hok Law^

perftGlj' f:t^eredA?jdftnsfied for all his fmveSf is pirjiffly ri^htcau/a^fttmb in heavenly

fiaceSy but if he hve onely hy fevjcy reafon, and exferunce of hmfeife^ 06 bee livetb

to me)! both under the power^ arjjcolirjx ^f fi^f^e^ and the Lav^

Chap. XXXIV.

Antinomians hold^ r^e are in the hjUng of our Infis^ TvithoHt any foregoing humiliatton^immediatly to beleeve on Chrift.

VPon this ground, that we arc j'uftifiedby Chrifts bearing our finnes on the Croffc, and before that of unbdeevers, by the grace of Chrift, wee be made beleevers, without any reall change of our ftate and condition before God; or any hu-nuliation of foule, or ficknefle for che wane of Chrift, we arc

" ' '^ immedi-

immediatly to bcleeve in Chrift, though remaining Adulterers, Murthcrcrs, ParicidcS, &c. ^ Teaynor is falvation tjedto bc^ ^^^ .^ lie fey nor is Faithacondition^ without which no man can bee retljo Lii(^i' faved. hn^antanmajbe thegreatefi [inner ^ im,igi'^ableyand\e(f. ?^g.i^, Chrifi maj be his Chrifi. So that Chrift may bee the Saviour ^ i'-acy of of a bekever, and he truely united unto him; Chrift may dwell ^-y-i* ^9 ^^* in his heart ^ bjf^ith ; and in that fame ftateand time he be f^^^{^ ^^ '/* kept captive in the ^ fnare of the Devt/Ut his will ; and hee i^]i^^ll^'J/ vpalke according ^ to the conrfe of the world, according to the n^rtof^rau pri'^ceofthe power of the ajrey that now worketh i4 the chil- ^^^ ^^ tyci to dren ef difobedience ; which clearcly ftateth, a communion be- ^? ^^^^«^*^?^> twecn Chrtji and Belial, God and the Devilly ^'^^ ^"^^^y ^f Sor^^^^ God^ in one and the fame foule. ^j he /jrot

prjorme, the covtmtjt is nutie*ioiihy hm^ ^ Cirptvol. x fcr*/* pag, i^o, « R/fh^^'i^titrt^ JEphcfi J, 17* g I Tim, 2,26» ^ Ephcuz^ :♦

Chap. XXXV.

Of fpirituall poverty and how its mijtaken by Antuiomians.

TRne poverty of jpirit doth not kjff and deflroj all ftght of grace in onr felves, as Antinomians ^ fay, and when we ' Rffcyra'^ve, have grace, to fee we have no ^ grace, its grace (faith ^ Town.) ^r.i-j. But it iscrue^ to know that we are poore, wretched, blinde, ^ ^^/o^^^if^e and of our fclvts miferable, ^ is fpincuall povertic : and the f-f o^'o c/r. more we find our nothingnefs,monty4tfre,and beggarly condi- Pa^M. non, the more « grace : becaufe the poverty of humility is ** Kcv. J4 ir. riches; he is neereft to Chrift, who findeth he cannot buy him. ^®*

2. Its true, that not to bee too'quick-eyed in a refled know- ' -^^nh.s.v. ledge, to know our graces, and not to reft on them : nor ^* *

*^^y ,

make bigge undertakings, as Peter did, that wee can doe all,

is alfo fpiricuall poverty. Abeleevcr cannot lay a fowmeanda

great wodfic on himfelfe; but grace doth not undervalue grace,

and belie the Spirit in itfelfe, !• The Saints give judgement Ep^fC^ 2,

of their owne graces ; ^ Lord I beleeve I am blacky but com- 1 C t*\*i.g,

ij as the tents of Kedary S I flept but mj heart waited ;^' for [ ^^1*^-^-4-

Jam * the leajl of the Apofllesy and am ndt meet to bee called ^ ^^"^J * '^^

an At>ofile, but by the grace of Qod I am that I am. In i i C'.\\<^. 9^

which the Saints doe by low themfelvcs, yec not flander the ic.

F a holy

holj Spirit in chcmrdvcs. It 1 may not (lander another, tlxn

may 1 not flindcr Chrill: in my fdFe. 2. The ortice of chc

1 C's. -.17. Spuic // r^ /;jj^]i? ^ r^^ th'wgs thjit are freely given m of God.

3, The Spine oF Chrift doth not counter-worke himfdFe,

Now his li^hc lets us (ee the vvorkc of grace in us, for our own

^ comfort,'grounds of rcjoycing, ^ and that wee may fee our

^^" *^ ■^' dLbcs, and wee may praife Chnft, becaufe wee cannot pay

han.

Chap. XX^VI. Repentance mijiaken hy Antinomians.

= D nneco»7- ID E'^entayjce is not (as Dcnne ^ faith) <^ part of Vaith^ or

foeiAiivrh a JlV<2 chartle of the mind^ to Icol^e no longer for righteonf"

fvJt^c ma)^ .f g. ^^p jy^j^ fi^ Lawj bmfrom Chrifi ; buta<:hange of the en--

"^^•^'*^'* duvours to plcafe God, whereas Ixfore, felfe was our God,

and an endeavour to turne from dead ^ jvorkj. 2. True re^

t H^b 6,'^ pentarce is forrow according c ^q Qod, and hath d<diS difierenc

' 2 Cjr 7 lO from Faith, j. To repent is, of4t of godlj forrow, to en-

-i>i * deavour new obedience, and amendment of life. Faith is an

apprehenfion of Divine truth, to which wee give credit ; or

an heart-dependance and recumbence on God through Chriji

II xv.,i, 4. Wee arejuilified by faith, ^^ never by repentance. Wee

'^'3* thinke not that teares Walla away fmnes ; Protcftantj {^^dkt

not fo.

Rit.cvtarcc ^^ jsjor that they make peace with God by teares; they make

bottuf^e and ^^7 ^^ '^^^'^' ^^ peace, or awal<e us to runne to a promile:

ground of the formall bottomc of our peace, in regard that the Lord pro-

peace. ini{tt\i to revive the contrite Spirit, ^ to accept broken bonesy

J^/, |*57«i5* f to comfort mourners inZira 5 ; and Wee thinke neither re-

LfaiVi^' pentance, nor good works, proper and formall conditions of

W * the covenant of ^race,but rather conditions of the covenjinted.

Chap. XXXVII. How good works are neceffarjk

F Or good works, i. We call not thefegood works that are extorted by the terrours of the Law ; as a captive kcepeththe high way, becaufe his Keeper leadeth him in an )ron ch^iiic. Nor z. chefe which flow froii^ the (ole authority

rity of God as Lawgiver. Or 5. which iffiie from meere inorall principks^wkhou: faving grace; buc thcfc we call good works in an Evangclicall fcnfe, that not onely are done from the aucrioricy of chc Law-giver, buc alio from a mediatory and EvangcliKe obligation, from the fweec actraclions and drawing courds of the fccrcts of Chnfls love. -And 2. from E-varjgdil^ faith that furifinh the heart. 5, From PhyGcail principles, and fupernaturall habi.s of grace, good woiks arc this way ncCv-lHry.

I. That as grace and glory differ not in nature, but gradually as the morning dawning of twy-lighc, and the Jioone-day-light ; fo the good works done by-the graceof Cnrilt, and that perfecl love of God, and our brethren in heaven^ are of the fame nature, different in degrees, and the one degrees and waies to the other; efpecially when from Gods free fromife of the bleljings of this life ^ and that ivhich is to ^ come ; ^ the Lord hath made a pafle becwecne the one and the other ; ' *'"'^ ' and the Lord hath tyed himftlfe to himfclfe, not to us, to carry on grace out of meere grace. Ever-^ branch "^ that ^ i^h^,^^^^^ bringeth forth fruit in me (fiith Chrift) mj Father purgeth, that it may bring forth w^re fruity unto every one that hath fhall c be given, and he fhall have abundance. He that fow- ^Mnh.r^ i9 eth^ tothe jpirit^.fiall of the Spirit reape life everlafiin^. ^ G-\<.8. There is a harveft promiifed to this fowing; <^ as to a fpeciall ' i<^or.-.5. furtherance of our reckoning in the day of Chrifi ; hee that ^"^^•4--'7'^8 foireth bountefuUj, flmll reape bountefully y yea fent once and againe unto my necejfnie ; not bccaufe Idefire ^i gift ; but I defire fruit that may abound to your acccHn$^^ if ye^ through f t^ _ ^^ the Jpirity doe mortifie the deeds of the fiejh , jee fhall live. But being made free S fromfinne , and becor/ts fervants ta . ^^,, ^ Gcdy yee have your fruit unto holineffe, and the end ever^ l^tfiing life. Blejfed are they that ^^doe hts commandcments,thaf ^ p, ; ,, they may have right ta the tree of life , and may ent^rin tho-row the gates into the city. And IdT: we lliould think the commands are all but one only precept of bcleeving , hee addeth for without are Doggs and SorcererSy and ?Vhorer/iongerSy and A'furtherers , &c. \ He that hath my commandements^ and ilol-*T4 2t. keepeth them^ he it is that hveth me^ and he that loveth meJhalL be loved of my Fatherland I will love him and manifeft r^y felfe to him. All thcfe evidence to us, thac holy walkmg is a

I I way

way to heaven, as (owing is fo harvcft, and that Chrift maketh a pioaiirc ot life eternall to him that doth his Cominandc* ineiKS : ondy the qaeftionis, inwhattcarmesthe promife is made to the doer ot Gods will, as a doer, or as abeleever, whole faith is fruitfull, and with childc of Evangelike doing.

But wee may fay the formall promife of the covenant of grace is made to belceving, as the Law-promife is made to doing Legally,and perFedly out of our own, without grace.; and that the Gofpel, as it is larger then the covenant of grace ; and as it containeth the whole dodrine of grace, taught by the Prophets a^id Apojlles, is a promife of life eternall, made to Evangelike and unperfed: doing through the ftrength of > Roma:*\ S^^c^'- And that becaufe i. God commandeth good works 1, &c. through the whole ^ New Teftament. 2. They are fo neceflary,

Bpne'".4^^i2. as Without them, our faith is a dead and vaine faith, and can-Muth,7. it/ not ^ julHrie us. 3 They are the end, for which Chrift re-!/'*!'! * '^' deemed us, th^t^ n^e fhould live to him, " hee redeemed from 1 Thtf.4.' ^^^ vatne converjatiorty <> from the prejent evul rvorld^ ^hat ^, ^. P v?e jhould bee a pHrificd pecnliar people to him^ ^zxalous of

E hcr,6i,i4 ^tfe?^iri?r/^,and in this tidealfo they are commanded. 4. They l£ph.> I ,T, r^^^ conditions without which wee cannot bee faved. For John l^'p , Baptifi taught this with the Gofptl, T Every tree that brinf^-' 1 Fa*XA i\ ^^^ not forth good fruity/ball be hewen downe ^ and cafi in^ to the (ire. What Jhall we doe r to be favedj receiveth this an-{\vcr ,'Kepent, and be baptised every one of you ; Except^ jee repent jee Jhali all Ukewifc perifh. 5, They are commanded as arts of the new creature ; and partly, as contrary to finntfiill fiery, and mighty temptations of ^ Satan, and the flefh,as mortification to flelhly luft, faith to uribeliefe. Partly as expreffi-ons of thankfulncfTe for the free " redemption in Chrift, and commanded in the Law, in the great Commandemcnt of the ^ loving of (fod with all enr h^art , jaft as this Law of loving E|ih<rr.6.'i4. Goddid oblige Abraham to offer his Sonne Ifaak^(oT Goi^ 15,»6. and judah to be th inkefuU to God, for redeeming them out of

" ^'o^-> u*> thcBabyloni/h Captivity; though the Law neither commanded i'pc/4 w ^^^y father to oft'er his Sonne, nor the people to retumc from ^^^/ ' ' Captiviry ; yet the ecernall Law of love commandeth boththefe, » Mir. 1^.17. and us to doe, whatever God-Redeemer commands us, as well Dcuc/.T' as what ever God the Law-giver injoyncthj onely wecan-

noc

not fay, Good works doenreritfalvation, or purchafc right to

life eternall, Chrifts bloud is onely fo a ranfome of life. 2. Nor

have they any proper condignity tofuch a high reward, being

fo imperfed:. 3. Nor can they have any effcdive influence,

or proper caufality thereunto, norare they caufes or conditions

of juftification : but that which Crifpe y faith is not of God ; b Crific\o\.

But -ppitbaU{(iith ht) Imufi teUjou.thatalithisfan^ificatUn r.Str.4.vae.-

^f life^ is not a jot of the y^aj of a j^fiified ferfen to heaven ; 8^.

it is true, they are not the meritorious, the efficient caufe or

way, nor theformall covenant-condition; but a way they are,

as fowing is to harveft, running to the garland, wrcftling to the

vidory.

Chap. XXXVIII.

The Gojpel is conditional!,

ANtinomians deny all conditions of the covenant of grace, of juftification, or of falvation, or that the Gofpel ^ hath any conditions at all. Tea » thenghjee Jhouldnot beleeve^ jet ^ Cr'fp? S-rS god is faithfnlly and cannot deny himfelfe to be your Redee^ vol. t.. 9,16c. mer. So (faith ^ Saltmarjh) its not the way of a covenant /^ ■•*^^* c that the Gofpel ufeth, but rather the promife or grace and faU i^^^^^o , . vation. It is true, H we take a condition, i. For an anteceda- ^ sakmaiili' neous quallification going before Redemption, the Gofpel is no Fnegrace^ covenwt ot grace, fo as God will neither redeeme us in Chnft, pag. ^0^,207, nor propofe a covenant of grace, nor tranfaft covenant-waics to ' ^^hmjiih be our God, while we beleeve. So faith is nocondition. Antyno- \\^^Xvl'^^ mians ignorant of the doftine of Protcltants^fancied that of us 5 " '' Nor doch it foliow,as Cri/p^? and Antinomiansivj^ Faich, obe-dience,and repentance arc not conditions, becaufc pardon, and juftification, and falvarion goe before them; or becaufe by them we purchafe not Chrift, it onely followeth, they are noc fuch conditions as are antecedent, and purchafe Chrift, which we grant. 2. If a condition be taken in Law tearmes for a condition, qualification, or fome thing that iflueth from free will, without the determining grace of Chrift, and fuch a con^ dition as falvation and righteoufnefle imputed dcpendeth on, in a proper way of condition; fo faith is neither ftriftly a condition of juftification, nor of righteoufnefle, or falvation; be-; caufe God ok meere grace worketh, both the condition, faith, . and the thing conditioned j for a condition is properly a qua-

liikadon

^ii o Afi^rvey of Antinomianilaic.

r?,W> piO

... cation, or Vvorkc co be done bya party, by way ot con trad, lcaG;uj, and burgainc, and done, ot* the parties owne ftrengch, as cheonciide, halfc, or quarter of a covenant, thac obleigeth the other party, to bell:o\y a favour or reward for the performed condition, as Armnians fay, and neither in this ienfe, doe wee afcribc a condition to men. i. Becaufe Chrift as {nrety pndertakexix.by-^romife'-te ililtilLbadi .our. parr, and his Trr.ji^jJ) ^V^i:yT'ivi!lwritmj Law inthi^ir '^hearts. ChrilHubfcribeth iS' tHe'covenant for me, ani hittifelfe, and leadctn ou trembling

but its all pure grace, both worke and wages. Antinomvans cannot fay that we teach, W2 are redeemed, juji-ift^'d, Javed for faitlo, for works. But tf a condition be taken Evangelically for a qualification wrought in us, by the grace of Chrilt, and without whic^i We are not juftified, nor faved; then to deny the Gofpeltobeaconditionallcovenan:,istobcly the GofpeL r -[oVi^f.i?* For the whole Gofpel faith, H<fthat, ^ beUevethy hath life, is 1-('.mS,]6, freely jufiified; bee that beleeveth not, u dimned, and the f Liik^ g,!'. T^rath ofGodabideth onhim. And tnat repentance^ and doing \Xsi.\ . of Gods will, and new obedience, are conditions, is evidsrnt by g vfVt'^ li. ^ Scripture. Nor is it a^Popifli way by works, tofay, iVe feeke Eph<f.V«i4« Z^^'^y^ ^^^ honour, and immortality ^^ by yvetL doing. Workes Fa/ on the are not fo much conditions ot juftihcation, as Faith i is; yet Nc^ M^n. are they conditions required in thefe that fhall be faved. And Rorn.8.1 ^ f/ b^^^uf^^ Chrift worketh faith in us, it proveth it is not a condi-^thc'd^fh lee tion of our owne worWng, but not that it is no Evangclike fljdidit. condition. Hcb. i2,M,

If'ub^ut hn^yy^fffenone flnli feeGoL 3/attli.ir. io,ti, 3fatth.io.jo. C^) Roma, ?* Roni« 5. 26, 17,18, 29,50,p. .Vfc r h.S, 14. I Cor,6, p, 10, 1. Afuth. 8.^. Eph. $.>. Aa&i^.ji, Hcbr. ii.2. Afatth. .6.14. .Afauh.i.. 5c. lioh.j^j.

Chap. XXXIX. Of Mortification.

C 7T 7Ee judge Repentance, and Mortification of the old V V man, to be a perfonall turning from fini^ and tliea-bai;in3 of the lufts of Uc old Mam^^x dcad^ng of the heart to the

plealures

Ajurvey ^/AntinomianifOTe,

pleafuresof finne, a growing in a heavenly difpofition, jto rife with Cbrifi, and feek£ the things that are above ; flowjn^ from thedeath and fefurredion of Chrift, apprehended by faith. Antinemians fay, * To repent/and to mortifie fmne, u t0 ^«?- ^ saltmarftj leeve that Chrifi repented, and mortified [mne for us , and free grscej ohejedthe whole Law for us ; Icisnoc,the not acfling of fin, S9.6o,6k nor is it ^ the mortifying ^ clenfing, and purifying our fmnes f/'^^'^'^"^^' out of the ftght ef God, no not by the Spirit of fan^ification^ comTe^c.S ^cV but it utQpurifie out of enr owne fight, and fenfe, before the --^^,16*,* worldy anddecUratively, thefe finnes which the wedding gar^ A mm in ment hath purified out of the fight of God. What is Mortifi-- Cbrtfi.p.?.^, cation (faith ^ Denne) butthe apprehenfion of Jinne fiMne by L^^ ^^^ ^!jfl the body of Chrifi ? What is vivification but our new life? u^puc.A^sl^ the juft fhall live by Faith. I muft needs fay, this is a iTiorter cut to heaven, and a more Hony-Gofpei then Chrift and his A-^oflles knew. For i. They command us to mortifie our members which are on earthy fornication^ uncleanne\fe^ inor^ dinate ^ affection, &c. And to forbcare lying, Antinomians d coI»^%5.(5.9 free us from all perfonall mortifying our felves, and put us on Anrino'muns an imputative mortification, to bcleevethat Chrift hath farisfi- M^kemorrif-cd juftice for our fornication, and that Chrift was chaft in his ^^^^^'^p^ rjall owne perfon, and abftained from fornication, and lying, for ZuM^ln'L us; this is to blow away all fandification, and make juftifi- butamm^U' cation all. 2. So, may we live in our lufts, and beleeve our t^tiveappn^, lufts to be mortified in Chrift, and they are fo ; and if wee l^^^f^^^» ^c/cr-(hoHld live flaves of finnes, and fonnes of the Devill, and un- "^^^^ ^f^^'fi^ der the dominion of our lufts, if we beleeve that Chrift hath ^^f j,^?^^^^^^' mortified our lufts, our naked aft of beleeving, without any' perfonall change in our felves, maketh us fonnes of God i which is nothing elfe , but to turne the grace of God in--to wantonne(fe. Antinomians teltus, it is but an abufing of grace to wantonncfle, to finne, becaufe grace doth abound,and he that beleeveth cannot w^alke ftill and live according to the fliefh, if he ftill lives in his lufts, his faith is no faith. * • '

jinfw. Its moft true, if Faith be taken for the affiance and recumbency of a broken finneron Chrift ; butthe y^;?//;?^;^/-un faith is a perfwafion of a flcftily Pharifie, ftanding on his tiptoes, proudly refifting Chrift, burning in his lufts, and beleeving his boyling lufts are pardoned, and remitted before c-^ Yer they were committe d, and that they are no finnes.

G ^. Wee

2. We« grant it is not grace, but tlic abufe of grace, that teachcth D^zt;/^, Pi^r^r, toad adultery, and deny Chrift : but if it be the grace of Faith, that is to btleeve, contrary tofenfe^ chat Adultery, and deniullof Chrirt, are iiot finncs ; becaufe finnes pardoned are no fiiinesi then grace it fclic doth teach us to linne.

;• We muft be juftiiied by mortification, if mortification, be the faith or apprehcnfion of our /uslscructfiedwith Chrifi^

4. When the Holy Ghoft biddeth us beleeve, repent, pra}^, niourne,rejoyce in. God, wchave this Gofpel-fenfe of thefe from Antinomians^ vve doe all this compleatly, when wee beleeve that Chrifi be/eeved, repented, prayedy moHrned, re]9j'-ced in God for hs ; and there is an end : tor fure the doing of all thefe, came from a Spirit of Faith, drawing life and ibength out of Chrifts death and refurreftion to doc all thefe 5 as we draw ftrength from Chrift to mortihe the lufts of the tlellu

5. The w^ord expoundeth mortification not to be m relative afts tobeleeve Chrift mortified our, or his oWne lufts for us,, but inreall and perfonall ads of obedience, to bedeadned to to the world, Gal. 6.14. To abfiaine from fiejhly luFls^ that

• 1 ^cr.2. IT. "Tv^rre againfi the ^ foule, from fornicationy uncleanejfe^ inor"

dinate affe^liony evill ^' CQncHpifcencey^nd fuch ftnnes,/i^r which

' Rom.10.M. ^^^ 7«?r^r/? of God commeth on the Children of difpbedience^^ to

wit, on the Gentiles that never heard the Gofpel ; now in rea-

fon, wrath cannot come on the heathen, who never heard of

^ Chrift, becaufe they beleeve not S that he, of whom they nc-

^'^^' verheard, hath crucified thofe finnes for them on the croflc.

Chap. XL.

Antinomians, theperfr^ifls of onr time,fay, yvee and onr rporkj are compUatlj perfeB.

Towne yftr. fk JShincmians * afcribe net onely an imputative pcrfedi-/'T' '- 8 ^^on, in that Chrifts perfeA righteoufncfle is made ours, but ^oloi\HQ*rji:y alfoan inherent perfedionto the Saints. But wee judpeour cD04bcyca^,\i. ftate and pcrfons through Chrift to be perfed, but our duties, 37j and begunne fandihcation are not perfed, butisfo ingrow-

ing as the Moonc, as a veflell not fuU to the brime and banks of * diefoule, it receives quarts and gallons rporc. Its truejuftifica-

tipn

« . I ■ I II ■ ■ ■■■■ ■ ■ ' . f ill . ■ ■

tion removcch the evill of works, as touching all guile, or obligation to eternally revenging juftice. But as Chrifts grace ad-deth to our good works no dignity and perfedion of mericing, as Papifts fay, fo doth it not remove the inherent blot of finne, ^^^^^'^r^'. ^ that cleaveth to our good works, fo as it ihould give to thefc }i^l'^cLa-^^^^^^ works, inherent perfection, and remove their finnetuU defects; to ourmi\^ for as finne dwelleth in oui perfons after Wc^e are juftiried, though it bee not imputed ; fo doth finne cleave toour moft gracious ads, but is not accounted on ©ur fcore, becaufe the furety hath anfwered our bill, and removed the finnef jU imper-ftion from them, but hath not made them inherently perfed, fo as there fhould remaine nothing in the works of the juftified, that is contrary to the Law of God,

But the truth is, Antinomiansy with no face of truth, caa &y, that Chrift removeth the finnefuU imperfedions that adhere to our^ood works done by the Grace ot Chrift, when we are in the ftate of jiiftification, becaufe if nothing wee <i^(t in the ftate of juftification be finne; fince pardoned finnes to Anti^ nomUns are no finnes, and have loft the nature and being of finne, being remitted and pardoned before they be committed, thefe finnes that cleave to our good works are no finnes, and fo the good works muftbe perfed,as theperfon is perfed.

1. Becaufe Antimmuins go upon this ground, that nothing inherent in the perfons, not the in-dwelling corruption of nature^ nor the adherent fins that cleave to our works, nor any thing a juftified man can dpe, is finne, or contrary to the Law; but thatperfon, or works, being pardoned, both are as perfed as the perfon and works of Chrift. A moft blafpemous ground^ forwhatwewant of perfed fandification, Candwee want much in this life) fb farreare we finnefuUy imperfed, 2. ?ml acknowledgeth his finnefull imperfedion, '^ 1 >fiyid ' R''f"•7-^ a L(iw tn my members^rebelUngagainji the Lawofmymlnde^ q^I^. '. not as ^ if I vpcre already perfeB 3. />? jnany things we offend t\i\\,\,ii. aH : If any man offend not in wordy the fame k a perfect man. ' Ijm.'.?. Hence the man that is perfed , finnes not^ but ^ there is He ltf,7,20^ none in the earth that finneth not, and doth good. 4. Wee ^^^^^^-^-^-^ crave pardon of finnes, as we feeke dayly our dayly bread ? Its '^°^*^" ^^* conrrary to Chriftian humility, to fay wee are perfedly *»., i^b i 3 -^ cleane. " \L

Objedt God can aecept nothing that istinperfeS; andfinne^

G 2 fnU •

fully becaufe they are accurfed. Gal. :?.T o- For God U xieritie it f'^lfe, and will not fujfer the Ujfe of the leafi jot of the righteouf-ne^c the Law requireth. But all our hejl works are polluted

' Tovfnc pf. y^ithfinne. c Towne.

P/'777 ♦ Anfiv. -This proveth with the Papifts, that God cannot

judge us righrcous by faich , btxaufe wee are finners in our lelves. 2. God cannot accept finnefuU works, as no finnefull works at all, he cannot accept ot (innes as no finnes, and of our good works as not polluted with finne in themielves, his judgement then lliould not be according tatruth, true; but he can well accept our works, though polluted with finne, as pardoned and wafnen, not from their finnefuU imperfed:ions, inherent, or adherent to them, (for then they ihould be intrinfe-eally perfcd:, and God fliould judge amifle of them) but as waflienfrom their guilt, and obligation to eternall wrath; fo he can well judge them perfed in Chrift. 3. Legally cleane, fo as they iTiill never a(5lually condemne us ; and 4. that of aieere grace.

Chap, XLI.

AntinoM^ians 7^7, we are compleatlj favedin this life as in heaven. •

SO We thinke Antinomians faile wickedly with Libertines, who fay, ^ We are as aEhnallj faved, and as ^rfc^lj, as if^/, ^8. 59 60 1, ^^^ glorified in heaven -^ and not c in h^pe onely^ or in reall ' iVhniarlli ^^g^^^^^^^ in regard of Chrijis fitting in heaveny and there'^ free ir.iJiQ. fore g^^^ workes can no more bee the way to heaven (CzkhTowne) then my walking in the Citie, in which I am already, can be my walking to the City. But fo while we are ab^ iCor.5 6. fent from the Lord in the ^^ body, even in this life Wee (hould i>z,3. * be in heaven, whereas the diflolution of our earthly « tabernacle, ' Io*i.6.^7, the rayfing of us up at the lalt ^ day, are betweene us and the , ^^* full redemption of our bodies. And this is ttat which Liber^ * '^^' tines ^vA Familifts fay, that all the refurrecflion of the body, and life eternall, they know is our union with Chrift ig this life, the Grammar of Hymcncm and PhilettUy who faid, the I 2 1 im,x, 18 f R^cfnrreEHon was already paj}. 3. JVe know bfft inpartyOSir love IS not perfected in this life, I Cor. 13. U, 12, i:?. And wearc not perfed: men in Chrift, till we meet all in the unity of

Faithy

1

Faith, Ephef. 4. i jV (? ) The general! apmbly of all the firfi home, is not yet convened ; we need a Temple, and Ordinances, and a Sunne, and a Moone j \x\ the other Hfethe Larr,be Jhall h our Temple. 4. The other life is fiich, as in it wce can neither marry, nor dye, but are as the Angels,Z//i^ 22.36, 5^7. P/?//. 3. 20, 21. \Cor. 15. 40.41. (5.) Antinomims fay, this dreaming that we are ascleane of finne as Chrift, and fo Chrifted and Coded with Chrift, as the Libertine Pocqui-us faid; Calvin An Opnf.pag. 463. and Nicholas the Libertine, cap. 3-f. (6.) Paul faith. Wee are faved by hope, gnd wee ^ hope not for what wee have already. Our life is hid with ^ i Chrtft in Cod. I. He thatbeleeveth hath life, not in th€ , J^^i"^*^; ^"^^ compleat and ftill h^nition ; yet really, in the certaintie of, j^j^'^y;. * faith and hope. 2. In the right claiinc purchafed by Chrift. 5. Inthebeginning,firftfruits,and the degrees of grace tending to glory.

Chap. XLIL

Our happineffe is in fanElification^ as well as in jufiification.,

OUr happineile is not meerely pafllve, as * Towne faith, a y ^ /^ and in being, jufiifedzs it that Were all,; for though our/^^ pdz^lj^'' bieflfedneftc be in juftiiication,as thecaufe andfountaine, in that 48,49J finneisnot imputed to us, yet it is in fan(flification and ading Sihaiarfl),^^^ of holy duties, as in the effcd^in that there is ^ nogudein the ^ 57-Spirit, that rve are undefiledin our « way, and are ^ po^re in ^"^ T-Spirity meeke,^ that Wee mourne, hungery and thirfi fore v^sX.^io \ Chrijly &c. 2. We fhould not oppofe Antinomians^ if they <* Mac:h,5 1. meane nothing, but that Chrift is the feed, floure, and Mother ^.^^

bleffing,and that cur ch:efbkfl£dnefle is in being freely juftified in his bloud. 2. If their fenfe be that all blelTednefle m adrs of Sanftification, doc fo farre render us bkfl'ed, as they flow from the free grace of Chrift, and as we bring forth fruits to God, being imped andingraffcd in Chrift, as a branch of- wild Olive, is blefl&d,notbecaufe it is fuch a crabbed and fniitlv:0c branch, butbecaufe it is ingrafled in the true Olive, and partaketh of the (weetnefie, life, and fappe thereof, and from thence bring-eth forth fruic; but we know Aminomians doe reproch ads of Sanftihcation, as Pharifaiall Poperie. 2» That they call

G 3 fo

^^ Afurvcy of Antinomianifme.

fo walking, felfc-feeking of rtghtcoiifncflc^ in our iclves ; Which

to us is a curft'd, not a bkffed condicion: and 5. they cannot

endure that holy walking ftiould be any thing but a matter of

com cefie commanded by no Law, nor by any written Gofpel-

command, but a fruit of the immediate afting of the Spirit.

4. They cenfure us for afcribing bleflcdnefTe to any aftsof

* f oh. 15.17 • Sanftitication, whereas we fay with our Saviour^ c ifype know

*'Luk.ii.iS. thsfe things ; happy are ype if yve dee them, they that heare

JUevc'.t .4 the ^ word of Godyanddoeit^are more l^le^ed thcn'thc womb

^PfaLio^M* j.j^^^ ^^^^ Chrift, and they are bleffed who 5 doe his Comman^

i«^rov 8^r * ^^^^^^^y ^hat ^ k.eepe judgement^ that ^ k^epe his tefiimonies,

^Mach.^io thatkcepc ^ the waies of wifdome, that ^ fuffer for Chrift ^

1 Fcr.5.f4* all which we judge inconfiftenc with that which ^ ^ri/^^faith,

"^ Cri/p^vol. th^t San^Hfication is not a hot of the way to heaven.

Chap. XXLIII.

SanBif cation crujhed hy Alltinomians.

ANtinomians While they cleare themfelves further then wc can fee m their writings, muft be judged grand enemies to Sanrtification. i. They confound Sandirication and inljercnt holyncfie,which undoubtedly is unperfed:,and in this life growing more and more into the perfect day , wich Jufti.lcation which is perfecT: j for nothing can be added toChrifts rightc-oufnclle, yea, they deftroy,and utterly cry downeall Sanftirica-tion.

For, I. ^ Towne{d\ih, Thenew if irth, J oh. 3.3. uourju^

r, of grace fi^fi^^^^^^' ^^ ^^^ ^^ki^^S of^ of unjnftyjuft and every

Yc^i!.}^' ^ ^^^^ Chriftian u a fulfil Ur of the Law. Its true in regard of juftificanon, butin regard of the inherent new life of grace, which is put in us in this life; we cannot fulfill the Law, except we be jultified by regeneration, and our owne works done by the grace of" Chrift, which Ar7rinomiansv/[]l not fay ; therefore all our inherent hoIynofTe to Jntmomiuinsmndhc nothing at all, but the i/nputed righteoufneiTe of Chrift; fo Wet have ful iilcdthe Law perfectly, as Chrift hath done, and are regenerated, though there be no inherent holymfle in us, nor any p j^n^.,;. walking With God at all.

;/;r. cap.i J ^. They tcach ^ That juftification bea/efh t^>e children of '''^b-37 •)7i. Ged^ of the imperfeil^ons of San^ification frcta before God,

and

n them I nor any in-dwelling of origin all crrruptiony th.it h^th "^ '^■^"s/;»i2» \he being or e fence of ^ finne. Tea, M. ^ Eatenhilhoi-i thefe ^^'Tocvve ad.

and that c JHfitfication alone giveth to onr good works both ^^ r^jre^ beautj and acceptance ^ fo 06 ^ thej are made f erfeci^ and free fLclekc-jers from fmne adherent to^ or inherent in them^ and both our per* rorca^uhey fons and works ^^^^ f^ compleat^ that there is no blot offinne f^^^^ ^ Ant'-in i thi

words, Bntnoiv jee are wafljcdy ^c. H^hat cm be moreplaine of^rac^ y^.iz^ then that the time^fiate^ and condttiony wherein they werefoule ^ Townt af-andftnnefnll was paji andgone^ but the time^flate, and condi-^^^^'^^^'?^i* ttony wherein they were wajhed and made righteot44 to God^ ^J^,^ ward bj juflification, and alfotd man-ward by Sanclificati- cDpa^^pae. onywas onelj prefcnt andbidingforever. But & Eaton^"^^ Crijpey i^7*i6;i^-^6^ ^ Saltmarpj^^Denne, ^ Tcwn€,'3X\Ad}^^/^ntinomianscoi'\ti:niL ^^^-IJi* thsit there dwelleth no jpot of ftnne, nothing contrary to the ' ^^.^^^ ^^^^ holy Law of Gody in the Saints once juflifiedy no more then in pap^j^d'^llV Chrifi "^ ^himfelf^y or the glorified in heaven ; then muft our San- ' H.ney-cbmb ftificacion be all one with our Juftihcation, and as this is per- c.m f*j7T» feft, fo is that; and what wonder the Adulteries of the jufti- 3 7^-' fied, their perjuries, and lyes committed after their juftihcation, ^ ^^^^^ f^o-be no finnes, nor they more capable of finning in that cafe, 4,4^!r4f4<,^* then fefH4 Chrifi ; for pardoned finne ("faith Eaton^ Honey- up jv.a.gj^.. Combe,cap. 7. pag. 13P.) ts noty or hath no being before God. 10jhrou^b Antinomians anfwer^ Before they he pardoned they are fnnes^ therrkde^. and their Adulteries are truely then contrary to Gods Law. ] ^' P^^^** Anfw. They were pardoned before they h^d being, or were-^/^'^^y^fj^^' committed, fixteene hundred yeares agoe, onthe Crofle; then Saiimaifh were all the tied jultified ; fure all thefe fixteene hundred Fntirscey^^ yeares the cleft could no more finne before God, or doe any f^^^^^ tUre ads againft a Law, then ChrifiyOx the glorified Angels : not to ^^^^ ^r*/-fay,tiat Adulteries of the juftiified had being before they were ^^...j^c;;^^^^^^ committed, and had no becing w^hen they are committed, thrfc is if# and have being, they have then no being : this is to fay, finnes ifa>/i^ejfi.n are not,when they are,and have beirg,when they have none at all. '*^^^^ /* ^^^ • God muft takeaway comriion fenleand bereave them of rcafon, /jl^^l/^^^*/ V/ho detwfe the truth of Cod in unrighteoufncfe. But if fin y'iirl?" Salat-bc againft Sandification, as ^ Fornication is diredly; yea, and'^^lfcptf•I73• a fafliionine of our felvcs^ accoidins to our former lufts, is as ^7^*'^7U

finne in btUevcrs, no law ov, or ever tUm at all, psg. 14^^ ^ Drnnc'tDcflme ojHhn Baptifi^ 51^ ^1 5?*J4» ^ To^ntuJfQT* oJ^iacC, f^g; 71^71. " Sahmarj(h i'rca /fflcf,/?^^. I40. t xThcfl*4.*.3,

con-

° I F-c:. 1. 14 contrary to Sandification by Peters <> arguing, and r Pauis, as * ^ xf' ff ^* ^^§'^^ ^^ ^^ darkencfTc, and day to night; then the Saints Sanfti-^*6 ^^s'l-^' ricationmuftbe imperFeft, and farre different from juftilication, K;in!i?'i'i ^^^^ towalkein Sanflirtcation, to repent, to obey God/null be 11^ 14. ' another thing, then to beieeve Chrift walked for me in San-

dirication, Chrift repented, and obeyed for me. sivrci cf be- ?. Sandificacion to AntiriomiaHs'is not our pcrfonall wal-ievcntokti king in holincflL before God, becaufe walking in the flefli, and tinonuans, fmning, Adulteries, lying, fwearing,deceiving, in juftified per-f^rir^^r . fons, which are oppofite to fanftification, are not linnes be-foiing.diai' fore God, but onely linnes to omfenfe , and to our reafon and •v/r/, arcKot 4 cxferience, or-to our feeling, ^ to our flejhy or men-ward^ trutyand r:- or thej feeme jinnes to the ^ rvorld, but are not to Gody in his ^\^^Jr\ account, and in theapfrebenfton of fattb (which feeth things aS 7hirgi althc) ^^^y ^^0 ftnnesat all. Now things that feeme to be, and ap-ai€li^.msjbut pearefo to our unbeliefe, and mifapprehending fenfe, are not cmyfumviiyy lb inthemfelves ; fo both our (innes, we being once juftifi-fx^fiyto our ^j^ and our acls of fanftitication upon the fame ground, muft. ^rcnficmd fee- ^^ ^^^^^^ fanfies and delufions, and if we judge our lies, and ■f^^;/. murchers, after we are once juftified to be fmnes, itisourfalfe

*! Siltmirfl) apprehcnfion. They muft then bee lying differences, that fVcf^raaji^a. M. ^ £.:f<9w tendreth betweenc juftification and fandification.

'"^^^ Yea, upon this cround, the Libertines " fay, if We fee araces

f Eaton Ho r a r • • r f ^ • r - -^ %

re^ccmh' c3. ^^ janttijicatton m our J elves, we are not poore tn Jptr$t; and

15.368.3(59, ^ that it IS no ftnne in a beleevcrnoi to fee his grace. Wiiich • Saitmaiih is all one, as not to know, try, and prove himfrlfe, whether Fne grace, he be in Chrift or no. Andfo wee may contravene ay com-t^ H h ^^^^^^^ ^^ God,and not fin ; and to (in againft one ot fhe ^ offices

c^vAev^'lq, ^^ ^^^ Spirit, which is to make ns know the thtngs that are freely ^ Xf/r, ref/we, giv^n usof God is uo ftnn . And in Qalvins XAWi^yLibertines fay,rc» er.i7, knowgood or illy was the old Adam^ to know and want thefeelinu

TrutfO'vsrry of grace ^ of bo line [fe, or of finncywas mortification ; and a dead %Uay!Ju\e^ tonfcienc:, not to bee moved, nor touched with forrow or a^jythlfi^ht f^^^^ling of" fi^nfj "Of ^o feareit in juftified perfons, is faith and ^Tdie. "^ and true mortiticati on ; fo the * Nev^ EngUnd Libertines.

tnoty^^ » iCy.i^.^^ I Cor. 11. 28.* iCor. 1.12; * Kife, ratgntj t. 6j^^ A

miiv mujital^c ho nonce cj ijis jinniy or oj In npcntarjic jor fimie.

A Jurvey^f AntinommnKxnc. ^^

Chap. XLIV.

Antinomians fay , all doubtings is ineonftfiem with Faith.

7 He fuftified (fay the Antinomians) are to * deubt no more, ^ freedome and itbertie fHrchafedin Chrifi, frees j oh from ' ^^^^^^Z' all ^ bond^ige, as if you were in heaven^ and gives aifurance b^Sahmirft c without all waveringy feare y or doubting. Wee are ^ not p^g.i^,^ to feare our finnes, nor any thing elfe. Which keepeth good 'Townc.af-harmony with ^ New Englands Libertinesy who fay, that ^"^*7* doubtingin any fort is inconfiftent with true a^urance*^ efpe- ^>^^vo„ cially ^ after the revelationojthe Spirit, whichfome caliche iL\*o 2'it? broad Scale, and S to doubt upon the commiffon of fome hay^ & •-{0,41^ nei^ ftnney whether God be mj Father^argueth the party doubt- ^sA^^ ing to bee under a covenant of works. ^ Ki/e^raf^Kej

No qucftion, doubtingin juftifiedpcrfonsis a finne. Chrift f'^j * . rebuketh it, S fvhy doubt yee ? 2. Chrift i^ requireth feith erXu^'^^"^ without doubting. 5. Hee forbiddeth i it. 4. Its con- rlxveroflove trary ^ to faith. 5. And ^ punifhed. But it is in the true- pag.zj^iS. ly juftified ; Faith and fainting are almoft woven thorow \ ^-1^ ratine, either in the fame prayer in David^ ?fd. 31,22. / faidin mj ^^^. ' ^ hafty lam cut of from before thine eyes ; this is great fainting, b Math!i i^x i yet there is fire under allies, faith bordering with fainting, ^Lu'./'.iV. neverthele(fe thou hardfi the voice of my fupplication : So is *^<S$i .ij. it with »^ f<inah, » Ez»echtahy ^ Job. Dregges in the bottom ^ ^^v.ii,e. when the wine is jumbled, appeare in the Prophets com- ^ »^-t.?. plaint, an agueof madncffe ftarts up befide reafon, and above i Luk!^.\^^* feith,even after P A/aphy and 4 feremiahy both had received "'lonaVr.i. the broad kale of the revealing Spirit ; When Faith fickens, "Bi i.>s. .^^ itdycth not; yvillthe Lord cafius off for ever ? and wiU he^be J4>iy, 6. \j favour able no more ^ is his mercy cleane gone for ever ? doth ^ ^^ *<^-i?. hispromifefailefor evermore ? And wilt tho^be altogether i^ 17 i^'*^'^^* me as alyar, and as waters that faile ? p pf;f. 77,^^

2. Thisgoeth on another falfe ground ; that being freed "^ ler. ya^. from the curfe of the Law, wee are freed from all tics of the old agues of the Spirit of bondage, and that all trouble of con-fcience ^ argue a Law-ftate oi works ; but that old gueft upon fcnfeof finne, and apprehenfion of wrath, can make a new '^^f^^^^'S^^> plea betweene the foule and Chrift, and there will arife new ^^'^^*

H ftormcs.

A furvey ^/Antinomianifmc^

^1 C:>t .7. I, ftormes of love-jealoufies and complaints againft ^ the beloved, » • furmifcs of unbclicfc, becaufe (inne dwclleth in the jufti-

can- M^'^' 3' Davids « hones K»cre broken , for finne, and for hts ^isV',-^*.^' ^ fii^'i'i^s ^hc arrowcs '' efGodfticke in h^ flepj^ and his ^ »^w-Ela'6 . 7.y^^ jlureus turned into the droHght of fHmmer. Ei;.r»4,7,y,9 4, There can be no ncerer Way to dcfpaire, and iTvike the f pft^/s^* very foundations of a beleevers faith, then comfort him fo \p{\^!^^^^ mifcrrably, as fay, if ever he doubt, he is under the Law, and » fIi 1 ♦m*4 under the curfe ; fince it argueth the ftrongman to be caft out

when hcthrowethin fire-brands of doubtings in at the win-

dowes, to fee if he an rcgaine his place*

Chap. XLV. Antinomians, not "ProteJtantSy Merit-fnongers*

Of^Merits. jk j^tinowians ^ fay, that wee teach the fame with^mr-^ ^ r i\mongersy who fay the rerwsrd is given^ 6X pa^le, by cove*

rer-f^^ice, «^^^> as'due debt, becaufe of the fidelity of God, and not iHM\- ' that our works in •ftridncflTe of juftice deferve fuch a reward, CO which we anfwer.

I. None of us fay, the crowneis given, either for feith, or for good w^orks, as if they fliould detcrmiHc tfie Lord to give a reward, or lay bands on him for the intrinfecalldigni-tieand meritorious vertue that Chrifts merit hath put on our works,- we utterly deny any fuch vertue, either in ourgeod works, confidered in their owne nature, or as they borrow fome pci^umc of Chrifis meriting virtue, PduIyRom.^.^irQU^ eth, that none are juflified by works, beaufc ((aith hce) all have finned, verf.p. both few and Gentile, every month,verf 19. 20. fiopped, and all the world is become gt*Htj; if thca our works were thus perfcd, that they were void of finae, they fhould have a power to juftifie. But Towne wallet. 77.78» Eaton Honey combe, cap 16. 459. 4^0. 461. fay, Chrift gi-veth perfed:iop to our works, and maketh them free of inherent fin; this is as much as Papifts (ay, Chrifts bloud confcrreth a power of meriting on good works.

2. They fay, We ftalfill the Law in Chrift, when he makes our works perfeft and finnelefle, then we alfo juftifie our felves >y our good worltf ia Chrift. But we knov\f that Jminomians

give

give mere then a meriting power to good workes, whtie

they makf them perfect 04 Chrifiy and free from ftnne us his ^-

BioHsare; Why > but then fhouklthey not jultifie us before

God ? if they be perfeft and render us before God, perfed

as M. ToTPne ^ faith; and « £atoH faith, f unification is meri- ^ ^

torivHS ofaR the favour and blejftngs of God: Sanclification jy:?^^^ '^^'

ofitfelfe merits nothing at all. This is more horrid merit then c i£^t^fl h^

ever a Papift taught. For fujlification if it merit all the favor vcy cambe cc,

and blejfings of Gody thenmuli it merit the favour of eternall '^-P^^'i^9'

ele(fVion to glory, of efteduall calling, of Chrifts comming m

the flefli, of free Redemption, of the fendmg of the Gofpcl

of grace to this nation, rather then to this; whereas all thefe

goe before juftification, and flow from a more ancient and e-

ternall free grace then Juftification j even from eternaii elefti-

©n and everlafting love.

2. But SanBification (faith he) of itfelfe merits nothing ; nor doe Merit-mongers fay, their bejl works cf them/elves Vttinaa fiv» merit any thing, buzzsdipt in Chrijis blond, fromTvhofe grace guirechrilti, they borrorfi a meriting power \ and of juftice, befides a free J'^f'^^''«»^< promife and padion. God oweth a crowne of glory ''^^^^^ to thefe works, fay Papifis ; and this meriting power ( fay they J though it be borrowed froai Chrift, yet our workes have from the grace of Chrift the form all principle of them, a meriting power befide, before, and without all freepadio* and promife of reward that God maketh to our works ; and here we part waies with all Merit-mongers, and Qiall never (we hope) meet. But that God hath made a promife, of his free grace, to reward our works, and hath tyedhimfelfe tohimfelf, not to us, is cleare ; For ^ God is not unrighteotis to forget foHrworl^ ((mhth^Scn^ptUTQ) and labour^ love j and« ^*^,^^^;^V^% is a righteous thing with Gody to recompence tribulation to e .t.?^

them that trouble yen, and to you who are troubled, refi with ptSy C^c. And Merit-mongers fay, our good works are made con-dignely and morally meritorious from Chrifts merits, andfo are made and.dignified with a fort of inhnitenefleto buy heaven, as Antinominns fay, they have finntlefle pcrfedion from Chrifts merits, and are made as white, faire, fpotklle, as God € an fee no ftnne in them^ but looking on them, feeth them as faire as the works of Chrift, or the eled Angels. Wee judge that there is no worth to come neere in value or proportion

H 2 Pi

% —. — -• ^ '- '■'"

toorracc or glory, and that no reward is promifed for thenii none to them, but as to figncs and fruits ot grace.

Chap. XLVI.

That thtre is grdcc inherent in th^ S dints, he fide that free favour and (rood will that is in (jod^

T T^Ec accord not with AntinomiansV^\{o{Ay^ that grace

^ \ \l rs onely in Chrtft, ndne in us, they are but ^ gifts and

w'^^ ^ effects of grace in m ^ {aith Towne. The new ^ creature, the

^ iown r^, ^ armoftr efGod^ and ^^ love is nt)thing Imt Chrift, But Wee

Tfl^.I j. fay^ Grace, or free hvouir^is JaQhrift, as the caufc, rooc/pring;

^ A'y«>»^''/'^^ buc chisisiihej'nfn^ freely* of meeVe'gface, imparcing

fy* g hi?~*goi>drrefle, mrrcy^^^^'mpHon,'fca^

£^/ * ^f or moiT^y ; and this^indeede is not in us, but in, him • buc,there

^ Icqi.s* ^7- is^. g^^^*^ created the frill! oFFhWFfK^^grace in God, that is in us

fub jc^Ti vetj^;' anctmti^en't^^^

new CFcatures ; grace is in ChriTt, as the Houre in the root, "^ fenrilTvsTas^thc fmell, that comes from the floure, and is communicated to us who have fenfes. The Scripture {aith, iv' If -1 Cor ;4 = 7 ^^y ^^^ ^^ ^ i^ Chrifiy he is a new creature *^ anewcrcatee cannot be Chrift the Creator; the new man i^ created in righ-teofifneffe.and^ true holjneffe^znd thefe be created graces in us: tS the luflrs of the flelTi, contrary to thefe are not the tirft A-^(U?,9,io. dam, but the fruits of this finne, fo neither can thefe bee the H7cch36 feeond Ad^m. 2, The Armour of Gody Ephef. 6\ Faith^ 2-^,^7-» Hope^ the Word of Gody Prayer^ the chiefr parts of that armour

! Zk1^^i^'i-> ^^^^ Chrift for their objeA, and fubjed, and wee are to pray in 'itr.^'i ^\, Chrifis name, then they cannot be Chnft himfclfe, fiith may *" DciK*jo.(;, be weake, Chriil: cannot be weake^prayer leflc fcrvcnt,Chrifl: » ilch.3.9. notfo. '3. TheScripttirefaith, Godputtethin the ^Saints ^ I loh,i. 2 7. ^ ^^^^^ offle/hy a new heart, ^powreth w^r^r,that ii,^^ jJiV/r oh o .^ x,m\V ^ the J^ thirfty ground^ the Spirit ^ of grace and fuppUcation §n f 1 Cor,5. 7. the F.tfnilj of David ; writes his k Layp i^ oHt'inWard partly ^j iC/,!.', givcsy ^ acircumcifedhcart. 4. There is an* in-biding princi-Ror .1/^.-. j^lt*^«> Th^ feed ofC'edretf^kinl-ngin the Saints; ^ the Mhqj^ Epcf. ,',2, ^^^^ ^/^^^ teacheth them all I Grace in'^ Timothy I P faith nn^ r J yW-\ fatted dwelliy'ginhir/jy and his grandmother, J. TheSafntS J Pe*.''. ♦ are denominated s new creatures from grace inherent "^faith-^ Roin.s* 17. fiitt and fan^i^e^d in Chrift^ t^f^^^ ^ horM Againe of God^ ^ ^ Sonnts

Somes and heires^ ^ parlours of the Divine n^ture^"- iFtt,\^^, " Kings and Jpirituall Priefi: to Gody ^ changed and renew^ *" ^^^'' ^S^^* ed. 6. From cliis y Zi^^rr/^.^/(ay, there is no difference be- E^^ir*^^'*' tweene hypocrics and beleevers, /whereas they are blelfed, 7 ^ije^rajne mseke, Jh^ll fee ^ God, fhall be fatisfed, have-a great rey^ard er. 15/ inleaven ; which isfalfely faid ot a hypocrits : and its neere ^ A/accb,f. of kinneco that foiile.frrour. ^ The Spirit works i^' hypo- '-^-^^ ^7-^. critJ^ hj giftsy and graces ; in the Saints inimediatly^ whereas ^ ^^'^V ' the Saints doe many Lhuigs from the feareof God, ^ from Faith, \£:irh.y!^l

^ from humility, and « meekeneflfe^ which are graces in them, ^ Hije/iagne, and it neighbours with thaf hercfie, that Chrift aHreth im- ^^' ^8, wcdtatljinjhe SaintSj he being incarnate in ihem^and they 'J'^^'*^^*

^J Chrified and godde^ with him; Chxi(\: dwellingin their flefh, d^^y'•'^*

^Mfhich maketh every Saint, C7A?^//?,and theonely begotten Son .^^ia] ^^^* of God ; and it fides with that error s that the efficacie of ^6cl.j,it^'5

' Chrifis death doth kill the aUivity of all graces, and that ^all ^^*/cyrai^ne^ the a^ivity of a beleever Js ta aEl ftnne^ there-being nothing ^'*V'* in him but ^\nm j Chrift' without ading all.in' hirn. ^Rifyaxinf:^

Jhat we are not nieere-pa:tents inthe^tling of the Spirit ef SanQification^

SO doe Artinfimians hold that we are me ere patients under ^ -Tq „ ^ the aSings of the. Spirit^ ^ the Spirit a^ing tn us immedi- ^-^^49,50, * ately as on blocks and fiocks. Sp there is,^ fiy they, no obliga- 55-6 .58. tion to prajf^ at fet honres andiimesy but when the Spi'ita^eth W^^^t canyu and (lirr^thus immediatly. thereuntQ. And Saltmarfh c faith, ^^^^^J^^^f-this t6 a bondage to times, and no fpirituallfervingof God.So ^^i i.,J qJ \hit^Randeli\i^ Tamilifi, prefixed in an Epi.Ue to twoPopifh chL^tr^ of •Tra(^ts, fumilhing CO us excellent pnviledges o^FamiUfnte^ yourfeifeytben xhQ on^ called Theologia Germanica, and the other the Bright ['"^^rd the fiarre, which both advance pcrfcd: Saints above Law, Gofpel, ^^J^f^^^^^f Scripture, Ordinances, Praying, hearing,toa Monaftike con tern- 'bj^^^^y^^-^^^ plative life,in which theii perfcdifts fee,injoy,livein God, with- er. 49' * out beholding him in fonixs, (or materiall images, the figne of ' Sa>tmarrti the Croflejlawfull oooi.s,as theythinke, to young beginners,) ^r^^irace,piu ^ withoHt any aUing in i hem, either of t^nderflanding, will, defire^ ' 7^* or any power ^ ib^y^ and their love, defre^ joy, being'all drowned, annihilated and fwaUowed Hp in Gody immediatly in joyed, and

H 3 the

the Spirit a^ing immfdiatlyyTc.\xthyCi2i{}:k2My^iKthem/(^ men dead, crucified,mortifJfed,^t\d if thcykxwc^ny aEls of knowing, or wiliing^ or loving^ they bee aEls of the old man and the fie%. And upon the fame ground, God not efficaciouniy and imme-diatly concurring in morall aftions, to aft upon the creatures, men and Angels. The Libertines of old, fome Familiftsy and Antinomians of late, have faid, that &(?^ is the author of finne^ that his working, or not working on the creature, is the caufeof good , and ill; righteoufncfle and unrighteoufnefle, i. Bc-caufc finne is nothing but Gods not Working, 2. Itcannoc hurt God, and why fhould he hate it ? 3. It hathits firft being in God. 4. It is his fervant, and conduceth to heighten free grace, and rich mercy ; I doe not impute this to all K^ntinomians, yet fome have faid it, and written it, the fame principles common to Libertines and <^minomians^ «iCalvn.j»T« as you may reade in Worthy ^ Calvin ^ incline to the pufcrniipTu* fame concliifions. It is true, Saltmarjh comes not up to cxioyiCAdvar' truth in this. Mans fmnes vp as fer vice able (" faith hec^ t9 fpA Ubtyx%y\o% ^y ^i^y^y ^j: Redemption, and was but for the bringing forth FTcefracc^ <?f thts, though not decreed of (jody but occafioned by man, fail.II6^ 07. God foreknowing the changeableneffe of his creaturey r^c. In ' Archer 0;; which words, not knowing what to make out of the Prote^ John, 14.^ jf^2;^r dodrine, out of ignorance hee makes finne the mother, Saltmiiih and glorious Redemption the birth, that was Wttrmcd with proWfm ^^^^^^^ ^^^ wombe of finne, and was ferviceable for the bring--t\;:ahir^ fiYi. ^^g f^^^h ^f ^^^* We know what M. Archer ^ faid ot late, (I fcarfe bclceve, that that r;odly man would have fpoken fo^) faire and glorious grace was warmed and enkved frometcrni-tie, in the fweetbowels and heart of God; and never lay, never fetched heat of lite from the foule wombe of finne. 2» In the other extremity, Saltmarjh dcnieth fmpliciter any decree of God, fo much as pcrmillive touching finne, svnd gives him no more but a hzrt^ fore^l^owledge^ without any decree, and makes man oncly the occafion of finne, who undeniably is fuch an occafion, as father and mother are of their owne births. Man were to bee pittiedand excufed, if hee were an occafion onelyof finne.

But I. if the Spirit aft immediately on ps ; fo as wee we are pafiive in beleeving, praying, and in all afts ofSanfti-fication, as Towne laith, and wemuftbethclame way paffive,

as

^s when God juftifies us, which he doth ere we be born again, ^^ CnfpevoL and as C^ijpe S faith^ l?y forcing grace on m ^ a^ a Phyftti* 19^^!^ ^^ an violently ftoppcth Phifickjn the mofith, and downe the throat of a l;ackward patient againft hU will: and it Wee bee noc obliged topray,bclecve, and upon the fxme ground, noc to ab-ftainc from Adultery, Murther, (for grace muft ad in both) but when the Spirit doth ftirre and excite us^then we are no more guilty ot finne in omitting good, and committing evill, then a ftone falling off a tow re, is guilty of beating out a mans braines; for in thefetheman is a paflive block, as the ftone is in its motion : andif weabftaine from praying, not being obliged to pray, becaufe the Spirit afts not on us, wee finne not; judge then who is the father of finnes of omiflion, by the good leave of Antinomians, and upon the fame ground, it is as un-poffible but we muft fall into finnes of commiflion, as fwear-ing, lying, blafphemie, herefie, unbeliefe, adultery, murther, ftealing, except either the reftraining grace, or the renewing ^nftifying Spirit aft upon us, as wee cannot chufe but finne-fully omit duties of praying, beleeving, when the winde of the Spirit bloweth not faire on us for thefe duties : and fo Antinomians m\:& either ht Pelagians, and fay, thejreis no need of grace to efchew finne, and fp they muft be un-friends to free grace; or then, men muft beguiltlelfc in all finnes, by this opinion, and let them then choofe upon whom they will father all finne. h tk r

2. IVe are to fray continually ^, and watch thereunto with , Epj, J ^gj^ all perfeverance, » and k^epe our felves in the love of God. k ludev.ti^^ Watch ^ and pray. Waite ^ fer thecommingof the Lordwitb 'M^.\!l,2.6.m girded up loynes , ^ waite for the day of our redemption.Thcn "* Luk^ii.36, are wee obliged by the command oF Chrift, whether the holy ^ **

Ghofi breathonus,or the wind of the Spirk blow faire from Matb^v^^ Chrifis heart, on our heart, or no, to the fupernaturall ads of ^hHy^U 4^? praying, beleeving, hoping, watching. Nor is Chrifts ad of^'^^^f\ free grace in drawing, ftirring,andaduallinliving,our obliging '1*^

rule, but the revealed will of God in tne ' awand Golpel; and «i Pct.i-ij;, if we be meerepaffive as ftones, andonely obliged to fupernaturall ads, when the tide c^ nee love, and rich grace floweth on the ftioare and banks of our whichered Spirits, then wee muft not ondy fey, we are freed from the Law, but from all Cofpel-commaods^ all free invitacioiis of rich, grace^according^

to>

to the letter, or then that the Spirit is obliged co attend and joyne his bedcwings and flowing ot free love and grace, ever « Sihmsrai, wiien We hearc or read the Gofpel. But when " Saltmarjh^ I5'•l5^M4 o Towne.^ni ochers of tiat Tribe fay, the Gofpel is not in ^i55.M^-^y7- the letter,dude,opinion,-tenfc,reafon, burin the Spirit, Kfe, r^T^^^ii. grace, faith, they meanc the fume with New England p Zi- ' 1 i.g.A'id ^ertines; That the vfUl of God in the wordy or directions there^ through ail. of^ are not the rule whereuHt^ Chriftians are bound to conform p Kifcirai^f.Cy themfelvesy to live thereafter. So as old AnahaptiBs taught, ^^M' • wee iTiall all bee taught ot God, and the annointing teacheth

us^l'thingsymd therefore the written Scripture, Law, Gofpel, 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 Uvelcde, paflive, Inkie, and poo<fe Paper-ordinances of Men, and not uiider the Gofpel, that is, under the immediate adin^soFthe Spirit ; contrary to the Word of God, which maketh an harmonious fubordination, not a contrariety betweene outward ordinances,and the inward *iEfai.S, 20. working of the.H^/j GhaH, to the q L^Wy and the TeBimo^' ' zCor.\o 4. ny, ^ the weapons of_ our warfare are not carnally but jpiritu^ ^ 1^ M9-'-^ all and mighty throHqh God* Here are both ^r;r^and Spirit. ^ ^^* g \' As for me ^ thirsts my coven.tnt^with them, faith the Lord^ D It, yVs. ^y Spirit that i^ upon thee, and my words whtch I have put in ler, ,o,u^c3. thy mouthy fljall not depart out of thy mouth, nor out of the z6.iS. mouth of thy Seed, c^c. 2. It is a clofe rejeding of the

pft^r.r«i9- Word of God, wriaQniuthcOldund NewTefiamenty which "AXiu*h*4!H'' ^^ ' Prophets, " chrisly and thc^ Apoftles recommend to us, M3r,»!i! ' as our oncly rule: it is tofubvert all Miniftery, and Ordinan-i loh/.ji.:-. ces, contrary to y Scripture, and toma";ethe Gofpel written, 1^4 '*fM'^ the holy Gholl hiipfelfe* 5. Thi« i to loofe us from the Luk 24.i5> Commandemen^, and GofpJ-exhortations to holy walking, x^Ro^'M*.«5 ^v^livercd by -the frophetsy Corifiymitixs Apoftles.

Gaf,»^.iu ^P^^,l»;jf- .^\op,zij^, R m.T.17, 0,^.14. ca. j« 4 10. cr^.^.'j. i Pcr^ i^irj. ijur.i'.ii^/ 7Epn.f^,i!, Rom,i0.i^, i r.ui.4.15. 16. i Cor. ^x* zS. Rt^: vtl.2.u RcvtU.io.

3. And fure if wc obey Gofpel-commandements, as (tones and blocks without any acflion in us, or from us at all, and mud tlKn obey oncly, when the Holy Ghoft acleth, and itir* rcch ihe fire. Commandemcnts, and Gofpel-prumifes, Rcafo-

nings

nings, Preaching, Ordinances, miift be as vaine and unrcafo-nable, to move men, as ftoncs and dumbe Wood-^ Upon this ground, Saltmarjh, With Antinomians would have all Logick abetcd. But carnallratiocinations and difcourfcs, Ko-^iijy-oi, jh^t Antinomians €xdt themselves againfi the k^owled^e of God^ ivee are msre ^\r ^^/ willing fliould be abeted and exiU^d from Divinity then An- ^Imfel^.ifncli^ tinomims: who fet free grace on pinnes ot love rather then alt the late/ Faith, as if wee were juftified by loue, as their brethren of'^Jiht l^w, the Family of love dreamc : And 2. who be they who re- ^ip^iy^'^e-maining Antinomians turne ArminUns , ani fight for free :^^[^^^.^!j/^i will, and univerfall attonement, and gencrall Redemption, of '^^/e^^ oU\-ail and every one, upon the metre principles of carnall reafon, nmmy that and fiich a naturall pitie, and impotencie of love to all, and ^'" '^ "^^ «* every oneof mankind as God cannot make out,and which by na- ^'^/' ^-'^ ^ ' turall principles tendeth to the univerfall falvarion of all, and a ^^^^"^^j^ every one of mankinde j yea, of a world, including Devils al- ^orf^re'ce of fo ? And upon this ground * Cornwetl faith. Such a faith as MAxoion is -fraught hj a pra^iicall Sjtlogifme, hecaufe it foUoweth ^^ ^^jh^tipa* from th€ firength of reafoningy or reafon^ not from the fower l'^^, .. efGody is but an humane faith. And ^ Saltmarjh. The inter- fl^^^ ^mAv preting (faith hee) of the Scripture thtu in the letter, and in f7g. 8, confequence, hath much darkened the glory of the Go^el. ^^^ncgract^ And the Go^el (faith he) ^ is formed of exhortations, perfwa^ f '^ ^^i* fioHS, — eonditionaUpromifeSyCommandementSy — to the^endthat divinne and jpiritnaU things might be more naturally convejedy in a notionaU and naturali way ; ^ the key is made fit to the

Hoards of the locke^ rather then for any fuppofed free

TviS in manyos/ome imagine.

Which doth farther evidence the mind of Familifis and An^ tinomians. I. That they would have the Gofpel a body and '

fufteme of non-fenfes, and foolifh dreames, and all Logick baniftied, that the Gofpel may be a fardell of phancies, under the vailc of fpirituall and fupcrnaturall knowledge for the per-feft ; like that piece called the Bright Starre^ and Theologia Germanic a^^xxA the Power of Love ^nd theTree of knowledge of good and evill. 2. All teafonings, and ufe of Logick,which the Prophets and Apofiles make a heavenly and fpirituall ufe of, in the Scripture, to them are Legall, and fmell too much of the dead Lettfr^ the fowre and killing Law • yea the Letter of written Gofpel, becaufe written, and becaufc preached and

I opened

opened in fpiritualldifcourfcs to Cornwell, and others, is' a A/^-fHi^ne thingy and begets but a humane faith, fo that (Faith commeth by hearing ) is to Saltmarjh not vocall Preaching, but the very Spirit oF grace working faith, as I obfervcd be-rmwel cow. ^^^^» 3* All expounding of Scripture, by confeqHence.is ex-;fr,p.zj, 17. pounding of Scripture in the Letter, faith Saltm^rjh ; in the , Letter to Towne, is in a Law-way ; to Cornewell, is inahu* mAfify not a Divine way. ThenChrift, Matth. 22. mull bee a Lcgall Preacher, and muft argue after a Law-way, or a humane, not a Divine and Gofpel-Way,and muft much darken theglorj of the Gfi/pel; for he proveth the refurredlion of the dead,onely by a confequence, / am the God of Abraham, &c. ErgOy the dead Jhall rife^ and hertiarply rebuketh the i^^^/sr^r^/, as ignorant, both of the Scripture, and the power of God, becaufe they did not thus argue, in the Letter, and in the confequenct^ to the darke»i»g of the glory of the Gojpel. Libertines faid alfo, to reafon againft committing of Adultery, as Jofe^h doth; Shall I doethisy and finne againji God ? Is a worke of Old Adamy dtfcerning good and evilly as Wee (hall heare, if the Lord will. And Saltmarfh faith. Exhortations, ferfwajionsy conditionall fromifes, andGofpel-commandements are natural^ and fo conveyances carnally Legally and of the Letter* Which to me ira foule afpefiron laid on the Gofpel, and a mixing of ^ 1 c'or^uH* Lawmd gofpel. Works and Faith,accordingto the Antinomic MCnr.i.2^ ans Way , and a rendering of the preaching of the Gofpel, ' Aft ^.ii« which is the ^^ power of God, and the wifdome c of Qod^ as ^. *^\^ odious, as the J ewes and greets ^ made it of old, that is to iUis ^Te^iA, ^^^^ ^^ * meere naturall and humane thing. But reafoning ^ ACti 2.3 7,* ft^om Scripture, is as Divine, as to convince^ filencey g rebukey 38,5^ h converty and open the A^^rf, though the. Spirit bee theprin^ cipall agent in thefe. 4. If wee be meere patients, and aft nothing, by any obligation, but as the Spirit afteth on us, and in us,' then not onely the mprall Law, but the very Law of nature, and the didats of a naturall confcience, fhall not of themfelves oblige us, as to honour our Parentsy to love our brethren, to doe to allj as we would that tnenfhould doe to us, except the Spirit aft us to thefe duties, and then muft either the Hoiy ghofi sitt^nd the fuggeftions and diftats of the law of ra-ture to blow with, and concurre with them, and with the Word read and preached, which were a fettering of the Holy

Ghefi

ghofi^ to attend the inclinations and motions of our heart, or then no man could finne at all againft either the Law of nature, or written Scripture, fave oncly thefe heathen and others, who refilled the Spirit; not to fay, that grace were not grace, nor every way free, if the will of the creature {hould be mafter, and exercife a dominion over grace, to command, at its nod, the fpirations and breathings of the Ho/jf Ghofi, then iTiould it be in the power of free will to difpoie of defertions, ab-fence, and the ebbings of the joyfuU out-goings, andmani-feftations of the Holj Ghofi ; fo fliould wee command the North and South vptnde of the Spirit to hlow upon the garden ^ that the Spices may flow outy and command the out-fiow-ings of the river, and the tyde that gladneth the foule. Which, fure,we cannot admit, or then, our doubtings, complaints, love-jealoufies, fhould be free of all unbeliefe, and difquieting doubts, contrary to Scripture, and experience : yea, and all our finnes, and darknefle, and falfe apprebenfions under fad defertions, flbiould bee counted on the Holy ghofls fcore, as his fin, who did not aft us to the declining of thefe finnes, and the performing the contrary duties, and not be imputable to us J for all finnemuft bee contrary to fome Law-obligacion.

J. We hence clearely fee, Antinomians muft come fully . ^.^ . up to Nevf England Libertines^ that ^ In the faving conver- er^ . fion of a finner, the faculties and workings of the foule in ^ Kifi^er.z. things pertaining to God, are defiroyed, and made to ceafe ; and ^ the holy ghofi commeth in place of them^ as the facul-ties of the humane nature of Chrifl ; whereas grace purgeth away the oare, but deftroyeth not the gold, and doth not re- j^^^^ ^ , move, nor fabftanciallychaogc the foule and heart ; but ma- „,, Thcfc? keth tt ^ nervy ^ fanEiifleth it, " renerveth the Spirity " pur 2g.

geththeconfcien.e, q bringeth all things to our memory. Vy^hQn "Rom. 12.2, Chriftcaftcth the old heart in his furnace, or putteth it on a^^^''*^''4-new frame, it lofeth no fubftance, but recciveth|a new mould. "^ ^ *^^*^ '

6. Itfomenteth the prefumption of ^ the Libertine y^o r f^jfija^^ffCf faith,/f Chrifi wiUlet me fmne, lethimlooke to it, upon the Vrtfavouut ferill of his honour bee it. Which may have this good fenfe,ypc<it^»^'^ 4-as to be a word of boldnefle of faith, holding forth as much as it highly concerneth the honor ofChrift, his faithfulnefle and unchangeable grace, who is intruded with.^11 the flocke, young and old, to (uffer none to faU in fuch finnes, as may tend

I 2 to.

"do ^A [nrvey ^/Antinomilnifmc.

VV!

to, or be a fmall falling fromChrift, but that upon thepcrill ot his glory, He will lofe noncy hut raife them up at the Ufi daj; but as Libertines fenfe carrieth the matter, the juftificd cannot fimic ; Chnfts Spirit is ingaged to enad immediatly, and to preferve the ranfomcd man from all finne, if the man fall, Chrills Spirit not making him to ftand, is the Author and caufe of his fall. Whereas wc are commanded to kfepe onr

\\x't\^r,x\ felves in the love ^ of Qod; David ^ kept himfelfe frcmhis

9^^^^^^^'^l^inicjHitie.

Ch ap. XLVIII.

Antinomians hold that the beleever eanmt finne againfi ^od^ but againft men^ in his converfation.

' Ee beleeve that the Law or Commandementof Chrift refpedeth our falvation with God , as well as our conver&tion with men; contrary to Antinomians^ ^ who will 1 ownc^t/:^ Ij^y^ P^ ^ compleatlj Javed being once jfijiified, asfinnlejfe^ firp:^lA^(^, a„4perfe^lj holy, as the glorified in heaven ; Yea, Wee have not fo much as the blot of PapiBs venials, or Proteftants finnes of infirmity, or originall finne dwelling in us. So as I judge the man that fa id to a learned oppofer of ihQ Anninomians^ ^Aira^grmzrjt fpokc right ^ in the Antinomian way; S-inne is nothing^jor^ then tjxhz Ante- ^^^ Chrift hate nothing^ If from eternity it Was fo pardo-• Aomi n$f^/. ^^^ ^^^ remitted, before it was committed; I fee not how to Antinomians it muft not bee meere nothing, asconcupifcence is toPapifts, who make juCkification the expulfion of the habit of finne, and the bringing in of habituall righteoufneffe, which cxpellcth all finne, except venials, which indeed arc no finnes; for finne pardoned to Antinomians ^w^Tapifts, who are harmonious in this point, are no finnes.

2. Nothing, be it adultery, or parricide, or any worke of the flcQi, committed after juftification can bee finne, for it '\% againft no Law, by this way, and doth not fo much as prejudge falvation by demerit; it onely fcan^izeth men, but cannot offend God, Mj [onle enterthoH not int$ thefe mens fe^ crets.

3. Sinncs againft Chriftian converfation, fuch as the adulteries of the juftificd, are no finnes before God, becaufeall finnes, as finnes, ftand in the way, as contrary to falvation ; then askc

Antinomians

Antinsmjans isa juftihed perfon obliged to efchew Adiilterie, they fhallanfwer, Yea, hee is obliged, but how ? There isa Hcwtlej'JfU two fold obligation, one of Law , another of the free Spirit, fedart ret the former is removed ; the juftified man by no Law, or Law- obliged to c/^ obligation, is to ^fchew Adultery, as a finne againft God. ^^^jA^'^-M^-I. Becau(ehee is freed from the Law, and ^^Hdireftingand Annnomian obliging power of the Law. 2. Becaufe it involveth a con- waj. tradition, that his iidultery fhould be fin, when committed by him, and pardoned before it be committed ; for £0 it iTiould be finne, and no finne. How then is he obliged to forbeare A-dultery ? Onely by an obligation Phyficall, and of the Spirit, fuch as we call an obligation of naked courcefie, if he forbeare, it is an ad of love and arbitrary freedome, but if hee commie it, it is not finne, bccaufe it is in him againft no Law-obligation, no more then an Englijhman committing felony againlt the Lawes in England, (it is the Antinomians owne comparifon^ or killing a Swan in Thames, which is forbidden by theLawcS o^ England, doesfaile againft the Lawes of Spaine. So his fin is againft love, not Law, as if the Law commanded not all love, andiove with all the heart; and as if chcfc two were contrary,and the Law and the Gofpel did involve two contrary, and contra-di(flory wills in God; and the Lord fhould be changeable and unconftant in Law and Gofpel; and his Adultery (Lould bee contrary to men and Chriftian converfation onely , not to God.

4. All adls and perfonall duties of fanftification , which we muft perfue and follow, (elfe wee cannot fee ^ God,) are ^ Heb.i:.>T4." but degrees and parts of the compleat Sandification that wee hope for in heaven, and the path cfthejufi, u 04 the Jhining light ^ that fbineth wore and more till the perfect day: therefore they **Prov^ti»* • muft be comm.andcd as the way to falvation,and not as arbitrary afts of good converfation before men;but I ftiall here anfwer M. ToTvnes objc(5lions, tending to prove thatgoedworh ^^^ ^ot [o much as the way to ^ falvation, i, Jf good Tverks hee fnch ^ Town 56.' neeefary conditions^ that ypithcut them happinc(fe is not attain" 57*^^* abl: ; then I. though the grace of god doe fave as the alone caufe ; jet it doth not freely, for what ^od doth freely , it is Tpithfkt all ^c nditicn, or fonjideration of mans workes or w^r^ thyn.fe.

Anfy9. It 15 good that Tt^B^;!^ granteth, though good works

I 3 be-

lownthcb' be commanded in the Gofpel, yet grace may, forkll that, bee jLHionucn- ji^^, ^pj^iy ^JJ^(J. Q^. falvation ; but concradiding himfelte, hee i?;^/c;;rojc f^j^j^^ If good rvork^s he commundediathe GoJpeL then grace jtforhsxrc rtvt ^ ^^^ ^^^ onclj caufc of falv^tioHy but grace and workj. Law thewa} tofaU and Gofpel^mujf he confounded. VVcfaynot, they are fo ne-vatiou ,wfiO' ceflary, necejfnate medii, by neceflity of meanes 3 but that any Vid. favingly beleeving at the nick of the extremity of his twelfth

and laft houre, God taking away all opportunity of good works, is undoubtedly faved ; but in the workeof that faith, there is a feed and fupcrnaturall difpofition to good works. Now that this mother never bringeth forth the birth, hinde-rethnot but good works are ncceflary to (alvation, neceffna^ tc preceptiy in regard of Gods commandement; but Antino-mians deny good works to he neceffary by any commandement ef God. I. Becaafe to omit them, maketh thejuftifyed partie lyable to no guikinefle, or finne before God, fay they. Be-sanfe he is under no Law^ and where there is no Lawy there Aaiinom^ans is no tranfgrejjiony nor guilty faith Saltmarjh. 2. Wee difjygood being juftificd are under no Commandement, fo as wee.can vpoT^i to be violate this Commandement,be it of Law, or of Gofpel ; for it nicest*}, by j^ pardoned before it be committed. 2. What God doth free-conmvj. V' ^ wuhoHt condttony as a meritmg caule, or as a cauie,or condition flowing from the ftrength of our nature without grace. Without a perfect condition, free of all finnefuU impcrfe-dlion adhering to it, fuchas the Law required; it is true, but now the aflumptionof the objedion is falfe. What hee doth freely ts without all condition Evangelic^ey wrought by the flrength of grace, and mixed with finneftill infirmities ^ fo the major is mort falfe ; for Faith fhould not then be a condition of juftification ; good works are fo conditions, as they begra-DfMscoronat ^^^ alfo.How often faid AugufUneyWith Scripture Godcrowneth in nobis noQ his owne free gifts inm, notour merits. 4. The fame Wayf noaramcn- diltingiiifh the confideradon of ^<?d7/;/?p^ri^j', either Legall, or ca,(edrua Evangclike. And 5. 7'(7T;^«(r doth conjoyne our werthineilc *ionK which is none at all, with our good works, which arefome-

thing, for they are conditions oi mecre grace.

OhjeB. 2. So faith he, 7ee make works the caufes offaU vation. ^

Anjw. It foUoweth not, that they are con-caufes, orjbynt-caufes with Chrift, but onely conditions ; juft as a mans

iour-

journeying on foot or horfc,toa Cicy, era Kingdome to inhe- Calvir.hjjhr^ ric ic, is the way, condidon, of his encring the City; But it is not '^^- i» his Charter, or Law-title, or right to enjoy the Crowne, as . his inheritance ; any effcrtive influence to the title of the Crowne of heaven, I dare not afcribe to any works in us, or to any but to Chrift ; but undeniably, good works are not ju^u/i^ Bona io much as conditions of juftitication, they follow a m.m jufii- rpcra riDa fiedy hut goe not hfore jfijlificatio^; no more then the Apple go- P^^^^edunc eth before the tree, or the cifterne before the fountaine ; nor l'^^^^^] ^ are they the conditions of the Covenant of grace; tliey are \^^. the conditions of covenanted one^, not of the covenant. ?tifica:iunr

Objed:. 3. If falvLitton depended oh condition of our good workjor digiptj^ it would be nncertaine and doubtfully Rom, 4. 1 6.

Anfw. The Apoftle, Rom. 4. i (5.clearely is on the theame ^p.., ^ of f unification hj faitb, and the condition of it, which is faith Hcb!irti* onely. 2. Wee fay not that falvation dependeth on works, ^ ' \\l as a condition, butpn the grace of God, which worketh every good worke in us freely, without hire or money, neither works nor free will are ourfure freehold of heaven.

Object. ^J. Tee confound Law and Goppel^ andrunne on that common error, that the ^ off el is conditionall ; remiffion §f flnnes dependeth nvt on works,

Anfw. It is a new herefie of Antinomlans to deny^con-ditionall Gofptl, it is all one, as to bely the Holy Ghofly who faith, He that beleeveth fhaU be faved, hee that beleeveth not is condemned already. Or they may fay. Whether men beleeve or no, thw^ are f;ived,as D. Criff faith. 2. RemilTion is but ^ ^ .-one of the promifed mercies of the Gofpel; and becaufe it de- jXcm pa^t pendeth not on works,as a condition,for the which life is given, i-je^' ^^ as Antinomians charge us, but moft unjuftly ; it followeth not that works are no conditions in any fenfe ; this is vaine Logick ; they arc not fuch conditions of dbpendencie, andcau-(ality, therefore they are no conditions at all.

Ob J€(fl. 5. Tee ftrengthen natur^ll kyiowledge, and the opi^ nion of men^ that god ^ill jufiifie none th^t are unworthy and "^^^^^ <^ffe,U uncleane, freely ; for every naturall conference doth requires ^^' worthynefe tnman^ the Qofpeiteacheth the contrary.

Anfw. Towne confoundeth- ever juftitotion and (alvation^ and perverteth the ftate of the cjucftion, 2. The naturall con-

fcicHce

fcience is a Merit-monger and drcamech of inherent fatisfadion,

jiu^Gofpd i j^j^^ hand-paimenc to God, for heaven without a Mediator, in

'^'f^ll^H'-yg fo farreasitlookesonitsovvnenaturall whitenefle, and heUilTi

^a^dprcfum- civility, but the naturall confcience doth alfo prefume, and

ptm. fancie an ^/^ri-G^T/?^/on the other hand, that God ismerci-

fuU, foas to carry doggesand fwine,as meere blocks, fleeping

in Chnfts bofome, to heaven; the Gofpcl goeth a middle way

that we are juftiriedand faved,in, through, and for the righce-

oufnefle of another, and thefe who are thus faved, mujf be new

creaturesy have their fruit itt hoUneffe^ elfe they Cannot have

life eternall ; and the naturall confcience knoweth neither

waies.

ObjecfV. 6. It ntHJi folUwy that imfuped righteeufneffe U T^wn e<3^cr* ^^^ Ju^ident to maks men capable of falvation ; fo that agod^ ^^* ly lif^ ff^teth m for heaven, and the more holy onr life isy the

fitter it maksth m for heaven.

Anfv. Sanflification fitteth us in the owne kind for hea-savclif canon ven, though not in any fort as the meritorious caufe; and when fttetb uAJot the pofitive is denyed, the comparative degree cannot be affir-UaviVy ind j^cd . a Raven is not white at all,therefore it cannot be faid to be ^^^' whiter then fnow. Sandification conferreth no meritorious

capacity and fitncffe for falvation, therefore it cannot adde any higher degree of fitnefly;, above that which finners have from the merits of Chrift. We grant all : but when Panl faith,C^/. 1. 12. Giving thanks unto the Fathery which hath madeus meet to be partakers of the inheritance of the Saints in light. The An--tinomians are as farre out as carnall Gofpellars can be; if, with Towne they fay, all this fitne^e woi in jufiification onely ; for it was in that, in the which,, and for the which, Paul giveth thanks to the Father,andprayeth f&r them. Now this objeA of his praying, and prailing, was not for their juffi'icacion onely, but verf. lO. Their walking worthy of the Lord unto allweU pleaftngy being fruit full in every good work^. Verf. 11 .Strerkgh-ned unto all patience. This Was a part of their fitneife, and that holy walking conferreth a Htneflc and difpoiition for falvation to mc is cleare, bccaufe no uncleane thing can enter with-fllcv*»i*i7* i*^ the gates of that higher g Citjy and bccaufe that love which * ' we have here in our way, bang the fame in nature, though ^icJor.i?*^. J"^^^ i"^ degree, with that which in our countrey ^ fhali re-* il! maxne, acs a part of ourgarlaixi, and crowne, theonemuftbe

a fie

a fit difpofition to the other ; and when the Apoftle faith'^f'^?/- J^Htb.xx.u-

low peace nitha/l men,andho/ineffe^ without which no m-^n Jhnll

fee the Lord^ It cannot be jneant of imputed righteoufnefle,

forby thefame reafon; feace with ailment mull: bee meant of

feace with God. But the truth is, thefe arguments fall of \yll;

therefore I come to that which is the botcome, the mother Hc-

refie of Antinemi^^ns.

Chap. XLVt. .

Antinomians/r^^ us from any obligation to Evangelike commandementSy and exhortations to duties ^ and fay faith is onely commanded now*

THej refnfe all Evangelicke holinejfe^ all Comntandements, and GofpeUexhortations ,af holy walkings and make helee-ving and faith the ^nely Evangelick Command. Unbeliefe the only Evangelick^fin \ and acknowledge no righteonfneffe ofinhe^ rent fan tipcat ion yimpH ted right eoufnefs mufl be all that the G9^ ffel tfeepiirethy and to bring the Saints under a commandement of holy walking, fo as they finne, if they negleft fo to walke in Chrifiy as thej have learned him^ is to them, to bring them back from under thefweet Sommer-Sunne-waTmcnefleof the Gofpel, to the coole and darke night ftiaddowes of the Law, and tore-enter them in, and {hut them up under the old pri-fon, as if they had come out from under the Law, uponbailc and furety, to enter in the old Goale againe upon demand. ^ For, I. M^ Towne a tells us, that D.Tayler, and all ours, , -. ^^ are ftrangers in the Scriptures (as if he, and his, were the one- ^^^^-^r^^ j,^ * ly domefticks, and children of the Prophets and Apoftles) who ' * ' grant not, thatr^? Faith there is neftnne^ and hee that heleeves cannot finne : and ^ Eatony that Free jufiification doth make o gato. Hon . us Jo perfeSlly holy^ andrighteovu^ from all fpot of finne in fo/«/?e,cap,8» Godsfighty that he feeth no finne in hs ; he meaneth, of perfe^ P^S i^5'i^4* Uion, both ef per fens ^ and worlds y both imputed and inherent mortification: and faith, that xki^ inherent mortification ofPro^ tefiantSy ^ by the Spirit of fanmfication, was the foundation of, „ ^« .. 7. EremttSy Monl^y AnchorttSy Nunneries^ who fbut themjelves q^^^^^^^^^i'^z, Hp within waHesy to mortifie their ftnnes out of Gods fighty by 17,^* the Spirit y and call Sandification ^ th^ very heart of P opery y ^ i^^Z*^7U

K and

^ , arjd the effemiall forme of Anabaptifme.

'c(ir7^pj^*3')*^ 2. So wc have Jyitiriomarts ^ittivmm:^^ that no Juftifici paj.^y. * * perfoii (inn«ch before God, in Gods fight, really ; or if they Salcmaifli laokf on things with the eyes of F aithy hnt onelj they fi-^ne free^rsccf^. l^j^l^^^y^ly before men, in their conveyfution, and feeminglj. 5 and par, 2,^ ^^ ^^^^ world, or in their owne carnall fenfe of unbeliefe, which ^I'sahmarjl/' />.t blind ^ fudge. Forfaich f Saltmar/h-y The Scripture cd-free gracCf Icth us ungodly^ and fmners \ not that we arc fo, butfeerne fo^ iH* • or net fo in Gods account^but in the worlds. So as the juftiti- .

ed mans Adulteries, Murthers, are but feeming and fancied Adulteries, and painted "fins in the eyes of the deluded* world, and the Judge ought not to punifh imaginary and fancied felony, or paricides ; fo his acls of fanftificarion, and holy walking, that foUowts from juftincation, are meere fancies , and andholynefle onely before men ; for they are no conditions, bH my'cor/ihc "^ vvai.sacall to heaven ; Yea, nor commanded foastheju-ca-.^ p3<:^.9^ ftified finne, if they difobeyfuch Gofpel^cemmandemems. For 87. ^ if wc fay we have fmne, and doe any thing contrary to Gof-*• Denr.c fcr, pj.preccpts, which injoyne ads of Sandilicatbn to the Ju-of ibemiTj oj fj-jj^^j^ jh^t- finne is no finne, nor againft the Law of God, or lo.Tiffl^* in the account of God, faith S Eaton^ h Denne, and 'Salt* Sahnvrih marjhy but onely before^wen^in ourconverfation, or feeming-^ frcvgraue, ly ^ in our fenfe (kithTowne) and in the worlds account ^ as p/-i>4- SaltmarSh fpeakech.

:^. \A^. Town€{^\i\\,to bdeeve is to doe all duties -^ and he

k Townci?/. "^i^^^h ^ RoUock^ onfohn, and Qalvine ; It is Townes aime^

r^^."^X-r^* as it is the marrow of Antinomianifme, that there is no finne

Roilo./w/o- condemned in the Gofpel,but unbcliefe; fo there is no com-

^n 'Darn. .«. ^land of holy walking, and fancflihcacion in the Gofpel, but

bcocri'kre^ onely Faith, therefore Saltmarfb 1 faith. All theCe Scrip-

C Ivii AiAiS tures th^t Jet forth to m Canct tfeat ton ^ nnd mo?ttpcatton,

9mrtairfc Chriji is mjide to m fanUif cation ^ I live not^ but Chrifi

cvvnre'. livcthinme. But yee are fanHificd, hut jee are juflified;w^

Sil ma fli ^y.^ 1^^^ workrnanihip, created unto good works ; I can 'doe all

T^a^'6^1^ ^^^^^P tl^yrough Chrifi that ftrengthneth ;»^, C5r^. AH thef^

Hib ig.?o. Scriptures fct forth Chri/f, the fan^ifcation and the fulneffe

2i. of hiSy the Ati in All. Chrifi hath beleeyed perfectly^ hee bath

repented perfe^lj , hte hath forrowed for finrie perfectly ,

bee hath obeyed perfeEllj^ hee hath mortified finne perfefhly :

and till t^ ours y and wee are Chriftf^ and Chrifi is Gods.

And

And fo wee are to heheve our repentance true in Chrift , tvho hath repented for tUy our Aiortifjing finne true in htm^ Ancinomianj through whor/STve are more then co/^querour's ^ our new obeds- dtvyillprf^ encetrue in him^ r&ho hath obeyed for us, who is the ende of ^'^^^.f^'^^'"^' the L^w to ever) one that beleeveth \ our change of the whole xythvzfani man true in hirn^whe is righeoufne^e, and true holynefe; and ma^ecuvtia^ thus without faithy it is unpajfthle to pleafe God. And this is 2^«'>''^.fi^^-the divinity ox ^Dcnne^ That mortification^ and vivijicatioriy oi^fnr^cAlU are but the U7jing by^ or through faithy and beleeving in h'm ^^y^^^^^^y^f^ that jufiffieth the fmner. And that learned Divine M^ Tho.Ga- p^i-io^^i. taker " faith of one Hcydcny a follower of Eaton^ That in a Sermon on I Joh. 3. 7. He tkit doth righteoufne[fe is righ- nGatakcr, teous^ he expounded that place yf our dsing righteoufaeffe in Shaddewes Chrijfy who hath done righteoufns^e for us ; fo hee expounded wthoutfuh^ the doinq- of our heavenly Fathers wilU " the putting on of y^J^^^fP^i* the New many which ts created m rtghteoujnejje and P holy- /oSaltmarfli neffe, abounding ^ in the worke ef the Lord, to he thebelee^ of Fret irace* zing of Chrifis imputed righteoufneffe, to bee curs. So doe ° Math. 7^11. Saltmarjh, and his fellowes teach as to expound all the Gof- ^iath.i2.5o^ pel-precepts, and exhortations, to holynefle ; to walks in qf^Q^.i^^V Chrifi, to be ab^undant in the works of the L^rdy to walhe in lovCy to love one anothery to honour our father and our mo^ ther, to obey Afagiflrats, and Mafiersy to deale jufily with_ fervantSy to abflaine from flejhly lufis, to ntortifie our r?iim^ hersy not to defraud one another,wot to lye, &c. to be nothing but, bHeeve Chrifi hath done aR thefeform. So as the grace of God,and the Gofpeljlayeth onus no tye, or obligation in our perlons, to deny our felves, to livje holyly, juftly, and {o--berly in this prefent world, to love one another, by ^vertue of a Commandement, for that is Legall, faith ^ Saltmarfh, and Je-wilh ; fo as Chrift Jefus is made the fame very way,ourim- rSiitmarfh puted i'andification. as he is our imputed righteoufnefle : and Vmgeatt, fo perfon?!! holynefle fhould no more be added by any obli- i^^a^^* gation of command to Chrift our fandification, then to Chrift

our righteoufnefle.

K2 Chap.

fcr

68 Afurvey ^/Antinomianifmc.

Chap. L. .

How we arf freed from the Larfi in regard of SanEtifica^ tion, 04 of Juftification*

lownrfl'/- IVI^^ ^^^^ wee deny, as * Antimmianj Would charge us, ^.9. o, x\ Butwe/irefrom fi>tder the Law, in regard of SanEiifca-tion, as well its ef fnfiif cation, thus farre ; that the Apoftle Rcm.^.M- f^i^h, As many a^ are Chrifls, ^ are ledbj the Spirit of Chrifiy G al.5 .18u and fo not under the Law ; and ^ ifjee he led of the Sfir it, jee are not nnder the Law, But this onely bcareth fo much, that . our voluntary, free, fwcet, and loving obedience, commeth ruu\uhf "^^ from the fearc of curfings, Rom* 8 15. or the Spirit of Law^hotcvn- bondage ; but yet from the binding and obliging authority of trsry to Go- the Law-giver, nor is this obliging rule, and government of fpci iQvc» the Law , contrary to the fweet cords of Gofpcl-love, by which the Spirit kindly draweth, and gently Icadeth the Saints in the way of SandiHcacion, thcfe two are made friends in Chrift. and jarre not as contraries ; which is the cardinall and firft principle of grofle miftaking in the Antinomian^ while hee grolely conceiveth, there is no awe of love in the Law, which commandeth all gracious adsof feare, though not froiH Law-principles; for the Law is terrible, and cauleth Mofes ii bA !♦ i; .f^are and ^ tjnakey but it is becaufe it afteth and breatheth out cuirfes on Mofes y as a finner, and a broken man, to chafe him in to his furety, and the fweet fanftuary of a terrified confcience ; but the Law demandeth the fame awe and feare of love, of finne as finne, and as done againft a Father in a covenant of grace. It is true,when the man is once under fin, he cannot pay the debt of lovely awe, out of his owne ua-^^t^theGo- broken and finnelefie nature. Yet the Law ftill craveth a& rfJU.L the Law, and it craveth the fame debt, if the broken man ihtfAmedibt pay It out of money borrowed from his furetie, that is, tf obeditt.ce, from the fanftifying Spirit of Chrift ; the Law is the fame how vet, craver, the fumme is the fame debt now payed in gold, though clipped, and wanting many graines, becaufe of the finnefulnefie of flcfli, out of the Kings treafure ; the ful-ncfle of Chnft, and his Spirit of grace; the finner is the fame dcbtcr, that is obliged to the fame creditor and Lawgivcr,Oiie-!y the bond, and the tenor of it is changed j grace ia in the bond,

and

A furvej ^/ Antinomianifmc. tfp-

and it is payed now not as Law-debt, this doe, and live^hy Law-right, and a covenant of works, which pre-fuppofech neither a bankrupt, nor a breach in the dcbter, nor an offence ro the creditor, norafurety or Mediator to bee baile for the broken man, but its payed with the fame obligation,and Law-power, and commanding authority, but alfonow from a new principal!, the fumme is better money, and in one refpec^l: is choifer; . it is the coyne of a new King, and fiamped with a new Image of Gofpel-grace ; in another refpeft it is worfe, becaufc tainted with finne. Whereas obedience under the covenant o£ works, wastabe perfedand finnclefle, or not at all.

Ch A p. LL Antinbmians ignorant of fewifh Layfi-fervice^ and of Gojpel-obedience,

ANtinomians fpeake evill of that they know not. Saltmar/b faith, ^ All Gojpel'ordinances are onelj wajes and meanes Saltmsrfli for Gody toreveale his love and grace hy the Spirit of adopt i* fnc^mcc, ony not any roayes or meanes of onrs, for getting fome love from ^ ^ * 9' God^ -which Qhrifi himfelfe hath not gotten for as. So there is not now (Ikithhe) G of pel-teaching and ohejing^ hut men now rnnne in a LegaS firaine^ and wohld works (^od downe into his old and former way of revealing himfelfe. as under the Law^ when he feemed to he onely in the way to reconctliaUon and peacey rather then pacified, and thus in prayer and f^fting^ and ^' other aits of obedience, thej deale with God, as under the Old Testament, not eonfidering the glorious love revealed in Chrifi crucified.

We cannot but complaine to God of thefe mien,who flander our Doftrine, andceaje not to pervert the ri^htwayes o^ God. For if Saltmarjh meane, that we thinke hy fafiingy prajingy and aEIs of Evangelick^ SanEiificati'^ny to buy the love of God to Neithrfhe our felves,that is, the free favour and love of God, that is, ^^"^^ ^^^^^ onely grace objeaivihy in God, not in us ; or yet grace inhe- l^lun^lTbc rent; We profefle before the Lord, and his AngelSy that that is Gofpziy an other Gofpel, and though an Kvi2^6.y^\\^T^aul teach ity let couideverbu/ htm be accurfed. 2. Let him anfwer us, if any Protefiant thefrielovg Biviney or if hcG himfelfe beleeveth his owne penne, doth ^l^^^n^^ any other but lye, when it fcribles that the Law-firaine ^^^ '

yo A furvcj of Antinomianifme.

and Divinity of the Jcyves vnder the Law, did works God down to fnch an oldway, as for fafiingy and praying, and other ails of obedience^ they got [on%e love from God^which Chrijl him" felfe had not gotten for them ? Fuftiiig and praying was never fincc God had a Church on earth, a hire^ a bribe to free grace, ' n ithcT Jew,v\ov Gentile CO AAhy doing; nay, not Adamhc^ , fore his BU, nor the EleR Angels, cculd ever buy, prize, or ' tnorgagc the free love of God. 3. Wee conceive the love of- God to bee the fole caufe, fountaine, well-head and adequate reafon, why the Lord chufeth fome to glory, rather b Rom 9. II, then ^ others, why the Lord fent his Sonne Chrift to die, e-ii> "^3 ^j'h ven becaufe ^ God extremely and freely loved the loft world; 1^5' 7* and therefore fafting,and praying, was never the caufe of Gods

^loK?.»6. chufing and eleding love, either to fewov Gentile, either un* xlo *4-> derthe 0/^or New Tefiament; except they fay, there was another way of eledion to glory in the Old TeFlament , and another way in the JS{ew ; and that thp 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 Efaiahs 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-The error of {^^^\)\y iniftaken,in confoui^iing the error of the fewes, and tlie farn'^hcf^ fi^^^ ^/^^^ f^^^J^ Church.PaulRom^^Amh right doWn,^^r4-tbiv^ thin ham and D^i/i^payed not a farthing more for juftification, and their ftdte freely imputed righteoufncfl&jthen we doe; and itjwas the error and Peda^c^ ^^^ (\^ of men,not the ftate of the Chtirch in its non-age, under "^a'i ^nomians Tutors, nor the difpenfation of God,th.ic ^ The fews followed af-'confcwidthetw ter the law ofrighteoufneffe, but ebtainednot the Layp of righ-^ Rom,9, ^li teoufnffe. Wherefore? Becaufe they fottght it not by faith, but S** 04 it were by the works of the Law : for they fiumbled at the Roir^4*^^* flumbling fione. Tea^ being ignorant (then it Was their pride ^^^' and error, not their tlateot' non-agej of Gods righteoHfne{W and going about to e^abhfh their owne ^ righteoufhejfey have e Rom 10. i3« ^ot fnbmitted theml'elves to the righteonfneffe of Ovd. It Was never lawfuU for the J ewes to dreame they could get, or earne Gods free love, and ur>dcferve.d^r^<^, by fasting and praying, dnd other aEls of obedience ; no 'aore then it was lawfull for them to ftumbleat, auvl brcat^^\ r'^eir necke upon Chrift, the fione laid on Sion, it was nev-^r la-iyfnll for them to goc about iv efiahUJh thrir 07vnc righteoufn^^e, and not H fubmit to the

righte.^

rigkeouf?7e(feof gcd'^ this was chcir fiime. But fure ic was noc their finne to bee under Tticors, anj the Pedagogic of the Law, for that was Gods hcly and innocent dilpenfacion, as the Scripture ^ faith. And it was not any Legall juftir-.ation by '^-'-J '4*^ works; But it was, (i) in that they were kept i. under ]l'\\\^,*^^' fliaddowcs, elements of the world, Ceremonies reprefen-Gal4,i 2 j, ting forth Chriil to come, and {1) God kept them under a * 4^ !

greater terror, becaufeoflaw-tranfgrellions ; and (5) a fpa-rer meafure and dyet of grace, then wee have. But i. it was never lawful! for them or us to feekejuftihcation by work-, and by fading and prayer. 2. The Lord cryed out againft Merit, and placing all godlinefle in r/^^/V^/fn? S Moones^ and in - Efa^.i^rr, faying, fVehave fc^fted, and thou ^^ fees} it not ; So there was '^3'^J-#i$> no Legall ftraine in getting the love of God hj fajling.fraj^ r.J*^ . ingy &c. To the "jewes, more then to us. 3. It was never a ^1 ^t^*^' Legall ftraine, nor a way approved of God under the Old Te-> i.r^j 11,22, ftan^ent ^ that they fhould ferve God for hire, which the ig,M-Devill acknowledgeth to be ^ hypocrific ; and that they fhould ^^^* -^-y^^-k pray, or rather howU^ like hnngrj dogs^ for come and wine, h 7 \/ ^ * or follow Chnft ^ for loaves. 4.^ Nor Was the obeying ^^^f^ c! of God, for fcare of thecurfes of the Law, and placjues, ra- Hh^ s.^erf^r ther then out of love to God, as a Father, a way of the Oldi^^^i^ Teflament'VJorfh'i^y approved of God, as T^^i^;;^ »^imagineth, ^^ob.i.g. it being a finne ; for their duty it was, to feare him as a Fa- f^'^^'^ !' ^^<?r,noleflethen ours, to ^ rejoycein\tremblingy ^^/^^^'^^^'lohW^^/ goodnejfe, o his mercy :^ P to efteeme God rather then his gifts, 17.

their reward, their 4 portion, their foules ^love; fo were they "Townt <?/. to love and ^ worfhip him as a Husband, to admire and praife ^^'•^''^'^'"^^/'''^ him as God, and for his eflentiallperfeftion, beauty, loveLnefTe; ^^^^^\ ^^^.^^ and all mercenary love and fervice for feare of punifhmcnt, not r^/^ 15. outoflove,and for hire and ^ rew^ards. Was damnable, then ^ Efr.64.8. " as now. Now what was Gods adive difpenfation in fevere l^f^•^^l^• punifhing of them, for an irreverent looke into the " Arke, H^^^'P'^f'' and his hiring them ^ with a good and fertile land, and many o/fj^.^'l',/ r tcmporall blcflings tofecvehira, was another thing, and can p Ho'^!2i5,' never prove it waslawfuU for them to ferve God for hire, and Ic'.g^9. in a mercenary way, and that it is a Legall and OldTefia- *^Pr3l.i3o.4.

^Pr^f.16.5,6. ^ PiV.7g.2^ « PfaL4faO,iT. Cant.M^. Canr.1.7, C • %^i,i,^, 4. Cant. 5--3 7,8,p,iQ, ii, n, x^* I i£ai, 7^*J4j3f35^* I i Sain> f if. 20^

ment Way ot fcrving God, now upicr the New TcFUment * r Tim.4.'. to bciecvc ^ r/?.ir godlinc^c hath the fromifes of this lifcy mi ^ 1 C r 9,24 of that which i^ to como, mid that now under the new Tefta-i5« irejlnvi jxient: yea, we may looke to the » reward of life eternall, as a ^^^^y -^'^" motive to blow wind in our fayles, in our journey to heaven, H(K o^V though not as the tormill objed: of our defires, in ferving reb4ve\n God ; for ^ We are onely, and ever now and then,toferve God biaver^bct for himfelfe, not for hire. 2. If wee fpeake comparatively, terand endu- a Created Crowne of incorruptible glory is to be laboured for, f^g lubdayic^ rather then trifles and feathers of corruptible clay, and that both j^ '^^**^- to us, and co thcfe under the Old Tcftament. b Rev.12,^,4 4« How Prayer revealeth the love of Gody I know not, Pbi'» I il SAltmar^)y by the next may expound it. Chnft faith, his Fa-'Luic, 86,7 ther giver the Hol^ GhoB lo thofe that pray and feck him, and ^''M.itn,7.7, c he avengeth the bloud of his Saints, and "^ he giveth vfhatever ♦*4»ii» c Tpeaskerhe Fatherin hidmme* Wepray, Lord increafe aur faithy IS this nothing, but, Lord^ reveale the Holy GhoB t9 ptSy which wee h^^d before f And are thefe prayers, that God fliould give us no new thing, but reveale what we had before? So then we defire God would reveale the glory of his juftice on the enemies of the Church, which he had wrought before, and reveale the gift of illumination, growth of Faith, vidory againft temptations, dayly bread, dellru(flion of Satans king-dome, the propagating of the Gofpcl, deliverance from warre, the peftilence, infight in themyfteryof che-Gofpel, the Spirit of revelation, &c. All which things we had before, but prayer, hearing, preaching, Sacraments, reveale them onely. This is no (Sojpel'divinltj.

5. Nor Was G§d in a way of reconciliation and peace with the Jewes under the OId Tell^tment^ rather then pacified; except Antinomians fay, God faw ftnne in Jaa'^obj under the old Tcslajncntj Numb. 23.21. He blotted not out their finnesas a thicks cloHd,E(^U^i.2^. andcaflnot their iniquities in the depth of the Sea, Mich.7.19,20. Nor blefled them with pardon, Pfil. 32.1,2. but kept an after reckoning of wrath, as a non-pardoning, as an unpa,C5ifyed God toward them, wtiich belyeththeHc/; G/j^^i?, in th-:: Old!esiament, almoftineve-17 page.

6. Nor is it true that Christ getteth hs the love of God^ho^ purchafeth to us all the fruitcs of Gods free love, fuch as Redemption,

dcmption, pardon, imputed righceoufnellc, efteduiU calling,ju-ftification,repentance/aith,perfcverance,glory.Buc we all main- '^ taine againft Papifts, that Chrift given as Mediator, Chnft (iying for us, IS the fruit of Gods free.love, and of our eledion to grace and glory ; but not thecaufe, or a meane gettmg to us Gods love. Learned Trvifi, and proteftant Divines,(to whom Saltmarfhy though he undertakes to write of free grace, is but a yefterday novice) prove againft Papifisy Dominicans^ lefmtSy that Chrift Mediator his bloud is not the Meritorious caufe, of the free and eternal! love of God to man. i. Becaufe nothing in rime is, or can be, the caufe of that which is eternall; Chrift is given in time, and dye thin time, as our furety; he is an eter-nall Mediator dying in Gods decree, but that cannot make him the caufe begetting Gods love to us. 2. Gods free love and his grace is the caufe, why hee giveth his Sonne to dye for us, foh. 3.1 <^. I fob. 4. p. then Chrift dying cannot bee the caufe of Gods love. 5. The free love of God {hould not be free, if it had a meritorious caufe.

Chap. LII.

. That we are not freed from outward Ordi'/iatpcesy nor ts it Legallto be under them^ ^ Antinomians/^^.

ANtinomians pick a quarrcll againft the Law, ani^ would ^Tcwn /.?. have Hs freed from it^ hecanfe it fantlifiethnoty andean- "*-''^ not give m grace to obey ; but by this Wee are not under the Gofpel, becaufe theGofpelofit felfe, or any word of grace Without the Spirit cannot worke faith, or give grace or fuicli-tie. But I know Antinomians thinkc that the Spirit freech us from all outward ordinances, from any obligations, that an outward command can lay on us, whether of Lawy or gofpel. For SalrmarJIj ^ teacheth us. That the Spirit of Adoption b g [cniirfli worketh Legallyy not freely ; when wee doe things meerely as Free /race, commanded from the power of an outward Commandementy^79^^^* or precept in the word^ that brings forth but a Legally or at befi^ but a mixt obedience^ and fervice of fomething , a finer hjpocrifte. But if hee meane, by a meere outward command, the letter onely preffing obedience, without the ad:ing of the Spirit,orany influence of the life of Chrift ; this is a dead Work, and cannot come at all meerelj from the power of an ontwari

L eommand

-r^ A furvej of Antinomianiftne,

command ; for the very outward command of the Gofpel hold-

eth forth to the undcrftanding, in the very Letter ("which is a

fignification of Gods good and holy will) the authority of

God, the love of Chrift ; as this, Peter, loveft thou mee^ feed

my Lambs : and none can out of the confcience of the maje-

ftie,authority, and loveoF Chrift, obey this command, without

thcinfluenccof the Spirit of grace ; fo hee rcfutetbnot us,for

Antincmirns vve teach no fuch thing. But y^/rw^r/Z'his meaning is, that the

ixUi kdue ui meere outward Letter of the fweetcft Gofpel-command or pro-

""^iln^r^^ mife ; fuch, as {He that beleeveth in the Sonne hath life, and

Vut^aid ctd'.' fi^^l^ never come to judjrement,) (him thatcor^methy I will in

fj{t>iceiybccaif^ no fort cafl away, hut will raife him upat the lafl day, &c.)

xhey c^rrr.ot ej hyeth no obligation of obedience on us at all; but the Spirit a-

^^j^f^^^\^u' <^ing, and immediatly moving us effecflually to obey, layith on

/J^jJ. /'/;/' ^^^^^^ obligation, and all alongs, M. Towne c proveth, wee

s^ rn our rule are freed from the Law, with all its authority, offices, and ef^

^ Towne af fe^Sy and arc not under the Lawes rule to dircft or teach; yta

^ Saltin;rlh

/tv.p:^g.j.4.5 nor is it to give us, (faith ^ Saltmarjh) Somuchasaheame Toyvnc.V^ ^^^ (faith « T§wne) hath not any fancitfyingvertue andpow-

of light; nor to command, bind, or oblige us, becaufe the

/cr,pag*6, er to fnhduf ftnne^ but -we are under grace, that is, the grace

♦ Towne(7/- ef the Gofpel, wWuh effectually fubdueth ftnne and fanCitfi"

fir.fff^.9.10^ rrA. And this is Townes Argument all alongs, '^ the Law of

rfowrcV- ^^^^-^ is ameere pajfive thing; and S vrge the Law never f0

fcr.tar^iS, earnefHj with all its mstives and meanet^yee can never mal^

^To\Yi\caf' me k£epe it, ergo, wee are freed from the Law, and clearly

ftf. U7* ^^ then are wee under the commanding power of no outward

' ^I^^^^^^f^h ordinances, becaufe they cannot effedually fanftifie and fub-

Antt^nomians ^^^^ fi^^n^ ; not the preaching of the Gofpel, nor the Law,nor

will have Ui praying, nor hearing, nor Sacraments; wee are under nothing

cki^ed to vo but grace, and that pnely aduall, fuch as is the effeduall and

duttc.wbtib irrefiftible blowing of the Holy Ghofi, for fucc habituall

Kve hixt yjot ^^^^^ -^ ^^ cannot cfFeftually worke for the fubduing of (in.

jl7m!litho So fay ' Libertines of New England^ We are under no Gof-

cld P 1 ?gians pcl-cxhortations tobcleev^ ; and none are to bee exhorted td

tamht. bdeeve, but fuch whom we knowto bethe cleft of God, er to

\^l'^\ t^^'^ A^z/<? hts Spirit in them efeBually. The reafon is,-0UCWard

jIm'V ' ^'xbortations oblige none, but thcElcft, and not them all;

'^ Kife]raifney whereas Chrift commanded, to preach the Gofpel to ercry

€ns^, ^ aucure, to all. \ N^tions4.^Sa iay they, iVe4re not to "^pray

againfi allfinney becanje the old man mufl be in us fa long as wee

live ; So faid the Pelagians of old ; and " A man may not bee " Ri/e, r^igvz^

exhorted to any dutjj^ecaufe he hath no power t9 doe it. All tend ^^o ^*

to this,that to preach the Gofpel to finners, and for Saltmarjh

to write a booke of free grace, is ^ Legakfiraine of teachings

and not becomming the glory of the New Tefiawent^ becauie

grace goeth not ever along with teaching litterally.

2. We are not under the Gofpel, or any QofpeUordinancef^ bccaufe of- our felves we have no power to obey them; this is to make us guilty of no (inne at all, becaufe to finne is to acfl againft an obligation of a Law, and when grace adeth not on us, we fiiile againft no obligation at all, becaufe we can doe no other wife,

3. This is dcepe Pelagianifme^ to fay, wee cannot finne; if we have not power to efchew finae, and obey God, and to make our owne ftrengch, or the ftrength of another without uj, the mcafure and binding rule of our obedience.

Chap. LIII.

Necejfity of ordinances^ and of written and preached Scripture to the moji perfeB.

FRom this it commeth,that Antinomians ^ judge, there is a j^-.- ^^- .,^ no need that a foule once in Chrifl goe out for new andfreJJy er*5 1/ fupply of aiinaU grace^ ^ecaufe it vs a^ed by the Spirit inha^ bitating. And ^ Saltmarjh, The-more any msition or 'obedi- b s ItmarHfl encekcaufed from things withonty the more forced and unna^ Frei^rAce^ turaH is all fnch obedience^ and the le^e froma fpirituallpower ^-^^ ■ within. The beleever is (faith Towne) wafhed from all finne, ^,^^/l^[// made perfeEily^ jufi, and holy, the friend and Sonne of God.the y^^cjfjry not-Spoufeof Chrtfiy theheire of all things, the conquero'ur of all -jvitoiiar.div^ his enemies^ advanced to fit and remaine in the glory of heaven ^/ '^fifclie

with Chrifi for ever and ever. he is out of the power^ '^^^^^^^

k^ngdome^and limits of the Law ; he is one Spirit with Chrifi^ — hence is peace^ fecnritie^ confolation, joy^ contentment, and happines of a Chriftian.

Hee is a compleat man (if wee beleeve Antinomians^ u The word preached, though it dwell within him, yet that <^ jpct,i. 11 it bee applyed by a Preacher from without i« neceflary, and * ij/

that Peter writ, Stirre upj and put in remembrance the c Saints 1 Cor,^,^*

L 2 that

l\\'XX.Paulbecomfarted by ^TitHSy and that Chrift from with-^ ph ].?. i3» Qjji-^ blow on, and ad the foule towiSy and^ todoe ; and that ^'R^m' 1?^ ?^/if/befeech Chrift ^ thrifc, andhavea newanfwer, w/^r^c^ 1 •. iT/^ ^ ^-^ fujficicnt for thee, is moft needfuU. 2. There {Kail be no ground of new emergent complaints to God. And 3, of praifes to Chrift, for particular victories over our lufts, and r 2 ^f r^ j^ , ^, the S world. 4. Nor any ground of fpirituallfubmiinon and iCu'.^.Ojio patience.while the Lord be pleafed to deliver; And 5. oftrufting in God, and excrcifing faith in him, VJho delivereth hs ^ from ' - C01J.9 yj. ^^^^f afarticnUr death 04 came on Taul in Afta ; and front I ^a, I 6 -'. heavine(fey ^ through manifold temptationsy tf need be^ f§r the trlall of our faith. Now if all Were within us, and theo-bedience more violent and Legall, lefle free and connaturalj^ bccaufe we muft goe to helps without, f^th needed not goe without doores, or without it felfe to Chrift, and the in-dwelling Spirit fliould be one for all meanes and ordinances, and new Ihowres and bedewings, and frefti drops from Chrift the honey-combe of heaven, ihould beufelefle, our ftock within fliould doeall,nor{hould We know what it is to walke or ftand on our owne clay-legs. Its true, if externalls, and the CrofTe, or the Letter of Law, or Gofpel,onely move lis to obedience, andthcrebenointernall principle of grace within us, then the obedience is but finer hypocrifie, andlefTe free> and more violent, and as it Were, forced. But Antinomians imagine a beleever to bee fo perfe(5t, becaufe pardoned, that the Spirit within him doth all, and riecdethneither Mihifter^ mot ordinances i becaufe helps without are L?gaU, v not Golpel-

lik€.

Chap. LI V. fyhat peace yve may fetch from graeioud performances.

^ihmnrfh '^T^'i^^ Spirit aEleth Legally, fay * Antinomians, when men

rccfrricr^ I meafure forgivene[fe by their finne and fan^ification,

iSo. !Mi. andean beleeve no more then they have peace for ^and that peace

d'fDendeth on fome of their owne prerfermances ; in fo doing

'^ Townc./ (iaicli Tovfne) ^ LegaliBs had rather gather peace and fecu^

jeT.irAcejpai^ ^^^rV fro^ repentance andrfformatiori of lifey thenfromjujhfi'

cation^ which is onely e^sHtdall to make and eanfe true peace.

Buto^r mindeis this;

Affer. I,

A furvey ^/Antinomianifrac yy

• ji([er. I. We arc not to meafure forgivenefle fo, by finne H«w^e/4--i and fandification, as the meafure of j5ounds and talent-weight* ther feau of pardon fliouldarife from the like weight of pounds and u^jromfutttuaU Icntsof finne and fand:ification; becaule great finfulnefle and P^'J^^'^rian^s. drames, and halfe ounces of fanftification, and love to Chrift, may argue to the bcleever the pardon of tenne thoufand talents. Chriftargucd, the woman loveth muehy ergo, many Jins are <^ forgiven her ; We read not, that this was thewomans '1,1^7.47, owne Logicke. 2. We draw peace and pardon not from fo many yards,or ells of obedience,as merchants meafure cloth j the Spirits confequenceis not from, the quantity, but from the quallity of fanftification ; iparkles of gold may prove there is a gold mine in that ground, and that in abundance; nor draw we the confequence from finnes fimply, but from finneshated, fubdued, refifted.

A^er. 2. Peace with God, or the peace of faith is not Peace mrb every way the fame, with peace with our felves, and of our Ood.rottbc owne fpirituall fenfe and apprehenfion. Peace fundamental!,/^'^-^^^^ and with God, is folidly grounded onpardon ; Being juftijied l^ur}J^.^'^ b] f^ith ^n?e have peace with God; itB often fo with the Saints, ^ Rom^s./. ^^t they have faith for pardon, and yet no feeling for peace. ^.' Affer. 3. We-may have peace with God, when wee have not peace with oar felves; as the covenant ftands fure between God and us, when we have great difquictnefle of minde, either . through fome faainous tranfgrefliorjj or prefent unbeliefe, andic is not fit wee fhould have peace ^y^ith our felves, under fome gr^t;^€nne, it is but carnall fecurity ; if Petrr after the deni-sdl of Chrift, be quiet in Spirit^^.and have deepe peace: the difquietnefle of unbeliefe, apprehending etcrgall wrath is fin-full; but in regard of anxiety of godly forrow, its kindly; there beftormes in winter, whentherearccaufe&of them, and.faire Soramer-like weather is not fo good for the feafon in Winter; becaufc not fo kindly and fuuble to a right frame of nature, i : r-y :-f ';:.

A[fer. 4. Peace with our felves may arife from the w^orks p^h^^ quali/l^ of faving grace, but neither afiurance, nor peace can flow from edperforman-"naked arts of love, and fanAihcati'on, notquallihedand gold- <^euunbottom Bed With Chrift, and his grsice, as ^ Towne falfdy flandereth/-i^?^^^^^ ,usj; beaufe fuch baftard works .as are but white and conielyV^j^^^j'*^ finnes ; and beingin menout of Chi ift, can but produce fandy ^^ ' *

L 3 and

and rotten peace, but fuch acfts of holyncflc, as eflentially flow

from heightncd principles of foulc-faving grace, and arc

floured and crowned with Chrifts merits, may bee grounds of

folid peace, though not caufes, and though fome of our drofle

ftillaorompanyour bed performances, yet may we difference

in them Chritls gold from our oare; his wine, from our dr#gs;

this peace is a heart not fmiting, but fmiling, and faying. Of^

^iC r T,)2, reJQjctnjT is this, ^ the tefiimonj of our confcience,xfrc. and

^Rcm.rViV where there is joy, there is peace, 5 both are fruits growing

'"^i'xxb.i), in tilt fame foile : fo fpcaketh the Church, ^ r^ithmy fonle I

vca, I u hdve defired, thee in the nighty whence folioweth, ^ Lordy

thoH wilt ordaine feMC for H4. Why, ForthoH haft 7¥roughlt all our ivork^s in us.

But wee had not rather draw our peace from Walking with, nor from belcevlng in God thorow Chrifl;: nor did wee ever meanethat futh, farrc lefle holy walking lliould bee thecaufe of that fundamen tall peace, of peace betweene God and the J^Tcwnc jf (inner, as ^ Towne fuppofeth, works arc not feltowmediators /er.^racejpc^i. with Chrift, works had no bloud^to interpofe, asChrift the '^^' peace-maker had, (for he is our peace i) works, faith, nor any

thing in us, Were not a^ors, nor commiflioners in the treaty of pacification: and the truth is, the peace we have in our con-fcicnce, and apprehenfion, even from faith is the refult, the bloome that groweth on the ftalke, thefloureorrofeof ^e?^<?, rather then peace, and it hath the right hew and refplendencie of peace, becaufc there is fo much of Ghrift m either our faith or holy performances: the rofie, pleafant, and beautifijU morning skie is not the Sunne, but the refult and daughter of the Sunne, and the faire skie, together; and faith that adeth muchg:pon th^ promifes, as upon the report of credcntiall letters, dknh, and tnuft apprehend more pardon then peace can beare wrtneile to ; finne hath a bldudy tongue, and cryetH fury and vengeance aloud, faith mulUye on th^attonementofthe bloud of Jtfus, which our fenfe cannot reach : Faith isaftarre of a greater magnicudi:', and higher elevation then our poorc low-creeping feeling. So Wee thinke we-had moreot Chrift, and thcacflingof the Spirit at 6ar firll converfion, then long after, becaule when our fpiritusdl apprehenfion is young and tender, the ads of apprehenfion are more wanton, and ticry; but when experience and growth of grace commeth, the moti-

ens

ons of fenfe are more flayed, and folid, and as fpiricie and ad:ive and more, but to greenc fenfe, little feemeth much- But chat v^hxch AntinomiaHs 2iymQ: at, is to blow away all peace that commeth from perfonall findification, becaufe they are enemies to perfonall mortification, and make this to be our peace of repenting, and mortifying finnc, abftaining from ficfhly lufts; that Chnfi repented, mortified finne and lufis on the Cro[fe for us ; and webekeve this, and there is an end. Hence they con-demne all experience of the afting of God in, and on the ioule, to comfort the ^ foule, or helpe faith in times ot dcfcrtion. j >- . For Skiltmarjb, who in his cures of all our Legall and carnall ^^^A^ * ^^^'^^ agues, is filentof experience, and thinketh outward ordinances, ^ ^a.tm r(h and tne promifes written for our learning and comfort, becaufe tnegraix

Tvritt^n \' for our learningj that tvey throHgh fatience^ and fomfort of the Scriptures, might have hope-,, and Chrifi q fpeak- ^ loh.ic mo ing of his Commandements, which were written and fpoker^ by him, and fo outward, faith, that they were a badge vifible to all the world, that they were his Difciples, If jee keep mj CommandementSy jee fhatl abide in my love, even as I have kspt my Fathers Commandements, and abide in his love. And to r ^(9^, the words of the Lords mouth were more then his ne^ ^i^^l^ cejfary food. And Chrift giveth his judgement in a fpirituall, ' Opt a Legall fong.of outward ordinances. ^ Thy lips, O my <Cant«4Wi^ SpBSife^ drop as the honey combe: henej and milke are under thy tongue. ToDavid ^ they were fweeter then the honey or '^Cd ig,\o. honey combe, ^ fweet to his taft, yea, above gold, ^ or fine ''^f-^h 119-^oldy 04 y allrich^Sy better * then thoufands of gold andftivery^y rf*^i* his * heritage for ever. To Saltmarjh the yVord s a dead out- y VcrGiA^ * ward, legall thing; and all this co them muft be fpoken of the ^ V^xUy^] inward and fpirituall word written in the heart, as ij^rmwf/ 'Vcrf, m, taugbt ; So BuHing. adverf Anahapti. It is true, k is for that foule-ading and Spirit-converting power fo; but in the meane time, upon this ground, old Anabaptifis rejcded the Word, and the Miniftery, and tookc them to the Law rvritten Vfrth^^ inward parts^ and the annointing that tcacheth all things, abufing jcr. 31.-^3. and i Joh. 2.27. So doe Antinomians^ upon this ground, rej§d: all experiences, contrary to the Scrip-

turrj .

go * y^yr^^-wy p/Antinomianiime*

^Roir.jr44 ^^^^' ^ experience worl^tb hope '^ then it fhould cheere US in cpfal.77/, fad hourcs ; thus the Church comforceth her fclfe. ^ Iconfidc-^ ^> - ,4) ^> ^« y^^ the dajes of old, and called to remembrance mj fongs in the ^^^'iV' night. So ^ David lookethback to this longing, to fee (faith ii .y^y X. ^^^ ^1^^ power and thj glory ^ Jo as I have feene thee in the 'A Pct.^.j. SanBuarj. 2. P^/^^r puts icon the Saints, « If fo be jehave taficdy that the Lord is graciom. 3. Its a finneftiU negle(!t ^Ir.l'.;;5,'0. to look to no experience. ^' But none faith,where is God mj ma^ ker,rvhogiveth fongs in the night ? faith Elihu, 4. * Anti-Aatinomians nomians areangry at experiences ; i. Becaufe they tcach,Jthcre r€jc(l expert' [^ pQ difterence S betweene the graces of hjpocrits, and belee-^^'iiii r^i£*ie '^^^^^^the kinds ; and fo no experiences betweene the one and er. 1 6. fhe other can render any difference. 2. Experience is an out-

ward ordinance of gathering from fuch and fuch a difpenfation of God, fuch a tryed conclufion. Now Saltmarfh thinkcth all ^ Siltmirnj outward ordinances, as outward ^ Legall things, and fo it would yrecj^MCPy appeare Chrift in the New Tefiament-viov(hip which is fpiritu-p^^.179.180. ail, and in nothing Legall, hath appointed neither preaching, nor praying, nor hearing, nor Sacraments,nor Chriftian Aflemblies, nor conferences, nor admonilliing, exhorting one another, nor writing, for all theft are outward things ; and I grant, if Chrift joyne not his influence of grace, neither is Pauls ^ planting, wox: Appollos his watering, anything. Yet Apofllesznd Teacher szvc not Legall ordinances. 3. Antinomians offend alt all inherent grace and created (juatlifications in us, as evidencesy or ^ SalcmatHi helps,to tefiifie wee are in Chrifiy ^ for they are all deceiving ^6^^VT^6 ^'P^^^^^^y ^^^^^ Crijpe, and may be in hypocrits; and (fay I) 1 c wric ^ajft'. ^^^Y ^^" ^^ no otherwife in hypocrites then deluding fignes, /r^ce, i^^. then the voice and teftimonie of the Spirit, for there is a thing ^ !•. like a voice m the Temporaries, and alfo a thing like faith, which

C ipevjL • i$no faith. Now experiences remaine as i.i her en t and habituall -cr.i^.^ z. obfervacionsof the Spiritsaftins^s in theSoule.

4 6.

Kfe,rain€yriii>'C,€i\ 35* To acf by vcrtuc of^ or in obcdU'cc to a commundj id Lc-

'• C;cr.4 7,

Chap.

A pirvey i?/'Antinomianifmc. gi

Chap. LV.

Hbw farre inherent quaUfications , and aBions of gr^ce cAn prove we are in thefiate of grace.

ANtinomians make a hideons ^iut-crj againfi fignes and marks of onr juftificatioHy becaufe indeed they are enemies to fan^lifcation.

For efiablijhing foules (^faith ^ Saltmarfh) upon any works , <. ,

of theirowne, asaway^meane^ or g-ronnd of atfurance^as that rJ^J^^^^^ J , ^ /' •'^ /j-^/ / t fee £ race,

uponfncha meajure oj repentance^ or obedience^ they may be-pj^^ii.

ieeve by ; / dare not deale in any fuch way of our owne righ-

teoufneffe, becaufe I find no infaSible marke in any thing of our

ownefan^ification^ fave in a lower way of perfwafion or mo--

five. / fiyid none in the Old or New Tefiamenta but have

cdufe to fufpe^ their owne righteoufneffe, as David, Peter,

Paul. So the Libertiner of New England, ^ Though a man can

trove a graciom worke in himfelfe^ and Chrift to bee the au^ ^ Rifey reixr:cy

thorof ity yet this is but a fand'efoundation. And ^ itisafun- ^^ ^^*

damentall and foule^damnin^ error^ to make fanBification an *" -^7^>''^if^^j

evidence of juftification. And '^ it were to light a candle to ^ *'"'

the Sunne : Y^^^ it darkfneth jpisflfication ; the darker my fan- , ^^^^ ^'"•^f*

Bificationis, the brighter is my juftification. And ^ I may ^ Vv{l^,^^ir^

know, I am Chriflsy not becaufe I doe crmifie the lufls of the fpeechesycrr^ flefhy but becaufe I doe notcruclfie them^ but beleeuein Chrifi ^Cx fpe voL i. that crucified them for me. So S T>. Crijpe^ h Cornewell^^^^* 'y-p^i-i^ ^ Towne^teach ; that love t9 the brethren^ fincerity^ &c. are "^J^^^^/^l^ marksy by which others may know us, rather then we ourfelves-^ o ccrnwd So ^ Saltmarjh foliowcch Crifpe. confer, c}\M,

We never faid, that a nacurall mans devotion, or hisba-Corcon^p.^^, ftard prayers, or wild-fire of blind zeale, can argue therr^^;^- ^^s- -^^ u* Ration of the man from death to life, as ^ Saltmarjh dream-:^y^^jj .^ eth ; or that wee labour to draw affurance of a good jpirttu^ f^r.f gracej^ all efiate from outward reform.'ttion ; which faith '^ Towne^pa/.i^^ ^rotefiant Legalifts labour for^ rvhen the heart is naught. ^ Saltmarfh Antinomans (ay, that all our-evidences are dung. True, th^y ^J^^^^^^^* are not Evidences of Legall perfed righteoufncflc, more theyV^^i'j^^,^^^

prove not. * free grace,

Shuddowcs fleeirj^ awd)' pag. 5.^^* ^ TonuQ tjfert, grace, fag.i^.

"■ - I ■ '

82 A farvey ^/Andnomianifmc^

Apr. I. Love to the brethren, fincerity, and the like, that HituYaUa^i have not grace for their ftocke, a right tou.uaine and principle, ^Xtioncanmt ^^^ ^P^^^^ ^^^ ^^^^^ Father, Chnft For their C:rowae, and gar-Qig.ie the I'ii^^^j are no evidences at all that wee are in Chrift; for they mini tranfl'ii rather darken, then render juftificatiom^vident. tion from Could Wee looke over our felfe, and abftrad our

death to lije* thoughts from our felfe. as if we were nothing and dead,and To eye tie ^ci- behold the acT:ings of grace, and Chrifts love-raptures, and ir/; cf the the glancing of love on his members, as on bits, pieces, and spirit in our li:tle images of a fuper-exccUenc tranfcendently glorious Chrift, fclvet, And jji^j fee thefe in the Spirit, the worker ;" then were furer infe-overboke our ^^^^^ ^^ ^^ ^^^^^^ ^i.^^^ ^.t^^^^ ^j^^^^ ^^ ^y^ ^^^ felves. A$ be-

/^r^//^'r/li^^ holding the excellencie of a Godhead in Sunne and Moone, of a fpintuaL when we looke above the fhaddow-creature, and with fen-fiate* fes abftrafted, and the elevation of the Spirit, wee fee thefe

creaced excellencies in the d^epand boundlefle Sea, which hath no fhoarcs nor coafts, nor bottome, in a vaftand great God, we are farther from Idolatry, then when wee p©re on, and pine away in the minds rcttings in this fide of an infinit Majeftie^ and fo is it here.

If it be naturall Logick, and the light of our o A^nc fparks Keeping 0} the that make the inference, I love the brethren, therefore I knoyv Commx>jdG' J ^^ tranjlated from death to life ; its but Moone-light of p7vl'toZ one halfe deeping, that is fufpeded to bee day-light : but if ewncfpirith naturall light, by the day-light of faving grace make the infe-tbatvpeanin rence, it is fure arguing. As, " And hereby doe wek^foWythat Chri/I. y^g k^ow him, if tve keefe his CommandcmentSy dndrpe^^k^ow

\ ^ i"l*^* V, ^^^^ ^^ ^^'^^ faffed from death to life^ becanfe we love the bre^ f I lo*:!^.* 8.' thren. 2. All thefe are equivalent to the fame. But P if we walks in the light , 06 hee is h^ht, wee have feUowJhip one with another \ and the blond of Jefm Chrift his Sonne^ clen* feth pu from all finnes. And He that q loveth his brother abi-? xloh.i* It ♦ deth in the lighty and there h none occafion of fiumbling in him. And if J^^ k^ow that he ts righteom, yee I^qw that €• verj one that doth righteoufne(fe , is borne of him. This iS written for our own pLrfonallfecurity-and knowledge of our owne ftace, as ill the Epirtleaymethat this, and not fo much, as we may know one another ; as is cleare, when y^<?fcn fheW-eth us the fcope of his Epiftlc, is to give marks ; and I nothing doubt, but the Holj Ghosi ayin;;:th at the difcovery of a

dead

dead faich, and to retuce the Antinem ans^2i^ is clcarc, ^Thefe r t l . things hdve I written unto joh that belecveontbenameofthe Sonne of Gody that yeemay k!?ow that jee have etemail Itfe^ and, that yee may beleeve on the name of the Sonne of Gad. So faith he, 3. Putting a difference ^ hetweene the children of the wo Idy and the children of the devill; in thps the chil-^ ^^ lo.j.iQ^ dr^n of (jod are manvfeft , and the children of the devitl^who" foever doth not righteou, n^'ffe is not of God^ neither hee that loveth not his Ijrother. Then certainely fome hach faid in "j^ohns dales. It is enough to falvation, if a man beleeve in Chrift, he is obliged by no Lawy nor Commandement that is outward and written , to doe righteoufne^e, John faith, fuch a one is not borne of God, And ^ MjltttU children, let xu not love ^ilob.j.iS, in wordj neither in tongue^ but in deed and in truth ; and hereby (by reall loving of the brethren) we know that we are vfthe truth^andjhaU a\fure our hearts before him. And ^^ What^ u ^ loh/Mi^ foever we askf^ y^e receive of him^ becaufe we kee^e his Com^ mandementSy and doe the things that are f leafing in his fight* Now, {ure this cannot make the keeping of his Commande-mencs, and our good works, feliew-Mediators with Chrift^ Then ^ohn muft argue from the efted to the caufe, and intimate, that its falfc, that fome may bee borne of God, who k^e^e not his Commmdements ; as Aniinomians fay. When one that walloweth in fleftily lufts, is to beleeve without more a-doe in Chrift, and he is a faved man. So faith "fohn^ ^ Little x , loh.?. 7. childreny let no man deceive you ; he that doth righteoyfneffe^ is righteojiSy as he is righteous ; he that committeth fin^.e is of the Devill. Then fome have deceived themfelves and others, in faying, That doing of righteoufnejfe, was ntither conditio on, nor way , nor meane to falvation^ no'^ any infallible figne of a mans being in the fiate of grace ; NoW whoiaichall thefe this day, but che Antinomian ? '

Ho\^ if Antinomians, 7 as thcy doe, fay that a difcourfe by y (•^^nwcl way of a praSlicall SyHogifme, or naturall Logicl^, Cc^n prodrtce o-f r.J M. no Divine^ but onely a humane Faith. And ^ tha.t all Lo- C^.toi^pag^ gick^ is to be aheted ; the carnall and corrupt difcQurfings 'i\ by Logick, that exalt themfelvts againlt the kn'/wkdge ^^"^^^'^J^^^ God,,arc: to be abeted, but that theufe of nacurail feafon iiot ^^i^l'^^^y corrupt, iliould bedifclaimed, is againlt the tenour ottheO/^^.p^^.^, and New Tefiament, in which there bee Lawes, Ordinances,

M 2 reafoningsi

§4 A furvey ^/Antinomianifmc.

rcafonings, pracflicall Syllogifmes to beget faith, to caufeus flee Clvinjnfl* finne, follow holynefle, which no man can fay is a humane advjrl.Libe-^{^jj^g^ exccpt Antinomians following their old Mafters, the ( *i iis^ir *Ex-- Libertines J who faid, to lay aftde naturall reafon^ difcoHrfm^^ uimabdm na ^^ know neither good nor ill.^M tr He mortification^ and natH-^ <2 icjiiiiX inxii' mil reafoning and knowledge of finne^ or righteoufne[fe,fenfe of i^CfC, mc ill doing, or fear e of finne, or judgement, are but the tafi-ing^ j^^u^unmifj' ^r ^y ^/^ Adams forbidden fruit , as Wee (hall he are after-

'fMuuMejl, Ajjer. 2. Yea, we may knowoiirfelves to bee in theftatc

. irfui mi^, of grace, by holy walking, and acls ot beleeving, and we may

c:4lv,pa-,46:>, j^iiQ^yQm-j^Qly talking to be true, by other ads of holy wal-

^i loi .^.14. f^^^^g ^^j beleeving; fo fohnhith by the loving of the ^bre-

liob.:!^. thrcn, we may know we are in Chrift, and fo that wee be-

iloh.5.-.j, leeveand love God ; and againe, reciprocally, ^ £j this wee

^ uocrratU7uU know that we love the children of (jod, when we love God,and

G^smny m> ^^^ ^^ CommundementS'^ for this is the love of God, that we

ITaiith^r^^ keep his Commandements. Then the loving of God, that may

a!idar£ue out ^rgue, that wee beleeve, may alfo evidence our Juftification;

fi>intuaiUon' and all dependeth on this, as the Spirit joyneth the light and

ditior. evidence of grace, to caufe us know our loving of God, and

tranflation into Chrift, by our loving of the children of God;

and againe, our loving of the Children of God, by our loving

of God, I Joh. J. 14. I foh. 5.3.

Affer. 3. One and the fame cloud that is the caufe of our doubting, whether wc beleeve or no, is not the caufe of our doubting, whether wee love the brethren or no, andfo they muft furnifli different evidences : from a mifty twylight, or evening of defertion from fome apprehenfion of the finnes of youth : often our faith is clowded, that Job , David, Hemany Jonah , fay they are caft off of God, yet at the fame feafon, Pfalm.^i. Z>^'z//^/heart was toward the SdAUtSywith whom he went to the houfe of Qod. 2. Many We fee dying, who doubted for a time, if ever they beleeved, or were in Chrift, and yet were convinced that they loved the Saints; but becaufe they loved the Saints, they could not make an aftu-all inference, ergo, they were tranflated from death to life, becaufe tifct aduall inference requireth the aftuall blowmg of the Holy Ghofi'^x Saint in naturall Logick,may be forced to yeeid an antecedent, and the neceflaryconfequence, becaufe both muft

bee

be the cleere Word of God, as i foh. j. 14. / yeeld, I love the Brethren ; and ergo, / am tranjl^tedfremdeath to life^ Butbecaufe hce feeth boch the truth of the Antecedent and Confequence, by the fparks of a meere naturall light, he may be farre enough from faith, and a fupernamrall evidence of the Spirit, to make him to beleeve it tor his ovvne inward peace, comfort, and quieting of his (oule ; and this deceiveth Antt-nomuins,ih3ii0^ty thinke the knowing of their fpirituall condition, by marks, being convincing and ftrong in a naturall s^ way, is prefently the fupernaturall evidence of the Spirit,which it is not.- and 2. they inferre, that it is to truft in their owne righteoulhefle, and ftand on their owne legges, if men come by aflurance of a fpirituall intereft in Chrift, by their own inherent righreoufneflTcand thenmuft they bejtiftified({^iih Corn-ivell) ^ hj works* Yea, ?. the ^ T^ew England Libertines ^ C-^rnwell fay, A man cannot evidence his jnftification hj his fancitfica' ^"^/^^ w^^^ tiony but he mtiji needs bnild upon his fanciification^and truft ^^"^^^^ P^i^-to it, "And M. e Towne faith, The Saints are to forget, andne- j ^.r^ rx^irit ver remember their own holy walking* So fay they, * That true er. 67. poverty of Spirity doth k^ll and take away the fight of grace. ^Towntafl But all the three confequences are falfe; for a naturall evidence/^''*^'^^*^^^ of my being in Chrift, cannot quiet my foule with the aflurance ^^^J^'^^^i^'^^ of peace ; and for the other two, wee are to forget our holy walking : yea, and as Towne faith, to judge it loffe and dung^ in the matter of our righteoufnefle before God, and thus to forget it fo, as we trull not in it, is poverty of Spirit ; but fimply to forget all our love to the Saints, fo as wee doe not remember it for the ftrengthening of affurance ; and our comfort is contrary to the whole Epiftles of ^d?i», and a begging of the queftion. For fure it is damnable pride to truft in our own righteoufncffe, in that regard Paul may fey, / ^»^w nothing by my felfe^ yet am I not thereby juftified. And fo alfo We are to caft all behind us, as lo^e and dung ; but ic is utterly un-lawfuU, and contrary to fpirituall poverty, to make no ufe at all, wholly to forget, and not to ftrengthen our faith, and our aflurance and comfort, in any holy walking at all. For, Eze^ f^/^6 dying,comfortethhimfelfe in this, % Remember now, O^^^ Lord, how I have walked before thee in truths and with aper* "' feB hearty and have done that which is good in thy fight. And h pfalm.i 3^ Davidy ^^ I have k£pt the waies of the Lord, and have not 12,21.

M 3 wickid-

g^ Afurvc) p/Antinomianifmc.

yvick^dly departed from mj Gody all his judr^emcntstvere before ilob 11* II, »^^* And Joby 1 My fOct hath held his fieps, his wjtj have I 12 kfpt'y and not dec lined y neither have 1 gone back^from the Com'* ^'Icr, 15, i^\ mandt^men^ of his lips ^ I have efleemed the words of his mot4th *^ '^* more then mj neceffirj food. And feremiah, ^ Thy words were

/•!« * > * V foundy and I did e^t them. &c. And the Church, ^ I am come^ oCi».t.5,u h* "^ ^^ ^^y ^^^ h ^^^^^ ^ fought htm whom my joule o bla. (f^,8.9« Lvcth, oc. " My heart waked, « In the way of thy ]H'lg€^ p Efa.T7.15* mentS'i Lordy we have waited for thee^ the deftre of ^mr foule cav> 60.a, ^-j ^^ fi^y ^ name, c^c. Nor can a Legall Pedagogic be objected; pui^ ^7^yu ^^^ fpiricuall poverty q was injoyned, confidence in our own Fi\ 15*9* righteoLU'nefle condemned in r the Old Tejfament, as well as ^ R •m.^.g'^. in the new ; and Paul hach the fame in the New Tefia^

R m, o,> Jpr. 4. What ever objecHiioas, Crifpj SaltmarJh^Towne, KiVil^'i. and ocurs, have to prove, that all the marks of finccncy, love, r j^^^^ o 3 i. univerfal obedience,agrce to hypocrites,and fo can be no certain g , 4. evid.nccs of our faith, and affiired intereft m Cnrilt; arc

Heb.i^ 18 T. {[xch ^s Papijh bring to prove, None can have undoabted z TimM'7)8 afjiij-ance they are m the ftate of grace. 2. The arguments

* ^^'^'^lof' ^^^^ prove thefe marks may be counterfeit, becaufe they may Antmom/an^ be fuch in hypocrits. We conclude alfo, that the Faith of the co'fpirc with SaintSy and their broad Scale, and immediate Tejlimonj of Fapijis to di' ^j^^ Spirit, may be in hjpocrits ? A white Devill, and a noone-vyaitMcrice j^^ Angel, may interpofe himfclte in a baftard voice, coun-^ty^fulngin terfeiting the tongue of the immediate f peaking-Spirits, and the ch'fiji/t':dthe faith of the Eleft ; and therecan be nothing that Saints can // at c vjfilvA rejoyce in, no worke of grace in themfelyes, by the in-dwelling

tioy^y tJomiH ^^;>;^,andChriftmay as well dwell in the neart of an hypo-^^'^^^«///jt-Il^^^^^^y ^^^^'^^ ^^ ^^^ Saint, contrary to Eph. j. 17. Hjpo--Hom tn us. crites may be filled with all the fHlnejfc ofS god, as the Saints,

* tpb.g, 9. and have the feed of God remaining in them. The annointing ^ilh. 9. abiding in them^ which teacheth them all things^ and need "iIo'..2.i7' ^Qf. any to teach them. ^ And the Holy Spirit in them, and

*^^' ly^^^idmgwith them. ^ The Father and the Sonne making their y Toh.14.2 2. abode with them. ^ A new heart in the midj} of them, and the »Ezch«36, Jiony heart removed, y Acircumcifedhcart, '^ the law in their ^^ »7' inward parts. All thefe are as doubttuU and litigiouscviden-

D ar,3o.6 dences of intereft in Chrift, and the counccrf-cits of thc(e iu ny-i«:r.jio3'3 pocntSi 2S univerfall obedience,fnceriticylove to the brethren^

and

A fnrvey of Antinomianirmc gy

and any inherent qualificitions chat are in belecvers ; for faith a CrifpCy Jtlthefemay he tK hrpocrits. But i\^ true, there is ' Crifpe voL not a living man, orbea, or bird in nature, but a painter can i^fcr^i^. counterfeit the like by Art; nor a rofe,or flower in the garden, but thrrea is wild AoWlt and rofe in the mountaines like ir. The DeviU is an exad painter But this wil nor prove,but that he that hatha new heart, and the unnoiming dwetmg in himy and inherent qualliiications of the Spirit of Chrift, knoweth with a full periwafioi), tha: thefe are not counterfeits, or fuch as may be in hypocrits ; nor doth it follow, as Papifts and Antino-7nu<ins2x^^y a madman, or afleepingman, knoweth nor that he is mad or flecping ; (formadnefle and fleepe remove all re-flcd ads of knowledge) that therefore a fober man, and a J^iCcr.f u W'akin.; man knoweth not that he is fober. Paul was not in a *Ef^i.i<^i5, goideirtranfe, nor in a plcafant night-dreame,. when he faid, ""^^^^ 44 17* ^ For this is our rejoycing^ the tejiimonj §f our confcience^ that ]r ' ^^^^* in ftmplkitj and godly ftnceritjy notvpith flejhlj wifdome^ hut f ^mrs ?^8, b) the grace of ^od, rpe had our converfation tn the, v^ortdy ? Htb.u,i7. andmore ahcundantly toyou-yvaris. Nor doe the Saints Ipeake," ^ ^^^ - l^ to God wild-fire, and windmills in the skies, when they fay, ^ ^^^-4 «^* Lord^ the de[ire ofourfoule is toward thy narne^ Lord,^ our t^, .,^* heart is not turned hacke ^ neither have ourfieps declined from 2 Ccnii 12* thy Tpayy &c. They knew and were ptrfwaded of a faving ji.^idiKus worke of grace inherent in them ; and We doubt not, but the >^o?-jcf.Di' Prophets f to fpeake of a cafe of another nature) knew that fceriio^nefcio God fpoke to them, when feremah, upon life and death /aid, ^t^^^lllll^ c of a truth,the Lord hath jent me to fpeake all thefe y^ordsin^iA^axtnow your eares. And Amos ^ The Lord hath Jpol^Hy who cannot poflum, nur hut Prophecie! And Abr^.ham did not upon conjedures, but Dcumr;v.^» upon Faith know, god had commanded himto facrificehts Zfon, ^^^^'^'' ^ ^' Now God fpeaketh to his Saints by his works of ^ grace, no fomn^ntem, kffe then by Siis wordof the Gofpel. Augufiine i faid, By a Thetfjinmiy ccrtaine heavenly tafi^ hee k^nev^ a difference hetrveene the Lord cf the A.uii' revealing him/elfe to htm^ and hts owne feule dreaming. hon^irnfpirit

But fay Antinowians, when we teach, that all our affurance ^^^»'"'y*" commethjrom janhy andthe tejttmonj of Ckrijty and hvs owne traveffedevi'-Spirit fp^-^kj^g to usy wee led men to horrow light from the devce of /i.-Sunne, which can ..hundantly inlighten them^ whenyeefend'^^'^i i^^^^> thm to their own good works to horrow their affurance of faiths r^^Af If mdtheir intcrefi of Chrift^ yec dffirj than to f^tch lightfrorn^^^^^J^^^ ^^'^

a candle

a candlepjimng at nooncd^y^andjec canfe themreft onafal" lible guide^\vhich may deceive themy andat befl, breed a.fro'-bable and conjeEinrall a^urance onelj^ not an infallible andun^ deniable confidence , ftich as Chrift refted on , by faithy breadeth.

Anfw. i. Buc the queftion is as great a doubt to a weake one, if he receive Chrift, and his immediate noorie-day irradi-acion and light, for the weake beleevers aft of knowing his full intcreft m Chrift, from either the immediate light that cora-mech from Chrift, or the immediate voice and teftimony of the Spirit, efpecially fcparated from the Word, as Antinomians fan-cie, is in him a created aft, and an inherent quaUification,and if inherent qualification furniOino infallible evidence to afcer-taine me of my intcreft in Chrift, how lliall I know, it is Chnft I reft on, or his Sunne-lhine light, and the immediate irradiation of the Spirit, fpeaking to my Spirit, more then I know it is Chrifts fpirit alluring me, / am tranfated from death to life y bee aufe I love the brethren? Antinomians/^^, the Snn cannot deceive y^hen it gives light, a candle be fide the Snnne may deceive. But fay I, a noone-dqy Devill may interpofe, and fpeake, and irradiate as the Sunne, and it is but a counterfeit Sunne, and what know yee, that your aft of knowing this to be the true Sunne, feeing it is but an inherent aft of grace in you, is a perfeft mettall, and a true Sunne ? And that it is Chrift thatlliineth and fpeakerh to Mary Magdelen, not the Gardener ; more when hee immediatly fpeaketh and Ihineth on your foule, then whtrn hee fpeaketh and fhineth thorow fuch ^ medium^ ^s the love of t^ brethren ; for the fame Spirit that i[ilighceneth you in thcafluranceof yourtranHacion into Chrift, and your inrereft in him, upon this objeftive light, be^ canfe yee love the brethren^ is he w!io (hineth on you in hisim-mediare noDne-lliine-irradiacion ; is not the Spirits teaching as furebyone be^^me of teaching che Lght of his ucccringsof grace in us, as in his other immedate conveiance of light, when thei)cripcurefaich, it '\sxht::ixir\i:S^'mUjihat maketh m kjiow the things that are freely or gracior^Jly given hs of God, i Cor. 2. 1 2. and bearcth immediate ivitnejfe th,^:t we are fonnesy whatever be themeanes, as Ab'^ahamw^iSio beleeve hee was to kill his Sonne, if God ftiould command him, by a Prophet immediatly infpired ; fuppofe fuch a one as Mofes, to have

beene

.beene fent with the Mandat, no kfle then when God fpoke immediacly himfelfc, and might not Abraham have beene deluded in thinking God, was not the true God, that immediatly faid, Abraham^ take now thy SonnCy thy onely Sonne^ and ojfer him to me, as hcc might have doubted if a Mofes (fay hee had then lived) fent with the fame meflage, vvas a true and and immediately infpired Prophet, and not a counterfeit, vph^ ranne and the Lord fent htm not f When Antinomians look this knot, theyanfwer themfelves.

Afer. $. Firft, the truth of what the Spirit fpeaketh, de- Now. pcndcthnot on the Word, but the credence and faith that I .^^^,^^^^ owe to the Spirit, dependeth on the Word, becaufc I know ^rmdidcn^ the Spirit by the Word, as I know the fubftance of the cc$<md^jft^ body of die Sunnc by the light, but I know not the Word ra^afromthi by the Spitit , as I know not the light by the fub- Teflimrjjf rf ftancc of the body of the Sunne ; yea now, when God f^^^^^''^^' ^''^ hath put his laft feale so the Canon of Scripture j the word f^ldru^cllMu-of Prophecie is furerto us then the Fathers voice from hea- rallcvidemsl ven, 2 Pet, I. and wee may know the Spirit that biddeth 7ohn ^^ r^/^, kill fo many innocent belcevers, and that faith tkeman walking in darkencfle, and a Pharefee obftinatly going t on in killing Chrill, and his members, and regarding iniquity in his heart, as he is fuch, is reconciled to God, and juftified,tnd Chrift by faith lodgeth in the fame heart, with loved and delighted in iniquity, can be no truefpirit. The Spirit of Chrift as he cannot bely his owne Word, fo will hecnot takeitill. to be tryed by his owne hand-writing, and feale, and his own works.

Secondly, it is needlefle to make comparifons between afltx-rancerefulting from inherent graces, and the immediate voice andfpeaking of the Spirit ; as if the former were our owne , (pirits reafoning, the latter onely the teftimony of the Spirit, for we judge both to bee the teftimony of the Holy Gholi; as it is the fame love fealed to the Spoufe from the Bride* gromes owne word, and fcale, and hand-writing, and confirmed to herby his Bracelets,Rings, Jewels,and love-tokens that he fendeth to her, nor are there for that two loves, two love-tokens, twoBridegromes. For fay that the love-tokens are true, not counterfeit, and that they carry with them the-warme and lovely charaders, and iipdenyable cxpreffions of

N • the

^o A furvej i?/Antinomianifmc.

the true Bridc^romes foule-love, and chat they came not from a* ft ranger, as Aminomians fay, they may be baftard and faincd love-tokens, and come from another lover then Chrift ; Yet the Lord Jcfus manifcftcth himftlfe, and gives evidences of his love by them, no Life then by the Spirits immediate tcfti-mony.

But we thinke, and can prove the Saints pafllng, even in their fpeaches, prayers, and confeflion to God, their judgement of themfclvcs, and of their owne fincere walking, as is cleare, C*?«^5.I. C^»r. 3, 1,2,3. C^«r. 1.5,8. ffai.26. 8,9. ^(?^ 23. II, 12.^^^/^.31.1,2 3,4, (^r. P/^/.i8. 21, 22, 2-^, fib E^echiah holdeth forth his holy Walkingb«fore God, Efai. 38. 3, and Jeremiah, cap, 15. .6,17. and Panly 2 Tim. 4.7,8. 2.C(7r. 1. 12.) doecertainely knowthe graccsofGod in thcmfelvcs, to come from no other principle then the Holy Ghofi ; and that none can doe thefe works in them, butChtift, and the inference made from them, are the reafonings of the Ho/y Ghofi, 2nd the rdult is an inhllibly afliirance. Antino^ mians ihirkc both they may be counterfeit works, and the rea-foning and mfercnce from thence to be a worke of our owne Spirit onely. We fay of the Spirit of grace joyning with our Spirit, as is cleare, i Cor.iai. (3.) The inference (fey they j breeds no certaine and infallible affurance, but probable onely, and conjedurall evidence. (4) If thefe works were not done in faith, and known by us to be fo done; I (hould grant they could givt but an uncertaine and controverted evidence ; -^»-tinomians lay, Wee fiparatc them from faith and faving grace, and that thus feparaccd, they bearc teftirpony, that wee are in Chrift, whxh is a calumny of theirs, notour Doftrinc. 7hi food -^f^^* ^y The afluranceef our fpiritnallafts refulting from

wi^riis of our Ciiriftian walking, is a mediate affurance coUedicd by in-sairtsrjot ferencc, not immediate, as when We fee the Sunne. 2. Itis riHartj )ct called knovvlcdge and affurance in the Word, i Joh. 2. 3.

Uitb^'ari ^ f^^* 5* ^*^- "^^^Z* ^^' ^9' ^'^^^ ^^ *^ "^^ properly Faith, but ^f.ifanie, ^^^^^ 5 therefore we doc not bu;ld afliurance of juftifymg faith on Works of grace. ayfntinomiMs fay, that We muke our works the pillars and caufesof our Faiih. But the promife, the fuflS-ciency o^ Chrift, the free grace of God to us, are the onely pillars ot our faith, and our works of grace are the ropes by whiclvxiic (Iwp and palfungcrs are drawne to the roik^that is

higher

A furvey (y^Antinomianifmc. pj

higher then themfelves, but they are not the rocke; they are not the formall objcdive Sunne-light, by which we pafle our judgement and determination of Chrift the Mediator, his fweetnefle and power to fave, nor the caufes of the foules re-fting on the bloud of actonement; as Sunne-light is the formal! reafon and medium withouc, of our judging of colours and their beauty. They are onely land-marks, by which we may the better judge of our ftate, and not the ihoarc- • the land-marke onely {hewcth how neere wee are to (hoare; by them we know, that we know and beleeve in Chrift. Finally, they are rather negatives againft unbeliefe, then pofitivx? evidences offaith,and fervefor incouragements that we caft not away our confidence. For if I doubt of my ftare, whether I be tran- ■ flated, and inChril1:,or no, I cannot but doubt of my adions, if I doubt it the tree be a naturall Olive, I cannot but thinke the fruit muft be but wild Olives ^ and when we ftiall be unclothed, with our darkenefle of body, we iliailnot need fuch crutches tawalke by Faith, for fight ihall Leade us.

Chap. LVL

Hov^ duties and^delight in them^ take m net off Christ.

HEnce Antimmimsy when they fay, r^e mufl not fe much a^Jee our ^ good tvorkjy for not to fee them is ^ JpirituaU ' Towne;?/-foveriyy^ndrve cannot fee them^butwe muji truft ^ in them,-'^^^*^^^^^^^^' and build on them. Aiui Therefore bcfl: remove fuch chilke ^ Rfeyraf^re, ftones, and rotten foundations, as holy walking, and live loofely, er^Sj, that wee fowing finne, iiiay reap pardoning grace ; So they ' ^ffi.rAi^m^ fay,.•'' / k^ow I ^m Chrifis^ becaufe J doe not crucifie the lufis, f/'/^-but beleeve that Chrijl hath crucified them for mee. And f.^l]^^'l^ ^^ our fanclification, « when darke and lejfe mdketh jufiifica^ ' Rffe, rui^vg^ tion brighter. And ^ frequencie and length of holy duties^ er.77. are fanes of one under a covenant of work^ ^ and fo under \Kfe,tr^yc. the curfe of Law. And S to take delight in the holy fer- h^ >^^' vice of Gody is to goe a whoring from God. And ^ the Spi- libemnvs rit acis mofi in the Saintsy when thej endeavour leafi. A]l fayjregunicie th^fe fay, to be rich in works of fandihcation is to be poorem avdckh^ht in grace. 2. To doe and ad nothing, and fofinnefully to omit *^^>^"^'^f the daties chat the grace of God calleth kx.TiP^2. 11 • is the way ^^^^^n[ ^^

N 2 to -

^i A furvey ef Antinomianifmc^

CO have the Spiric aftinggraciouny ; then finnc that grace may

abound, be (icke, and exceeding (ickc, that Chrift maybeftow

on you much Gofpel-phyficke; To he aboundant in the worke

pf the Lordy to delight in the Law of the Lord in the inner man^

to labour more abotindantlj then thej ally to bee rich in good

ivorksy are nothing tlfe but to goe a whoring from God. So

Salcmai fli * Snltmarjh expoundeth thefc words, / can do all things through

VntgrACi. Chrifi which firengtheneth me. Such were jee, hut jee arc

^^ jtifiified, but jee are fan^ifiedy &c. That ChriFt beleevedy

repented, forrowed for finne^ mortified finne ferfeB:lj forme^

and this f faith hee) is fan£Hfication, and the fulne^fe of hisy

the All in All. Then to doe nothing my felfe, but finneful-

iy to omit all duties^ and let Chrift doe all, is full fandifica-

rion; and thelcfTe yec doe, the more Chrift doth for yoa

Ob jedT:. i. Chrifi faith not, Peter be encouraged to beleevCy becaufe thou art an hoi), obedient^ loving Afoftle. But I have prayed that thy faith faile not^ Saltmarfti, Free gracey pag.'}2. 53.

Anfw. In that place he doth not fhcw Peter how he fhould know by fuch and fuch fignes, that hee beleeved ; but for Peters comfort and faith, he ftieweth him thetrue caufe,why he(houldnotfallaway,towit, becaufe his -^^x;(?r4r^ intercce-deth for him.

Obje<fl. 2. Chrifi faith not to his ApoflleSyOmy Bifei^ pies, though I be from yoUj yet jee have been thus and thus humble, penitent y obedient y and let this be your ground and af furance when / am gone, but hee lajes in promifes, jee be*-leeve in God, beleeve alfo in me^ I wilt fend the Comforter Saltmarfhj^pag, 33.

Anfw. Wc make no qualifications, objeA, or ground, or caufe of faith, but onely fignes to know wee teive faith, therefore might Chrift hauefaid, ye (hall know yee love me, Htm^wtmay and beleeve, becaufe you love thofe begotten of me. abifc our e^i- j ^ g^^ ^^ thinke, though naturall fweating at duties, fet-waik^^gb? ^^^ not the Spirit on edge to worke gracioufly ; yet to workc lnoliini to by the grace of God, increafeth both talents and grace. muchon our 2. Nor the frequent aftings of grace, nor the fimply look-wwf (a?7^iA ifjg on them efpecially under fad houres, to wine to our feet '^/m/?c^ againeare ill, but the abufes to bee avoided. As i. the 'Ibrifi^ ^ comparative poring, and the more frequent living on the com-

fe^rts of our owne gracious adings^more then on Chrift himfclfe and his death, is as it I woula live to much on a fight of a new created birth in my fclfc, and the Image of the fecsnd Jjawy when I have Chrirt himfelfe to live on. 2. ExcelTivc out-running,and over-banke-flowings of wondringat what is done in our felvcs, by the grace of Chrift, cawnot want a great dcale of mixture oi our felfe ; for we are not fo found on ad-tin^s oi grace in others, and<hat is a token there is a fe/fe^ refieciioH m the worke, and that I fit downe, and write of my felfe a hundred in ftead of fifty. 3. All comparative over-loving of created comforts muft take the heart, in fo farre off Chrift. 4. We (hould wonder more at the depth and height of free grace m the Creator,and in Ghrift the well-head,then in our felves,for the beauty of grace,and gracious aftings are in Chrift, pure, fpirituaU, cleane abftraded ; In us,in whom there d wel-leth a Law in the members, it is muddie , clayie, in dregs, and concretion, abfira^a funt fnriora concretis. 5. What we bvcr-behold, that we over love ; what weovcr-love,in that wee over-confide j the affedions both in their flowings, and their over-banke-flowings are linked together : fo we fee not that adings of grace are made fecret fubftituted Afediators with Ckrifl ; but thefe flow from the corruption of our nar ture, not from the ftraine of our Dodrine in thefe points.

Chap. LVIL

Of the libertJ which Chrift hath purchafed to Hi hjhis death.

ANtinomians ^ generally contend i'ovz Chriftian liberty ' Toyftifi/Ter, wherewith Chrift hath made as jree^ and we contend for ijqu^ ja^, the feme, but the queftion is, wherem the liberty confifteth, 1^. it concerneth us much, that we take not licence for liberty. Wc ^ Gal.r. 1,1, thinke, i. We are freed by Chrift, from not onely ^ thcCe- ^4> f-remoniall Law, foas Chrift profite thus nothing, if we come '/^^^ ^'^ under that ^ yoakeagaine, but alfo from all Coramandements aCo/.l'J/^* of men ; for all thefe Ceremonies being now not ccmman- i^.^o] ded, but forbidden of God, become the CommandementsMai,iy9* of *^ men, from which both ?^^>^^/and Gentiles were freed in ' Ccr.7.^^ Chrift, 2. We are freed and redeemed,« from the MoraU ^X'A'f

ht net tie ftrv4vt$ r/ mnt. * GaK 3 10, li^ 12, j^ N 3 Law

g^ A furvey of AminomhnUmc.

Ron\ f. j,^», Law as curfiiig, ^ and condemmng, by g the Son of God who 4- m^ks^ pes free indeed. 3. We are redeemed from ch^ominion f, R *^'^* of ^1 (in, by the Spirit of' gruce, for whert this Spirit />, there ^^ om. . li^ is liberty ; and Chrill: ^ frecch usfrom this fcrvicc of fin, in re* ^i Cor.g.17^ gardthac the Law is a Lord by irritating our ^ corrliption more ^ loh. s ,^4, * and moref though this be accidentall to the Spirituall Law)'^» that ^^5)5^. bringeth forth m us " fonnes and children to death ; and » over-

Kom»7-5, aweth, and compc41ethus to keep the Law, as a manifeftation

*Rom 6 ^^ wrath ; wncreas the Spirit of the Lord is a free, fweet,

RiinXV ' lovely-conllrayning-Spirit in the Gofpel-working, p in a farre

" Rom 7/12. other way, obedience to the Law, then the Law^fpirit of bon-

M« dage doth, iind upon thefe are we 4. fre^ from a neceffity

0 i C .r.^7i of being juftified by the 4 Law, or the works thereof. 5. From pRo(r s*r all conquering Law-power of all ^ enemies." But we are not

* ^^ I delivered and freed from the commanding, direfting, obliging G^h ^^S, and binding power of the La^, as a binding rule ot* life; fo Rom.y.i^* asbeleevers once being beleevers (inne not, becaufe they are

1 Loh,4 17. UQ j^.!- pQ Law, farre leffe is it fuch a freedome, as is that which nGa! 7,u^ is from the yoake of the Ceremoniall Law, as ^ Towneiixih. m4 ^'y^ljl^l But if we be free from the Law, with this kind of freedome, 9,10^115-2,' which IS licence, it is free tons tofinne, whereas the end of

M* our Redemption is to change the yoake of a condemning and

a-uk.T.74, curfing Law, in a fweet eafie yoakof .^ Chrift, tofervcrGod

"58-^9^' 'Mn holyncflL^ and righteoufncHe (the compend of the two

fjownc cf- Tables of the Law) to deny HHgedUne(fe md 119 or Idly IhFIs.

fcr.M.S. x^. 2. The Word of God calleth treedome from doing Gods

tMath.[i.:o, will, a not uling ^ cur liberty in Chrijiy as an occafion to

" Luk«i.7^. ^y ppj . a^^j commandcth doing and fultilling of the Law,in

Tit.i.I Vii. ^^^^^l ^^^neighbonr as onr Jelfe, 3. The fervice of finneis

' GaU* ^.i 5/ the greateft bondage that is, and the lintier is overcome by this

14* Tyrant; now y the Sonne of God hath freed us from th'*4 bon-

y loS « 2 <, d.ige, JVhofoevcr committethfin,ts the fervant of fin ; if the Son

T\^^* w tkeyoufreejh^^n are ye free indeed\ad to fervc God is a tree

'Pli. !0.4<. ^^^^^^S^^^^y^ David (mhi'^ Iwtii wali(^at liberty, for I feel^ thy

preccdts f and Chrlfl hath loved fts y and wa/Jjed lis in bis

'R^v '.-. blond, ^ and made HS Kings and Prtfjis unto God, Now Kings

^Roaaii.u arc, oF all men, the freelt on carta; but Kings and Priefis to

Gody are Lords over their owne lu!b, which is more then to

take a walled City, and are to ptfcr themfelvcs, and their bo^

dies, as^ a holy^ Uving^ and acceptable facrifiec, which is their

reafonablc

reafonahle fervice. 4. And the whole Gofpel urgeth the ^Epicf^^.* fame ; for it fubjcdeth us to Gods exccrnairCommandcinenr, *^' ^er.2. ,2. of honouring father and mother, ^ ofhavinj^ our cenverfation ho^ I Tuf* nefi amongji the gentiles, '^ in abftaining from fiejhlj Infis ; *^' '

of wa/kijig in Chrifl, as yve huve received e him, and ^ it iS the Commandement that the Apoftlegave by the Lord fefm.which g ^ per.T.,5 is our fanilificationjand that wejhotild ahfiainjrom fornication; ^ Towrc ^/l and the whole doilrine of the Apoftles, that Tvehe holj^ asheisfr.j:^?, S hoif ; nor doth the Law ceafe to be the Law to ^ belee- f^^, ?,!?ri g^ vers ; as Towne faith, Becaufeit neither can, nor actually doth condemne and curfe thefe'^ that are in Chrift^ andconfequent^ ** Tdwa d^^er. I'j it cannot oblige them as a commanding rule^ for joh can^ pa^ 3 r. Hot feparatethe condemning power of the Law ( faith ^ he) from tjje commanding power of it. If the L^w cannot condemny it lofeth the being of the Law^ and Luther faith^ it is no more Law, Lex non damnansy non esi Lex ; not one jot or title of the ^^wrif ^/L Law ^ can perijh. But the truth is, the Law as it is an in.^'^*^^«^^^'5^ ftrument of the covenant of works, and juftiheth or coijdem- hovpwc ate neth, ceafeth to be the Law to the beleever, as Luther {mhyfr.ed jTmr^rhe itceafeth to be the Law of life and righteoufnefle, and the way ^^^M'V rot. to heaven, according to the tenour of the firft covenant, which v is, He that doth thefe thingSy abiding in all things written in the Law, in thought, word, and deed, perfedly, without the leaft breach, in one Iota, by his own.^ ftrength, he fhall Uve^ that is, he ihill be juftitied, and obtainc ecernall life, by the Law, without a Mediator, and iTiall be faved, but not be in Chr^s debt, nor obliged in one graine, to the grace of the Gofpel, But whereliveth (I pray you) this good man ? Neither in heaven, nor earth, except the man y<?/^ Chrifi. So the Law is not fuch a Law as can fave,to any man now under fin;fo Luther faith right, but it was never Luthers mind,that the Law fimpliciteryCxzfQth to be the Law commanding-, and obliging to holy walking. So it is afophifme a ><? ^i addi^um, A-^oi^i the Law y(J^ ri as it juftitieth and faveth Legally,is no damning Law, and lofeth its being, as it is a covenant of works to all beleevers. '^ Trae; ^r^^, ieisin no fort a Law to them, it followeth nor^. fuch a juft Judge and King condemneth not this guilty man,be-caufe his Sonne, the Prince and heire fuflf^red for him ; ergo^ he is not a Law-judge, condemning the poore guilty man, tru^, bat ergo, he is not King aiid Judge to command this man to be

obedient -

i ■ !■ - I ■" ~ " —— ^ — . M ~

95 Afurvey ^f Antinomianifme.

obedient to all his good Lavves, zndergo^ this pardoned man, is in all other things, and good Lawes, loofed from this oath of allegeance and the band of loyalty, and hee is no more the the Kings fubjeft; fo as if the man now break the Kings Lawes, und he doth not fin againft the King,as Law-giver,or his Lawes: furcly ic cannot follow, that the Law bee urged intcnourofa mcerc covenant of works ;yea,or as hedged with ceremonialland bloudy Cicrifices, that are Heraulds of our guiltincflfc and handwritings of condemnation, is accidentall to the Law, not ef-fentiall, though the Law have its denomination from this fad o'AzQyRom.j. Rom.Z. Tee are dead to the Law^ yee are not un^ der the Law ; fo that under the Gofpel the Law is fubftantially and formally the fame, faith Lmher, as death is eflentially the fame, betoicthe fall under Mofes^ and under Chrift, Luth^ torn. l.foL 56. "Relative non formaliter am fubftantiaiiter, e^ peccatum fublatHm , Lex abolita , mors diftrnEha , then the Law in its eflcnce and obliging power is eternall, never abolilTaed.

But ^;7^i;j^wM;/j will have the Gofpel-grace to loole a man from all commanding Lawes, becaufe he is pardoned, and be-caufehe getteth a pardon for Adultery, and murthcr,and fuch like, they conceive this pardon giveth a difpenfation, that though he commit Adultery and Murther,beingonce a pardonedZJ^z^i^, he finneth now agaaifl: no Law; henee belecve and be pardoned (S2Lil)M\i^ Antimmian) andftnne if you can. The moft ingenious Anttnomian I know, is M. Randall^ who as M. Gatal^r ft t k r ^^i^h, Preached, that its as fojfible for Chrift himfelfe to fin^ Prefai. to ^ f^^ ^ child of God to fmne. And M. Simfon^ That if a man Gods tye on k^fow himfelfe, by the Spirit^ to be in the ftate of grace^ though //r4^/,Wart n he be drunk^^ or commit murthery God feeth no fmne in him^* O. guj* ^^^ rfihen Abraham denied his wife, and Ijedy even then,trHljy

all his thoughts, words, and deeds,were perfeEhlj holy, andrigh^ teoHS from all fpot of finne in the fight of God. And "Randall, Its hlafphemy for a child of God to crave pardon for finne. And it cannot bee avoided, the Adultery of a belceverisbut feeming Adultery, and he is an Adulterer and a finncr, fo (faith ■ Siltmirfh n s.iltmarfij)zo the eyes of the world, and elfe-where to fcnfc pgl\V^[^^ aiid feeling,noc truely and before God,or in his account ; for to •Towiictf/- F^ith (fuitii « Towne^ there is no finne, And even that fame J tj. 717^* f^ixlyThat not a tittle of the Law can ferijb, proveth the fame;

kfC

A furvey ^ Antinoraianifme. gj

for Matth, 5.1 p. rvhofoever fbcleever, or unbeleever) Jhall breaks one of thefe leafi Commandcments, and Jhall te^ch men ^^^ P^^^ fo^ (as AntinomUns doe^ JhAll bee called the leafi tn the king- ^il^'^^]^' dome of heaven \ and whefoever Jhall doe^ and teach the fame, todcftroy^^ /ball be called great in the kingdome of heaven. Now, I. that the Law^ &r. Chrift fpeaketh of the Law there, as ordinarily, it was ta- o^u/ei/* ken for a binding and obliging rule is cleare, verfij. Thinks not I amcome to dejlroj the Law and the Prophets ; forhee fpeaks of that, which he came to fuliill; but heecanie to fuU fill the Law by doing and (uftering. 2. That which may be broken in a finncfiili way, is a binding and obliging rule ; but the Law Chrift fpeaketh of there, may be broken ; for hee {iiXhyWhofoever therefore pjall breake^&c. (2.) That hein-tendeth that the Law ftand as a rule binding to perfonall obedi-ence>nd not to imputative obedience, onely in the Mediator is cleare. For l. he faith, tVho/eever Jhall breake the leaji of thefe^ it muft bee underltood of perfonall breaking not imputative ; for hee that breaketh the Law in Chrift, his breach being imputed to Chrift, (hall not be the leaft man, but a chiefe man in the kingdome of heaven, even a heire of heaven. 2. If the bindmg and obliging Law bee not underftood, Chrift came, in the Antinomian (enfe, to free beleevei s both from the curfing, and obliging, and commanding Law. Now fure Chrift came to deftroy the Law, as it curfcch and condem-nethbeleevers, for he exhaufted the curfe, and dyed the cur-fed death for us, but he came not to take away the bindin^ power, becaufe he both threatncth the breaker, and iwq Antinomian teacher of breaches, with being the leaJl of the kingdome of heaven^ that is, with being excluded out of heaven, by a ;»<?#-ojis^ for it is oppofcd, to be great in the Ktngdome, and alfo he promifetha reward to the doer, he fbaU bee great in the kingdome. Now that Lavy which is hedged with rhrearning, and reward is a binding Law. 2. Thebcleever can neither breake the Lawmorder to punilhment, nor keepeand doe the Law in order to reward, by the Antinomian way, becaufe they are freed from all binding and obliging Law (^ay the Antinomians) as Well as from all curling and condemning Law: {o Chrift could doe no more, i^ he intended to come in the flelh, to deftroy the Law, then if hclliould tav:c away the whole, nature and being of the Law i for he rcmoveth (fay the Anti-

p8 ^/^rt;^jf ^/Antirioiiiiamfmt^.

nomuns) all the binding and commanding, all th. chrca:ning ' ' and minatory power, and chc rewarding and promiflory power of the Luw from beleevers. What then Icaveth heeof the Law to any man who bdeeveth ? Juft nothi g. Aatinomi^ cms fay ; Chrifi came to fulfill the Law bj doing and f^ffering^^ 4indfQ came not to defiroj it.

.^n^w. Th'it cannot be his meaning here ; for the Argument cl our Saviour fliould fo conclude nothmg ; and it is this, // nhofoever hreai^th the leajt Commandement of the Law , and teacheth others , to doe fo , bee debarred out of heaven , and who fo doth^ and teacheth men to doe the Law.be great inheavenythen Ithe Savieuir of man ^ came net to de(lroy^ bat so fulfitl the Law. Bnt the former is true* Ergo, fo is the latter. Tnc major propoficion hath no truth; for by the A^tinomian'Wd,yy beleevers, according to the Antino^ mian Gojpc/, are neither excluded heaven in breaking the Law, nor admitted to heaven in doing the Law^buc Chrilt doth all for them, and they arc not excluded heaven, for breaking a Lawj they arc freed from all binding, commanding, and obliging power ot the Law ; and who can breake a Law, who is under no Law ? fVhere there is no Law, there is no tranfgreffion^ faith Saltmarjh, applying it wickedly to this cafe, and to all trouble of confcience for finne, when we are once juftified.

,%• The Antinomians place liberty from the Law, in the

free, loofe, and wide walking, without any feare of finning

againft a Law, which to them is a Jhaddowy a fancie^ and no"

p T( wnc af' ^^/^^ ^^^ -^^ being compelled for feare of wrath and etcrnall ven-

{^'clu^in^^ glance, P to love and ferve God, as if the Law of God did

Dcur.4! 10, command us to ferve God, for feare of wrath, and hire or hope,

Dtiic,5.i9« of reward. But the W^ Law of ^(7<^biddeth us feare Gnne be-

1Chrc.16.30 fore and after it is committed, Forq theLawcommandeththe

N^'^i^'^'^^ whole feare of God, and the offending of his Majefty by finne.

Pfal. l/ic ^^^ ^ ha^fj is the man that fear eth alway j this fearing of fin

r.a'.V ',r.' is contrary to hardncfle of heart, he is happy who ^ fearethan

PfaI.76.iK oath,lefl;hG be infnared. ^ov] fearmg finne as finne is contra^

Efai.55^. 15;. fj (0 a law. is bondage^ and fioweth from the Spirit ofbon^

^rr' '^* »\ ^<f^ (% Antinomians) Jtca it is unbelief e^ and a making God

^ EccIcf.oV 2I ^ ^7^^^ bccAufe (fay they) 'there is no jpot of finne in thebelee^

Anrinomians argi^noram of the Law, and *./ cur fnedome from it, as if the Ldwjhwld

iouimmd fiivtfh jiAH And mtr tnar) firviH,

vrrz

^ jHf'UQj V] iHLiuiiiuiujaiiuiiiCt yy

veri But the beleeverisnot, and fliall not be, till his dying day> as free of finne, and fpoclefle in the fight of Gody as Chrifi t £;iton Hom. ^ himfelfcy and whofoever feareth finnc, and beleeveth not that ncyitmhe^pg. « God feeth no finne in him, being once juflifiei, robbethGod 4^ x^^.a,^ of his glory, and is undoubtedly damned, fay they; for its un- ^^;^ 'P'^'^^ poffiblc, God can fee finne, where there ^ is none ac all, fay yer/'^"^' ' they j nor is this our freedome to be freed from the Law,chat ^^Homy ^orkhc is from thefervile feareof eternall wrath, or mercenary hope oipg.\o,io^. reward, as if the Law of God could command fuch flavifh feare V^/*io8. and hireling hope, as y Townekith. For che Law never did, ne- ^ ^^^'^-^ ^^^^ ver could command finne, but fo to feare or ferve God, as to !,^g *A*^'**'^^' fecke him earely, vphenhis red is on us, and yvhen he » fiajeth ^ Towrcaf «y,when the heart is lik£ a deceitfuU how, as * "Pharaoh did, is fe. i j 7. flavifli feare, and to ferve the Almightyy tor hire or gaine is ^tcamot bee ^ finne; to feare the punifhment,and lovc the reward,more then ^^^^^. ^.^^^ , God, is flavi(h and mercenary; Gods holy Law can command no ,X/ vcLm-feare, no obedience, but what is free,liberall,ingenuous, fin- nlj n^buhihe le{Ie,fonnely, filiall and holy, tor the Law is ^ fpiriiuali; it is command of ^holj, jufi, and good. '^^ ^^» ^^^d-

■ 6. Chrifiian liberty is not in freedome from fubjeftion umio^Vi and obedience to Magiftrates, Matters, Kings, Parliaments; for 11.^5. fi/^* this, Peter « faith, i^to ufe our Itherxj asacloake of rnalici- 'Pftl,7j,v, oufneffe, and that opened themouthes of ignorant andfooUlTi 34.-{5,3<^ 17, heathen,^ who objefted this to fome peeping-up Antinomians in ^ f • thefe daies, whofaid, their Chriftian liberty freed them from x'^^.j',5* thatyoakeof fubjeftion to lawfull Authority, iT/^^/, Govern i^Ijs! ' nours, Mafters ; now befide that, Antinomians teach, that "■ lob i 9. Saints (hould not ferve, nor obey thofe that are not Saints, nor ^^'^ ^ui^* beleevers, as if Dominion and Civill power were founded on Jl^'^^**"^* grace, as Papifis teach. They doe not fpeake out,but when they <.jjt^l^]l''^\ teach that Murthers, Adulteries or any thing done againft our f, pti-t. it! brethren, or to the difturbance of the peace of humane Socie- i Fet.2.16. ties, committed by beleevers, are no finnes before God ; and ^ i P^^^, i4» that there is no more finne in the children of Godythen in g Chriji" . .^ . ' ^* himfelfe: and upon this ground, God in juftice cannot '^ punifh, ^^ ^ff from 0-yea,nor ^ rebuke them tor finne. Then fay I, thefe AdiUteries, bedkmetoSw' and Murthers committed by beleevers, if they bee no finnes/^crifwrrj as

againft God nor his Law, they can bee no finnes before man Antinomians ^ ivfmuate , if

they mould beplaine ^ Eatoa H$vejf cowbt^cap i.p^i*iS: I Homy combe^ apt 7-p^i%, tl^. \ Homy combt^ ca^^ 4, 71^

lOo A furvej ^/Ancinomianifinc.

*R'in.j- ^» neither. For th^ Magifirate heareththefword ^ to take ven-^*^* gcdnce on evil doers ; if chefe bee not finncs againft God, xpeta.i4* even bccaufe they are finnes againft our neighbour, then the Magiftratedoch unjuftly punilh them, i. The Magiltrate is the ' iChron,ip Vicegerentot God, * not judging for man but for the Lord, ^. and fo (hould not puniOi, but For thefe ill deLds, for the Mnitflratct ^'^ichthe Lord himfclfe Would puniih. But the Lord juJgeth ^amwt dra-o) them, neither fmncs againft his Law, nor can, in juftice, puniili the [word Cj' them, fay Antinomtans. JEr^(?, neither can the Lords Vicege-gods^utftj^ rent judge them finnes ; for they are againft no Law of God, ihernojthcrs, ^^^ ^^j^ ^^ punirti them upon the fame reafon. 2. The Law tppnjions'cj^ com^mdi^th to Love our neighbour as our felves, no kfle Ltlcevcfs, bt ^hen to love God; and he that lovcth not his brother, "Uoveth iauft by the not God ; and then, who ever finneth not as an eviil doer a-Antinomian gainft God, cannot finne againft his brother, and the peace of r7' LLb'^ humane Societies, and fo the Magiftrate ought not to draw iliaiita!y}LM^ ^^^^^^ againft him. I grant, Gods not punilhing finne, "> i loh. J * 15. is not a ground, nor rule, to the Magiftrate; not to punilh finoe, I Ioh.2.8^9^ but fure, Gods not puniftiing finne, and his none-difpleafurc ^^* againft any thing, as no finne, as having loft the nature and be-

ing of finne, as being againft no Law ; as all the Adulteries, Murtherings,Coufonings, Chcatings, Robbing, Stealing, falie-Witncfle-bcaring of beleevers are fuppofed to bee, in r^ard they are no more finnes againft a Law of God, then any thing that Chnft doth, muft be a rule to the Civill Magiftrate, who may no more ftrick the innocent, who faileth againft no Law of God, nor he may kill, robbe, and opprefle. Antinomi-^ns make a found cfcape from this, they fay, The Adulteriesy Mnrthers , Iji^gs of beleevers , are finnes before men^ not -Towncfl/- before God, or finnes to their fenfe and feelings not to their feTt. j9 40, faithy and before Cody or finnes in converfation, not in cort^ «$altmnrih fdence, or finnes in the flejh, not in the Spirit; So ^Tewne^ ^af^Vy^!^^ ^ Saltmarfhy P Denne, q Eaton. So the Magiftrates doe pu-rDef^nV,Scr. ni(h men for feeming Adulteries,and Murthers fancied to be o/rfcc wWawt/murthers, but are not fo indeed, nor before God; onely the //«rc,pa£.9. unbcleeviiig weakc confcience, and erring fenfe , or flelh s* Eaton Ho ^^^^^ ^^^^^ ^^ ^^^ finncs , but they are not any rcall inju-n/!mbe/ap^ ^^^^ ^^ ^^^> "^^ contrary to any Law of God. 2. The Ma-%*pj^,^7'er S^^^*^^ i" confcience annot judge that to bee violence ^5* to the life of a brother, nor worthy of death. Which no Law

Afmvej of Antinomianifme* loi

of God can condemne as a finne ; nor can hee, in juftice, for imaginary Murcher itiflicl reall death. 5. ^ Adultery and Mur-ther mull be then true and rcall innocencies.

Chap. LVIII. Antinomians tench^ hcleeversmufl not walke in their con'^ verfafion, 06 in the fight of Qoiy bnt maft Uve by fwh with God.

A7^i)idmians from their mif-underftood juftification ( of vvauh chey be utterly ignorant) with FAmilijts^ inferre, Th/a juftified per funs mufi net walks, and live bUmelefly with meny And bj f^nfe^ but mufi live, and have their dajly convcr* fniioninthe fight and pre fence of God ; and fo they abandon all finceruie of holy walking before men, and muft live by faich, up with God without finne. I>. Tajler ftrongly pro-veth the Uw to be in force to beleevers, becaufe the jcime fms areforbiddeny after faith, and before faithy and fo the fame holy and (incere doing of the Law, by perfonall ftrength ot free grace, is given to us in Chrift ; and » Towne anfwereth him^ 1 jo^n^ ^y^. JCecfe the Law and works herebehw on earthy and as Enochy fi.^g.^o^ converfe in Jpirit, and walks with Gody in the alone rtghte^ oufneffe of Chrifi, and though jujlification be one individnall ^ ail$ony and not by fucceffion anddegreesy as inherent holymjfej yet the vertue and efficaae of it ts to cleare the coafl of the confcience from all finney to k^ep the nnbeleever in everlaftmg favour, peacey fecuritie, happineffe, though the febufite mftfi be in the Landy and the prick^in the fiejh, unceffantly forcingm to finne more^ or Ie(fe , inwardlyy or outwardly ; jet Faith banifheth all the vapours that arife from our earthly mem-hers. The fame ^ Saltmarfij hath. But this is a fubtile way bSiicmufh of tlcfhl. living, i^ The word requireth (incerity, as in the Freefracc^ fight of God, in our walking and converfing, here on earth be^ p'^/«74- H^. hwwith men. Servants ({aith c Paul) obey in aU thingsy^J^^'^^'f^'^''^ jour masters according to the fieJh y not with eye-fervice, as ^*^^

men-pUa^ erSy but in finglene(fe of hearty fearing God. Then fcrvancs are to ferve,as beleeving they are under the eye and fight of God ; and chiidrens obeying their parents,is ^ well-plea-^ CjLj.iOf fing to God ; then doth God fee and judge our works; and $noches Walking with God, was not in ondy beleeving

lOz A furvey ^/Antinomianifme.

that GOD walked with God, or the Sonne Chrift with 'Townctf/^ the Father for him, as « AntinomUns fay, making imputative /?r.4i.42. fancfVificationall in air that is required in ns, but allb in Enochs perfonall, holy, and fiiiccre converfing with men. Hence that goech as a defcription of the good Kings ef Ifrael and ftidah; He did right in the fight af the Lord. Which includeth their convei fation on earth with men, as well as their faith in God F iTheff,^^ ^^^^ Tva/kea^the ^ children ef th^ day. As rvife men, not as 7,5^. fcoles g tn Chriflj as ^ we have received himy and to live no tG »I $. i5« longer the reft of our time i in the fieJh^ to the lufis of men^ ^ 6>lofl.2.^» l^^f. ^Q thewi/l ofgody to have our conversation ^ in the worlds \\ ic ♦4«»|^^ yj the grace of God y in fimf licitj and godly fincerity. All thefe, 'and many the like, hold forth neccflarily a fincere walking before God, as in his fight, in our dayly converfation with men; 4nid the Antinomian doftrinc in this, is that, though belccvers walke as carnall men, ferve their lufts, whore, lye, coufen, deceive, yet they are ftronglyto belceve, that God feeth them not, nor any flcflily and finnefull Walking in them. God (ce-eth not their whoring, lying, cheating, coufcning to bee finne, and their beleeving that God feeth not their wickednefl^*, is their living by faith, and vpalking in the Spirit with God 0p in heaven, as Enoch did,

2. Nothing of beleeving Antinomians finneth, but their Non ceo ^^^^ zsxht Libertine faid in Calvines time, I finne not, but pecco. fed A- ^^^^ ^^^> ^^^ fi^^ 5 ^^^ confidence the juftified perfion that is iinus meus, ^'^ Chrtfi fitnpeth not, becaufe the flejh is under the Law, (as caro mca, Towne ^ faith) nor is this finning of theflefti, finne; becaufe JTownci/- (ij^j^g eflentially is againft a commanding Law, and cannot but

f^^'^^i^^* in the fight of God be, accounted finne, for God cannot (feeing all his judgements and wayes are according to righteouf-nefle) but account Adultery to be Adultery, Murther to bcc Murther; but Antinomians fay , nothing that a beleever doth^ no Adulteries, nor Murthers are finnes, nor can God fee them

» Eaton H.- as finnes ; For how can the Lord fiee finne (faith ^ Eaton^J^here

my^omhtcz, there is none ? There is no more fimne " in a beleever, then in

3-pag77* chrin himfelfc.

3, It is no matter Xdixh ^ Eaton) that we feele fitnne and ^Honty^comlt death ftillin us, as if Christ had not tak^n them away, he.

^'^ ^' Cdufe god thus ejlablijheth the F aith of his power : and there. fori that there maj be place for Faith^ we feele the contrary ;

for

for it is the nature of Faith to feeh nothings hnt letting goe reafoHy P^ntteth her eyesy and openerh her eares to thjit v;hich islpok^nhj God^ and cleaveth t^ the vpord fpoken both Uving and dead. Its true, Faith bdcevcth pardon, and freedoaie from the guile and abligation coetcrnall wrath, which is a Gofpcl-truth, &rre from lcn(e, but faith clofeth not its eyes to be-leevea lye, that Adultery is no (inne before God, becaufe a juftifiedman committed it. The glory of God needethnocto begge helpe of a lye, that it may be manifefted.

4. Bj thii the juflified man Uveth and abide th fas Towne o faith) for ever/bjfaith^ in the fight of God. But what hafte? ^ ^ . r The RefurrccSion is not paft yet, except Antinomians with /er. / x"4ce Familisls follow Hymenei^ zwd Phjlett4s^ nor are the iuftifiedp:iy.ii^, i^c. yetglori^ed, they abide not ever under Gods eye (innelelle, andasckanc a&Chrift, (as p Eaton blafphemcth, to his ever- ^^oreycombt lading fhame) for the febufite (Ciith 4 Towne) remaineth m ^^^^^;^^^ ^^ the L^nJf the Law of the members, and (innefnll corruption firtJz^^a,o of the flejh, dwelleth in th^nf. 2. They muft fay dayly, For^ ' ° give Hs our finnesy if God be their Father, elfe they ncede not pray dayly, -Hallowed bee thy name^ thy Kin t dome come^c^c, 3. Theflelh of finne dwelleth with the Spirit, Rom.j. while they live. 4. Death is not an imaginary lye and fancie, fo as Faith muft beleeve the contradicent ; that is, that beieevers breath goeth not out, they returne not to their dull, they are to beleeve; fure, beieevers fee corruption, Acis 1 3.36. A El. 2. 27, 28,29. I Or. 15. 42,45,44. Then Antinomians caa-not fay true, rhat there is no more finne in beieevers, nor a-ny thing having the nature and being of finne, thenisinChrift y. They are not yet enjoying God in a vifion of glory, as Chrift did, even in the dayes of his flefh, for he \¥as both vi* ator and comprehenfor, a traveller to the Crowne, and an en-joyerof the crowne, and therefore though juftified, they muft rj^^^^^c walkchere below, and cannot chufe but finne, though cheyyc/,^r^f,pa, be not forced to finne, (as ' Tewne (aicb.) 40t

Ch AB*-

Chap. LIX.

How fujii^cation is one indivifiblc a£ly not CHCceffive^ m

Sann:ificationj and jet God dajfljpardoneth fmnes.

VV!

* iIoh.i,S\

'Ee make no queftion but We are at once juftified, and not by degrees and (ucceflion, as wee arc fandifted, becaufe juftificacion is a foreinfecaU,and LavV-changc, or judici-allfentencc of God, abfolving the perfon of the (inner from all puniflimcnc, or obligation to punifhment due to him foe finnes, paft, prefcnt, and ro come, according to the rule of revenj^ing, and Law-perfuing juftice, and that for the alone righccoufneffi; of the furecy Chrift, freely imputed, and by taith received of him, ^ and the blond of fefi^ Cbrifi Jhall fnrge yon from all ^tMii7* y^^^ finnes: ^ in whom wee have redemption^ the remiffion '' * of our finnes in h^ blond. Now the Scripture no where mti-mateth a favour of free.grace in purging us from finnes, by halves or quartern, as if foirie were halfe wallien, halfe delivered from the wrath to come ; and halfe unwafhai, and halt under wrath. 2. There is ho condemnation to a foule once in Chrift, and juftified, Rom. 8. !• then there can be no re-acceptation, or fecond receiving of a foule into the ftate of a ju-ftihed perfon, from the ftate of an ungodly man, as if he had fallen from the former ftate, aad there can bee no fecond deliverance from eternall wrath, to be inflidcd for a new committed firine.

Yet doe I not fee that one and the fame juftification hcga-gatively, becaufe it is never retraced, is therefore a fucceflive and graduall worke that groweth more and more, as fanftifi-cationdoth-; for fo predeftination to glory, which is negatively, one and the fame lliould bee a graduall growing Worke ; for as no (haddow of cha.ngecan fallon God, fo neither can Predeftination be retraded.

Yet is there no caufe to deny that finnes are dayly pardoned, and remitted as they are committed; for God is laid to remit finnes dayly, when he reneweth the fenfe of the once paf-fed a(!t of attonement, andapplycth what he once did to the fe<rlingand comfort of the belecver, for we ni vcr tau ,ht that Faith is a caafe,©r fo much as an inftrument or condition, with-out which Chrift doth not on theCrofle, by the power of his

bloui

■i»-»-««—— ^ III!—^^m-M IIM _

A furvey ^/Antinoinianifmc. 105

bloud takeaway finnes, now hethat denyech that God by his Spirit renewech the'' lively appreheiiiion of this ad of attone-ihenCj-muft deny that a beleever can of tner then once lay the weight of hisfoule, in a iiliall recumbcncie on God, and with adherence to Chrift crucified for pardon of finne; which were tbabolifli the dayly exercife of our faith on Chrift crucified. ^. Godforgivethfinnes, whenher^moveth the temporall pa', hifliment, and fatherly rod infli(5led for finne. Hence to heart ^ur Tvhoredomes, to be^re finnesy to beare iniqmtiey is tobeatc the puniQiment of finnes ^ Xo beare the indignation of tTje c Lev.-.* S ' Lord^ kecaufe the Church hath finned^ Michay. 8,p. is to Tbe/cu'etb^: beare the temporall punifnment : for other wife the Prophet ^^^^^^ %^i^ fpeaketh of a Church in favour with God, and freed from eter- ^^^/^^i^t*^-nall wrath. The Lordjhatlbe mj li^ht. ThoHJhalt bee dttrnf^ iTL^^ac " hecaufe thon beleeveft not mj wordy fiiith (jahriel to Zacharicy j^^j^^ Levi:! Zuk£ I. 20. then to remove the temporall (word, muftbee a io.''7. Lcvic! forgiving of, and a relaxing from the temporall punilTimenr. ii*i^*Ezcc, So Nathan faith to Davidy '^ The Lord dfo hath put away r^*^?^*^' thj fin.Bixt how maketh he that good > Thoujbalt not dye; Hee J^H^ t^,l meaneth, efpecially a temporall death, as the words following beare their i>i^ cleare, verf. 14. Howbeit, becaufe bj this deedy thou hafigiven t.^uiticyEfn. great oceafien to the enemies of the Lord to blafpheme ; the Tj* • i Cfc;r;? child alfo that is borne to thee Jhall furely dye. Ergo, his finne f^^-^ ^^'!'^^^ Was not fully taken away, in regard of the temporall rod : for ru!^l\!^i)s the rod did never depart from his houfe for it, nor doe w'ec heftJjULec^u-thusadde fuell to purgatory ; to fay with Papifts, that par- ^Ihcd for doning of finne, is the taking away of the guilt of finne, when ^^^■'" <^'^^'-thepunifhmentremaincth: for the Papifts have a wicked mea- lo^'^^,'^'^/" ^ningjthat God doth fo forgive fins, as he removeth guilt, and i^.-rl^hait^ -terHembreth not the fin, but leaveth the finner alfo as.good as ij r/r, they hdfe drowned in it, to revenging juftice, by fufFeririg for 7^- ''*^>e, a-thefe(ame'finnes fatisfaclorie punifhment both in this life,and in ^^\ ^^^^^J^ pu!^atorie,or the life to conteyVJiuch we think impious ; for only lll^^^^^]^^^^^ Chrifts blood is a fatisfadion to revenging juilice for finne. cfibepeothf-3. The Lords taking away, and pardoning of Davids finne, is ^ 2 S.m, 12. not the Lords juftifytng oxDavidy becaufe jullihcafion is the re M•

allorlaw-tranflation, in a forenfecall wayof afinner, anun- ^^^^^^^}^l godly man, an unwaflienonc from the ftateoffinne, into*the tmlordipu-^ ftate of grace and favour with God for the imputed righteouf- » jhrne^tt u ties o^ Chrift , as is cleare, and fnch were fgme of you y but yee femevcd,

P are

or nmitti>g cffirjvej in /omelc>fc^ a fir re other ibp^^ then

A fisrvcy of Antinomianifme.

are wajhed^ « but jee are fanEtified, but jee are jufiified^ fo Gifd juftifieth the finner and ungodlie ; then by jufti^ fication the perfon is waftied and tranflated from a flace ot un* godlines, of enmity, and received in a court of acceptance and grace, reconciliation and atconcment, in a covenant-{hte with god for Chrifts imputed righteoufneije, fo as this juftification is an aft ot incorporatiorrand ingrafting of a ftranger andene-mic tobeafrecDenifon, and Burgefs, and free Cicizenof the new lerufalem, intituled to all the pnviledges and liberties of the brough. Now David vj2iS not this way pardoned ; for undeniably he, for his perfon was juftified, and all his finnes par-don^d ; that is, hee was freed from obligation, to etcrnall wrath and condemnation; therefore feeing God juftifieth but once, as he nwkcthus heires and Citizens of heaven but once, and yet pardoneth (innes dayly, juftification, and fome remits ting of finnes, muft be of a wide difference.

Ch A P. LX.

How finnes are remitted before they bee committed^ how hoty and the Antinom'mnerror in thu points

But then it may bee faid, dot Antinomians (onndly affirme that fins are remitted before they be committed ? To which I anfwer,takingremiffionin a good fenfe, not in theirs; its nue, abeleever whenhe is juftified, is freed from condemnation for thefe finnes that arc not yet committed: that is, he is put in fuch a condition, as he (hall never come to condemna^ tion ; yea, not for thefe finnes hee fhall hereafter commit: as when a forfeited Father js relaxed from treafon,and his lands re-ftored, the Pardon extendethfo the heire in the mothers womb, and not yet borne, yea, poflibly not begotten ; but this is neither a juftifying of the unborne heire, nor a pardoning of the treafon, nor a relaxing of the puniftiment, in aftrid: and right downe fenfe ; he that is not, and is not capable of ^uiltineffe and treafon, fuch as is a child, neither begotten, nor oorne, is not capable of pardon. But in the Antinomian- fenfe, we judge it abominable, that finnes are removed, before they bee committed. I. Becaufe Antinomian rcmifllon is the deflxud:i^ on of the being of finne, and the extirpation of his nature,roor, and branch :^ fo it cannocbe finncijiorcan it be againft the

Law

l4W of: God, nothing is capable of the grace of free pardon, neither the finne, or the poore finner; bur by the Antinomian way, the Adulteries, and Murthers of the bdeevers, when committed, are neither againft Law, nor the Commandemenc of God, for they are freed from allcommandmgand obliging power, of either Law or Gofpel; fo as they cannot finne or offend God, in contravening of either. 2. It is againft common fenfe, that the being or nature of Adultery, can bee removed, and made nothing, and yet when it is committed, it {hould offend humane fociety, and raife an evill report on the name of God and the Gofpel. For that w^hich is meere nothing, and hath neither being, nor nature, can neither offend God nor man. But neither Law of God, nor Gofpel, doth forbid the Murthers of a beleever, but oiv^ly of an unbeleevcr, by the Antinomian v;^y. 3. Their remiffion of finne, before the 'commifllon thereof, chargeth confcflion of committed finnes with finnefull lying, craving of pardon with unbelitfe, fearing of finne with diftruft; forrow for, or feeling of finne with a .worke of Legall bondage, and of the old Ad^m^ ^Xihrtines did, becaufe thefe committed finnes are meere fancies againft no Law of God.

Chap. LXL

i

How Faith jnfiifieth, and the Antinomian errourdij^ covered in thi^ point.

SAltmatQi ^ (aith, That neither Faith nor "Repentance are 'SiltmarOi to he preachedy ths one without the other ^ neither without Freegraet, Chrifty and jet neither of them 04 bringing in Cbrifi to the p^i'^^^*^^9* fouUy hut Chriji bringing in them.

But if he charge us VJilh Preaching faith and repentance one from another^ or both without Chrtsl^ hec (hould have proved his charge. 2. He badly joyneth them both together. For I. Faith is a condition of juftification ; wee arcjuftified by faith, not by repenuncc. 2. We receiveChrift by ^faith, bioh.n^it^ He c dweSeth in our hearts hj Faith ; ^ If^e live hj faith ; none <^ EpheCg, 17. of thefc can be (aid of Repentance. ^ Saltmarfo faith,this ^ Hab.x,4. is to dcbafe faith ; yea, but it is to make fwine wallowing in ^^°^***^^* their lufts one with Chrift, though they belecve not ; hcare his reafons.

P2 Objeft.

SaUm rfli ObjV(5l:. I. Chrifi is not onrs^hj any aEiof onr orvne, but

Fncira t f^j ^„ infinite aU: of Gods impHtin^ his ri^hteo^fneffe. £rgo, ^', ' n. Chrifi- is not ours hj faith.

rfjror>s to An(w. Chnft is not ours, by any act ot our owne, as by a

provcweti c ranfomc, a meritorious and principall caufc. True, Er^^o, not

>ntpjfifi.d by faith, as a condition knowing, apprehending, feeling, ap-

/^jA-'/i?, an. plying, receiving, opening the everlafiing dooresy that the King

^^'^ ' of gi^rj m^jf enter in. Itsfalfe* So bread is ours oncly, by an

omnipotent acfV of him that caufeth the earth to bring forth, as

by the firft principall and effeduall caufc : £r^(?, Bread is not

oursinaciviU way, by plowing, fowing, earing, and in a fpiri-

tuall wa]f, by laying hold by Faith on the Covenant, in which

the world, the things of this life are made ours, i Cc?r.3.21 .this

is a la-xe and vaine cbiifequence.

Salttnar!li Objed:. 2. If Fatth Jhopild give Hi an intereji in Chrijf,

tree gfacf. fh^h AS our Faith increafeth, our intereji iricreafeth , and Tvee

180. . Jhoutd be more and more jujltfied and forgiven.

Anfw. Nor doth this follow, but onely wee fhould bee the mofe aflured, the ftronger our faith i^. And thereafon why&-folfoweth notjis this ; Faith juftifiethnot as great or fmali, or as ftrong in life, or as weake, but as living and true. And fo it foUoweth not, becaufe this begger hath a ftrongcr arme then a paralitick begger, that therefore hee receiveth more money then the paralitick dothj: -.-'m: ;-A 'A

Ob jed:. 3. // Chrifi be ours by faith^ then when faith ceaf-^ ethy we Jhou/d ceafe to bejnfiified.

An/w. Nor doth that fellow more, then becaufe a begger is not ever in the ad of ftretching out his hand, and receiving, that therefore he receiveth nothmg ; and becaufe a hungry man doth not eat when he fhould flcepe, night and day, therefore hee is not fed ; as if Chrift fhould reach pardon and righteoufnefle to us, when we adually beleeve,and when ever out of infirmity, oranyx)ther way, we doubt, and our feet flip, hee (hould pull in his pardon, and ftnp us naked ot our wedding garment, a Novation way of dclpairing.

Objcd. 4. Can a Jtnner bee too foule for'a Saviour^ t09 wounded for a Phyprian toheale ? and too filthy for a F§un^ taine openedtowafh ?

Anf. Nothing is concluded againft juftification by faith;bat it prcfumcth a bcleever tht humbkft mthing^xkax, is,to be fo proud

that

that he cannot Icx)keout to Chrift for ialvacion, phyfick, and robe waflien, he isfofikhyjficke, wounded, and polluted : a belceverthinkethnot himfelfe too good, and too holy a (inner to be wafht and made hire; like fome, in whom pride and vvantconteft; begge they muft for cxtreame neceffitie, and begge they cannot, forextreame hautinefle, becaufe they beg not in Silks and Purple.

Objed:. 5. He that offers Chrifi, ofers aU conditions in him, both of Faith and refentancey for Chrifi is exa/ted to give repentance,

Anfw. The Argument prefuppofeth a faith of the finners owne creating, which is a baftard, and cannot ovvne, nor receive Chrift, and a condition ot the fame nature. In Jpffiifj-ing the ungodlj , Chrift both works the condition, and that which is cSled the hire f though indeed n® money, no price,is Faiths money and pricej andgiveth both; asm effcftuail calling, Chrift is both without doores knocking, %evel. 3. 20^ and within doores opening, AEi. 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 foule in a miracle, when the doores arc fhut, for by his grace heremovech the handles &f the barre ; fo in juftification, hee both offereth imputed righteoufnefTe, fo thefinner beleeve, and he works beliefe, and bringeth of his owne, when he comes to fup with us ; for repentance we give k not the roome of Faith, as Antinomi-ans dot.

Objeft. 6 It is no more to offer Jcfns Chrifi, then any Saltmarfli grace of Chrifi to a finner ; for a finner is as unprepared and i^id.igQ. »nfit for the one, as the other^ equatlj in finne and poUntion t0 both.

'' Anfw. All proceeds on a falfeground,and conckids as much i^nrA Paul,Rom. 3. & 4. Gal.z.& 5.as againft uSjto wit,that wchold faith to be a meritorious preparation of our owne to conquiefle juftification, and freely imputed righteoufneffe, and we arealike unprepared for Chrift, as for Faith, and for Faith as for Chrift, exct-pt Chrift give both freely. But it foUowethnot therefore, Chrift juftifyerh no un^oily man, but a beleever one-ly ; no more then itfolloweth, faith is no meritorious qualifi-ation for life; then muft k follow, he that belcevcth not, is

P 3 not

no ^ furvej of AntlnomhmCaic.

not damned, and he that bekcveth is not faved, which is down right againft the Gofpd. SaltmarOi Objeft. 7. This fpir it Hall work^is anew Creation, Ergo,/>

ibid. i^o. needeth no f reparation.

Anptv. J c IS a creation or a work of ooinipoccncy onely, that Chrift reveale to me that he dyed to juftifie fmners, and to jufti-fie me ; then it needeth no faith to my fenfe and feeling, to apprehend and know that Chrift juftifyeth me. This confequenc Arttinomians Will deny ; then We may deny their confequence. For conditions are preparations of grace, fuch as faith is, cannot be contrary to rewards and favours that omnipotency onely can worke.

Objed. 8. Should finners refufe to receive blond freelyy and of grace holden forth, hecanfe their ve[fels are not cleane enoHgh for it, when tt is fuch a bloud as makes the vejfels clean forufelfe?

Anfw. Grants all; then muft it follow, we are not ju-ftified,except by a faith as ftrong and great, that it is free of finne, and cond ignely meritorious, worthy of Chrifts bloud, as a cleane veflell is fie to receive fo precious bloud ; wc grant, \ye receive not firft imputed righteoufnefle, and Chrifts oloud in a cleane veflell, with a faith perfed, or in a foulevoidoffin; yet its as true, that no unbeleever remaining an unbeleever, can receive Chrift ; and it is as true, Chrift afore hand fitteth the veflell, and giveth faith firft, and then his owne bloud, and. imputed righteoufnefle, and both without price and hire. But hence is never concluded. Ergo, Chrifts righteoufnefle is not made ours by Faith, apprehending Chrifts righteoufnefle, as a condition or mftrumenc, but the contrary muft be a true con-feqiience.

Object. 9. If God juftifie no man but a beleever, then hee doth not J as the Scrtfture faith y jufiifie the finner and the un-godly : for a beleever is godlj^ holy^ and cleane fr$m finne.

Anfw. ^ We grant, the Lord doth not jiiftifie an ungodly man, as an ungodly man, andas voyd of faich, for by order of na^ ture, he is firft a beleever, and in Chrift, and then he is juftified, though there be no ordinary time between his ungodlinefle and his jiiftirtcation, the Lord juftifieth the ungodly, infenfudivifQ^ ^Efai.it,6. ^^^^^^P^f^ compofito, as the Scripture {i\z\\,TheUme man ^MmiL II ^V ^^^^^ ^^ ^^*^P* ^^^ tongue of the dumbe fhaU fing, and ^ the blind

Ac,

f^Cy the deafe heare ; but no man dreamed that the lame as lame remaining lame, does leap, and that the dumb remainmg dumb can fing, and that the blind, as blind, and wanting eyes and organes doe fee. I confcHe, if Chrift had caufed the blind, as blmd, to fee ; and the dead, as dead, and lying in their graves, to live ; the myracle fhoulJ put all Divines to Schooleagaine, to trie their contradidiors,if one,and the fame man, at the fame time, in the fame fenfe, >^ ra avto dau.vTc;!^ i^ h -nS^carrS -xf'^ytp, as ArifiotU taught us, be both lame and whole in the legges, blinde and leeing, deafe and hearing, dead and living ; it may be AntinomUns who Will have the beleevers Adultery no A-dulterie, have a way of Logicke of their owne, to goe with Libertines, who faid, knowing finne to be finne, holynefle to be holynefle, was a worke of thefldli, andofe?/^^^w,who through eating the forbidden fruit, knoweth good and evill. But fo you will fay. If ^od juftifie the ungodly.-beleevin^^ -which is an aSt of fanftification^ wujl ^ee before jujlificationy then are y^ee fanBified, and. can doe that which is pleafing to Gody before we be juBifiedy and be in Chrijlj then mufi we fleafe God^ as beleevers^ ere -we be in Chrifi^ and fo exercife al}s of the life of grace ^ before we be in the Vine tree^ and before ype be branches ingraffed in Chrijl j for fure^ to be^ leeve is an a^ of the life of ChrifUn hs.

Anfw. If beliefe or faith be aninftrument, and fo acaufe in its kind, or a condition (call it as you will) without which ^aul in the Epiftle to the ^manes^ and GalathianSy and He-brewesy &c^ feith. We cannot be juftified, I fee not any in-a)nveniencic of this order.

1. Thefinner dead in finne^nfonne of wrath. ^^^ ^^^^ ^

2. A waller after the courfe of the prince Sathan^ co'iverfionj^ who ruleth in the children of difobedience, anJ cf the

: . The Gofpel of free grace is Preached to the dead.to Lords jufUff-^ the Elea^heires of wrath, but freely for Chrifis ^'X fbc pnner. fakgy and with an intent on the Lords part $f the fame circumferaiice and fpheare^ with the decree of the eleHion to glory ^ thonghthey know not.

4; The Law and cnrfes of it preached to them{with

the Gofpel, lefi they dejpaire) to humble them^. ^

5. The finner Legally humbled , ftaine in the dead throw^ Romt 7,11; ivith 4 halfc-hopeof mercy.

"prefared for Chrifi, thengh the -preparation have ^- ito, l*promife ofconverft9n.2. Nogranndynatitre^ or Jbaddo'rv of merit. 3. No neceffarj connexion with converfton, fave onely that Godmajintend the fame preparation, in an ele^, for converfi-on ; which he intendeth for no converfton in a re^ probate. . . ; -.

6. Thcflonj heart hf meere grace removed^ inihe fame momenty a new heart put in him, Bzech. 3(5.26,27. Zich. 12.10. Eteuc.jo.^. Jcr.3r. 33. or the hakit of fanBifcation infufed.

7. In t^he fame moment y the feule beleeveth in him thatjufiifeth the ungodly. ■'''^" ' ,'";"',

8. In the fame momenty Gody for Chrifls fake, of m'eere grace jufiiftetb the heleevingftnner.

, . . And every one of chefe ncccffirily prefuppofdth the former.

^'T/uV^^\ Nor on Antinomians free themfelves, or any with them, of

fliiCiificanorj, ^he pretended inconyeniencie, they would put on us, to wit,

and the habit that we muft beleeve, before wee be adually joyned to Chrift,

Qt faithy a}jd in juftification ; for they will have us juftified, and fo pleafe

the a3 of be Qoj^ and acfluallyinjoy the fruit of eledion, which is juftifi-

dl^ofi^aturr ^^c^o"j ^^^ 8. 19. before we beleeve, that is, before we feele,

/,cr beftre ' and toour owne fcnfe know, that we are juftified. Now this

lufiifiiamv. feeling and knowledge, is an intellecfiuall aft of the life of

God, and the habit of an infufed new heart, of regeneration,

as Well as our juftifying Faith, and fo we yet exercife an aft

of the life of Chrift, which miift bee an aft of faving grace,

a^Hs fecmdus, or a life-operation flowing from the infufed

habit of fanftification, before we be juftified,. in the fenfe, that

Scripture fpeaketh of juftification^ which faith all alongs, iVee

are jpifltfied by faiths Godjustifieththeman that bcleeves in

himtha,tJHfiifieth the ungodly. Now furc the Lord givethto

us faith to beleeve juftiffcation, before hejuftifie, in the fenfe,

that Taul f|:>akcth ^prfuftificatiori. For the Lord giveth the

Spirit of fa^ftificaagri, oTgrace', of.adoption; of faith, &c. for

^!^1 thefe are vicaU'cind lupernaturallafts of the fame Spirit, to

thefe that have not the Spirit at nrft, to the uncircun$cifed in

heart. Dent. JO. 6. to the wilderneffe and dry ground, Efai.

44. verf }. to thefe who j)qllute his name among the heathen,

aiid have ftony and rockie h&arts, E^€ck:'k6. 21^ 26. to thefe

chat

that arc a dying, polluted in their owne bloudy Ez,ech. i6. (5, 8. tothofetbat are dead in finnes and tre^affeSy £phef.2. 1,2, :?,4,5. and this the Lord doth, for Jefus Chrifts fake freely. Gal. 4.4.5. then before we be aduallyin Chrift, by juftifi-cation, and branches in him, by order of nature ; firft, wee fo farrefind favour in the Lords eyes, or pleafe him, or ra-^ ther he is of free grace pkafed with us, that he giveth his holy' Spirit to us,and upon the fame ground may we, being yecnot ju-ftified; andfo,in that fenfe, not in Chrift, by order of nature, firftbeleeve, before we be juftified ; nor is it juftification that formally united us in this aAuall union, as branches to the Vine tree, but union is a fruit of life, as is the joyning of foule and body together, andfoa fruit of the infiifcd life of God, or of the habit of fanftification, and thus it foUoweth not, that webeleeve before we be united to Chrift, as branches to the Vine tree, but onely that we beleeve, by order of nature, before we be juftified, which the Scripture faith.

But to returne, we are not obliged to M. Sdltmarjhy who arguethagainft juftification by faith, flandering Proteftants moft jgnorantly, and the doftrine of Taul, as if to bee juftified by ^ faith, were to bee juftified by a faith of our owne framing, without the grace of Chrift, or by faith as a merit and hire, that hireth and purchafeth Chrift to be ours.

It is a curious, and an unedifying queftion, to fearch out (as ^ Cornewell dotK) Whether-faithbeaftiveor paflive in receiving Chrifts imputed righteoufnefle : though if hee fpeake of'^ Ccrrn?e;/,58 aftuall beleeving, to call it paflive, is aiiunproper fpeach, i. we i'^^f>f ^'ch hold that TO credere, to beleeve is not imputed, as our ri^htc^ "f. crdovcrie^ oufnefle, which is Soctmamjme. ^^ ^^^^^ ^^

2. Thatfor the dignity, worth, and merit of Faith, Chrifts paffive iyiju-^ righteoufnes is not imputed to us ; and therefore neither vJ(^//Iipcation. nor Scripture before us, ki^^ we are jufiified f^r Faith, but At Faith.

^ 3, That Faith receiving Chrift, is the fr^c grace of God, given to us in the ftate of finne. They fay. The begger putteth forth an a{t or anions ^both of petitioning for almeSy and reach^ ing out his hand to receive ity and fo it is not every way^ fo of free grace, as Chrifts impHted righteoufneffe ts to m. But fhould we fuppofe the tongue and fpeach, the arme, and the aft of ftretching ic forth to receive the aknes , the fcnfe of

Q^ povertie,

povercy^the opinion of the goodnefle of him,from whom he fecks alnies,doch bow checonfent and wiU,to feekalmcs, and receive iCjWere beftowed on the bcgger,of che fame free grace and com-paflion of che giver of the almes, by which he giveth the almes; yee would (ay almes, and ftrccching out of the hand, were both of free grace, and the ad^of the begger doe no wayes impeach the freedome of tlie grace of the giver. Now, here not onely the gift of freely imputed righteoufne{Ic,but faith,a mini tobeleeve, knfe of poverty, and want of Chrift; theaduill exercife of bith are all from the freegrace of God, and fo except one free grace, cladi and counterworke againft another; I fee no inconvcni-e^ice,xo fay by the ad of Faith, as a condition, or inftrumcnt, we receive and apply Chrifts righteoufnefle i and whether yee call it a hand, an inftrumSit, an ad of free grace, a condition j I judge there is no rcafon to contend for words : fo yee fay not, as Cornewell, Saltmarjh^ and other Antinomians, Wee are juftified, whether we beleeve or not and long, yea, from eternity, fay fome, before we beleeve*

Chap. LXII.

The Antinomians way and Method of a finners comrning to Chrifiy confuted^

^ SaVtmarfti "T^He Way and method that * Saltmarjh taketh to lead a fin-

Fu e r^^'i J ner to Chrift, is not Gods way, for hee thus goeth on. A

€fip> 5 4 pag^ beleever in ad his dealing with God, prayer^ or drawing neer9

I44*i45» in thefirft place^puts on the relation of Sonnejhip and righteouf"

neff'ty and conftders all his ftnnes^as debts payed and cancelled^nd

himfelfe made free bj the Sonne and now hee comes in the

Spirit of adoptiony and calles God Father ; and here beginnes

aU faith y hope, confidence, love y liberty ; when as others

Siltmarfh hi^ dare Hot beleeve themfelves infucha condition tillnpon termes

Anrinomian of hnmiliationyforrow for fmne, worlds of righteosifneJfe,they

method, artd f^^^^^ ^ ^^^y ^hinke, a reafonable meafure, pricey or fatisfa--

^iniaRnvt/' ff^pw to come with ; and then beleeve y hepe^and be confident, and

f O^f^fl^ ^^^ ^^ ^^y ^^ eompoHnding and bargaining with Qod, deale

with him at all occajions ; hntfuch fubmit not to the righteouf"

ne(fe of god ; for they that beleeve upon fomething firfi in

themfelvesyjhall as they have kindled a fire, lye downe in the

jparks of their owne^indlmgy ^ndhave nothing in Cbrifi, be^

€atsf^

X4mf€ thej will not have all in him ; and though fome wsUhave all in Chriftfor falvation , fct thej will have fomething in themfelves to beUeve their interefi in thufalvation.

Anfw. I. Saltmarjh drefleth up a man of ftraw to come to Chrift. I. In all his dealing with God ("faith hee) and fo before ever he come to Chrift, or at his firft beleeving, hcbdecvethhisfonne-fhip, thatis, bemg a hogge, or a limbc of the devill, he beleeves himfelfe to be an heire of heaven: we £fiy, he firft pats on the relation that he lived in, fo in the womb, to wit, ofthefonne of the Devil^ an heire of wrath. 2. Hee beleeves bis finnes as debts payed and cancelledy{(dxih he) What? ere ever he come to Chrift in the Spirit of adoption, hcebelee-vcth remiffion, that )%, hee putteth on the wedding garment firft, and thencommeth to Chrift, who onely muft give him fine lynin|, the righteoufnefle of the Saints. So Saltmarfh ma-keth himhrft a wafhen man, (for fo he muft be ) if he firft be-leeve Sonne-ftiip, and then come to Chrift the founcaine to bee Waftit; he firft getteth money, and bread, and wine, and milke; for he firft beleeveth his Sonne-ftiip and pardon, and then he commeth in the Spitit of adoption to Chrifts waters, his wine and milke, to his fatnefle and bread without money; that this is Saltmarfh's method, is cleare, for the title of the Chapter is, fVemuft come before God^ as having put on Chrifi^ firft, not as finners and unrighteous. 2. His Words are cleare in the firft place, (faith he) He beleeves Sonncfhipy and can'-

celled debts\^ and now he comeSy — and caUes Cod Father^

and here begins all faith. What ? when hee confidered

himfelfe as a Sonne, and all his debts cancelled, had he no faith ? Saltmarjh is affraid, if the finner ftand a farreoff", and looke to God with a rope about his necke, ^tihe bee i^sgedandac-curled eternally. ,- ;- -^ .rA i')}) o i\^ r.i h.'s> ''-''-

5/ So ^ Cri^ i3AX\\yComming to Chrift noteth no m^redif-u* '^^ C:j fpc vol mon nordiftance betweene the commers and C^ri/?,then before; ^^cr*8. paf they beleeve they are united and juftihed, and alfo ^ comming to ^^^ -^^« Chrift {which we call beleeving) is wholly p^fftve^ as we faj, a fp^ ^ Coach is come to towntr^ywhen it, camedrawne withhorfes"^ which is dearely as much,as, wcare Chrifts, and our finnes pardoned, and both thefe wee are to beleeve before ever wee come to God. Shew a pattcrne for this preparation before we come to God*

Q^^ 4* Others

4. - Ochcrs ffaich SaltnMrfh, meaning Prottftanc Divines^ Dare not heleeve^ till upon termes of humilUtion, forrow for Jinnfy works of righteonfnejfey they hatte a price and fatisfa^ tledhi^fc of tliontocome with, and in vpay of contponnding and bargaining fjtfaranens they dealewith God, &c. ThiS is a forged calumnie di Salt-tej(ireto>!Vif' m^rfljcsy noc ourdoftrine ; fome carnally minded men, chinke ji(j>ifto merit) ^^ dare not eoetoChnft, becaufe they have not holynefTeand ration IS pre enough ot preparations to merit laving grace, to doe Pelagi-fim[tio7i,boih anSjArminians, for meiit is naturallcous all, this is the abufe cornkmmd, of humiliation, of fenfe of fin, not humiliation it felfe, but'fwel-theformr iv ij^g pharifaicallpride; We forbid any to beleeve, and come to ffeV/^/fHw Chrift upon fuch termes ; but on che oifherhand, Antinomic Afitiominans ^«/faile foulely on the other extremity, through prefumption, which is as deepe naturally in our bones, as merit; and that is, becaufe fome looke on all preparations, fuch as humiliation, forrow for finne, as a price and hire, f^ hny or compound for faving grace^ fo they may have it at an eafie rate i therefor^ (faith the Antinomian) away with all, preparation, away with all humiliation, all finne-fickenejle for the Phyjitian. Salt^ marjh hath found a fhorter cut to Chrift; let every Pharifie, and proud undaunted heifer, every Dragon and Dromedary that ftandeth on his tip-toes to juftifie himfelfe, remaining wedded to his lufts, without any humiliation, or fenfe of finne, though as proud as a Pharifeejmi. a Bel^^ehub^ beleeve all his debts are payed and cancelled^ and come to Qhrifl^and there beginnes all faith, hope, confidence, love^ liberty.

5. Wc make humiliation, forrow for finne, no warrants,no ground of beleeving, no price at all: land-marks wc make them milnf co»"^' in order to beleeving, and require the finner to put the price of <//«» VoT/fce ^og§^ ^° them, have fuch preparations, be humbled for finne, ^pimon er the forrow, and in this order beleeve, not for your humiliation, praciifc it fd] nor for your forrow; fudas may have more then you, and ne-of kumiltatiov yf^^ beleeve; therefore in point of merit, or felfe-confiding, rfl^/l?iK^ caftthem away in your efteeme,

fij^t i9ihL ^"^ caftyourfclft on Chrift : but the Antinomian (aith, caft iuxt , andnf' them away both in your efteeme and praftife; to have fuch pfovePbari' preparations, to forrow for (inne, and be hfimbled before jou f^icallpudttu i^^l^c^^ ^ fg r^^l^ rig-hteoufneffe in your [elfe, and not to Sileevtig.as >^«^^ ^^ ^^ r^ghteoufneffe of God. felfc'rfghtecuffjfjfe, V€ omijf cend^mm the v^infpintQV^hutopp^oxttUduttj it0e.

C. Thas

6, That is an often abufed pl'4cc, iValk^ in the light of jdHr owne Jparks;.2S if it were in (enfe, if yee be humbled, feele the burthen of finne before yce belecve, and upon that ground beleevc, yee (hall lye dovvnc in forrow, Yee may as foone bring the Eaft and the Weft together, as make the place fp^akany iuch thing. Vatahhu faith^ The Lord threatnethjndg-menty that thetr owne fire, and idoUtroid4 wayes ^Jhall jeeld them forrow^ and a tormenting confcienceAn thai^j 9f tvrath, and no contort.

7. To be homblfd, and forrow,and he^re,and then beleeve, if yee judge your fclfe worthy cf ten hells , notwithftanding of all thefe, and yet come trembling, and touch the hemme of Chrifts garment, is not feeking of righteoufnefle in your (elfe, noranyrefufing t(? have aH in Chrifty but a Cure way ^oChrift,-

Chap. LXIIL

JVe need Lay^'direBionSy the Law and the Spirit tire fn^ordinate,not contrary.

ANtinomians ^ denying hvlyne[fe to bee now fapoioned by 1 f^itmarfl^ the Law of oHtway4 Commandemenpy bptt h the f reach- fretgrau. ing of Faith, will not have us toborrow fo much as lightand fag. 14^^147 -direftion from the Law 5 becaufe i. The Law is the beamey the light in the frft day of Creation^ the candle the Srearn, and the^ Word is made pjh and dwells amongji hs ; and he the SunnCythe true lightythe day lightythe foHniaineyand Chrift will net be beholding to any^ of the light onMofes his face ^ But the place 2 C^r. 3. that Saltmarjh alludeth to, is i^^^dight of a ^^^j^^ji^^. convinced confrienccy by which a man feethhimfelfe condem-/;^^^^^,^^^j, ned by the law-miniftrationrof wrath ; this light and glory is «j our dut/, done away, where the Spirit of fefm is ; but the light of teach- whether An-ingdiren:ton to know our d«cie>andhow we areto order our ^J^on^»*"« walking in Gofpel-holinefie, which the Spirit borrowethfrom ^^^ ^^^^* the ten Comqiandements delivered by Mofesy is eftabliQied and taught by Chrift, and not removed ; for if Gofpel-grace extirpate this light of the Morall Law, either out of our heart, or out of the written Commandements and writings of Mo-fes J ,then furely Chrift is come to difTolve the Lawymd to teach men neither to doe, nor obey Law^ommandements,feeing it is -

Q^i efl&ntiaii-

g

effcntiall to the Law, as a Sunne (hining, whether hell, and An-^ tinomUns Will or not, till Chrifts fecond cormning^ to give light, and (hew what is our dutie, P/i/. 197,8.9. Afath.^.i, 2,^f&c.i9.20. And 2. ifthelightofdireftion that the Law yeeldeth be removed, and lay no obliging power on us, more then a candle ferveth to give us light in day-light; or the light created the firft day of the creation, which is gone now, when Su9fr^e^t\d iWi?(?;f^ are created, I fee not, how we (inne not in worfliipping God, in abftainingfromldol-worftiip, blafphe-mie, fwearing, in loving, and honouring our Parents, and in loving biirneighbour as our felfe ; for wee have no warranting lighc to doe thcfe, bat that Law of Mofes, which Chriftex-prefly faid, he came not to deftroy in the perfonall praftife of his Saints ; yea thefe beamcs in all their fmallcft titles, muft ftand firmer then he^^ven or earthy Miith. 5.17, 18,19,2o.and therefore the (pirit of Satan devifed a combace and contrariety between the directing light of the Law and the Gofpel, and be-tweene Mofes and Christy in this fenfe; as if Sanftification by the light of the Law, and the grace of the Gofpel, which are fweetly fubordinate, were contrary one to another, as fire and water; eternall fire muft be their portion, that fo tcach,cx-cept they repent. 3. SaltTharJh citeth thefe. The ypord is Saltmarfti ^^^^ ^^yj —^^ y^^ his glory ^ &c. to prove that the Lavp ^^A&^! ' ^' t^nor^ not in the Lottery but in the Spirit^ and Wee need not ^^ * * the Law, the Spirit fand:ifieth» Juft fo did Henry Nicholas,

and the Familifts fay, God incarnate r^as Chrift manifefied hj love^anda vifion ofGody in the hearts ^ of their f erfeih one si ^f'lJ I and the incarnation was bm every holjf Sainty podded and '/° * Chr isle din H, 7(icholy and fuch like, and God manned by the

^'T^Thcolo. Saints \'ax\A the Fansilifis « of New England fay. As Chrifl giaiGcrma- fc^s once made flcftj^ fo he iSnowfirj} made fiejh tn liSy ere we nica. be earned to perfect en. The Word Of God f^eaketh but of

• y<t/e,fi///?p, ^P^jj^carnation; for the L6rds comming in tlie'flefh may prove ^^'*^ a fuller meafureof grace, but it never proveth, that i. The

Law isnowinthe Spir$t^ 3. That the ten G'orhmandemcnts under Aiofes are removed. 3. That all their difeBing light is <juite gone^ and as ufeleffe now as a candle in day light. I (hould wi(h Saltmarjh would come from under his veiles, and fpcaketruth, andfearcnotto owne Familiftsy if they bee hiS;, and renounce Protcftant Legalifts, as be fpeaketh.

Chap

Chap, LXIV.

Antinomian differences between the Lny^ and the Go^ Ipel^ confuted.

r TT T Ee cannot be fatisfied with the Antinomian diflfercn-

V V Qt^betweene a Law and GojpeL The L^w (fay they) 'Saltmarfti

ommands w to ebej, to love, tofeare, to be holy,that God may ^Al*

be our God, and ivee his feofle ; the Gojpelcommandj us to $- J^^^^^f' .

bey^ and love, becaufe we an the fee fie of fnch a God. ^1^''^h7wII^

£Ood jvorfii be

required 05 mcejf^ry ccvditions toward theattdinir^ of jufl if cation^ falvation, ani bUJfed^

njfe^ ftvic theje anpcffejjtd before we cun dee anj iood worlis ? Townctf^^r»X44, i fee

iHtle dijj'trtnu bttwun mtrtry^nd the rewardyoufiandfor^

-- Jnfw. The Law never, neither before, nor after the fall of UwoUdi* Man, did command obedience as a merit and defervmg caufeof ^r'^^did not having God to bee oht God, for fo Antinomians fpeake of all Z'ou!G!dtn Law-obedience, that it hireth God, and of all ourGofpel- tbefrftWvc^ obedience, that itputteth God in our debt, asif we were hare- »j;;/, Tjor £• lings, and God a Matter obliged in a Legall way, and in tennes vatf^el^eiibi^ of buying and felling, to pay us our wages. luvw^i ot

2. How wiU Saltmarjh prove God was not Adams God, ^f/^,^'^^ till heftiould Worke out his dayes workeof Legall fervice per- ct^nant •f fedly,and winne his wages, without a flip orfinne? This is irace.

a conjefture. I would conceive, by creation the Lord was A^ dams Goiy and the indenture or padion to reward his obedi-ence with e ternall life was to goe on, that Adam (hould 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-/^^»^, but he was firft A/i (7^^, but God was to remaine his God, no longer then Adam (hould perfeAty fcrvc God. • ^

3. None of us, whom Saltmarjh Would, if he could, con-* fute^ doe teach. That we arete obey^ and doe ^ods Comman* dements, according to the GofpeUgrace and ftrcngth from Chrifi, to the end, that God may be our God, elfe if We faile he is not our God. Now this Go^L-fervice he nuift fay, we teach, if he refute us.

Diff. 2. Th^ Law (tilth Saltmarjh) commands us in the' power of Gody as a Law-giver^ and tutor, or Minifier « the Gojpd in the fowcr of a Father^

Aifw^

j4rifw. V/hcn Saltmarlh Ih^l make thefc two contrary^ to The authonty command 04 a Law-giver and 04 a Father, as wrach and love, cj God 06 a ^vc fhall fay jimen to this difference. But AminomiaHs thinke Law-gvii, to command as a Law-giver cannot be, except God command Tfi'iS^' under the paine of an eternall curfe, for (ky ^ they) The iontrAryl ai Law nat condemnin^y is not Law, So the Law-givernot cur-Antincmi3nvlingandcondemmng,muft be no Law-giver ; But thisisafalfe tms/ine. principle. God commandeth as a Law-giver in the Gofpel, bTownc<?/"- ^n jj^^j. ^^^rnall righreoufnefle which hee commandeth in the /tTf^^a^ 5^* Law ; for neither the Gofpel, lior Chrift diltolveth one tittle or jot of the eternall Morall Law of God, but hee commandeth, not as a condemnitig Judge, the curfe is removed from the Law, (7^/. 3.10. Not the Law it fdfe, nor the authority, majeftiejnor fpiricuailholynefleof the Law,or Lawgiver; and fo God both commandeth in the Gofpel,.as a God, and Lawgiver, even oa our God a confp$ming fire to fuch as are not under grace^, and as a Father to his owne in Chrift. , ^ n DiE 3. The Law (faith ^ hee) commandeth^ bj promtfes

ibid 148. andthreatnings^ hleffings and cnrfings^ the Gofpel rather per^ fwadeth then commandeth^ Md rather bypromifes ; and exhorts rather then bids, andreafons m to dntj^ rather then itfforceth^ and rather drawes^m^ then drives us^andfetting forth promi^ fes^ and priviledgesy and prerogatives^ done on Gods party and • Chrifts part for ptSy rather argues us to doing, and workings and loving refieSlions againe , and C^rifi is chiefiy propofed to us for ko/inejfe^ obedience, mortification^ newne^e of life. So the^ GofpeH commands rather by paterne^ then precept, and ky imitaftony then command, Hebr.12.12,13.

Anfmi 1. TheLaw didalfoperfwadebypromife ,D(?^^/7Af and, livi^ ; and argueth out of highelt love, with all the heart to obey the Gofpel, (Iconfefle) addechatranfcendentandin-comp:^rable motive, which is the fouk-conquering love of { God, 10 give his bloud aqd precious life a ranfome for his e-

nemies. But (I pray) whydorh not Saltmarjh fpeake accurately, ia fencing downe the differences between the Law, and Xjq(ix:1 ( For they are the Vtt:y hinges of the controverfiebe-tvvcene ^«ri;/<?w;^«x and us :) he fpeaketh doubtfully, neither denymgnoj! atfirming.butthc Gofpel commandeth, onelyhe iaich, it rather per {wades and argues^ then commands. If hee iDcane. it commandeth not the fame Way that the Law doth,

chat

that is,that we give perfonall perfeA obedience,of our own purfe and ftockcjWichouc the grace ol- a Mediator,under pain of everla-fting burning, then he (hould not have laid, it rather ferfw^des, norcommandsyVJhichis asmuch,asitcommands,but fwaits more to the perfwading hand, but thus it commands not at all any ia Chrift,it fpeaks its commands, and iflucth forth royall mandats^ as a King to his owne Subjeds, that is, to thefeoncly that are under the Law, not to thefe under Gofpel-grace.

But if Antinornians ftate the difference between Law and Gofpel, aright to fpeake againtl us ; the truth is, the Gofpel rheGcPd commands not, by their way of obedience to the tenne Com- commlUdah mands to a beleever, fo as the beleever doth (inne againftany rotar^thi>^ Command, or Law of God, (call it as you will) or violate ^J^ke Ant> any authority of the Law-giver, if he difobey. i. Becaufe ^^^^^^ ^'^/^ the Law-giver, in the Gofpel, gives up all his authority as Lawgiver, to command bcleevers, as well as he refigneth his Lawgiving Authority to curfe and condemne beleevers : for the fame way that God by no Law can condemne and curfe beleevers, becaufe Chnft was condemned, and made a curfe for them; fo neither can the Lord command by the authori-tie of a Law-giver, any duty in the ten Commandements to a bdeevcr, as a beleever. For faith.^ Towne^mih x.\\q Antino^ mians ; JVhat Chrifi fcrforwed for m , tkat wee are freed "Town'd/". , from hj himy but Chrifi not onelj was made a cnrfeferm^ f^^^'f V^^t^ but alfo ferformed i:omfleatlj all aEiive obedience that the^^^^^^ Law commanded us. Therefore wee are freed from all adive obedience to the Law. So i, as an arbitrary command is not properly a command, but rather a wiU-counfell and free advife, that one friend giveth to another; fo that the friend refufingthe counfcll, finneth againft no Law ; juii fo is it here. Antinojnians may fay, Beleevers finning againfi G9fpel'hor' tationsy (for commands of God they are not) ftnne againfi the love, and deepefi , 'and broadefi grace of Cody which is a higher cjfence, then to finne againfi a Law of God, and fo its not arbitrary to them to obey^ 1 anfwer. !• Sinneis nofin, if it be not now under the New Teftament^ a tranfgrelTion of the Morall Law ; but wee are no more under the Law, fay Saltmarfijy Crifp , Towne^ and Denne^ then an Englijh-7»^;;canfaiUgainft the Lawes of Spaine, and where there is no * Sahmarjh Ld^i to the fame purpofe , faith c Saltmarfij ^ there is no free ^racti,

R tranf-f^t^'^^^

J 2 2 A furvtj ^/Antinomianifoie.

tranfgrefjioyiy mr tronhU of mindf for fmne. 2/ If ofR^il-ding againll the love of Chrift be a grcaccr ^\x\\^q thcn-ofFen-ding againft the Law, then it is a finne ; but this is falfe, for fare it it were a finne in them, God who fceth all, OiouU fee it to be a finne in them; now this God cannot doe,/c^/^ ^ ^ ., there is no more finne in ahelecvcr, (ky ^ they) then' in-Chriji;

^^7\^i^^^^ then the Gofpci-cxhortacions muft bee arbitrary Commande-mcnts, that is, no Commandements of Cod.

3. If God in the Gofptl give up, and denude himftlfe of

authority of commanding,'then came Chriilto diffolve th^

LiWy contrary to his owne Word, ^4^/7.-5. r8, rp^ 2c.For

nothing is more efll-ntiall to the Law, then'its commanding

authority, even to command us to doe, and teach others to-doc

all, even to the leaft of the Commandenients.

rfcif /k Gof- --t- ^^^ Goffel (faithhe) perfi^radcs rather then commands.

feiboihion' But fay We, it both commands, (as the Law doth;) and with

muTids and ^ i7>ore ftrong obligation of the conftraining love oi Chrift,

fc^wa c'y'i^ befide the authority of the Lawgiver,and alfo perfwadeth; fo

l/aierr^.^^ here be no differences at all; for Chuft hath not redeemed

tf/e not coy t. i- US from the curfe of the Law, to free us from adive obedience

7;,<j4 Antirc. by his grace to the Law, that wefhould be Sonnes of ^<fAW/,

«iai s/;,*/^. from under all yoake, but that with a ftronger tye, we Jheulk

live in heline^e and righteoufnejfe to him who dyed-for hs.

iTownc.ti/s: O then ("faith ^Towne) I am ftsre if we bee fa^er tjed to the

jcf^2,^^o, obedience of the Law. then before ; we have no helpeby Chrid.

Libert ncs / ) 1 t t j r *r 11 ^ /

calicbediacc ^^^^^^her hee hath made our caje more mtjerable, ---why

to God,a,ill doe joannloofethe coardsy and abate fo-mnch oftherigoHr of fcm^A )oilie,the Law.

^rJabonUif. Anfw. Miferable bee they, with Herod and Pilate^ who call it a miferable cafe, that Chrifts filken coards of love, and \ ryes offree Gofpel-bands,oyled and fvveetned with the love

of Chrift, renders Hs no helpCy but makes our yoake and Law-chaines heavier. It is happinefle, not mifery, and fweetc ft liberty to ftrve God. But to Antin^mixns^ Puritanicall walking, and ftrickt adhering to the Law o[ God, as a rule of rij^hte-' >mr}, y iy,r ^^^^^^^y fweecned and perfumed with Gofpcl-grace, toper-rigonrartd ^^^"^^ any petfonall obediencc (they lay all on imputative mor* Gfi^d-fwat- ti^carion abufcd, not rii^hdy expounded) to God is bondage, ^^'^iduion- 2. The rigour of the ^^aw is not in commanding holmefle, the i^^ Lavy then ihoold bcunjuft, but in that it now obligeth us to

obedience

obedience under a curfe, when we are utterly unable to obey, but Chrift abateth the rigour of the Law, in that i. He remo-veth the curfe, which Towne feemeth to efteeme a poore cour-tefie Chrift hath done us. 2. Giveth grace to obey. 5. Par-doneth in Chrifts bloud the (innemU defeds ok obedience. 4. Juftifiethus not by Law,(that doore to heaven is fhut, never to be opened to finnersj but by faith, (which is his own gift) laying hold on the righteoufaeflc of. Cnrift freely, and of onely pure grace imputed to us*

5. ^ CorneweU and oxhz^ Antinomians make arguing obedi- h r c ilience, and perfwading comforts, by inferences and confe- efMi^n^ <juences, works of man, not able to produce aflurance; and catton.p,^, ^<;«/rw^r7Jthinketh,difcour(ing and reafoning not enough to pro- S.^ltm::r{h, duceafTurance of faith, and he thinks it a Legal] bondage to fup- ^n«i)^r port the foule from marks, and fuch things as cannot give evidence but by inferences^ yet all the fuperftrudures of faith in <3ofpd-obedience, as binding upon perfwading, arguing, reafo-ning.All other rf|/»r/i;fr^/(faith' Saltmar/h)h^tide the ailurance 'Saltmaifli of the light of faith, fuch as are from marks,andlove to the bre- ^rce^rucc. thrcn,(that come by way of reafoning and arguing j^r^r rotten l^\ xoncluftons from the iVordyand fnch things as true legall teach- rehffjTh^l trs have invented, not underftandtng the myfterj of the king- remet and ' dome of Chrift ; then all Scripture and Gofpel-arguing, are ariuwf in vainejanglingsby this, T^u^^iy

6. Nor doth the Gofpel command by patterne ^^^^^^^^^nd^ then precept^ as if the examples of the cloud of Witnefles, Lr/J//!^ who running their race with patience, inherit the promife The Gofpel of free falvation, Heh. 12,1,2,3. fhould deftroy commands, ^^^Jtamsprf or as if patternes without Law, or any otherwife, but in fo ^^^^^' *^ ^^^ farre as they are warrantted by the Law of God, did tye and UMki^iiV^ oblige us to obedience and imitation ; for if patternes, as patternes did tye us, then fhould we be obliged to follow the Fathers, and Chrift, in their extraordinary works and miracles,

which neither Law nor Gofpel commands us to doe.

7. But the truth is, outward commandements written oc preached by Antinomians are given to us in the Gofpel onely by accident, and becaufe we arc camall and finnefull; but were we as fpirituall as wc fhould be, wee fhould need no Law, but that which is fpirituall, and written in the heart, no more then Angels need a written and outward Law. Now

K^ that

^

;2 24 ^ ff^rvey of Antinornianifna:.

tSilcm^i-ni that AntinomiuHs tw^^nQ this, is deerc by ^ Saltmarjh his

IrcQiiciccy Divinity, Commands ("faith hec) are for ohedtcnce, as

ijo j) z.c^^j. ^^11 ^ tj.dings of forgive neffe -y— this kind of Gofpcl fitsboth God Ayid man ; and Qodthe father may be feen in commanding holine^e^ and the Spirit in forming the helyncffe commanded, and the Sonne in redeeming m to ho/jnejfe^ even to the will both of th^ Father and the Spirit. And thps Gofpel fitJ man, wha u made r/p both of jlejh and Spirit, and fo hath need oj a Law w thcut, and in the Letter ^ as well as in the heart and Spirit : the Law is fpiritnally but we are carn^/l. Hoai. 7. Korean a fiate of flejh and Spirit bee ordered onely by ^ Law within ; for the word and Law of the Spirit, meerelj u for a Jpirituall condition^ or efiate of glory, 04 Angels wha live bj a Law fpirit0ally and fiate of revelation,^ Tlov^h we he Anfw, I. Here be ftrange conceits of old libcrtinifme.. Qof^ re^uierae ani pel commands are as well (, faith he ) for obedience^ as tjdings of fpiritu/ily M forgivenep. But vvhy for obedience ?/ Any difobedienceto reedrffs jcnf- ^[^^.j^^^ [^ j^q f^^ne in a beleever,as is proved ;.then they are not to and therptit^' ^ beleever for obedience. 2. I know net how man, becaufe hee ten Scriptures is flefh, hath need of a Law without, and the letter of an out-are vct^iven ward command; then becaUfc he is fpirit, or as he is^ fpirituall,. ^^ '/^^ iJ"^ ^^ ^^^^^ "^^^ ^^ ^^^ ^^'y nor letter of an externall command. Tur ^unmerved ^ ^^^^ ^^^" ^^^^^ "^ need,as he is a renewed man,f ^ give himfelfc party 45 An- to medttationyandreadingy.anddoElrine ^^ nor to continue in the tincmiins things that he hadknownefromthe Scripturesywhicb are ^given fanciu by divine injpiratiotf to fave his ownefoule ^ andotherSy and tQ

* I Tim,4. rnake him « perfeEl to every good workf. Nor have the Saints at

* 2'Tirn/^ H ^ Colojfe need, that the word of Chrifi dwell richly in then%. ]<iQt 1 y, 16,! ?♦ the called oilefus Chrifi at %pme,^ as they arc called and fandi-»i TjDi.4.i6ficd, any need of learning from r the Scriptures, that they ^ r^}^^'^ ' '^ t^^ough patience and comfort of the Scriptures might have hope. M Rjm V6* OfJ^ly^heflelli and the old man, poflibly hath need of the r Kom/i ^,4. Scriptui'es, and the letter of the command; then it was not Da-

vids inward man, that efteemed the tcftimonies of God and his

promifcs fweeter then the honey and the honey combe ; and as his

^ heritage, and »2<^r^ thenthoufands of fiver and gold. Nor did

*\ Per\' 2. -^^^^^^ ^^ t^^ Saints as regenerated to a lively^ hope i T^r. i. 3.

* Vcif, N * * ^"^^' ^5 they obtained the ^ Uhprecions faith, rclifh the promifes ^Lui{ 10 59* as great " andpreciotu: but onely their flefla found fweetnefle in 4o.4i*4i4^ Oods word. And il/i^ry, not as rencwed,bui^ according, to the

aeih

flefh and corruption, fate at Chrifis feete, and beard his ypord^ and ch^ofed the better fart, that could not bee taken from her. And this forts well with the old Anabaptijls, who faid that the unregenerate onely needed outward ordinances, as the Word •prcached.by men, and hearing, reaJing, Sacraments ; but for diepegenctate, there is no need, that >' any teaich hi-^nei^^hbonr, yfci.M.>4. bfcauJewearea/lraffrhtofGod; and ^ theannoymingteach-' i [oh^i 17, them all • And^ the Sonne 5 ef God are not fubjeci to the L iw, ' fh.oio^. that is, they are not to bee taught, tvhat thej Jhoulddoe^ or ^tT//^i;//c:/, leave undone^ feeing the Spira of God which is their infiru^ ^^^'^ *-' ^ ' Eiory rviU teach them fujfLcientty'^ .-neither is any thing to bee -commanded or in joined themy as te doe good, or efchew evilly or the likS' Tiie fa:ne Spirit, I fay, doth command orinjoyn them ; likewifc to retaine the beft, and quit the contrary, and ^ obey them accordingly. And fo fpeake the Libertines of ^ N, '^ ^'f^y^^ ^^* Encrland^ Thefe that bee in Chrifi^ are not under the Lar^, ^^'^ ^' er commands of the iVord, as the rule of life.. 3. If man, be-caufe he is flcfli, hath need of a Law without, and in the Letter ; by flefli is either underftood a body and fenficive foulc; but then the meaning muft be, that the Law of Word and Go-fpel is given tdthe outward man, to regulate him \x\ his animal and vitall a<5tions, as^ eating, f-eeping, walkir^, feeing,hea-ring, and other fcnfcs, as if no Law were impofed on the Spirit, heart, underftanding, confcience, and will, a carnall dreame that many put wpon the Pharifies ; or by the flefh • muft be underftood, the unrenewed and finnefull cofruptioni This muft be the fenfe of Saltmarjh^ for hee drech, "^om, 7: 14. Th9 L^v^is fpirltually that is juft, and holy ; 2isverfi2. wherefore the L^w is holy, and the commandentem is holy,and juft^ and good; but I am carnall : that is, finfull, f^crhjUnholy, and fold under finne. Now thus, Law and Gofpel commands' threatnings ; Gofpel-promifesfweet invitations of free gracc^ that load en finners Would come to Chrift, and bee rcfrelTied, eafed, faved, are all given to man, becaufe he is finnefull j and no outward Commandement would be hid on man, if he had not finned, which is aconjecfture and fancie. . Divines fiy, the Tree of life, and of knowledge of good and ill, were Sacraments to innocent Adam, the Sabbath was ordained for A-dams worfKipping of God, an outward Law was hid on him, Jfthoueape^ thou Jhah die ^ When as y^t Adam wasnotr^^-

ftall^ or fold under ftnne. Ye?, fo ic Would appeare to v^»r^ nomiansy nothing in man is under an outward Law or Command, cither of Law, or Gofpel, or any Gofpel-promife, or . Law-threatning, fave onely thefleftily body ot finne ; then^ Chrift came in the flefli to rcdeeme and fave ondy the Old .^^^«^,andthe corrupt flefli ; then is the corrupt flefli, and it onely obliged by a L^w without, and the Letter to beleeve in Chrift, to eat the flefli and drinke the bloud of the Sonne of man, to live with, and in Chrift, to fit in heavenly f laces wit^ Chrift-, to have right to the Tree of Ufe^ to have the hid M^nna , the white fione^ the new Name given to it^ And what then fliall be the condition of the New man j fliall not he belecvc, Walke in Chrift, converfe with God, feeke the things that are above^ rejoyce evermore^ repent^ mortifie the deeds of the fle/by&c. this IS ftrange Divinity. 4. This favours ftrongly oF another Antinomian and Familifticall hnck, «^Town nfeu c xhe old Adamfinneth, Jam. 3.2. ufound to bee afinn€r,re^ /»^'»^e, p^/. proved^ aceurfed, condemned ; he, and all his works, fljut uf un-' der the Law and wrath of God ; then the man finneth not, is under no Law, no Gofpel, No Law without^ and in the Letter^ onely the flefli; the Libertines AJfe^ corrupt Adam finneth, is to be reproved, fent to Hell; and whither fliall the other halfe, or quarter of the man goe ? to heaven ? But, if yeewillliftcnto Scripture ; that which was under the Law, was under the curfe; what was under the curfe is redeemed by Chrift; bekeveth, is juftifiedby Faith, is blefled with A-hraham^ Gal. g, 10, ii, li, 13. But is the old Adamylhc R^Ch, finne dwelling in Paul, redeemed from the curfe, juftified by faith, bleifed and faved with Abraham ? Or is the beleever freed from the Law, becaufe of the flefli, and for the old Adam^ that dwells in him ? Then becaufe the flelli and finne dwcl-leth in him, while he is in this life, he muit then finne, bee under the Law, deferve the curfe in fo far ? Or muft the flefli be an invifible Spirit, that lufteth in man, againft the holy and juft Law ? but God feethit not ? What drcamesarc thefe ? * Siltmarfh ^^^ ^^^ difference ^ is,T^^ end of the Law {bAihht) was frec^racej ^^ bondage, feare^ tutorJhip, revealing of finne^ outward con-faisi^i,l^<f.formitjythe end of the Gofpel^Lawes u to love, newne(fe of Spirit, praifc and thanks/giving for righteoufneffe, and life rccjivid.

Anfw.

' A?tfw\ Bondage and fare (frrvileifudhas'he meanetivhere) was never any proper, or incrinfecall end of che Law, the Law is fpiricuall, and can command nofinne, nor have any incrinfecall end chat is finhohill ; fervile feare, is fi inefullfcare. This is an life of the Law. which God makech, through occafion of our fintiefuU condition : and holy fcare that the Law com-nlandeth, is the end of the Gofpd-Lawes as well as love, . Gofpel-grace teachech us to fcare God, and to walke m goJly feare. Irs true, we were diuc up under the Law, that the Law might be to us, in its bloudy ordinances, and Ic^all walliings^ and curfings, a herald of our guilcinenc, and a rigid exador and craver of our debts, to compell us tomnneto^the ft^ety^ and as the perfuer and avenger of bloud, todriveusto ourfcec, . that upon life and death, We may efcapeto fepu,,0Hr City of fefugeyour pi}i'BH.%rj,ani be fafe ; not that for doing of the Law We may bejuftihed, bue we come to Chrift, alibtothe on'iyr^ m^ij [q-^ tothe SprityWalk£ i^ h9line[pe, not becaufe we have heaven in compleatfruicion already, but thacvveemay / atcaine the refurredion of the dead, and may come by life ccer^ -nail, the free reward of grace.

Chap.LXV..

The G of pel is a. rare Covenant of grace. .

C 7\/Ee agree, that the Gofpel is not a Cov^nant^ fach as V V is becweene God and man in Law-termes, like this, If yee doe, vpithoHt a Afediators grace, perfecltjy jeep^ail. live ? God in a manner faid of the Crowne, Bnyheaven^ami . -ivinne it\ mihave it. Give Works wichouc grace, and its your ^ ,; , owne. 2-. Nor i$ che Gofpel fuch a covenant, as is bet weene jhiiulsf and man and man, in which he fulfils his part, and he is the one,.rirf/»/i^cc. not helping che other : but becaufe this is the covenant of ^^''^'^'^Z gracei ail the bones, arcicles,joyncs,limmeg,hches, and parts/'^^^ of che covenant, is free grace. Ghrirt undertakech for his Fa-:her, bee fliill faithfoUy makegoddall hefaycs, hee underca-k^th for himfclfe as furety, to make fure workeof the.par-chafe , to buy^ all With - iranfome , an p^er^ranfome-; he fliall give an over-fumme, an innnite price for all hee ii>i'enss for I he ingages for the Holy Ghoft. I will fend j9» the Com-/(i^r^^r, Cfarift impawnech his'Word fc^r ali- ibe chre^. Chrift . i " " bindecb

bindcth for his people in covenant, to give them of his fulneflc,

tokeepe them in his truth, to intercede and Advocate for them,

that their faith faiU no ty andtoraife them up at the I aft day -^

this laFl is in no covenants between man and man. But Salt-

* SaUm?.r{h marj7j fpcaketh not * foberly, when he indire(fHy challengeth

Fneiraa:. the Holy Qhoft, as a Legalift ; tor ufmg the Word Covenant^

pi/'•.^•i^^ ypljich hath a little ("faith he) corrupted fome in their Notion

fiKdcthfault ^J V^^ grace, and makes them conceive a Uttle too Legally

rrith the holy of it^ for it is a promife. But With his leave,a promife i;s as Ic-

Oh»(lybuAufc gall a word as a covenant, and there be as peculiar charafters

hetermctbtke ^f Qod^ ai^l pf free grace in Gods Gofpel-premifes^ above-

GofpdaCO' all Law-promifes, or promifes and'bonds betweene man and

man, as in the covenant of grace; nor is any promife bet ween

man and man, capable of fuch free grace, as the Gofptl-pro-

mifes are ; and this is a falfe principle of y^;ir/»^7w/^;7/faUe-

»»Saltmaifli ly allcrted, apd never proved. ^ That if righteonfnejfe and life^

Tizigraup, le covenanted to HS^ upon conditions meerelj Evangelicl^^and

^ is • M4« Tvhich the pure, free, unmixed grace of Chrift^ worketh in us^

then life ftjould he pur chafed bj ks , not for us.

Chap. LXVI. h]\\\VSQmm^%errorsiouchirigthecovenant of gract.

A Ntinomians ^ groflely miftakc the conditions of the Co-rrcfT^e JLJLvenantof works, and of grace;. they would hold forth, ^^jf * That wee rvere taken into the Covenant of works ^ upon^fome condition in us before^ But in the New Covenant ("faith Salt^ marjh)we are not his people, before he be our God firft. But I know none who ever wrot, or fpoke of free grace, did draw TUre a-e no ^j^^ covenant of grace in ftich a proportion, as that Cnrift fhould '^^*^!^^yr.A firft woe and fue us to a condition, in which by Tome preparing to be iur Qod, g^^^e. We might earne, and as hirelings,worke our (elves mto a but the cove- meriting condition, and make our felves firft Gods people, and J nanttai^ei its firft chufe Chrift, and provoke free grace; foas, in allreafon, | fife and j^rin^ and congruitie, Godmuft, if he be rationall, joyne in league, \ xr^cciiJood. ^"^ article himfclfe to be our God* Why ? We have firft articled our felves, by the condition ofhoneft hirelings, to be his

people.

I. This is as much as Chrift will never covenant, nor indent to be our husband, while we firft make our felves,by fomc

preparing

preparing grace, his married Spoufe. For fure this is a Marriage-covenant ; we muft firil; make our felves h:s people, ani then, for fhame, he muft be our God : as if Marriage-love bred firft in oiir bread, and ftood upon this poore legge, the grace of man to God, not the grace of God to loft man.

2. We teach that faich in Chrift is both a condition of grace on our part, but not Antecedent and preparatory to the Covenant, and alfo a grace prpmifed, when the new heart is articled to us ; fothat Chrift bringeth into the covenant him-felfe, his righteoufnefle, his free grace, and the condition of ^ Faith that receives him; juft as if the heire of a Kingfhould vSct

to marry a Maid ot low birth, upon Condition (he wcare about her nccke on the Marriage day, a ^old ciiaine, iiaving in it a rich Diamond of tht Crowne, and withall lliould oblige himfclfe, under his hand and kale, in the Marriagc-contraft, both to beftow this ciiame on her freely , and to infufe a Spirit of ^race and love, co clofe in her heart with fuch a lover, and to yeeld confcnt to the match, and to adorne her fdfe with ^ this chaine. Juft fo doth the Prince of life here, and its a vainc thing to parallel tais covenant of grace with other covenants. ' ;..

3. Nor did ever any man before Sahm^rjh dreame, that Xaw-obedience was an Antecedent condition of the Covenant of ^^J^'J^,'^^ works, with Adamy nor were Adam and Eve in their ftate^^„^p^^^/^ of finlefle innoccncie. The people of God^ before Qod was firfi the covenant their God\ for then never man, y^^««^,nor any other,were under ofv^riif, as the Law, or Covenant of works, till firft they abfolved, and •Ancmomians kept to the end, a courfe of perfed obedience. Yea, fo there '"'^^^ was never on earth, fuch a thing as a covenant of works, except made with Chrift, nor can we fay, that God made a Covenant of works with AJ.^my iovhis perfed obedience; yet

fure, perfcA obedience was a condition of the Covenant of

works.

Antinomians haveafecond great miftake of the covenant of i. Mijlai^c

grace, while they make it as oldaseledion to glory, and xh^^o-t^thcvovc-

Lambe- Jlnine fromthe fomdatiorf of the world^^ its an ever-^^^^^i ^^^^^

lafting covenant indeed, bat that is not, bccaufe it is not made t^s^^Umarft

in time. Chrift is an eternal! Mediator, and an eternall Prieft, Frec^race,

^nd the Lambe (laine from eternity, but that was onely in^^/.i2^^

Gods decree, and eternall purpofe, as touching the beeinnine ^^^^P^ ^^^^

S 00 ^^ on the Cove.

of his Mediatvorfhip atid Priefthood\ and fo ch^ creation of the World IS ttcrnall • but furc, Chrifi, mthe fulnc^c of time, iras made of a womdn, entred by a calling of God, in time to bee Mediator, and Pritft, and dyed not for finuers, till the ruigne of Tjberiiu Ccfar, as he was borne in the raigne of AugnftHs ; itor were we jaftified^pardoned, and redeemed from eternity, more then we were effedually called, fandified, and gloryfied from eternity. But Annnomians will have our finnes ^ pardoned from eternity before we beleeve. And when were we then borne in finne, and the heires of wrath hj nattirey and under condemnation, by the fecond Adam ? Never really. When were we fometimes dead in finnes and trejpaffesy < Uphf.i^ui ^^^ Ij^ iiyj^e c ^afi ; walking according to the courfe of thif ^ *L*^* wurldy according to the Prince of the power of the aire ? And I I Cor* 6 fo^^timesy ^ foolifhy difohedienty ferving divers lufls and plea* 9 10,11. fures, lyving in malice^ a^nd envicy hatefully hating one ano^-f Honey comhe ther ? Not when We werc juftified, if we were juftified from ftf/).5,87.95 eternity, and when wee were chofen to glory, before the Salrmaiih World was. But fomuft allour finnes before converfion be.

tree frace* l r r . r* J ^t

<7 7g. fy-nes tn converjatton^ not in conference i and our Mur-

Dsnnr Scr. thers, coufenm^jfteahng, perfccuting, whoredomes, if We be 0!theCMantf chofen, and fo juftified and waftied, when wee are chofen, arc /;;? f,pag.9. « feeming and fancied, not reall finnes ; nor fuch in themfelves.. ]?r^^^^^\ nor to theli^ht of faith, or in Gods fight, by this Antinomian

fiugmcyf^. areame.

^9.4'»* Their third great miftake in the covenant of grace, is in the

^ Saltma fh parties,^^//»^^r/& ^ tells us that the new covenant is no covenant Free^raief properly with us, bntwith Chrifi for us. Its true, Chriftilan-^^M.ft.fkc, ^^^^ ^^^ "^' ^^ principall undertaker ; who articles, as the \Idw the CO- f^^^d Adam for US, yea, for all his feed, to worke the Qon-^ rvidvt IS dicions in us ; he is the Mediator, furetyy witne^e^ Me [fen-' 7Hade with ger, or Angel ef the Covenant for us. But Antinomians Qirifiitj the g ^yj^ ^^^^ j^jp^ {^ fgj. 115^ as the Covenant (hall oblige us to Jay'Thhti- "o J^^i^'jor condition of beleeving to bee performed by us, tmifmc/ ^nd thcGofpLlfhall tye us to no holy walking. Why? JVee iSaUmarfli ^r^, (^fiiich Saltmarfh) t§ beleeveythat our belseving, repen^ F^retgTAiCy ting, rew obediencey mortification, are all true in Chrifl,who i'i^^Ay beleevcdy repentedy obeyed for us. It is true. Wee are to beleeve

our repenting, obeying, beleeving,, arc true in Chrift. i. A^ in the mcntoiious caufc ^. who hath fatisfied juftice for all

A furvey ^/Antinoraianifmc. 131

^our finnes, and forthefinfuUdefeftsin our believing, repen-

^ting, obeying. 2. We are to belceve, they are true in ChriO, as the author,and ^nnov^cmk^yvho works in m to wiil andta doe J by his effeAuali grace. But Antinomians will not have us to Dcleeve, they are true in us ^ as perfonally^ and in our Iclves, though by Chrifts ftrength ading them, or doing, or

|)crforming the duties of beleeving, repenting, mortifying our lufts by any obligation of the Law or Gofpel command

dement*

Chap. LXVII.

Of LegaH and Evangeltcall converfton.

^ r yE« deny not,but there is a LegaS converfion^ and G off el V V terroHrs^ and Gajpel-he/i fire^ and condemnation, and the Tvorme that never dyes^ and that nature may propofe ends to it felfe^ in turning to God outwardly ; and that as incident to Antinomians^ as to any generation ot people. For it is knownc that many ^»r;V^^w^«/arc deluded, not converted by a worke of the Law, ftorming and quelling the conference , with the fmoake and fire-flaughts of everlafHng burning, cfpecially where the confcience neighbours wich a Melancholike complexion, and when the party comes to fuch a Phyfitian as M* iJ^/rw^ryS, though there be no inward change in the heart, no evidences either to him, or the deluded foule of a new and inward worke, but the party/^ in the gall of bitterne\fe^ no fenfe of finne, but a dumbe beaftly feeling of the flafhes of hell fire, a Vharaoh-X^t difpofition, the counterfeit white Angel faith to the perplexed foule, Beleeve everlafting love^ and , . , read Pharaoh^ and Simon Magusy and yo-urown n^nnes in the miacjs'cow Lambes Booke of life^ beleeve and apfly immediatelyy with^ virfon^ out care^ confcience^or fenfeof ftnne.or hufniliationy(alltbefe are reprobate money to buy grace^ away with them) to come tothebloud of attonement; come^ though yee be neither wea^ ^ rie nor laden^ nor prided in heart with fnne ; and be yee ajfu^ redly per/waded^ that that bloud was fbedfor you^ that yee are AS cleane fromfn i 5o. agoe^ as Chrifi himfe/fe,Honey combe, cap. 3. pag. 25, Mourne no more^ be not humbled^ doe nothing At all^ but refi upon what Chrifi hath done for yeu^ rejoy<:e e^ Zfermore * forrowing for finne is Legali unbe^iefe, fevere and

S 2 firm

mo

A fnrvcj ^/Ancinomianirmc.

V

firi^ convey fat ion ^ ^nd a care bj doings to fleafe God.anj per^ J'onalt waliQ'fig with God, is but a legaH barg4>iim:%g -with God^ to oHt'buj Chrtfty and evacuate free grace, and a mixing of L^w and GoJ}?elj and confonnding of the tivo Covenants^ and of heaven and hell: and prcfcncly upon this,, the party is as free of doubting till his dying day, as if he Were in heaven, IHU in a merry pinne, as if he were above the ftarres, before the throne, under no Law, above all duties; reader, heares, prayes none, but when fome immediate rapts of a living ^-f}ive God ccmes on hint a dead pajjtvc blocks in Chrifi, the Scriprure, either LaW:orGofpel is but a dead Letter, hee is neither tyed nor awed With Law or Gofpel, Precept or Command, nor preaching, nor feales, but is aded by a free Spirit, an iminediate light and fpeechof a Spirit above^ and bcr yond all outward word, or Letter of oldornewTeftament; except when the Spirit (hall fpeake or apply therni to the heart, and then thefe Commanderaents tye the outer man, and the flelli, and then they bind not for any authority of the Lawgiver, but for the onely Gofpel love of Chrift, as if Chrift had put his Father out of office, whereas Gofpel-love commands obedience upon, and for, both the authority of the Lawgiver, atid the Ipveof Chrift ; and when this convert falleth in A-dultery, murthcr,fwearing, lying, robbing, i. It is not he, but the flefh, and fenfe, and the outward man that doth tbefe. 2. They were remitted and made no finnes, and hee ascleaneas Chrift from them, bcfoie they bee committed, 5. The Law hath no more todoa with him, then' the perfuet (('xit\iSaltmjirJh)h%i\\io doe with the murtherer, who hath fled to the citie of refuge. /... /.

^Ja'.tmjTih But ^ Saltmarfis Legall convert f he meancth all', notcon-Fm^ruce, verted the Aminomian way) is not our convert as he dreameth. t^£- n7^^7 ' ^ Pecaufe we look not at converfon mnerlj as a change %n affe^ Uion and converfation y without Chrift, Faith, and faVing grace. 2. Antinomians make all the change in converfion, to be meerely imputative, to beleevethat Chrift was converts iltmnrfh ted, and repents for us, ^ and to regard no inward change, Horv nucr com ^^ j^ J5 [\\(^^ ^h^^ Saltmarjh (aith, Thdt pre/Jing of meerecom-

'^''\/, j^ rhands^ frojnthe word, may work^ a L^aall chanie of a{fc&:i' ihelVordy j' r r "^ c u ^ ^^ j x ^ ^1

tanmt^o^kft ^^ ^^^ converjation. ror it by meere commands from the

A ihirgz . iVord, he meane, i. commands without the Spirit, that is,

fuch

fuchas are wriccen and preached Gofpd^or Law, thacorchetr:-fdvcs wane all grace and joyning ot the Spirir. Then fare, O-cero and Senecu, their meere wotds without God, cannot change a Zenoy a Xenephon^ from debauched flagitious men, into white cive.l Moralifts, without fome Spirit^ it* he meane that the Gofpel-ktcer, 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 Gofpel, without God,can work no change. But Saltmarlh (if I miftake not) hatha thiid meaning, that meerecommands from the authority of God, the Law-giver, can workc but a Legall and counterfeit converfion; this is moft falfe. Wchave a grave controverfiewith F^jpiy'?/, touching the formall objeft of Divine Faith. Whether it bee the teftimony of the Church, asPapiftsfay, or the authority of God fpeakingin his Word, as we teach. Now we hold that the teftimony of the Church, is but the teftimony of men, and can produce but an humane faith, not a Divine; but the teftimo^ nie of God himfelfe, fpeaking in the Scriptures, canonely beget a fupernaturall and divine faith, when the Holy Ghoft fol-loweth the Word, and renderethitlively. If then webeleeve divine truths, and Scripturall commands, becaufe fo faith the L^rd, in his Word, either Law or Gofpel, this isa divine and fupernaturall faith; fo to beleeve upon Gods meerecommands, as Law-giver, not becaufe naturall reafon fo didateth, nor becaufe the Church, or rtian fofaith, nor becaufe the tjmes favour the Gofpel, (as the feed is received with a forr<3f be-liefe, thacfalleth on ftony ground) is divine Faith, and is not xrontrary , but fweetly complyeth with faith grounded upon the love of Chrift, and wrought by the grace of God in the Gofpel; ^«r*^?^w//w/dreanve that thefe two are contrary, whentheyare not fo. ... :-.\ /-n-: ^'"V" V • t - ••—-

^. Its moft falfe, that the Lav^ u in the heart beforehand. Mow the Law hj natffrey foas Wee beleeve it naturally for the aurhorityof ^^^ '^ ^e«> the Law-giver ; for fo naturall faith of the Law,fhouldhght ^>^^^^'^' with naturall unbelitfe, and deepe fecuriry, to laugh and (kepe found under the curfe of God»- Wee naturally know much of the Law, but we have not'a Legall faith, to beleeve, becaufe fo faith the Law-giver, by nature.

5. Its falfe alfo, that N^tuv^ old proponed to it felfc life e^ ' Siltma^fh UjmU^ M c its €nd, as Saltmarfij i^ich. Balaam could not f-^/'"'''

S3 dcfire '

dcfite it, farre Uffe intend it, hcc onely wiflicd the end of the juft. 2. The end muft bee the laft end fubordinate to Gods glory. AntlnomUns are Pelagians^ and poore friends to free grace, as I noted before : for when falvation is the end, all ineanes are gone about, when the end is intended that may conduce to that end, all ineanes that may crofle the obtaining Hatuicli men ^j^^^^^f^ efchcwed. Now naturall Legall coilverts^cannotgoe a-VTuZr^^^^^^ bout allfor falvation, and in reference to it, its cleare, when €}id to thm- gold is a mans end, as in the covetous; plcafure theend in the Jdyis. voluptuous, honour the end in the ambitious ; if all afts about

themeanes, or that may thwart the attaining of the end, bow not to this end ; Its not fo in Legall converts. 3. When the end is attained but in hope and adurancc, the mindc isfa-tisficd and quieted, Legall converts are not fo fatisfied. 4, Legall converts order falvation to and for themfelves,andthehap-pinede of it, not the holinefle, to pleafe themfelves, not to honour God, becaufe heaven is a Honey-combe, that very Nature beleeving an eternity, defires to fucke. 5. Severe ani firiB walkings in our fenfe, is walking in all duties, by the light and condudl of faving grace, and the faith of the eleci of God, which wee contend for againft moft Antinomic ansy who are but loofe livers, and cannot fall on a Legall convert.

Chap. LXVIII.

How the Sprit tvorketh freelj in the Antinomian yvaj.

SAltmarflj * boldly goeth on to hold forth, ivhenthe Spi^ rit of adoption works not freely^ but fervtllj and legally. Objeft* I. fVhenmenfutfomethingcf fatisfaBion on any -performance y as if Qod were prevailed with bj any thing of their owne. ^fiowcurper- Anfw. Satisfaction to revenging juftice, or of merit, or of formayjccsprc^ pcifed obedience to the Law, m our performances,we difclaim; ^aiicnoi^oT orthatwcprcvaile with God, by any thing of our owne, as God! ^ ^^^ *^^^^ performances were caufesof turning God, were any thing Without the grace of Chrift, and his merits, but for prevailing with God to obtains ableflingby prayer and teares, wc fay it with the Scripture, Hof. 12. s^faakob bj his Jinngth had power with God, jea, he^ had power over the Angel^ and

prevail

prevailed: havept andm^de fupplic^.tion to him G^n, 32. 2 t,^ ^, 26., nor is this an old Te;iaiii;.^ac-Spirit, che piruble oFchc uiijuft JiidgeanJ chcWiddowisinfcope, a doflrine of prevailing wica God, by importmiicicoF prayer. I^mes^ bring- "^^"^^ *'• ■^•^ ech the example ot Elias for the prevailing of prayer ; and ^ ^^^^ ^ ^^^*' Ghrift, c Thi^ ki'ffde of deviUis not caji out but hy fdiUft^, and player ; and fo tiieSpirit of adop:ion worketh ^ freely. ^ Rf ^-S-"* ?*

Ohjeth. 2. SaltLriar(K; ^ The Spirit worketh not free Ij when; ^ ''**,* ^'' ^^^ r*^/^ /;; ^^^^7? J ^^^ ^7 ^^^ ^^^7' '^^ ^^fi ^^^ wholy on /r^f/^^T^^^^j.]

Anfvp. They boke on Chriji hj th^ by, who take in their IVho looli? on^ good works as fellow-caufes with Chrift, thinking to be heard c^'h^^ir; the for them ; Chrift: is but a by-Mediator, if he bee not whole^-^^ Mediator:. its a pracflicall error naturally in us, to improve the the fufficiencie, and incomparable weight of Chrift to little pur-pofej and dote more upon done duties, then on Chrift ;yec: this is not our Doftrine, but our (inne that wc are to be humbled for..

Obj, 3. Saltraardi; JVben ive are in bondage to fame ontivard: y^orjhip ofcircHmfianceSyAs time^placeyperfon^ the Spirit works-not freely.

Anfw. It may be J4/r^»^r/J thinketh the Lords duy un,\ct the New Tefiument legall j men of his gang doe it. 2. A^nd not copray, butatfuch houres as the Spirit moves him, ^ becaufe ^Rife^reigve,. the Spirit onely, and the Spirit ading, and ravifhing, is the only .. obliging Law and command under the New Teftamenr, the Letter or written Scripture, to pray continually^ zinatl.^ i,Thef. r* things to give thanks^ to ^^ bee abundant in the worke of the j, ^ Co-^'i r* Lordi ^ to be rich in goodworkjy ^ ^nd to mxke our felves. y^^

friends with the Mammon of unrighteoufneffe, at any time ere.' i Tim* 6. we bee pnt oat of enr ftewardjhip ; except when the Spirits '7v

wmd bloweth faire, that fo they may receive us into the ever- '^ ^' ^'- ^^* 9^ laftinghabitations, is a law bondage; yea, to abftaine from . . adultene,murther, {wearing; except the Spirits aAing, wh ch j^^)^"^T/i/"^ isouronely obliging Law now ; isalegall, notaGoIpel-fer-r^^/(,^^t'/;c. vice, norcana beleever fin, when hecommits adultery,mur-o/?/f^e^n; bo--ther, for hee doth nothing againft the only obliging New ly pcrjorm^n-Tejiam^nt Law, the adring of the Spirit, when the Spkit aftu-r ^^^[^ ^^^^' ^^ ally doth not aft him, and ftirrehim to duties of charitie,.and V^lll'lvlrd love of the brcthrenj and dothnotaftually dcterre, and pull him ^(^^of?/;' tatbt.

back, by his immediate impulfions, und breachings,from adul-torie,and murcher : I dcfirc ananfwer, intimating a difference ^. bc'tween fins of Adultery and Miirther; and fo fmfull omilfioa of duties, oF Chaltity, and faving the life of innocent brethren for a Mon^th, which muft involve a finnefull not-loving our brother for a Moncth, and the not praying to God for thirty dayts, as the heathen Kings Law was, upon fuppofition that the Spirit ad: not, and ftirre not up to prayer for thirty dayes; and if' fo, it is a qucftionif Adultery be (inne, and if abfti-nencic from Adultery, upon the confcicnce of the feventh Command, be not an impeaching of the free working oF the Spirit of Adoption, and a fpecc of legall bondage.

As for Saltmarjh his fourth ground of bondage, to wit^that tosioeanj thing from the power of an outward commandement^ or precept of the PVordy that it brings forth bm finer hjpocrifie^ and his leventh. To take any ontward thing to move them ra^ ther then apply Chrifi for firength, life^andSpirity is meere bondage. I have anfwercd alreadie, it is an Enthufiafticall op-pofing of the working of word, works, and well grounded experiences oftheSaints,to the adings of theSpirit,anda loofe-ingofusfrombclecving, and obeying Scriptures, from trembling at the Word, and a mod wicked way of Enthufiafme. iSaltm:riTi Objed:. 5. Saltmarpj^ when they doe,hecaufe of Jome vow,

Free gract or covenant they have madoy^c. It is more properly thefervice i>o. of the OldTeJlamenty and part of their bondage, for wanting

the power and fulnejfe of the Spirit of adoption^ to works them to obedience freely from within, they were under the power of Cfitward principles, to put them on from without.

Anfw. I. If nothing move men to doe, but the Letter of the Covenant, Vow,orPromife, nottlie Spirit of grace, then can the Spirit never be (aid to worke Legally^ or not freely, be-caufe the Spirit works not at all ; nor can this bee called properly the fervice of the Old Tcflam^'nt , except Antinomic ans fay, the Spirit of grace Wrought none at all in the OldTc^ flamenty but onely the Letter, contrary to all the heavenly Pfalmes made by the Holy Ghoft, and the ads of faith, in Mofesy David, Job, feremtah, which every Pi^e of OldTe^ fi.iment refutcth, and We muft fay, meere nature, and thedead Letter without the Spirit acfled them. So H^br. 11. Pfal. 5 r. ivOt and infinite other places on the contrary.

2. Nor

2- Nor can yee fay, by the fame reafon, that a naturall con-fcience, a dcfire of a name, left they {hould be reputed covenant-breakers, moved thefe in the Old Teitam^nt to ad, for (b none could have been tearmed, men according to Gods hearty nov per^ feEl and upright men^ as David, J oh, Ez^echiah, Noah, becaufe upon this Antinomian ground, they were all but fine hypocrites.

Iflmiftakenor^»y/r/rw^4r/&condemneth all who have taken the Covenant in the three Kingdomes; and arc moved for fearc of the oath of God, toftand to it, as Legalifis, and Old Te^ ftament Spirits : The Covenant that A/a, fofiah, caufed the people to ftand too, was a Law-bondage, that we are pot now obliged to ; and upon the fame grounds to kecpe faith andpro-mifc upon lawfull contrafts and oathes between King and people, or made to God to keepe Marriage-covenants, concrads, .legues,andbargaines betweeneman and man, which we conceive to be of the Law of Nature ; mufl: all be the proper fervicc of the Old Tefiamentj and contrary to the Gofpel : to keepe my lawfull promife made to a man, to pay my debt, becaufe I :promifed, when I borrowed money. To keepe the Covenant of God made in Marriage, becaufe it is an outward covenant, is to Ao^becanfe of fojne Covenant-^ and to be in Law-bondage, and to doe, as being under the power of outward principles j jind Taul muft Writ to ThiUmony asunder the bondage of the t)ld Teftament. "^ If OnefjmHS hath wronged thee, or oweth "Pbil^vcr^iS thee oughty put it on my count ; if he fhould pay Philemon^kQ^ ing he became his debter, by an outward promife and covenant, Jie did not pay him by the Spirit of adoption^ working freely; "'^' but by a Lcgall Spirit, as being under the Law, not under grace ^ by this learning. A Jefuiticall way tolopfe nien from all covenants, promifcs,bargaines in buying and felling, treatife,and Indentures betweene perfqns, Nation and Nation, to loofe us from all the bond^ of the Law of Nature, and Nations, and free us from that which is the Law and the Prophets, Whatfo^ ever jee would 4nen Jhould doe to you^ the fame doe je to them. Then lliall nothing bind us under the New Teftament ? Doth the Spirit of adoption make us Covenant-breakers, Truce-brea-kers. Traitors; I thought the Gofpel had ^ condemned all thefe ■ t> g^, .^^ and taught us <> to ]ive righteoufly, and p not tocoufen and o^ Tim?j,V defraude one another. Who now come nigheft to the lying n Thd^e^

T Antichrifi

Antichrifly who can difpenfe With all Lawes of God ? For Saltmarjh whocalleth Presbyterians, Ancichriftian Lcgalifts, becaufe they cannot away with Antinomim Herdies, faith. To doe or ferforme, what wee have promif^d and covenanted be^ catife we have promifed and covenanted, is more property the ferviceof the Old Teflament, and part of their bondage, for wanting the power and fulne[fe of the Spirit of adoption ; then aGofpel'obediencc by the free Spirit of adoption. I remem-n simplidtki ^^^ "^ *^^^' G'^^7»> and other f^wi/jj/?/, the deadly pcrfecuting defence agaivfi enemies of the faithful!, and gracious people in New England, Sivenhcadvi deny it kwfull to fwearc at all ; r deny Magiftracie, or any jPo/ca p.i2* fubjeftion to them; deny the Law, the Letter of the Law and !P<?^.»3* Gofpel ; all Learning, Lybraries, Bookes, reading, andallfuch externals, as Saltmarfh argueth againft in this Chapter, as favouring of Legall bondage* But to kcepe Covenan • s and promifes becaufe ye have put your felves under them by a willing ingag-ment, is a fruit of the free Spirit, and is not contrary thereunto. (94/. 5.12. Ephef.^.i^. Col. ^.^,9.

Objed. 6. Saltmarjh ; fVhen ^ they come to God in any aB ofworfhip or prayer^c^c. as to a Creator, rather ((zkh Salt-marpi) then a "Father^ and as a Cody rather then as a God in Chrifty they put tbemfelves under fnch an infinite pnrity^ at they can neither have accefe with fatth nor boldne(fe.

Anfw. I. But Saltmarjhy I conceive, fpeaketh of the Spirit of adoption his not working freely, but in a Legall Way, as "under the Old Teltament bondage; by whichhec muft infi-nuate, that the Saints under the Old Te'ftament, in any aEh of worfhip or prayer, came to God as Creator, rather then Father, and as God, rather then as God in Chrift. How thenfaw they the day of ^ Chrifi? How were they faved by ^ fait by f AAvi <*9* purifying th^ heart ? And by the grace of the Lord fe^ t Aft,iy. »J^y^ Chrifi, the way of Jew and Gentiles both ? And were ju^ • Rom.4 I 1 fi^fi^^ h t^^ imputed " righteoufneffe of Faith^ as the Qen^

The 7^^. being refuted before ; I come now to the laflr,

which is ?. ftrange Charafter of a fervile Spirit. When they

» Saltmarfh measure (faith he) their forgivene[fe by their finne andfan^

185. ciificationy and can bcleeve no more then they have peacefory

and that peace upon fomething of their owne performed^ and

iwr from b^leeving on hint who hath p^rform^d all. God h^tb

net given H4 the Spirit of fearey but of firmer y and of iove^and of a Jonnd minde^ 2 Tim. i. 8. or of a minde not corrupted with anj of thefe.

Anfw. I. To mcafure forgivenefle by Gn, that is, to thinkc hcwJi^ and our finnes are too many for Chrift to pardon, and we too foule fardt fcatio fbrChrift, out of tree grace tc \vafti is indeed a Spirit of «^ mtafur^ bondage; but that is not the Antinomies fenfe. But thus, tJ^^^'^^J, To meafure forgwene^e bj finne and fanSlifiMti^n. As and the A nti-to argue thus, / wallow in the myre with the Sow, *ind goe nomian Jtn on with an high handjWithoHtremorfe andforrow, adding drun- thereof> kennefeto thirfi, and drawing iniquity with cart-ropes of vanity, void of all fanllification ;^ Ergo, I have no forgive nefr^ and am not wajht from my old finnes • then truely, it is moft falfe and licentious doctrine, to lay in this fenfe, its Legall to meafure forgivcnejfe by finne and fanBification ^^ for (inne is a meafure to fandihcacion thus : but AntinomianS''Wi\\[vi\t living after, and walking in the fle(h, and Free pardon of finne CO confift together in one.

2, It is good to beleeve no more offorgiveneffe, then wee have^ found and well-grounded peace for, Which floWeth from juftification; as Paul fpeakethof peace, %om. 5. i. Being ju-ft fed by Faith we have peace with God^ &c. But Wee make not rotten and falfe peace, or peace of unbciiefc to be of the fame drcumference and compafle with pardon.

3 Peace flowing from juftification as the caufe, wc allow; ^j^^ p^^^ J and alfo peace flowing from our fpirituall performances, done u ? in the fl:rength of Chrift, and his free grace, as from fignes, mid 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-ftarre, and from the riling of the Sunne ^ from the former, as a figne; from the latter as x caufe.

4. Nor doth Salt marJh truely fay, This peace is fromfome-thing of our owne^ and not from fomething of Chrifly except he. defame all the fpirituall pi^rformances |ii the Saints, as bar ftardsbego^engf pureiiature,^ufaEli?ri^^^^^ '

5. Nor is the ad: of bcleevingkfle ours, and fo lefle a ground of our peace, then our p^^rformances done by the grace of

Chrift, except Saltmarfi comply with r Libertines^ who fay, y Rife^ratrmt thatthefaiththat Juftifietha beleever, is the faith, that is and er68.'

T 2 rcmaineth

TCYnitinrth fuLje^ivelj in Chrifi, and not the faith ^that is in the bdcever himfclfe ; which is a way to loofe us from all Go* fpel performances, and let us live in flcfhly licence, not in Chri-[tianiibmy,

6. The Spirit of feuTC that Pau/ fpcaks of, 2 Tiw. i. 8. is chat fervfle, mercenary te^r^^in Devils and hirelings, not the fearc of fuch as keep covenants, afr-'l promifes, and pay their debts, and (land to treaties, becaufc thcy thinke juft promifcs and covenants doe bind, even beleevers in Chrilt, in the feare of the Lord, to performance, except they would finne againft the Law oi God, Which AntimmUns cannot beleeve. 11- this externall tye be contrary toUre free working of a GofpJ-Spirit of adoption I confefic, all duties of the Law of Nature mud be cryed downe by the Gofpel; and better covenant with Indians and Americans, then with Antinomms.

Chap.LXIX.

The dead and haiiard faith ^/Antinomians.

^i. J a • /^ A ^VH;^(?»;/^;//do obtrude a dead, vaine prefumption to us^ //i^S '^ ''' ^^^" ?f f^vingfaith. I. We follow Chrifts own faOiion uttcHj corrupt and order of beleeving; that finners fick,pained,humbled,plow-tidbytheA^. ed by the terrors and the Law: who are oncly under fuch tmomians* breakings, and fentingsof preparations, (hould relieon Chrift for falvation; notfor thcfe preparations, nor becaufe thcy are thus prepared ; but meerly in this order, left thty {hould fay, J J a Becaufe I am innocent jfurelj his anger fh all turne away from

Antinomians ^^ \ ^"^ I have no necdeot Chrift^ that fame fenfe ( Repen-ttuh pHfim- tance I dare not call it in an Evangelicke fenfe ) of fin, and prick* ftionuijieid ing of heaft, and feare of (hutting upundrran everlaftingpri-ti/jatth^ fo'n, may highten the price of an excellent Saviour, Aminos mians will Pharifes, as Pharifes, obdured nndaunted heifers , ^T S ^^ f^^f^ Dromedaries traverftngtheir wajes, wtid A(fes nfed

HoVa^S.o/ ^^ ^^^ tvi/dernejfe, fnufing up the wind at their pleafure, 2ill «Icr,2,23 *244 finners as fuch, withoutany order offirft breaking the iron fin-now in the neck: even while they think they are wholy righteous as Pharifes, and count fin aS knots of ftrawes, to own the blocd of propitiation, immediately without any preparation; 10 beleeve and relic on Chrift for Salvation, This we >Qdge to

be

AfHfvtj of Antinomianifme, j^i

'5'

1

bee prefumption, and \\\ rt^Jird of Gods order, fiinply im-pofliblcjthac chcy chat fay ^ they fce,can fee remaining fuch^ bu: rarher bee blind,and their finne remaine : chat the wearie and " I^^.p, 41, laden, and thofe that are judicially c blinded, and hardened, re- '^^^'^ ^' mainingfuch, andasfuch fhoulJbe invited without any pre- »«, . '^''^^ p.^ratoriefenfeoFth<.-irdamnable condition, and of their neede ^ ^'* of a Saviour ; and thit both are invited equally ok Cnnlt, to relic immediately on him for Salvation; and are as fuch forthwith, to caft themfelv^^s upon Chrift, is unfound. For i. Chrilt dccreeth, and holdeth forth the very contrary order, and method of beleeving, not the merit thereof, a. When he ^faith, ^ loh 5 44. How can je beleeve thatfeekf honour one ofptnather ? He dearly intimateth, that there muft bee fome preparatory abating of that fvveliing luft,or then they cannot as fuch,bcleeve in Chrift, 2, To b€leevenow( hy g they) is the onelj ypork^ of the G^Jpel; and Sahmar/b provethitto be the onely worke, this-s Siltmirfli istheworke ( the onely worke hee muft meane, if he prove his ^^eej^raccy conclufion ) That yee beleeve on him whom hee hath fenty Joh. *^^* 6. 29, This is the commandementy ( that is, the onely worke commanded in the Gofpel ) Thatjee beleeve in his Sonne fcfm ^^^'^ ^-^^ ^^'^ Chrift, I Joh. ?. 23. Then nothing falleth under a Gofpel- "'J"^^^"^^^^ commandement,butbeleeving; now I would \diA o^ntino- ^thtG^}t£Lby^ mianszt this, that nothing is a commandement, or a comman- the Antino-ded dutiebut thatwhich if we contravene, it make thus guilty mian »^>. of fin before God, and in his Court, if he would adually enter in judgement with us: fo then the Gofpel as the Gofpel com^; mandethnot brotherly love, meeknefle. patiexKC, temperance,., andforbideth not rebellion to Rulers ; inurther the hating of our brother, adulterie, robbing, ftealing, lying, idolatrie, fwearing; fo as thefe fhould bcafts of obedience, or of linfuU difobedience to God ; butasafts arbitrary, and of meercoucrt tefie, and fimply 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 fione punifliable by La w doth ad and draw thcm,for the Law forbid-cth none of thefc to a beleever who is under noLavv;if I miftake, I crave pardon, for I cannot makefcnfe of iheir cpoanjande-ments; but in this fenfe : one thing I complainc oi Anti^omi^ ansy byanyfeifl; They feemeto mee confufed, andobfcqre, and to diflfemble j ^bccaufc chey kave not yet fet downc iaright

T 3 downe

Antinomians dovvne ingenuicie^that whichi perfwademy felf is their minde; dijfcmhk in ^h^t the beleever cannot fin, his adulterie, and his murther is mnhey fay ^^ adulterie,no murther : except they difference between thefe riiht, that the tWO. The heleever is free of all finne m Chriji himfelfe^ and "beleever can- the heleeverdoth andean trnlj finne^ lie, murther^ deceive^ ^c. notfi)j,and And between thefe, finis wholy removed out of the beleever, thebeleevert i^oCinnt di^elletb in bim^ and the l?eleever daily finneth ; nor »rfr/>^ T ^re they plaine whether the Gofpd command chalHtie, and votlyiv^^ Ivd forbid adultery, and command the loving ofour brother, and -a^hom}! forbid mur thering, and hating of our brother - as ads arbitrary, andmeerly free : or whether no Law command, or forbid, fuch things to beleevers; nor any Gofpelat all, fo as to contravene them were fin. Yea, nor fo is beleeving the onely worke commanded in the Gofpel; for by their way, faith is not commanded as a caufe, or merit ptrighteoufnefle and life, which wealfo thinke, nor as a'condition, or neceilarie duty at ally more then other duties : For the Eleds finnes were all removed, either from eternity, or their firft conception, or Chrifts fuf-feringon the crofle ( Antinomians fall out among themfelves touching this poynt) fo their unbcliefe, and fimll irnpisnitency cannot be finnts. '. . ^ . : ;

Nor can Chrift as God, or La w-giver, command beleeving,, for the notion of Law, or Law-giving under penalty of finne, andcurfes,iscontrarieto Chrifts Gojpel-love ; fo Chrift muft renounce his office of Law-giving, and his authoritie, as God to command faith and forbid unbeliefl^;; and muft onely as Mediator put on love ani coimfcU; and advifeus to be-leeveias one friend doth another, fo as wee have no command obliging us ( except wee would fin ) to beleeve, for a command of love, being contra-devided from a command of Law, to Antinomians abligethoeither to finne ngf to wi;aLth, if it be difbbcyed. : .;hi: . ^:: • vf^:-')'

3. If beleeving voyd of all working, and fuch an empty

faith be the onely commanded worke in the Gofpel y it is like

John thp Apofile.j fo often commanding love tq the brethren,

and forbidinghateing ofour brother, doth not a^ an £'Vf^»-

geliiiy or Apoftle ; but. fpeaketh as a Mofes, and a Law-giv^r;

^Rif ratine ^"^ that amongft the Lords^/»^y?/<?/, who 'wrot canonick

urjfivojpucb Scripture, in the New Tejlament \ fome Were more 'Ugall

.cr. 8, preacherspJindlcAhcd more to a covenant of work^ as ^ Peter

Ohe

(the Familiils of iVtriy Enjland llvould take in ^^/?;^ and fumfs^ for i'*^/r/7?;^?','2^f^ith, they fpeakc more for miiks, and iignes ) then Patil^ who flood moj} for free grace : yet is P4«/ as much to command feme other works then Faith, as Pfter^ fames ot John. '. ' ^:-''^: -•■'■' 'ii-- A .'.

4. For the objeft of f.ving faic-h, Antinomian$ i looke befidethc Gofpel, for Saltmar/h proving that Chnltis offered to (inners, as finners faiih,none can be fuch a finner co whom Chrift and his blood may not be tendred,and oftered^his words may beare truth, that Chrift and his blood may be offered to all within the vifible Church, cledland r^^probate; and fo fay A tinomiaas we, butconfiderhisreafons. i. From the order of Gods de-fnthis to be-' cree ("faith he ) He loved m, and gave Chrifl for hs, ^^^^^'^ ^'"V7/!£/^^^^^ •werefinner5 Rom. 5. 8. Godcommendeth his love rfrc. Joh. 3. ^^^'Vvi Ke-'* id. Godfo loved the world. And this offer (faith he) aj^« ojjer dln?tion,(iU of that love with which God loved hs from everlafiing. So andev^iyont then here is the AntinomUn fiith, that all and everyone im- ^ mediately, without fenfe of fin. or anyfickneiTe tor Chrift; be ^^ they Eled:, or Reprobate, beleeve and be perfwaded , that God decreed to give his Son tor them in particular, loved them with the fpeciall love of Elecflion from everlafting, and hath fatisfied, and Wascrucined ^for their finnes. Sure tins is not the objed: of gojpel-faith ; but is a tranfparent ""^ ^^^-""^rA untruth, and a lie: there was never any fuch decree, nor fuch^^''*^' ^^^" alovein God, nor is it revealed in the Gofpel, that God decreed to give his Son to all, and for all, EleAand Reprobate ; and that God loved all, fo even the world of Eled:, and Reprobate, as Chrift fpeaketh, fohn^.i6. and yet to all EleA, and Reprobate, is Chrift offered. Nor can Antinomians or Arminians fay, that the tender, and offer of Chrift, and his blood, to all and every one. Elect and Reprobate, within the vifible Church, is an opening, and bringing foith of Gods eternalllovcof eleftion to glory 7 of all and every one Elc(^, and Reprobate. Salmarfh (hould not fpeake of poyncs of Divinity, ot which he is as ignorant as a child ; nor doe An^ tinomians know thefe poynts, ot the dephs of eternall free SiltmarHi-s grace, though they talke of them, to abufethem to lia^ntiouf- raforsfor nefle* inane date btm

But Ictus for the clearing of the DoArine of Faith, wipe off ^'^^^''•^ ^^^^ SMm^rJhs poorc reafons, fgr imiuediace bcleevmg without all JJJ^JJ^ ^^^^^

' " preparations, ^cA *

preparations, his 3- Argument to the other two, which yet

are but one, is. Saltmarft Objed:. It exalteth frace more to receive a finner who h4th

^ • nomonej.no frtceyHortghteoHjnejje.

Anfw. AddeanafTamption. Buc he that Cometh dry, empty,

finfull, and prepared With feme fcnfe of finne, of the Phyfitian

ivh • tnd ^^^^^> ^^ ^^^ ^^^ly "^'^^^ ^^'^^ ^^^^ "^ money, the Pharifie, as a j^^^gJ^^^y fo Pharifie, is the man that hath money, and rightcoufnefs ia fow. Efa.5 f. himfelfe ; and is whole and needeth the Phyfitiannnno fort; and *♦ in that he is thus undifpofed for Chrift, it ftiould debafe grace, it the Lord fhould fell his wine and milke, for the finners money ; and furc that. And hce that bath no monej^ is a re-ftriftionof thofe who are invited to come unto the waters, for all arenotfuch as have no money ; for though really all want money, and price to buy the Waters, wine, and milk, really ; bec;iule all are finners, Pharifes, or no Pharifes ; yet there bee none here invited, but onely fomccertaine perfons, who in their ownefenfe,and their felfe-humbled condition make objecflions againft themfelvesjO^ / / am unworthy and unpreparedfor thefe -platers J have no money^nor prayeryand Chrifi meanesthem not to me,but tofome worthy er then /.Naw,Pharifies, and all finners, even thefe that are felfe-righteous never move fuch doubts,buc take the Antinomian fhort cut, and thinkc they havemon^, and prefumptuoufly, and being whole and unbroken, come, and buy; that is, they beleeve, but in truth , they prefume. This poore argument confoundeth preparations of fenfe and feeling, which are preparations not of caufationor adlion, but of meere order, which we aflert according to the Scripture, with preparations of merit, or with the market-preparations of Pha^ rifeesy Papifisy2tnd Armlnians, which We dctefl: and abhorrc,; and hee cannot frame an argument from Efay 55. againft us.

5altmarfli Objedl. 4. Its right lifting up of Jeft^ on the Croffe, as

x85* jMofeslift up the Serpent in the yfilderne(fe, not for the hca^

led to loekeupon, hut the wonnded ; the fixt Objedion faith

Oh]Uu 6, ^^ other, hut that its mofi agreeable to the gofpel-yvay ofdifpcn^

fation, the whole need not a Phyfitian, bsit the fic^e, J came

not to cad the riahteoHS, but finners to repentance.

Anfw. ThelS places are much for us, for the fi;ung and

Wounded-^'^/iw, did not typific finners, as finners, not all

t. finners

finncrs without exception, i. All the heathen in theWil-derneflethac were ftinged with Serpents, and all the Ifraelitet ignorant of the vertue of the Serpent, were not cured by looking on zh^hm^en SerpeKtyNumL2i.gjo,ii,h'jii onely fuchas were fenfible of their paine, and looked to the Serpent; then that the t} pe may not halt in this, i. Saltmarjh muft prefumc that all, who were ftin^ed. Heathen or IfvAelites who looked up were cured as (inners ; as finners have Chrift offered to them as finners, and fo all (inners ; now the Text (kith the contrary^ only the people of Israel had the beneiit of the cure. 2. Onely fuch ^ knew the vertue of the Serpent of brafle. 3. Icon-fefle, AntinomUns with PeUgUnSy and ArminUns , take ever the eafieft way, and chefhorccft cut to heaven ; that as many Ho^chrifi as are finners, arc (inners fpiritually ftung, and (innc-fick, and calutbmt the (inners in their owne fenfe and feeUng, as (inners in the Texts T^^ihnovd^hut alledged, areoppofed to thefe that neede not the Phyfitian, ^''^^''^ ^^'^* and to the righteous, whofure are not the finners, and the(icke f^^'^^^^* that the Phy(iuanChri(t came to cure, and to ci^ilto repentance. SaltmArJh cannot cull out a Text in all the Scripture, fo contra-rie to bis tenent as thefc, for the Tide of his Chapter, or Article which is L I. is xSciVS.fefns Chrift offered to ftnnerSyOS finners y that is, to ail (inners, and to men,becau(e they arc finners, under the reduplication of (inners, then the Text muft beare. Chrift came not to fall the righteous l^ntfinyters to repentance^thzt is, in the Antinomian glofle, Chrift came not to call finners J? utfin* ners to Repentance^ for fure the Righteous, that is, the ftlfe-righteous and proud Pharifees, who thought themfclves no (in-nci'S,but righteous,and whole ; were finners,and obftinate,and proud,and malicious (inners, and truely needed tkc Phyfician no leffe then Publicans; but in their owne apprehen(ion and fwel-ling conceit, they were neither (inners, nor (icke, nor unrigh* teous. Then whether Saltmarpj^^^ or no, by the fick ind tinners, and the ftung and wounded, Chrift muft meane fomc inherent qaalirication, and preparation for the Pay(itian Chrift, which ^.'^ onely in fuch and fuch finners; to wit, who were loft in their ow-ne eyes, and finners in th.ir owne fueling ; for really and truely Pharifees were finners^fick, and dead in finnes, and trefpalfes ; and yet the Lord Jefus denyeth that hee came to call the Pharifees, and felfe-righteous finners, he came to call his owne finners onely, no; all (inners. This then is no Gofpel-

V way.

Way,aor Wayof gracc,hutthe AntiTtamianlkQntiousw^iy.Th^t

Chtiji cd-letb Chrift is ofFv^red to (inners as finncrs, and Chi id came to call fia-

nor fitirjerr^ pers as finners to repentance; for Chrift is offered to finners, as

^^^^^'f^^>^^'^ fuchand fo qualified (inners, and Chrift came to calltorepen-

^^^ ^TVce^ ^^"^^ "^^ finners as finners,- no not Pharifees ; not the righteous,

Tepcvij^ice. ^^^ ^^^ whole, but finners, as luchfinners,as fick,as felf-ioft,as

fdf-finners, and felf-condemned,and qualified with thefcnfeof

their owne Wretched and finncfuU condition ; otherwife, how

will they anfwcr Chrifts Apologie giving a reafon, why hee

c©nver(ed with THblicanes andftnnerSy With Mathew^ cap. 9,

and Zacheus^Luke 19. and other finners, Luk^i^. Math.ii.

and not with Scribes and Pharifees ; tor, Chrift exprcflely

faith, that he did it, becaufc the ficteft place the Phyfitian can be

in, is to fit at the fickemans bed-fide ?

Objed:. 5. It leaves men {{'XHhh^) under greater condem* nationy yphen Chrift is hro^^gh home to the joule ^ for then there can be no objeciing ; Lord^h^id I heenethm andthm fit and prepared, then I fhonld have received thee^ but I tpos afonle finner at that fame very time^ andfogmlty. O will the Lord anfwer, I come therefore to pardon thee^ andtoi^ajh thee in my bloud, becaufe thou art fonle, and that is no excnfe.

Anfw. I. Nothing can be concluded againft the truth from a lye ; ex veris non nifi verum ; there is no greater lye then this excufc , had I been thus and thns fit and preparedy 1 fhould have received thee^ but I vpas a foule ftnner^ at that very time guilty. For, i. Wee teach not, that preparations doe infallit)ly, yea or necefBrily produce faith, and the receiving of Chrift. Many are fick, and pained with ftorme ofcon-fcience,whom Chrift never cureth. It is like the rich gluttons - challenge of God in hell ,• Nay, but if one rife from the dead ^at^mvare ^^7 ^^^^ ^^"^^^ ^^^ beleeve. ^ 2. Antinomians miftakc our converted, Hiinde in this lying excufe, to wit, that we fancie that thepre-becnufe they pared for Chrift are pardoned and juftified men ; this wee ne-4rein their y^r teach : they are guilty finners, and thefe arc in their finnes, lE^fx'^^'' unworthy who are beft qualified and fitted for Chrift. Wee pnmrs, make not cleanneflea preparation for waihing, nor a finnelefle,

innocent, and guiltleflecondition; a fitneffe preparatory to jufti-fication. ?. Antinomians take not away, by their way, a ftronger fhift; Lord, if Chrift had dyed for me by name, and thoH hadft draypne me as effetinally to Chrift^ M thou drewft

Pauly and Peter , / fhould have received Chrifi, but thou drewjl mey in a wayy that thou drervfi fudas^v^hen Iv^as guil^ tiey and mj heart rockje. We make preparations Chrifts work, as converfion is, but a farre more common workc of an inferi-our nature wfakh may be in many (inners who are never converted.

ObjeA. 7. All that ever received Chrifi, CorinthjanSyE-fhefians, Coloffi:xns, received him in a finnefull conditi$i0, Tfhen they vpere nn^afheny darkeneffe, dead in fmneSy enemies in their minds by rptcksd work/^

Anfw. Nothing folio wethagainft us, prepantions removeth not a iinnefoll condition, nor^deadneifein (inne, norminde-enmity byevill works. Chrifts bioud and faving grace onely removeth both the guilt, and the ftaine of finne ; but hence ic foliowcthinnofort that we are not finne-fick, and felfe-con-' demned , and loft before Chrili remove our darkenefle, and quicken :he dead.

Objed:. 8. God offereth Chrifi in time, as God gave him ; pan^^^y God before all time gave him to us , becaufe we werefinnerSy and now he is hut ojfered as he was given.

Anfw. Godojfereth Chrifi in time^as hee gave htm before time I it is true in regard of the frecdome of grace, no caufe, condition, qualification, reafon, moved God toordaineand de- ^^^^^ y^ cree, either the ficke for the Phyfitian Chrift, or the Phyfitianfy/;J;^^^" for the ficke before time ; and neither preparations is the caufe, tber before nor neceflfary condition or ground, why he giveth Chrift to us ^^^^y nor in in ^/w^.But it is not true,in regard of the order of giving Chrift, ^'^^' (^retht bofore time, or in time \ for, in time, God giveih Chnft to ^^^^^^^^^^ thefe that heare the Gofpel onely; but I hope he decreed not/yjjorfflicb' to give Chrift and falvation to men upon this condition, md firoersarecon upon no other, that they fliall heare the Gofp.l, becaufe hee "^'^rttd, cror-ordained men for glory of free grace, and upoii the fame free ^^^''^^^h^^on-grace ordained them to heare and belecve,and repent; yet nei- '^'^^l^^^' ther faich nor repentance were preparatory conditions to the decree of grace. l. God neither before time, nor in timegi^ veth (^hrtfty becaufe we arc finners", or becaufe wee are thus and tlius humbled and prepared, but bi^aufehe will bee gra-tious to whom he will be graaous, finne is onely the occafi-on and the matter, aiKl preparations are the Ui^ere order of ^ his proceeding; iirft he humbleth by the Law, and then giveth

V 2 Chrift

Chrift in the Gofpel, but not bccaufe the (inner is humbled, nor for his humiliation, nor becaufe he hath made any Gofpel-promife, whoever is thns and thus fitted and preparedbj the Spirit of the Lavp, find terrors, andbrsktny and felfe-condem-' ned with the bnrden and fenfe of finne, Jh/ill he converted ^ we knownofuch Gofpel-promife.

Chap. LXX.

Faith not the onely work^ 9f the Gojpel^ as Antino-mians fay.

SaltmarQi T Etusalfo try Saltmarjh his reafons, to prove his flior-c free^race, X-jway to heavcn, and that its the onely Go^el-worke to P^t^9^' bclceve.

Salvation (hith he^ isnot a bufne(fe of our working and doingy it was done by Chrifi with the Father. All onr works is no worke of jalvationy but in falvation. Wee here receive all 5 net by doing any things that we may receive more^ but doing becaufe we receive fo much, becaufe we doe not that wee may he faved. And yet we are to doe as much as if we were to be favedy by what we doe^ becaufe we fiould doe as much for what is done already for us^ and to our handsy as if wee were to receive it for what we did our fe Ives.

Anfwk I. Here is no Argument. Chrifi hath done all by way of merity and purchafe of a perfeft redemption ; therefore wee are not to worke out our falvation, in feare and trembling, itfollowethnot. 'Doi^l he ^' Itismoftfalfe, That we are to doe nothing in the gofpel:,

^tifi C^rtft that we may receive more '^ or^ that we mny be favedy but be^ haib redeemed caufe we are faved ; for thefe arc not contrary, but fweetly €vafaved^not fubordinate. We doe becaufe we arc faved, and becaufe wee 7wlltl^thlr- are Redeemed, by merit, and Gofpel-right, by hope and be-Mvatiitdo^ %^^' pofleffion ; therefore wc are not to (ow to the Spirit, that ifti that wee We may rcapelife ^ everlafting, it followeth not» Wee both wajfbe pojfif' worke becaufe we have a crop, and that we may receive a crop. ^^h^ri^R^^^^' Servants are to ferve their Mafters not with eye-fervice^ both ^demptior^' becaufe they have a Matter in heaven, who hath faved them, and ' G3Ut,<5, alfoinhope, ^ to receive the reward of inheritance. Elders ^CoK^.M. are to feed the fiockey becaufe they arc redeemed, and « love •loh.11.17. their Redeemer ; and becaufc ^ ynbeu the chiefe Sbefheard

JhaU appeare, they (ball reqeive a crorvne of glory that fadeth

not away ; and becaufe we are redeemed, we are « to looke ta

our fclvcS, that wee hfe not thefe things that we have wrought ' * I^f^*""*

for, hut that wee may receive a full reward : fo onrworkeis

both a worke of /alvatio», and a w$rk£ in falvation.

5. There is nothing falfer, then that Antinomtans are to rforke as much, as if they were to be faved^ by their working: for their working is arbitrary, not obligatory by any coinman-dement, nor doe they finne in not working. Let them in their confciencc fay, if they finne, or can finne. i. being once jufti-fied; for fin is as cleane removed, in its nature and being,fi:om the belecver,asfrom Chrift, fay the Antinomians. 2. If they fin in doing nothing after they are juftihed, if the immediate aclingof theSpiritof loveftirre themnotto it ; and therefore it is ralle,. that they Jhould doe as much for what ^ done, as if they were to receive life for doing ; becaufe they fiiould 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 afting them to good, is all their Law.

Objefti 2. This Jhort worke', beleeve^andbe favedyPauL te/leth you. Say not in thine hearty who fhallafcend to heaven? that is^ to bring Chrififrem above^ drc. The word is nigh thee^ even in thy mouthy &c.

Anfw. We would not willingly make the Way to heaven longer then Chrift hath made it v Paul fpeaketh, "P^m. 10.6,7, §• of a Law-way that is long, wearifome, unpaflible, as who would ftrive toclimbe up to heaven, or to goe downe to the grave to fetch Chrift from either heaven or hell. The Gofpel-way fureis a fweet, eafie, paflible way, Beleeve.andbefaved. Yet muft we notfancie that the way is ftiorter then Chrift Hoixthewfjy hath made it, and that it is not a puzJing worke to pjh ank^^^'^'^'^^^^^. blond. Saltmarjh with his Antinomians maketh it but one v'^'^''^^^" ftcp, at the very next doore. I rather beleeve Chrift, who faith, jhoi^aTimU it IS a way of many miLs, ftrait, narrow, and thorny. The me- nomijns/i^^ ritorious way to us is eafie, beleeve by the grace of Chrift,bui * Math ya.^ the way of a Chriftian converfation, whether Antinomians ^^^V* ^^' will or no, lyeth through duties, doing ihe wjU of ^ God, i:s *^/*'

12Oty^0\id$^Lord,Lord, but working, Z fweatingy ^ runnings ^ i Cor/j^^

y 3 ' i wrejiling, 14^2^.16,

lyo A furvej (?/Antinomianifme.

»Liik '- T4 i4» ^ tprefllingy ^ fighttngy ^ bleedingy ^ ff*jf'>'i'^g " abonnding in ttVj/i(^€cd-s fh^ works, ^ Sorping, P Selling all the fweeceft delights, q ma^ €iJ5A.!h«i' ^^ tribulcitions, ^ night-watching : which yet all are honyed Rtvilrii'zr and fugared With the love of Chnft, fo as his joaks ^ ^ ^afie^ 26. ^»^ his ^ Commandements not grievous ; yet not fo cafic, as Rcv.i i2*ii. that theonely naked bare aft ot beleeving, Ihould be txheonly Rev. 1,9. Gofpel-worke, and yec might lye in an yvory bed, and flccpe ^M^t^^V"^^ and be carried into an Antinomian fancied Paradice, being un-* \<y demo Law, no obligation of doing, no danger of finning, and Iam,i,TiJ incurring the rodde of men, and the fatherly and fad dif-r I Cor ly. pleafureof God for finnes; no broken bones, no terrors, no 5^* fenfeofourfoirowforfinne, no progrcfle in perfonall repen-It h ^ tance and mortification, no care of watchfull walking to perfeU *Jl\^6,holinepinthefi^reofgad, noabftaining from Worldly lults, ^Aas i.j*i2.*"o ftridneile of blamelefnefleofconvcrfation, for feareof fin, Rev.2,9 onelybelceve, that as Chrift hath fufFeredfor allfinne, and fo * Aa.io,T9. y^p jjj.^ ascleane as Chrift from all finne, originall and aduall, M.ith.i4. ^2, ^j^j Chrift hath done all thefefor you, and belecve hee hath re-t M.ir,i i^Vq. penned for you, mortified lufts for you, walked ftridlyand holily " iIoh»5*.5, ^or you; this is an eafie Worke, and no puling bujinejfe, and there is an end.

Objeft. 2. Saltmarjh^ Its the Gojpel-way of dijpen/ati-Sahmarlb onto a (fur e and pa ffe over falv at ion in Chrifl to any that will »Iam itio^ beleeve.

y 1 am 2 IJ / Anfw^ True. Bnt ypilt thou know^ 0 vaine many ^ that faith i4,i5,&c. without works is dead '^ and faith iseffe[luall by love. See the I lob.j^T^* Scriptures % laying other Commandementson us under the Go-1 loh,z,9, fp^l^ ^j^^Pj beleevingonely, and threatningdifobeyers. Rcrn!i2. I 7 Oh]tdi. g, Saltm. There needs no more on our fides, to S>4* ' worke or warrant falvationto us ; but to bee perfwaded, that I Thcfl.4» S ^efm Chrifi dyed foy us, becaufe Chrift hath fuffercd, and \^h\ God is fat is fie d. Now [offering and fattsfaHion is th^t great

IL!' ''^' ^''^^ offalvatidn, Ephcf^^i Anfw. Here is the workeof falvation abridged to a narrow-

2, &c. * ' cr compafle, to onely fufFering, at leaft Saltmurfh was wont to Saltmarfh take in the aftions of Chrift, and to will us to beleeve that frec^racet Chrift beleeved, repented, and mortified finne for us, and that '^.^' is all our bcliefe, Repentance, mortification.

Objeft. 4% 5. They onelj arejujiifed who beleeve, Kom.

I. 17 . J Els 13*39, we ^rejufiified hj grace, not of workfs^ Rom. 3.24.

A^fw. And who denies that but Papifis and Antinomians. AntinomUnsixy, from eternity, and from the tvombe wee arc jttfiified ; and frsm Chrifls time of dpn/^ on the Crojfe ; and fure the date of our beleeving is not from eternitie, or from the vvombe, or fromi6o. yearesagone, when Chrilt dyed then they onely cannot bee juftijied who beleeve; for fo thou-fends who beleevc not are juftified. 2, fVee are juflifUd by faithy without workj* True. Ergo, Wee are carried to heaven teing oflce juftified under no comand of God, to doe good works, or to efcheW evill,andfoas wee cannot finne; itfol-loweth not.

Chap. LXXI.

The Juftified obey not God^bj necejfttie of nature^ as the fire bnrnethy as Antinomians fancie.

Ntinomians^tsiy^ thejuflifiedcannotjin, they obey Qedne^ * Eaton H -

ceffariiyy as it is the nature and quality of fire to burn \ the ^^y co^ibe. ca.

(rroundsof theNew'EnaUndLibertines,2iVt I.The Holy Ghofi ?:K^*^<^^ commtng » tn the place of naturaU faculties, of ^^derfia^i^ q^^.- / ding, will, and ajfeBionSy doth all the works of thefe naturall i^\^ *

faculties, and Chrift and grace working all the fupernaturall Saltm rfli^ Works of beleeving, repenting, and <= that immediacly ; the ^'^^g^^<^c^ free will muft have lefle liberty in loving God, and beleeving, f^^*!-^^^^ then the Sunne hath to give light, and the fire tocaft forth heat; era/r'^^"^'^^^ for fire and Sun are thought to be agents in their natural! adions; ^ z^//?, Mf/»^, but free will is a meere patient in thefe. 2. None are to be ex- cr,/, ^.£5,18^ horted to beleeve (hy ^ they) but fuch whom wee know to be ^^^^> ^^^"^9 eleEl, or to have the Spirit in them effeBualiy, and e there is neither inherent righteoufneffe^ nor grace inherent in the Saints^ but Chrift immediatly and onelj worketh all their works in them ; fo all the faculties of the foule lye as dead paf. ^ Kife^ ral^ne^ five creatures, and powers void of freedome and adion, and ^r 1. chrift immediatly y as the humane nature ^ and the faculties thereof doth c a£i and works in the Saintsy as ^ Chrift is ' cr,iu made fiejhj and incarnate in the Saints, and doth in them be^ leeve, repent, rejoice, love j and beleevers have neither free-dome nor aftion at all, more then blocks in their adions. Hence

(fay

^ Ri!'e,r'jigr:e9 (fay S they) aU the heleevers aUivitie uto aEi ftnn^. So faith f *l^; . the ^^ Libertine ; If Chrifi will let mee jlnne^ let him looke

^r^' '''^'^^5 /^ it.tiponhis honoHr be it.

T^^'^iklr^^. ^^^^ ^* there remaincth true liberty in the regenerate man, ' hVn?i*,j6\ his Free will is not deftroyed. » ///^^ Sonne mnke jou free, ^ Ro.5» 710, /•/;<?;» :^r^ jeefree indeed^ But ^ God be thanked that je were the '2 vor*^* 17 fervants offwne, bntjee have obeyed from the heart that forme "' '^.-^ ' ^^* e?/ doClrtne which wa£ delivered j oh, being then made free from •^Romli. ^^y V^ became the fervmts of righteonfnefe. Now the 1 Lord I Pct.i 8. /rf 4 i'/^iWr ; and where the Sprit of the Lordu^ there is liberty. P ..U^.4* «^ I will walkjat liberty, for I fee^e thy precepts. Hence re-^rfahKi joycing " in God, ^ delight in his Law, p rejoycing in his p\>'i*rim '1^1 word, 4 choofing of God above all other lovers ; and r his t FfaU^.7,^' tcftimonies, argue a fandificd eledive power of free will in the 'ti3i.\i9^lo foule. 2. The juftified canfinne,otherwife, theyfhouldno more be capable of exhortations towatkein Ghrift, and grow in grace , and of dehortations from finne, then the fire and the Sunne, can be requeued or exhorted to call out heate and light, 3. This fooli(h opinion is bottomed on this conceit : Thatabeleever as abeleeverywalk^th by faithperpetn^ ^Toy^ntrf- ally ; is admitted (faith ^ Towne) to live and abide for ever^ fa*gTs.c^^pdi. by fenfe and fight y in the k^ngdome of glory. Andwants no--^*> thing of heaven (faith ^ Sdtmarfh) but to beleeve bee is in

^Frfe'^^acc] ^^^'^^^^ '' ^ ^ ^'^^^^ f^^^ fi^^^ ( ^^^^^ "" ^^^^^ ) ^ Chrifl 140/' ^* ^imfelfe. Nothing finneth in the regenerate but fenfe y the ^ Hovey combe fle/hy the members of the body of finne, or the jife ; nor is ctfp.^fd/a^, it more finne that they doe before God^then the burning of the ^Towne^/: (^^^^ q^ ^he illumination that commeth from the Sunne, for l^Q^lo!^^^ they are no more under any commanding, or reftraining Law H§my combe of God, then the fire or the Sunne. 4. The immediate rapt cip.^pac; 87*and pull of the Holy ghofi removethaUfreeucme, reafon,dc-Dennr/Scr. liberation, knowledge, aftion from the foule, 'u\ cither fuperna-of the Man of ^^j^^\[ works of grace, or finne, as if the fotile were turned ina iVJiV^*^* rock, or a ftone. 5. All the finnes of belecvers, their Adul-S ilimarih teries, murthers, lying, coufening, muft be counted on the Lords frcexrAccy fcore (I tremble to fpeake itj upon his honour be it, if he will f7^7i^^^^' fuffer perfcft Angels to finne, more then he can fufter Angels,

and the glorified that ftand before the throne^ to fall or tranf-

greflc.

C*I A p.

Chap. LXXIL GlorifjiHg of (joJi in fannification needfulL

AtJntinomians * ttllusof «, two fold, glorifying of God^ ' Horeyccmhe ou^in the eyes of God^ primtdrjy immediate^ paffive^ di-^^* 'i»j94-vincyhy faith, in which Godglo'fifieth himfelfeiiaHSy jf^jUfy^^g S?5*^9 '5 9 us, Faith being the C^-ea^tory as ii were of a certaine divini* tie^ as Rom. 4. 20. Abraham gavegbrj to God, whereas un^ helefemdkethbima Ijar. There U another glorifying of God q.^^ ailivc that is outward, more fiefhlj and hnm^me^ fecsndary^ mediate^ 9.ortfyiyg of intheejes of men^ by goodworks^ in fanclif ^uion^ in whichr^^'^^^^J^^^ ^f 7ve are agents, and glortfie God by the Spirit^ by which wee are /^'J^^//J^^^ fartakers of the Divine nature, 2 Pet. 1.4. and it is done in ^n]/iofGod. a grower manner, by decLiring God glorifi:d befre men by our good works, yidXh* ")• and greatly tncUntth to the glorifying of man \ by this Abraham hath to glory and rejojce in holy worksy but not before God,

Anfw. I. We are not meerc paflive in bdeeving, for then v. {hould we not be commended for bcleeving, nor (hould wee know^ rely, and truft in an all fufticient Saviour, in belceving on him, though there be a paflion in bdeeving. 2. Thefe enc-mies of Sanftification abalcrall holy walking and works of fan-ftification, calling holy walking; i. glorifying of God out---wardlyy and before men, tnafiejhly manner. Whereas God fee-cth it , and acknowlcd;];^th it in ^is owne fight, fincere, unfai-ned, perfed in its kind, with pcrfeftioh of parts, not of degrees y they would have all SancT:ihcation finer hypocrifie. / know thy works {(ixih ^^^ Chrifl to Smyrna) and tribulationy

vantS doe^ doe it heartily, as to the Lord, not to men, Comm'en- •- C^r4.x,* ding our [elves to every mans confciencey hcLicio^ -ri 3t«, as in ^^e fight of God. Abraham, ivalke before mee, and bee thou ferfe^^ faith the Lord. How many of the good Kings did r^ght in the fight of tbe Lord? Its true; ourbeft works are polluted wichiinne, and in chc matcer of juriification cannot endure the ftrift Law-cenfure of the J udge of the world, if Cid narrowly ^ marine iniauitj. But Antinomia^fs are fo at Pl"***^^^-?*

X odds P^'^^'*^^^'

^

154 A /irwjf ^/Antinomianifmf

odds with holy walking, that they will have all the (incere Works of the Saints wrought by tne grace of God, to bee in their fubftance before God > plaiftered hypocrifie : and yet in the jutlificd, thcfe hypocricicall works are no finne,there being no more finne in the juftified, nor any thing contrary to a Luw, which the Lord can fee as a finne more then in Jefus Chrift. So here is holy, fandified, and lawfuUfinne, and an innocent hypocrifie, and holy, andharmltflc corruption and flcfti. 3. A declarative glorifying ofGod in the eyes of men-jnot ofGod, moft argue the belceveft to be lawlefle, and a Libertine before men, and that he needeth not before men, and in his conversation with wife, brother, children, neighbours in his words, promifes, covenants, buying, felling, works of his calling.doe all as in the fight and prefence of God, for if he walke right-teoufly in his converfation with men, hee is behinde Gods backe, the Lord feeth him not; if he walke unjuftly, in fornication, uncleannefle, coufening, lying, Godfccthnot thefe to be fins.

4. Why doe Antinomians exclude from works of fanfti-ficacion^^ the worke of beleeving ? Are wc 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^ verf. ii. 33. are they not baftard works, that come not from fuch a root as faith> As the fruit is ill, if the tree be ill ; and fo we muft glorific God frim^rilj^ immcdiatly, in the fight of God, paffively, in this declarative, and adive, and Secondary glorifying of God.

5. The Antinominns exclude a third fort of glorifying God, to wit, in private, when neither God feeth them, nor men, but they are done in a fecret clofet; as praying, prayfing, meditating, and Soliloquies of the foule with God, almes given in private, that men fee nor, nor doe the poore know of it ^ this is neither paffivc, nor aftive glorifying of God, andfo the di-vifionis lame, except AntinemUns will have uscomming with our fecret prayers and almes to the ftreets, and caufe a crumpet to be blowne, as Pharifees doe ?

6. The gloryfyingof God by men that fee our good works incline ofitfelfto no glorifying of man, more then Abrahams giving glory to God, but onely as we either truft to our good Works, or vainely conceit we arc jultified by our good works, and then being abufed, they incline to glorifie men, and make us

vaincly

vainelyrcjoyceandboaftin them before God. So if Abraham fhould th nke his aft of belecving, were his ondy nghceouf-niffe before Go J, his beleeving in God fhould be as fldhly a glorifying of nian, as any his works of Sandificacion.

Chap. LXXIIL

SanH^ificanoH concurs as well asfujiificationto maks Saints,

T Hough Sanftification, fay » Ant inomianSy make men Saints s 4^01 feat ion declarativelj to men-wardy jet the true caufe that mak£s maiies santsy them Saints in the fight of God isjuflijication. oiwdi as ju-

To this wee fay, i. Take Sandification, as ^ E^aton^ andfi'f^^^^^^* SaltmarJh^miDenne (ay, Proteftant Divines, whom they are '^^^^^^^'^J^f^e pleafed to call Lcgalifts,doe, for fuch holinefle as they lay, is ^4034^ ^^' in AnchoritSyEremitSy and Monks for extern all works done ^ Hony camhe, without faith, it makes men neither Saints before God, nor ^^'.i^. j o. men, but meerefaireded hypocrites ; fuch a fandifiation wee ^-^^^"^^^^i difclaime. But take Sandification for holy walking in the IHI^^^^ j ftrength of the grace of juftitication, and grace inherent in hJh^ilTlar/c us; (o we fay, Juftitication awd Sandification ought not to bee jta irate, pa, feparated, but both concurre to make us Saints ; the one as ^^'^j* theaufe, the other as the unfeparable efFcd. And moftfalfe ^'V^^^^^'V it is that Eaton c faith, That Sandification is fo farre from f;^'t'J'!' i^eing the caufe of making us Saints to God-wardy that pro-- 11. perly it doth but declarey that we are Saints to man-ward \ for "^ Honey c rrM io Antinomians m^\^ Sandification nothing but a poore (had- S19* doWjlikeanYviebufh, that is nocauieof wme, but a meere figne to declare and (hew in this, there is wine. Now fure, by Sandification We are partakers of the Divine nature, and the Spoufes beauty, not onely in regard of imputed rightcouf-neffe, but al(b a holy and fine.re walking and blamcLflc pro-feffion of the truth, in a ^ chaine of the Spoufes necke ; and ^ in her pcrfonall ads of praying, and prayfiqg, and the fweet ^^^"'•4^5^* miniftery ot the « Gojpel^ in regard of which, Hcrhps drop ^* 4^/*?* as a huney combey butter and milk£ are under her tongue^ and the fmeS of hsr garments, like the fmell of Lybanon^ her feet beautifuU with fifooes^ her two bretfis like two Toung %oesy that are twins, &c. Sandification muft render the Spoufc a fo-cietie of Saints even ia the eyes of God,and not only meerely and

X 2 decla-

/i]ii

decUrativelj to men-'W^^rd: as the Yvie-bulh is a figneof wine. h^t AnttnomUns biyy Are y; t the Saints far takers ofthe'Dim vine nature^ in the fight of (jod^ as Well as decUratively in the fight of men ?

2. If the charity of the Phi/ippians ^ he an odour of a fweet fmelly a facrifice acceptable, well-pteafing to God ? And

sHcb.i^, le.^ If to doe goody and to communicate^ be fnch facrifices,where with God ts weU pleafed-^ though their charity and good works doe not juftifie them, yet thefe good works muft fmdlfweec-lie, to God, and bee well-pleafing in his fight, and by them, God muft repute them fandiiied (though the fandification be unpcrfeft, and not in its meafuie, every way conformable to the fpiritualUnd pertecfl: Law,) and they are not then meerelyde^ clarativelj and to mcn'-ward onelj^ Saints by thetr worlds of SanElific tion.

3. The contrary works in the Saints, the fliutting up their bowels againft their indigent brethren, their byting and devouring, their a<5ls of Adultery, and Murther, and lying, are ill fmelling and dilpleafing in the eyes of God, not onely decUratively before men, but really and in truth in the fight of God ; in regard that the Lord, i. is difpleafed with thefe fins. 2. ForbiddeththeminhisLaw. 3, Rebukcth them. 4. Pu-niflheththem. j. Settech the confcience on againft the beleever that doth them, that they are grieved for them, andmourne. 6. Hideth his countenance from ^ them, commands us to

•ilarn!'^^!^^* i confeffj, and k crave pardon for them ; then the Lord muft

1 \ohu^. take notice of the contrary ad:s and command, commend, and

^ Macbf5,ii. reward them,be Wcll-pleafcd,with them and they muft be more

then naked declarations and fignes of Saintfhip to men-ward. The

Lord himfclfe pronounceth the Saincs blcffed, not onely for

Chrifts imputed righteoufneffe, which is indeed the firft caufe,

fountaine, and ground thereof, but alfo for our works of San-

Jpfaf^iip.u (flification ; as ^ Blejfed are the undefiledin their way, ^"^ that

^"*PfV^ 6^ ' f^^^^ the Lord and delight in hu Commanden%entSy that " k£^pe

«Ioh i3 7*7/ jf^dgement, and that doe righteoufneffe at all times^ that ^doe

pRev.ii^i^* what Chrift commandsy that P doehi^ Commandements. Then

^ Mar, i^413. God muft judge them more then declarations to men-ward,be-

^^' caufe this is the bkfling of eternall life in Chrift Jcfus,

Chap,

Chap. LXXIIII.

The harmonious compliance of cldlAhcmncs^ Familifts, and Ancmomians.

r tT 7 Ee doe fo much the more hate the Antindmi^n way, as V V Antichrifiian^ndBcMyy (for there bee other ^»/i. chrifis then the Pope of Rome, and many Fa/fe Chrifisy » rifen now) in that in the dodrine of finnc, forrow for finne, repentance, fanftification, &c. they doe fo comply with the old Li-her tines in Calvins time, and W^rh David Ge or gins, and Hen^ rie Nicolasy arid tl^ late Familifis.

Parall. I. Ljibertines in Calvins ^ time, faid. The ft ate of ' ^^\^l I I i-innoc^ncie was to know nothing goody or illy more then children, j^n"/^'^^* and Adams ^rft ftnne is to ks^owgood and illy and regenerati- ncmians/l)! on is to be ftrip naked of the knowledge and fenfe^ (ff either ^ru in that^ finne or righteonfne^e ; and therefore the Zr/^<rm;?^^ c f^jd to alldevy tha e any mari^troubled in confcience with finne, O Adamdofl thou fl^ouldbefeyfc yet know fomewhat ? Is not the old Adam jet crucified ? jf^O'^^^^^^/^e-they faw any ftrickenwiththefearcof thefudgcmencof God, Ciufn.. ia Haft thou jet (ky they) ataft of the old Aple, beyvare that iMitua. adv. that morfeli doe not ftrangle thee. \[ any man Was touched ^ib rr.:a, 8 in confcience withremorfe of finne, and did forrow or repent ^^^ 45 »45» for his trangreflions, they, fakl, finne raigned in that many hee ^^^^^^^^^,{'^^f' was finnes captive. mimminro^

bu cruciffi c-pcrterey (^ veterem Aitmum irttenre* Calv{n.Ibid<45 i. ^iu hoc AJ^m^ptaaium fuit cvmmedeTe dt ffu&u /cieTitiahoniacntaii i ficjx hbenihcnim /evtf^ntia, veterem ^-amura moT'tficare ntbd aiiud tfiy qiam mhtl ciijiernere i^uafi malt {jcccati) iop.itioiie JuhUtdi f/iCfrum more naturalerrfferfum atque indinatiomm/equi huic oT'^tioni locos ^i7ipui7;zacQm^ tnodart q.Lthus pmriiis fijipltcitafcomme^datuy. " Calvin, Ibid, 41. si quern I'idevt malieofifcUrJtidmoieriji Ad2m{ivquium) aJhuc dli^uid urr/is ? Vtttu homo rorjdum in te Crucifixes efi ? Si quern vide^t timore judaij dntni fercdtiyadkue {ivquiurt) pcxr.i/w fium habes ? Cave m buceUa iftj, telirajuUt) (i .jutipcicata fuH ccrfidtrans Jibf di/pHceaty AQ mxrore affciaiuf: pticatum ndkut w ijfo ngncat duunt ; cr ftffu cums /lu ca^ttvwn ttterL

ttvm^

Jufl: fo tht Familifts « cff N^w England. In converfton " Kifeytaignu { fay they ) the faculties of the fcnle and workings ^^'^^ i« thereof are deftrojedy and in ftead of them the holj Ghoft comes ^ ^ tl-j in. And ^ a man muft take no notice of finne ^ nor of hts re pen- , %r^,jQrle * tance for finne. Ani ^ frequencie 9r length of holjdutiesyor f2mhu*^r7.

;^3 trohble

A furvey t?/Antinomianifmc.

* Vtrfivoury ^ Townc ^f fag S7*

trouble of confcience for negleSt thereofy are aU fignes of one un^ der a covenayjt of workj ; that is, of one in Whom old AJam livcth and raigneth. And c / l^ow I am Chriftsy not heca$ffe I crutifethe hfts, but becaufe I doe notcrHcife them.

And our late Antinomims fay, To bee couched with any fcnfe of finne ; and tor David ^ to contcfl'e his finne, or bcc grieved for it, was faith AI^TownCy from want and weake-nefle of faith, that is from the old man. 1 cannot f faith h^yooke on mj felfe^ mj anions (finnefull) andmj cenjcienceyandfee my ftnnes remaine —- bnt I looke to the records of heaven^ and Gods jtiftice^ and finQe the blotid-fhedy I can fnd nothing

there againft me^ hnt fmnes a^s a debt difcharged are be^

cornea nptUitie before the Lord^ and therefore mj peace

and happineffc confifieth in the for faking and not confideringmj felfcy and in mj UvinT^ and abiding in Chrifi^ whou inhea* vcn. Aniinomians This not confideting himfelfe and his finnes, is neither to w/ziLib r- know, forrow, m^mrne for, teare, or bee humbled tor finne. tines reptt/e Prstefiant Divines fay, when the Lord torgiveth a finner, yet rvf^orf^^'^' the finner will never forgive himfelfe, but know, confider,feare, flwilrfirncy tnourne,and be humbled tor his finnes. AntinomiansC^yy all iL^softhtfkji? thefe are works of the flelli, and of unbeliefe, and of the Old and unbeliejc. ^^.-e;?/, juft as the Libertines faid : fo to fecle finne dwelling, in them, as Paul did, ^om.j. faith S Eaton is an aft of the ficfh gEaton Ho- contrary to faith; andit({aith ^ Saltmar/h) A beleever live peycov^^/ap^ ^^.[y bj fenfe^ reafon, and experience of himfelfe, and as hee %^afin'!rih ' //z'^/^^ w^;^ (he meaneth dayly finning by reafon of an indwelling corruption^ he Uveth both under the power and feeling of

of ftnne, and under the Law. But if hee live bj faith

he livcth out of the power of all condemnation ^ and unrighte^ oufneffe. Then to Antinomies feeling ot fin in us, and fenfc reafon, and experience knowing, and difcerning finne in us,and our tearing finne, forrowing, or being humbled tor it, or any a<fls of repentance are contrary to living by faith, and fo the i C ilpc vol. works of the old Adam knowing itly and a tafte of the foure iScr^upai, apple. What then is regeneration, and the killing of the body of » s V' rh ^"' ^"^ oi old Adam ? It is the abolilliing ot all confcience FrctTr^acc ' knowledge, difcerning, feeling, teare, forrow, dcjeftion of men ;*t^,45f.i'74 for feareot finne. Hence Mafter ^ Archer^ k D, Cri(pe, and i7f. ij6^ i Saltmarjh^ make Sermons ai^ainfl: fcare of, or trouble for

finne

Free /ratf ♦

* Atchfr Sif on JchA^A

finne,.as works of unbeliefe, as centrarj to the power of God, faithfulneffe^ providence, death of Chri/f, freegrace^ aweake^ ning of faith, a damping of all religiotis »" fervice. "^ P^g* 40*4!,

And for their not knowing of any good wee doe, ora(5ls of'^^'J*^4f» Sanftification ( which is. the other branch of the Libertines u^^^^/^. ^^ regeneration.) FamiUfts ^ fey. To fetch comfort from expe- ir^^^d.' ' rience of grace inourfelves^is noway of graee. And ^ its po'-'^ R'fe.rT^rc^ vert J of Spirit rvhen ^e fee we have no grace • and Saltmarfh, ^'^ 5o. Denne, Crsjpe, Eaton, Towne^zud the Antinomians, rejedall ^^^Yv7'^^' comforts, aflurance, or rejoycing from ads of Sandification, of\ckev€^f^ and works in the regenerate, and (ay, that itsafeekingof righ- n A ^timmi-ccoirfnefle in our felves, andfure then it muft bee aWorkeof ^i/^^re^jorc-the flcfti to exefcife our knowledge that way, to difcerneour ^'^'^.^^'^'^^6' felYesto befonnes, becaufe wee walke in love, and after the ^^J^^^^^^

Spirit. fdfin-M:

ParaL II. Libertines faid, Ailfinne was but an opinio en that we fmne, and undfir opinion^ the) comprehend confcience, p C a! v n, 0-fcruples^ remorfe, fenfe of ^ JHdgement, That Chriftsworkf, pufc.cap, i^^ of Redemption was to deflroy opinion and fenfe of fnne, and P^S'4 > 1,451 then are men new creatures. And thereisnoDevill, no finne, ^^^"^'^i^^ no world that are our fpirituall enemies. David georgins l^mcat^cm' placed the fpirituall life of his, in committing Adulteries with- vetenm bo* cut fenfe of Jinne, and that publickely without Jhame, and that 'nii em nihil fatth in Jeftu Chrifiwas the way to abolijh thU Jhame^ in/El- ^^^i^^Jfc aoud ing thif filthineffe ; jfhich Jhame was the fruit of the jirft A- .oufi^Zii dams difobedience. r And that they Jhouldconfe^eall their fins, ^\ ^^ ^ ^^^J^^ to their Jhame ^ again and again, in the publiks afjcmblj. till all ficmdo tie pride and glorification of the fiejh bee crucified, th^^t grace and J'nrhfc^ opine^ mercy may be feene to be more glorious. And ^ they mufigoe ^^''^ ^^^ciu inthis felfe^denyall, while they be deaden^ or to the ^P^^^^^^fpl'^clmu^.yub any propriety of goods or po^ejfions^ or wives or Marriages, buautemopi^ and then they come naked to the new Kingdome of David Ge* nanone com* orgius, where they are to live above all lawes of marriage^ c^, pebe?rdunt ^orconfangHinirj^orthehks, -;-^^'«-

/«77, deniqne omnemfcnfu'n juJUii ; quinit'ljmhihentratiovcmj^eccarinovai irtaturas vc*

cant quod ab opinatione vacui fwn Fe? Chnjlum Kcdemottor is beveftium p>7fu*r in

hoc qiiodopttatiovem, i.e, wmium^ dubolumy ^gccatum dijbuxerit, ^ Kftor.a Djvi-disGeorgiiconfctipraabiplius GcacroN colaio Blcfdikio, Faf. 1^. ar, 7, ' Fa/^ 24. ar, 8. mlibro perfedionis feu prophetic, 3.3*4 5*^* In dfputatioiK A-gen-tin.c H^bica, ^77, 1533, I Blcfdikiusin Uiftor, dcGcoi/P<?^ gi^ar. 18. » lb d»pa^

Antinoininns

J5P " J furvey of Antlnomhmlme,

AntinomMsAo^ Well nccre border wich this way ; ondy

t\\i\,'^\\i<:h Libertines doe c^Vi opinion or difccrnin^ot finne.

Saltm.irfljy Euton, and D^;7,call (enfcy Towne calkth IC fenfe^

or ftnl?e/iefe, all call it, y;«»/;^^ not before God, hut before men^

andintheconverf^ion. So they fay, the Adiilceries, Murchers

colliinicced by the jultified, are feeming ftn»es,ftf$nes inmens

« Siltmarfli account^ (aith »» Saltmarpjy but notfo before God, and to the

I rec^raccy ^^^ efFaith.Nov^ to live by faith is Aminomi^n Sandiification,

\ll\crlptun^^^^^^^'^^^^^^^'^^ or chefcfinnes (faith ^ T^w;^^/beforeGod^

cafLu:uv£oJ- are no finnes, to faith thej aremeere ntiliitiesy but toour fenfe

(j ahd Jhj^iers znd flelli they are finnes. So y Saltmarjh, and * Eaton^ t^

roi thut wee fenfe^ reafon^ experience^ ar to unbeliefe that can but lye and de^

on fOy but ceive^thej are ftnnes I to faith ^ and before (jod^ who feeth no

rmfoino'o'h fi^^^ ^^^i ^^9 ^^^ ^^ fmnes. Or, as ^ Mafter Denne faith,

account, hut They are finnes in the converfation before men^ not in the con^

in the worlds- fcience and before God ? and all come from this, the ffijlified

^Towne nf. ^y,^ under no Lan^ of Godj and fo cannot finne ; if then they

y^akmaifli thinke their adulteries to be finne, that is fenfe, unbeliefe, ig*

iTy^/^^^^g jj^.norance of their Chriftian liberty, and the erronious opinf*

142. ' op of the old Adam ; Faith beleeveth Adultery to bee no

* Ho«f>'coM&e finne at alL Its true, to the beleever it is no condemning

cd.8 pa^sSu (inne : no finne, fuch as aftually bindeth them over to etetnaU

fay.

mindc for finne (as good Saltmarfh faith) can be in beleevers^ b Slctnarlh hec aufe rvhere there ts no tranfgreffion^ there is h& Law, and V'l^ r*44' ^^ trouble ofm'mde for a breach of the Law. This is an opinion of faith that Chrift hath purchafed a power, to beleeve finne to be no finne ; and this is with David Georgtus^ not to thinke (hamc of finne, but to bedeadned to all fenfe of finne, and fa Faith puUeth the confcience out of the juGified sjan, hee may finne with cafe*

€ H Al>,

Chap. LXXV.

Libertmes, Familifts, a»d Antinomies free f^s from a/l Lawy and that we neither Jinne^ nor are to be rcb:kedfor finne,

ParaL III. T Ibertines * faid, iVee vpere freed from all .

M^^LaWy either directing, commandingyorcen^ pu-c^'^ie^i^ demning. And ^ {o Aid David GV^r^i/^, and fo teach the Zj- sublataowm >., her tines of New ^ England. Thefe that are in Chrift, are un- dcjii'icfioyje der no Law ^ and ^ Antinomians \ as Towne, ^ Saltmarjhy fQiamU/ti/i Cri^yDenneyhy, We are freed from all the Law of God, in f^^^^'l""'" ^ all its officesy to dire fl^ give light, rule^ binde, oblige, or com- tesmiUm^'^ mand^ as well as to threaten and condemned amtUm ejus

ratiommhi' hendam. ^ Blcfdrt^ias hi*1or4 Dav*Geor^ii, pag. 29,3r, t6* « KifiraigfiCfer.^.K* f To\\ntaJfcr^£.pa^, 8. 19.10. n* ^c, ^ Siivmarlh /^rte^r^ce, pag* i^o, 146^

Paral, I V. Libertines ^ taught. That whenweare once ^ CaJvin,In-regeneratey we can finne no more, but are as Angels. So Liber- flrud-adverC tines S of New England and Antinomiar^s hy^ ^^ A beleever y^-r*P'^*45 2^» is as free from Hell, Law, and bondage on earth, as if he were reutio^^etn^' in heaven, nor wants he any thing to make him fo, bm to be-- v.flxr A gz-leeve he is fo. And ^ Hee that beleeveth (faith Eaton) that ^i^i effe pitus Chrifi hath taken away his finnes, is as cleane from [mne as ^"^^'iobtrnj Chrifi himfelfe. And to Faith k there is no finne, and the fSf'/TeJ beleevers perfon ^ and works are perfed before God, and free 1 ^jf^^llr^e of finne, and finfull imperfedions. Vfalory

Jpeeches c^.^. '^ HorjeycombezC^Lf, $ p3g**5« ^ Ttmn-ajftr.nf ^race, pa^.7I* ^ iowHc AJ/lr^ ?^i^77* "" HoyjeycorrbCyCif I i«p^g 311^^13.3x4,

Paral. V. When Libertines ^ were rebuked for fin, they ^ibcr^*^!^^* faid, Its net I that fmne^ bpitmj Ajfe^ or ftnne dwelling inme^ rumnpre-and they cited that text, i foh.^. He that is bom ofGod,jinneth hc-ndmturdc not. Its true, Paul (aich, Rom.J. Not /, bmfn dwelling in me, maUficHs di^ but his meaning was, its not I, as regenerate, who finne, be- ^^^^^»f^^l^^ caufe I make not finne my taskeand workc, nor doe I eviU with Jv^'/^f/T*^-' the whole benfell of my foule,the whole ftrengch of my mind,/^^^^ ^^^"^ aflfedions, and will, in regard the unrenewed partprotefteth Liberriacs againft finne ; but I, as unrenewed, and asflefhly in part, as ^^dAmino. halfe a fufFerer I finne, being as a captive fighing in my fetters, ^^^^^C<iyytht and complaining that! am wretched through neccflitieof ^^^ not^Ji^t i^^^

Y ning- flejh! ■

ning. / doe the evill I rvouldnot doe^ Rom. 7. 17. 18. 22.23.

But the Antinowidm conlpire with Libertines in the fame

fcnte ; for " Towne faith, That the old Adam, and all his workj

" Town njfcr. ^ye fnut up under the Law md wrath of God. S'O it is but the

^''^''* ^^^^ Old Adamy the flelli, the Law of the members <> that doth fin,

*>Townc^/^ but It Was never the Apoftlcs minde, to deny that a beleever

/£y,pa.39 40. once juftified can finne any more^ For in many things we fmne

i' Honey comb, ally Jam. J. 2. And if wee fay we have not finne^ we are IjarSy

c^Up »^ I ^oh.i. But Antinomians deny that beleeverscan more.fin,

Inefrale^ ^^^^ ^^^^fi ^ /7//»/^//> , or then q the gloryfied in heaven ;

pa^ 140. ' 2nd r to a beleever there is no fmne ;-^ God can fee no ftnnc

' Towned'/- in them. Now, fure Libertines who faid the ftateof there-

/Jr«r/7^.7i.7i generate, was anAngelike puritie, did thinke finnes aded by

' ^aftmardi jj^^^j- ^(j^^ ^^^ ^^^^ ^^^^ ^^ finnes, as Antinomians deny A-

^'^caton Ho- d^l^^^ies, and coufening, and robbing done by the juftified, to rzycm.Qo^^s be finnes, but feeming finnes as '^ Saltmarfhy and no finnes ^7. before God, as " Eaton faith.

Chap. LXXVI.

Libertines And Antinomians defiroj Scripture^andmaks the Spirit all, and feme.

Ctlvia, In- Paral. V ftrud.advcrf.

I. T Ibertines (faith * Calvin) Are fo fpiritnall jL^in their ownefancie^ that they count no more

L iber.p.412^4 ofthefacred word of Gody then of Fables, except when itferves iA)adeofe' their turnes. The places of Scripture^ objefted, they faid. Sprituaks fi- ^^ft not be taken in the Litteratt. fenfe^ becanfe the Letter muianty ut m- kiU^th, the Spirit quickneth. And they turne the Scripture in itloplurts f(u Allegories, and high Spirituall Speculations, and the i'm/>^^r^ f^^ff m'Dei ^^^^^ kindly fenfe they caHe da, dead Letter y its the Jpirit (ky vepbum qum they) that quickneth. So « David C^or^^///, and fo doth M. jahaloi mfi DeUy Serm.pag. ip. citing the fame Words; fo %findel the Fa^ cum ipfis vh milifi, in a Sermon, faid. That (fhrifis Parablesy from Sowings r«?ri^e//. aD raw-net y Leaveny&c. did prove, that to expound the Scrips

i^riia.adverf ^^^^ by Allegories was lawfully and all the things of this lifeyOi Libcrt.cap,^. Seedy the fVaj-fideya%ock£y the Seay a Net ^ Leaveny&c. were pag,44r.

bf.r'ifturamni^u'iekii fuof^yifu AcaptaMliteram moHuam ?jf^ytdeoq^mJf[AmeJJefacizndiimy ut ad^firitum vrjificantem vcniamus — Aie^oricuinte)pittatimbusy — fuUimibus (^ nobis t^yeUtionibuiluiunt. « Blefdikijspag 29.3r. i6« HiimllamU^mpntndamy^c^^^x* 17^ Diuminm (ircdno 5{iritus fui motu ejftSlurumiO*^

Sacraments

Sacraments of Chrifty and he citedy Doe this in "Kimembrance of me*^ and that a fpirituall minde, in all the things ef nature, and of this life, might fee the myfieries of the GofpeL This man who preacheth moll: abominable Fmmilifme^ isluftcredin, and about London ^v\A)kdyy twife on the Lords day, to draw hundreds of godly people after him.

The New England Libertines fay, '^ The will of god in the ^ ^^ r^ ra?/;fr, Wordy and the direBions thereof are no Rule ^hereunto Chri- er. '4.5, fitans are bound to conforme their life. And the ^ due fearch ' Er. 57. and knowledge of the holy Scriptures, is nofafe way of fearch-ing and finding Chrifi; And ^ all DoBrinesy Revelations, and ^ Er.61. Spirits, mu^ bee trjed by Chrijiy not by the word of Chrifi. And S the whole Letter of the Scripture holdeth forth a cove- ^ ^'*9» nant ofworkj* ^ Saltmarjhy The interpreting the Spirit thm in the Letter, andinconfequence hath much darkened the glo'-rj of the GoJpeL But, I pray,are not all the heads ot Liber-tinifme and Antinomianifme^ their rejcfting of the Lawes di-reftion , of the Scriptures, of perfonall fanftification, and ot repentance, and mortification, the perfedion of beleevers per-fbns, and works, &c. all meere confequences from Scripture, the contrary being commanded exprefly in Scripture. So^ *y^/^- "^ shadvive: marjh faith. The power of an outward Commandement and pre- jkeir^^wnyy cept in the word, bringetb but forth finer hypocrifie, and theVi^^* Spirit workfth not freely therewith. And ^ Af. Towne hath \ ^^^^^J much of this ftuffe, through his whole Booke. lll^O^jl^^c.

Much like to this is thedodrine of Henry Nicholas in his * * ' Epiftle to two Daughters of fVarwicks^ Ar. 7. While the A-foftles day ly went about with ChriB, and had the word of the Father day I J amongft them, underftood not the Spirit of the the Lord y ( till the day of PentecoB that hee defcended on them) how Jhould then the multitude of thefe {which now fajy, they are Chrijiiansy and yet neither have, nor k^ow net* ther Spirit nor iVordybut goon with their fiejhly prndencie in the Liter all Scripture, and fet forth the fame with their fiejhly heartSy before the fimple peoplCy as it feemeth beft tinto themy and fay evenfo very ftoutly^ JVe have the word of the Lordy whereas it is but their owne word, wherein theyy with their own prudencie are genered and begotten) feele^ either perceive the

fame ? They rejeSthewordofthe Lordy Jer. 8. Here

giveth the Prophet a diftin^ion or diverfitic b^tweene th€ word

r z 0f

of the Lord, and the witnejfing of an unregenerate man^ which he bringethforth out of the Letter of the Serif ture.

Here H^Nichelas makech a time when the Apoftles were under the teaching ot* tl^ 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 Ghoft, and were rt-gcncrated. So the New England Fami-lifts^ Rife,raigne, Er. 41. fay, There be diftinElJedfons of the working of the feverall perfons, fo the foule may bee faid to bee under the Fathers ^ and tsot the Sonnes ^ dnd fo long under the Si^nnes worhe^ and not the Spirits. And juft fo Salt-w^r/?'Free grace, pag. 115. The Fathers before Chrifty might conceive themfelves rather not deftroyedy thenfavedy and rather

not dan^nedythen redeemed^ bat now isfulneffe of the Spirity

and of free graee.^^^lg. I i'y.)difcovered, And D^;^«^,Dod:rine of 'fohn Baptifiy p. JI. The knowledge of both aBnatlandeter^ nail remiffiony was no Article of the JewipJ Creed ; but now CJ5.^ tsremiffion pafl anddone.

2. Here H. Nicholas makes a diflFerence betweene the word of God as it is in the Letter^ and the word as it is in the Spirit, as betweene the word of man ; to wit, which is inrthe Let^ ter^ and the word of the Lord, which is in the Spirit. So

^'^htT ^^^^ Saltmarjh betweene the interpreting of the iVord^ in the words of God, Letter, and in the confequence, which darkneth the GofpeI,and onejdfeya-d' the yeeldingof the fenfe of the Scripture, in the Spirit, which in the letter^ muft, by oppofition, cleare the glory of the Gofpel, Shaddowes another true, fleeing aWay, pag. 8. So doth Cornwell^ Confer, with f. Cot-V^-'t^ ^^^ P^&' ^7* ^^y^ ^ concluJioH following from the firength of

^ ' ' humane reafoning^is but a humane^not a D ivine Faith ; now We

— judge the litterall fenfe of the word to be the very meaning and kindly fenfe of the Holy Ghoft, and doe hold that the word hath not two fundry fenfes, and that the letter of the Word and Spirit are not contrary,but fubordinate ; though the one, that is, the letter of the word may be without the Spirit,and then the Letter IS a dtad thing, to the heardned hearer, not in it felfe; but yet (hould not the Letter of the Scripture, and outward ordinances, or prophecying, be defpifed more then the Spirit (hould be quenched.

3. Ns Nichols here maketh two fort of regenerated per-fons. Some regenerated by the Letter of the Word, thefe have

but

but'thcirowne word, no: the word of the Lord ; othecs are regenerated by the Spirit, and thefe have the word of God. So the New England Familtfisy Er. i 3. and Saltmarffj Free grace I'yy.iyS.asif one Spiric breached in all the three, tell use?/<f legall converfion bj the outward Commandement^ Letter^and terrors of the Law and Gojpel, and fuch are hut hjfocrits^ and others converted by the Spirit; Proteltancs halte, not the Spirit, and the word, but conjoyne thf m; for the Spirit is the Father, andpnncipallcaufeofthe fccond birth, and the Word the feed and inftrument 3 but their way is to abolilli Word, Seales, and '^ all Ordinances, as Legall things.

It is trucj this wi etched man feems to give enough to outward ordinances, for he faith, Epift. to the twoMaides, They be out-ward means fet forth by God^to direct people to the inward righ-teotis life ef Chrifi in the Spirit. Yet in the Epiftle,as Anfworth ^* ^ ^^^^' in his anfwer obferveth, hee calleth the outward ordinances but J^^^ ^* ^' Ceremonies, and perfwades thena not to fuffer death in confcf- |sj,ch©lai £. fing the Scriptures to be the perfcA rule of our faith and life, a- fiflu in the gainft the Romifh Antichriftian DoArine and Ceremonies. For Fnf^re. (faith H. Nicholas) No man doth rtghtly^according to the trnth ^\^^'S^^ of the holy ScriptHres^nor according to thefpirituaUunderfiand- j^'^/f^riow, uf' ing of the godlywifdome deale in it^ or ufe the trne God-fer vices 16, s^r^ 16 ♦ of the holy word {it becommeth not Ukewife that any manJhouJd take in hand to bufte htmfelfe thereabout) but only the illHrnina-ted Elders in the godly wifdome which walkin the houfe of love ^ And in the Epiftle, Let no man (faith he) boa^ himfelfe in any of the works of righteoufnefe, or take on the fame tofalvati-ony neither to condemnation, before that hee in the Spirit of Chrifiy through the love of the Fathery be renewed in aitrigh-teoufnefe of life , not that I meane in the Elementijh Cere-moniall righteoufne[fey which the man fettcth forth or occupieth fiut of hi^ owne prudency, but J meane >» that righteoufneffe -which accordingto the heavenly truth is in the being of^hrifty andis [et forth through the Spirit of God, So this abominable wretch maketh all reading, or hearing, or beleeving the Scriptures to be ElementiftijCarnallrighteoufnefTe, and that wee are to doe no good works to obtaine (alvation, nor toefchew any evill to be freed from condcmnation,but to ftudy an inward righ-ceoufnefle, in being Coded and Chrified^ and in communicating with the e^ence And godly bein^.

V 3 M.Tmnc

A<f, Towne alfo makcth the Law a fort of dirccflorieof wal-V king, as doth H. iV. J[fen.grace, pag. '^^. I know not where to learne mj duty to mj Superiour , l^Ht in the matter of the fift Command , nor what Murther or Adnlte^ rie is, bat in the fixt and feventh* But Towne forgetteth himfclfe, and pag. 5. hith^jVeare from under the Law, in all its authorityydominion^officesy and efe^ls ; yea, hee denyeth that wee are under the power and teaching of the Law. And Saltmarjh will have us not to borrow one beame of direUing light from the L^Wy fo as he feemeth to ftomach, and to bee angry, that the old Teftament, but efpecially the ten Comman-dements, are printed in the Bible. Yet what ever diredion of walking wee have from the Law, I find them in all their wri-. tings, grudging at^any LaworGofpel written, becaufe writing, fpeaking, vocall covenants, are the dead and killing Letter, fruidefle, and liveleiTe, and that the Spirit immediatly a(Sl-ing is all our rule. C U^ I naiv. Paral. V IL Libertines fpeake difgracefuUy of the * Pen-Liberc.cap.p. ^^^^ ^f Scripture; aadcalledT^/i/ a broken ve^ell,John, ft$^ p«g*44 > ♦ lidnm juvenem, a fooUJh young man^ Petery a denyer of God^ Mathew,an Vfnrer. The Church Was in her infancy, ( faid i; Hifton Da, -D^. Georgim) Vnder <tAbraham and the ProphetSy in its Geoig per young age ; under John Baptift^ Chrifi in theflejhy and the A-^ >Ji ho.Blcf- pofiles^ itsgrowny and now prefently under Davids the Chriff, (|i'a|im,p 57 ^-^^ ipirituall and perfect.

llbii^mT"^ So many Aminomians turne perfeftifts, Who ((^y they^ ^4-

ving the Holy Ghofi , as well as the Prophets and Apofiles,

can pen^ and (peaks Scripture from the fame Spirit. The New

England ^ Libertines are fo farre on this Way, that they dif-

* K%(z, rA!/ne^ grace the Apoftle Petery as a halfe-Legalift, and (ay, Peter lea^

yvpi^or} rpe-^ ned more to a covenant of works, then Paul, and that Pauls

^^%\ nvtiii ^^^^i^^ ^^ ^^^^ f^^ f^^^ grace, then Peters. And «" Salt^

Fm/race* ^^^Jh maketh all the'Prophets i» the Old Teftament, Legall

\6j. * men ; and " Chrift in the flejhy and his Apoftles preached free

»»Sultmarih grace, but in degrees andparts ; but we dare not (faith hee)

blxddo-wei preach the Gofpel fo in halves and quarters as yee doe. And

fketi^awAy^ C/;ri/? « and the Apoftles preached grace, faith, repentance^

« Salinvir(h ^^^ obedience, in fcantling of DoElrine^ as they are meerely

Shuidowh and barely revealed in the hiftory of the Gofpel^ orA^softhe

P*'J* Apoftles, where onelj the Do Urine is mtfo much revealed.

ai the praSli/e. Butrpe(Antinomians) preach Chrijl the

tower of aU, the fuJrsejfe of ally that we maj exalt hinfywhom God hath exalted at hus ow?^e right hand.

H^nct Saltmarjh l» faich, the Antinomians in England reveale more free grace, and fulnefleof Chritlui their Sermons, then Chrift and the Apoftlcs did in the halfe &f the l^yt, Te^ fiamenty or all the Prophets in the Old,

2. Chrift, and the Prophets, and Apoftles, except in the E-pjlles, wereLegall Preachers.- What be Legal! Preachers,(thac I wrong not Saltmarfh^ as he doth Chrift; the Prophets, and A-poftltsj I give it in his ownc words. Legalifts are i. p fuch ^^. . ^ as cowpoHnd and bargaine vptth (jodforfalvation, ^'^^ f^lf' fj^^j^^ace^ ^' mitnotto the righteoHfnejfe of Qed, andlje downe in thefpar^ p^^^x^^. * of their owne klndltng ; are Chrift, his Prophets, and Apoftles filch ? Sfich as from the notion '\ of a covenant, conceive a lit- q ^m ^racej tie too Legally of free grace. Such ^ 06 have neither the ufe i5g* nor free dome of the heavenly inheritance^ that are fuhjeEt to ' ^^^^V^^^ death and bondage. Such ^ to whom God appeared onely, as it i\y^^ ^-werCy upon tearmes and coffdmi^ns of reconciliation. Such as ,57, *

' in fafiingy and other a6ls of obedience^ dealt with god, to getfome love from Qody which Chriji himfelfe had not gotten t fr^ince, for us, So belike, the Prophets that dyed before Chrift went i5^. not to heaven, but to fome chamber, or higher roomc in hell ^^^ Anthers c^td. LimbnsPatr urn y Olio fome other place : for Saltmarfb ^f ^^^ pfl^ faith', they had neither the ufe norfreedome of the heavenly in- ^^^ya^f^^ heritance, whither then went their foules after death ? 2. They Ancinomfans* were chofcn to falvation fome other way, then Jaakob, Rom. 9. they purchafed the love of free eleftion, by fafting and pen-nance. 3. Their finnes were not pardoned, nor theyreconci- °P''^'3»-ij** le<l to God, a belying of the Old « Teftament. 4. ThePr^- cl^^^. • fhets fubmitted not to the righteoufneffe of God, but fought lCz,^u^^* righteoufneffe by the works of the Law. AUthefe, how they Ifa^i.iS* agree in part to Chrifi, John BaptiJ^y and the Apoflles, in Ifa.6.7. the firft halfe of the New Teftament j lee Saltmarfh and Anti- ^^il^^^^^U nomians fee and confider. M^cV.^pl^o.

TaraL V111. Libertines hxd,The whole Scripture * was ^ Calvin, in * nothing but the Spirit of God, and the Letter of the Sf mr«r^, inl^rud. ady.

Libcrr^ca.T^ paj^44i, Ftrbum'DeiSpiritumejfe muist. 44j, Verbum Dei mh'l aliud qu^tm Spf ritmejpi fimilitef ^hnfium fj^e 6piritumA yitm^tiamnofirkm^p^itumejfs ddifi^

mt

not Scripture^ hut the Spirit was both Chrift and the Scrip^ ture^ and a ffodly life muft he the Spirit. So the Libertines ^ Rife,'>-^i^nct ^f New-England. V There is a Tefiimony of the Spirit, and er.^o^ voice unto the fonle meerelj immediate, -without any refpe6t

[^[' 49. unto, or concurrence with the fVord. And ^ from this, fVee

' S ? ^ * n ^^^^ ^^^ ^^ keepe a conjtant courfe of praying at fet houres, or irccfrace c^.^^^^)'^^^ ^^^ ^ ^^^ ^P^^^ ^^"^^ ^* ^^^ ^ ^^^ d9d:rines andrc' ^a»j;r/. 46^ velations muft bee tryed by Cbrifi, that is, Chrifi dwelUn(T »>aitEna £h inns, in a fpirituallmanner, not by the Word of Chrifi^ or ^ T^T' ^^ Scripture.

/A^^ /i J' In this fame Grimmer fpeakc Antinomians.^ So ^ Salt-ioimftlfe, and rnarjh. T^e Law now is m the Spirit ; What IS that ? And in lo\crevealed, the Gofpel for a beleever to iwalke by ; nor is ("{aithhe) ho-. line^fe and fan^ificationnow fuchas is fajhioned by the Lawy

ns .s /^c ^^ outward Commandement, but by the preachinz of Faith, by if Svvci,ck 'i^hich the Spirit is given, ivhich renewes and fanctijies a be-fcldiiis^EpilU leever, and makes him the very Law of Commandement in him^ adEccieha- felfe, and his heart the very two Tables of Mofes. This is to fteiuexaifa f^y ^^^ Word begetteth not Faith, but onely Hiftorically in-ilzj^^siTx- ftru(fleth the flclh ; and expreffely, in terminis, tiiQLibertines tcma pradt-- fenfe and minde is, that the Word is changed in a Spirit with-imone(€j^U' out Scripture, ^nd the Chrifiian in his walking and converfa^ no precede'et tion (which to Antinomians is all in hith) is the Spirit it felfe. trjjt^nficatio- j-^^y^^^ [^ c much in this, through his wholebooke, to make ^e'f/pl(^;«/!w ^^^ ^^ ^ meere dead Letter, md the (jofpel ad Spirit, and to iipidemyvon free m from the Letter of aU Scripture. And ^ Saltmarjhwp'^

'D^ui ca- on this ground, of the tree Working of the Spirit of Adopti-

fotrfdvguii on, freeth us from outward Commandements, Covenants, ^rhrirml^ Vowes, as if the Word , or Scripture, and the Spirit, were non fitter eti twocontrary and different things, and the one not harmoniouf-fides ob audi' ly fubordinate too, and complying with the other.

tH exterrjo

(rjifi fit hiftorica) fed ab ir:Jpiratione'£^eL^^^''^Non toUtmu/s Scripturam ^ mi>nfierium, ^edeain fuumUcumpTocaruUouditwie ftatuimu:^ ^ Townetf^a*/r,/?<!/♦ 7 8*9»

Chap.

Chap. LXXVII.

Antinomians and Libertines fouU ofinions touching Cod and the Amheroffinne.

ParaL IX. T" Ibertines * (aid. There yvas but one Spirit in ^ Calv'n^ in-X^the world, that lives^ andmoves^ and aEbs all flruil^adveri. things in ftead of our foulesy yea and in all creatures. And I'lbwrr^ca.n that ^ God ypM the Author of aUgood^ndill^ finneandrigh^ P^S«44^. teonfne^e^ becaufe hee workfs all our worlds in «/, and the cumtam'^m" Creature worlds nothing, and that finne -wm but an opinion^ ejfe Sftritutn the Devils and Angels but motions. Andfo taught ^ David Oei, qui fit ac ^^orgiHSy That Devils were but ill motions^ and ^ the good '^fv^r in om* Angels are but qualities and motions of mens minds. And the ^^^^''^^^«''« feme is like unto the mindeof New England FarniltjtsyV^ho nofltlmmdZ fay. That in converjion , the faculties and workings of the qo aiunt 2>c-fouleare defirojed^ and « inftead of them the Holj Ghofi; yea^ «^ vivtrcin and in place ^ of all love and graces^ S Chrifl himfelfe comes ^^^^^ ve^eti'^ in, and Chrifi incarnate and made fie/b is in every beleever. ^LTnol^r ^R\

. 7ierej atq^ am* V€S vitalesafficues ejfficere^--^quia umcuscfitamum 7)€Ut qui vtre fit* . ^ Blefdiki-lisHiltor. Dav^Gcorgius, pag4 27. ar, ij. ^ BIcfdikius Hillpr.dcGcor.pag, 5 o. ^i, art. 24 inuujore apologia, arc 24, (j;' m iibromlJihiiium i^^f totum, *^ ^ifi^ rri^e, if. ir « Rlfe^rH^veiCr. 1 5 Er.j.tr.^* ?• Er.ii,

Now Randell the Familifty and Antinomians hath prefixed a commendatory Preface to a peece, called J'/?^<;/^^/*« Germanica, which ^ kitk^ThataUgood is onelj God; and he maketh no difference betvveenc created and uncreated good : and ^ God "Thcol Ger-becemmeth all things^ inman^ nor is there any thing that can "IfjJ'^^'^iF'* challenge to it felfe betng^ or goodnejfe, that ^ true Chrifi is ^ ^^ ' ^^^^^ inman ; and that the trueand perfeil God, and true and /?<f^- /- ^ fe[l man are oney aud man doth fo yeeld and give place unta God,that where God himfelf isythere ps man,and that Godalfo is there prefent, and works h^ alonej and does and leaves undone any thing without any I, to me^mu^h or the like ^ where thefe. things are and exift,there is true Chrifij and no where elfe.^Thco\,Gcr. And ^ he that is illuminated with the etemall love is a divine ^'^P'^^*?'^^'k and deified man. And the Author of iht^Sright fiarre, fetout 1 B^r^ehc *fta? by RaiidellAio^ ^Nothing isy or hath being , but god and his cap,8,p.^7o7* mlU And God is all^ the creature, nothing, Man is nothings be- 7^72.

Z caufe

Va^^yS^'y.caufe he is not goodnor infinite ; heingy ^ and good are c$nver^ tihle. They fay, The Devils and Angels alfoare nothing, if a-ny fay, that I cannot impute any fuch opinion to our Antinomic ans. But I. Antinomians confute them not, but (till come up to all that the Libertines of New England hold. 2. They never refufed Randell the Familifi to bee theirs, but Antinomians arc his conftant hearers and Difciples, 3. Ar--cher and many Antinomians fay, Sinne is nothing, and God cannot hate it. 4. I have proved, they hold that the perfonall adls of Sanftification, and fins of the juftified ^re fins, onely in ^, the converfation^to the fenfe^ to the fleJh.tQ unbeUefe^ and feem-ingto be foy not in confcience, net really^ not before Gody not trueljy not to faith. 5. The Antinomians (ay, that the Spirit a(flethin the Saints immediatly, and the Saints are meerepa^

• Tut iracu tients in all their vporkj ; bccaufe » Saltmarjh faith. The Spirit *'5* of adoption workj not freely, when men are in bondage to foms

outward circnrnfiance of worjhipy as time, (^c. and they can-

• Rift.rdJimy j^Q^ p^^y^ j^y^ ^^ C^^j^ hourcs ; no Proteftant doth teach any Aruinomians fuch thing ; but Antinomians thivk^^ fVe areholdentopray^at come >ieere to P^ certaine honre^ nor at any time, o unle(fe the Spirit ftirre ta Fatnil fts,wJb(? thereunto ; whichis to make neither Law nor Gofpel our rule faid, God Qf walking, as if the Commandements in the Letter held out

^ wro^/fef all j^Q^ ^^^ obligation to us to doe good, or omit evill, but the im-Turey^thJcri^- mediate afting of the Spirit Were our ©nely rule : fo p Salt-turedothm- marjh, The Law is ;>aw?(faith \\€)in the Spirit j and holyneffe,and tbw££ood or fanciification, is not now ffich as is fajhioned by the Law y or ill, they fay, outward Commandement^ as if in the time of the Old Tefta* ^^/*|^J/^^ ment, not now, holynefTe were wrought in us, by a meere out-woiinhkcliu ward Commandement without the Spirit; And yee may re-p SaltmM (]) member q D. Crifpes Argument, to prove that Faith is no con-

fretiracsy dition of the covenant of grace; becaufe its God onely wh& ^^c' C 1 '^^^k^^^ Faith inns J andbeleeves in «^,(as M. Towne i^ithy I {tx6paf ^^ being meere -patientsy and if wee beleeve noty then God j6\ 162. * Jhould breake the Covenanty not wee ; becaufe Qod doth not 'Townct?/- what is his party when he works not faith in tu, which is 3

A^^/'^^^^^^P^Z-ftrong Argument to prove that the Holy Ghoft, is the imme-^' *? ** . diate and onely Author of fin in the beleever. Bccaufe the holy ttm^^Wi "' Ghoft onely, by this reafon^withoutus works in us to will and

^tm\^ god the to doe,and keeps the beleever from Adultery, Murther,finncfull

'i4iiib99 ofpm non-odling on God, not bdeevingjwhen therefore the beleever

whooreS:)

whoorcs, murchcrers, repents not, beleevech not, God is the caufe,and theonely caufe thereof : So Crifp ^ (aith, The Co- ^a.fpevo/,'* vcnantit felfe doth plainely /hew that the whole performance Ser. 6.f* i6u 6f the Covenant lies enely upon God himjelfe, and that there is not one bond or obligation upon man , to the fuljilLin^ of the Covenanty or partaking of the benefits of the Co-^ venant. And ^ mujt not (faith hee) the fault or failing tOtju^^p, |^j, ferforme the Covenant be his, who is tyed and bound to eve^ rj thing in the Covenant , and faith 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, mufi needs bee in the fault. So he. Now this Argument hath no ftrength, bat upon this Antinomian fuppofition, that there is no tye, no obligation lying on us to belceve, and lay hold on the Covenant, ^ as Efaiah faith, ca^. 56. and by faith to fubfcribe and (igne the Covenant, aiKi to walkein the Lords Commandemencs ; and it muft fuppofe that we are patients in beleeving, and walking in Gods Commandemcnts, and that God onely workcth thefeiiMis, as in ftones and blocks ; and whether Faith bee a condition, or a duty, or no condition, it is all one, if God only worke faith in us, we being dead and palfive. As Libertines " {pQ2ikCj Sind if God promife and undertake to put his Spirit in a^./j fatjnicm us, and to caufe hs walks in his Commandements, as hee un- erJ4.* dertaketh, E^ech.^6. 26^2j. f^r. 3-2, 59,40. Deut.^0.6. 7^^* 3'-?3^34« Ez^ch. 11. i^, 20. Hebr.^.^,10,11,12,^ And if Gods promife to worke in us,* to will, to doe, to walke in his Commandements, to abftainefrom fornication, bloud-ftied, lying, violence, oppreflion , unbeliefe, free us from all tye and obligation to thefe duties, as Crifpe faich ; then the Lord muft bee the onely and immediate Spirit that doth in us beleeve, mif-beleeve, walke in Gods wayes, or whoore, lye ; for faith Cri^e ^ Mufi not the fault, or failing to performe the Covenant be his^ who is tyed and b^und to every thing in the Covenant, and faith he will doe it 1 Reader, then judge how farre Antinomians differ in this, from Libertines. And M. ^ Saltmarjh faith the fame, H^hat ever promife there fs^wbich ^ Siltmarfh hath any condition into it^ it is oursinhim,in Chrjjiy who was Fret^nce^ the onely conditioned and qualified per [on for all promife s. ^^^^ And M* Towne^ Saltmarjh^ and all Antinomians in every page of their bookcs fay, wee are freed from the Law, as an

Z 2 , obliging

A furvey (?/Antinomianifmc.

obliging rule of holy walking, and under grace, that is under the Gofpel'; becaufe the Law is a killing dead Letter, and can never give life, nor Sanftification. But the G off el, (y faith hec) u like the Stinncy caries along with it light and life. But I pray, is not the Gofpel without the Spirit a killing Letter, afwell as the Law, andean it ever quicken or fanftifie 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 efFeftually quicken and fan^ifie 3 fo neither Commandement of Law nor Gofpel without ^he Spirit, is the beleevers rule, but onely the Spirit, and the Spirit effedually quickening, and aftually fanfti-fying, then the Spirit muft onely be our rule, and we muft onely be obliged to be ruled, and to lye under the aftings of the Spirit as dead creatures. When then we neither beleeve nor repent, nor ablhine froni whooring, robbing, lying, becaufe the Spirit adeth not, we finne not, for finnc is againftfome obligation ; Antin^mians y^'i!iXnot fay, We are obliged by any Law, old or new, to have the aftuall breathings of ^^j^ Holy Ghoft, when we onnit good, and commit evill, then the holy Spirit muft immediatly, andonelyaftgoodin us, andhisnon-aftingimmediatlyimuftbe the only caufe of beleevers murthe-ring,whooring,lying; and is there not then a Spirit in all under the Gofpel, working in them all good, and by no working, cauling all the finnes they commit ? And what is (inne then but an opinion? Andean it be ourworke,orany thing but Gods workein us. ^ ^

• Calvin^cap* 15. ady« Libert, p. 448 ♦ Hulliiu rei covfcientia movcri.

Vnfavoury fpeccheSy er*4. 'Archer.^cr. comfort for

Chap. LXXVIII.

'•Libertines ^»^ Antinorfiians takeaway allfenfe^ or remorfe '/•cOi.'^i of confclence for ftnne.

ParaL X^ T Jhrtines « faid, fVeareto be troubled in con-JL^ fcience for no finney becanfe God vporketh all in the creature, and nothing^is be fide the will of God.

• Libertines of our timefaly. If God will let me finne Jet him ^ fee to his owne honour. And upon the feme ground, « }A. Archer faith, IVee are not to bee troubled for our finnesy becaufe thejcome from Gody andyve may f^felj fay» that God is, and hath a hand in, ^nd, ^ the Author cf the finnefulneffe of his

feofle.

feofle. SoAoQ oi^tz AntinemUns though they fpeake not out. 2. Upon aHocher ground Antinomians bury all confcience of beleeversfins. i. Becaufe their fins are no fins, being remitted before they be committed. 2. Becaufe ^ (fay they j it is againft Faith, and from unbeliefe, the ilefh, and want of mor- ^ ^'Ce, Hi^re, tification, to be moved, or touched in confcience with finne, as ^ ^^' I often have proved. ./llXt,

Scr. OfthcMinof [ime^ PH^9- lo^^i. ^a.

Chap. LXXIX.

Libertines and Antinomians Tarallelbeleevers with Chriji incarnate.

ParaL XI. AS David ^ C^fc^r^/;^, and his cur fed follow- 'Blefdikius

l\trs ; fo b Libertines (aid, ChrifliniudweU ^^^"^^ 1>2.G. ling -was Ged mamfejied in the flejh, or Chriji U bnt a fat- ^\!q\[^^^^*^^ terne^ l^ey areprefentatioH or figure of fati^nt fujfering, and fl^^^.-^ ^^^J^" of thefe vertuesrequired in thefe that an0 to be faved. ^\htxt.c2.\j\

Qompoyiunt Chrifiu& fx Spiritu Tfeiy qui tnvchts omnihtiA e/7, (^ exeo quod opujatiovem

ai,mundumvi}carjt (^on[lum fic^^nt vdutiimagtmmac zxem^ir^ in quo fiurata fk?jt

qu£ ad, nofiiam falutem requtruniur.

So « the Author of the Bright Starre, makes Chrlfi-man ' Bright Star, the fa* terne in the mountythat inworfhip and converfAtionwee ^^«i^-io8, mufi follow. And when this ^ Author, and ^ Theologia ger- dB^johcStar. manica takeaway God from us, and fay, there is nothing v^ ca.Z^^ag.'fe.* the creature but God, they doe worfe then Libertines ; Yea, 77.7?* they fancie Chrift incarnate, to be a divine and holy man, and ^ThtolgGtr. fo evert a principall Pilbr of our faith ; that is, that wee be- c***p*y»-n» leeve in the Sonne of God, Chrift-God made manifeft in the flefti. And the ^ N.England Libertines t^^h.Thnt Chrifi is in^ ^Rife.raieve carnatein every beleever. So the Englidi Antinomian faith, cm i* J bAve nothing to doe with 5 jour Mofes or the Law. Inm ^Tcwntf/er. Chrijied, and Qodedt And a late giddy, phrantickc Pamphlet, {^i/^:^ 1 ^ which I (hould not honour to cite, faith, A man i^ C^^-ifi Ughtnflmin ishapiz^ed into a living aEhive Gedy and a deadfaffive crea^ i»chrijf,f2, ture. And though Antinomians^ as yet feeme to grant, that 57* the Sonne oi God was incarnate, yet we know not how long, " " Z 3 for

i Eaton Htf for they equalla belcever moft proudly i withChrift, making ny combe/ap, [^g^^^ /,^ perfon, and all hi^s aEiions, ^ though Adultery^%obe^ S'P^* »<• rie^Lyinq-^ as cleanefromftnne^ as Chril}. or his actions, or c.II,pa 413. ^^ ^^^ glorifiedtn heaven. 2, Saltmarjh laich, «" 7 6^ (7<7-:^c. y/'^^ commands rather by* patterne^ then by precept^ and by imi*

Saltni rdi tation^ rather then command. They deny all obligation, either ine^race^ by Lavv or Gofpel, to lye on us. 3. Recaufe wee are in ^^Ijhmarili Chrift, they fay all our finnes, all our fufFcrings, are fo drow-rrctgTA 148, ned up, fwallowed, and nothingcdin Chrift, that we are nei-

C VyvoUi^t^tT to ic2XQyOihc touched with the fenfe of either " finne or ^tr.i. o ajfliclion ; and that the belcever is to remaine in Chrift aU

* AcHcr.stT. y^^i^^^ re'joycing^triumphingy being iu P heaven alreadyy and r Tow He'* "^ forrowand fighingfor evermore, being baniftied away.

j4Jfir.gYac^^

7. ^4,3^ I 5'igo* Towntafa^gr.pag. 156.1J7, ij8* *i Saltmarih Fres ^r^

Ckap. LXXX.

T'c? follow fenfe as a Law is our rule^ fay Libertines ^nd Antinomians.

' Cilv.aciver.P^^^^- X 11. T Ibertines * taught, T'W any calling-mas Libcr.cip, 10 ML^lawfully and to follow catlings was to follow

4^4. Q^.id fl^cir naturall inclination^ and to live as they pleafed. -^^uin^ U'vfpfliit ^^^^ j.j^^ Libertine to one that asked how hee was in health, ^qnalolattom f^id in Wrath, Can it be ill with Chrifi ? When hee Was pre-£fli,trr/id>ere fcntat a folemne cMaffe with a (Cardinally hefaid, Hee faw debety docent the glory of God ; from this ground, that Chriftians cannot k'/ium^'jemjue ([j^^^q ^ ^h^t their inclination and nature is their guide, which ^^aim^mii^i ^^^ ^^^^ the Spirit, and they are loofed from all Law; thcrc-itontmfemi fore With D^z/i^ Georgins ^ they (aid, A marriage-covenant atijue fic ft- tyed Chrifiians no longery then the naturatl temper and difpo^ vereutUbeyityftion of husband and wife would carry them on to agree to ^Ah^ ^^^^ r^^^r/^rr, when inclinations of Chrifiians did thwart ^ they

Vim ^fit It y^^refree to marry another. And fo laid they of goods, that Quiac nas

(foiciuA ftdi LimrcTDwx) exc.Kdfiaty qiotksrogatur^utvalcat, ^uomodo.irjquity An Chriftus tnali habere yot€{t ? cxponu/ir, covifummandum cjly Je prat emu omnibvA dolonbut Cbriliiinofum, dolon^, ant m9boi fefentire nejfabant ifuod jam preteritieffint, (st ipfi ifJiluriamcum Cbn^o jtm efnjjicj^inr^ ^ Bicfdikias A u 17. Pag i^. 50.

they

A furvey ^/Antinomianifmc jyj

^hey might robbeand fpoilc, calling inclination a calling, as if it were their calling to i obbe and opprede.

So, the fame doe Antinomies teach in their bcaftly diftincfli-on ; in which <= Towne^ ^ Eaton, « Denne ^ and ^ Saltmarjh ^ Townc<i/-fay, Beleevers are as cleane from finne, before God, and as they A^^pa. j9.4o* live by faith, as S J^f^ts Chrtfi himfelfe, hut to men-ward de^ '^ Honey corrwe clarative/jy and as they live hj fenfe ^ or jeeminglj, as *y^/r-^^*^^P^S ^7» Tnarjhvn&inQth, oraccordmgto theflefti,as r(77?^»^ faith, (now o/tt'elianlf the flejh i6 the A(fe.) The beleevers finne, and may whoorc, s^nice.pa^. ^. kill; but this following of the fenfe, and theflefh, is nothing on. but the Libertines following of his naturall inclination, or ^ ^''h^^^r^* calling. Now the beleevers Adultery to ^ Saltmarjh, is but ^^^^^^^^^^y feeming Adultery; then it is not in deed, and before God, A- \^Honey\lmbt dultery ; and he foUoweth his fenfe and naturall inclination,(as t^.^ p^^.15. the Libertine faidj in putting away his wife without caufe, ^'^(^^tmarjh and Marrying another, and in robbing the Widdow and Or- ^^^^i'^<^^^ phanc, and taking the Oxe away from the fatherle[fe ; andfo f^^^*^^^' , followeth his callmg. 2. Sinning according to fenfe, and the p^/gy/^^ ^' fie(h as lying and whoring, are not finnesaccording to Faith, r/;c Antino. and before God, fenfe is unbeliefe, and a blind judge, and repu- ^^^^^ finnir^ teth that to be fin, which is not finne, faith ^ Eaton^ Fcrr Faith f-^^^^^^ijo feeth them above fenfe to be utterly aboltjhed. 3. ttic^ be- Jndl'lir^^^ leever following his fenfe in Adultery,rapine, lying, is under tivilyyttoiu^ no law. Ergo, his following of his fenfe, his being prcfent a'uy^ arj be-ataMaffi, his robbing his brother cannot be a finne; then {tier: God, ard muft either be in it fclfe lawfuU, and a following of his cal- IjJ^^^^fJf^ ling,as the Libertine faid, or it is unlawfull. The Antinomian L^b^rtincs ^ mulHpcakecondiftions, to call that unlawfull, which is againft cvmjrMtir^all no Law. uLi^edmJley

2. RandelU Familifi, fetting forth a peece of Cufantu ^huhkc/aitb Intituled, The Vtfion of God, hath a Familitts confcience, to pi- J!''///jj^^ {{uvt Godhimfelfe^anJ Clouds encircling him, expreflely f<^^'jkJblyUrifc^ bidden in the fecond Command, but it is no Command to him. Mafter Denne, DoBrine of John Baptist^ 65. retaincth the de-flinftionof Clergy and Laicks condemned by all Procertant Divines ; and Pag. 66. hee faith, Hee will condemne the removall of Images^ Idols, Crucifixes of Woody Glaffe^ of Stone^ but he mentions no command of God to juftiiie it; for we are commanded no worfhip externall in the New Tefla-ment, but Faith, that is, nofinnc, as finne, is forbidden, but

onbcliefe

unbelicfe ; to this Toyvne affert. grace, fag. 9^. cannot an-fwer one word. So H. Nicholas in his joyful! meflage of the Kingdome, cap. 31.33.34. highly cxtolleth the Romilh Church, Pope, Cardinals, Biftiops, Pricfts, &c. Service, Ceremonies, till hoc contention arofe about them.

?. We know Anthomians thinke nothing of Idolatry, adding to theworfliip of God, and that fome of them fpeake th^ir confcicncc, when deterred from Adultery, Murther, Rapine, they have (aid. JVhat ? Adultery ? God feeth noftnne in be leavers. One of them in Sc0tland{uA^ hec would take the Lords Supper on the crowne of his head, if Authority fliould cominandhim. Another faid, once dipping, or ten times were indifferent. Moft of them are for libertie of all blafphemous religions ; and their faying is, Beleeve in Chrifi, and fin againjt the L<^w if thou canft ? This is to make fcnfe^ that which Xi-bertines call naturall inclination ; Yea, all outward Comman-dements CO Towne and Saltmarpj^t^ buc (haddowes, the Spirit IS all the beleevers obliging rule. No externall Command can oblige a Beleever, under perill of finning againft God, in his court, in foro Dei^ and wee know how broad and large chcir confciences bee in the matter of Marriage and Divorce.

Chap. LXXXI.

Stindrj Anrinomians y^7, Irijh Papifis ought to have li-

berty of confcience, and to injoj their religion.

^Cnlvin.In-P^r^//. XIII. T Ibertines^ faid, they knew that their flrua advcrf. JL^^fouks Were immortall, and live for ever

a ^ s^'^^^^^^^^'^^"'^^^^ Chrift by his death hath taken away that opini-^Hom] Itn- ^^>a"d hathreftored life to us in that, now wee know wee qu'tuTJt) fciat ftiallnot die. avimaru/uam Sfiritupi tmm< rtdemcjfe fer^etuo vivcTitemin ccelis ; «c QlY:[lum nunc fua^ vp'tnatUnem

C^^U6, ^^ '",'•-, \ \\

Antinomians cannot* iieiiy but wee-die, but they will have k crifpc v( 1 "^ ^^^^ to be the execution of the righteous Lords fentence, J. Scri.pjg. forfinne to the godly, but that they returne to duft beleeving, ip -7. and neither feeling, nor fearing, fmneorpunifhment^forfin;

for

(or that \s againfl: the <= psjver, ^ faithfuincffcy ^ providence ' 43« ** 4u c Ji-ee grace^ ^ f^jf^^^^g^ ^f Chrifi, S faitG, ^ all religicn : *" 4*« ^ Ah and ArcherySaltmarJhy Crijpe, upon the (kme grounds, that !'^*' ^'^^ the bdeever commictcth Adultery to his ovvne fenfe, but Antinomians his Adultery really, and to his faith is no finne ; fo they are not remove all to feare, or feelcany afflidions, or death, but to beleeve them /c>//^ ojafjc-tobeftiaddowes. Now the removall of feare, and the opini- ^^^^^ ^"^ on of dying, is imputed to Chrifts death ; fo as ^ Saltmarjh ^^^f/^^^^ ^^ faith. The Spirit of Chrifi fets a beleever as free from helly ^ %2\txmi<h the Ldivsfy and bondage here on earthy as if hee were in heaven^ Frccgriiu^ nor wants he any thing to make him fo, but to maks him ^^-p^/*i40« leeveheisfo ; for Sathan^finne^ finnefull fiejh^ and the Law, Are aU fo neere him, that he cannot fo tvalke by fighty and in the cleare apprehen/lon of it ; bftt the y^ft doe live by Faith, and Faith is the evidence of things not feene. Then befide that, its his happinefle, not his bondage, that the Law is is fo neere him, that is it written in his inner parts and heart, it muft bee his finne and feeling contrary to Faith, (which was one opinion and fenfc ) that hee knoweth and beleeveth hee muft lay downe this tabernacle of clay* And ^ Towne faith, Faith banifheth all the mifis and vapours arifing fromthefe earthly member s^ outof Gods fight and pre- kTown<j^r-

fence. Thus I am a finner^ and no finner, dajly I fall in ^race^ fa^.

myfelfe^ and ft and in Chrifi for ever. But T'(?J?'^^ lycth, in 4'<^«

faying, Hee is a finner in himfelfe , and no finner in Chrifi.

For finne, in himfelfe, or to hisflcih or fenfe, is no finne at all,

and againftnoLaw, his fenfc lyeth, and dcceiveth ; Faith, by

which he ftiould walke, doth truly fay, he is in himfelfe, and

really, no more a finner then Chrift ^ is a finner in himfelfe ; i ^^^^^ ^^^^^

and upon the fame grounds, fenfe of death, and ficknefle, and cap,j.pag ij^

paine, and feare,arc but deceiving opinions, and errors contrary

to faith, and Chrift came to dye, and remove from us feare,

feeling, opinion of all afflidion and paine, as contrary to faith.

Now its a finne not to walke by Faith, then muft the feeling

of paine and death bee a finne, and Chrift came to give

us a fenfe, dedolency,and dulneffe of apprehending either finne,

or ill of afHiftion^ and fo fay Libertines.

A a Chap^

, «8 A furvey ef AntinoraianifmCt

Chap. LXXXH.

Libertines mcL Antinomians dmbt of the RefurreElion, and life to come.

ParaL XIV. T Ibertines denyed the Refurreftion, and JL^i-AiA \\At\\ Hjmeiieus d,nA Philetm, That it

was already done, and in this life^ they mocked falvatioriy in * C Iviii.al hope of the a comming of the Lord ; they faid. To walke tn Ycfl. I &^^ nervne(fe of lifey was the \Refurre^ion with Chrpfi, and aH the cn,i?.p.458. reftirre^lionwee are to looke for*, David Georgins faith, As ^^^'^ Ucit^' ^^^^^^ ^^ ^' ^ revelation under Mofes and the Prophets, and Fhikti O" ^ ^ore cleare one under Chrifi and the Afoflles. So under H}mevA:i^fn himfelfey the true David, the Lyon of the tnie offudahy the jamfuo tern- fione hejved out of the Mountaine without hands ; there was porcrcjutn^i' ^^^ ^ farre more glorious revelation, andmoft fpirituallythat ^ci'a'ndia^^^ ^^ ^Ar^^i^^i^ fo farre Chrifi according to the fieJh, and the — iid€vt(l.\ Apo/lles; as that all Ordinances and externall worjhipy and ber l\\) jpe^ fealesy Jhouldceafe when he comes, hecaufe of the effcacte and omncfn.quim jpiritualneffe of his doBrine above (^hrtfi in the fie/h^and all dtnfurrcuio- ^^ A po files, as the Spirit is above the fle/h. And thee clouds idg, jam no- ^^ ^^^ which Chnji was to co?ne , to judge the cjutckc his eic'^jfc and the dead ^ mufl bee AUegoricatly expounded of the dku>Hy qu9d mindes of the Saints. ^ The Archangell that/ball found the adhuc expc Trumpet y is the DoBrine and difcipline of this David the PaT'^4^9* C^ri[/?. And that the c place of happinep was in this earth, not Ciamat ScrU ^^ heaven. The ^ kjtfgdome of God is the Spirit of Jefus Chrijly ptun^^cla- and that Chrifl would have pjortly a glorious kingdome \ and rd voce cole- that Z Paradife,heaveny and hell were within men^ and that dit, ut Itjdu- heaven was the gifts of the minde, the earth the goods of the bo-'uelimJcQn- ^^^> ^^dtheir ufe which fhortly fhouldcmne to the Saints, tenf arii ad

fifrewum ilium diem Ammos erig^mus Caves veto ifti latrant fiuflra id f r/, fiofq^ ]am re'-{urrcxjfc-, ywiiaman f ias nfAfiQionimexpertdndatK, ^ Blefdikius Hi tor. Daviiis Gcorg'j hb^Mirabihurr, P3g. 4I. 41. 4^*44* 4 J« <^> &c* "■ Pag^ $ I. Art. libto Mkahilium, 144 ^ Ibid. Art* 25. • Ard 27* [ Art. 284 g Art. ip. The blaffhemiis of Dav* Georgirs.

k Henry Ni- Another falfe Chrifl^ Was Henry Nicholas^ ^ who called i\^o.iGeTma, himfelfe, as Ainfworth » laith. The Father of the Family of

Love, who faith, ^ of himfelfe, God hath wnught a roon-- *^H Nicholai derfnll workfonthe earthy andrdifed up me Henry Nicholas l^^/"^^^^/"" the leafi among the holy ones ef God, which lay Altogether uf^^j^^ime ^ot deady and withcut breath and Ufe among the dead ^ and made hn Evangel, me alive through Chrifiy as alfo annointed me with his godly cap,34 fcntii* being ; Manned himfelfe with mee, and Coded me with him to be a living tabernacle^ or houfe, for his dwelling, and a feat of his Chrifi, the feed of David.

And ^ Behold and conjider \ my beloved, how wonderfully iH.NichoIif Qod worketh in his holy ones, and how that now in this day y or in the fame ^ light of the love, the judgement feat of Chrift , is revealed ^ap^i. The and declared unto us {the houfehold of love) out of heaven to Bhfpbemes a righteous judgement^ upon earth, from the right hand of God. '^;J^ ^ ^J^^r And how that on the fame judgement feat of Chrifi, (that choias* touch-the Scriptures might be full filled) there fit teth one now in truth ing the Ju^t (the wretched impoflorH. Nicholas) in the habitation of Da^ o/a/yfet la^ vid which jndgeth uprightly, thinketh upon equity, andrequi- i^^^^'jl^^* reth righteoufne(fe ...... . , 'o^ZdthLfc

And ^ againe, Beholdytn this prefent daj ts the Scripture ful- tocome^ filled, and according to the Teftimony of the Scripture, therai- °^ H Nicbo-fing upi andthe RefurreSlion of the Lords dead commeth alfo -asEva^geU to pafe, prefently in this fame day, through the appearing of the ^^P*^^ ^ ^*'^^-camming of Christ in hts Majefiie, (nee mcaneth, the falfe * Chrift Henry Nicholas) which 'RefurreElion of the dead,fee^ ing that the fame is come to us (To Henry Nicholas and the Family or Elders of Love ) from Gods grace, wee doe Uke^ wife in this prefent day, to an Evangelike or joyfuB, A/effagc of the Kingdome of God, and Chrifiy fublijh in all the world under the obedience of love*

Sent. p. In which "Kefun^eSlion ofthedeady God Jheweth unto us that the time is now fulfilled, that his dead^ or the dead that are fallen afleepe in the Lord, rife up in thus day of his judgement, and appeare unto HS in godly glory ; which fiaU alfo from henceforth live in us (H.N. and the Family of Love) everlaftingly with Chrift:^ and raigne upon the earthy wherein the Scripture becommeth fulfffed in this prefent day, li\e as there fiandeth written thereof, The Lord Jball jndge his peo- I/amllifts in fle^&C. England deny

One of the hearers of Randel, a preaching Famililt at Lon . f„'25!lf/fi don was asked, If he beleeved the bodies ot men dead and b' a- tg ^wir-

Aa2 ried

» Briefedifco' xkd in the earth, ftiould be raifed to" life, Anfwcrcd, Ikftow

v(ry of la- fif^t.

rndijii.^.r. Yox o Familifis, MiftreflTe Hutchifon and hers fay. That the \^fl^ ^^^^^^^ fenlcs of men are by generation mortall like the beafts, Ecclef* Arc./.i* 3 8' But tn regard of Chrifis purchafe immortaU ; and that

pArr.-M. ^^^f^ yfiho are united to Chnft in this Ufe^ have neyp bodies^and lbid.2^g*6o, trpo bodiejy i Cor. ^.7 p. The/e who have union with Chrifi

Jfjall not rife with the fame flejhly bodies, i Cor. 15.44. And 1 Ibid art I4; that the Refurre^ion 4 f^oken of I Cor. 15. i«»^ John 5. 28. Af

not nieant of the refurreBion of the body, but of^our union - here, and after this life with Chrifi. That there is no king-^

dome of heaven in Serif ture^ but onelj Chrifi. So faid itj'-

meneus and Philetus^ and the Libertines, who made the refur-

reftion a fpirituall.communion with Chrifi:.

Antinomians have never Ihewen their mind of the refurre-

doi^u'TthT ^^^"^ ^"^ ^^^ ^^^ ^^ ^^^^^ *^'^ '^^^ "^^^^ contradifted the Li-RtfimeQion^ f^^^tines and Familifts in thefe, and yet own their other opini-and tUnkthat ons. Y.ea, r Saltmarjh to me owneth no heaven, but that which curheavenii is'in this life, if a naked opinion were added to \i. Far faith

^h^h\ ^^ ^^' '^^^ ^f^^^^ ^^ ^^^^^ ^^^^ ^ heleever as free from heU, ^^ S.ihmarfli ^^^ L^t^j and bondage here on earthy as if he were in heaven ; free f race f ^^^ wants he any thing to make him fo, but to make him be--p^^Mfl. leeve he is fo. So he Wants nothing of heaven, but beleeve he is in heaven, and he is in heaven ; hee will not except the refurredion of, and the glorifying of the body, PAiV. j.19,30. nor the rooting out of originall finne, nor the immortality of the whole man, nor freedomc from finning, immunitie from forrow, fadneflc, perfeft joy, pleafures for ever more, feeing of God, and injoying of him face to face; the perfefting of love, and of grace with glory, all which he wanteth of heaven, and hath here onely the ft-ft fruits of the Spirit, and is abfent from the Lord, and fighcth in this tabernacle * and fince Salt-marfh profeflTeth a finer free grace, and a further revealing of the ^offel in its glory, liberty, (^^.Why doth he not once in all his Treatifes, mention the laft, and perfeding aft of Free grace fIob,^.jc^4 ^^^ Gofpel-freedome, that ^ Chrift willraife up thebeleever at the laft day?

i, While Antinomians cleare us, touching their mind of the fenfe^ thepejhy finning before men^ not inregard of faithy or in ^ods fight or 4icc9Hm. I muft conceive, they meane with Mt-

HvctCcHfachifon^ and other Familifts, a finning in the old body, not in the new ; and in the old foule, they have by generation, not in the new foule, or in the confcience, as lA.Denne t &ith, which they have by Redemption. I therefore atteft , ^ ^ ^^ them,to cleare themfclves in that diftinAion,and either black the *^^.^i^^/^^^ Faminesy or owne them as their owne. r • • ♦

3. Calvin • faith from Paul, Wee are in this life faved r Cilvin Jn-in hope, -we have not heaven^ and life eternally in perfeilion and ftrud. advcrf. complearly here ; We doe but wait for our full and finall re- Libcrtxa,2u demption of foule and body, at Chriftscomming, whereas Z^*- F§458.4T9* bertines faid, -wevpere compleatlj faved in this life. So * fay '^^ yj'/^^ Saltmarfh^ and y M. Towne, who are angry that Protcftant /^^f^^^^^ Divines fay, IVe are favedhy righty and in hope, and really in ^Townctf/-Chrifi ofir head ; but they Will have us fully, compleatly,per-/iy«?<?/. *57* . feftly (avedin this very life, though we have not the fenfe and *f^* feeling of it ; and we want nothing of eternall life, butbe-leeve wee have it compleatly, as the glorifyed, and wee have it»

Chap. LXXXIII.

Familifts, Libertines, Anabaptifts, goe before Antinomians in denying all externall worjhip and obedience.

Paral. X V. TT Enrj Nich. called love the Being and god- H^Nkbolas L Xhead of Chrifi^ which TPe received through Epift^rorfce thepoypcr of the Helj Qhofi ; and that love within was all, and dauxhters of that aB externall obedience from the Letter of the Word was WafmcJiCo fiejhlj and CeremonialL Juft as Mafter Bed, Ser. 19. rcje- ^^^^* fting all external Reformation,calleth it hypocritical and carnal, and refufing the Scriptures, either Law ot Gofpel^^as meere carnall Letters, devoks all on the Spirit, and acknowledgeth no Lawes at all in Chrifts kingdome, but the Law of nature. 1. The Law of the Spirit of life in Chrift, which is the Spirit himfelfe in his working. 3, And the law of Love^ the Spirit of Chrifi^

And Henry Nicholas forbiddeth all his to boafi of ^ ^^7 *> gpig^S^^ 3, righteoufneffe, or take on the fame, either to falvation or con^ demnationy before a man be in the Spirit of Chrifi^ and bee renewed ; not {(^ith h^t) that J meane in the ElementiJbCerc^ tnoniall rightcoufneffe^ which the man fetteth forthy or ^cnpi-^

eth in his owne prudencie^ but I meane, in that righteoufneffe^ which according to the heavenly truth, is in the being ofChrifi^ and is fet forth through th Spirit of God, and the Chnfi of God, and c the Chrift of God, is not jet declared to joHyOC^ cording to the heavenly truth, but ypeell according to mans Kvif-dome or indufirie, which to the Ittterall Scripture adde their own prudencie^and even fo goe forthjOr occupie their own righ^ teonfnejfe without the Spirit of (^hrifi, which is a miferable do^ Ebrine^ beinir taught without the Spirit of Chrifi. E^'Pletothe Henry Nicholas, Scd. 5. Epirt. Thefe that are not taught twvdi /oters by the Spirit of life^ expound the Scriptures upon an earthy e/\Varwick. ^y. Elementipj foundation^ where-through the man cannot at^ taine anj renewing of the heart* ScA. 17. They that are Bap-tiz^ed to Chrifty have put on Chrifi. Bac I Would gladly askc of chefe that fay, They have put on the Chriflianlike Baptifme^ howy or after what manner Chrifi hath a Jhape or fafljion in

themy they fball find themfelves not mighty in the betng

of Chrifi ; ("that is in love, by which they become God incar-, . nzvt\2LtQ)and that they haue received not the Baptifme of Chrifi, he^lo^iUm- ^tit their owne. The like be faith of the Lords Suppery Sed.ip. nethdUout' Sed. 20. Sed. 21. n^henthe Scripture faithy we mufi forfakf wardcbeii- our lives for Chrifi s fakjey underfiand, I doe m fane of the for'-encetoGod,^ facing of our owne Itf^. ^hen God had created the man^ then ^J^^^^^fL r "^^ the man in fub]eB:ion to the life of Gody and not to his own dotb he con- ^^f^yfor thereunto God ha,d created the Man,that hefhould be of dtmneliy'i^i ^^^ lif^^^d being, one Spirity andof one nature with God, but dwfffne our life when themandefired in his h^art to love fome other thing bc^ f^^ ^^^^fi» ^^^ fide the life of God (mmdy thQ concupifcenceof the fit)nc)then ^n^ > ^do ^n '^^^^^^^^^^ hts owne life and contention, and forfookfthe life OUT Rnfuillift of Qod, and lived even fo his owne life, and the life of the De^ for him, vilL Scft. 23. The whiles now, that the office of Chrifi h/ith its

Minifirationy for to bring the man againe to God : fo cannop Chrifi bring the man to the Fathery unleffe that the man for^ fake his owne lifey which he bath lived fo long to the Devil and to himfelfe, which is all the fame wherein he hath lived fo long to himfelfe. Seft. ::4. Is not this now i^ great overfhooting, or mif-underfianding that the children of men can fay and teach^ thAt Chrifi meant hereby thenaturallor Elementifh man.ScA. ij. We ourfelves have not made the naturaR man, therefore he CMnotkcloni unto ns. Seft.a5, fVhat then fi^aU the man^

forfaks

forfaks, that he might he reconciled unto God? Not any thing elfe hut hisowne life^ that is the man of finn, y^hichhath Jo long Ijenhid in the heart of man^v^hkhis the Temple oF God> and hath laid, that he was God, a TheflT. 2. 27. thej aregrofc^ H Nicholas Ij deceived, ypho apply this to the P$fe^the Jntichrifiy there- p^^l\^ y^^L fore he forbids the two Daughters to fuffer for, or confe^e £Z L[^ C7)5;r;;^, and highly extoUeth erring. Se<5l. io. Seft. 14.15.16. and ix'twjdl cap. 3 T. Bijhops as "Tafiors of the Sheep and Lambs of Chrifly ^f^ ^ Thcfl^a

Parijh Priefts y or CPirats, as fi^mfjing Levtticall Priefis ; ^^^^i^y^^'hy

Pafiorsand Elders, as the holy underflandirrg. Scd. 28. Oh %,/'^\''^^

I ni J // J a J' ^ 1' 1 ^ the Scri;turcs

Tvhat a flight and earthly underJtanding is this, that God of finjull

con*

Jhould be appeafed -with an Elementijh bodj : even like as Cupifurte.

though Godrvere flejhljy even as an vnregenerateman. SoM.

Del, Ser.p.6. The Kingdcmc of Chrift is Spirituall, fo all

things that belong to ir, are alfo fpiricuall. So David georgius,

in the end, finding many of his to be killed, discharged all his

to fujfcr in the body,or goods ^(^ name, any thr^tg for his Chrijt \^ l^^'^^

andtruth^but rpilledAhem in externall profeffion to be of any b r^^^.^-,-*

%eligion,all GojpePreformation was in the heart. As ^ BulUnger vuUam fdcnt

in the fame place fheweth us, that the ninth kind ot Anabaptifis habtn (qncad

unc

their pleafure^ th^j esieemcd notToing of the preaching of the tilts in the.

Word, and the a(femblies of the people of God, becaufe that the ^[^^^ ^f ^" '

Saints yvere all taught of God^ and that there r^as no need that '*'^§^^ ^^^K^ht

one fhould teach another \ and that Sacraments ypere neede. cbidtrccard

le£e, and had little fruity for rphen they had the Spirit, th^y njormar.on,

needed not externall figneSy and that it tvas free to confejfe the y^udh[fe, aYid

truth of Chrift, or not toconfeife ity as perils for the Gojpel '^j^J^P^'^ J^f

mi^ht carry men on : that God deliahted not that men pjould j ^'f ^^^^^ t ^ J 1- r 1 ' ' "^ t r I 1 ^ jacaih, %Qtr^

be tormentedyor die for him^ it rpos enough %j they l^ept God jj^^^ of God.

in their heart.

Now you fee Henry Nicholas held,

1. That the externall rfrittenWord^yvas Ceremoniattflefh- H^Nicholas Ijy EUmentiJh, that the Spirit rvas all. ^'^ ^^^**^ Tc^

2. All externall obedience and^formation was flefhly^ and ^^ ' the being GodedandChrifiedmthlove^andthe lovelj being of

God

mmmm

184 A furvey ^/Antlnomianifoie,

God was Chrift , was the being and nature of God in the Saints; and regeneration^

3 ♦ That hj lave and the works <^f righteoufne^e which we d$ey vp^ are regenerated 'and reconciled to (jod^

4. That Chrififeemed to die but dyed not^ but o^elj^ in an Allegoricalt^ Figurativey and Exemplary waj he fujfered as a patteme and copie for m^ that we might reconcile our felves to Qodj as fonnes of the honfe of love^ after his example^ but as Socinus^fo^e Nicholaitans taught. That Chrift really fatif-*- fied HOC the juftice of God, nor obtained everlafting rightcbuf-ncflc for us, any other way, but in a figure, cogpie, and good example.

5. That Chrift incarnate, was nothing but H. Nicholas podded and manned by Chrift^ or ^odin the lovely being of Gody and thAt every one that is inhabited by love^ was renewed and made partaker of thefubftance andnature of god^andthat a childe of the Family of lovty was the very Chrifty and ^od ?/ja?nfefFed in the flejh and incarnate.

6. That the regenerated in England , of which number M. Ainfworth faith, were the two daughters of Warwicke^ that H. Nicholas wrot to, and all the godly in England not of his irvay , were regenerated onely according to the litter all Scripture^ not according to the being of God in love and the Spirit: ot

*'Rife,rafitJC9 as the Familifts of " New England fay, Thatfome are focen^

era 2. vertedy that they may ^ and doe attaine the fame righteoufneffe

for truthy that Adam had in inn&cency. And ^ Saltmarjh his

«Saltm3ifli Legall converts, who may eternally bee damned, are of the

jru iraccy fame fize, if yee diligently compare the traft of his dangerous

^'^7-178.179 booke together, and with the principles of Families, and H.

Nicholas.

7- That the H^ordand the Spirit are two contrary things. y Saltmarfli Towne^ biith^If the Spirtt be free^ why wiHyou controule or yticgncc. ruleit by Law, as if the Law could con trad id: any Spirit, (ave a 16^ the EuthyafticaU Spirit of H. Nicholas 4;^^ Antinomians.

8. The Letter of the Scripture, externaH Ordinancesy

Church-a^emblies are nothings that there is no reformation^

but inward and of the Spirit^ as M. Del lately Preached be-

^Townci/^ fo^^ ^he Houfe of Commons,T/7^r the Gojpelandabeleevers

f r*j;<jj.i38. Law ( as Salfmarjb iuih) is Chrift and hts Spirit.

9. All outward fervicCy ordinanceSj confejjion of Chrifi irfore men are things free^ and indifferenty and the Peftfhex^ tern^lService, of AfaJfe, Images^ Pope, BiJhopSj Cardinals^ DeaneSy and fncb dirty are lawfull and free ; onely Antino^ mians and "baltmarfh Will have chccn a licck LegaU and literal!, and chat is all their fault.

10. The laying downe of our lives y and for faking all for Chrtji:, are to be expounded Spiritually, and Alleg9ricalljy (as JF^»i;7iil/cuftomeis, and that abominable Peece, called PhUo* fepbj dt felled doth) and fo are other Scriptures to be expounded m the Spirit, not in the Letter, and in confcqaencc, as faith * Saltmarjhy to wit, notot confeflion of Chrill to the , ^, ^ death, as James who was beheaded for the Gofpel, ^^sii. ^^\l^^J^ and the Apoftle P^^^r ^ who dyed for Chrift, and the Saints j'^.8,

c rvho loved not their lives to death, and yvere ^ fl^ine for the '^ lob.M^ iS, tpord of God^ and the teftimonj of fefns, and the tWo wit- '9* ne/Ies againft wnom « the Beaft that afccndeth out of the '^^^•^^^"•^ bottomlefle pit madewarrc, ancT killed them^ and the Apo- d^'cv.^.^. ftltS who were ^ fcourged, the Saints who were killed all the ^ Rev 1*1,7, day longy and counted as S fheepe for the Jlaughter, for the S.9,.o,ir. Lords fakey and ^ confejfed Chrift, and were not afhamed of^ ^^'^ ^^' him before meny lelt Chrift fhoulddeny them before hts Father "'^'^'^•;-J^' and the holy Angels. They (ay, God delighteth not in our ^^\.l^,l%^, bloiKl, and laying downe our lives, and the outward man, or ^Math/io.jV forfakingof Father, Mother, Brethren, Sifters, and contrary to ' Mach.i^, the Word ^ of truth; but its fpintually meant ok forfaking '^•^o* a Pope within us, 2 The^. 2. the Antichrift in our heart, the l./.^l^^ Manof finne, 10 that we may lawtuUy receive the name and noveeitoco%. markeof the bcaft, and conforme to the Made, or any KAi-feJI^ch ifibi^ gion, fo we keepe the heart to God. Baal, the Devill, miy/^^^ ^^^''> ^s*^ have the outward man. ^9^/^ -^^

11. None candifpenfe the OrdinanceSy Baptifnte, ^'^^ ^^'^ .;r^/7r cfcr% Lords Supper, but the Regenerate. I wilh Independents'in^r^i/oij^ ex, the conftitution of their Churches, without any warrant of the pouvd^d^ri* Word, had not paved the way to this error, t'ttuiily.

12. Outward Baptifme is no Baptifme^ which yet is« liw-full Ordinance of God, though it bee notprohtable to (ave without the inward Baptifme of the Spirit. 45 \^^^^^^

Antinomians border Well-neere with Familiflsy in mmy of r ,ce^ra.e, * thefc points. For ^ Saltmarfh is much upon the Spirit for ap s* t6^

B b 'Laj9

^'Snltmarlh, L^rv^and againfi ^ onj£ h^amofthe light of the Letter of the haw ^

Freej^race, and "^againft all cxtcrnall Ordinanccs^Govaiancs, Vowes, as Le^

"'lb'd' 6 S^^^'^^^^ ^^^Tcftament fei vice; »^ a^;ainft condicions,or pttfor-

n ibuVi/9. * "^^"c<.s, or doing on our pare by any Gofpd-covcnant, yea a-

i8j, i*8i. gainft believing in that Ccnor ot a condition, as contrary to the

Pag^ io6. Spirit, and to Free grace; againlt Precepts, or Commands in

51. . - - ^ . . .

^ 55> 48 49, ^ trouble for (inne, as all Legall, unlawfull now, fmclling of 73«74v5' bondage, and Lavv-fervice; and bondage it is to fray at fuch ^ 44' hoHresy unleffe the Spirit move «/, ' to expound Scripturfy t$

Rij*rii]gne^ ^^.^^^^^ ^^^ Spirit, (nc mcaneth the Scripture) in the Letter, ■Saitmaifh and confequence hath much darkened the glory of the GofpeU Shj idot^s Now if Sa/tmar/h know any thing in Controverfies be-

jl.eir^miy. tweene us and Papifts; he may know the Papifts give (iindry S^^^* . and divers fenfes CO the Scripture, that is, Literally Spiritn^ iJb huTonc ^^^^ ^yftically A/legorica/l, Trspologicall, Jnagogicall; z]l /e?//r, Anti- vvhich weerejed, and acknowledge that the Scripture hath but nomians onelitterall. Grammatically and genuine fcnfe, which thena-^ tf^f^Familins ture of the words, whether they be Sacramentall or Figura*^ rall^'M^R-^' tive, (as when Chrift fpoke of eating his fletli, and faid of Ygu/spiritud t>read, This ismy hodjy or without figures) doch carry in thcit nff J Alienor I' f^ce. The Spirituall fenfe, is nota fenfe different from the Li-^alifcn/c, tcrall, as it they were two contrary or divers fenfes ; and ih^xdoiQ Saltmarjh rejefting the fenfe of Scripture in the Letter, muft imbrace the FamiUfisj and H. NicholaSy or the Papifts Allegorizing of the Scripture, the grcateft violence that anbeoffered to the Spirit, the Author of Scripture; the Spirit is the efficient, by whofe grace we gather the. right Littc^rall fenfe of the Scripture, and giveth no fenfe divers, farre leflc contrary to Scripture, as Z/^^m«^/doe in the fancied revelations without, bcfidc, and contrary to Scripture, and theic fond Allegories, for fuch wee remit Saltmarpj to his brethren, the Familifts, .and.the Author of Phylofophie difeUed^ sndfhclikei .

CA A f <

Chap. LXXXIV.

\Majier DcU, <)e;fJ Salcmarfti ^«7 ^U onti^ard reformation^

aU Scripture feales, Ordinances^ Tr/r^ FamiUfts, and

fieetoan Euthjafticatl Spirit, and an inter-

nahword onelj,

\ Nd among other ^;rfift5iwM^/, Matter D<?//in his Sermon I^^^'.(^*^?^^'^ Jl\ before the Houfe of Commons, excelleth m dcbafing the ^^airfal^th^ Scriptures, and all Ordinances, and fetting up his Euchytiafticall Genc^-i^V>f. Spirit, not the Spirit of God,for all. i6^6.Hotj.i y

For he holdeth, that * In the time of M^fes and the Layv, * Dd Scu^tk^ tilt (^hriji came, there tqos no true inw<^rd reformation ; bnt i • i • notwithfianding of outward duties^ performances. Ceremonies, ^nd Jtritl Lawes did carry slong the feveritj of death, they vpere tnivardlj as corrupt and wici^d as the very Heathen, and without any true reformation before God, till Chrtft came in the jle/h with the minifirattonof the Spirit. But this manunder-lloodnothis owneText, Hel;r. 9. 10. in which the Spirit of God oppofcth Ltvicicall fcrvice in Sacrifices, Ceremonies, to Golpcl-lifc, not to Morall duties, or inward converfion, as if there had.been no converlion, no remiflion,no aduall falvation, to Abraham, Davidy who were juftiried as we are, Rom, 4. ^ Dcn7)*ff. 4,5,6. and laved by the grace oi Chrift, as we are, Acl.i"). 'S^^^M Hh II. as Z)^//imagines, dancing to Dennes ^ piping, one Anti- ^fl^llonieJi nemian to another, for both 2igvcCjthzt D avid, Afaph, Heman^ qJ- botba£!udi Mofes, prayed, and made heavenly and lpirituallPfalmes,being andctemiii as unref 01 nmed inwardly, and as farre from the Gofpel-juftifi-^^^fiT^on w^s cation whichZ)^'z/j^,P/i»/. 32.1.2.^^^.4.4,5,6. efteemed his ^^^J^^'^^^f bleflcdnefTc, as very heathen. Se?*"

2. "De/ maketh Mo/es his DoArinc, the Letter, Chrift, Spi- M.Dd u i^ ritand life. So Del foUoWeth the Amichriji in the Councelhwravtcf hts «/Tr^«^ (though he will have all Presbyteiians, the laft prop ^"^^^ ^^^^> of theAntichrift In Enaiand) Seff.j.cap. 2. Si qu^s dtxeritl^'^^^'i'"'''f eaipja norja legis SacramentA aSacramentts anttcfua legisnoA popijhrey/e. diffcre.nifiquiaceremoniafuntalue^ Cr alij ritus externi, ana-^ Ps^ .>. thtma fit. The Sacraments of the Old Teltament ffay Papitls) doc but fignifie, not exhibitgrace. Socinus goeth before M.Dr/ in this. For Socinus faith, in i EpiFi. Joan. pag. 145, Nemif negare potefl [ub V* T. nee vitam aternam promi[fam fui^c

B b 2 dDeQ

^■■■■■^ "— • • ■ "^

188 ^ furvey <?/" Antinomianifme.

aDeo^ nee modum ilUm confequendi fuiffe fatefactum. Ofto* rodius Inft.lib.i.cap. 5.pag,2i. Promijftfines veterisTefia^ menti tamum corforaUs fncrunt^ f^iritut^UbHS in N. T. frO'^ mulgatis — -NoHautem fpiritnaUs ^ eterna juerunt cfr con^ fequenter non accident ale tantumy fed [nhjlantiale difcrimen inter Vet tu & Nov un^Teft amentum^ fi res premtffas fpe^es, Del of the ftatuendumeft. Smalcius de Divin. LC\ pag. 25. :.6. Faten-* fammbidti if^r omnes Jnddii hodie nuHum vita aterna aperturn expand his Anil ^^^^^ -^ if forum lege, ut ut apertim locjuar in fadere, cjuod D^-? a^^]fts Soci ^ ^^^ ^^^ f^^ MoJ'em pepigit prom(fum. M. Del boldly faith, nbns^nndAr They are all Antichriftian, that are not Antichriftianly Popiflh, nil ai« tou- and of the Socinian way withhim, to teach there was no con-chrg the faith yerfioH, no inward reformation, no promife of falvation and ?^ 'l ^ /5r^^ ^^^^ eternall, nor the fame covenant of grace in the old Tefta-fime>it^<md' nient, that is now under the New Teftament ; and that there curs in \ks was no faving grace , nor operation of the Spirit accompa-nev4 Ikying the Sacraments of the old Teftament, but onely tern-porall things promifed them. He hath Arn%inians alfo on his fide, as Epifcopiiis Difp, 11, th. ^. The promijes ef the Law were touching temporaU felicity , ef the Gojpel, concerning the everlafting inheritance. Th.7. The do Brine efthe OldTtfta^ ment vpos known bj nature^ as agreeable te right reafon^ the doBrine of the Qofpel was unknown to the Princes of this worldy it is evident there is no precept (fay the Belgick^Re^ monftrantSy Apoi. cap. 22. cap. 24. J clearely delivered in the OldTeftamenty for leleeving in Chrifl, nor interminis any promife of life eternall. Its lure ArminianSy are limbs of An-tichrift, and enemies to free grace. Yet Antinomians with T>el joyne hands with them againft Proteftants, who all teach to this day, the fame Saviour, the fame promifes of life eternall,the fame free grace of imputed rightcoufnefle, the fame covenant of grace was revealed darkdy, in fhaddowes and types to the J ewes, and more fparingly, and to us more clearely and a-bundantly m the New Teftament, and that Abraham was faved as wc; who now are Antichiftian, whether D^/and his Antinomiansy orwce? Thefe that teach the feme withAnti-chrift, and contend for perftdion and freedome from all finne in this life, are not the men who muft fight the battels of the Lambc. But X. Was ,th^re ihen no Spirit and life in the Patriachs^

Pre-'

prophets, Mofesy Davidy till Chrifi carrn^ in the pjh, andre^ formed them inwardly f Whac became then of die foules of thofe chac dyed in peace, and entred inco their reft, be tore Cfarift came in the flefti, Efa. yy. 1,2,3. ^J^^ thej nnder tbecurfe and feveritj of the fecond dedth, as never inwardly converted ? Hee belyeth the Old Teftamcnt who faith fo; and doth the Letter of the Gofpel without the Spirit fave and inwardly reforme and juftifie before God more then the Letter of the Law ? 1 thinke Jndas and the people, whofe hearts were fatted and heardned, and yet heard Chrift m the flcfh, and the Apoftles, preach Gofpel, were as farre from inward heart-reformation, as uncircumcifed fewesmA Heathen,Mat. I3.i4,i5>^6 ^^.28.25,27. ii^a.2.7,8. %Gm.ii.2, g, foh.S. 21. foh.9.^1. foh,$. 40. Then Z)r/muft meanc by the fpirit fome other thing then the Gofpel, asoppofed to the condemning Law. For the Gofpel is a condemning Gofpd to thoufands, who ftumble at the ftone laid on Zion, as well as the Law. ^

3. Del faith, '^ No outward Law^ of Synods, C ounce Is of ^^' ^ meny can make men ferjeBy as pertaining to the confcience^ more then Leviticall Lawes could doe^ and fo the Go^el nbo-Itjheth aU fkch outward Lawes^ imfofed on confaence^ as well

now as heretofore under Mofes. G off el-reformation (faith

• he^ is the mortifying, defiroj/ing^ and utter abolifhingout oftp^j.^^\ the faithfull and ele£i, all that ftnne, corruption, IhJ}-, evilly that didfiowin upon them through ths fall of Ad^m. Or, it is the taking away, and defiroying the body of ftnne^ out of the faithfull and eleU ^ by the prejence and operation of the righteoufne^e of God dwelling in their hearts by faith. This is true Gofpel^reformation , and hefde this 1 know no other, Efai. 1.27. Zion fhaU be redeemed with judgement,

And her converts with righteoufneffe. yigaine, Chrifi as

hee makes us righteous with his owne righteoufneffe ^ nnd makes hs the righteoufneffe of God in him ; fo hee is caHed our righteoufneffe,not in himfelfe onelj^ but inns,

• Andtherefore^ jou fee how groply thej ^re m^fi'^k^n,

who take Gofpehreformatton to bee the making of cert nine L^wes and confiitution by the facred power, or Clergie, for externaU conformity in outward duties of outward worjhip snd governments and to have thefe confirmed by civill San^i-

£ b i on

QH ; and inforced upon men by fecnlar porter , when in th^ ^meane tints, all that inrvard corruption, andfinne th^yhave hrought with them into the world, ren$aines in their hearts and natures as before,^ fo the old ?relats reformed.

Hjs reuTons are i. All things belonging to Chrifl^ a Spi^, ritHi'41 King having a fpirituall Kingdome^ are fpirUu.ui; a carnall Reformation is not futable to a fpiritti^ll Kiagdome^ ■.f4f, 6. ^he reformation of the Civill and Ecclefi^fiicall fiate is but carnally wrought bj the power of flejh and bloudy and fiands but tn outward things^

2. Gofpel-reformation is inward^ lajes hold on the hearty foule, and inner man ^ and changes and renewes that ^ d th not much bufie it felfe about outward formes , or extemail conformitie, but onely mindes the conformity of the hearty for when the heart is right with God, t^ outward formes cannot bee ^tmiffe. Qo^*fi 7^*^^ touching the worjhip of the N^'yv Tesiament^ God is a Spirit; and thej that worjhip him, muFl worjhip him in fpirit and truth, hee fpeakes not one word of any outward formes. So that GodinhisGo* fpel- reformation ajmes at nothing but the hearty acc!)rdtng t9 Jer. 3l.3^, I will put my L^w in their inward parts^c^c. So that they Jhall not onely have the word of the Letter in their hookesy but the living word of God in their hearts^ But now P'(f ?♦ Ctvill EccUfaflicallr formation is outward, and fo induflri^ ous and elaborate about outward formes^ outward ordersy out^ ward governingy outward confefjlon^ outward praElifes ; likg the Reformation of Scribes and Pharifees, notorious hypocrites^ -who made cleane onely the ^utftde of the cu'>y orplatter, lea^ ving them all filthy and uncleane within. So Civill Ecclefiafii^ call reformation makes a man cleane outwardly, with an out^ ward confeffion of faith y when inwardly he is alt filthy tho^ row unbeliefe^ and whites him over with new handfoms formes of worjhip. .

ObjV<5l:. But is there no change of outward things in the Go^ fpel? Anf, Tesy an outward change that flowes from an inward i but not an oufward change to inferre an inward, c^c

Anfw. I. MiifterZ>.'/muft:lay dovvneagrotind, thaxout^ ward Lawes.were impofed on the confcience, and forced on them with violence of Magiftraces, and Synods, without any foregoing teaching, under paine ot corporall punilhnients to the

pwe:

few^s, as i\c and i i*^ \,x\i\\,''PresbjterUns doc now urge con-ici nces, novv ihJi Del prove thic ? 2. Hce rnuft (ay, that oiKvvard, and incertly litcerall obLrving of Lawes and Svno-dicall Occr.es, 4CCOi.nng to che Word of God (for any others beliie or agamil the Word, the Presbyterians know none) Without Fairhin Chrill, doe m.ik^ m^Hferfe^ as pertaining to eon.cisncey whidis Dfi^/^dreame, not our doftrine. 5. Hee and^his condcmne all Lawcs of the Civill Magiftrate, yea, all the written Scripture, Law, and Gofpel ; and fay, an Arbitrary and Enthydafticail Spirit in the Chriftian Magiftrate, without all Civill ^a vesinaCl:<:d,or Written, (hv)uldconclude of the heads and lives of Chriftians, without the LawMorall, or Gofpel, and fo condemnes all Afts of Parliaments.

Anfw^ 2. You could not have heard more, if Henrj Ni- ^£oif!letoth cholaSy 01 Anton. Poccjuius, or David Georgitis had beene ra^o ii^w/toreri preaching to the Honourable Houfe ; for Del folloWcS them ©i vVarwuk, at the hecles. For ^ Henrj Nicholas (if you but change Dels ^^^•^^ word of Reformation, into the word regeneraticn or begetting) in the fame Spirit debafethChrift in the Scriptures,and all outward worfliip, as if there were one Chrift in the Scripture^ and another contrary Chrift in the Spirit, and inward working, forfure hypocriticall, and mcere externall reformation, and the inward reformation, are by Proteftants made two contrary reformations ; the one from God, the other not from flelh and blood onely, but from the Devill. So Henrj Nicholas y Jf I could give all mj goods to the poore, c^c. If I had not love, it were not any thtng to me ; that U^ wbofoever hath not Chrifi, he is without God, (ind ypithont righteoufne\[e in this Xfiorldy I meane the being like C^rifi^ which is received through the power of the Holj Ghojly and not any Ceremoniall Chrifi, which one man fpeakethto another^ or promifeth to an^ other through the Ceremoniall fervice^ {Dels Grammar is, Pag. 6. through the word of the letter in their bookes,in out^ ward formesy 9Htwardworfhipy outward confejpon) which he out of his frudencicy according to his flejhly^inde hath fet up, inoy the workc, or begetting, or procreating of the children of God commeth not foflenderlj to paffe, as men now at this time teach each other, out of their unregenerate Spirit (Del, out of a Spirit not inwardly reformed, the bodieof linne not being dcftroyed) no reformation can come.

Hen.

,p2 A (urvey ef Antinomianifme,

H^'nry NichoUs condemning all Scripture as a Z//fr^//and ** Epift.SeA.5 carnall thing, and ^in Elementifhy ^ Cerememall^ and fiejb' Sed 7. Sc^* ly fervice ; jea^ and ^ confejfion with the msmh ^ 06 car^-y^* nnltj outward^ hypocritically And PharifaicuUy and doth cxprefle- '

ip" ft^S^-a^l^o ^J' rcjcdall thd teaching ot men, or by the miniftery ot men, K^cL Scd p^ vvhich the Apoftle alFerteth, EpheJ. 4.11. i Cor.^. 2. 2 Cor. ^< uao!^7^ * 4.7. And the Lord Jefus, the great Aportle of our profeflion. Math.22. 19, 20. Act. I. 6, 8. and pronounceth the Mini-ftery of one man teaching another, to be Jk/hly prudencey and not fuch a way, by which the begetting or procreating of the children of Qod commeth to pap. Now that Monfterof men, knew Protelbnts, whom hee refuteth in this, taught againft - -. PeUgla-^s, ^nd the Pope^ Cwhomhedenieth ^ to be the Anti-^Ep.it. i » ^j^j-jj'^j and Papifts, that we utterly deny, that theScripturcs of themfelves, yea, that the Man Chnfts teaching in the flelli, or Tauly or the Apoftles Preaching, or any mans externall in-ftrufting of another man, moll foundly according to the Scriptures, can without the hearing and learning of the Father^ foh. 6. 45. and his omnipotent drawing of men to the Sonne, foh. 6. 44. and the inward teaching of the Spirit, inwardly reforme, or beget men over againe to God : So his cendem-ning of one mans teaching of another, as Flejhljy Ceremoni-^ ally Elementijh, is a fimple rejeding of the Scriptures, and all outward and externall worfhip. And jufl: as David georgit^ rejefted the Literall Chrifiy and aflertcd himfelfe to bee che » S'cc BlcfJi- Spiritual/ Chrifiy^ndivnQ^ David. In the fame manner M. Viuf^Hiftor. D^i fpeaking of inWard Reformation, that is, converfion of a Dav. Georg. p^^^^^j. ^q q^j^ ^j^^t onely being his Gofpel-reformation ; hee arfi!x!s 4V knoweth well, Presbyterians and the Afltmbly of Divines, who are (ii they fliallcondemne his C^?/^^/for the fubftancc of it,) the enemies of the truth of Chrifty and the laflprgp of An^ tichrifi in the Ktngdome ; doe teach, that inward reformatio ony or deflrojing of the body of finney u not brought by th€ onely Letter of the Wordy and the teaching of meny or Lawesy or Conflitutions of Synods ^y but that Wee conjoine With all outward meanes, the inward and omnipotent power of the Holy Ghoft, without whofe grace all other meanes, are nothing, yea Pauls plantingy and Apollo his waterings are nothing eflpLduall to an inward reformation. M. Del argueth a-gainft the HolyGhoft and P/i^Awho Pieached the Gofpel to the

blafphe-

A fi^vey ef Antinomianifmc. % p j

blafpeming Jewes, and fcoffing Athenians,-^<??. 13 Aft.ij. for all he could fay iq them was but outward and ^itterali preaching, the Apoftles were but nun, and not Lords oi the heart, and therefore could but workf ontw^d conformity to outward duties y when the heart remained corrupt.

Nor is it oiuch that Dell faich, there is neede of an outward j^^^iy^^ ^j^ change in the GofpeJ, which indeed is a belying of him- j^j},i^nomly' fclfe, for an outward chan.e, ')S an outward reformation, n^^w/mfc <i» and hee iaich, Pag. 4. 5. Cojpel-reformation is a ckfirgyin^ ounvsri n-of the body of finnc in the faithful! and eleEl, hy the 1'^"^^''^'^^ f re fence and eperation of the righteoufne(fe ef God , dwel^ ling in their heart hy Faiths — ■'- heJtdesthtSyJk^ojvno other. An outw^ard change is an outward reformation befidcs this, but this IS nocmnj;. De/acknowledged! neither Mini-ftery, outward woi iViip, or outward ordinances, as Famihfis did before him. For the Author of chat bialphemous Peece,. i ciWic^l^hetilogta Gcrmantca laith, Jufimen have neede of no ' AhfoLGcr^ law, are led by the Spirit^ and are not to bee taught by any ^ -** '^'^ • La-ppj what th^y Jhould doe or leave undone^ f^^i^g the Spirit cf God which is their infiru[ler, wtU teach them Jufficiently^ neither >s any thir.g to be commanded or injoyned them, at to doe goody to Jhunne evill, or the like, buc Pag.ji. Yet hee laitn more then Del doth, to wit. That both the Ufe ofChifiy 4is alfo all Commandements , Lawes, Ordinances , and the lik^y ought not to belatdafvde^ andcafi: ojf, and to be neglected, contemned, and derided. And ^ Henry Nicholas fajth, The \ ^^^^^^^ Lotdfpcakethin the Scripture, but he faith withall, chat the 5'/?^- 8.9/^'^ rit is the JVord^ not the Letter. So Del makethanoppofition i odSerm^p. bctweene the Letter in the bookes, ^ and the living Word 6, of God in the heart. « p^l ^^^^^

3. Del fpeaketh exclufively, 0ther reformation befide this jag 5. of the heart, laichhe, «* / kportfnone. 2. Gofpel^reformation ' /^.6* (faith hee) " onely mindes the reformation of the heart, lion- Dd ^^/c<^^'^ ly, then it minds not externall reformation, 3. Chrift (pea- ^^X%^' king touching tht^ worlliipof the NcvvTeftamcnt,faich/{aith ^^^,1^^^^^^^ he) Not one word of any outward forme y So that God in his rr^scii f^ ^ Gojpel-reformation ajmes at nothing but the heart. Then hee HcirijiUr' aymes at no outward change, nor any externall worftiip, nei-^^'^p^^'^^V.^^^^^ ther reading of Scripture, nor bearing the Word Preached, ^ LiUrtines nor Yocall praying in the Spirit of adoption j forfure, though didbejor^him^

Co thefc

thefcmuft come from thekarc, yet tiTtrntially ckyafe txcer-nallworfhip, and lomtchrng m tncoUuVvaru man, befide that Tphfch u onelj in the h^urf ; aiid iomerhing o!^ toimts they muft have; for they arc txtcrnall, viliblc, and audible ads of wor-{hip. The fame was taugnc by a Stkftan^ Cajparw Schff-nenckfeUins in Luthers time, as iaich (^onradm Schlnfdd^ burgiHS'y Catobge Hreticorum.lib. lO. pag. 30. Per exter'-numverhnm Dei wimfierinm, c^ prd^dicattonem homines non converti ; — ncn ejfe homines obhgatos ad andiendam fradicati* finem verily ex^ernam pradtvatiorjen^ nen fertingere ad eos; tantum her ere inextemts jenj^hw^te^ificariduntaxat d:€ Chri^ fio, fidem aliamnone^^y & pradicationem verhi nifihiftori^-camy nej^ e^efidem accidenSy aut qualitatenUy fed eJfe e(fefin^ mnDeiy Seriftnr^.m non c^e verbtim Deiy verbnm Dei non e^e alipid quam ^ubjiamtUe nempe Chrifium. LucfierTom. 2; inGenxap.ip fol. 153. Anlwcreth exttrnall Ordinances invented by God, profit to falyacion -not thcle that are invented by men*. f(JV^. 4- when the heart (faith <> DelJ is reformed, allis reform-

medy — and when the heart is right with Gody the outward form cannot be amijfe. It is deare that Z)^/and Ar^tinomims mean, there is no exttrnall worftiip commanded in the New Tefta-ment, neither hearing, readmg, praying, contcfling of Chrift before men, fo as welinne in omitting thele, or that the Letter of any Command obhgeth 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 TJtament. Fori>^/ (kkhy If the heart be reformed^ all will be reformed, that is. If the Spirit be in the heart, and ad us to reade, heare, pray, confefle Ciirift before men, receive the Sealcs, wee are then obliged CO ads of excernall worfliip, and not otherwife; fo that no Command written in Old or New Telhmenr,.no authority of God (peaking in the wiittenword, or fpeaking in the Ambafladors of Chrift, either preaching the Gofpel, or commandingby the HolyGhoft in Synods, Ails 15.28. doe hy any oblidng Commands on us to any excernall worihip, outward Reformation, or confeflion of Chrift; for the Spirit fpeaking in the writings of the Prophets and Apoftlcsis but litterall, outward, externall to beleevcrs, except the Spirit be in Lheir heart ading, aiid immediatly ftirring and working,there

is.

Is no obliging power laid on us to extcrnall worQiip, or ouc-

WarJ rcformacion by the Families and Antirumians Way.

For we know their Doftnne, p The Holj Ghoft comes in place

of the naturall facnlties ofthefoule^ andatieth pu immediate* ^ .^

Ij to all intcrnAU aBs of lovln^j and beleeving^ and to aS er. ♦t*. *

externaU aBs of oHtreard worjhipy or reformation, and ^ rvee "{ cr. 49,

are not honnd to praj in onr Family , but -when the Spirit

THoveSy and (iirres H4 thereunto ; and r Chrifi vvorksin the ' Er, 14*

Regenerace, as in thcfe thacar^^ dead ; and therefore ^' ail com- ^ ^r ii^

mands and exhorcicions :re in vaine, feeing we have no adi- ^^' ^^♦^''«f9«

vide to ob^y, buc the Spirit and Chnil ondy doth all in us,

in as much as ^ no wricten word is an obliging rule to us, but r £j,. ^^

the immediate aclin;^ of the-6pirit onely leadeth us in all wee

doe.

Jsi.DelPag. 26,deni-s therefhould be any Lawes in Chrifts t<ingdome ; bf^t Gods L.wes (hee knowcs wee arc agimft mens Lawes wichin the Criurchand fcrvice of G;jJ) to wit, that of a new nature^ t e Law of the Spirit of life thdt is in Chrift, the Law of love All tnefe are Lawes Within men, there is not one word of the Scripcure here, or of the Golpel prv^ached, or of Church-cenfure, Excommunication, or rebukes, either from the Word preached, or tne authoriry of Church, allthcfeare without, and are not the inward Law of a new nature, or of the Spiar,or of love,

5. * If, when the heart is reformed, all bee reformed, the outward man muft be under no com^nand, or La.v of reformation ; buc by a refulc of aircefic, the tree Spirit, and no written Law muft lead the oucward man, but h^e wao faid, ^ pHrife jour heartsy gave a Commandementfor the oucward

tha: J all formcation, H^cleanae^ ^ cavetfufar^Cy ,7?jud not ^ L,r^ , he once named am^ngft them^ 4s hecommeth the Saints'^ Y^^ a /, ' *'' and flthme^e^ and foJiJ)j talkj^.fgy andyJUng^ which a^e not convenient^ becauie fiines of cnc oucWard man doe ^^ alio ex- ^ g^j^^^f ^, dud m.n ouc ot tnc k n^dom oFaeaven, afwell as want of h?art- ^ 5,7. reformation, and conli !cr tais is an Ar ,U:nenc o^ the F^imi- Co^^^^/tf^ lifis for faith and lov- n che heart on4y, without all worns ^Coi^6^p,x9 of Sanftiiicadon, or walking in Clitift; and of the i^:chode*

V' / C c 2 w#;/.

c 5?6 A furvey 6f Annnomianiimc* -

mits^ who denyed any necelTicie erf" confeffi?!^ ot Chnft before * Bullin^crus before men ; ai^j|Df|He * Anubapttsts, and their head Mhh^ advr.i! Ana- ^^^' ^^ j5;////;7^/W|feis, that they in his time faid, The firfi bapiiuhb.i* reformers were not^^ of God\ nor preached the trne rpord cap« I. of God, and thilt the £etifh' of the Scripture w^ not the

"Dmbitvtii:. jy-QYd of God, but the invpard word that commeth immediatly Po^^^aonmres ^^t of the mouth of God fhoutd be taught imvardly , not by cuii'lutcm- the Scripture and Sermons, and that whoredome was the bed pribua prxdi^ undefiled; they held all thcfe externals indifferent, at leaft cahavt.rjejut fuch things as defiled not the confcicnce.'They faid, Dreames d'DzQ rmjjyf, ^^^ Vt[io-^s, under theNev^ tefiament^ was gods revealed 7)n -ueibum ^^^^» ^^^ boafied of revelations be fide the Scripture, and that f'\tdi.3rz, fed the Scripture wa^ a dead Letter ; And fofaid that prophanc i^f.c.tbofy Popilli Prieft, the monftrous Liber cine ^ Anton. Pocciuius er f'^i'care whocalltdtheWordof god the Spirit, becaufe Chrifl faid^ \^uZVm- ^^^ words that I jpeake are Spirn and life. Sofakh D^/.pag. rtlinum/x- '9- citing the feme Text. Pocquius faid alfo. That Chrift t.r umque was Spirit, that We and our life mu(t bee fpirit; and c (h^^^ vetbu^a mn fhe Scripture taken in its naturall fenfe doth kitty and is but ejft iC'itm ^ ^^^^ Letter, and therefore wee mufi leave the Scripture. fed fulufnle^ ^^ ^^^^ ^^ the^qmcknmg Spirit. Jhmovium ve ^

tiverbi'y hoc auttyni^t^njum (^ eefeffe ejfe (f immediate ex iffo T>ei oH'froditey (^ Mc interim dour i oporterey 77 on autem dcripfurii er concioisibmyBxptifmUm aqije vUiiCh^r-bat (^ injwtium a 'I^eo non ejfe^ -^—— \mma ut t^JpirAta a dpiiitu lanRo dueh^nt njolurt'tnm Dei cjfybo'^um merttrUium is* T^itiboii profibJum ijfiverumterum et tmpoUu^ tuw^ C'^-. 24 Cd.fies .jH'ifddm revtlatioves^ (^ Vifiones ia5lab.iMt.

^ C^lviti* idveT.L bt^r ii,cap* lo^pa^^, 441 Vcbum On Spiritum ejfe aiuf^t quid 7)o7ninuiciti, e h^qux loquor dp.r^M tsf vitafn^nx^ —Pag*441 Feybum7)ei nihil altud quvn Sp\n\u,nijjt ; fi/filiter Chnliim Jft SpiriUimi no/^uecUmitiJo^intUA tff^M optrttrei vitamttiva.oiiTam jpLfitumeJJe (kbere* '^ .. ' . ^ v . '". [ .t;

* l^ag. . 4!♦ Scnptunm m ?iaturaU (er^fi fuoacceptamy Litcram miYMim tj/l^ ^tque OM* icui idio^emjjamtjfejaiicndxm^utaijpuitum vivifia?itei9t vewamus.

^ ^ulltr^er Bultinger ^ alfo tells US of a fort of Anabaptifis called Zi-

advcrLAna- bertini^ovLiberi Anabaptifia^ free or Libertine Anabaptifis^ b3p.L»b.i4 ca^ 4* Statuebunt Feicbiotifnmmt mafiftratum jufjurdndum ejfc ns Hberas dj* mediasy'"^^

extiUam prxduxtiomm^ (^ fx^roi ccctus ^ Sacramma nihtli jtcubantf Jtdcles

QiMnts>eum h'lbeu.vt Spititum externu fi^niA non tndtierey -^^^-^LibeiUta cjfe fdem confiteri ^^^Sii^avia pericuta vrgent^tumpvjffl fideles dtjimidare ac iacen j ja^iseniroiffiSior^m Deo > /I ^luk vmt^^m in cord^ rmntnt, WMji cxtmus mam homimbus Qontramm

fMdi

yfhQ

WHO caught, That Bapsl^irjg of Ittfants^ Magtfiracie^ OatheSy yaere things free nnd inaijferenty which wee may uje^ or not ufe\ ^t onr Lihertie^ they judged the Scriptnre^ and Preach'-ing of the Wora v^as not nece(]arjf^ hca^fe voee are all taught of Gody belce^ers have theSftrityOndneed n^t externatlSignet fr Sacraments y it is free to fts to confe^ey or not to confe(fe Chrift^ if danger be imminent^ its enough to ki^pe the trnth in the hearty for God delights not in otir death and torments Afrer the fame man er, the beft argument that Del hath from the nature ot iaward reformation, Will conclude ; It Got'pel reformation, becaufeit is the tnternaU defirojing of thehadj of fn^andts Jpirituall, changeth the inner mkn onlj^and mindes one^ Ij the reforming of the hearty and that doth change the ofitward many then he exciudeihuUCiviU, Externally and Ecclcfiarticall power which tsipujied about outward formes, outward orders^ outward governmenty (rutipardeonfejjion of Chrtft before men^ orconfejfton of fnnef before men, and outward fraQifes \ For as D-^/faith, Pag. 6. 7. G ofpeH-refor nation medleth not with reforming the externall man^ and (o not with the preaching of the Wqrd, receiving the Sacraments, reading Scriptures, praying rn ^sxhyxV^y confffing Chrifi before r»eHy if in the ieart, or the inward man, a bcieever have the Spirit, and retaine God in his heart ; Dels reformation medleth not with out^ yxfardpra^ife^, to forbid, and rebuke fuch praftifes, as Pari-cides, Murthers, Incefts, Adulteries, Thefts,^-Qpreflions, Lying, Blafphemy, Idolatry » Sorccrie, Sbdomic ,• neitWef the Preachers oi the Gofpel can re forme chefe with the< VVord, nor the Magiltrate with the Iword, by any warrant of the Go-fpel; the MagiftratC by the Gofpel, Tiom^ j^, beareth not the fword to take vengeance on tU doers ^iorGofpcUv^fov^ mation meddles not with outwardpraElifesytyov outwardorder^ then it medleth not with the outward man, nor commandeth it the outward man, to walke '^ circumfpectljy nor to watke in ^ Ephcuj^T j c Chrifty nor to confcffe Chr^fl before men, ^SVV^ Aduc Chti^ ^ CdI 2 <5. toconfcffe us before'his fat her y and his ^ h^ly A^gelsi nor tp ^^^at.io. j2, obferve externall order in the worjhip S of God^ nor to dbfhAine " ^ ^^^ ^^^* fromfirnication.eviM ff>eaking,clamours Mtterncffe Jcot^Vi thefc Col J 5** be outward pradftfes contrary to the rul^ of the XJofpel, ^nd though the fouleaiid fpirit, not the body, nor whole man flhould k^ Jhcf.f ii> be jUnftiiiecl .wholly, as^tbe Apoftte t^ptaFjF«br"^ei'*y ^^is '

C c J " way,

way, I fee ix)t but all externals of either worfhip, or con-vcrlation that concerneth our oucvvard walking, muu be things inciiff^rent and free, neither coininandcd nor forbidden under the (Jolpd. It is free to kill our brother, or not to kill him, CO whore, fweare, worfliip Idols^ eoufenand deceive?, ftcale, tobbe>opptelle, it the taichor luipaced righteoufnefle bee u% thehearc, thenis^he body of fmne deftroyed (faith Del) and another Reformation that isoucward heknowesnot,and2)^/^ arguinentrunnes thus. ^

The onelytrue Goffiel~reformation is fpirituall not carnatl, B'Htthe Civil and hcclefiotfticali Reformation is not fpritn-M y but cnrm^l y and wroH^^ht by the power ef fcjh- And bloud^ Crc.

An[w. The Major is doubtfome, and the Aflfumption falfe. I. ForcivillReformation as civilly is not fpiricu?.ll formally, but onely materially and objedively fpiruualU But to lay.that Ecclcfiafticall Reformation iliould be fpirituall, as fpiricuall is oppofed to externall and outward, and onely fpirituull, and in the heart; Satan could not fanciea more wicked untruth'to deftroyall godlynefle and holynelle, as it appeares in the outward man, in the duties of the tirft and lecbnd Table, for Gofpel-reformation, as touching Gods part, is inward, fpi-jrituall, invifible, done by him that is Lord of foule and conference, but ciiis IS but the halfe, though the choifett halfc of Reformation; but as touching mans part, it is exrernali, and alio fpiricuall, and done by tfacPr^acmng of the Word, and difcipline of the Church For lure the Apoftlesand Elders, ^ffi^/;^;;. 15. Reformed the Churches of Antioch, Hieru--falemy Syria, and Si/icia^ and that fpiritually, and externally (for chefc are not contrary) when they fend to thetn com-mandcments, not' to bee circumcifed, nor to k^epe the Cere^ moniall Lai» ; but toahftaine from blnd^ndthings ftran'^led, as at that time fcandalous, and from fornication^ as a finne a-gahift the Moral! Law, bccaufethcy chat held tae Contrary o-pinion, were, iji^g Teachers^and perverted Joules ; and (b How Ecckpd' deformed with a fpiritualldeformit}, the Churches of God, as fiicaliand tjc- Del and Familifts novV doe.

Ufrfoll Reform jsJqw the Ailumption , That EcclefiaJ^icalJ reformatioti nZ^^U^m ^ ^^^«^' ^ done by men , Jind not fptritukll , i$

wvM, ttjl^ft t*l^^» f^^ ornaU it may bee ia foM^.parr, 'and in foklfc

fcnfe, tha: is, ftarding in outward, txternall Commandements, andyec IpincuiU, given Dy the Lavv-givcr, an innnitc SpirVt tying and v>biigin ; cie Spines of nien,and l-ading to a fpirim-alleni; fo c^:t Ceremonies of y1/^/e-x are carnall, not finnefull, not unlawhill, vi..oas. li ihly, as Del, pag. 2.3. 4. foulely ig-nora.itof the ienle ana meaning .ot his owne Icxc he preached on, expoundeth ic, ino^^^monto gojpel-reformationy'^lcixQh is fpiriruall, hwtuU, not BelTily and linnefull. For then to o-bey the Ceremoniall Lavv had been (innefull and unlawfull to the Jewes, and God muft hive given Commandemencs to the Jewes, which were tinnefull and unlawfull judgements, and ftacutes, aad ordinances, which is the blaphemy of old Exterrjall md Aiunicheans ; So tiic deformation done by the Gofp-l prea- py^^^^^^^^^ ched, and by lawfull Aflemblies holdmg forth the tru:h, and nluJm^ condemniagcoiicrary errors, IS carnall, that is, externall, and wrought ^y pjh and blond: Del m aneth, by the word car-nail, tiij corruption of pfh and blou^i, as th;^ phrafe is taken^ Math. 16. 17. which is a minifeft untruth ; it is wrought by men conjiiling ot flclli and bloud in a carnall, that is, in an excernali^ out vard, audible,and vifible mantier, and yet fpiri-tuall; alfoicis m that very externall ileformation, is according to the Word ofGoJ,wnoisa Spirit. 2. It liyes an obligation on the confcienccs, and ipints of men, both adively to re-forme, in that outward way (cnou ^h God muft make it eftlvfluall by an inward refonnacion) it leadcth men, even as it is externall, t J a fpirrtu^ll en ^, obedience to God in Chrill,according to the ruLof the? Gofp..lL The Ghurcn and men take not on them to reforme hearcs, but inftrumenrally, by going about anoucwird reform a cio^, by Planting, Sowing, Witenng, and labouring the Lords husbandrie, his Church. 1 might borrow Dels Argument, and dy, true feeding and nonriQiingofmen, ^^/^''^^^^^^ and upholding:; tiieir life with bread is from the omnipotent Libcmncs power of Gody Deut. 8.3. For man liveth not by breadvne-- allthc wof/i" //, and inferre, that they are grolfvly miftaken, who take true ij?x(^ffeofnJ nourifhing of men to be outward plowing, harrowing, (bw-^^^^^^* ing, earing, grinding, for all thcfe are carnall, flelTily, and wrought by fleih and bloud, aiui by the poWcr of man; but true effL'ftuall nouridiing commcth not from the plough, or the husbandman, but from the mighty power of God; and therefore if God nouiiflb^ plowing^ Ibwuig, earing, cai.notbec

suwiflej

zoo A frrvej e// Hiiiinpmianifmc,

a|»in<t J:;Sip.tbe Uhfrm^s/ ir^de God cb^ Qiiely aufhor of fihne. * J)el ckcihj foh, ^. Cod^aSpim,&c. A place.chat Qm^ ^fiicks^ Enthufiafis^ J^ibertit^es^ jinah^otifis dibui^d, to deny qll cxfvTii^U worlhip and ad:s. of Sanormcation ; and Towm cannoc apfwcr DoAor X^J^^^^ who objeftcch, that Antinomic w;;j?/deny all extgrnall Wodliip, for faith, A man is a fulfiU ler of the Law in Chrift who dyed for him, fo that faithis all; and the famefaichD^/,/>^^. 4. 5. ^offcL-reformmonk a, de^ firojing of the body of ftnne, by the frefense and operation of ,the righteoufnf^e of god dwelling in their hearts by faith. He fpeakvs no? one word of fandificau'on, and perfonall mertifys-ing 0^ the body of iinne, and of walking with God, but faith^ He knoweth no reformation bejides thk, as if fanftitication were no heart-reformation. Thecovc^avt Del pag. y. and pa(rf 6. aliedgeth, that the new covenant of^race, avd ftandcth for onely a heart-reformation, and writing of the L^w the Go^ctj i^ ^jg^ hearty fer, 31. but forgecteth that the kme cove-7:^crZll^ "^"^ ^^^^^> Ez,ech,^^6.2j. I will put my Spirit in them, yficlloi irjtr^ and caufe themto wulk^inmy Commandem^nts \ and that the nalholinesand covenant of grace exprtflfely for bid deth, Pfalm. 2p 30,31,32. fef rfnatioriy Theforfakjng of (jods Law^ the breaking of bis St^ttitesy and '^^^V'^^^^ra ^^^ following after the heart of their detefiMe thingsy and Iray on the!? - commandeth the externall as well as the inrernall walking in trary, Qods Statutes^andks^ping htsOrdmances. Ezech.ii.Tp. 20.

and the Separating from Beliuli^ and Hnrighteoufneffe, and the touching no nncleane things the cleanfmg our feives from all filthyne^e of the fiejh and fpiritj and perfecting holynejfe in rhe feare of (jod^ 2 Cor. 6 16, ly, i 8. chap. 7. i. thdfc fpeaj<e outward and inward reformation. M. Dels nghteouC-nede ot Chritl: in the heart, by faith, his onely inward reformation he knoweth mufi then be to beleeve Chrift vpot Ref$r» med inwardly for him, beleevedy repentedy borrowed for Jinne^ and obeyed the L^w for him, and that is all the reformation (as Saltmarjh his Collea^u.^ faith j that is required of us.

Nor is this leformation wee urge, HypocriticaS; like that of the Pharifees of old, and of the Prelats of late, be-caufe it is externall. For thou.;h the Church can doe no more, and the Minifters, both in Preaching, and in Synodicall decrees, holding forth the Lawes of God, as Afis 15.22, 23,24,25, 2^, 27,28, buL externally reforme, the Lord muft give the in-

crcafe.

^ aeafe, ycc chcy neither injoyne, nor preach hypocricall reformation.

And its of the fame Mettall and Coine thatD<?/ bringeth, Pagi^ 89. GofpeUreformAtionisthorow andcompleat in the inner and omwardman, Ecc^efiafticMl reformation is by halfsy — and the power of God in creating and redeeming the eleti, may as we/l bee reftfiedy as the reforming of them, the p$wer of Qod is ingaged in it^Eccleftafiicall reform^ition hath only the power ofmAn, and by it the heart and nature can never be changed.

Anfw. Qofpel^reformation to Dely is the taking away, and ^ defiroying the body of finite, and this f faith he) is thorovv and ,,.'pY^^^ complcar, a great untruth, the body of finnein this life is never 1 Xowre af> compleac. But Del meancthwith ^ Eatony2ind^ Torvncydind Qr.pa^.yj, other Familifisy that we are as perft^d, as deane from finnc as '^ Siltmirih ih^ Lord feffUy or ^s^the glorified tn heaven^ and ^iS^^Toc^ Frc^^uce. ofutm the Libertine hid y They cannot finne, being once inward* f CiKh adv^ Ij reformed^ and Would prove it from i Joh. 3. 9, Liberc.ca.isl

2. It is an argument againft the whole Miniftcry of the Go- piig*45 »♦ fpel,feales,promifes, rebukes, commands, threatnings, as the Swinkjfeldians and Seekers teach. For Paul is called a Father ^ 1 Con4,1 f. that'begat the Corinthians. Timothy is faid ^to fave him-- ^ Iim4.i5^ felfe affd others. ■ Now D<f/f Argument fights Wich the Scrip- Dels ArgLU ture ; P^/i^/begetteth men Inurnment ally ^ Timnhy hvtth m mforonely Minifterially ; fure neither Paul nor Tymothy doe convert ''^^^^^^^ re^ ttien thorowiy, compleatly, perfedly, within and without; ^/'[f^f.^^^jj^ % nor doe they it irrcfiftibly,and by an omnipotency in thcm> as fipj^fi^ y,i„ji the Lord doth ; lliall wcc then fay, Paul and Timothyy their Ordr^james of faving, begetting, and converting of men, is no converting at rbeGifpei^as all ? And no more lawfull then the CiviU and Ejclcfiallicall 'll^^'fff' -States reformation, which is utterly unlawfull to Del ? Be- ^^^V/J^^^f cauf: faving of men, and begetting of men by the Gofpel, in i^^rg mw Paul^nd Timothy^ was externall, and of it fclfe by halfs,with- tench. out tue effcduall working of the Spirit, (which Spirit neither Tanl nor Timothy could command to blow) was onely exrer* nail, literall, incompleat, by halfcs, carnall, as all the Ceremonies of Mofes were, to Del, nor could Paul and Tymothj write the Law in the heart and inward parts ; fo Del mm, meane that all Miniftery, Preaching, Seales, Covenants, Praying, prayfing, fading, all reading, all bookes, and Arts, and lear-

D d ning,

ning, as all holy praftifcs and walking With God, and afts of

fan^tification incurring in the fenfes, and eyes of men, might

be cryed downc, becaulcr all ot a Chnftian is fpiricuall, invifi-

ble, and the GrsofitcJ^iMh in the heart onely ; in which M4

Del and Famihfis furpade the decdes of old Enthjafisy

For at Munfter p there arofe a Prophet ( imh Bh/linger) m--

pBa^^i^.gfr n\<^d Afathias Harlenipu, a Hollander^ by trade a Baker, hcc

adv,ri,Ana pjofciled Vifions and Dreames, and by his Prophcticall fpiric

b.ip^. I b, -. commanded, that they ihould bring all their goods, and lay all

^^^ downeat his feet, and that all Books (hould be burnt, except

the Bible. M. l^el excepteth not the Bible, nor Scripture,

becaufe it is an e^^rernall carnall thing, and io not futabk ta

the fpirituall Kingdome of Chnft..

For (faith hcfaj^.6.) As the Kingdome ef Chrifi is- Spirit tually [0 all the things behnging to it are Jpiritfsall. Del. pag^ p. 1 9' The Go/J^el-reformatioH t^ conftant fo long as Gods n^tnrc

"^^ '^ dwels in ourSy it wiU dajlj be reforming it, till it be altoge^

ther like it , 04 long as. the Spirit of God dwels in the jlefhy it will ftill be reforming the f^ejh to the Spirity till the whol^ body ef ftnne be defiroyed, and the natnrall man be m^de jpi^ ritualL But CivilEcclefmfiicall%eformation at firJimakes 0. great notfcy bnt when men have attained their owneends^its ^Hivttj ceafeth* j^ I /)!; Anfw. I. This poore Argument provcth great odds and that there IS a ^^^^ differences bctweenc the Lords inward and fpirituall. dijjcrencebe- Way of reforming,and the externall reforming by the minifte-tweemvner- rie of men, which this man may know is not the queftion, but-^ralU'^^^xer^ it provethnot that minifteriall reformation by men, whether r/r wkuTis ^^"^^gifi^^t^^y (of which I cannot fpeake here, but I hope if vvt \n quefti' God wiU, to demonftrate, that the Monfter of the 1 berry of ©w, but vit Confcicnce is Socinian and Epicurean Atheifme) or Mini* lb It txteivaii jiers of the Cjofpel^ is either unlawfull, or no part of Gofpel-Rejorj, at ion r^fonyiacion, buc onely it concludeth, that inward reformation not to the Gc- ^ "^^ outward reformation.

ffcL 2. M. Dels cxpreflion, Sc long oi (jods nature drveUeth in

ours J and fo img as the Spirit dwelletb inthe fiefi, it will be fitH reformings tiU the natnrall man be made fpiritu^y ishc-reticall, and not according to the forme of found Words j for there is abominable Hercfic in C^^QchQ^M^t^rj Nicholoi tbefar

tber

therof the fleflily Familifl q fpeakethfo. Godwtu one in fuh- ^ H.Ni holi fiance with man. In the beginning when God made all things^ Epiil.ror[;e there was no more bnt one God^ and one many and thej were ^^^ * one ^ and had in all one order, hcingyand nature^ for (jodwas aUthat man was^ and man was all that (jod was ; and r all ^H.N'chol.rt mnfi become one being with Gody .(by love, fay the Familift;y) Evang.cap,8» byfiiich, ((ay the Jntinomians,by vcgtncvmon faid the Li-f^^^^^\^:>^ herttne Pocquim^^ndi hisj and his Godded man, andfe be all ^'j^e-'^^f manned Cfodsy and children of the mofl high. Let Z)^/cleare i^j^^ Ki^J" himfelfc of this fame fpirituall fury. Sure, neither Scripture, ^cwxtfrW.ft-nor Proteftants, nor any five Tamilifis, fay as Bel doth,r^^ minfter,cap, gods natnre dweUeth in onrs. But if he have one fenfe With ^^^irwi* aiu Peter, who faith, ^ee are made partakers of the Divine na- £)elii?/ierfc turey that is, by Faith, and the created graces of the Spirit, »,/^ Pan i-not that wee are partakers of the eflence or fubftance of the iifls, that Godhead, or equall with Chrift in any refpeft, hee fpeaketh ^odi ruturt foundly,as theconfeflion oiBritaine ^cleareth : but his Words ^'^^'t^n ^^ are not found. " '''^^^

2. Who ever except Henrj Nicholasy and David Georgi-HS fpake as Del, who faith. The Spirit of God drvels in our flejb, till the whole bodj of Jinne bee defirojed y and the natH^ rati man be made f^iritualL If his meaning be, as Familtfls and Antinomians ix^zrriQy that Chrift incarnate is nothing but -every godly man Chrifted, and made conforme to the image of

Chrift, we ar^ at a point, and know his minde ; fo teach the ' ^'/^> ''^/^^j ^ New England Familifisy and " the Author of the Bright tVno'htltar Starre^ who tcUsus, of God humanized, and that * the Croffe ^^^ ty.pag^ * of god is God. 12^ ix6.

3. The Spirit dwclleth not in our flefh, that is, in our fin- ' ^^£^"^9 FH^ fiill and unrenewed part, for fo is flcfh taken, Rom. 7. who ^^^' dreamed that grace dwelLth in originall (inne ? or if by flcfti

he mcane the naturall man, or the carnall man, or the outward man that is in our perfon; hee then thinks this outward and naturallman, ©Tour bcdy is turned in a fpirit, or fpirituall nature, fo as we are made by juftification fpirituall as Angelsy and need no more Ordinances, Word, Scales, reading the written y^flZ/ffT^^/JB Scripture, then if we were y glorified Saints, as Saltmarfh free^ ace, fpeakethof the bcleevers; and as * he him feUe faith, r^^/^w^jr f''/^'^^^^*^ 4S weS g^e about to bring the Angels of heaven under an out- i^^ '

Dd 2 ward

_ . ■ — ^-

204 A frrvej ^/Antinomianifmc.

ward and fecnUr power, as the faithfully who being heme ^of Bikivnun the Spirit^ are more fptrituall then they. It (o, then be--m mourn Icevers being more jpirittiall then Angelsy and fokfle lirerall, rfcY(/c/frcji-^j^j kflc^ .cainall, bccaufc by impiucd rightcoiifnefle they are ^^^^•^^x^\i^r' Chrified and Godded, ;xnd to the body of finne dejirojcdby the matiov (faith the imputed right eoHjneffe of C/^r//?, tiiUyand complcutly then, ;^M)elj ihin as Aqgels needno fecular p.AVer, becaule they are ^pintuall, the A>'ids m fo need they not hcare the Morall Law preached, nor the threat-Uaxtn^ nings thereof, nor need they give attendance to reading, n6r

need they marry, nor can they die, nor fin, as our Saviour faith, and that becaufe they are fpirituall ; if then beleevers be more fpirituall, as De'/faiih, they need tarre leflc then Angels the written Word, or the Preaching of the Law, or any Ordinances, nor fhould they marry, or dye, nor can they finne, nor lie, nor whore, nor fteale, nor kill, but bee as the Angels of heaven. I cannot but profcfle iny jealoufie of all Familifis , I much feare, wnen Del faith, beleevers are more fpirituall then Angels ; and that the naturall man mufi bee made fpirituall^ which is done (faith he) by the imputed righteoufnejfe of God, -Tag.6.^. that hec mindeth, withMiftrefle Hutchifcn, that * Rifi^ralircy ^ thefe who are united to Chrifi^ have in this life neyp bodies, er,4459*-f *l* ^nd two bodies, i Cor. 6.19^ And ^ that the fcnles of men )\\i\c. rt.ui are mortally inregard of generation,like the beafls, Ecclef. 3.8, but made immortall by the purchafe of 'Ademption, And that •= Pagpo.art. ^^^ c "RefurreSlion^^oh. 5.28. is not meant of the Refurre-^' ^Hon of the body, but ej eur- uniQnhere, andafier this life

'^ Calvin. In- ^^^^ Chrifl. And fo taught that abominable Prieft ^ Anto. flrua.advcrf. Pocquim , and the ^intifis With him, With PhyletHs and l.ibtu.riLp.ii.H)meneH^, th^ttht Refurre^icM of the dead was in this life^ ^^7/^4584 and that we are not faved in hope onelj in tbi<s lije^ but re^ ally and compleatly before we die i and the fame p^rfed:ion of r '^r^'** ^^' ^^^^ eternall in this life, is taught by. Antinomians^ to wit, c by pa' idT' T'^w^w^, md^ Saltmarjh, the colleague of D^/. Thtfe muft 'Sau'in 11}/ lie upon Antinomians, whik they condemne tff^ir Fathers, the fne^ruce^ Familifts , upon whole principles chey walke, which they pag41.4 y, have never yet done, nor have they denyed the foule Hciefies that are m the .Story -of the Rije^ raigne, rmne of tAntino-mians..

4^ Etdcfufticall reformation in the intention of the work

hath

hath no kindly ends, that arc fleflily and carnall, and therefore is as conftanc as incernall reformarion, except Mafter Del 'mearie fo much as the NichoUitam doe, that the Letter of the Scrip cure, and all Ordin3.nccs>cxcemall, Word, fcales, prayer, ^ «-, reading bookes, under the Gofpel areabolifhcd to the S juft oerm'nio 4Dan, and onely the Spiric leadcth him; yea, that thtfe arc all cpp. 28.71 71 h Elementiflj, Ceremonially c^rn^ll^andfiePjly^ ^?id that » its 'H.Njiholas unf ojfihie that anj A^.meAitationy thin'^ing^ affiring^or rvorkj ^P^^* Scr.6. in^.canhe ffijjicienttd attaine the feeing of God m this life, fg^'k^'s-that no difceu.rfe,exercije, nor rule ( of Law yGofj)tl^ Scripture, ca^.l/p lu or Ordinance^ or any meane can bee interpofed betrveene the »^15 iMuSr;.r fonle and (Jed 4 that ^ ivee are onelj paffive in receiving the cap,x«;M^, vpiH of God \ that we ^ and all our ads of the foule, ot vviU '^^'g^-r Stir, ling, loving, trufting, hoping,&c. are annihilated, and turned \^Si- ^^^ig to nothing in a ffirituall commnnionwith God, And therea- looiic* fon of the conftancy ofcxrernail reformation in its o vvne nature, I give, Becaufeas grace in the foule, being a beam and day of e-ternall and unchangeable love,is ever like God the Author, con-ftant, and folike its Father ; fo is extcrnall Reformation con- F.xterrxllRe* ftant, for the Letter af Law and Gofpel commands ever, and >'''^^^^^?^ immutably, a perfed conformity betwcene the outward man ^J/e^W ^05-and God, that eyes, eares, hands, confclTion of Chrift before »re.'/a1 V-^ men, hearing the Word, reading, praying, abftinence fromnarJ. flefhiy lufts, be ever the fame, according to the rule of the Gofpel, as internall Reformation is conftant. Its true, outvVard Reformation is not conftant in the finnefull intention of the worker, becaufe it takes not hold of the heart, and therefore the ends of exteriiall Reformation,in the intention of men is of-ten finnefull, fiefhly, carnall, yea, devillifh, and fo unconilant in good, and therefore its a vaine thing for M. 7>/to-argue from the abufedand finnefull ends of men agairft outward Reformation , which of the owne natuie is an Ordinance of God.

5. Ail the difterences between inward and outward Re- -formation, prove an cxc^jllencit of Chrilts inwara Ref r-mation above mens outward Reformation, which is mofl: :ri;e; but . proveth not, but outward Reformation is a good Ordimmce of Godjfor honouring of God before men. 2. For an exter-mll blamvkffe profcflion ^ and confeflioa of Chrill, and his

P d 3 truth'-

truth before men, is comirianclcd in the Gofpel, LMath. 10.3 2, 33* And abftinence from grofle and fcandalous finnes.

Del pag, 10. If the Church be to he redeemed^Chrift mud

p.I rotth Li- ycdeeme it ; if it he crovernedy Chrifl" mnft (roverne it ; if it

has unlan:- ^^ ^^ be protettedy Chnjt mnfi protect $t ; %f tt be to bee yif-

juUformcnto '^^^y Chrijl mufi fdve it, !• God hath comn^itted the car^

rd'T ':c by of reforming the Church to Chrijl onelj^i and to no body elfe^

pr:uhir^y and and this is tithofifmd times better for the Churchy then if hee

y^'A^'I'.^ hadccmmitted it to all the Princes and Magifirats in th^

tempi to Kc' w?t?r/^. All things are given to me of my Father. Chrifis love

deem dndfuve to redeeme^ishtstove to reforme ; he will not break^the brui^

finti. r. ♦ fed reed &c^ and he reformes not ruggedly ^and with violence^

Anfw. This Argument (hall prove, that none ought to come

eut to helpe the Lord againfi the mighty ; tor fureGod one-

ly and Chrift gives a peaceable and quiet life in^ all godlinejfey

and honeflj to his Churchy as well as God onely Redecmetbj

onely Governethyonelj Prote^eth his Church, andfo we are

not to pray for KingSy and alt that are in Authority^ that we

may lead a quiet and peaceable life under them in all godli^

ne^Cy as the Word faith, i Tim. 2. 2,3. then away with

Magiftrates, Swords, Gunnes, warres; yea, away with Ca-

ftles,Houfes, Forts ; for if the Church bee to bee protected,

-Chrift onely muft protect it. So if the Church be to beefed

in Egypty or on earth by bread, away with Jofeph and his

viftuall, away with tilling, fovving, earing, trades, labouring

with our hands. Let the Millinaries fie(hly Paradice, or the

Adamits world returne, for fure Chrift onely in his way, tee-

deth, cloathcth, proteAeth, faveth his Church.

2. So Anabaptiftsy Libertines yZxgu^y God onely teacheth the heart, Chrift onely brcaketh not the bruifed reede 5 then preaching of the Gofpel, and the fWeet comforting promiks thereof are not lawful!. Let there be no Watchmen, no Paftors under the NewTefiam^^nty for fure the Watchmen that goes about the walks, will wound and fmitethe weakeonesfeek-ing Chrift ; and the Letter of the Scjipture is dead, carnall, - c:alvin. In i^felcflfe, Chrift is a quickning Spirit.

flmfl. acv.rf. ^^^ • q. f^ reafoncdthe ""^ Libertines^ toprove,TW

C3.I4 ^%» 16./*^^ ^'^ nothing but an opinion,and that wee fbould not re^ 17^18 ^a.^4 i buks any for fnne^ nor praife any for wel-doing, ^iuia De^ 446447, &c. us

H6 effrcit omnia in omnibus , becanfe God worksth all in all thin^s^ and, the finncr the Creature doth nothing. Chrift rc-formech onely, and in a better way then all the Preachers of the world, and therefore none are to be rebuked for not reforming, nor <io(t any finne in not Preaching Law and Gofpcl. For M.'P^/faith,/?.! 2. Aj none can redceme^bnt Chrtjt onelj^ fi none can rcforme the Church bat Chrift dnclj ; for he onclj takes awaj tranfgrejjtonj and is made righte&nfne^e and wif-dome to his people; and he ondy, Efa. 2. Lajeth levf the lof-tine(fe and hautineffe of men. So h^"onely reformeth inwardly, Angtls and men cannot doe that, but it followeth ndfr therefore, men by preaching the Gofpel doe not reforme outwardly, for then if Paftors turne dumbe dogges, and leforme not. outvvardly, they no mere finne, nor are they mor^under any woe if they preach not, contrary to i Cor. 9, 16. Act. 20. 28. 2 Tim.i^, I. 2. I Pet. 5. I* 2. 3. then they finne, or are under a woe, becaufe they redeemenot the wprlJ, and take not awaj tranfgrejfionsy and are not made to the Church rightc^ cufneje^ wifdomey and redemption. And M. Del laycth no^^^^^^^ ^f leffe blafphemy on the Parliaments of both Kingdomes, and on tU ilr.e^ij' the three Kingdomes, when they fweare to endeavour in their- ^om.t, An.i, feveraU places and callings, thereform^uien of Religion, ya Do^ Brine^Difcipline^andGovernmcnty according to the Word of God, and the example of the befi reformed Cht^rches, then that-they, have fworne to ufurpe the workc of Redem-pcion, and the. offices of the Mediator.

By Dels way, and the Antinomians , in our calhngs and places, wecfliallbec Kings, heads of the Church, Redeemers, great high Priefts to offer a Propitiatory Sacrihce for thefinnes of the World, Prophets by the Spirit, to open one anothers heart, and inwardly reforme the Churcly^s of Chrpst in thefe three Kingdomes^ which all are onely incommunicable and proper to fefus Chrift che onely reformer, as he is (faith Del) the onely \Redeemer ; and then how durft.r><f/ u'jrpcChrifts office, in Preaching to the Parliament of England, wi'mt way they.fhould redcemc the World. For fare preaching touching the right of reformation,is an act oFoutward refonrution.but he did. in this, in the name of God, as xNatha^^ forbid them to reforms the Houfe of God^ or build the Tcmfle^ becaufe thej were

mei$

nu^ of hload^ Biic 1. knowes M. Z>f/of a Parliament oF

peaceable SoUomons tiVxt^iW ante and build the Temple, and intrude on Chrifts (ole prerogative, to redeeme and reforme inwardly ? 2. It was both Typicall, Poticive, and Temporary, for Sdemon to build, and tot DavU not to build, nor ret"ormc that way. But I hope Gofpel-reformmon [% Morall, Perpecuall, not Typicall; for Salomon was in that a Type of the Prince of Peace. 5. • He knows the Minifters of the Gof-pel and che Ajfembly <?/Z)/^/^;^j by Preaching and Synodicall conclufions, doe reforme as did the Apoftks and Elders, Acts ly. (hdhldhe notfay, the Apoftles and Elders who reformed exDernally, were either men of blond, or intruded on Chrifts chaire of Lord Redeemer,^ and the great, and true, and onely high Prieft^and that the Divines are men of bloud alfo, and bee they men of peace, or men of bloud, they muft bee too bold to fit in an Aflembly, as fo many facnlegious intruders aiid ufurping Lord-Redeemers and that by Authority of ?^r-liament. For Del applyeth to himfelfe, in preaching Fami' Ufme, Socinianifme^ Pofcrjy Ltbertinifme^ calling them all the props ot the Aanchrifl, who are not FamiliJls^ Socini^ Ans, with himfelfe, that which is peculiar to Chrift, ^t?/?/. 7.12. That fome will fay, Del in Preaching thus is mad, as they faid of Chrift, and hee is more then a Nathan, but I thinke, the truely godly will confcfie, ChriFi to be the wifdomc of God, and thinke hini tpiritually mad, as other Familtfis and Anth-nomians are.

Del Ser.fag.i^. I douhnot (faith hee) of the* Churches

Reformationy becaufe it is Chrifls. owne worthy and hee hath

undertaken the doing of it. As none can helpe him to redeeme^

fa no power of hell Jhall bee able to hinder him to redeeme and.

reforme by his Spirit, all belonging to his care ani charge^

the refi of the world he lets Ije in Unney as *not belonging to

his charge, fo I am at refi and quiet ; Chn/f will reforme.

my^A'^mt ^''f'^' ^^^^^ t\itNev0England " Familifls, Whoabufing

lifts/w.im ^all ^^^ abfolute decrees of grace, fay, None are to bee exhorted

u/etfmeAves to bele^ve,bf4t fuchwhomwe knor^ to bee the eleU of God^ or

ceufithf fGod tohave his fpirit inthem effeBnaliy. Then the reprobate, bc-

dur.ti abfo^ caufe abfolntely reprobate, are not to heare the Gofpel,

^^^tfe niitie "^^ A^^uld the Gofpvl be prcad^gd to them, who flnmbled at

Er.6l ' tde

the ft one laid on Zion.contizry to thc^ cxprefle Word of God,« \i\ 6^,9^10 and Gods abfoiute decrees muft rake away all iiiduftry, care, tzc..h.iV4,f*

for the reformation of h^ Churchy 04 for the redemption of it. loh.pj^^. Now he meaneth inward rc^bnnacion and converfijn to Uod, \^-' *r'>?3, then may wc all fay, wearcacreftaixiqaitt, and will not ftudy ''^'^^•^S inward rcformaiion andconvcrlion of our felvesor others, and ^|*q ^j^^"^* WjU no more heare the Word, pray, repent, beleeve, or preach fh ^o^'4,tV, the Word lo others, nor labour to bee converted, or to con- i6,i7.cn!n, vert others, then to rcdccme tkm with our bloud ; we will 5>^i7,8j^.iO*. be at reft and quiet, ivhat Chrlft hath 'undertak£n to doe^ the powers of bell c^^nnot hinder ; thefc chat belong not to Chrifts care, why fhould they heart, pray, knock, or why (hould the Word be p cached to them ? Saved they cannot be, as not be- p Rifcyraigrt^ longing to Chriitscare. Soiaich the N^w En^Und? Fami- yf^la^ory'lttc hjty If Chrijtv^ill let me ftnne, l^t hm looke to />, upon his ^^^^ P^S-^^* honour he it. So DH yecldeth to the PeUgfany q Arminian, X^mo fir zsx^Socinian, that exhortations, motives, realbns, preaching, ^ Scfipr* Sy. praying, ought not to be tor thcfe that are abfolutely reprobate; nod.^rr. ob* and upon the fame ground, they need ufe no mta:ies, who are jed.4.i/ri»-ablblutely chofen to glory. ChrRts love and care is as.great «^'^^'''^"/^^ to reforme inwar41y, and.to convert,, a^ to rcdeemc, upon the J^,^!,,t' ow^^ew^ lameground", thefe whom God hath decreed fhalllivefo many ul \u<e ^fu* ' yeares, (fure God undertakes to fulhll Jlhis decrees with a- mj-turabu-like itrengthof irrefiftible omnipoteney) they need not eate, "^'«^'^^^'f^-drinke, flcepe, plow, eare, labour, for no power in hell can '^^^-^^A/^^^^^ infiinge one decree of God more then another, all busbdnd- T^^f^^^^^^^ men, fit idle, all tradefmenbuy and fjl,and Ubour wich y<^m ^ ^u.^in hands no more, be at reft and quiet, take M. D//^ word, Gocis cxpoV, p.9^ Uiidertakinj, takes away all reforming in men, all undertaking ^^ Hom.pag, in fecond caufes : the husband-man can no more feed your bo- ^^ 9^^^^^ dy wi:h bread, then he can redeenie your loules with his bbuJ, botiibelongs to Chrifts care. But though. Paul. knew.k be-lon;-ed to Ghriftscarc, Horn- p. To c^^llvhom hepredefrrn/tte'^ yet he h^d exaedtngforrovp in his hearty for lis kin!men the f ewes, to fave fomc of themy thatis,to reforme them, and the car c of all chc Churches lay on them. M, Del harhmore cou-

E e rage,

rage,hewillnotbedi{rnayed. But wee heard that Libertines r GiWin.ad- i^om Gois working all in aU creatures^ /aid the creature can-veil, Libert not finncy cannot dve goody fin ^ is bpit an opinion. And all good c>*i^,i4'&-' ("faith ^ the Fantilifi) /> onely god. And ^ God becommeth pag,^45#4i^* all things in many and nothing is, " or hath being but Cod^ \^lrV I ,-^ and hisvpilly ^ Qod isaU, and the creature nothing. Gcrman^ic?,^ Del hy this Argument inferres a ceflation of all fecond cau-clu4. pag « fes>.©f Miniftery, Ordinances, Reformers, converters of foules t Th€ol.Ger. by Word and Gofpel, ot Heaven and Earth, Sunne, Fire,Wa-fli.n P mS« ^er^ (-{^.y jxiay all fleepe, God undertaketh to doe all, and no ^^BtFht stnr powers of Hell can refifthim^ no leffe then Chrift redeemcth f.s,pf69* 7Ct hisalone.. Parliaments ought not to fit, Aflemblies (hould not 71* * difpute, Minifters fliould not preach, nor Print Sermons; fure

' ^fi£lt Star Chrift fliallmake good his owne undertaking to reforme, though ^,p»7i- jT)^/ and I both were buried, and neither trouble our fclvcs with Pulpit, or prefle. But fliall men therefore omit all duc-ties in outward reforming ? Stoicks can fay no more.

Del Pag. 14.15.16. Holding forth the meanes of Reformation, he faith, Chrifi reforn^eth bj the Word oneIj^ and doth ^ ally he calieSy rejects^ bindcs^ loofesy terrifies, comforts, inligh^ tenSy makes blindcy faves, damnes, and does nothing in his-kjngdome without the fVord. Now Are jee cleanethrou^rhthc Word.. The Word is cjuickf and fowerfully he reformes not j oh n ! JF . ^^^^ otitward power, but by his Word. J wiU publijb the de^

nnllAi/ecmto ^^^^^ ^^^ Spirit of the Lord is upon me. Mj word/ball

txtcU the not depart out of thy mouth. When the time of TieformatioH word, but they wascome\ he fent his Difciple to carry on the worke of Refor^^ intend to ex- p^^ip^^ he faithy Goe teach all nations ; he Jent them not out fiafl^call 5>z^* >^i>^ Swords and Gum y and this Word only truelj re formes^ the tiu ' outward power of the world fets up an image of reformation only.

na, SaIc Anfw. I. Delmd Familifis kcmc to extoll the Word of

roaiftiFam;- gg^^ but they juggle with David georgius, gind Henry Ni-hdh^vdAn-^ cholasy. who underltood by the word, Verbum internum^ the ^ruhz^^^ E^^hyftaJUcall ixwNzidv^otdo^ the minde, and the Spirit; for, tuns J toifce he and i*^/r»^^r/J as they are fparing in citing Chapter and rfceWord of Verfe.of Scripture, fo they never expound this Word to bee ^^^^^/^^^ the Scripture; nor can I obfervein all their writings, that '// T l!:^ ' they call it the Scripture: as Chrift and his Apoftles frequent-«iacj dQu *y **y» 5rAr Scnptures mufi be fulfilled^ asnts written tn the

Scriftnres^

Scriptures, ^rtd in the Prophets. The Jntinomians in and a-

bout LondoHy Deny the Scriptures to be the word of God^ they

f^j^ the Scripture h but the Lettery not the Word of God.

a. They iay, They themfelves by the Spirit cm vprite and

dite Scripture. Miflxcfle Hutchifon with hersy Y faid. That

her particular revelations about events to fall out^ are asin^ ^ Rtfe.nijj^^

fallible as any parts of Scripture^ and that fhee is bound af^ ^' ' ^*

much to beleeve them as the Scripturey for the fame holy Ghofi ^-fc a t'

is the Author of both. Some %, they can worke Miraclesy ^^^^ "^IfiXt

as if the fame immediacly infpiring Holy Ghoft, and in the camor T>ytt

fame meafure, that was in the Prophets^ Jpofiles, and Pen- ^criputd,

men of Scripture, were alfo the fame (anftifying Spirit of

grace, that is in all beleevers j whereas thefc diflFcrenccs are

dearc betweene them.

1. The immediately infpiring Spirit, rendred the Prophets rfce'ir.medi-and Apoftlcs in that they fpakeand wrot by fuch infpiration, arely infpi. the immediate organs of the Holy Ghofi, and fuch as could ^^^g Spi.-jc in not erre. So that their word was formally Scripture; which ^'ort^"/ priviledgeis not given to the moft {anftiiied* ^J^,^^ ^aa*^

2. The Prophets and Apoftles were aded above the reach ir^ofGeJj of free will, humane doubcings, difcourfes, ratiotinations in/^>^^« di^erent fcarching and finding out the truth, they needed not advife,/'^^^^^^^'^^*'^^ counfell, teaching from men, or Angels y from flejh and bloud ^^^i^lfi^' to come to the very knowledge of the Letter of the Gojpel^^'^^^^^^

^ gaL 1.11.12. Ephef.'i. verj. 2.5,4. But the Saints need fuch helps, though the Spirit teach them all things , to come to know the Letter of Law and GofpeL

3. What the Prophets fpake, God fpake. what holy men fpcaketh,is Gods word fccondarily, and in fo farre as it agreeth with the written Word of God, and no othervvife. Jeremiahs word was not fecondarily the Word of God, and fo hrre forth onely the Word, as it agreeth with the writings of Afofes ; and though Paul forbid Circumcilion, and Mofes command it, Pauls command ]$ no lefle primarily and limply the formall objed of Faith, and the written Word of God, then the word of y^/e?/^/, or the Ten Commandements, written on Tables of ftoneby Godhimfelfe. But what Bel and Antinomians fay contrary to the Word of God,is nothing elfc but the very wor-d of the DeviUt

E c a 2. That

Antinomians 2 That Bel and Libertines wich him, meaner by the Word by the iVord of God, not the Scripcure, but the Sp rit of God, in his graces, ^yGodmctM jpj-ove, becaufe faith SUltmarJh, This Law (of the Gofpel) God a»dthe ^^ ^^^ f^^^ ^ ^^ ^'^"^ ^V ^^^> ^ meere Law in the Letter ; hut it inward wir^ ^ nQW Hni^r the Gojpsl^ a law of lifeyfpirit, or glory y it is a tfiSvvinckf W Li^w in the hand of (^hriFi^ and with the from fes of Chrifiy

taught tbt*fu ^Q ^^l^e it fpiritua/l indeedy therefore the word is called

' l^ree^ra^cy Scriptures given hy Divine injpiration^ and the Spi^

rit is called the annointmg'y and teacheth all thingsy -^^and J will put mj Law in their inward parts \ But the Gofpel as diftinguiflied from the Law, and written by the A-poftlcs., is but a meere Law in the Letter, except the Spirit quicken it in the foules of the hearers , as well as the Law ; otherwife the very Law in the Letter, and as written by Mofes\ was a part oi Scripture \ and gtven bj Divine injpiration^ as Well as the Golpel ; and the Tenne Commandements, as giv/^non LMount Svndi, Were the for-mall Word of God, and Scripture given by Divine infpira--Th r' ' f II ^^^^ • excc^pc Antinomians^ Familtjls, andD^/, make the wotITt^L. ^^^^ ^"^ ^^^ Teflamrnt to bee expunged out of the Canon George, W of Scripture, as Anabaptifis didy or to come from an evitt of/bAnti Spirit, as Manicheans (aid ; iox David Georgim {aid, The nomians owe iTord of god was preached but htterally by Chrifty and the arjdtbefmc. ^p^files^ and not in the Sptrit, and that he himfelte was the true Davidy and the true MeJ/iah, not borne of the fie/hy btip of the ^ Spirit. Nowitsfure, Chriftand theApoftlcs taaghc »Bul!laoer. ^^e Gofpel. But becaufe they taught as it is written in the Pro-adverr.Ani. phets, and in the Scriptures, ajid taught not the Didates of bapiift iib* i. an Enthyfiafticall fpirit. Davtd Georgius (hid, they are Legall ^?F^^^ and Literall Preachers, and Ciirirt but the Literati Mcjflxh^

and he the true fpirituaU Sonne of David^ borne of the fpirit, not of the fle/h. SodothDe*/ meane by the kf^&rd of God, or the Gojpely the Spirit of God excluding the Letter of the Scripture, yea even of the Gofp.l, as hee excludcth the condemning Law, becaufe it was but a written Letter. Now lure the written, yea, or Preached Gofptl without th. Spirit, is no Icfle a dead Ordinance in the New Teflament then in tnc Old.

I. He proveth by theonely Word of God, Chrift rcfor-meth inwardly, and doth all in his Kin^domc, He faith, M

the

' ■ J ' \ ■ ■ ■ ■ ■

th^ foifpers in th^ world Ocnnet reforme the Chftrch as the fyord of Geican doe ^ for it ts quick^ and poiverfu/ly and/harper then a two edged fword., NovV remember he fpcraketh of inward rctormacion. 2. Of the word of theGofpJ, excluding che Law; hitrealonis, Pag. 17. The Law makerh nothing per* feB. Now that by the Word, he meanech not che Scripture, or the Letter ot the VVord, even of the GofpeL

1. I prove che Word chat inwardly reformes, excludeth all meanes,buc ttiQ VVord. ChnfiifMth hc)doth all in his Kingdome bj hiiWord onelj ; that is, as nee mult bee expounded by his Spirit onely; for the VVord cannot be tne Letccr of che written GofpeL Forics falfethat Cariil do:h aiUnhis Kingdome, and reformeth inwardly by the Letter of che GofpJonely, for that may be Preached to Jttdas, and by JudM to multicudes hardened, but never converted, 7^/^^^^.13,14,15. foh.gr^p. foh.ii.'i^y i6y s7, s8, 39>4o. Nor canhemeane, the Word in its Letter, but accompanyed by the Spirit ; tor che Word that Z)^/fpcakech ot, Pag. 17, clearely excludech the Law; buc the Word in his Letter accompanied by the Spirit doth notexdude the Law, for tne Law quicknedby the Spirit with the Gofpeljisamcanes of inward reformation, andfo cannot be excluded,

2. This Word excludes all the powers of the world • for he faith, AH the powers of the world cannot reforme the Chnrch inwardlyy as the Word of Gsdcandoe. But theLetC(?rof che Word or Gofpel doth reforme onely outwardly, not inwardly.

3. This word that oncly reformes inwardly, exclu^ deth the powers of the world y and all that man can doe. Now man can ondy oucwardly reforme by the Lecter of the Word. Hence Henrj Nicholas faid, che cwo daughters of Warwicke, and che, i^odly in En^Und rt geixraced, were but Antichrifls, becjufe they were regenerated onely by the Cere-monially Eleraentijhy Flcjhlj, Literall }V<ird, he mcaneth the Scriptures that are not a Preached by their Enchyfiafticall Spirit of Familifticall love, tliatadswithoacbefide, and contrary * h. Ncho-to the Scripcure. Paul 2nd Apollos^ when they Water and hs Ifp.Stit.i plant, doe preach the Word, bur this reformeth not inwardly,

nor ii it wight] in operation^ and jharper then a two edged

E € I Sword

SvporA, wiihoit the Spirit ; fo that this is the very Spirit^who onely as the efficient and Author ok inward Reformation; notas the meanes,or the onely meanes(as Z)^/faith) doth comfort and convert efFccflually the foule,

4. Bel citeth Efai6i. i. to prove that the Word is the onely meanes of convcrfion. The Spirit of the Lor A Gedis

upon mffy he hath annointed me to Preach good tyMngs to

thepoore. If D^/meane that this Spirit and anointing on Chrift, is the Word of God, Chrift ftiould fay, The Scripture of God is upon me^ and he hath anointed mee to Preachy &c, that is, God hath Scripturedmey and gifted me mth the knowledge of the vpritten Gefpet^ excluding all L^w or dueties, topreaih the Gojpelto the poore. Now Z>;f/cannot for ftiame, give us fo Licerall a Chrift. For fure this Spirit whereby Chnft was anointed, was the Holy GhoU in gifts and fu Ins fe of gracegi^ ventohim above his feHowes. And beyond all Controverhe, it Chrift faith traely, citing that Text, £fai. 6i,i. This day (Ijtikz 4* ^i* >) ^ ^^^ Scripture fulfilled in jour eares. Then Chrift Preached in a pure Gofpci-way, and not as a Legall Preacher (as SMtmarJh faith he Was to fome) even to tiiefe that were filled with wrath^ and perfecuted h^m^ vevL 28. 2p, ^a. and fo were under the Law, if then Legall Preaching bee to Preach deadly the naked Letter of the Gofpel, without any fpiritorlifeinthe Preacher, then Chrift did not fpeake from the Spirit of God, whenhee faid, The Spirit of the Lord is upon me, he hath fent me to Preach, and this day is this Scrips ture fulfilled in jour eares ; which Ihould bee againft the Text, and a horrible blafphemy, to wic, chat Chrift fhould beaLi-terall Preacher, as David Georgius faid, and fo a Legall Pref-by terian, as Familifis and Antinomians fay. But if Familifis and D^/n^ean,thac the Spirit Went not along wich the pure Go-fpel-preaching of Chrift,as is clear from Efai.6i .1. and Luk»^ 21 .Then its falfe that Del faith, That the Gofpel hath the Spirit alwaies jojned with it, Pag. I "i.Ser.i. The pure Gofpd muft be preached co fuchas are under the Law,which is abfurd. 3. Then the Let ttT of the Gofpel comming to the eares ofobdured per-fecuters, muft be thatSpirit of the Lord, whereby Chrift was anointed, for fo Del expoundethit. So doth Del cite PfaLi. I will publijb the decree^ and he expoundech Efai, ^9. the Sfi^

rit

Wr to be the JVord ; which clcareth, that he acknowledgcth no Word of Scripture for a meanes of inward reformation. For hec faith, Pag. 18. Th^ Word, whnebj Chrift reformes^ is not the Word without «/, a^ the Word of the Law isy but the Word i»'tthin Hiy 04 it is written, the word is nigh thee^ even in thy mouthy and in thy heart, rc?7d this is theV^ordof Fatth. So this is jnOi David Georgtp^, and Henry Ntch&laSy thdr incernall £«-thyftafiicatt word^ that is, the Spirit, excluding all Law and Gofpel that are but written, Inkie,*and dead Letters of them-felves, doth all; the Scripture is nothing. Now the Law, or Word written in the heart, fpokenof Jer. 31. 53. is ihevery new heart and the Spirit, or the heart of fiefj. Ezech. 56. 26, 27, thi circumcifed ^f^rr, Deut. 30. 6. the new creature^ the Lord fefus forn^ed in the heart by Faith, Gal. 4, J p. Ephcf. 3. 17. it is nota.ny meanes, or caufe, or author of che new heart, but it is the new heart it felfe, formed by the Holy Ghofi^ as the Author and Father of thefecond birth, by the Word written, conveyed by preaching to the foule. NowexcepcD^/ would fay, Chnft onely worketh inward reformation by inward reformationonely, (tor tbisi«>?^<ir^>??c?r^is inward reformation,) he cannot make fenfeot this inward word, excluding the Law and outward Word both of Law and Gofpel, as he doth. For nothing can bee more falfe, then that the Word whereby Chrifi reformes, is not the Word without liSy as the Word of the Law is, but the Word within us. For I find great ignorance, if not worfe, in Famllifts and Antirfomians ; in this ^ Saltmarfh faith. The Spirit worketh Legallyy and not freely, ^ Silimarfli ^hen r»e^n doe things as meerely commanded from the power of ^^^^ f^^^» an outward Commundement, or precept in the Word ; (he mea- ^^^' '^^* ^ ^* ncthin the written Scripture.) For (faith hee) that bringeth forth but a Legal I, or at befi^ but a mixt obedience and fer^

vice^ and a finer hypocrijie, andwhenthey doe becaufeof

Jome vow or covenant, — \Qhenthej take any outward thing to move thenty rather then apply Chrifi for firengthy life, and Spirit. For it is the outward Word onely in its kind, that is Not?* the fole and onely objeElive caufe^ as Wee fee colours onely, ^^^tUoux^- -becalife they are colours, and the Light of the day-li^ht-Sun, ^'^/^.^'^

viy and hew rot ; dndhow Saltmarih with his Anti icmians are deluded Brrtljpspt^ vi ^i,^-i^i oi^ii^fi ^^ ScriptunSf avd fl^odir^fof tb(ir mw Spir, t.

onely

onely becaufe it is light; and nothing elfe cai be the ^bjeft of

thclenfeot Ican^, bac light andcj.jurs; and wc oncly hcarc founds, metrcly becaufe di.y arc founds; and {aidi things o-doiiFerous and {aiellablc, becaufe they caft a iincll : and onely taftc meats, raeercly, and formally, becaufe they aie fvvecc, fowre, bitter, llnrpe, or (omc Way good or ill to the taile. Now life, or the hcuky of feeing, hearing, fmelling, tafting, are in no fort, the objcft of feeing, hearing, fmellmg, tailing. JulI {o^ when wee doe meerdy for the Word, in the Proplietsand Pfahnes, withoucus, and Giitof confcience,and meerely as commanded from the power of an otitward Com'-mandemi'nt or Precept ; 1 adde, or a Gofpel-promite vVratten in the Word, then we obey God in a free, filiall, Gofpel-Way, out of meere confcience to an oucvvard Command, as the onely objeflivc ground, Warrant, and rule of our obedience, what e-ji.Tiiddle xvay \^xPapifls on the one extremity fay, for an unwritten Word , beia^cm^^^- of God ; aad E;^^/:?;^?.^/?/on the other hand ; ^or 2ilVord with* h fT ^" c ^^' ^^ ^ Spiritad:iiig and obliging as their oncly rule, excluding \XTl\^d't- ^h^L.aw and Gotpd; becaufe they are Letters, and written, h.u i\,r rhp and Scripture and a fVord without ; as the onely objedive rrritten or ground and warrant of Divine Faith, was in the Prophets time. preached word xhns faith the Lord And in Chrift and the Apoftles time, Ac^ ^w^n^r^^ c^r^/;/jr as it is written in the Prophets ; in the Scriptures. \aufea^d ^^ Chnft, Ltikz'Z^* i6. Ought not Chriji to have fujferedth^fc rfarTant^ things, and to enter i^to his glnrj. YcvLzj. And bejinning at Mofesand ail the Prophets^ hee expounded unto them all the Scriptures^ the things concerning himfelfe. VerC 45. Theno^ fened he their under jt<Lndingy that they might under (land the Scriptures^and faidunt^ them, thus it is written^ and thm it behoved Chrift to fujfer, and rife from the dead the third dajyandremiffion of fmnes Jhsuldbe preached in his nam^y 4-mong the Nations. — Then Chritwould have beleevin^ and repentance. Preached and commanded for no warrant and objedive ground, but becaufe the Woai Without the Comman-dement or Precept in the Word commaadeih it; and this Satan cannot call finener hjpocrifte. So R'^veLi. \ 1 . H^e that hath aneare to heare, an inward, and renewed, a circamcilcd eare and heart. Let him hcare what the Spirit faith to the Churches; ' this Spii it fpeaking to the Churches^ is not an in ward word,or a

regenerating

■ I n ' ' ' ■ ■ ^ ■ ■ •. —-

regenerating Spirit in the f heart of beleevers in thefefeven Churches. Antinemians pervert the Word of God fo. But it is thcJ^olj GhoH fpeaking in the Word mthouty the written, preached,andcxternall£/?//?/^/ that the Spirit fent to thefc/r-vcn Churchesy and fo the onely nieane ofc Abrahams obedience, to fecrifice his onely fonne Ifdak^^ and the onely warrant for his faith was the Commandement of God, and a fFord with^ cut. Gocnorptake thy fonne^ thj onely fonne IfAak^, and of^ fer him to me. Many other things, naturall reafon, a feeming contrary word, that hefhould be the fonne of Promife, feeme to command the contrary, but Abrahams fiith appeared in this, that he clofed his eyes at all Commandements, and carnall inhibitions of nature on the contrary, and meerelyfor an extemall command of God, asthefoleand onely objedivewarrant^afnd formall objeft of his faith, and of his obedience without j be-caufe God fo commanded, he obeyed ; and fo are wee to obey and bclceve upon noobjeftivecaufe, warrant, or ground, but the written, or preached Precept, or promife of the Gofpel, or Covenant of grace, that js, a word without us, and the onely meane of faich, and inward reformation; and this Word is written, as the Law is, in the Scriptures, andlayethan authoritative binding power on ourconfcience, to obey God for his onely Word, as the Law doth.

^ But it is not the onely Word, that is, the efficient and eiFe-ftually working caufc of our obedience, if the Spirit of grace doe not concurre with both the written and preached Law, and written and preached Gofpel and covenant of grace, wee cannot obey, Antinomians make obedience for the outward written command, as the onely objeftive caufe, and warrant of our faith and obedience, through the eflfcftHall working of the Spirit, two contrary obediences imagining that the former is Literall, Legall, and finer hjpocrifie, and the latter the ondy true obedience.

A grofle miftake, i. Becaufe none can fincerelv obey, meer^ ly from the power ofan outward command, or precept in the Word^but the man whofeeares the Lord circumcireth,Z)r^f,3o. d. Revel. 2,11. and v^hofeunderfianding Chrtfi cpeneth to un^ derfiandthe Word without, Luk. 24,45. and therefore the fVord without, is the onely mcanes of inward reformation*

Ff 3. The

J f 8 A furvey of Antinomianifine.

2. The Letter of the Covenant of grace, holdeth forth the inward grace fignified, and cannot bee contrary to the inward Word in the heart, for the Holy Ghoft, as the prtncipall efficient, caufeth us to obey forconfcienceof the command written and preached in the Gofpel ; which is, belceve in the LordJeJuSy or the Written promife ; he that beleevethjhallhe pardoned and faved. And to fay, they arc contrary, is as good fenfe, as to fay, light and colours, becaufe they are without us, they are therefore contrary to life, and the vifive faculty of feeing within us ; or that (bunds, or fweet fmelling flowers without, bccaafe they are without, muft be contrary to the na-turall faculty and fenfe of hearing and fmelling within. And its true, the onely naked Letter without the Spirit, can doe nothing without the Spirit ; but it foUoweth not, that the Spi-g - ^ ^ ^^^ renewes without the fenfe of tlie Letter, received in the uii* -Eraun^^'^- derftanding, ^

Mat^ij J4* And moft falfe it is, that in the Gofpel, the Word and the ly* Spirit are alwaies joynedy 2iS Del faith, for then all hearing the Aft.i8a4, Gofpel fhould belong to the converted and favedonely,wh:cre-loh, o!?*. * ^^ ^^^ Scripture faith the contrary, ^ Tor many gre hardned, and lohif^iyiif^ heard the Gofpel without faith, damneth eternally the hearers^ Ioh.ia.3$,j^ as wcllastheLaw.

37i^ hl9^ It is as wild Libertinifme that Del fpeaketh j That the Spi-

^lih^* h ^^^ reformeth, by taking all evils out of the c fiejh j he meaneth Tirinllt^'- in Juftification^ as if we were Angels being once juftifiedjand' forme theflejh the evill of finne dwelt not in us,>)vhile we arc in this body; as^ ^ Deh^if p^ is proved before. And its wild ftuife, that ^ the Spirit doth ^9' change the fie/b into its owne likeneffe^for (faith he,^reamiiig

^L&ertTncs ^^^^) ^^^ Spirit is as fire that changeth every thing into if JbtafiMC^ufi^fij andfidaththe Spirit in the flefhj makfi the fieJh ffi^ ViQ.inRtua, rituall. 'r ^^: :d > y''n:r ;^ - *^3 r '

aivcr.Libert* But, Matter Del, what meane you^ by flejh ? The ccirrup* "^''T^ to^' tion of (inncfuU nature, then is finne made Spiritualty hea^ l!piritum eje^ '^^^^J^ ^^'/> meeke^ good, loving, (^c. Familifts and Liber^, aiunt,p.443, tines chanke you for that, bat ^ finne is deftroyed,as yourfelf i^ttametim grant. 2. Doe you meane by jf</J, the body ? Then belike pofirm spi" juftification turncth our bodies into Spirits, and wee have two* ^trtrL^^^ bodies, as P^;»//i/?ifiud in S Ney» England, I cannot like that, libt W(frd^ animp md 9h7 life^ mufi biQUm^i into tU Spifit^ J R^, '/i{fVf;pag45>?.airt.j4

f5. If hypjh, you meane the foule, yee fpeake as Hereticks doe> and that without Scripture or example. The Spirit dwel^ lethinoHrfleJhy that is, in our foule \m fpirit, and changeth our fpirit in a fpirit; ftrange Divinity, Familifis I know fay. As Tvc came from Gods fjfence^ fo wee and our foule s returne to Cody and arc made in God eternall, and turned into his ef- j, ^ . . fence, and fofpiritualized; fo teach ^ Libertines, and by this flrua a'drnf they deny the Refurredion. But 4. if by flepj, you under-Liberr^ca.n! Hand the (innelcfle frame of foule and body, take heedeof ptg.44j/ i/i^fiii^jgrofledrcameof our dying, and returning to God, ^^i^^rrijii fia. who onely is, and allbefide him are nothing, TheoL German ^^^J^^^^'^J^ Ttica^ and the Bright Starre, fport fo with the truA of Cod. ^oT>t7mJl

' /» ^/i. .,'.*.' ^^ '' vereinrobit,

n;e£etafec$rpoTavpfirhnosfi^txere^ tt>j[ueomva 'ijuoIqs amom e^tctfef'quia vmns t^i titntum10tusiui vene^, * ^*^

Chap. LXXXV.

Lih^rtines and aydjftinomians come nigh to other, iff m^ king God the author of ftnne.

fairdwthefinnes one of another^ and ^ beare the infirmities one !^61447^^* 0f another. For to the ^ cleane M things are cleane^ and hee »»CaIv.Ibi(f« that is purged is altogether acceptable to God, but let him be^ cap.i($« advcr.. TParethat he be not an offence to his brother/for it is written Li^rc.pa^. lovethj neighbour J neither deftre to revenge •^ and therefore ^^^tlxtuluoi isAdiPocquiuitht Xr>^^r/tW, in hisbooke, Rebuke not one M^ feaDeo reri other for finne ; fmce its Gods will it Jhould be fo. ^ , BuUinger fmanty ex ro-teUs us,thatinthe yeare 1526. there were two brethren T'i&^T- de^ priwipio mas Schjkerns znd Leonard, who wereatanighc-mecting,ha- ^^^*«j^^ P^r ving fpent the night in Enthyfiaftiall conference with other ^7;^f!^i Anabaptifis. Thomas commanding his brptt^erX^of^r^to fie iudt^tur.

' ^ Ar ^ / ^Calvmlbid

P^g*44^* ^ Antoulat PocquiUs iri liWlo fu^^fmtn'Ji Quimtim dicit: infitmitt^ tei aiy ckmuw fuftimn i t74«i fi detriOores fimtuy eri^fzwicum Sefpcmt,(^c. « Ibidi C alvtn, p:ig«46. ^ PoccjoiusScrip* fknim Qmnia munth mundU: quiiunm fidepurifiatM^ ifij toths tfigratia 'Deoyfidcavtat , ne infirm»fra: r* tuina fit ; f^uia /criprum eft, ami pfgt^ muntyUfiptlicifctnieiUs \ BuUinger ad verf.Anabiipu lib. i,cap,i.

■■ -1 F f 2 dawnc

doWne on his knees before him, in the fight of his Parents, and others, who admonifticd him to doe nothing but what was to be done, anfwerediif the fame Argument of Libertines^ nihil metuendnm e[fe^ neque enim hie quicquam f rater volumatem Patris fieri po^e. Nothing was te he feared^ becaufe nothing here can be done be fide the wiU of onr heavenly Fat her y and with a Sword he cut off his brothers head, and having done this, with fliirt and hofeonely,he did runne through theTown, and cvycd.The day ofrpje Lord was come^ and the will of God is done, and gall and vinegar drunke ; for which, by the Magi-ftratc, he was juftly put to death. But Gods decree doth not excufe^us from (inne, nor remove ncceflitie of rebuking, or holy and religious abftaining from finne, becaufe Gods revealed will in his word, not his fecret and unfearchable decrees can be our rule of walking : rebukes are alfo ads of f«r love,notofhatred or revenge.

«r ir'*'^''^' The fame courfe doe the Libertines zni Familifis cf New ^ Rife.ff^i^e^ England takje. For S none (fay they) are to bee exhorted to tr. g4, belecve^ bht fuch whomwei^now to be the eleHof god, or to

'Crifpi/o/^i. have his Spirit in them effeilnallj. And we Jhould ^ not pray ^^li^A^)^^* ^K^^^fl ^^^^ '^hichcannot be avoided^nor yet againft aUfinne^^ Comfoufof The Antinomians come nigh to thisj For Dodor ^ Cri^e beUevetsff. the AntinemiauyZnA.^ Archer^ both diffwadc beleevcrst^btt 36. troubled or difnuiied at finne *^ their reafon holds good agauift

LibcrcfncsC;' allfinnesof unbeleevers alfo, becaufe its contrary to the cart fflt"T>I^'^°' ^W providence of God, and to Free grace, whetyr of eternal praya^Um^ eleBiony or of efeStuall calling, tofearc for, or (grrow at rebuiiesy and finne. Surely I (hould thinkc then, that finne were not to be afi 0/aeawex, efchewed by the Saints, nor to bee rebuked by any. Wee tecdufe God ^^^ ^^^ ^q \^q troubled at, or f eare finne, becaufe all changes by ibirgs^ ^ finncs or forrowes (;ome from God. Some Divines (faith M. i Archcr,p,} 6 ^ Archer)aknow ledge notfo much of god in finne ^ as is in finne Comfort for and « Gods will and pleafure is, the wombe that conceived, kdcsvcrs^ and whence fprings every works of the Creature, whether it °^J"P^i^^^ good Of bad. Secondly, « faith he. All things by finne, or o ib\dfp 46 f^^^^'^^ which befall beleevers, come from God by a decree pow^

FXb.p.47«|8^ ^'/^/'^ y^^ ^ even by that etemalUove anacounfeU in,and

-jcrifpei;©/.^. by which, they were ordained to life eternalL And P by and

^a.%.u 1780 through a covenant of grace made with them. To thcfime pur-^7^480. -^ -^ ^ " ^fe

' ' ~Afurvtj §f Antrnomianifmc.' * «t

pofe, M. D^l crying downcall outward Reformation, faith, Scrm. p^. I ?. Idfluht, nit^f the Ch^hes ReformattcH, be-^ caufc it is Chrifis own worksy and he hath undertaken the doing cf ityUnd none of the f$werj of the earth c ah helpe htm, nor of the powers of hell can hinder himy —therefore he diflWades the Par^ /Mw^^^trom building the Temple; but fo hee himfelfe fliould preach none, for Gods decrees none can hinder. So Antino^ mians teach, men are jtiftified, pardoned, and faved before they beleeve, without faith^ upon this ground, that they were clefted abfblutcly to glorj^,as if God had ordained them for the end, but the meanes might mifcary, and as if unbeliefe could not hinder them, or as if through unbeliefe many could not enter into their reft of glory; or as if linnc were an indifferent thing, (imply depending on the will of God, in whofewombe M. tyfrcher thmketh it Was conceived.

Chap. LXXXVI.

Libertines and Antinomians would have hs doe nothings becaufe God doth alL

Pdral. XV !!• T Ib^rtines faid, * Ai that are without God * Poc^uiu*. Muare nothing, all that wee doe or kjfow is ^^ li^ilo a-tut vanity, therefore are we to deny ourfelves ; this they faid, P^^^ilnn^; inferring, we may Uveas wclift, and doenothing, but beleeve * "^^^ ^* that God workes all our works in us, and for us i and impute all things to Cod, Saltmarfh ^ fpeakcth moft like this, when ^ Salnnarfli he liadth, that all the precepts of Sanitification, fet forth Chrijl pas**4v to be all in all ; Chrift hath beleeved , repented^ forrowed^ vsortifiedfinne perfeUly for h$ , and wc are< but dead paffive« Rife^f^fnif ct^aturt^i and the Spirit fo ads in us, asinblocks, andfowe ««^-3^«^'jf« muftaft nothing, being as blocks, and Godmuft be the author ^* ^"^^ of all finiles of omiflion, FamiUJis commonly lay, I have no-thingfrom the Creature, lean doc nothing.

Ff 3 Ghap.

ziz A /^n/fy (^/Antinomianifine.

CHi^. Lxxxvn.

Antinomians anfr^eredy in that tJsey fay^ r^ee m *

ablings of the Spirityliks to the aUsof Mo-^ ■:'■■. rail T^hilofofhie.

«Saltftiatfli I'l' iS4.in(?ft unjuftcharge,:that * AmiH9mians^]xt6n ^SyThai Free^raccy lithe ^aypfthi Spirit is grojfe and carnalliwhic^ TPe'fotloi^^ p«f7i.7Xv and ofir DivinUy carnall. But ({3ikhSdltmdr/b)H^^(An^: tinoixiians) find it hard to tre(fe and find the imprejjions of the Spirity and doe not take onr impre^ons folow hy the feelings offlejh and bh^d^ andfignesnot infalUble^ait^write ef*^ g^neratioHiOs Philofophersdoe of M ' •;- 'vyi,i\j

ht^m oi^ way b(fCiSfimtiu6

Antinomian Divinity, WcprofefleitcobeamoftcarnaUway oi Antine^* 'Divinity mo^ mians, tokyzs ^ Eaton doth, Anunjptfiified man that belee^

car

ndiL

^ E ton Hc^ '^^^^ ^^^^ Chrifi hath taken away hkfinnes, isascleane with--my combe ca* ^^^ fi^*^^.^ Chriji himfilfe. ,Ax\3^fTo ^ heleevernotUtig is 34p.25./«24. Jin yto Faith there isnofin. Blalphemers, if you haveeither face 3'S • or confcience, can yee (ay that Chrift could finne, or that a be-

« Townc af- jeevers denying of Chrift,his lyings his Adult€ry,arenofinnes ? •'^''^'^'^*".. JsnpMhiscarnaUD^^^^ ^' '" \ i IflQpdfcefjprD^^

Icevers: tQ Be l(ih& it Are ?hey ri0t f hen no finnes ?> And iliotilcl not the bcleeycr. fayj ^^ light of faith feeth no finne i4 nif felfe I hnt my prunk^enneffe. Lyings Murthermgcomnntted^ I beteeve are no finnes ; for fkre jufiificationy and ^bolifhing offinne^fhoHldbefi^ byvfjuf^ithy as they are feene by God, (f/Cro/i fee'th^m^\and comt fhfm no finnes^ its unbelief e4n . mtQ fee them \andcou^t them finnes i?^l£iihdctvevm^ hi$ lellow^s purife; doth he not lye, if he fay. Brother Ihave finned againfiyoH ; beholdylrefiore yenyonrpurfe f) For if God fay, it is no finne, and fee it no finne, I know his Judgement IS according to righteoufnefle and truth, then it muft bee no finne ; and the bcleevers judging of it to be finne, muft be a lying and afalfe judging , contrary to Gods judgement

Frecjerace, 3. Doe not Antinomians fay, to forrow for, or to bee ^4 ?<¥ 44- troubled iv\ confcience at pardoned ^ finnes, is unbeliefe,and

a worke

a work of the fleflij and that it ')sRegencrntion and Faith nat to feefmne in our felves^ and that it rvAi AdamF and^yts finne, T^^T^^r ^^ tofc^ tbe$rjtnne ; for then tt t^as imputed to them as (inne, and pud Galviq^ thePharifcesfmnewas, Joh. p. that they faw their fnney and lni\iu& stdf, therefore their finne remained. Thefc bee the Words of Toe- Libert♦pago ^«^*w, that Carnall Libertine, and are the words of Saltmarfi^ S^r**^^^' a Eaton^TcwneyDenne.znd Crijpe, and their matter is the fame (jXT)^ai when once we beleeve, we (in no more then Chrift doth, but vidapta^ all thefe that are fuppofed to be (ins>as the Adulteries, Murthers, tum^ feccatum Lying, Swearing, Goufening, Opprefling wee fall into, being eimam^ (^ oncthdctVCXS,arenofinnesteforeGod, nor to our Faith, nor '^'p/^^^^^ 4re -we to fee them as finnesy thej be (innes onely to our fenfe^ deindtprlu. t9 our fie/h, and to menward. j^a dicir, qui

piccat in unoy ftuat in §mnihuA, fed cu»infpmtu tv dgum^ emfjUijUronvidethy nonenimhuhitat in 7)co peccatHm, . Fuva non vidMnt {Adam (^ Evak) voluntattm fuam ; tj^im puit-bateos fuxbummtatUi nonijidihAnt feccatum fuum^ fed cum vidirufit ipfunty impma,*

tumtfiijt t^ peccitum, (^ pi erf us immutatum eji in comrrium^ ^^are nliquamut

^PiteremjidaTO (tjecernamuiamflm peccata noftra) id eft^ ammamviveyiteniy (^' vtrjia^ nfus n4 rem majorem^ id efiy ad ^firitum,^..-^ nunc vtvifciti famus cum/uundo Ad^rn' qui eft Chrift us 9 non UTmndompiiiu itcmuQi} ^uuteft^rtuum^

2. This is Antinomian reafon, but the diet objeftion of the moft abominable Anabaptifis in the time of BuHinger^ v;ho feid, adverf. Anabapttft. lib.l. cap. 4. Tot a reformatio qua turn ^ JHfiifuebatury tilts difpjicebaty uf miniu Angufia c^exilisy non fatis fpiriiualis^ altAjC^. perfeUa. S<x Tho: Muncer^ whofe followers &idagainftXi^i^r,Ziy^»^/^w> and others, the writings and Epiftles of 0\iuncer was more fpirituall then theirs, and their whole reformation was narrov^ hungry, not perfeftj and high enough.- . , ♦

3. The way of the Spirits Divinity is in^thls like to Morail -^rj^^^^ ^^^ vertues^ that i. both are learned by teaching, the one by Mo^ 'Dhimy tcu^ ran PhjUfophie^ the other by the Scriptures^ Antinomians thin/ Saxih-are thus Spirituall with a carnall and divellifli Spirituality to J^^^^«» <*/''«-rejeft the Scriptures, and foUow an EnthjfiajiicaU Spirit, and y^^^^^pj fe f6 wee acknowledge our Divinitie, in this fenfe, is not (opu^i^ i^^]j Spirituall as that of the Libertines and Anttnomians. 2v The Morali venue^ way of the Spirit is in this like Morail vertues 5 that both bring ^^d. whmt ^ ancj^t^rnaU reformation, (though the Spiriuhroughly alfo *^^

changeth •

la 24 A firvey 1?/Antinomianifmc.

changcch the inner fide) bothinforcea ccafingto doe ill,a learning to doc well, and procuring of things that arc honeft in the fight of men ; Antinomims •ho^^ of a LiberttKCy Idle faith, and of a phancied purifying of the heart, when the hands are not purged alfo; and this is carnall Divinity to us. 3. Mo-rail vertues arc increafedby frequent exercife, and fo are gifts • iPct.j.iA ^^^ graces, five talents rifing to ten, the Saints growing in l\ii\\\,x\^io.gr^ce, and in the e knowledge of our Lord and Saviour fepa ai.il. Chrifi. But AntinomiansC3irnd\Divinitic ^ teacheth, we are

^Townc <- as pcrfcft, when we are firft juftihcd, as wee S wane nothing %'^T^^' of that we Ihall have in heaven, but to bcleevc we are in heaven, g Saltmar(h *"^ ^^cre wceare ,• a Spirituall lye cannot but be amoftcar-/r*/r^ 140* nail finne.

^n account of 4. But the Spirituality of our Divinity above Antinomy-out T>iv>uit} ^^j afi^i Moralifis, we place i, in that God inf ufeth fuper-Tmti^Jnthii "^^^^'^^^ habits in us, even a new ^ hearty a new Spirit,VJhtvc^ c/Andnom-as Antinomians deny any ftocke of grace inherent in us. ans tfwiMo. Moralifis acknowledge onely acquired habits, and deny all raUPhilofo- infufed and fupernaturall habits, 3. We judge the Law to l^J' . be 1 Spirituall, and the Gofpel written, read, or preached, the Z-kI^X /o.' f^'^^^ of god k tofahation ithe ^ arme of the Lord, *" andr^^ Eiai44,5. moft lively .(jtiickSyand Of erative word in the World, and when \<x^i I.J^ the Spirit doth accompany Law and Gofpel, no man can (land Deut.30.6. before this Word; ^»^^'ww?i^«/makcthe Scriptures but dead Eicch 11,19 j^j^^^ jjj^j 3 killing Letter, j. Our Divinity ojaketh men k Rom V.*^ heavenly ttmAtA<,to favour of the things of the Spirit^io^isthcy 'Bfai ^I'x * niifTe God, and thefweetnefle and excellency of Chrift, when I }\,\x/ig. the Gofpel is carried onely in the bare Lettcr,and the preach-'"Hctr.4.11 ingof the Gofpel is but Litcrall, with humane eloquence,wr in the evidence of the Spirit : Morall vertues knoweth nota-ny fuch power. 4, When the Authority and Majefticofthe Lord commanding in the Letter, leadeth the will by the Spirit of the Lord freely, willingly, and withall indeclinably,and irrefiftibly to yeeld it felfe to God. j, A Moralift knoW-cth no over-clowding of defercion, a fancflificd foule doth know It. Nor doe Antinomians and Familifts know any dcfercions, or any ebbings and fiowings of the Spirit; for they (ay, none are converted till they have faich of full aflurance, with cxcludeth all doubtings^ or inward conflids, this broad

feale

Seale being received, they are ever in a merry mood, ever re*

joycing, to mourne for finne, to call in quL^llion Gods favour

to them 15 proper to opely unconverted Lcgalifts under the

Law, Rif^i raigfte^ er. lO.fa^. 4. cr. lii*pag. 6.er. ^2, p. 9.

^r. 64. pag. 12. er. jo. p^f. J3. (^.) A beleevcr muft have

the aduali influeiKc of the Spirit to know thcfc things, that

are freely given him of God. A Moralill needech no fupcrnitu-

rall light, CO know that he hatha mafle of Morall vercues^ Tetii«-

^erancevFoFticude, Jqfttce, and his owne Spirit ceachethiuiii

.that he is a temperate, valerous;, juft man. % r'*^;^\

6. Abelcever cannot a(5l according to his fupernaturall habits, except aduallgraceftirre him; aMoraliltneedethbuc iiaturall realon, thq liirring of his owne Spint with a com*-mon influence 9I, Qad> xo caufe him ^d according to his Moral! habits. . ■^-■.

7. The Moralifis habits of vertue are of no better houfe then his owne conqueife; the new heart and the habics of grace are of a higher and nobler bloud, being from neaven, ^gd infofed by the Spirit of grace, £t,ech. 36.2(5. D^ni^^o. ^^rf 6. Zach* ^2.10. . ^.::...:

Saltmarjb doth little lefle then blafpheme, when he^'* fairh^ the fupernaturall knowledge of the Spirits imprenion by fi-jne^, which is wrought by the Holy Ghoft, i C#r,2.12. i J oh. S«3. I ?^<S^-3'iS^ IP- Si$in/^^.i'i.i6. Is as lowas the ffe-iiiigs^ flefti and:bloud i for fteili and bloud cannot alfure U5 that we arc tfan(lited from death t0 life, bfcaufe we love the brethren *^ this knowledge is given us by that Spirit,which the Wf^U k^a^^s »Qt^ . I Got. z. i 2.

< - - r-'- > '■*'■• '^\^''' ' ••'^'-'> -• i

. Chap. LXXXVIII.

That we are Both rigbteoHs rH the fight of Qod h^iy^gJH^ ftifi^dy and jet jinners inourfelves^ is proved ag^infi Antinomiajis.

ANtinsmians * hold, That^ we cannot b^ beih rlghteotis in > Eafon H«-the figbf vfGod, and 4if<^ fnnersin enr felves, Itisthiis my combe ,iJ.p. farrc true,, we cannot botij be righteous, by Chrifts imputed ^l*p-^£^ i7f» righteoufnefle,and freed from theguiltof finne, and n©t righ- ^i^^'^^' tcowby impvuatkxv and aotfre^, th«<bould involue a con-

Gg tradition.

cradidion. "2. It is thu5 f arrc true, we cannot be both righteous by imputation, beforeGod, andinour felvesfinners,by finne bearing a dominion over us as a Tyrant dothoveraflaVfe, becaufe whoever are juftifiedj they are alfb fandifieds" iril fanftification abateth the dominion, full vigour, and lordftii^ ot finne, but doth not remove it, root, and branch, fo as ic doth not dwell in the Saints, fo long as they dwell in the body. -^

I. David Pfalm. 51. vert 7. faith,- U^urgemee with H^ fopey and I Jhall be cleane : ypafh me and / Jhx^ll bee whiter then the /now. Then he Was cleane in the fight ot God, being pardoned* And%om.^,6. Pfalm. 32* i. D^^x^/^ defcribeth the righteoufnefle of the rndsiunta whomG&d impmeth righte* fiHfne(fe without works ; I. Saying, Ble(feid'a)^e they whofe iniquities are forgiven^ and whofe finnes are covered. And fo was Abraham jultified, and Rem. 4.25. 24, Now it was not

written for his fake alone but for m* Then David^ini

Abrahams Cmnts Were covered, and they freed from the guile of all finne in the fight 6( god ; yet Paul^ Rom. 3. proveth, that David and the moft righteous on earth finned, hecanfe there is none that doth good^ there ^are none HghteouSy i^hej areaU gone out of the wajy &c.. all the world was guilty before God, verfe i^. then they Wcrefinners; if David v/^s a ^^T>?, and one that went.out of the way; aj the Law of God maketb no exception. Antinomians cannot fty, - that beford David was juftified, and converted,'and while hee Was yet in the ftate of nature, he finned, ^»^ being once converted^ and jufitfiedy he was no more a fmncr then Chrifl^ but as rlghte^ QHt as Chrift, as faith Cri^e ; as cleane from finneykith Eaton, asChrifihimfelfe. I confefle, thisis fo helpe the Papifts not a little, for P^;;^/fpeakethof aU that are julTtified by Fajth, and not by Works ; now David converted, was juftified by faith, and not by works done, either before converfion, by the ftrcngth of nature, or after converfion, by the power of faving grace, therefore "JOtavid m\xQ: finfte, and goe out of the>^ after converfion, when he was free from^guilD^of finiie,fna fb juftmed and righteous before .God, and yet a finnef, though he finned not as under the fiill dominion of finne. ' ,

a. The Lord ]^%im^mif9wrcditl^Jimcspf^i^^

^""^'~" _;"^. in

ftf ChriSi ^ in the OidTefiAmenty ^ tooks^w^J their iniquity ,^V[.^i.\.A,r andpurq^dtheir Jinney ^ blotted out th^ir praafgrejfionsy a^f^' ^^^ ^-7-^ ' remernbred^ notth^ir ftnnes^2X\ith^^ « asathicke cloud: God tpr^''^'*;* defcVibed himfclfe to Mofes ^ not Prophecying what he was r£xo!^^4.7!*^".' to be under the New Teftfimenty but what hee was at that time '^ adually,ashe was then,as now^the Lord^the Lordmercifull and gracious^ long fujfering, and aboundant in goodne{fe and trmh^ even a God keeping mercie to thonfands of the "j^ervesyforgive^ ing iniquitie^ tran^reffion^ and finne ; then mulcicudes were then jullified and righteous in the fight of God, and freed from the guilt of finne; and yet even then, there was not one man on earth, juftified, or not juftified, who inherently, and in himfelfe S vpos righteous^ did goody and finned not i or that gHccIc 7 tr., ^ could fay he h^d made cleane his hearty or wa^ pure from ^'Prov-.-on, * Cinne ^^ or thit ^ could ft and before God, if hee poould marks ' ^^^^^ '^o*^ narrowly hu iniquitiesy nor was there ^ any fiefh could bee\ ^^^I«M5^» juftified in hu fight. Not a righteous foby a none-fuch ^ on lo^V'^*^' earth, and fo juftified before God, yetinhimfdfe is fofinfull, Aobl^lol' as his oypne ^^ garments fhould defiU himy though hee Jhould ii^iz] Tvafh himfelfe with Snow-watery Job p. 30,31. ,

3. P^/^/a man not under the ikw, " juftified, and » fan-,-. ftified, regenerated, and" p triumphing in Chrift, as freed from ^ ,^°^* ^' ^* finne before God, as touching the guilt and condemnation *Vcr. 17.15, Sierepf/yet remaineth afinncr in himfelfe, x\arnaHy fold »9.io-under finne^'^ fnne'dwelleth in hiwy. no goqd dwelteth in his ^ Ver.:^, ftefh ^ there is rebellion in him 4gainfl the Law of his minde, r^o"^'f'^t' captivity to fmne, wretc^edne\fe under the body of ftnne. ^V^i,i]'!il *

4. So the Corinthians were juftified, wafh.en, ^ fandified, t, cor 6,11, and yetthefeof thern^* whp..werej judged aixi puniilied,. that" i Cor.i 1, they fhould not penllV witK t^c'world,^d]yl gfjevcxiny finne, ^^ ^9^s^^ ill not defcermng the Lords body 4 a^ '^hci^e: were no linne in ^ ^'^ *' thefewho were juftified and efpoufed to Chrift, more then irk

thrift, how could ^ Pauffeare\ that as. the Serpent beguiled ""Evahy fo their minds fhould be^ corrHpxed from the ftjppLicity * * *^^* ^' • 5 Watts in Cfiriftfefus f jif diere waf not finije^'^dwelling in ^ ^ ihbm,.how thought they Paul i 4 foole^ (liohred I|im, and ex- , ^l^^^^l^^

17 1%.

tolled the Meflengers ot Sitanythefalfe Apoftief,?

5. The Apoftle John and his fcllowTS ; ^nd the Saints to whom he. writeth. HjfdfeUc»^ip with the ^^^^apher s^nd the * iiob.i ? <

^ iIoKz,!, Sonne y were purged from alt their fmnesyhtid an ^ Advo^

' Vcr, 14. cate who interceeded for them in heaven*^ were Fathers yjonng^

JlGh,i, n ^enyhabes'in Chrifty and fo righteous in the Jight of Qod,

jet finners. For if we faj (faith ^ John) we have no fmnty

we deceive our felves^and make him a Ijar.

6. This Novatian and FamiUfitca/l opinion y that we. can-not hel^oth rightcoHS before God, andfmnersin o^r fel^es^Wt that the juftihed niuft be as fri^e of a-ll indwelling finne, as ^ Chrifl fefusi or as the ^ glorified in heaven, and fo S abfo-^Horey cowk ^^^^^^y perfed: in our perfon, and our works ; maketh all fanfti-^Saltm*j:(li fication no fandification before God, and that inherent boly-Ffcfirace, f. n^He rendreth us not a whit lovely and acceptable to God, 14®' more then it wee were wallowing in our Itifts, and ferving

g io;vne^r- ^he Devill, contrary to the Scripture that faith,^T'W e^//r jcr^'rateyp fan£Hfication is the wiH of CJody^ that eur ferviceisholy, U^ i» i^Thefl 4, vingy and acceptable •, that God^ is well-pleafed with our y^-^Rom.ii. ^^crijices of almesin Chrift fefus. And ^ thata holy and (incere kRebaj 16 prd>feflion and walking, doth take the love, and raviih the phi! ^♦f 4.18 j^^^j. ^p Ghrift ; yea, by this way wefinneoncly indi{honou4: J ■^"^♦4^7^ ringChrill:, and in not walking in him, contrary to the end ^HoMycomhi of Redemption, whichcallethus to fanftification, not in the cap.-^i^p'if* fight of God, but ^ meerelj declarathelj ^ for J?^r(7;i tells 37p,5Bot. ^5^ thatif any more be afcribed to Santtif cation, but ameerg declaration to the ejes of menythat we are healed, wtgoe on with Papiflsy and BelUrmine,to make fdnUificaiion the onely formall caufe why we are jufli^ed. But the man is farre out. B e liar mine d^nA Papifls fay, that God fo farre accepteth Works of inherent holyneflfe, that without Chrifts imputed righteoul-nefl^, We are juftified for thtfe. wbrks> we acknowledge, that God for Ckift loveth, and accepteth works of fancflificati'-on, and obligeth us to them by a command to doe them, except we would finne in omitting them, but that God loveth and accepteth them as the caufe of our righteoufnefle in part, or in whple/in the matter of our juftificatlon, wee utterly deny, ^w^//?(??^/>i^i would have all 9f(^8 of fandification meere-ly arbitrary, and <rf courtefie^and tocome from no obligations of a command, or Law, and fo thacthefe'ads being omitted.are no finne berbi^e God; and being omitted, they are but arbi-trary> no declarations, we are nbt healed, or (j^fcourtcfies to . • Chrift,

Chrift, no finncs againft a Law, and being performed, God loveth them no more then he doth Adulteries, or Murth<2rs afted by juftified perfons*

Maftcr jB^r^« ignorantly objeftcth, That god by jufiifica- ° Eaten Wo-tioft Jhall place us tn two contrary Jtatesy of fa/vdtidn and ^?'!^^*/'^^' d^mnp.tion^ to bee the members of Chrifl^ (find of the Devilly U/^ 7*8, that God py<.%ll come fhon of his end ^ of %edemptt9yiy if wee >^ Pial.i^r^ be finners in onr felves^ then cannot the bhnd of Ch'ifi ^^^^^^^-9^ clenfetufrom all fin : divers Other things that arc Characflcrs of ^'^'^^ '* »o» weakeneflfeand poore Divinity, he objefteth, as all his gang eh,'?.^^! doch. Hfai.iS.ch,

Anfw. Sinners are taken tv^o vvayes in Scripture, i. For ^i*9^^<ii* a^ -wicked men y fervant5 of finne , linne having a dominion ^^'■^^'^''^'-^/^ aridLordfliip over the;party; as in P many Scripruresis clcare. ^l"^' ''^'^''^' So we lay not, xmiwe are both nghtecu^ before Qod^ and fn- AAthih mrt ners in ourfelves. We fhould then be both fandihed, and not of my uuvk fandifkd, members both of Chrift, and of SaAan, as hee ob- i^'^^^ ^)^-jedeth. But we take finners in this, for thcfe that are finnefull, ^.:^ ^* ^'• andhave^mnedwelli9giihchem; and for fuch, as, If thej faj ^"^ ^'^'^'^

net uvrtr.*

they havenojinney they are Z;^?-/; and fo the Sciiprure alfo iamLS4..6*. caketh q finners. Now Antinomians deny the juftihtd to fin Gil. 2, 7, at all, or to have any finned WtUing in them ; becaufe Chrift I'ticvcmj, hath waihcd away all finne. But ignorant men, they iliould ^^^^^^^ 5.10. ^ know., that juilification is a forinlecail and judiciall treeing us lJ^ ,^ |^* ffbjn dlTin1ie,^th^^^ Law-guilr and condemnation L •k,;,^^;''^ "

of all finne, andlb^i'^«r fmnesare removed a6 a clond)^ are Becmdawir^. taken AWdy^ as if they were cafi int^the bottome of the Jv?^. '^^-'^f'drjrtfi^ biit juftificacion^is not a Phyficall walliinj away, and expul- ]^^^^^ ^^^ fipn ©tall indwelling and inhabitation of finne, and an m- rr^Zc^^^^-trodu^iort of^he contrary habit; as when heat commerh mcbrip, ufidyd the fePiic fubiec!!:, in the place of coldnefT, light jn the pTaceof f^f^^^ers tn lur darkeneffe, whitcneflejn the fubjed in which blackne(Te did-^^''*''^^'-^^^' rcfide, as Antinomiani with Papifis fondly conceit, this is ;»;!^^^^^^^^^-^''] faniSific.ation which is impcrfecfl, and gradu:.ll in this life, not at pjpi/h^l juftification' J and fo it tolloweth not, that one and the fame Pap ils'and perionVbecaafe finne dwellcthin him after juftifiation ^ buD ^''^^"^^ i*ni fubducd,and having iort his dominion, is now, both under the "^^^ ^^^^ ^i'^^ dominion of Sathan, and alfo a member of Chrift. TrlnllfiJ^

a*:' Ghrift ob taimeih his end in Redemption, which is to free iiijj^atiin.^

Gg 3 , the

the finiKr from finnes condemnation, in juftification fully,-and m fandification by decrees, not fully, while we beperfeftedia glmy. Chrift can well Jwell in the heart by faith, where finnc :\ dwelkth as an underling, but not where it dwelieth as a King \nd Tyrant in its full dominion, which dominion is not removed formally by juftification,(though the ftate of juftificacion^and the full dominion of (inne, cannot ftand together in the fame per-fon) but properly, and for^nally, by fancflification. Its true, God feeth finne pardoned, and the finner freed from the guilt, but he feeth it dwelling in us, not to our condemnation, for the Lord impHtetb it noty and therefore it followeth not, that the Lord both feeth lis righteous in Chrifi^ xnd not righteom wf Chrtfly butoncly hee feeth us righteous in Chrift by imputation of grace, and freed from condemnation ; and finnefull in our felyes by the inherencie and in-dwelling of finne paV^; doned and fubdued ; which is the dodrine ot Prophets mi Jpoflles delivered in the Scripture.

Ghap. L XXXIX.

Antinomians are ignorant of Faith\ to dreame that its ] Faith to beleeve againfi fenfe^ that our finnes are no finnes^

'Honeycomb, V^^^ ^^^ ^^^^ ^nature and effencc of Faith, fay ^ntinomi^ r-4.;p-48» ' 1^«^, To beleeve cleane contrary to that which we fee andbe^

Siftmarlji leeve in our fclves ^ if god hath jpoken the contrary^ —

P^l.*'^*** as if God were not able to abolijh that finne, which wee dajlj, \j ^^'^^b /^^^^ dwelling in uSy ^^ em of his owne fight^ abovequir reaA 1 %i!i^ilf\io fonyfenfe^andfeeling.lLhQ: Myftery is this, as for the Adukeries",' ^Hemy c mb Oppreflions, treacherous Covenant-breach, Lying, that jufti-: 4»p^ J^v fied Antinomians commit, Faith is to beleeve, they are nd

finnes before God, againft no Law; bm meere nuffitiesinthe

Lords Law-coHrty as Towne faith, though Lying anj decei-* Pa^.^o. ving,reafonBelecveth them to be fins; for its true faith <^To i&if^

teeve the contrary, of what fenfe and reafon apprehendeth^^ •^;^^/»48.45* becaufc ^ Godfo faith,and giveth his Sonnes bloud, tocleanfe

us from all fin, and fwcareth the fame.

But this IS a dead, falfe, lying faith of Antinomians. i. Becaufc

caufcAc light of faith difcqgereth tlie fmnes of a juliificd per-ion to bee, tuinous provocations of the majeftie of God, fo ^ David J / acknowledge mj tranfgreffionyandmj fmne is ever

dwelleth no good* And ^^ I find then aLaw^ that r^hen Iwonld ^ Verf, i^^ doe goody eviU is'frefent )vith me. And ^ I, fee another Law. Thelt^ht of in my members, rehelling againfi the L^w of mj mindcy and^^^^^^^e^rily bringing me into captivity ^ to the Law of finney-pphiehi^inmj P^p^^'^^^d members I thefe three words, WcPct, Iv^i^-^, iS^.l-ro,. I know, I to b7in the find, I fee rebellion andfinne in me^wcxt Words that came from bdcever, thclight of Faith^not. from lying fenfe. AndFaith^andia fight of '^Efa.^, ^. God, can'difcover more corruption, tq ^.Efaiahy^.f.ob^io ^J^^y-*^^^^ ^^'P^«/, to the woman that " wathed Chrifts feet With teareSj Tl^j^*'^*'*'^ then rcalpncanreveale tothem. ^'^^*

2. Faith doth not ftupifie the confcicnce, to blot out all oCaivin ii ienfe of finne out of itj its true,, the Libertine o Pocquins^ cpjfc^advcrC fpakeiA: thefljle oi^ Eaten -^ now w^e are qnick^ed in the fecond Libert, pag. Adam (^hrifl, through feeing finnein our [elvesno more^ ^?- 4^4 ^^^(^ cdufe it is dead. But the fecond Ad^m commeth in the foule y^^f^^^^ with a candle, to make us fee, and know, and fceleby the light cundo^Mam of Faith, finne, which vyas^h[ddenbcfore>.,. a.' .. .- qui ejl chn^

3.' The Antinemian deadTaith is ag^nft:a)flieflion tef fi% fiv/y mn (tr-becaufc we muft know, and beleeve, we have finne, if we con- ^^"^^ ^^r^^ fefleit; this was Gods challenge toaheardned people. P 'jr^^o^feccatHr,:,^ thou fay efiy becanfe I am innocenty furelj bis anger Jhall turne ^y^^^^ * from me : Behold I will plead with thee^ becaufe thoufaift, ? Ux.i i f* J have net finned. This is that which the q Lord comman- ^^Icr^j.ij^' deth; enelj acknowledge thine iniqmty. Antinofnians hy^ lying fenfe, and corrupt reafon knoweth iniquity, but Faitlfis as blind as a Mole, and feeth no finne in thebeleever.

4 ^This faith o^ Antinomians is repugnant to the godly fhame, confufion, and felfe-indignation that the juftihed man r £2^1.9A in r Scripture beareth againft himfelfe for finne. The want Ezck.i^^^i^ whereof is the H^bores ^ forehead that cannot hlnjh ; and Rom.6n.^ therefore muft Faith fee and know finnes, that are the caufe \!^^^*^"^^* of ilumc. E(a7/LV

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

to

v^i -r

to comc,as well as the paft finnes, ^ pardoned, and abolifked; and fo that they are no finnes before ever they bee committed ; what fearc then, what holy care, what challenges oF confcience can be required to an AntmemUn\yin^(nihy to efchcv^ and fearcthcfe (innes ere they be committed ? For its the ad of lying fenfe ( fay AminomiaHs ) to apprehend them as (innes, then fure they cannot lawfully be apprehended as ills to bee feared and efchewed, if it bee a lying apprehenfion to thinks that, that is a fnare to my feet, which is no fnate at all, blit a boggle to affright a childe, it muft be a lying apprehenfion to coixeive, that a fancied fnare to beanevill to bee (hunned and declined, if the Whore be no Whore, tk^Antinomiann^tis not efchew the going neere her houfe^ for feare the houfe fall on him, 2^ Salomon intimateth, Fr(?v.r^^^. y. Andfurely, the julliiied Antinomian may goe on in Adulteries and blouds before he ad them, and feed his lufts without feare; for if he conceive thefe to be finnes, it is his lying fenfe, and deceiving rea-fon, for faith is to beleeve the juft contrary, that they are rio finnes, and fo not to bee efchewedas finnes; becaufe an antedated pardon doth no lefle abolifh their being, and nature before they bee committed, (in which cafe they are remitted, and fo nullities and ftiaddowes before God) then a pardon doth utterly aboliOi their beings w|)cn they arc coAjmittedin the AntinomMyvay. " ^^^:-^ kv.;u..:u.^^. -^ .1 ^

ClIAp,

Chap. XC.

Antiiiomians/rtf^ all converted, ornon-convertedfrofH obligation oftbediencey or fra^ift of Chrifiinn duties*

ANtinomians * cry out againft Preaching of duties as a Le- asaltmar& gall way, and deftrudive to Gofpel-prcaching ot Chrift fre€^ra.pa^i and Faith. 4c*m4-

1. Becaufe there bee no ads of Sandification commanded in the Gofpel: foas the bcleever finneth,cither in omitting thefc duties, or in doing contrary to them. I appeale to all their writings, for any fuch Commands either of Law or Gofpel.

2. They cry out againft Preaching of duties, as Legall preaching without any limitation ; wee cry out, as much as they, againft this Preaching in an unjuft way. i. If duties be preached without Chrift, and not ifluing from the grace of Chrift, f. If they bee more Preached then Gofpd-grace, and free Redemption in Chrift. 3. If duties as conditions of the Covenant of Works, as parts, conditions, or caufes of our ju-ftification, are fellow-faviours with Chrift, be prefled.

3. It Will be found they free the unconverted from all doing, or efchewing of finne, becaufe they can doe nothing out

of fairh^and out of faving principles of grace : So Saltmarjb b c^j „, il idvifetHrthe troubled in fpirit,onely to beleeve immediacly e- fntirLv. vedafting love, without any foregoing humiliation,dc(ireof the pag it.xy^t Phyfitian, fenfe of finne, or fetting one any duties. Much like t^ ^9.10. the Familiftsof ^ New England^^^hoky^ that the spirit aBs ^^^^'^'/^^ mofi in the Saintr, when they indeavour leaft : aS if our doings, ^^ ^ '^' - '* defire, fenfc of finne going before converfion, did fo much the o!iort hiader converfion. 2 Nor can our impotency to doe good withouE the grace of Goo, loofe us from an obligation of doing our ducie, feeing the omitting of thefe duties in the fubftance of their afts is a greater finne, then the doing of them:; for fo the'unconverted (hould not finne'in not giving to the poore , becaufe they cannot give it for God j nor in ihftaining f roni murther,becau(e they cannot abftain out of fon-iy f care J or m not praying, becaufe they cannot pray in faith j

H h where-

,„_-—~^ ^^ . , —>—: -' ■ — ^ _

2^A -4 furvey of Antinomianilinc.

whcpeas Peter^ AU. 8. commandcth Simon Magm to pray,, though being in the gall of bitterne^e^ hee could not pray in faith. ?. The converted lo {hould be under no obligation to pray, heare bekeve, but when the Spirit wrought adually in-them to will, and to doe i for without fuch an aduall influence they can doe nothing.

. Chap. XCL

Hew, and for whomj Chrifl imercedeth in Heaven^

n etifpc vol A Ntinomians « hold, that Chrifl: advocatcth at the right-

iStvXp^^i^' x\hand of God, for the unbeleeving and unconverted clcAi

176. 177. as well as for beleevcrs ; onely Chrifl: intercedeth. not (fay

they) tor the xrjanifefl:ation of the purchafed Redemption ta

the cied:, not converted.

\^ Its true, the purchafed Redemption and bloud-fhed of Chrift

is for the eleft, as well not converted, as converted. But Antf^

»» C-ifpc ^•o/, nomUns goe on another ground, that finners are ^ juftified,

3 Sir.M)^/. and pardoned before they be converted and beleeve. But the

^^^' Scripture knowech not any interceffion of Chrifl: j but for ap-

plycation of the purchafed Redemption-chufliimtr^ I. Becaufe Chriftliv^thagaine, that hce may befliow the' ce[[ion is pro- blelfings of his Teftament adually upon his friends ; Chrift P^H^^f*^'^^ cdnfirmeth his owne Teftafhent, which no other dead!frieiid oi c eeve. ^^^^^ ^^j ^^^ goods of his Tefl:ament are peace, ?(?/?. 14. 27; The Iprinkjing of the Confcience from dead tvorks^ to fervi, the living God, Hekp. 14,15,16,17, i^, ip, 20. As Mo^ fes jprinkjled the bookeyand the people^ the Tabernacle^ thevef^ felsy I p. 20. So that Chrift as our^ high prieft: is entred into hea-^ ven as a fprinkler; Now he is no fpripkler to the unconverted,; 3. The thing he prayeth for, asinterceflfor, is the not fai* y* ling of the faith of the ^ Saints, and he liveth to fave the com* ^H*b.7.2^* ^^^^ ^o God through him, thatis, the beleevers, and is toa^ •Hcb*4,15* ched with our « infirmities, and that we Jhould^ hold f4fi our ^ 11 cbv.i.i^. profejfion, and by himas interceflor ;,C We hape boldne^etsk i.Hcb,xo,io. enter int0 the holyefl, and to drawneere with a true heart, i*i ai,2iaj. full a^urancc of faith ^ havwg our hearts /prinkjed from ^

^ ilo^, 24T»r

illconfclencCy ani our bodies r»ajhedvftithfi^e ir4/^r j :^1\ \vhich 'agree rathebcleevers oncly.

:j. y^?/?;! h dcdaceth a ground of comfort from Chrifts Advocation with the Father, if wc (inne. Now this exten-deth onely to fuch, as i Joh, l. 7. walke in lights as confeffe their ftnnes are pardoned ; and thej know him by keefing his CommAniements^ I fob. 2.4. This comfort cannot be ftrecch-ed oat to the unconverted who finne not of inHrmity, but with a higher hand, as is clearc ^onVEpbef. 2.1,2, 3. Tit. 3. g. ^ Tim. !• 13. though we (hall not daiy, butChrift hath another eye upon the eleft in the courfe of their (innefiill vanity, then on others, and lb that he keeps a fountaine for them, andindeclinably calleth them to grace and glory.

Chap. XCJI.

Antinomians contend for the faith ef affurar^ce , and reje^ the faith of Dependancc.

ANtinomians contending for faith of aflfurance, and leading j - j» . * men to be * perfwaded, that God loveth every one whom J Safrmarfti he commandeth tobeleeve withan everlafting love; and that/r./r* icxi.' ^ no man ought to call in qneftian more rvhetherhee beleeve, or zfOi.ioiaoj, no, then he ought to qnejlionthe Gojpel.and ChriFiy doe With'^J^^^'J'^ ^ Libertines acknovv^ledge a faith of aflfurance, but deny aU p7!9^''9?9'. faith of dependance on God through Chrift; as if wee Were ^K^ft^ratx^^ not juftified by fuch a faith. Now the Scripture exprelTeth^fa- cr. u.

cr (i-affe. So the fame Word is ufcd, The Lord taketh from ^^'(^^^m As

Pd^ihthefiaj and - the fl4e. The refidue f ./ ^frael f,aR ^l^^^;^^ leune Hfonthe Lord. So is 7n<PiWf «< tck ^.e^roK, to beleeveoft ^y^^^^nHthe Chrift, or reji on the fione lajdon Zion. ,0, aMTtg\^

2. Many w.akc ones reft upon Chrift, and fo beleeve,who ex^^A. cannot comeuptoanaflurance of perfwalion they are chofen ^^/^^*-^^ ^^* to life, andhive faith, and yet faint and doubt, hs Mark^ p. f^Ql^!/^^ '24. Ibeleeve^hclpemj unbeliefe. Pfdlm^^l.lZ. Ifaiditpmj true faith.

H h 2 *hafi

hafi^ I am cut of from before thine eyes. Then there hath not beenein D^t/w(much afliirance, yet hchadfaith^elfehccould not fo pray, as to be heard, when he faith. Neverthele^fe thon heardsi the voke of my fupfUcatisn when I crycd to thee ; a crying faith is Faith, whereas adumbe faith is no faith. See

Ghap. XCIII,

Antinomians <j/^;i; f^^ Z^^w ^<; bee anj injtrument at all of our SanfiifieatiaH.

X ^.(j^nc ^r- A ^^^^^^^^^-f teach, that the » Law is no infirument ofSan^

fer.graccipai. Jl\ ^ifcationy but the Gojpel onelj. Now ctic reafon they give

3*^* ' is, becaufethe ^ Law commands^ bm gives no grace ; to obey

Del Serm. ^Jj^ c gofpel is the operation of the Spirit, and the mimftra-

b^T^^^'n aT- tionof righteoHfneffe, And in the Gofpel (faith ^ Del) The

/err!pa2 t! ^^^^ and the Spirit are alwaies pyned) and therefore faith

« Towne^V- Chrifi^ the words that I /peaks ^^^ Spirit and life^ that is,

/irpag*6, fhey come from the Spirit y and cary Sptrit withthem* ——

** Dei Ser, jg^f i^ fh^ Law there Letter without was Spirit. Antinomians

A^-^^mians alwaics Compare thel^was the Law, in the curfing Letter of

mtitan iino- it againft finncrs, asinthe hand of Mofes, voyd of the Spi-

tantandune- rit, not With the Gofpel in the Letter of precepts and prdmt-

quniUompATi' frs onely, and as void of the Spirit; but with the Gofpel in

fon bctuvjene jj-g powerfull and eflfcftuall operation by the Spirit, and its aftu-

Uw and a- ^^^ mjniftration of grace and righteoufneffe on the ekft onely;.

'^^' and fo no marvcll the Gofpel be Spirit and life, and the Law

the dead letter and miniftration of death. But compare the

Lav/ and Gofpel both in their Letter: and the Antinomian

differences <irc falfe. Its true, the Gofpel promifeth a new

heart and grace, and righteoufnefle to the ele<!^, which the

Lnv as the Law doth not. But the Gofpel in its letter doth

no moce give grace and righteoufiiefle then the Law ; but the

Gofpel only as accompanied by the Spirit, givcth grace. AHti--

nomians doc dreame, that the Gofpel in its Letter is life and

Spirit, whereas it is to thoufands the favour of death unto

deaths no leffe then the Law, but both Uw and Gofpel in their

onely

oncly Letter, through our finne and unbeUete are death; onely the Gofpel promileth a new heart and rmhteoufneflt, which the Law doth nor, but there the Spirit or grace going alongs with the eledion oi grace, fulfilleth and nxiketh good the pro-mife in the eled. But the Law in the hand of Chrift, even as iccondtmnethby the offeration of the Spirit promiied in the Gofpel, in the Spirits intention is a Pedagogue to lead us to Chrift, and a meanes of our ran<fliScation,thougha meanes infc-riour to the Gofpel.

1. Whatever is a Pedagogue to lead us to Chrift our rhefawan furety is a meanes of fandification being accompanied by the j^y/;,/^;^^: c/ Spirit, for Cnrift is our fandiiiication, as well as our wifdome sun6!tfcation. and righteoufnelie, i Cor. i. 51. Butfuchis the Law, G^t/. 3.

2;. 24.

2. That wb.ich bringeth the knowledge of finne, and being accompanyed by the operation of the Spirit, fervcch to humble us, and render us weary and leaden, lt;adeth us to Chrift, and is a meanes of fandihcation. But the Law is ludi in its office. Ro^, 3. 20. Rom, 7. 7. and in Gods bleliini^ of it by his Spirit, Atls 2. 37. AU:s 9. 5. 6. 7. j^^is 16. 16. 27, 28.

3. That which we are commanded to doe by the grace of Chrift, afe a teftimony of our thankfulneftj, and tq make our calling and clcdion fure, and to be a rule of life, obliging us fo to walke, that is a meanes of^ur fandihcation. But iuch is the Law ; wee arc commanded to doe the Law by grace, as is proved before.

4. If any thing hinder the Law to be a meanes of fandifi-cation, as well as the Gofpel. though not in thu dcgref, it is the want of the operation of the Spirit, but this is no caufe; becaufc in the Old Tefiamcnty when the miniftration of the Lavv was in vigour, and that onely as Ar»ty%9minns dreaine, the Spirit wrought with the Law, or with that which AminamUns call onely Law, Caleb had another Spirit, Nnmb. 14. 24, A Spirit of Faith, where as others <;<iHld not ent^ in Gods reft through unbeliefe^ Hebr. 3, i 8. 19 A ri^ht renewed Spirit:, Pfalm. 51/10. And the Spirit was promifed to the Seed of fa^kob then,as now, 7/4/.59.19,20. (2. J They were juftiri-cd by faith, as wg^are, Rom, 4.1-, 2,3,4, j, 23. 24. P^rdo-

H Iv 3 ned,

ned as We arc, Tfalm. 5 2. i y 2. Efai. 43.15,26. ^^ic^^ 7, 19, 20. then they had the Spirit of faich. 3. They prayed m faith,and the power of the Spirit as we doe, i Sam.i. i Sam.u In all the book of the Pp/we^/. Daniel ^. E:^rap ^,6,j, ^c. And bccaufe Chrift and his Apoftles, Matk ^.i^i^T^.&c.Paul Rom.i2. 1, 2, 3, Colof 3. Is 2, 3. Ephef.^.i, 2^ 3, &c. PreflTe the fame Law-dueties commanded in the Law as ac1:s of Sanfti-canon. .

5. Whereas Del faith, the Words of Chrift are Spirit and life. Juft fo faid the Libertines^ and cited the fame Text, as Cdivine im\\y Inftruch. adverf Libertat. cap.io. pag. 442. VcrbumD ei Spiritum ejfe aiant^ quia D omint4^ ait, — verhA qUiZ loqmr, '-piritm & vicafnnt. Pag. 441 • VcrbumD ei ni-hil alind quam Spiritum ejfe, --" Pag. 451. Scripturam in ■natarali jenfn [ho accept am liter am mortuam ejfe^ — ^idet; qffe mijfam faciendam,ut ad Spiritum vivificantemveniamns^ Were they to Capernanm, that ftutiibledat his words of life j to Ccraz^in ^t\d Bethfaida, to the heardned fewesy and the blinded Pharifees, Spirit' and life ? they were death to them, as well as the Law. But faitli he, Chriftivpords come from tke Spiritsy and carry Spirit with them. It he mean^a Miniftetiail and Propheticall Spirit, not the killing Law cararfrom the Spirit, it is falfe. Is not the Tennc Commandements, as given by Mofes, a part of Scripture ? Exod. :Q. Deut. 5. Math. 22. And is not all Scripture given by Divine infpiration, no lefFe then the Gofpel, 2 Tim. 3.16 ? And doth the Gofpel ever carry Spirit with it? Then unbeleevers, the blinded, and hardened hearers of the Gofpel, not onely refift the Minifteriall Spirit Ipcaking-in Chrift, the Prophets, and Apoftles, bat alfo the faving regenerating Spirit of Sandification. Arminiansy Socinians; fefnits. Pelagians, all enemies of free grace, (hall clofe with Del'ii\ this, h\MDel fhall not clofe with him felfc; for he faith, inward Reformation caryeth along with it the Omnipotent power of God, that cannot be refifted,/?^^.8. . 6. This opinion tonfuundeth the Gofpel, and the Spirit making the Gofpel eflediiallj as if the Gofpel weje cflentialty life, and did faveall, cled: and reprobate, and were edcntially theirrefiftibif fpeciallipiritof Sanftification, and fo the Gofpel cannot be the Gofpdto thefe that ftujsble ac the Gofpd,

but

bur the naked Letter, which they fay is proper to the Law and the Gofpcl, ih .11 bee no Letttr at all, no externall command urging us to obedience; and indeed Del pag.26. faith, there is no Lawcs in Gods Kingdome, but Gods LawcS, and hee fpeaks not one word of the Scripture, and written, and preached Gofpcl, onely he acknowledge th three La vves inChrifts Kingdome. One, that the Socinians acknowledge. The L^w of a nei^ nature ; other two chat the Emhjftafls and Aminos mUns acknowledge. The Law of the Spirit 0} life that is in, Chrifiy and the third which the Familifts call for, to wit, the Law of love. Farewell then Scripture, Law, and GofpeL And Towne goech before him, who faith. If the Spirit he free^why Townc^y: rfiiHyoH comroule it bj the Law. To which I fay, becaufe it is the /^^^ of^race^ la wlefle Spirit of jE»r/?;7;^//,the murchering Spirit of Anahap-- M** tifts, Libertinesy Familifis, who kill all as Antichriftian that are not of their way ; ^sDelihxQ2iin^t\\z\\Presbjt€rians in his Preface, that is a Spirit controuled, or "^ contradifted, by the Law or written Word; but notthe true Holy Spirit*

Fl^JS.

.^.

4