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

THOUGH out of doubt, Antinomians have gi­ven signification of the first dawning of that He­resie, in Paul the Apostles time, Shall wee conti­nue in sin that grace may abound? Rom. 6.1. and, Is the Law sin? God forbid, Rom. 7.7. and James his arguing against the dead faith, voyd of good works, Jam. 2. intimateth they were peeping up in his dayes, and John hinteth at some denying signes of Justification.Antinomians in [...]he Apostles time, ha [...]e their disce [...] from the old Katharoi, called puritans.

Yet their Originall seems to be from the old Katharoi, called Puritans, who rose about the year 1115. 1118. who being justi­fied, affirmed they were perfect and free of all sin, as the glorified in heaven, as Saltmarsh, Free Grace, p. 140. and Mr. Towne Assertion of Grace say, p. 69.77, 78, 79. though Flaccus Illyri­cus Catolo. testi. ver. l. 15. fol. 1531. say the Papists ascribed this opinion to the Waldenses, but most unjustly, and Gualterius the Jesuite in his fabulous Chronicle, to the Lutherans, Tabula Ch [...]onographica, An. 1200. c. 10. or we may say they came [Page 2] from these called Aetiani from Aetius or Eun [...]ius the Disci­ples of Aetius, who taught that sin and perseverance in sin, could hurt the salvation of none, so they were partakers of his faith, that he taught, so Augustine de Heres. tom. 6. Heres. 54.

CHAP. II. Of Libertines.

The Libertines who spra [...]g up, [...] 1525. of ki [...] to the Fa­mili [...]s and An­tinomians.IF we come a little lower, about the year, 1525. arose the Libertines, which are a kind of men that come near to the An­tinomians, and Familists, and all of them savour strongly of the Manichaeans, Valentinians, and Cerdonites. Calvin advers. lib. c. 2. observeth that Libertines under pretence of Christian Liberty, trampled under-foot all godlinesse, so doe Antinomians. Be­fore them C [...]rdo, the Disciple of Heracleon as Epiphanius in A­naceph▪ stood for his two principles, one good, another evill, as Tertull. also saith, de praescript. He said, that Christ suffered imagi [...]rily,Finer Anti­nomians deny the Incarnation of the Sonne of God. as Tertull. relateth, so Familists and finer Anti­nomians deny the Incarnation, and say, Every beleever is Christ incarnate, and is Godded and Christed, with the holy anoynting; Cerdo denyed the Resurrection, so do Antinomians and Fami­lists. Marci [...]n his Disciple taught the like. With Manichaeans, they are not farre from rejecting all the Old Testament, for An­tinomians will have no actuall Remission of sin in the Old Testament so saith Den [...]e, Doctrine J [...]h. Baptist, p. 51.52. Del. serm. p. 3, 4. no inward conversion of sinners to God, no holy Spirit given, no Covenant of Grace then, as Crispe and Mr. Del say. The first man of the Libertines was an unlearned rude fellow,Coppinus. Quintus. Antonius Poc­quius the first Libertines. Coppinus a Flanders man; after him arose one Quintus a Taylor in Piecardi [...], a drunken proud man and to him was joyned one Bertrandus who dyed soone, and one Claudinus persevalus: But a chiefe man among them was Antonius Pocquius a Priest, who still said Masse, though Papists shamelesly call them Cal­vinists, Anton. Pocqui­us a Priest, the first libertine affected to be ob­scure and obje­cted ignorance to Calvin, that be could not un­derstand his foo­le [...]i [...]s. these fellows spread their fles [...]ly Heresies in Holland, Brabantia, and other parts of Low Germany, and infected thou­sands, drew away many in France.

Antonius Pocquius, a dissembling hypocrite remained at Gene­va for a space, desired of Calvin, a Testificate that hee might pretend Calvins name, but what he could not obtain from Cal­vin, who saw him a phantastick foole, he found at Martin B [...]c [...]r [Page 3] who was more simple then Calvin, and that Quintinus said to Calvin, when he rebuked him, for his vaine and new express­ions, that he understood not his words; so do Antinomians and Familists say, none but themselves know anything of the Spirit, and of the mystery of free grace.

2. Libertines revealed none of their secrets but to those of whom they exacted an oath to follow them: So doe Familists and Antinomians cautelously keep up their mindes from any they know to be contrary to their way.Libertines and Antinomians in many things like other.

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

4. Libertines professed they would speak so ambiguously, as their words might cary two senses, because Christ preached darke parables to the people: Antinomians have not to this day explained in their writings, whether the justified can sin or no; [...]ut in practice they say they may, lye, whore, sweare, cousen; God seeth no such sinnes in them.

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

The chiefe errors of Libertines, which I prove to be holden expresly,Libertines and Antinomians agree in opinion [...] in most things. or by undeniable consequences by Antinomians and Familists are these.

1. The Scripture is a dead and killing letter, the Spirit that quick­neth is our Calvin adver. libert▪ cap 9. p. 441, 442. rule, so say Antinomians.

2. Calv. 442. The Scripture is to be exponed in an allegoricall and spiri­tuall sense, so Antinomians.

3. Ibid. The Evangel is a spirituall doctrine, because it compre­hendeth Christ who quickneth us: the Antinom. Del. pag. 19. to prove this, citeth the same Text with Libertines, John 6. The words that I speake are Life and Spirit.

4. (d) The word is nothing but the Spirit, that Christ is the Spirit; we are made Spirits (Godded with him say Antinomi­ans) with Christ, and our life should be the Spirit it selfe, so Fami­lists and Antinomians teach.

5. Rise, reign [...]r. 2.3. God is that one Spirit, that acteth and worketh all, in all [Page 4] creatures; especially in Angels and men, good or ill▪ and worketh in us all vitall actions, of living, growing, willing, understanding, in place of our soule: so doe New England Antinomians teach.

6. Quintinus that hogge (saith Calvin) called Paul a broken vessell, Adv. lib [...]r [...]. c. 9. p. 411. John a foolish young man, Peter a denier of his Lord, and Mathew an Vsurer. We know Antinomians say, Rise reign un­sav. speech [...]r. 8. Peter leaned more to a Covenant of workes; Paules doctrine was more for free grace then Peters, to Antinomians Moses, the Prophets, Christ, John-Baptist are legalists, [...] preach carnally, litterally. The Old Testament is a dead letter, (saith Del serm. pag. 3.4. under all the outward Religion) men (he excepteth neither Patriarchs nor Prophets, nor Godliest then living) were inwardly as corrupt and wicked as very Heathen: for all their circumcision in the flesh▪ they were uncircumcised in heart; for all their outward washing, they were inwardly uncleane.

So that notwithstanding the outward worship of God, the people remained inwardly corrupt, filthie, and uncleane, and without any true Reformation before God, till Christ who was God in the flesh came with the Ministration of the Spirit; and then indeed was the time of Reformation: then the Spirit was not given to Moses, David, Abraham, till Christ came in the flesh, more then to Pharoah, Nebuchadnezar, or other heathen.

7. They say, with Sadduces, that Angels good or ill, are no­thing but imaginations, thoughts, and motions of the minde of man; as if imaginations were sent to deliver the Saints, Libertines say Angels are but motions of the minde. beare them in their armes▪ pitch their tents about us, open prison doores, taught us Gods will, saw the face of God, tempted us to sinne, send dis­eases on us, lied, teached lies, spoke Scripture to Christ, as good and ill Angels do. They say, man was made of a body, and opinion in place of a soule; that the other enemy the world is nothing, and sin an naked opinion.

Libertines make God the author of sinne. Antinomians conspire with them.8. They said God was not onely he, in whom we live, move, sub­sist, have a being, Act. 17. but there was neither reason nor will in us, more then in stones; God doth all the wickednesse, villanies, per­juries, incests in men.

9. No men are to be rebuked for sinnes; sin and all wickednesse is to be imputed to God: so the Antinomians Rise, reign er. [...] 3. make the Holy-Ghost the cause and author of all the good we doe, and say, reason, will, all the faculties of the soule are destroyed in the conver­sion of a sinner; who then acteth all sinnes and wickednesse in [Page 5] believers? Famili [...]ts teach the same expressely: see Bright starre, and Theol. Germanica.

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

11. They said Christ incarnate, was nothing but a godly man, or a believer made of a body, and of an opinion, that he could not sin, nor know good and ill; and when Christ died, he dyed in opinion. Antinomians say, Christ is God incarnate Rise reign. [...]r. 11. in every believer. God (saith Th [...]l. Germ. ca. 22. p. 52. Theol. Germ.) is in man, and works his will alon [...], and doth doe, and leave undone any thing, without any I, to me, mine and the like; where these things are and exist, there is true Christ, and no where else.

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

13. Regeneration (they say) is to returne to the ignorance of good and ill, Antinomians and Libertines have the same conceptio [...]s tou­ching mortifica­tion and consci­ence of belee­vers. (as it was Adam's sinne to know good and ill) and mortifica­tion is to lay aside all conscience and knowledge of sinne▪ and as chil­d [...]en to cast away sense and conscience, and therefore when any mour­ned, or were grieved in conscience, or repented for sinne, they said, to such a man: O Adam, livest thou yet! and keepest thou still the gust and taste of the apple that Adam eat; after the same manner Antinomians now, Towne assert. gr. 97, 98, 99.115, 116.42, 43 Sal [...]m. free gr. 83, 84, 85. Den. conference with the sicke man p. 30, 31, 32, 33. Eaton honey­comb [...], c. 8.171, 172. say repentance, griefe, sorrow for, sense or conscience of sinne in a believer is legall, carnall, fleshly, from unbeliefe; and the old Adam and that its contrary to faith, and Gospel-light to confesse sinnes, and was Town. assert. pag. 103. a worke of the flesh in David.

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

15. Calv. a [...]ver. liber. c. 19. fo. 453, 454. They said, Christian liberty extended to all things, that in regard we are under no law nor rule of life, all things are lawfull: so Antinomians, as all know teach the same.

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

17. That every man follow his calling, that is, his naturall in­clination, and the world, that is custome; and so put away his wife [Page 6] when he suteth not with her, and marry another, is lawfull; so as men may live as their corrupt hearts, as the lust of the eye, and the lust of the flesh, and the pride of life carrieth them, which three are not from God, 1 Joh. 2.16. as if sense and naturall inclina­tion were Gods calling, and not the Devils. I prove Den [...]ser. man of sin, p. 9, 10, 11, 12. Saltm fr gr. 142 Honey-combe. c. 4.5. at length that it is the Antinomian doctrine, to say, the sinnes of believers, are not truly and really and in Gods account, sinnes, but onely to our lying sense, reason, false feeling, and to the flesh.

18. Calvin adver. lib. c. 21. It's (say they) the communion of Saints, to have all things common, goods, wives, &c. Antinomians say, for an un­believer to take another mans wife is sinne; because they are under the law; but it's no sinne to a believer freed from the law: for God can see no more sinne in him, then in Christ Je­sus, honey-combe, ca. 3. c. 25, 26, 27.

19. They said the resurrection was passed, and that we have com­pleatly and in possession life eternall in this life; so say Salt. fr. gr. 140 T [...]w. ass. gr. p. 60. Mistris Hutchi­son Rise and reign, p. 61, 62, 63. Nich. Stork, Tho. Muncer. his Rise and Te­nets how suta­ble with Anti­nomian divi­nity. Antino­mians expresly, as I prove.

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

ANno, 1522. Did arise in Saxonie, Nicholas Stork, who boasted of dreames and visions and rejected the Scrip­ture, as being a carnall and literall rule; Antinomians call it car­nall, literall and legall. From him and others arose Thomas Mun [...]erus, about Ann. 1524. who stiled himselfe in his letters, Thomas Muncer, the servant of God, with the sword of Gideon a­gainst the ungodly. This man being hungry for glory, hunted for Luthers name to his new designes, but not obtaining it, said Luther lopped, but rooted not out Antichrist: that Luthers carnall and literall Gospel was worse then the Pope, and therefore cryed downe bookes, and the letter of Scripture; and said, the Spirit was leader and rule to believers. As Mistris Hutchison of N. England being demanded Rise a [...]d reig [...]. p 36. a warrant for her private assem­blies and teaching, said she walked by the rule of the new crea­ture; which rule she said was the Spirit, but could not give Scripture for it; so the Antinomian Del in her very Grammer, saith, Del. s [...]r. 26. he knoweth no laws in Gods Kingdome the Church, but three. 1. Th [...] law of a new creature, 2. the law of the Spirit of [Page 7] life that is in Christ. 3. The law of love, not one word of the Scripture here, its but a dead Letter; Antinomians, Familists, Nicholai [...]ans, Enthusiasts, Sweckfeldians, Libertines, goe no high­er, that they may abase the Scriptures. Luther wrote to the Senate of Mulhuysen a famous Towne in Thuringia, to beware of the wolfe Muncer. Henry Pfeiffer a Monk,Henry Pfeiffer and Muncer their sedi [...]ious spirits and mise­rable end. did blow up Muncerus, he boasting of a vision from Heaven, gathered troops to the field. The Princes of Saxoni, Hess [...]n, and Bruns­wick, the Count of Manfield, and the Princes in Sweden, Thuringia Alsa [...]ia, Franconia, Bavaria, Au [...]tria, and Stiria, subdued and kil­led the Boures, or Husbandmen and Rusticks,Great tumults to the killing of above an hun­dred thousand through Germa­ny and about by the Antinomi­an spirits im­pulsion which wa [...]t [...]th the light of Scrip­ture. who were sick of love for Muncers Liberty, or rather licence due to them, as the false Prophets said, under the New Testament; on a hill neer Frankbusen, Muncer drew up and cryed, The Sword of the Lord, and of Gideon against New Testament taskmasters, hee meant Princes, and lawfull Magistrates, yet was Muncer taken in the Town Frankbusen, and Pfeiffer also, near Isewick, and Muncer having fained himself sick, and despairing, he and his Prophet were hanged, An. 1525. By these and other the like bloody inspirations, were above a hundred thousand killed.

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

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

[Page 8] Tho. Schuker by the impulsi­on of a Spirit without Scrip­ture beheaded his owne innocent brother. Thomas Schuker the Disciple of Melchior Rinkius, beheaded with a sword his brother Leonard, by the impulsion of the Spirit, at Sengal (but it was not the Holy Ghost, who leadeth us in Scripture truth) saying in that, The will of God was done, and it was finished, this made a Spirit without Scripture hate­full to many, having made much adoe with their Scriptures Spirit, at Str [...]asbrough, Wormes, Ausbourg, Vlmes, and being dri­ven out of Helvetia, and High-Germany, they carried their plague to Mor [...]via, and adjoyned to themselves seditious men in Bohemia, Poland, Hungaria, Austria and Silesia.

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

Hence in West-phalia, Frizland, Holland, and especially at Munster, arose new Revelations; In comes An. 1533. John Be­cold, out of his own element, of a Tailor, amongst the Prophets, with the Prophet Baker,Becold called John of Leiden his rise, bloody, attempts, spirit wi [...]hout Scrip­ture, an [...] Tragi­call end. John Matthiz, and some of Munster. Ro [...]mannus, a faint and fained confuter of Anabaptists, turnes to them, and with him Herman Strepeda, Hen. Rullius, and Godfrey Stralen, strengthen them, they were confuted in a pub­lick dispute and ordained to depart the City of Munster, and did depart, but they partly steal in again in the night, partly hide themselves, and make themselves masters of the city, one Warendrop a Godsmith, prophesies that John of Leiden must be King of the whole earth, and King of Jerusalem, that all Princes must obey him; John Matth [...]z an Enthusiast. Becold appoints Bernard Knippe [...]dolling, and Kippen­brugh Consulls, the Christian Magistrates are deposed.

John Matthiz, after a revelation from heaven, commands all books to be burnt, except the Bible, all Gold and Silver to be brought and laid downe at his feet, that all might be com­mon. Truteling a Smith called them dirty Prophets, therefore Matthiz shot him dead,Becolds spirit & visio [...]s br [...]ng forth polygamy and ha [...]i [...]g [...] many wives. and Matthiz himselfe not long after was cut off by the enemy. Righteous is the Lord. Becold, after three dayes lying in a fancied transe, commands Polygamy, in obedience to his own Vision, marries three wives, then other three, til he came to fifteen.

Becold, according to the prophesie, of a Tailor is made a most Gorgeous King,Becold wou [...]d have d [...]ub [...]e the Apostles of Christ [...]nd more. and sent out twenty eight Apostles, to shew his Kingdome was above Christ, he would have this number twice twelve Apostles, and four Angels as Evangelists sent to the foure corners of the earth to Preach Tailor, Becold, King of [Page 9] Kings, all of them were killed (some say) one only returned to give an account of spreading the spirit of Anabaptisme Becold appointing a great Lords Supper, the King Tayler came in to see the Guest [...]s,Becolds bloody spirit. and findes a man and reading on his face the want of a wedding garment, others say he saw him to be a Iudas, kil­leth the innocent man presently.

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

The Tenents of Anabaptists, in which they side with Anti­nomians are these, more of this see in the writers cited A Bullinger adv. Anabaptist l. 1.2.3. Sleidan hist. Heresbachius historia Ana­baptistica Lambert [...]us Hortensius of the same. Freder. Span­hemii Diatribe historica de A­nabap. Ioan. Clopen­burgius Gan­grena Anabap­tist. M. Robert Bay­lie. 2. Part of diswa­sive Anabaptisme the true fountaine of Independencie, &c. The Tenets of A­nabaptists in which, they side with Antinomi­ans.

The Reformation of Luther and others, was Legall, Literall, carnall, not Spirituall, So Del.

The Father, Son, and Spirit are not three distinct persons, and in essence and nature one God, so Familists, deny Christ to be God and make every Saint equall with Christ.

3 The Lord Iesus did not really and truely, but in imagination take our nature, Antinomians say a beleever is God incarnate Godded and Christed. Theol. Ger. c 22. Rise. reig. er 11.

4 The doctrine of Christ before his suffering is not so much to be observed, as after his death, for Peter resisted ill. Saltm. saith Shadowes flying away. pag. 7, 8, 9. Christ and Iohn Baptist prea­ched legally and spake not fully of free grace.

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

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

7 Seaven [...]eaded policie by M. Gor­tin. In the old Testament oaths were permitted, perjury only for­bidden, all oathes are forbidden in the new, the Sabbath was kept then, not now, so our Antinomians and Familists of new E.

8 They deny that the soules of the Godly or wicked goe to heaven or Hell, till the day of Iudgement, and deny the resurrection of the same body, that was buried, or that flesh and bloud [...]shall rise a­gaine, contrary to Scripture, Iob 19.26, 27, 28. Esay. 26.19. Ezek. 37▪ 11.12. Daniel 12.2.13. Phil. 3.19, 20. 1 Cor. 15. [Page 10] 53. Ioh. 20.27. So say Antinomians Towne ass [...]r. gr. p. 60. Becon Catech. p. 139. he speaketh of our resurection as of a thing past, p. 141.142. life eternall is in this life, the resurrection is past,Rise reign. p. 59. art. 2, 3, 4, 5. that the soule is mortall.

9 The visible Church consisteth of those that are perfect, and one­ly of those; Towne ass. p. 77, 78. Hobson pract. divin. p. 87, 88. Thelo. Ger­man. Bright star Salt Free grace p. 140. so Antinomians.

10 None can with a good conscience exercise, the office of a Magistrate under the New Testament. Familists say its against Christian liberty.

11 Vniversities, Schooles, humane arts ought not to be. Saltmar. s [...]ad▪ fleeing away. p. 8. free grace .179 180, 181. Famili [...]t Gortyn seven headed po­lici [...]. Saltmarsh, they are legall and litterall.

12 That its unlawfull to goe to law, and that warres are un­lawfull. See Del. serm. 6, 7, 8.

13 These Anabaptists called Libertines deny all Scripture as a dead Letter, all preaching, Sacraments, church assemblies, singing of Psalmes, praying, all ordinances, and say the Spirit, the in­ward anoynting, and the internall word that proceeds immedi­ately out of the mouth of God, as Gideons sword is the onely meanes of Gospell-reformation;1. clases of A­nabaptists. Divers classes of Anabaptists, all which hold som­thing common with the Antino­mians, and Spiri­tuallists. Beacon saith, all externall wor­ship in the New Test. is indiffe­rent. so Antinomians reject all Or­dinances as legall and say the spirit is all, and some as Del. serm. Beacon. Catechism. tit. say the joyfull knowledge of God and man (and all things else that relate to either) is alone in the Spirit by Ie­sus Christ, he counts all ordinances and externall duties and worship triviall and indifferent. O therefore (preface) if dist­empered Christian Nations, (he excepteth not Papists, Armini­ans, Socinians &c.) were once wise to forbeare this clashing and dash­ing themselves in pieces, one against another, for matters externall, triviall, and circumstantiall in religion, and would content them­selves with that which is alone saving &c. To the Antinomian Beacon, Idolatry, Angell-worship, preaching, praying, scrip­tures, duties of the Law, precepts of the Gospell, of nature, of grace, opinions &c. all controversies in Religion, these in which the distempered nations, now contravert, yea Church-government, sacraments, ministers are matters externall, triviall, and circumstantiall in religion, 2. [...]nke of Ana­baptests. not things in which salvation con­sisteth,Bullinger ad. Anabap. l. c. 8. not to be contended for on either side.

14 The second rancke of Anabaptists called concionatores, preachers,3 Ranke. denyed all the Old Testament as abrogate. How little Antinomians esteeme Moses and the Prophets wee all know.Bulling. adv. Anabaptist. l. 1. c. 9.

15 The third rancke called Apostolici, said we must become young with children. Antinomians abandon sense, nature, reason, [Page 11] and say we must live by faith only. So hony-combe, Towne, Salt­marsh, Den.

16 Bullinger The third ranke were Spiritualists, who abstained from cloathing, meat, feasts, musicke; to Saltmarsh 177, 178. Saltmarsh all externalls are legall and carnall.

17 The fourth ranke were the holy and sinlesse [...] and would not pray the Lords prayer, forgive us our sinnes, and contended for Saints in this life without spot or wrinkle. Crispe and other Antinomians say the beleevers are as cleane from sinne as honey comb. c. 3. p. 25. Christ himselfe, and cite the same place Ephes. 5.25, 26. for it. So Del the spirituall Church is led and taught by the a­noynting, the carnall Church by councels▪ letter of the word.

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

19 The fifth ranke were Silentiaries, tacentes, they denyed necessity of preaching as Antinomians doe, because the anoyn­ting is sufficient, they thought it indifferent to deny their Reli­gion.

20 The sixt ranke prayed only, which Antinomians doe ne­ver▪ but praise onely.

21 The seaventh were arreptitiously and Enthysiastically in­spired, and fell in transes and saw visions of lyes, Antinomians hold revelations and rapts of the Spirit, without the word for their Rise reign p. 38 39.4 [...] rule.

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

23 The ninth ranke were called also liberi fratres, they said, baptizing of infants, Magistrates, oath [...]s were things indifferent, preaching, [...]earing, scriptures were needlesse, because we shall be all [Page 12] taught of God, Sacraments are but common signes that beleevers need not, it was free and indifferent to confesse Christ before men, if dan­ger be, God delights not in our blood, nor requires he that we dye for his truth, we may dissemble our religion, deny Christ before men, so we keepe the truth in our hearts, I often prove Antinomians to run in this straine.

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

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

26 Anabaptists deny that scripture can prove any thing by consequence; but it must be in so many syllables; logicke and consequencies say Saltmarsh shaddows [...]leeing p. 8. Antinomians are to be abandoned in di­vinity.

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

[...]elchior Hoff­ [...]an.2 He was to be called an Apostle from heaven

3 Leaned to Enthysiasmes.

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

29 Menno Simonz the sonne of a secular priest borne in Frizland, Menno Simon [...] neere Harlingen about an. 1532 rejected Enthysi­asmes, and yet slighted the scriptures, 2 rejected apostolick cal­ling, 3 maintained the grosest Pelagianisme, that the saints live free from all sinne. as Eaton the Antinomian. honie-combe

CHAP. IIII. Of David George.

DAvid Georgius born in Del [...]. was the son of a Mountebank or Iugler say some, Florimundus Raimundus de origin. her [...] ­seon l. 2. c. 15. Gualterius [...]e suita in tabula chonogra. seculo 16. c. 8. The ris. and Tenent, of Da. George neare to those of Fa­milists and Antinomians by trade a painter,See Blesdikus in vita Davids Georgij. he vented his heresie an. 1540 he was a composed plaistered hypocrite, auste­rer than any bare footed Fryer or Capucian, did often fast three dayes together, was eloquent he taught that He himselfe 1 was the sonne of God, the true and spirituall David borne of the spirit, where as Iesus Christ was borne of the flesh.

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

3 The doctrine of Moses, the Prophets, Christ and the A­postles, was unperfect, carnall, litterall, (Antinomians) reject all written law and Gospell Rise reign [...] as a legall covenant of works and his was spirituall and perfect.

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

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

6 He said to act adulteries and all villanies, without sense of sin, and shame as with a deadned conscience was the onely spirituall mor­tification and new birth, his followers should labour for, and then and not while then, were they borne of the Spirit; the same Libertines taught, and so doe Antinomians and Familists, Saltmarsh free grace p. 142. Towne ass. p. 35, honey-com. cap. 7. Den. ser man of ser pa. 9, 10, 11. in the beleevers flesh and con­versation there is sin, but his adulteries lies bloods are no si [...]s in or to his conscie [...]ce. that to repent sorrow and mourne for sin, or to be touched with any sense thereof, or from this sense to confesse sin is from fleshly unebeliefe, and the old Adam, then to sinne without sense is faith and mortification, and this is cousen German with the Libertines regeneration, and nearer.

[Page 14]7 All marriage of nearest of bloud, though under Moses and Christ they were forbidden, yet are they now lawfull under this m [...]re spirituall David, Antinomians call much for freedome of all kindes.

8 Shame is no consequent of sin, faith banisheth away all shame from bodily nakednes. Antinomians abandon feare, trouble of minde and the like affections for evils either of sin, or punish­ment, Crisp. volu. 3. ser. 3 Archer ser. on Ioh. 14. death or any thing else, they are much for abandoning sense and for the absolute reign Towne asser. of faith.

9 Heaven and Hell and the last Iudgement are no where, but within a man, in a spirituall manner, Heaven is in this life. Anti­nomians, as Town Towne asser. grace p. 60. and Saltmarsh Saltmar. free grace. p. 140. hold that in this life we have as much of Heaven in full and compleat possession, as the glorified in Heaven,

10 Confesion of Christ and his truth is not necessary.

11 Vnder David George is the time of perfection, when all Or­dinances shall be useles [...] so Ant. ut supra.

12 David George is Iudge of quick and dead.

13 Jt is the sin against the Holy Ghost to refuse the spirit in Da­vid George his ministery and to goe backe to the Prophets and Apost­les. Antinomians extoll their spirit above the scriptures.

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

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

16 The Kingdome of God is the spirit of Jesus which shall short­ly be under David George.

17 David George shall rise from the dead, which he did in that his body for his impostures found after his death, was dragged out of his grave, and his bookes burnt, though he promised to his disciples, to reveale wonders and to rise from the dead againe shortly.

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

19 The Heaven was empty, but he was sent to adopt children to God.

20 All the prophecies of the old Testament were to be applyed [Page 15] to David George.

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

This beast dyed of an Apoplexie an. 1556 and left the seed of his heresies in low Germany and Transilvania.

CHAP. V. Of Casper Swenckfield his Tenets complying with Antinomians.

CAsper Swenckefield was borne about the yeare 1499 spread his errors in & about an. 1520 as he died in Sweden 1561. he was a Knight of Ossing in Silesia, he was so grave, civill,Casper Swenckfeeld his rise, tenets and the com­pliance betweene him and Antino­mians. fer­vent in prayer, that it was said of him he wanted not a good heart, but a solid head and wit, he allured to his way Valentinus Krant­wald, a simple religious man, and Ioan. Sigismundus werner, pastors and professors of Lunenburgh. Schlusserburgins catalo. he­reticorum. l. 10. p. 27. saith that Luther and Melancthon gave him the name S [...]enckfeldius from the noysome smell of his doctrine; he was eloquent, unlearned, ignorant of the Latine tongue, wrote all in Germans, ignorant of arts, once a hater of Romish Idolatry, but seeing God honoured Luther, being a proud man, he sought a name, pretended that he stumbled much at the bad conversation of the Churches, turned from popery, pre­tended the spirit, and Enthysiasticall dreames, as Antinomians and Familists doe, he was a Sceptick and a Neutrall betweene pa­pists and Lutherans, through occasion of Anabaptists risen then he cryed downe a litterall carnall church framed by Luther (as he said) and called for a new and perfect Church, as Antinomi­ans doe. Rise, reigne. er. 79, 80, 81. In Silesia he seduced ma­ny with his eloquence and new speculations, he calls for spiritu­allnesse and the spirit, and the internall word, that we must not depend on the externall word. Iust as M. Del doth. But (yee may say) Schlusserburgius [...]ata. hereticor. l. 10 p. 32. Swenckfeldius ait preces faciendas, ut deus interiorem illu­minationem lar­giatur, nihil om­nius legenda esse Biblica scripta, quibus externus homo crudiatur Del. pag. 7. ser. calls for an outward change, such as flownes from an inward change in his Gospell Reformation. So did Swen [...]ck­feldius say the Scriptures must be read that the externall man may be instructed, & so said Saltmarsh. Scriptures were given by divine inspiration and profitable, but (if I mistake not Antinomians) nei­ther law, nor any letter of the word is needfull to their regene­rate persons, he adhered to somewhat of Anabaptists, some­what of Calvins way, to somewhat of the papists, he was ba­nished [Page 16] out of Silesia by the prince of Lignice Fredricke, wan­dring through Germanie, came to Luther and revealed his phan­cies, was sharply rebuked by h [...]m, but to no purpose, pertinacie cleaves to the plague of Heresie, hee went through Sweden, Nornburg, Vlms, Tubinga, in private houses, accuses the Pastors, that no man was the better of their preaching, extolls the spirit that does all.

At Argentorat hee infects a little, Wolfangus Capito. at Ulms he was confounded, at a dispute by Marti [...]nus Frechus be­fore the Senate. At Augusta hee perverted many, men, and sillie women,Swenckfeldius wrot [...] many books though unlearned and [...]gnorant of Gramme [...] o [...] Arts ▪ hee wrote many epistles to Men, Women, Vir­gins; he writes an. 1556. that in 18, yeares hee had writen above fiftie bookes. He troubled Luther with his bookes which hee sent to him for an answer. Luther said to the Messenger, the Devill was the Author of them, and, the Lord, rebuke thee o Sathan. Sathan raised up Swenkfeldius to trouble the Church of Christ, [...] and many [...] after Servetus, was burnt at Geneva, Bucerus, Cal­vin, Pet. Martyr, Beza Musculus, Fre [...]bus, Simon Grynaeus, Dani. Tossanus admonished him, but without any fruit. In Saxonie, Luther, Melanthon, Illyricus, Nich. Gallus refutes him. In Hasia. Corvinus and Kymeus, in Silesia Hyronimus Wittich, Ioan Gigas, Laurentius Harenraffe refute him A Synod at Norim­burg. an. 1554. condemned the errors of Swencfeldius. The confession of the divines of Mansfeild in 1555. condemns him, and sayeth hee hath now 30. yeares vexed the Church. [...] Rise re [...]gn. [...] ▪ Theolog Ger­man. c. [...]2. H. Nicholas epistle to the daughters of wa [...]ick The errors of Swenckfeld, a [...]ine to Fami­lists and Anti­nomians▪

His Errors and Heresies are shortly these.

1. Christ as man is borne of the essence of God, and grew till he obtained the full essence of the Godhead by birthright, and was dis­posed to be our Saviour: for it is said wee grow to the stature of God and are partakers of the divine nature.

Who is such a stranger in the writings of Familists and Antino­mians, who readeth not these blasphemies, the Saints are Christed and Goded, a beleever is Christ, a beleever is partaker of the God­head, being a justified man is God manifested in the flesh; now to be partaker of the divine Nature is to partake of graces and created goodnesse and anoynting of the Spirit, otherwise the essence and nature of God in us should be subject to change, sadnesse, sorrow, feare, dispair, unbeleefe, sin, &c.

The errors of Swenck. touch­ing Christ.2. the flesh of Christ is not a creature, nor created of the Father, but conceived and borne by himself through the Holy Ghost and [Page 17] changed in the essence of God, and glorified with the glory he had with the father before the world was.

3 Though there be two natures, in Christ, yet now is the fl [...]sh of Christ made equall in essence and glory with God.

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

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

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

7 Whole Christ undivid [...]d according to both natures, perfects the iustification and washing of a sinner by the spirit, and whole Christ according to both natures undevided obtaineth the state of the second person in the Trinity, Theolog. Ger­mani [...]. Bright Star [...]. as one and coequall God in power and honor with the Father. Familists make God in his nature and essence to dwell and worke in all creatures, especially in the regene­rate. But these are but fanci [...]s. 1. Because after Christ was raised from the dead to the glory of the Father and so en [...]red into his glory, there is evidence that his manhead was entered in no degrees of communion in the essence power and glory of God equally with God;The manhead of Christ after [...] glorification re­maineth man­head, and is not changed into the essence and name of God as Sweenkfield dreameth. because there remaineth a body with flesh and bones that may be touched and handled. Luk. 24.36.37, 38, 39, 40. with the print of the nailes in his hands and sides Ioh. 20 27. now there is nothing of the nature, essentiall honor, and glory of God an infinite Spirit, that fills hea­ven and earth yea or of any spirit, in a body of bones flesh hands and feet and having in it such materiall and sensible qualities as the impression of wounds. 2. Christ did eat with his disciples after his resurrection. Ioh. 21.12, 13, 14▪ and so after he was entered in some degrees of glory and was seene of five hundred brethren at once 1 Cor. 15.6. Of Cleophas, of the twelve Apostles, of Paul also, now what ever partaketh of the essence of a Spirit, cannot eat▪ nor be seene with bodily eyes, and the disciples with their bodily eyes [Page 18] saw him ascend to heaven even till the clouds tooke him out of their sight. Acts 1. (3) The eyes of all beleevers and reprobates, even his enemies that peirced him, in the generall Iudgement shll see him: in which state Swenckefeldius dreames that the manhood is fully changed in the essence of God Rev. 1.7. now that the bodily eyes of men, and of Reprobate men, shall see the essence of God, who is invisible 1 Tim. 1.17. is a dream, for He dwels in light which no man can approach unto, though we nothing doubt but the man Christ, as man, is elevated now in heaven, to our uncomparable comfort, to such eminency of glory, above Men and Angels, as the capacity of a created thing can receive 4. the Manhood of Christ is a creature, having beginning and a cause of being in time Mat. 1. Luk. 2 in the fulnes of time Gal. 4. 4 was borne of a woman. Now what is man borne of a woman that he should be equall in essence and nature with God? who is like unto God? Angels and created powers, cannot answer the question. God is essentially eternal, and eternity differenceth him from all things beside himselfe; Esay. 9.6. chap. 43.10. Before me there was no God, neither shall there be after me c. 40.28. Psal. 99.1, 2. Psal. 102.26.27. 1 Tim. 1.17. it's then an ever­lasting contradiction, that a creature in time, can be a creator and a God before time, or pertake of the essence of the eternall God, for God must then create another God, different in num­ber from himself 5 our bodies shal be made conform to the glorious body of Christ. Phil. 3.21. if the Manhood of Christ, and so his body, which is a part thereof, be changed into the essence of God, we must be like the very invisible and eternall essence of an infinite Spirit, and there is no glorifying of our bodyes then, nor any resurrection, nor any caughting up of our bodyes to the aire to be ever with the Lord, but an utter extinction and an anhihilation of our bodyes and the body of Christ. Hence the flesh profiteth not, then the manhood does not spiritually quic­ken, give the Holy Ghost, justifie, as Swenckefield sayes, but Christ God doth these.

7 The cheife argument of Swenckefeld was because Christ as man obtained a name above all names, was adored as man: but if [...]his stand sure, then in the state of humiliation aswell as glori­fication the manhood was changed in the nature of God which yet Swenckefeldius denyes; for in the state of humiliation what is proper to the Godhead, is ascribed to the Man [...]hood, [Page 19] per [...] as God purchased a Church by his blood whereas God hath no blood: they Crucified the Lord of glory and by this argument, we may well inferre that the God-head in the state of humiliation was changed into the manhood and flesh which is blasphemous, for so should God die as man dyed: and there was a booke given out in the name of Swenckefeldius that denyes the manhood of Christ after his resurrection to be a crea­ture and calleth all of the contrary minde Creaturistae. hence

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

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

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

Before I proceed Swenckefeldians and Antinomians; erre for its said of the ten Commandements Exod. 20.1. And God spake all these words. All the Prophets cry, Thus saith the Lord. The Scripture i [...] the word of God against Swenck­feldians and Antinomians Luk. 1.70. He hath spoken by the mouth of all his holy prophets. 2 Chro. 36.21. The word of the Lord by the mouth of Ieremiah. Esa. 1.20. The mouth of the Lord hath spoken it, Micha. 4.4. The mouth of the Lord of Hoasts hath spoken. Deut. 30▪8. Obey the voyce of the Lord. How often is it said the Lord hath said. Esa. 29. Because they have not heard my words saith the Lord, which J spake to them by my servants the prophets rising and sending them &c. 1 Thes. 2.13. For this cause also thanke we God, without ceasing, because when yee received the word of God, which yee heard of us, yee received i [...] not [Page 20] as the word of men, Swenckefeldius epist. ad Ec­clesiascum, [...] [...]ustifica [...]is [...] rerum spiri [...] [...] Spir [...]tus sancti [...] igi­tur [...] pote [...]t [...]. The [...] a­gainst the written word which are the reasons also [...] the Anti [...]omi­ans. M. Del. Answered. Swenckefeldius epist. v [...]rbum [...] non potest [...] p [...]r Ie [...]um Chr [...]stum prius [...], au­rib [...], et [...] effectum car [...]alem simila­ [...] [...] effectae [...] suo arbitr [...]o, nec dia [...]rantem [...]. but (as it is indeed) the word of God, which also worketh effectually in you that beleeve. Heb. 13 7. Remember them which have the rule over you, and have spoken to you the word of God all which and many other places can carry no other sense, then the word externall written and preached which God rendreth effectuall by his Spirit is an instrument of conversion.

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

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

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

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

5. Then Paul and Apollos should give increase.

6. Then the word of God should be tyed to Elements and sounds and [Page 21] and all that heare the word should beleeve. Saltmarch the Antinomian sayth after Swenck. free gr. p. 146. the law is now in the Spirit, and holi­nesse and sancti­fication is not now such as [...] fashioned by the law of outward commandement, Sweckfeld epst▪ 16: Si per vocal [...] verbum sive ex predicato et audi­tu externo esset fides Iustificans; sequeretur quod ex opere, sive per opus manuum nostrarum esset Iustificatio. —homo poner [...]t primum lapidem, no [...] Deus, at qua­le tum edi [...]icium fit, experientia nos do [...]t, quum per dis­cursus [...]idem hi­storicam, cogitatū et a [...]serssum quen­dam rationis ex verbo literae am­ple [...]timur. Sal [...]march de­baseth the scrip­ture and preach­ed Word, the same way that Sw [...]ckfeld do­eth.

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

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

Know that it is most false, that sanctification is not now fashi­oned by the Law of outward Commandement, that is▪ by the word externally preached, as by an instrument subordinate to the working of the Spirit, for his conscience knowes, we never as­cribe more to the word, for more is contrary to the word. Rom. 10.17, Faith commeth by hearing, that is, the word of the Gos­pell externally preached. 1 Cor. 1 24, we preach Christ to the Jewes a stumbling block, but to the called, Christ the power of God and the wisedome of God, this preaching of Christ, is the preach­ing of faith, but not in the Antinomian sense, this is the effectu­all working o [...] the Spirit, for so Saltmarsh meaneth, as his ex­position [Page 22] evidenceth, for the effectuall working of the Spirit can never be a stumbling to the Iewes, then this preaching of Christ and of faith must be outward and externall preaching of the Gospell which instrumentally giveth the Spirit, For Gal. 3.2. Paul opposeth the hearing of faith, that is, the externall hearing of the letter of the Gospell, that giveth the spirit instru­mentally, to the workes of the law or the externall doctrine of the Law, that can neither promise to give, nor give the Spirit instrumentally, for if by the hearing of faith, he meane the in­ward hearing and effectuall working of the Spirit, then he saith as much, as yee receaved the Spirit, by the effectuall receiving of the Sp [...]rit, and also he must meane that all that heares externally the doctrine of the Gospell, as the Galatians did, must receive the Spirit, whereas Paul clearely makes an opposition between the externall preaching of the Gospell, and of the Law; other­wise, by the externall preaching of the law, accompanied by the Spirit, we also receive the spirit.

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

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

[Page 23]12 Swenckefeldius taught that the preachers of his time were not sent of God; because no man was the better or converted by their preaching. So Antinomians say all but themselves are but litteral and carnall teachers.

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

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

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

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

17 We must try the word by the Spirit, and not the Spirit by the word. so say the Antinomians, rise reigne er. 61. All doctrines, re­velations and spirits are to be tryed by Christ the Word, rather than by the word of Christ, this is against Christs way who, when it was a controversie, whether he was the sonne of God, or no, was content that they should Iudge of him, and decide the matter by Scripture. Joh. 5.39. so (2) are all controversies en­ded. Act. 17.11. Act. 9.11. Act: 24.14, 15. 1 Cor. 15.3, 4. Mat. 22.29.30, 31, 32, 33. Esay 8.20 which were a rule im­possible, if the scripture have two senses, one literall that proves nothing, and another spirituall and allegorick (as Enthysiasts & Antinomians say) that none can understand but the spirituall, now when Christ and Paul prove the resurrection of the dead, and that Christ is the Messiah by the scripture, and referres the denyers of these, Iewes and Pharisees and Saduces to the scrip­ture to be the Iudge, he supposeth the scriptures hold forth a cleare literall sense, which these men, though not spirituall, might understand. 2 nor could Christ say, yee both know me and whence I am. Ioh. 7.27▪ 28. if they could not see any thing of Christ by light of scripture. 3▪ all the murthers, whoredomes, [Page 24] villanies practised by Muncer, T. Becold, David George, Swenck­feld they fathered on the Spirit leading them without the Scrip­ture, or on such an allegorick sense, as their uncleane spirit ex­pounded the word, so as men know not when they sin, when they serve God.

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

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

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

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

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

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

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

24 Faith and workes iustifie us.

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

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

CHAP. VI. How the Word converteth.

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

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

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

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

4 The writing, speaking, conveyance of Christ to the soule in the word preached may be humane and literall, but the thing signified by the word, Christ, faith, the Image of the se­cond Adam is divine supernaturall,Certaine ne­cessary consi­derations how the Spirit and the wo [...]d act together. and the way of conveyance of it to the soule, in regard of the higher operation of the Spirit above the actings and motion of the letter, is divine, heavenly, supernaturall.

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

6 How in the infusion of the new heart,How immedi­ate. and of the habit of the grace of God ▪ in which we are meere patients and put forth no cooperation with God, more then the dead doth to quicken it selfe, Ephes. 2.1, 2. and the withered ground to receave the [Page 26] raine, I see not. Esai. 44.3, 4. in regard, that though the word goe before, and the word may be preached in the meane time yet the act of infusion of the new heart is no morall action of God, but as it were physicall, and it is a reall action, receaved by us by no subordinate literall action or morall apprehension of the minde, or act of the will, and therefore in this formall act of infusion, what the word doth, but by way of disposition or preparing I must professe my ignorance, though it be most true that faith commeth by hearing, and in the very mean time Act. 10.44 whilst Peter yet spake these words, the Holy Ghost fel on them which heard the word; Then if conversion be taken in congrega­to, vel concreto in the humbling selfe disparing of a sinner and all preparatory acts; going before the infused life of Christ, and in the first operations flowing from this infused life, the word is an instrument of conversion, but I cannot see how it is any active or morall instrument in the soules lying under the Lords act of infusion of the life of Christ, except yee call it a passive instrument, because it perswades not the soule to re­ceeve the new life: nor is the soule, being a meere patient, an apprehending, knowing, choosing, or consenting faculty under this action of omnipotency while the Lord powres in a new heart. It is true the word is thus farre the instrument, that the Spirit worketh in us the same habit of new life, and the same Spirit of grace and supplication that is promised in the word Esa. 44.3, 4. Zach. 12.10. Ezeck. 36.26, 27. and the same Spi­rit that the Scripture saith Christ by his merits purchased Ioh. 1.16, 17, 18. Ioh. 12.32. Revel. 1.5. Heb. 10.19, 20, 21, 22.

[...] Conclusion. The word concurreth in­st [...]ument [...]lly with the Spirit, and this is the externall, not the internall and substantial word.1 Conclusion. The word preached is that meane that instru­mentally concurreth with the Spirit for begetting of faith. Rom. 10.14.17. faith commeth by hearing, and hearing by the word of God and that he speaketh, of the externall, and not of the substan­tiall increated and internall word, is cleare, ver. 14, 15, 16. he speaketh of such a word, as a sent preacher carrieth. 2. such glad tydings as messengers on the mountaines bring, which is not the Spirit of faith, to all that the messengers are sent to. 3 It is such a word as he calleth ver. 16. a report. Now this is not an inward substantiall report or word, because all that heareth the father to them the Spirit makes an inward report, they come to Christ and beleeve the report Ioh. 6.45. But few or none be­leeve this report ver. 16. Who hath beleeved our report? 1 Cor. [Page 27] 1.23, 25. But we preach Christ crucified to the Iewes a stumbling blocke, to the Greekes foolishnesse▪ But unto them that are called both of Iewes and Greekes, Christ the power of God and the wisdome of God, then the word externally preached is instrumentally the power of Go [...]: and that he speaketh of externall preaching, not of the substantiall word, or Spirit himselfe, is cleare. 1 Be­cause the Spirit internally preached is received as the power of God. Esay 59 19, 20. And a God teaching Spirit, but this word of it selfe is not such a Spirit. 1 Because the Apostles preach it, Men such as the Apostles were, doe speake, or preach of Christ and of the Spirit, but they cannot preach or effectually in­preach (to speake so) Christ and the Spirit to the hearers, for then should they give the Holy Spirit to al those they preach to, which both is against scripture and experience, Act. 12. Act. 14. Act. 17. and is blasphemous, for God onely giveth the Holy Ghost. 2 Because the internall and substantiall word preached, to the eares internally is effectuall conversion, but this preached Christ must be externally preached onely, to some, to Iewes and Greekes, who stumble at Christ, and beleeve not, 1 Pet. 2. And the same is proved by 2 Cor. 2.15. Wee are unto God (preaching the Gospell v. 14) a sweet savour of Christ in them that are saved and in them that perish, to the one wee are the savour of death unto death, & to the other the savour of life unto life. Now the internall substantiall word is to none a savour of death. 1 Thes. 2.13. For this cause also thanke we God without ceasing, because when yee re­ceived the word of God, which yee heard of us, yee received it no [...] as the word of men▪ but, as it is in truth, the word of God, which ef­fectually worketh also in you that beleeve. That is, 1 The externall word, which yee heard of us, 2 It is the instrument of the Spirit. Yee received it not as the word of men, but (as it is indeed) the word of God. 3 Its not the internall word, for it was not received of all that heard it, for ver. 14, 15, 16. the Iewes that heard it, re­ceived it not.

2 Conclusion. The word preached of it selfe, is not a dead letter, as Swenckfeldians say with Antinomians, 2 Conclusion. Paul calleth the Law a dead Letter, Because it teacheth what we should doe, but promiseth not the Spirit of Grace, to obey as the Gospell doth. And punit delinquentes punisheth eternally delin [...]u [...]ts, saith Chrysost, 2 Cor. 3. hom. 7. and Oecumenius ▪ [...] [Page 28] [...].August. de Chir. [...]t lit. c. 4. Quoniam legis, l [...]era, quae doce [...] [...]on esse peccan­dum, si spiritus vi [...] [...]esit, [...] f [...]cit pecca­tum [...] quam [...] Theophylact saith the same▪ Augustine saith the Law makes us know, not eschew sinne, and the Gospell is not a dead let­ter of it selfe, even as the Letter of it is voyd of the Spi­rit, except by accident, in the same sense, that it is the savour of death unto death, and a rocke of offence to those that stumble at the word. But is not (may some say) the law also by acci­dent, and through our sinfull condition, a condemning letter, aswell as the Gospell, and so both, because they are externall, and literall, must be a dead letter? I answer, not so, because the Gospell in the letter and literall sense of [...]ereth a way or meanes of recon­ciliation to tho [...]e that beleeve, but the Law as the Law in no sense, can either offer or give life, but in regard that all have sinned, the proper use of the Law to all under the Law, is to give out a sentence of condemnation in the very externall and literall sense of it. If the Law lead as a Paedagogne any to Christ that is now by a higher Spirit then that which speaketh in the letter of the Law, it's true, its the same infinite Spi­rit, The Lord that speaketh in all Scripture, but in the Law he saith nothing but either perfectly, doe all or die eternally. But in the Law as handed by the Prophets, Christ and the Apostles the Lord condemneth and convinceth, that we may flee to the suretie of a better Covenant, Heb. 7.22. Now in this sense Law and Gospell called the word of God, is not a dead letter in it selfe for Psa. 19.7. The Law of the Lord converteth the soule, &c. Rom. 1.16. The Gospell is the power of God to salvation to every one that beleeveth, both to worke faith, Rom. 10.17. and to give salva­tion. Rom. 15.4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfor [...] of the Scriptures, might have hope, this must be the written scrip­tures [...] 1 Cor. 1.21. For after in the wisedome of God, the world by wisdome (naturall) knew not God, It pleased God by the foolishnesse of preaching to save them that beleeve, then is the word preached a mean to save the beleevers, Act. 13.26. To you is this word of salvation sent. Yet the Jews, to whom it was sent, Blasphemed, and judged themselves unworthy of eternall life, ver. 46▪ Act. 20.32. I commend you to the word of his grace, which is able to build you up, 2 Cor. 10.4. For the weapons of our warefare are not carnall, but mighty through God, to the pulling downe of strong [Page 29] holds, casting downe imaginations and every b [...]ight that exalteth it selfe against the knowledge of God. That which is the strong wea­pons, by which men fight, word and discipline, and is mighty through God, is not a dead letter, though these weapons be mighty through God: so is the word a hammer and a sire, and the people wood and the sword of the Spirit, and sharper then a two edged sword to discerne the thoughts and intentions of the heart, Ier. 5.14. Eph. 6.17. Heb. 4.12. Re. 1.16. Ps 45.3. The Rod of Christs lips, by which he smites the earth, Esa. 11.4. The Scep­tor of his Kingdome, all which evince that the word externally preached hath power in it selfe to destroy, and being accom­panied by the Spirit, hath power to cōvert, and so is an instru­ment of the Spirit both wayes.

3 Conclusion, The Lord hath made and sanctified a mini­stery,3 Conclusion. and ministers to be fathers of the second birth and instru­ments to save themselves and others, 1 Cor. 4.17. 1 Tim. 4.16 2 Cor. 3.2. Yee are our Epistle written in our hearts read of all men. 4 Forasmuch as yee are manifestly declared to be the Epistle of Christ▪ ministered by us, written not with inke, Swenckfeld, interne agit deus cum Christiano, per verbum Spiritus et vitae: in quo se variis div. tiis bonorum Caelestium per Christum reve­lat, exter [...]e vero ag [...]t cum carne hominis per ver­bum licerae, seu praedicationem et per symbola. Swenckefeld & Antinomians grant a ministery and Scrip­tures in word, but deny it in very deed, both say it is given to the outward man and the flesh not to the inward man. but with the Spi­rit of the living God, not in tables of stone, but in the fleshy tables of the heart. 1 Thes. 2.19. For what is our hope, or ioy or crowne of rejoycing? are not even yee in the presence of our Lord Iesus Christ, at his comming? 20. For yee are our glory and crowne. Swenck­field denyeth that he destroyeth Scripture, or the ministery or preaching, but saith he Epist. An. 1529, In a Christian there be two things. 1 The new and internall man. 2 The old or externall man, called the flesh. God dealeth with the Christian man internally by the word of Spirit and life (he meaneth the substantiall word) in whcih he reveales himselfe through Christ, by the various riches of heavenly blessings, but externally he dealeth with the flesh of man by the word of the letter, and by preaching and by signes and seales. So Saltm. as if brought up at his feet, saith, free grace. pag. 150. And this Gospell fits man, who is made up both of flesh and Spirit, and so hath need of a law without and in the letter, aswell as in the heart and Spirit; The law is spirituall, but we are carnall. Rom. 7 nor can such a state of flesh and Spirit be ordered by a law onely with­out; for the word of the law and Spirit meerely is for a spirituall con­dition or state of glorie, as Angels, who onely liue by a law spirituall and word of revelation, then both agree in this, that the law is gi­ven to the outward man, the flesh the body: and the law of the [Page 30] Spirit of life to the inner man the soule and Spirit, hence these foule consequences.

1 The law belongs not to a beleever, but to civill courts, as Isl [...]bius said.Absurdities that follow from the Swēckfeldian and Antinomian dist­inction of an internall or substantiall, or a vocall and externall word

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

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

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

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

And Mr. Del goeth farther on with Swenckfeld, for he will have the accomplishing of Gospel reformation, that is the justi­fication of a sinner and his conversion to Christ, M. Del the An­tinomi [...]n his subverting of the ministery and the prea­ched Gospell. to be done by the spirit only; without all power of man, and so it is not visible, nor ecclesiastick, ser. pag. 4.

It stands not in making lawes to consciences (add Mr. Del con­trary to the word of God, act. 15.22, 23, 28 &c.) by the sacred power or clergie (by the messengers of Christ and of the Church­es) for externall conformity (only and meerly externall; its false, wee aime at more) in outward dueties worship and government, and to have these confirmed by civill sanction. To have Artaxer­xes and Kings to ratifie and command, under penalties, the building of the house of God, and to have Kings and Queenes nursefathers and mothers to the Church is lawfull, and should [Page 31] be our aime and prayer to God 1 Tim. 2.1.2, 3. and that the Kings of the earth, bring their glory and honour to the New Je­rusalem Revel. 21.24. wee heartily desire, though the Lord can build Jerusalem, without the sword of sectaries, and the arme of the Magistrate.

And Del sayth this Gospel reformation doth not much busie it selfe about outward formes, and externall conformitie, but only minds the reforming of the heart, and when the heart is right with God, the outward forme cannot be amisse; and therefore saith Christ, touching the worship of the New Testament, God is a Spirit, and they that worship him, must worship him in spirit and truth: but speaks not one word of any outward forme. So that God in the Gospel-reformation aimes at nothing but the heart, p. 6. Swenckfeld ascri­beth something more to the ministrie of the word, God (say­eth he) deales externally with the flesh and outward man, by the letter of the word, or by preaching, or by signes, or seales. But Del is so much for this spirit that he will have the gospel to mind only the reforming of the heart, and to aime at nothing but the heart. So these foule consequences must follow hence. 1 The Gospel cares no­thing for outward duties, or outward worship, all externalls must be left free and indifferent, to bow to Idols, or not to bow,Absurd conse­quences fol­lowing from M. Del his En­thysiasticall Reformation. to murther, or not to murther, which is the false charge that the Councell of Trent puts on us, the falsest calumnie the Devill can devise, that in the Gospell, except faith, all other things are indifferent and neither commanded nor forbidden.

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

3 Conseq. Davids heart was right, and Peters also in the maine, when the one committed adultery and treacherous mur­ther, and the other denyed his Lord, then shall murther and de­nyall of Christ before men, be things indifferent; for Gospell-re­formation mindes onely the reforming of the heart, and when the heart is right with God, as was Davids, whose heart was according to the heart of God, long ere he fell in these sinnes, 1 Sam. 13.14. and Peters heart Mat. 16.17. the outward forme cannot be amisse: then outward practises of adultery, and treacherous murther, and denying of Christ with oathes, were not amisse. Old Ana­baptists, called Fratres liberi, and Nicodemites, come and learn at M. Del, to keepe the heart right, and violate all the ten Com­mandements, [Page 32] your false worships, your lying, whoring, cou­zening &c. cannot be amisse, your Gospel needs not busie it selfe with these formes ▪ For saith he, What Christ speakes not one word of in the N. Testament worship Ioh. 4 that hath nothing to doe with Gospel-reformation: I Assume. But Christ speakes not one word of formes, of right externall worship, not adding Idoll worship: bowing to Baal, not one word of speaking or preaching as the Oracles of God as it is 1 Pet. 4.11. nor of con­senting to the wholesome words, even the words of our Lord Jesus Christ, and to the doctrine, that is according to Godlinesse, 1 Tim. 6.3, nor speaketh Christ one word Io. 4. to hold fast the forme of sound words. 2 Tim. 1.13. Nor to obey from the heart that forme of sound doctrine once delivered, Rom. 6.17. yea many say Christ speaks in that place Ioh. 4. not one word of faith, love, feare, hope, of preaching, hearing, praying, praysing, or of any worship ei­ther externall or internall, but onely of the manner and sinceri­ty of worship, then by Dels arguing there should be no exter­nall worship under the Gospell: yea more, Reformation in wor­ship, is but the halfe of reformation. Christ there speakes not one word of the other halfe of reformation of the duties of the second table; of love, mercy, righteousnesse, sobriety; not kil­ling, not whoring, not couzening, and oppressing, the widdow, the Orphan, as Antinomians doe, then Gospel-reformation, ai­ming onely at the heart▪ cares nothing for any of these.

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

5 It is true: M. Del in words, saith it is the word that onely re­formes, not the power of the world, nor the sword. But he knoweth in his conscience, we plead not for the sword to reforme. The [Page 33] sword was never sanctified of God to turne a soule to Christ; but when an Elimas perverts [...]oules and the Gospell, we hold, the sword should be drawen against him, that he pervert no more: But this word, that workes Gospel-reformation, Del Distroyes the written word and with Swenck [...]feld pleads for [...] which is the Spirit hims [...]lfe. The Law is a means of [...] conversion [...] the Gospel, and cannot be ex­cluded from [...] is yet the inter­nall and substantiall word of Swenckfeld & of all the E [...]thysiasts for he saith page. 17.1. This word is not the Law, but the Gospell, so say all the Enthysiasts: now if Enthysiasts meane that onely the Law is made by us the meanes of conversion excluding the Gospell, their conscience beare them witnesse, that that is a ca­lumnie, the Law, it alone makes none perfect, and converts not any, nor speakes it one word of Christ; But if they meane that the Law is wholly excluded from the worke of conversion at all as they teach; Then 1 The Law ought not to be taught at all in the Church. But Christ and his Apostles taught the law and the Gospell both. But what use hath the teaching of that at all that hath no influence in the conversion of sinners? 2 That by which is the knowledge of sinne and our sicknesse, and is a paeda­gogne to lead us to Christ, is not wholly excluded from being a meanes of our comming to the Physitian, but such is the Law Rom. 3.20. Gal. 3.23, 24.

3 That which lets us see our condemnation, and that we have ground of selfe dispaire, and stoppeth our mouthes as guilty before God: that which lets us see our debts, and that we are drowned and broken, for this end, that we may flee to Christ our rich surety, that which closeth us under sinne; that God may shew mercy, that is a meanes of our conversion, But such is the Law, Rom. 3.19. Rom. 8.2, 3. Rom. 11.32.Swenckefeld: epist. an. 1529. verbum c [...]pi non pote [...]t nisi ab i [...] ­lumi [...]a is men­tibus. Tam­etsi millies ver­bum Dei auribus [...] in­culcav [...]ris, nihil nis [...] sonum sus [...]i­pient, et s [...]ltem affectum carna­ [...]em [...] [...]i­dei et effectae, e libero suo Arbi­tri [...] nec diu [...]. Gal. 3 22.

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

Then 1 the Gospell p [...]eached externally to Del and to Antino­mians, [Page 34] is not that word by which Christ converts soules, faith is not from outward hearing as an instrument of our con­version, the contrary of which we have proved. Its from the in­ward word in the heart, now the word in the heart is very faith it selfe, the argument of both Swenckefel. and Del is nothing: for it is this, the word outwardly preached, except it come to the heart, can never convert the soule, because it is but a meere sound, [...]t is no good consequent, that the word is [...]o Instrument of our conver­sion, because it can do no thing without the Spirit. saith Swenckefeld, its but a very letter, say Antinomians, therefore the externall word is no instrument of our conversion but onely the internall word, I utterly deny the consequence; lay a pen well inked to paper a thousand times, it shall never write, except the hand of the writer draw the characters, ergo the pen is no instrument of writing, it followes not: So bread except by the blessing of God it be turned into blood and flesh, can never nourish, ergo the bread, that the Baker bakes, is no instrument, by which we are nourished. Its an unjust conse­quence and distroyes all ordinances naturall and Spirituall: It onely followes, ergo the word without us, is no efficacious cause of conversion, and no principall cause, and can do nothing ex­cept the Spirit inact, and animate, and concurre with the word which we with both hands yeeld and beleeve as a Gospel-truth.

The word is but a sound & a letter, I answer it is not a common sound,The word of it selfe is not a common sound. such as the odes of Horati [...]s and Epistles of Seneca ren­der, but it is in it selfe, a sound filled with Majesty, power, heaven, so as every word seemes to be with-child of grace and life, yea and separate the word from the Spirit, and in the stile, conveyance, method, there is so much divinity, majesty, holi­nesse, life, gravity, as the child bewrayes heaven in its forehead, and lookes like the Father and Author God, and therefore its more then a sound, to a deafe soule actu secundo, it hath but a sound, and whereas Antinomians say, its but a dead letter, they speake of the paper, inke and printed characters of the word but vvee take it not so, but as the vvords do connotate and in­volve the things signified, the precious promises and as the Lord saith, [...] Hose. 8. The great things of my law, and so they are not dead letters, but the instrument, chariot, meanes of conveyance of Christ and the Spirit to the heart, and though vvithout the Spirit the vvord vvorkes not, as no instrument, no toole, nor hammer, no axe can build a house, except the Mason and Car­penter act and move them: shall it follow, they are not for that [Page 35] instruments at all? 2 Del and Antinomians with Swenckefeld will have the Gospel preached to none,Antinomians & Swenckefeld [...] ­vert scripture and all mini­stery. but to those that have the internall word and Spirit in their hearts: then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter, as some other thing then the Law, it is not the word of God, nor the Gospell, why? it wants the Spirit to goe along with it, and can never change, nor reforme, saith Del pag. 18. and begetteth but a literall and feighned faith, saith Swenckefeld, and the word and the Spirit are alwayes joyned, saith Del pag. 19. now this is not the written read, nor externally preached Gospel, nor the Scripture, so they must but co [...]sen us for they meane the internall word, not verbum vocale; And the preaching of faith that Saltmarsh speaketh of, free grace pag. 146 is not the Scripture nor preached word, which I demonstrate. Del speaketh of such a word, as hath the Spirit alwayes ioyned with it pag. 19. But the scripture and the externall vocall word hath not alwayes the Spirit joyned with it, for when it is preach­ed to Reprobates and to malicious obdured soules that stumble at Christ and the word being thereunto appointed, 1 Pet. 2.7. Mat. 13, 14, 15. Ioh. 12.37, 38, 39. Ioh. 9.39. It hath not the Spirit joyned with it. 2 They speake of such a word as hath the Spirit actually converting, and which is therein differenced from the Law, that is but a dead letter, and cannot minister the Spirit, so Del, ser. pag. 18, 19. So Saltmarsh, free grace, pag. 146, 147, so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away, Word, ministery, ordinances, preaching, are meere delusions, for by the word of God that begets faith they meane the internall word, not scripture nor the written and preached word, and so they say nothing to take off this error justly layd upon them; to wit that under the Gospell, there is no need of Scripture, Preaching, Sacraments, hea­ring nor doing of any duties to men, nor abstinence from murthering killing, whoring, stealing &c. all exter [...]alls are indifferent.

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

[Page 36] The arguments of Swenckef. and Antinom. to prove that the word is not an instrument of conver­sion, because, carnall, bodily, managed by man &c. dis­cussed.4 It is an undue arguing of Swenckefeldians and Antinomians: The word is a literall, carnall, sensible thing, ergo God workes not faith, which is a spirituall grace, thereby: for it followes onely; God workes not faith by the vocall word alone, except he put to the pul of omnipotency of grace▪ 2 The assumption is false the preached word, though in its sound, it be carnall, literall, bo­dily, yet in its power, Majesty, and the thing signified, which is the birth in the wombe of the word, it is spirituall, lively, heavenly.

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

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

7 Nor can it follow that justifying faith is a work of man, or that, because [...]raile men, that are but earthen pitchers come out bearing this heavenly treasure,How we be­leeve on God and how in the word. that we beleeve in the word as in God, as if the principall author were the instrument, or the Master and Lord, the servant. For it is the Word of God, that is the instrument of conversion, not the word God, for the sub­stantiall word God is author and the onely finisher of our faith, nor doe we any otherwise trust, hope in, or beleeve the word, then as a meane or instrument sanctified of God ▪ for so blessed an end. God is the onely formall object of our faith and fiduciall recumbency; but God cloatheth himselfe in a way of con [...]iscention with his owne word and ordinances for our ca­pacity: neither doth it follow, because a sinfull man preacheth the word, that man layeth the first stone of the new creation; and that faith and conversion hath its first rise and spring from man, or from the free will of the preacher, as Swenck [...]eldians ima­gine; [Page 37] because faith, as faith, hath no beginning, no part of it from the naked act of preaching, or from the letter or bare sound of words; no more then Lazarus had his soule fetched into his body, by the created and vocall sound of those words uttered by Christ-man. Lazarus come forth, because faith commeth from the word preached tali modo, so and so, as the winde and breathing of the Holy Ghost goeth along with the vocall and literall aire of words preached by a sinfull man; for the soule of Lazarus entered his body by Christs words, animated and quickned with the power of the God-head, who indeed raised the dead man: onely this difference I conceive there is, that words and sound of words uttered by Christ were not so much as an active instrument of the raising of dead Lazarus, nor was the blowing of Rames horns any active instrument of the falling of the walls of Iericho, but at the naked presence of both, the dead man was quicke­ned, and the walls fell. But I should conceive the word preached, being in that which it signifieth, a divine signe, and indeed the word of God, as the scripture every where calls it, and a reall message from heaven, may, and (I nothing doubt) doth contribute an organicall, instrumentall, active influence to the begetting of faith, but ever as it is elevated as it were a­bove it selfe, and above the nature and sphere of a meere vocall, and audible sound, and powered by the Spirit. Now I should thinke it but curiosity to inquire how the Spirit and word are united in the working of faith: for let those, that aske,Of the union of the Word and Spirit. shew the union betweene bread eaten and the nutritive power that tur­neth bread, and transsubstantiateth it into blood, and flesh, and worketh the last worke which Physitians call [...] or assi­mulation, the very substantiall turning of bread into a peece of the childs hand, foot, shoulder to cause the parts and members increase and grow to the stature and reall bignesse of a perfect man. I shall not thinke that the Spirit entereth into the bodily sound of words, and commeth along inclosed in it, to the hea­rers soule▪ and makes him beleeve. I rather thinke with lear­ned Pemble, that the Spirit quickneth rather the dead man that heareth the word, then the dead letter of the word: for the Ho­ly Gho [...] never so farre reproached the word of God as to call it a dead letter in the sense of Swenckefeldians, Familists and Antino­mians, whose minde is that word and seales and all ordinances [Page 38] are but the Alphabet to unconverted men, as Io. Valdesso saith, and so say they of Images and Crucifixes that are as bookes to teach the ignorant and rude,Valdesso divine consider 32 p. 106, 107. An [...]inomians make the Scripture but a Catechisme for babes, and fruitlesse and uselesse to be­leevers. but when men are once Iustified, called, regenerated they have no more need of word, and ordi­nances of oblieging Lawes to lead them, awe them, teach, direct, or obliege or command them, then a learned man hath need to goe backe to the Catechise and learne the abc and spel and read againe; Therefore the word doth but prepare and dispose the outward man, say they, and when men are perfect as they are, being once Iustified, and as sinlesse and cleane as Christ: honycombe, c. 3. pag. 25. Saltmarsh, free grace, pag. 140 and their sinnes are but seeming and imaginary not really and truly sinnes, Saltmarsh free grace. 32.142.154. Towne asser. grace 39 40. honycombe Chap. 5.47. Den, man of sinne. pag. 9, 10, 11. after they need nothing that Man or Angell can doe to them, they need no lawes, saith Del ser. 26. but these three, 1 The law of a new creature, 2 The law of the spirit of life that is in Christ, 3 The law of Loue; not any of these are the written scripture, or the preaching of the word. Saltmarsh, free grace page, 240 the [...] beleever is as free from hell, law and bondage on earth, as if he were in heaven, nor wants he any thing to make him so, but to make him beleeve that he is so; sure in heaven he needeth not preaching, written scriptures, sacraments, praying for forgivenesse repen­tance, faith, nor to complaine as Paul doth Rom. 7 of the in­dwelling of the body of sinne. The bright starre c. 11 p. 108, 109. tells us that all meanes, ordinance, light, understanding, wil­ling, thinking are annihilated and nothinged, and that the be­leever c. 12 beholds God without meanes in this life and so we have no more to doe with the word or to grow in grace and knowledge.

CHAP. VII. Of Revelations and Inspirations.

AS Swenckefeld and his; so Familists and Antinomians now, as also the Nicolaitans, of which hereafter, were all for immediate inspirations, revelations, without scripture, or in­deavours or studying, or bookes or reading. It was observed in New England, when Familists grew, that, especially in the Towne of Boston and in other parts of New England, Fa­milists [Page 39] devised such a difference betweene the covenant of workes, and of grace, especially after a sermon preached by M. Wheelewreight a prime Familist, that he that will not renounce (saith the author of the story of the rise, reigne. &c. pag. 24 25) his sanctification, and wait for an immediate revelation of the Spirit, cannot be admitted, be he never so Godly, and is looked on as an enemy to Christ, and he that is already in the Church and will not acknow­ledge this new light, is undervalued.

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

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

• 1 Propheticall.
  Passive revela­tion foure-fold propheticall, speciall to be­leevers, extra­ordinary, Sata­nicall.
• 2 Speciall to the elect only.
• 3 Of some facts peculiar to Godly men.
• 4 False and Satanicall.

Propheticall Revelation is that irradiation of the minde that the Holy Ghost makes on the minde and judgement of the pen-men of holy scripture, whether Prophets or Apostles and that by [Page 40] an immediate in-breathing of the minde and will of God on them, whether in visions, dreames, or any other way, without men, or the ministery or teaching of men, as he did to Esaiah, Ieremiah, Esa. 1.1. Ier. 1.1 or to Paul Gal. 1.11. Paul an Apostle not of men, Of propheti [...]l [...]. neither by men, 11▪ 12. But I cert [...]fie you, brethren, that the Gospell which was preached by me, is not after man, for I neither received it of man neither was I taught it, but by the revelation of Iesus Christ. 15, 16. But when it pleased God to reveale his sonne in me, immediately I conferred not with flesh and blood, neither went I up to Ierusalem, to them that were Apostles before me, but I went into Arabia, and returned againe unto Damascus. Ephes 3.2, 3. If yee have heard of the dispensation of the grace of God, which is in me to you ward, how that by revelation he made knowne unto me the mystery &c. I dispute not of the way of the Lords imprinting the speeches, images, and representations of his minde to Pro­phets and Apostles; I conceave it is the same way, that God re­vealed himselfe to Ieremiah c. 1.11, 12, 13▪ &c. and to Paul Act, 16.9▪ 10, and that as Ezechiel, c. 3.14 so Iohn the Apostle Re. 1.10. was in the Spirit, and saw, by an immediate brightnesse of light, perfectly & understandingly the will & minde of Christ, in what they prophecied and wrote. And this Revelation is so far from being beside the mind of God, that it is formally the express word sense and minde of God: if Fami. have such Revelations. 1. they see the Visions of God. 2 They speake as acted by the Spirit immediately, and so we are with the like certainty of faith to beleeve, what H. Nicholas Wheelwright, Mrs. Hutchison, M. Del, Saltmarsh, Beacon, Den, Crispe, Collier, &c. speake and write, as we are to beleeve the writings and sayings of the Pro­phets and the Apostles, Familists have no propheticall Revelations. and both must be alike to us, the mouth of the Lord: and what they both write or preach must be the object of our faith, and their writings must be added to the booke of the revelation, which is forbidden. Rev. 22.17, 18▪ 19. Deut. 12.32. Deut. 30.5, 6. This is the Anti-Christ himselfe. 3 Let them shew the signes of their Apostle-ship; by miracles and speaking with tongues and foretelling things contingent, that are to come; and wee shall beleeve them; Familists produce your strong reasons.

Internall Re­velation pro­per to belee­vers.2 There is a speciall internall revelation, made of things in scripture, applyed in particular to the soules of elect beleevers, by which, having heard and learned of the Father Ioh. 6.4. [Page 41] there is made knowne and revealed to them, by the Spirit of wise­dome and revelation, what is the hope of their calling, and what is the riches of the glory of the inheritance in the Saints. Ephes. 1.17, 18, 19. and that revealed to them, which fl [...]sh and blood revealeth not, but the Father of Christ, Mat. 16, 17. And that which the Fa­ther revealeth unto babes, and hides from the wise and prudent, Mat 11.25, 26. And this is common to all that beleeve, and not in­grossed as peculiar to the Familists and Antinomians onely, for if it were, then my faith should be in vaine, and I have fal­len from my portion and share in Christ, and of the inheritance of the Saints in light, for there should be no converts in the world but Familists onely.

Now this Revelation is a cleare evidence in the conscience by the Testimony of the Spirit ▪ that I am a child of God Rom. 8.16 whether it be immediate; or from speaking signs and markes of sanctification 1 Ioh. 1.3▪ 1 Ioh. 3.14.18, 19 20. 2 It is the know­ledge of no new Article which is not conteined in the word in the Generall▪ and is not proper and incommunicable to none but to Antinomians, but is the mystery of the Spirit revealing these things, that are gratiously given to us of God ▪ How p [...]rti [...]ular rev [...]l [...]tions are n [...]t in Scrip [...]e 1 Cor. 2.12. even to all beleevers, 3 Its true as touching me, by name its not revealed nor written in scripture in expresse words, that I am by name written in the Lambes booke of life, and a child and sonne of God and an heire annexed with Christ, of life and glory▪ nor are the individuall and numericall manifestations and inshinings, flowings, motions, inbreathings, outgoings of the Spirit of life, and stirrings of the new birth, to Iohn rather then to Mary, to this beleever rather, then to another in Spaine writ­ten in the Scripture: yet the Spirit acts never ordinarily, but a beleever may know and heare the noise of his feet; now if all these individuall manifestations, ebbings and flowings of tydes of free grace were written, then should also be written their degrees lesse or more of Christ, the names of the beleeving Saints, that can say I Paul, I Iohn, I Anne &c. Live not, but Christ lives in me; for these I presume adde a numericall parti­cular and individuall being to every single act or motion of the dispensation of grace, and if all were in number, weight, and measure written in scripture, the world (as Iohn saith of Christs facts) should not conteine the bookes, that should be written.

The Holy Ghost speaking of a collective body the Church [Page 42] and spouse of Christ in Solomons song, in the book of the Psalms and of the Lamentations of Ieremiah, shewes us of the outgoings, incommings of the beloved in the soule, of his cloudings and outshinings of free love, of the acts of the hands of Christ, Can. 5. Touching the handles of the barre, and the smel of the myrrhe of Christ, that he leaves behind him when he is departed, of the souls feelings of the impressions, or the withdrawings of Christ, as if the whole Church Catholicke of Invisible beleevers (for so the Church is taken especially, Psal. 45. and in the booke of Solomons song) were but one particular beleever, which is a de­monstration that the particular actings of the spirit of grace can­not be written in the scriptures, yet are they not to be thought unlawfull revelations, and destitute of the word, no more then we can say, all the particular actings of Devills & of all wicked men, since the creation, of whoring, swearing, Idol-worship, lying, stealing, oppressing, mis-beleeving &c▪ are not contrary to the expresse law of the Holy Ghost speaking in the word, be­cause these sinnefull actes are not particularly all specified and written in scripture, with the names of the actors.

Of revelations extraordinary of men in our [...] not imme­diately inspired and how they [...] charactered from Satanicall Revelations. Read a prohecy of M. Luther e­pist. ad Spalati­num an. 1520. et epist. ad Wen­ceslaum li [...]eum an. 1521 he prophecied of of the warres of the B [...]ures.There is a 3 revelation of some particular men, who have forefold things to come even since the ceasing of the Canon of the word, as Iohn Husse, Wickeliefe, Luther, have foretold things to come, and they certainely fell out, and in our nation of Scot­land, M. George Wisha [...]t foretold that Cardinall Beaton should not come out alive at the Gates of the Castle of St. Andrewes, but that he should dye a shamefull death, and he was hanged over the window that he did look out at, when he saw the man of God burnt, M. Knox prophecied of the hanging of the Lord of Grange, M. Ioh, Davidson uttered prophecies, knowne to ma­ny of the kingdome, diverse Holy and mortified preachers in England have done the like: no Familists, or Antinomians, no David George, nor H. Nicholas, no man ever of that Gang, Randel or Wheelwright, or Den, or any other, that ever I heard of, being once ingaged in the Familisticall way, ever did utter any but the fourth sort of lying and false inspirations: Mrs Hutchison, said she should be delivered from the Court of Bo­ston miraculously as Daniel from the Lyons, which proved false, Becold prophecied of the deliverance of the Towne of Munster which was delivered to their enemies, and he and his Prophet were tortured and hanged, David George prophecied of the rai­sing [Page 43] of himselfe from the dead, which was never fulfilled, now the differences between the third and fourth revelations, I place in these. 1 These worthy reformers did tye no man to beleeve their prophecies as scriptures, we are to give faith, to the pre­dictions of Prophets and Apostles, foretelling facts to come, as to the very word of God, they never gave themselves out as or­gans immediately inspired by the Holy Ghost, as the Prophets doe, and as Paul did Rom. 11. prophecying of the calling of the Iewes, and Ioh. Revel. 1.10. and through the whole booke; yea they never denounced Iudgement against those that beleeve not their predictions, of these particular events and facts as they are such particular events & facts, as the Prophets and Apostles did▪ But Mrs. Hutchison said Rise, Reigne, pag. 61 art. 27. That her particular revelations about future events, were as infallible as any scripture, and that shee is bound as much to beleeve them as the Scrip­ture, for the same Holy Ghost is author of both▪ Mr. C [...]mwell and Familists of old England say she and he [...]s were the more spiritu­all and only Saints in New England, and the rest were but Anti­christian persecutors; Its knowne they held revelations without, and beside the word of God, Rise reigne er 4 [...]. and said the whole letter of the Scripture holdes forth a covenant of workes, er 9. And so the whole letter of the Scripture, Law, or Gospell is aboli­shed to beleevers, and doth no more oblige them, then the co­venant of workes can curse those that are under grace. For T Collier marrow of Christianity, pag. 25.26. sayth many spiri­tually enlightned of late, are brought to Gospell-inioyments, some o­ther way which is spirituall, then by verball preaching; but Fami­lists take the word preached for the printed inkie letter, or the aire, dead sound of the Gospell, we take it for letter and sound of preaching, as it includes the thing signified, to wit, Christ, and all his promises, in which sense the sounding of the Gospel heard worketh many yeares after it is preached, and the word long agoe preached may be awaked up by a sad affiction, an in­spiration from God, and produce the worke of conversion, and still it is the word of truth in the scripture that produceth faith as it is the same seed that lyeth many monthes under the clod and groweth and bringeth forth fruit after: And we know Antinomians reject the scriptures and build all upon inward re­velations, as their binding and obleiging rule Del ser. pag. 26 Saltmarsh, free grace, pag. 146.

[Page 44]2 The events revealed to Godly and sound witnesses of Christ are not contrary to the word: But Becold, Iohn Mathie, and Ioh. Schykerus (who kild his brother for no fault) and other Enthysiasts of that murthering Spirit Sathan who killed inno­cent men, expresly against the sixt command. Thou shalt not Kill, and taught the Boures of Germany to rise and kill all law­full Magistrates, because they were no Magistrates; upon the pretence of the Impulsions and Inspirations of the Holy Ghost, were acted by inspirations against th [...] word of God; All that the Godly reformers foretold of the tragicall ends of the proclaimed enemies of the Gospell, they were not actors them­selves in murthering these enemies of God, nor would M Wishart command or approve that Norman and Ioh. Leslyes should kill the C [...]rdinall Beaton, as they did.

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

3 They were men sound in the faith opposite to Popery, Pre­lacy▪ Soci [...]ianisme, Papisme, Lawlesse Enthysiasme, Antino­mianisme, A [...]minianisme, Arrianisme, and what else is contrary to sound doctrine, all these being wanting in such as hold this fourth sort of revelations we cannot judge them but Satanicall having these characters. 1 They are not pure and harmelesse; but thrust men on upon bloody and wicked practises forbidden by God: though [...]od bad Abraham kil his only son for him▪ to try his obedience yet God countermanded him, and would not have him act accordingly: these Spirits actually kill the innocent up­on a pretended Spirits impulsion. 2 They have no rule of the word to countenance them, and if they lead men from the Law & the Testimony, its because there is no light in them, Esa. 8.20. 3▪ These revelations lodge in men of rotten and corrupt minds destitute of the truth, and they are opposite and destructive to sanctification. 4. They argue the scriptures to be imperfect, and to be a lamed and man [...]ked directory, of faith and man­ners, contrary to Scripture, Psa. 19 7, 8, 9. 2 Tim. 3.15▪ 16. Luk. 16.30.31. Ioh. 20.30, 31. Act. 26.22. Psal. 119.105, &c.

4 Then the Scripture shal not decide all controverted truthes, [Page 45] nor be that, by which we shall finde the truth and the rule of trying of the Spirits, whether they be of God, or no, contrary to Io. c. 39. 1 Thes. 5.21. And contrary to the laudable example of the noble Bereans who tryed Pauls doctrine by the Scriptures Act. 17.11. 6 Christs knock and stirrings on the heart▪ sounds and breathes the breathings of God in his word, the Devils knock is a dumbe and dead knock and is destitute of the word of truth 7 Men doe and act all things from their owne Spirit, and walke in the light of their owne Sparkes and there is no end of erring and wandring from God, when they act by no certaine knowne rule of the word.

CHAP. VIII. Of Humane Industry, Arts, Sciences, Tongues, and if they be law­full and necessary to the opening and supernaturall knowledge of the Scripture.

UPon the same ground Familists teach, because the Spirit acts them immediately, that 1 All humane industry and endeavours of free will are vain. 2 That arts and sciences have nothing to doe with the right understanding of the Scriptures.

2 The word of God teacheth us that grace strengthneth our Indeavours, but destroyes them not, Cant 1.3. Draw mee, Indeavours & Industry of fre [...] will consisteth well with grace wee will runne, Psal. 119. [...]2. I will runne the way of thy Commande­ments when thou shalt inlarge my heart. Ioh. 6.45. All that have heard and learned of the Father come to me. I shall not need to say that Paul extolleth grace highly, when he saith, 1 Cor. 15. J [...]la­boured more abundantly then they all, and that he travelled spread­ing the Gospel, from Ierusalem to Illy [...]i [...]um ▪ and that he and Bar­nabas, and the rest of the Apostles, devided the earth amongst them, as some thinke, or that they went through the most part of it, journying and sayling to spread the Gospell in journy­ing often, through Cities, Wildernesses, Countries, Seas. 2 Cor. 11.26, 27, 28. Watching night and day, fasting, caring for all the Churches. I shall crave no more, but that the Apostles stirred their limbes, did sweat, travell, and use free will, as other men, though the grace of God, and an extreame hunger to add glory declarative to the crowne greatnesse and Majesty of their highly exalted prince, did stirre and principle them, yet its enough to our purpose, if the Apostles peeces of fraile tyred out flesh, were [Page 46] not meer patients, stones and blocks carried sleeping in all their journying, cares, paines▪ and endeavours in preaching and that in the Spirits Bosome, as in a soft bed, they neither knowing, hearing, feeling, willing, indeavouring, longing, swetting, or acting, by any naturall industrie, more then Aristotles dull and formeles [...] matter: if they were so, as Antinomians suppose as dead [...] in their actings and the Spirit did all, onely, ade­quately▪ irresistibly and immediately, and they themselves did nothing then. 1 Paul vainely did glory in his infirmities, he was not any thing but 2 Cor. 11. like a windie lying souldier numbering his wounds, when he never appeard in the field, nor recieved any one wound, nor faced an enemy for he was not so much as a patient, if no agent at all in these, for he compares himselfe; without pride, as not inferiour to the greatest, in his sufferings, in his stripes, imprisonment, fasting, even with all the pretended Apostles his adversaries; now if he acted nothing to make him to be cryed up in comparison of them as being as choice and excellent an instrument of God as the best of them, but the Spirit acted all, then was there danger, that the Holy Ghost should be drowned, suffer shipwrack, be killed with stripes and fasting, and deathes, for in sufferings especially, he glories, this we cannot say; and so the former must be rejected. 2 When he sayes in fasting and watching often, he must meane in not eating, and not sleeping often, for if he acted nothing as a man, which is repugnant to all sense, all his actings are but a pure froathy enumeration. 3 What can be a stronger mo­tive for us to disobey Christ, who commands striving to enter in at the narrow gate, Mat. 7. forsaking of all, hating of all, for his names sake, Mat. 19. Labouring and that without fainting and wearying, Rev. 2.3. Gal. 6.9. running, Phil. 3.13, 14. then to think such promises made to those that overcome are made to the Holy Ghost, and to perswade and beseech the Holy Ghost, not men, or that the promise of a crowne of glory, upon con­dition of faithfulnesse to the death is made to the Holy Ghost, not to beleevers, who may, and can sinne? 4 you may easily smell the Antinomian licence of enmity against workes, labou­ring, patience, working out our salvation in feare and trembling, Rev. 2.3. Phil. 2.12, 13, 14. for their aime is to lay a hugh weight upon the Antinomian faith, which (if I know any thing) is a dead, imaginary, froathy speculation, not saving faith.

[Page 47]Touching sciences, arts, and knowledge of the tongues,How far arts, sciences, and knowledge of tongues, He­brew, Greeke and Latine, are to be acknow­ledged the good gifts of God, and how far they are to be rejected. An­tinomians are ignorant of the state of the question: for we grant sciences abused to the perverting of the simplicity of the Gospel 2 Sciences gloried in, 3 Sciences are reputed saving knowledge as if such masters of arts, and grand Rabbies▪ because learned, were taught of God, and heard and learned of the father, as the elect of God are. Ioh. 16.45. 4 Sciences reputed sufficient to teach Christ are but vainely so called sciences.

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

2 Sciences, arts, and tongues, are either considered in their substance and nature, or in the way of acquiring them, either by supernaturall infusion, as they were in the Prophets and Apostles, or by education, industry, paine, studying, reading and teaching of men. In the former consideration, the same knowledge of the doctrine of Moses and the Prophets, and of speaking with tongues in the substance and nature of the gift that is in Paul and the Apostles by supernaturall and immediate revela­tion, or infusion, is in men that acquire the same knowledge and speaking with tongues, for Paul otherwise, who receaved this knowledge not from, or by flesh and blood, not his owne industry Gal. 1.11, 12, 13, 14 15, 16, 17, 18. Ephes. 3.2▪ 3. should then counsell and exhort Timothy to labour for another know­ledge of the Gospel and so another Gospel by reading, studying,Sciences, arts and tongues, in their nature, though not in m [...]nner of ac­quiring them necessary for understanding of the scrip­tures and both wayes they are the good gifts meditating and industry. 1 Tim. 4 15, 16. 2 Tim. 3.14, 15, 16, 17, then he himselfe had receaved by revelation, which is a ma­nifest untruth, for he saith, But continue thou in the things which th [...] hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast knowne the Holy scriptures, which are able to make the wise to salvation ▪ And 2 Tim. 2.1. Thou therefore my son be st [...]ong in the g [...]ace that is in Christ Iesus ▪ now least any should imagine, as Antinomians doe, that the grace that i [...] in Iesus Christ, is contrary to, and inconsistent with the industry of learning and studying and acquired know­ledge▪ he addeth. ver 2. and the things that thou h [...]st heard of me, amongst many witnesses, the same commit thou to faithfull m [...]n, then as the same rose may grow by nature, and by the industry [Page 48] of the gardner, and by singular art, as by causing an Oven hot to send warmenesse and heate to the root of the rose in the winter, when otherwise the cold earth should produce no roses at all, nor can these three sort of Roses be said to be different in nature, & spece, though produced 3 sundry ways, by nature in­dustry, and art fomenting and supporting weake nature, so also the same knowledge of the Scripture, doth come to Paul by re­velation, to Timothy by industry and teaching, and the same knowledge and faculty of speaking with tongues is Act. cha. 2 in some, by the comming downe of the Holy Ghost without e­ducation and teaching, and in some by education, and teaching ver. 4 5, 6. compared with ver. 8▪ when therefore it is said Act. 4.13▪ That the councell perceiving Peter and Iohn were [...] unlearned m [...]n they were amazed ▪ it cannot inferre as Sa [...]uel How sufficiency of the Spirits, teaching 3 Re [...]sons. Antino­mians thinke that humane learning and knowledge of tongues were not requisite in the Apostles, or that the Apostles were voyd of such learning, but they onely marvelled that men unlearned, in regard of education, at schooles and universities, being fisher-men, and unlearned in a pharisaicall sense, which onely went for learning in their time, could so promptly and boldly speake of the misteries of the Gospel, and were so skilled in the doctrine of Moses, and the Prophets, and they wondered at their Master Christs learning, seeing he was a Carpenters sonne and never taught at schooles▪ Christ and the Apostles were learned, though they had not their learning from industry studying, teach­ing in Schools, and universitie as we have. and M. Beacon. Sam. How and other Antinomians are of the Pharisees opinion, if they beleeve Christ was destitute of learning, now what way hee had his learning, whether by infusion from heaven, or the personall union, or by education at schooles, (which is not apparent) is a farre other question, and they are no lesse deceived, who imagine that those fisher-men now Catholick ambassadors of Iesus Christ, and on whom the Holy Ghost descended in cloven tongues, with the rest, Act. 2.1, 2, 3▪ 4. were ignorant of the tongues, Hebrew, Greeke and Latine, or that they who preached and wrote scripture, and such divine epistles to the Churches, were unlearned men voyd of the very literall knowledge and skill of the very letter of the scriptures, of the old and new Testament, which these men call falsly prophane and heathenish, so Christ and his Apostles had all the learning and tongues, that we now have, and what we have by industry and paines, reading, studying under teach­ers and in schooles and universities, that they had by immediate [Page 49] infusion or some other way. Enthysiasts goe upon a false principle that learning, arts, tongues, are in their nature and kind, heathenish, whereas of themselves and in their kind and nature, they are neither heathenish nor Christian, but naturall and well polished habits and acquired qualities indifferent and extrinsecall to either the state of Ethnicisme or Christianity, and good or ill, as they are well used, or abused, in either states, they argue vainely then who thus reason: if Christ and his Apostles carried on a ministery without learning, arts, and tongues, then so may wee: but the former is true, therefore so is the latter, the major is false, because sectaries want the immediate inspiring Spirit that Christ and his Apostles had to supply defects of edu­cation and industry, and the assumption is palpably false also: who ever therefore now will take on them, to be publicke ministers of the New Testament, and goe from weaving, sow­ing, Carpentarie, Shoo-making to the pulpit to the represen­ting of God, and being his mouth to his people, being voyd of all learning, tongues, logick, arts, sciences, and the literall knowledge of the scripture, and yet cannot shew that either the Holy Ghost hath given to them the Gift of tongues, and the knowledge of the mystery of the Gospell by revelation without the teaching of flesh or blood as he did to the Apostles, or with­out some more then ordinary competent measure of knowledg and supernaturall dexterity to cut the word of truth aright: and yet alledge that fisher-men never brought up at schooles and universities may be preachers of the Gospel, and why not Weavers, Taylors, Button makers, Shoo-makers, &c. they are but intruders, and runne, and the Lord sent them not, how then can, M. Beacon in his Chatechisme, pag. 153, 154. Prove that the ministery of the Spirit can be carried on without that which wee commonly call Humane Learning from Act. 4.13. Because Christ and his Apostles carried it on so? For Christ and his Apo­stles wanted not that which we commonly call humane learning, yea and most properly call so, they wanted learning acquited at schooles and universities, but that is not the question: whether men may be preachers though they never were educated and trained up in universites? Humane learning is not called so from the way and manner of acquiring of it, but from its own nature, And Christ and his Apostles made use of humane arts and tongues, for the understanding and opening of Scripture.

[Page 50]1 Christ and his Apostles cite Scripture out of the Hebrew text in the old Testament,That Christ & his Apostles had learning and made good use of sciences arts and tongues, is proved. into the tongue knowne to the hearers, yea and the Apostles doe translate the scripture in Hebrew into the Greeke tongue, and expone it, and draw Lo­gicall consequences from the Old Testament, so Christ Mat. 22. God is the God of Abraham now dead, ergo the dead shall rise againe. Antinomians say, Christ makes no use of Logick and of Logicall con­sequences, because they are Logicall, for that which he saith there is Scripture, because Christ so saith, not because there is such Logicall arguing in the words.

Ans. The same way that we argue from an Antecedent to a consequent by naturall logick▪ so doth Christ: we deny not but Christ and the Holy Ghost in the Evangelist Matthew does put the stampe and impression of Scripture on naturall and sinlesse arguing from an Antecedent to a consequent: but it fol­lowes well Christ made use of logick in Scripture-discourses, therefore humane learning is lawfull for, and necessary to the opening and understanding of the Scripture.

2 Whereas Antinomians say consequences are not Scripture, but darken the glory of the Gospel. Salt. shaddowes fleeing away. p. 8. It is cleare Christ calleth this very logicall consequence. God is the God of dead Abraham, ergo dead shall rise, by the very name of scripture, which yet was but a consequence drawen from Exo. chap. 3.6. yee erre, not knowing the Scriptures, and further he rebuketh the Saduces as ignorant, who did not make use of the like logicall consequence to see the truth of the doctrine of the resurrection, yee erre, not knowing the scriptures. Mat. 22.31. Haue yee not read that which was spoken to you? &c. ergo it was their unbeleife and dulnesse that they did not read and under­stand the logick of the Holy Ghost, and they ought to have read the article of the resurrection, Exod. 3.6. in the consequence of it, as the Scripture it selfe. 2 Paul drawes arguments, by good logick, and so doth Christ and the Apostles, from the scrip­ture, it is written, it is written, and what saith the Scripture? And Isaiah saith, Hosea saith; then arguing by Logick from the old Testament to prove articles of [...]aith in the new, which is a fa­cultie of reasoning by art acquired by industry and learning, is lawfull and necessary for the understanding of the Scrip­ture.

3 The Prophets and Apostles almost in every line, use logicall [Page 51] reasoning, from nature, from the cause, the effect, the conse­quent, and motives from good, to convince and rebuke, to ex­hort and stirre up to duties, from wrath, life, reward, threat­nings, promises, &c.

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

5 Our owne language, that we understand by education and teaching from the breasts from parents, and others we heare speake, hath an use of naturall necessity, that faith may come by hearing▪ Rom. 10.14. were the Gospel to be preached by the English to the Indians ▪ we must make use of arts and tongues.

6 In the Bookes of Moses, are secrets of Physick, true anti­quity of tracts of rare historicall providences▪ Exodus a rule of Iustice and righteous lawes, Joshua a glasse of holy warre. Iud­ges of Magistrates and Tyrants, Samuel, Kings, Proverbes, Ecclesiastes, sacred polititicks. In Iob use is made of Astronomy, &c. And Herodotus, Iosephus, Quintus Curtius, Xenopho [...], and other heathen writers conduce not a little to give light to the textuall knowledge of Chronicles, Nehemiah, Ester, Daniel, as all those that write of the Babylonish, Assyrian, and Persian Kingdomes and Empires, and the Roman history may, in regard of our dulnesse, add light to the Prophets and Evangelists, Acts and Epistles of Paul in the New Testament, so that these Spirits like M [...]hie Becold and Swenckefeld, who would have all books burnt, except the Bible, in regard that humane arts hinder the spirituall understanding of the Scripture, declare their madnesse, for upon the same ground God should, in the conversion of a sinner, root out the naturall understanding, senses and faculties of soule and body, for except they be sanctified and Elevated above their naturall sphere, in an actuall illumination, they can doe nothing: yea and all Bibles translated out of the originalls, in Germans, Latine, Italians, French, English, Sl [...]v [...]icke, Persian, and Arabick &c. tongues, must be burnt, for all these translati­ons must be done by singular art and the knowledge of tongues All that can be said on the contrary may be blowen away easily, for the naturall sinlesse knowledge of sciences, arts, tongues, are a substra [...]um, a foundation to, and for the Spirituall know­ledge, [Page 52] and faith of the mysteries of the Gospel. Christ and his dis­ciples knew the art of sowing corne on divers grounds,How the in­ward teaching excludeth not the outward, but complyeth therewith. of fish­ing, of buying a field where a Pearle is, and this knowledge did not hinder, but much contribute to the spirituall know­ledge of the mysteries of the Gospel, nor is the literall sense of the scripture, in the Saints, distinct from the Spirituall, but it is the same with two sundry lights and evidences, as with the same eyes, and seeing faculty I read the booke of God in the night with candle light, and in day-light with the sun­light, then none can say I have for that two divers or contrary Bibles, and so the capacity naturall that makes me see and know, Jesus to be the saviour of the world, literally, is heightened indeed with a reall removall of spirituall blindnesse, and a reall addition of a new distinct, higher supernaturall visive facultie, the Spirit of revelation: but I see with this new faculty, the same Iesus the saviour of sinners, not another▪ but with a light and a sun-shine and day-light raying of a farre higher nature, then I saw before. But this proposition, Maries sonne Iesus is the saviour of the world ▪ hath no new different sense and meaning, nor foundes it another new objective Christ different from that Christ objected before to the literall or naturall visive capacity or humane understanding onely the proposition shines with the same very sense now, as before, but now it is seene with a higher day-light irradiation and splendor, and apprehended with the same naturall, literall understanding, the same hu­mane vitall and created faculty, to which is added a new reall power, a new visive heavenly capacity to see the same Iesus in his beauty and glory, nor yet get I two naturall understandings, nor can the scripture have two senses.

Ob [...]e [...]t. 1. 1 Ioh. 2.26, 27. Th [...]se things have I written to you concerning them that deceave you: but to fence them from this d [...] ­ceeving, he opposeth the anoynting so as they needed not that any man should teach them, for the anoynting taught them. Now that anoyn­ting did never teach them such tongues and arts [...] were humane, therefore the Saints had not need of any such learning, Privolous ob­jections of Sam How against arts & tongues removed. and yet this a­noynting taught all truth and obedience in it also, Ioh. 16. Hee shall lead you in all truth, ergo no more truth is necessary.

Ans. 1 Had this man a head to frame a Syllogisme, as he bringeth a confused argument, it should appeare how weake he is, thus, he that teacheth us all truth, so that we need not humane [Page 53] teaching, is a sufficient teacher without all humane teaching of arts and tongues, But the anoynting or holy Spirit is such a teacher. How the teach­ing of the Spi­rit excludeth not arts, learning and tongues, or the teaching of men. ergo wee need no other teacher, so the old Anabaptists and Enthysiasts. I answere to the major, he that teacheth us all truth, as the onely inward, principall and efficacious teacher of all truth immediate­ly, and without all instruments and externall meanes: so that we need no other externall teacher. It is true, he is in his kinde a sufficient teacher, but the assumption, (to wit that the anoynting and Spirit teacheth us so without all instruments and externall meanes) is most false, the Holy Ghost, by this reason, should immediately, and onely in his owne sole and singular person preach to us without so much as speaking in our owne knowne mother tongue, and without vocall preaching of pa­stor or gifted prophet. Now Christ who promised the Spirit did also, when he ascended on high, promise and actually Ephes. 4.12▪ Give some Apostles and some prophets and some Evangelists, and some pastors and teachers 12 for the perfecting of the Saints▪ for the worke of the ministery, for the edefying of the body of Christ. Now the place speaketh not exclusively, but comparatively, he that teacheth all truth mediately, by the ministery of men, needeth not any teachers as organes and instruments in the or­dinary course he hath set, to gather saints, by a ministery, it is most false for this argument doth with equal strength conclude against all ministery, preaching and comming of faith by hea­ring, aswell as against ar [...]s▪ and tongues, for neither doth the Spirit teach immediately and without schoole [...] ▪ universit [...] and humane teaching. The way of preaching▪ more then he teacheth arts and to [...]gues, yet this, the anoynting did [...] teach them arts▪ and tongues, is impertin [...]ly [...] over-plus in the [...] which is no [...] [...] conclusion, for without the Spirit of reve [...]ion [...] maybe, and are learned. And whereas▪ Iohn saith, [...] no [...] that any man teach you, it is but that which Ier. said 3.1▪ 34. And they shal no more [...]each every man his neighbour, and every man his brother, saying, know the Lord▪ in which words Iohn and Jeremiah [...] no o­ther thing, then there shall be more then onely literall know­ledge of man teaching man, because they shall be more, even in­ward teaching by the anoynting, Esa. 54.19. Ioh. 6.44; 45. they shall all be taught of God, nor is it the intent of the Holy Ghost to reject the ministery of men which Ephes. 4.11, 12, 13. Must [Page 54] indure t [...]ll we meet all in the unity of faith in heaven, but onely the Holy Ghost speaketh comparatively, and denyeth, the teaching of men to be reaching, if it be compared with Gods inward and effectuall teaching. So Psal. 50.8. I will not reprove th [...] for thy sacrifices, v. 14 Offer to God thanksgiving, that is, I offend rather at thy unthankefulnesse, then that thou multiplyest not sacrifices to mee.

Obiect. 2 God placeth our salvation in enmity to mans wisedome, 1 Cor. 1.23 24. We preach Christ crucified to the Iewes a stum­bling blocke, and to the Grecians foolishnesse, the Iewes cryed away with him, at Athens, the Gentiles mock Christ and Paul, and God will have no fl [...]sh to glory but in the Lord, now this learning is but fl [...]shly and carnall.

Ans. 1. God placeth our salvation in enmity to mans wise­dome, simply, and in the simple naturall and sinnelesse knowledge of arts and tongues, Its most false, in enmity to to mans wisedome abused, gloried in, its true. and God brings to nothing the wisdome of this world, by which Iew and Gentile slighted Christ, and denyed him, and willed a murthererer Bar­rabas to be released before him. What is this to the Lords con­demning of humane learning, arts and tongues of which the Apostle; 1 Cor. 1. speaketh not, but of their carnall abuse of these and glorying in them? and it is to begge the question, to say that this learning is carnall and fleshly, in it self, which is now the question. 2 Nor was it out of pride of humane learning, tongues, and arts that the Iewes stumbled at Christ and the wise­dome of the Crosse, but out of false glosses they put on the Scrip­tures of the Old Testament, seeking by the law salvation, Rom. 10▪ 1. and by this argument the Old Testament is condemned as well as arts and tongues, as an impediment to faith.

Obiect. 3. We are compleat in Christ.

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

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

Ans. By the wisedome of mans word [...], he meanes, not learning, Rhetoricke, eloquence simply, for [...]aul preached the Gospell [Page 55] with more of that, and spake more tongues, then they all; but the fonde, affectate, vaine soaring and confiding in these, as if they could ad vertue to the Gospell to save soules.

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

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

CHAP. IX. Of Henry Nicholas, and older Familists and Antinomians. The birth and qualities of Henry Nicholas the father of the Familie of Love. H.N. Epistle to the two daughters of Warwicke.

HEnry Nicholas was borne at Amsterdam as some thinke, he spread his heresie a little after David George, about the yeare 1556 he was an ignorant, foolish man, a craftie hypo­crite, had a sort of deceiving violence in his smooth eloquence of love. he calleth himselfe The first illuminate Elder of the Fa­mily of Love, was at the beginning austere, riged, and fasted, waked divers nights, and prayed and praysed, spread his errors through Holland, and Lower Germany pretended visions, and con­ferences with the Angels from whom he had his way of expo­ning scriptures by allegories, but turned afterward, loose and vaine; he came over to England and spread his foule heresies, and seduced a number of Artificers, and silly women, and wrote an Epistle to two daughters of Warwicke, disswading them from regeneration by the word of God, read or preached, and called that regeneration Ceremoniall, [...]lementish and false and laboured to perswade the maids to a spirituall new birth, by the Spirit and internall word, and did forbid suffering for the truth▪ or confessing of Christ to the death, before men, and ex­poned the laying downe of the life for Christ ▪ of the mortifying the body of sinne: he had his errors from the Antitrinitarians and denyed Christ to be God. This Epistle was answered and r [...]futed by H. Ainsworth, he wrote a Booke of Documentall sen­tences, another called Evangelium regni. The Gospell and ioyfull message of the Kingdom [...], his doctrine and that of David Georgius [Page 56] was confuted by M. Martyn Micronius Minister of the Dutch-church at London, under Edward the Sixth of England, and by M. Nicholaus Charineus, Minister also of the Dutch Church, who dyed, An. 1563. H. Nicholas his tenents, especial­ly his joyfull message was refuted by M. John K [...]ewstub preacher in Queen Elizabeth [...] time, the book was printed at London, An. 1576. and Dedicated to Ambrose Earle of Warwick. H. N. wrote in dark and obscure termes, following much that wick­ed pe [...]ce called Theologia Germanica, set out by Randall, 1646. this forme of writing saith Knewstub is an evident note of a se­ducing spirit.

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

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

H. Nichol [...]s, through the grace and mercy of God, through the holy Spirit of the love of Jesus Christ. What H. Ni­cholas called h [...]m [...]elf.

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

Anointed with the Holy Ghost, in the old age, of the holy under­standing of Jesus Christ, Ephes. 4.13. Godded with God in the Spirit of his love. Illuminated in the Spirit with the heavenly truth, The true light of perfect beeing.

Made Heire with Christ in the heavenly goods, of the riches of God.

Elected to be a Minister of the gracious word, which is now in the last times raised up by God, according to his promises in the most holy service of God, under the obedience of his love.

The Familists of New England, and Antinomians, professe all of them are Christed with Christ. The Apostles doe not so ex­toll themselves. Towne Assert. of Justifica p. 39. So soare [...]h. Keep the Law (saith he) and works here below on the earth, and as Enoch converse in Spirit and walk with God in the alone righteous­nesse of Christ apprehended by faith. As if a holy conversation and a spirituall walking with God in faith and duties, were low, base, and for men of the earth onely.

H. Nicholas his wicked do­ctrine▪The speciall [...] errors and Heresies holden by H. Nichol. are such as are for the most part either abominably blasphemous or much like to the errors of Anabaptists, David-Georgians, Swensk­feldians, from whence they sprang, as have been, and shall [Page 57] be, God willing, cleared to be the same with Libertines and Antinomian errors.

1 H. N [...]cholas challengeth to himselfe that which is proper to Christ Esa▪ 61. Lu, 4. H. Nicholas evangel, c. 15. that the Spirit of the Lord is on him to preach glad tydings to the poore. The Antino, Beacon Beacon cat [...]chis. 155, 156. saith that none can be true preachers, but they run unsent, that run without the Spirit of sanctification.

2 H.N. saith c. 1 Evan. not one man Adam sinned, and we in him, but man from the beginning to this day was disobedient: Hence Adam was no one man. 2 Wee have no more sinne from the first A­dam, then by following the sinnes of all men. 3 The story of Adam of the tree and fruit, is but an allegory. Antinomians Rise reign er. 53, 54. turne all in allegories. Randal. serm. a sower went out to sow; here is a warrant from parables to expone scriptures by allegories: all things of nature are sacraments of Gospell mysteries, as doe this in rememberance of me.

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

4 Christ to H. N. is head of Abrahams faith, not Abrahams flesh, which destroyes his humanity, for H. N. applyeth these words, the power of the most high shall come on thee, and over­shadow thee; by an allegory to all beleevers, which H.N. e [...]. [...]. c. 5. had their discent out of the faith of Abraham partakers of the Godly nature and being, and according to the will of God, are wholly minded with God so Rise reig. er. 11. Antinomians, as Christ was once made flesh, so is he now first made flesh in us, ere we be carryed to perfection. Del. ser. 17, 18, 19▪ 20. tells us of two meanes of Gospel-reformation.

1 The word dwelling in the flesh reformes the flesh, M. Del and H. Nicholas the fa­milist, sympa­thiz [...] in the same Gram­mer, and it [...] to be feared in the same doctrine touching God manifested in the flesh. and it dwells in us through faith, this word is not the word without us, then it is not the scripture word, but the word within us; Jt sheweth us Christ and changeth us into his image. The 2 meanes is the Spirit, which God promised long before to powre upon all flesh and so to reforme all flesh, the Spirit reformes, 1 By taking away all evill out of the flesh, as pride, [...]nvy, and all errors and false doctrines, for the Spirit burnes up all errors as [...]ay and stubble. I feare Del give us no more for God manifested in the flesh but this, not one word of the Scripture or preached Gospell is once mentioned heare, fo [...] feare Enthysiasts offend, 2 The Spirit [Page 58] reformes by changing the flesh into its owne likenesse, as fire changeth every thing into its selfe, so doth the Spirit in the flesh, make the flesh spirituall, M. Del inclines to deny Christ God incarnate. It were good he would cleare himselfe of Familisme, and of this point in parti­cular. heavenly▪ holy, meeke, good, loving, &c.

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

5 To H. N. Every Godly man partaker of the being of God and Spirit of love is God incarnate, and Christ; and Christ is not any one man the son of Mary, but the condition of all men be­leeving, [Page 59] and loving▪ and Christ is no where else saith, Theo. Ger. p. 22. but he is the same man.

6 H. N. [...]. [...]xh cap. 7. Gods being is love it selfe. The damned apostate, should ac­knowledge his being to be some other thing then love onely, as Moses doth Exod. 34.6. The Lord strong, gracious, slow to anger, &c.

7 H. Nich. 1 exh. c. 17. sect. 26. There is no diety belonging to God but love, of which mor­tall men doe pertake in this life, so H. N, The Lord hath Godded me with God in his Godly being with the Spirit of his love.

8 By our obedience of love we become sonnes.

9 Love is faith, working and doing is faith. Whereas faith worketh love and obedience as the cause of love,Sect. 9▪ saith the scrip­ture. Iam. 2. Heb. 11.

10 Obedience of love and misliking of sinne, bringeth us unto the being of Christ, Sect. 9. cleare against the freedome of the grace of God, Tit. 3.3. 2 Tim. 1.9▪ Ephes. 2.1, 2, 3, 4, 5.

11 All that beleeve not as H. N. are unbaptized, no christians more then heathens. So Del and the Antinomians esteeme all,Sect. 10. not of their way, legall Pharesies.

12 H.N. Evan. c. 13. Se. 2. Christ not God, nor man▪ but the state of perfection in beleevers or anoynting, or the Sabbath; yea sect. 8, 9, 10. Oh how grosely (saith he) have then certaine wise of the world over­reached themselves, which have wi [...]hout diversity, forsaken the law of the Elders Testament (Moses his law of Ceremonies) and of the priests office after the order of Aaron, and set backe the same as a thing unneedfull. But have all for the most part cryed, Christ, Christ, and we are Christians, and attributed to themselves much freedome ere ever the time of the appearing of Christ, or the anoynting of the Holy Ghost was come to passe: which doctrine M. Hutchi­son approves, and the Antinomian M. Cornewell in his preface to the conference of M. Iohn Cotton approves her way and all her followers. pag. 7, 8. now she was (Rise reigne, ruine, pag. 37, 38.) much perplexed to know the meaning of that 1 Ioh 4.3, Every Spirit that confesseth not Iesus Christ is come in the flesh is the Spirit of Antichrist, for neither Papist nor Protestants deny that Christ is come in the flesh: and are the Turks then the only Antichrist? At length the Lord revealed immediately to that Iezabel from heaven that all opposite to her way of Familisme and Antinomianisme, who did not preach the N Covenant, their way were Antichrists for these (said she) who deny the covenant or Testament, deny the [Page 60] death of the Testator, hence while Antinomians of England re­solve me, I thinke she and hers beleeve God incarnate is not the man Christ like us in all things in the dayes of his flesh except sinne, but the anoynting of the Holy Ghost, by which Antinomians preach free grace and the new Covenant their way, so by H. N. Christ is that condition of state by which men leave the written word, and betake themselves to revelations.

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

14 H. Nich. In his Epistle to the daughters of Warwicke sect. 4 saith The beeing of Christ in love, H. Nicholas, with Antinomi­ans, M. Del. M. Beacon, reject all ordinances and repute all externall wor­ship and con­fessing of Christ before men all con­troversies in religion indif­ferent▪ this wic [...]ed opinion is re [...]uted by 8 arguments. is received through the power of the Holy Ghost, not by any ceremoniall Christ which one man speaketh to another, and sect. 5.7.10. He condemneth all scripture, as literall, fleshly, Elementish, ceremoniall, all preaching of the word, seales, sacraments, ordinances, as literall and indiffe­rent ▪ and all regeneration that way as unlawfull, and extolleth a spirituall regeneration of the Family of Love, done by the Spi­rit, without the preaching of man, so doth the Antinomian De [...] pag. 6, 7, 8, &c. in his sermon extoll inward reformation, but withall cryes downe all externall reformation, that is done by lawes, synods, the power of men, yea or of Angells, as carnall, antichristian hypocriticall and false.

15 All Ordinances, hearing, preaching, Scripture, scripture-learning, Baptisme, the Lords Supper, all confession of Christ before men, all externalls in religion are things of no worth, indifferent, free, triviall, layd on us by no law of God, so H. Nich. sect. 5.7.10. Epist. to the daughters, so the Anabaptists (as Bullinger saith) so Antinomians, so Swenckefeld, as Schlusserburg, saith Cato heret. l. 10. p. 30. and another reformation beside this of the heart, I know not, saith M. Del. But the Apostle Iames calls for the clensing of the hands, aswell as the purging of the heart, and Gospel-reformation (saith Del) onely mindes the reformation of the heart then nothing is minded by the Gospell of walking worthy of the Lord in our conversation among men. So Beacon the Antinomi­an in his Catechisme in the Epistle to my Lady Say and Seal. Oh that they were once wise to forbeare, this clashing and dashing them­selves in peeces for matters externall, trivial, and circumstantiall in [Page 61] religion. These be most like the words of Galli [...]. Act. 18.15. But if it be a question of words, and names, and of your law, looke yee to it, for I will be no iudge of such matters, 16. and he drove them from the Iudgement seat. So saith he Catech. pag. 188, 189.

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

A By the law of love.

Q May you use it or not use it?

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

Q How?

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

Q Is it then in that respect, of the same nature with circumci­sion?

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

Q May we suspend the use of some outward things?

A Yes, Gal. 2.14.

Q When?

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

Q Doth not religion consist in them?

A No.

Q In what then?

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

Q They are not then heavenly things themselves?

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

Q What then is the baptisme of water?

A A Shadow, 1 Pet. 2.21.

Q Why doe men strive about it?

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

Q Of what is it a shadow?

A A shaddow of Christ, Col. 2 17.

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

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

In all this good Reader obserue, this absurd doctrine from this Antinomian way of Mr. Beacon, for [...]he raiseth the old heresie of a sectary whom Calvin in a treatise cal­led Confutatio Hollandi, refuteth, who said it was lawfull to bow to Id [...]ls, because Christ violated the Sabboth, and because Christ hath perfectly fulfilled the Law, and restored us to spirituall liberty, [Page 62] he hath freed us from all externall observance of the law, either cere­monies, or any other thing, if we love God, and our neighbour, we are now in Christ made spirituall, and are to seeke the things that are above, and that Christ calles us from all externalls, ce­remonies even of the Lords Institution, baptisme, the Lords Sup­per, hearing, reading, and he spake in the Grammer of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cul­tum d [...]i nihil amplius esse atque ejus neque legem neque normam habendam. So is Del against all externalls and outward refor­mation, and for the heart reformation only. And Calvin, in his treatise called excusatio ad Psedonic. an Apologie to the false disciples of Nicodemus, refutes them who thought they might goe to Masse, worship an Idol, so they keepe their heart to God, and this they did to get into rich benefices, to be Bishops, Pry [...]rs,, and the like, being taken with the wares of the whore of Rome, for Calvin beside the example of Paul Act. 17. whose Spirit was stirred at the Idolatrous Alter at Athens, brings the Testimony of 1 Melancthon who saith, Nec tantum interior cul­tus nec [...]ssarius est, sedetiam externa significatio, seu confessio, seu professio, Mat. 10 qui negav [...]r [...]t me coram hominibus, negabo e­um coram patre coelesti, so Mar. Bucerus, Peter Martyr, and Calvin condemne the same externall observance of popish su­perstition, Calvin excusatio ad Pseu. Nicode. pag. 521, 522.

It followeth then that from Beacons way, I preaching of the Gospell, false opinions of Papists, controversies betweene Protestants and Socinians, Antinomians, Arrians, Familists, En­thysiasts, Brownists, Jndependants, &c. must be but matters exter­nall, triviall, and circumstantiall in religion 2 the profession of truth, since it is an externall & outward thing, & a testimony of Christs truth before men, and of Christ before the world then is triviall and so indifferent and free, which yet is commanded by Christ and hedged with the greatest reward and threatning in the word, Mat. 10.32. 3 Yea, for outward things and all exter­nalls, reading, hearing, scripture, preaching, seales, praying, baptisme, the Lords Supper. There is no law, but the law of love, not a law of the soveraigne authority of God the commander, contrary to Mat. 28.19, 20. and so men sinne not in neglecting a command of God, in not observing all things whatsoever Christ hath commanded, Mat. 28.20. whereas we conceive the Lord commands not only in the Gospell by the law of love▪ but by [Page 63] his soveraigne authority, as God in covenant with us, that we doe all whether inward or outward things that he commands.

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

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

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

6 Conseq. To Beacon, they are all Iewes, who judge baptisme, the Lords Supper, the scriptures read and preached heavenly [Page 64] things. Its true they are externall, and without the Spirit they availe not, but there is a Majesty and divinity in the Scriptures, and in the power of God, in the foolishnesse of preaching and baptisme also, and they are in themselves spirituall ordinances of God, and though baptisme be a shadow, yet striving about the doctrine of baptisme is in Moses and Paul no token of their unacquai [...]tednesse with Christ, the substance of all ordinances, as M. Beacon imagineth.

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

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

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

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

[Page 65]16 Our second birth is our saviour Christ and dominion over sin the very son of God, said H. Nicholas.

17 H. N. His Christ is neither man nor the consubstantiall son of God, but a holy disposition or Godlinesse, whereas the Lord Jesus himselfe appeales to the senses, the eyes and fingers of his disci­ples even after his resurrection, when he was most spirituall and now in some measure entered into glory,Christ is truely and really per­fect man, not a holy dispo [...] ­tion as H. N. blasphemously saith. that he was a speaking man, and had flesh and bones, and the print of the [...]ailes in his hands and sides, yea the scripture saith he was the sonne of Adam, Abraham, Isaack, Jacob, David, Mary, 3 hee was like us in all things, sinne excepted. Luk▪ 24.39, 40. Ioh. 20.26, 27.

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

19 Christ is not true man, nor Abrahams seed after the flesh, but God only in so far as he followeth Abrahams faith.

20 H. Nicholas and all his illuminated Elders are Christ, all not of his way the Antichrist, so some Antinomians now at Oxford.

Say 1 That Iesus Christ is not God essentially, but in name, 2 That his nature was defiled with sin, aswel as ours. 3 It is as pos­sible for Christ to sin, as for any of us. 4 The Trinity of the Persons is a fiction. 5 The fulnesse of the Godhead doth dwell bodily in the Saints as in Christ, and that when this Godhead shall be manifested in them, they shall have divine honour, and have more power then Christ, and doe greater workes then hee. 6 The scripture is but a shadow and a fiction▪ now the word saith 1 The father and Christ are one, and he thought it no robbery to be equal with the father Phi. 2 and maintained he was the consubstantiall sonne of God, Ioh. 7. Ioh. 10, else the Iewes would never have said, he blasphe­med in calling himselfe the sonne of God by adoption, for they knew Godly men, to be so the sons of God. 2 By him the word, the heaven and earth were created, Ioh. 1.1, 2, 3. Col. 1.16▪ 17. now God onely created the World. Ier. 10, 11, 12. Esay. 44.24. Gen. 1.1. Psal. 33.6, 7, 8. 3 Hee was anoynted above his fellowes with grace, Psal. 45.2.7. and wee receave out of his ful­nesse, and light our halfe-penny candles at this sunne of righte­ousnesse, Ioh. 1.14.16. and he giveth the Holy Ghost, Ioh. 16.14. And hath received a name above all names, Phil. 2 9▪ 10. and God said to none of the Angells, farre lesse to any man, save to the man Christ, sit thou at my right hand, Heb. 1.

[Page 66]21 The Familists are perfect in this life, and so are Antinomi­ans Towne as. p 77, 78. Saltm. free grace 140.

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

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

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

25 Christs dying on the Crosse, is nothing but H.N. and his illu­minated Elders, their obeying constantly the doctrine of H. N. so as no suffering could cause them to forsake it.

26 Then is Christ put to death, when any of the Family of Love is no longer led by the Scripture, but by the Spirit of revelation, that is as sure as the Scripture, so said Mrs. Hutchison Rise reigne. p. 61. er. 27.

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

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

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

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

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

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

33 In H. N. God this present day judgeth the world, the family of love are the many thousands of his saints, that Judgeth with him, even now and reigneth on the earth. Evang. c. 1. sect. 9.10.

34 The Marriages of all not enlightened are unlawfull.

35 Men shall marry and have wives at the resurrection.

36 The illuminated Elders cannot sin nor pray for forgive­nesse of sinnes, so Antinomians hony-combe c. 3. pag 25. c. 7 pag. 139, forgiven sin is not, or hath no being before God, Saltm. free grace, pag. 44.

[Page 67]37 Heaven and Hell are in this world, Antinomians say we are fully and compleatly, not in hope onely, saved in this life.

38 The family of love is under no law.

39 All things are the act of God.

40 Angels and Devils and wicked men, are acted immediately by the Spirit of God.

41 The Scripture is a shadow.

42 Ordinances are for babes, in their family of love only.

43 The perfect are to live above all ordinances.

44 Jf temptations lay hold on us and force us to sin, and we cry to God for helpe, and finde no helpe, we are as guiltlesse as the maid for­ced in the field, who cryed and had no helpe; and is not for that a whore H.N. documentall sentences. sect. 13. sect. 8.

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

45 All the scriptures are to be exponed by allegories. This makes 1 The Scripture a masse of contradictions and lyes. 2 This turnes our faith and knowledg into a phancie, for the scripture it selfe cannot be a rule of exponing scripture, if the glosse destroy the text. 3 The scripture shall not Judge all controversies, as Christ referres the gravest question that e­ver was, Whether he be the sonne of God or no, to this tribunall: Search the Scriptures for they testifie of me, Ioh. 5. 4 All the articles touching Christ his birth, life, death, buriall, resurrection, ascending to heaven, sitting at Gods right hand, his second com­ming, &c. Creation, providence, histories shall teach nothing,Scriptures are not to be ex­poned allego­rically but where the Holy Ghost so exponeth them. an Allegory shall cause scripture say the contrary. Antinomians call all their allegories the spirituall sense of Scripture. Bread may in an allegory signifie comfort, then the love of God dwells in a brother, who seeth his poore brother famishing and gives him neither cloathing nor bread, but onely faith in good words, Brother goe in peace, and be warmed, and cloathed, an [...] feed, for he gives the poore man allegorically bread, and cloathing contrary to Iames 2.14, 15, 16, 17. 1 Ioh. 3.17, 18. yea so all scripture [Page 68] shall be turned over in lyes, dreames, and phancies all cove­nants violated, all faith private and publike among Chri­stins may be broken, and yet truth kept in an allegoricall sense according to scripture. A man may murther his brother, and have life eternall. Contrary to 1 Io. 3.15 in regard that killing him, he saves him from sinning any more, and so does not mur­ther him, though violently, he take away his life; for the scrip­tures calls the soule the man.

CHAP. X. Of Ioannes Agricola Eislebius the first father of the Antinomi­ans. The first rise of Antinomians under that name to wit of Joannes Agricola Eislebius the Author of Antinomians.

THe first man that appeared under the name of an Antino­mian was Ioannes Islebius Agricol [...] a Schoole-master or Reader of divinity in Eisleben as Luc▪ Osian. [...]er, epi [...]o. hist. eccles. Centur. 16. l. 2. c. 29. Luc. Osiander saith: he was a proud, vaine unconstant man, so saith Schlussel­burgi [...], S. Theol. Doct [...]r Gym­nasio, Tralesun­d [...]nsi [...]i [...] pomera­ma, in suo [...]ato­logo [...]aer [...]ticorum lib 4. p. 35, 36. Conradus Schussel­burgius.

This man in the Augustine Assembly defended with Melan­cthon and Brentius, the Augustine confession an 1530, as Osiander▪ ibi. Osi­ander saith, and adhered to the Saxon confession, so saith Sleidanus, [...] l. 7. Sleidan. And after the battell of Smaldack, saith Osiander; with Iulius Pflugius Bishop of Numburg, and Michael Sidonius he composed that unhappy booke called the Jnterim. For Antino­mians are much for indifferency of all Religions, especially in externalls, see R. Beacon in his Catachis. pag. 194▪ 195. and in this they comply with the Anabaptists called fratres liberi, free brethren who thinke all things under the Gospell are free, and neither forbidden nor commanded, which the coun­cell of Trent (as also Alphons. a castro) said, was the doctrine of Lutherans; but Osiander with reason said, this was a Calum­nie, and layes the charge justly upon Eislebius and the Antinomi­ans.

The lying IesuiteGualterius in tabula Chro­nographica, s [...]cul. [...]6. c. 36. Gualterius saith that Antinomians are the disciples of Luther: But Luther (saith Osiander) Instituted six publicke disputes at Wittingberge against the Antinomians, and brought Eislebius to a Recantation, and in an Epistle at length cleares himselfe of the Antinomian way with a great deale of [Page 69] vehemence and indignation against them.

Eislebius an. 1538. brought in this error in the Church, he was first admonished privately, by Luther, before he wrote. But that Luthers innocency may appeare, I have from a Godly and Learned Divine caused to be printed an Epistle of D. Luther in which the Reader may see how vainely Antinomians of our time boast that Luther is for them, in which both the Recanta­tion of Eislebius and the judgment of Luther may appeare.

CHAP. XI. A Treatise against Antinomians written in an Epistolary way, by D. Martin Luther, translated out of the high Dutch originall; con­taining the minde of Luther against Antinomians and a re­ca [...]tation of Ioannes Agricola Eislebius their first father.

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

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

3 The Law of God belongeth to the Cours or Benches of Civil Iudges (to men-ward) not to the pulpit or conscience (to God-ward.The tenents of Eislebius and other Antino­mians in Lu­thers time.)

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

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

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

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

8 Peter understood not Christian liberty.

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

10 If you think the Church should be so governed, as men must be [Page 82] sober▪ holy, good, chast▪ now yee have erred from the Gospell.

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

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

13 Christians are not to be rebuked by the Law.

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

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

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

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

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

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

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

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

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

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

27 The Gospell only argueth the contempt of a mediator.

28 Paulus Crellius the Antinomian prop. 85 Negant nostra ecclesiae [...] vocabulum evangelij se generaliter in hac dispu­tatione pro corpore doctrinae accipere tam legem, quam evangelium.

It is true the Law, in its rigour, condemning and cursing and denying righteousnesse or justification to a sinner, is no part of the Gospel, as the Gospel is the pure doctrine of free justificati­on in Christs alone imputed righteousnesse, nor can the law as it curseth and condemneth, justifie, or convert the soule, but sure what ever Antinomians say on the contrary, The Law of the Lord converteth the soule, Psal. 19.7. that is, the law in the hand of Christ and spiritualized with a Gospell-Spirit conver­teth, which is not to be taken as M. Towne dreameth asser. pag. 42. The Law is established in our sanctification, but that is in the inward Spirit, not in the outward letter, for he and Antinomians [Page 83] imagine that we fulfill and obey the law, because the Spirit immediately and irresistibly draws us, and acts on us as on blocks, and that we are not to obey God and abstain from sin out of conscience to the written Law [Thou shalt not kill] but so all we doe, must be will-service wanting all warrant of one letter of the word, contrary to Rom. 14.23.

These Antinomians Schlusselbu. cat. hereticorum, l. 3. p. 45, 46, 47.descended to a more subtle and finer way of the Laws use▪ they said it was no question, but the just man or beleever having received the Holy Ghost, doth every thing of the Law and lawfully useth the Law, to discipline and represse those that were politically or in a Theologicall consi­deration unjust or unregenerate, or to terrifie and punish their owne flesh, or unrenewed part (which Towne Town asser. p. 35. with them sayes is under the Law, and is no better (said they) then the flesh of the unjust, for none on earth keeps the Law, but the beleever by the Spirit of Christ, for he, by faith, establisheth the Law.

In this, the old Antinomians are not so grosse as new Anti­nomians, for I make it good in this Treatise, that whereas old Antinomians said, caro justorum non est melior carne injustorum, the flesh and unrenewed part of beleevers is no better then the flesh of unbeleevers, and so the Adulteries and murthers of the one, are sins as well as the murthers of the other. Our Antinomians, as Saltmarsh free grace· 154. Saltmarsh, say the Scripture calleth us ungodly and sinners, and children of wrath; not that we are so, but seem so; or not so in Gods account, but in the worlds. then by good Logick, the flesh, the sins, the murthers of the beleever are but seeming sins, and sins in the worlds false account, not in Gods just and true account. Yea, they are as clean (saith Eaton Honey combe c. 3. pag. 35. from sin, as Jesus Christ, and Saltm. fr. gr. p. 140. (as Saltmarsh saith) as the glorified in heaven, and they are sins saith Sermon the man of sin dis­covered rather vailed p. 10.11 The old Anti­nomians are not so grose as Saltmarsh and our new Antinomians. Sclusselbur. p. 46, 47, 48, 49. The state of the question touching the Law, as the old Antinomians fra­med it De [...], to men ward and in the conversation, but not to Godward, or in the conscience, that is, right downe, they are no sins at all.

The question is (said the old Antinomians) whether or no, there be a law given to the just man, or the new man, that is, whether or no doth the Law teach the new man, or the unre­newed part to doe good works, and require them of him, or doth it teach him that he must doe good works, as a meere pa­tient or doth he, without the Law urging, teaching, comman­ding, doe the Law, being created in Jesus Christ to good works, or more shortly, whether is the Law a meere patient toward a [Page 84] just man; or is it active in teaching, ruling, regulating of him in doing of good works, for to teach, rule, exact, require, com­mand, doe all import some activity, or is the law proposed as a teacher and commander onely to the flesh, or to the unrenew­ed part of a beleever?Antinomians say that the Law is a meer patient to a beleever and doth nei­ther command, direct, nor give him any glance of light to doe Gods will, the spirit is his onely light. this is the cardo hinge of the contro­versie (say they Saltmarsh fr. gr. p. 146, 147.) Saltmarsh saith, We being once justified, have no need of one beam of light from the Law to teach us: no more then the world has need of the first dayes light of the creation, or of a candle, when the Sun is risen, and Town asser. gr. p. 10. what if it be affirmed that even in true san­ctification, the law of workes is a meere passive thing, as the Kings high way, which a christian freely walketh i [...]? you can never have face to de­ny it. Psal. 119. [...], 2. Towne saith, the Law in teaching, ruling, or commanding, is a meere patient, that is, the Morall Law is as close abolished in teaching us, what we shall doe, as the Ceremoniall Law, now if the Spirit should teach us to be circumcised and to keep the Ceremoniall Law, that Spirit should be judged to be Enthysiasticall and not of God; for the Apostle saith the contrary, Gal. 5.1. and calleth it a falling from Christ, if then the Spirit teach us to honour our Parents, not to kill, whereas the Law teacheth us no more, that we should doe such a duty, then the Law teacheth us to be cir­cumcised, or then if a Candle-light should show us what is black, we are to beleeve it is so, and the light of the sun, show the contrary, we were to beleeve that black is not black; so if the Spirit teach the Mother to kill her childe, and offer it in a sacri­fice to God, because it was baptized, as an Anabaptist mother in Dover lately hath done; the mother is to beleeve and follow the light of that spirit, contrary to the expresse law, and the law is by this way a meere patient, and the beleever freed from the direction of the sixt Commandement (Thou shalt not mur­ther,) for the teaching, ruling, commanding thereof are activi­ties, and yet is the Law a meere patient to the regenerate part, so the womans regenerate part killed the child, and sinned not in so doing, for the regenerate part (say they) is under no Law; and the Antinomians who did chide with the Minister, because he convinced the Mother of sinning against the sixt Command, in killing her own childe, said right, Why speak yee to the beleev­ing Mother of the Law, the Law doth not rule nor teach the rege­nerate part, and she hath killed the childe according to the Spirits dai­light, and the regenerate part, not according to the Laws star-light, and the fl [...]sh, speak (say they) to her of free grace.

So Michael Neander, a grosse Antinomian wrote in an Epistle, to a friend in his time, To the just man, there is no Law given in [Page 85] any use or office, as he is just and liveth in the Spirit, as he is one with Christ, and converseth in heaven, where there is no law, that acts in a just man, the just dialect of the English Antinomian Towne. pag. 129. asser of grace. Being Iustified by faith we are admitted to the favour and presence of God, there to live and abide for ever, here by sense and light in the kingdome of glory, &c. and Saltmarsh. free grace. 140. pag. 142. Saltmarsh speaketh in the same Grammer, as if the beleever were at the right hand of God, and the old Antinomians said, in the words of Towne asser. grace pag. 34. Towne, read his words, the justified man (as Schusselbur­gius Schlusse [...]. catalogo. haeri­ticorum. l. 3. pag. 47 48, 49. Novus homo [...]ustus, regenera­tus renatus — perfectus in Christo Iesu, et completus in ipso Sanctus justus innocens unum cum Chri­sto, caro de car­ne, et os ex ossi­bus eius: illud ipsum denique ex gratia, side, et imputatione, quod Christus est natura in quo Christus vivit loquitur, facit, et operatur om­n [...]a, nam omnia opera eius sunt opera Christi, [...]uius▪ ipse est mera passiva ma [...]er a. relateth their minde) is holy, just, neither male nor female▪ but one with Christ, flesh of his fl [...]sh, and bone of his bone, and the same by grace, faith and imputation▪ that Christ is by nature, in whom Christ liveth, speaketh, worketh all things, for all the workes of the just man, are the workes of Christ, and he is the meere passive matter of these workes. Therefore all the doctrine of love, good workes, and new obedience, which Christ and the Apostles give after the doctrine of justification, is given only for the unjust man, or the flesh, and old man in every man. So say the English Antinomians, that the precepts of a Christian conversation doe onely obleige the hypocrites under the law that are mixed with true belee­vers, so doth Towne ass. grace pag 41, 42, 43. Towne, all the duties Mat. 5. Blessed are the meeke &c. are performed by the beleever in Christ, and Christ pres­seth not these [...]uties as obleiging the beleever, but that he may destroy all vaine boasting and confidence in mans owne righteousnesse of workes, bred by the Scribes and Pharisies, which is an abominable doctrine, for then there was no beleever on earth blessed through personall meekenesse, spirituall poverty, hungring for Christ: and the Apostles, and beleevers were not blessed, nor had any reward to looke for in heaven, in that they were persecuted and killed for Christs sake, the contrary is cleare in scripture M [...]t. 10.18▪ 19, 20. Ioh. 16.1, 2. Luk. 21.15, [...]6, 17, 18, 19, 20. Ioh. 21.18, 19, 20. 1▪ Pet. 3.14, 15, 16, 17. The putting on of the new m [...]n (said they Schluss. cat. haer. l. 3. p. 82.) and walking in new­nesse of life is nothing but externall discipline and hath nothing com­mon with the Spirit. So Eaton, Crispe, Den, Saltmarsh, its but to walke according to the outward conversation, honestly, as in the sight of men, not as in the sight of God, yea walking contrary to new obedience, and after the lusts of the old man, in beleevers is no sinne, which God Hony [...]co c. 4 43, 44, 45, 46, 47, 48 &c▪ c. 3.23, 24, 25. can see in beleevers, say Eaton Hony [...]co c. 4 43, 44, 45, 46, 47, 48 &c▪ c. 3.23, 24, 25. Towne Tow. ass. gra. p. 95, 96▪ 97, &c. Saltmarsh Salt. free grace. 144, 145, 146. &c. in Luthers time Christopherus Petzelius wrote a [Page 86] bitter peece for Antinomianisme, against Ioannes Wigandus, Crel­lius in spo [...]gia contra. Io [...]n. Vigandum, Mart. Luther more ag [...]inst Antinomia [...]s then any man. and others as Petrus Pala­dius in catalo aliquot haereseor relateth.

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

Divers usefull distinctions touching the law and the beleevers free­dome from it tending to cleare the minde of Lu­ther and Pro­testants.1 Luther speaketh one way of the Law, and the workes of the law, in the matter of justification, and a far otherway of the Law and workes simply as they obleige all.

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

3 The Law compelling legally, and condemning that it may con­demne, is one thing, and the Law compelling and condemning materi­ally, not that it may destroy and condemne, but condemning to the end it may chase the sinner to Christ, and save intentionally, is a farre o­ther thing.

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

5 The Law according to Luther hath three speciall uses.

1 That it may reveale sinne and wrath, and by this be a paedagogue [...] lead the sinner to Christ. Three speciall uses of the law according to M. Luther

2 To be a rule of a holy life.

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

6 The Law in its rigour, as it sounds out of the mouth of Moses and is violated, and presseth us to absolute obedience out of our owne strength, without a Mediator, or a Mediators free grace is to the beleever a rough and bloody enemy, and preacheth bloody tragedies, and craveth and exacteth hard things, but the Law as pacified with the blood of a surety. and as it is the sweet [...]reathing of the love of Christ, through the Spirit, and as it saith [Page 87] walke in love through the strength of him that hath loved you to death, it is a sweet, warme, kindly lovely freind, and leadeth us being willing.

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

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

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

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

11 The binding authority in the law laying on the sinner an obli­gation to doe and act, is different from the binding power of the law to suffer punishment, for transgressing of the law. The former agre­eth to the Law simply, as it is a Law: the latter agreeth to the Law a [...] it is violated and disobeyed. 2, The former is eternall & urgeth the believer, unbeliever, before the fall. after the fall, in the life to come, the latter is removed in Christ, to all those that are in Christ, for the law fully satisfied, neither condemneth, nor can it condemne to eternall suffering, for Christs passive o­bedience removeth all possibility of our passive obedience for sin in a satisfactory way.

12 The Law admonish [...]th but helpeth not.

Hence these conclusions for the clearing of the truth, and of the minde of Luther more fully.

1 Conclusion, Luther expresly declared himselfe against An­tinomians, by that title and name

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

I perswade my selfe Luther had an eye to Antinomians, when he said, [...] feared after his death that the doctrine of the true office of the law should be obscured, Luther to 3. fol. 102, admoneo pietati [...] amatores, praecipue qui aliquando sunt futuri doctores ut diligentèr ex Paulo dis [...]t intelligere verum et proprium usum legis qui (ut timeo) post t [...]mpora nostra▪ interim obscurabitur, et prorsus obrue­tu [...]. to 4.106 timeo quod ista doctrina (de vero legis usu) nobis ex­tincti [...] [...]bscurabitur.

I grant Towne ass. p. 35.73 the Antinomians now▪ as Town Salt. free. grace. 154.152. Saltmarsh Den. ser. man of sin p. 9.10. Den, and the old Antinomians Schluss. cat. heret. l. 3. p. 53.54▪ 55. in Luthers time spoke after the same Grammer and stile, and so did the Libertines in Calvins time say, non ego pecco, sed Cal. adv. lib. c. 18 452, A [...]inus meus. Its not I that trans­gresse the law and am under the law, but my asse. But they have a farre other minde then Luther, for the Antinomians (as Schlus­felburgius saith cato heriti. l 3. p. 53, 54.) taught that the flesh only and the unrenewed man was under the law, but the re­newed and justified man was under no law, more then if it had beene never given to him, and the law was no rule of life and obedience to a beleever. Luther cryeth against this as most false, and Luther Luther tom. 2 in Ge. c. 18. fol. 119. saith, those that beleeve in Christ must be daily mortified by daily Law-rebukes, and c. 19 f. 132. arguenda sunt peccata et proponenda ira dei propter incredulos qui in eccl [...]sia sunt, imo etiam propter credentes ne adhaerescenti peccato et innatae imbicillitati indul­geant: lex manet Luther con­tra Anti. disp. 3. propos. 27. dis. 4 pro. 33. inquit ante evangelium et justificationem, in justificatione et post justificationem.

Observe this in reading Luthers works,How good workes con­forme to the Law are not necessary. The new man is un­der the same law as a rule of life which was in the covenant of workes, and though we be changed, the law is the same that he taketh the law, as opposed to justifieing grace, and as it may condemne or justifie, and so as an instrument of the Covenant of works exact­ing perfect obedience in a legall sence, otherwise neither Luther nor any of our Divines will say good works absolutely perfect and in all things conforme to the Law are necessary to salvation, for it is false, all beleevers are saved by faith in Christ without any such good workes or perfect legall obedience. Then we must hold this to be Luthers minde, that if good workes be com­manded to the renewed man, in the law, as well as faith, and be as necessary as faith, then the renewed part is under the law commanding good workes, as well as it is under the command of faith but Luther saith, the former Antinomi. say nothing sins but the flesh, & nothing is under the law, but the flesh▪ & so no­thing is under a command and an obleiging rule of law or Gos­pell to doe good workes and beleeve, but the flesh: a senselesse untruth, For it is the new man by the Spirit of Christ, saith Luther from the word of truth, that doth good workes and be­leeveth. So Luther to 4. fol. 499, in Psal. 130. (2) and excel­lently saith Luther to 1 fol. 436▪ Christiana l [...]bertas est, quando non [...]utata leg [...], m [...]ta [...]tur homines, ut l [...]x eadem, quae prius libero arbitrio odiosa [...]uit, The Law is gi­ven to the new man [...] of lif [...], and not proper [...]y to the flesh, but as a sinne▪ condem­ning law. iam defusa per spiritus sa [...]ct [...] charitatem cordi­bus nostris iucunda fiat. Hence Luther saith two things, that contradicts the Antinomians. 1. The Law is not changed, when the sinner is changed, but that which was hatefull to free will before, is the same law, but now sweet and pleasant to the heart, then if the law be not so much as changed, it is not abo­lished to the beleever, its made of hatefull pleasant. 2. That Law that is pleasant to the heart, and sweet, it is not given to the flesh and unrenewed part, but especially to the renewed part. 3 The renewed part in the beleever doth either do good workes by the grace of Christ and so keepe the law, though un­perfectly, or not doe good workes at all. If the latter be said, the renewed part, is not renewed, but dead and is the very old [Page 104] man, which is a contradiction, but if th [...] former be said, that it is the new man or renewed part that doth good works in the believer, then the new man either doth th [...]se good works con­trary to the law, which is non-sense, for to be mercifull, sober, just, true, chast, are agreable, not contrary to the law, or the new man doth good workes without the law, and so without the word of either Law or Gospell, this is will-service to God and separateth the Spirit from the word, and is a high way to legittimate, murther, adulteries, paricides, under the veil of the Spirits working, and leading without the word, if the new man worke according to the law, then is the law a rule, and what the new man doth according to a ruling law, he doth it ex debito out of obligation, then must the new man be under this law and obligation as a rule, nor can it be said that the flesh doth good workes for Paul saith in his flesh there dwelleth no good nor can it be said the new man worketh not according to the law, but according to the Gospel▪ because the Gospel as distin­guished from the Law, sheweth us cred [...]nda non fac [...]nda, what we should beleeve▪ not what we should doe (4) the new man worketh by love, the flesh worketh not by love, but love is the fulfilling of the law Ro. 1 [...].8 9. Ga. 5.14.18.19▪ 24. Ga. 6.2. th [...]n must the new man be under the debt of love, and so under the law as an obleiged rule, and to this Luther [...]e [...]reth witnesse.

3 Conclusion, How Luther according to Scripture saith the new man and terrified conscience in the beleever, is simply freed from the law, and the Law is abrogated to him, and hath only power over his flesh. Taking the Law simply as the Law and an in­strument of the covenant of workes exacting by Law-compul­sion perfect obedience without a Mediator and that under the strictest penalty of eternall wrath for the least breach, as it is opposed to the Gospell, which is a milder King, and taking the conscience not in its latitude, as it is in both the beleever and the unbeleever, but as it is in the beleever renewed, and withall troubled and terrifyed with the sense of sinne, so the Law as Luther saith, is abrogated, and hath no dominion over the re­newed man or the renewed conscience to condemne it, but only over the old man and the sinning and lusting flesh to chase the beleever to a more strict closing with Christ, and arguing [Page 106] and convincing him of too reall and true sinning, not of seem­ing and imaginary offending against a Law, as Antinomians dream, so is Luther Luther tom. 4. fo. 178. to be taken.

But the Antinomians in Luthers Schlusselburgiu [...] [...]at▪ heretic [...] l. 3. p. 53. time, and in our dayes, doe wickedly Towne ass. grace. p. 35. p. 3. inferre then, these, and the like commande­ments, Walke in my Laws, put [...]n the new man who is created ac­cording to God, serve one another in love, doe not belong to the [Page 108] new man,How the Law is given to the new man, and how not. but only to the flesh, and to those that are under the law, for what need is there (said the old Antinomians) to bid a man put on his coat, when his coat is already on him? therefore wee say this to a man that hath not put on his coat, that is to a man under the Law, and to the old man in the beleever, not to the new man: for it is true these precepts, as they are meerly legall and to be obeyed without the grace of the Mediator, and as they exact perfect Law obedience in a compulsive way under the paine of death eternall, are not given to the new man, nor to the beleever at all, that is most true. But that these commands, Evangelically considered, and as they urge obedience unperfect and by the grace of God, are not given to the new man, but to the old only, is a most palpable untruth, for Christ biddeth the be­leever and the new man put on his coat, though he have put it already on, but imperfectly, there is a sleeve or a shoulder of his new wedding coat not on yet, it is not perfectly buttoned in this life; though the coat of imputed righteousnesse be perfect, and if sanctification be sincere, yet it is not every way so sewed and pinned on us, but the very new man hath need, in regard that his faith is in the growing hand, of that command. Put yee on the Lord Jesus. The just, as just, should have no need of a compelling Law, if they were perfectly just both in person and works▪ as Antinomians say they are. And it is most false that the Law is giv [...]n formally to the flesh, as if sinfull flesh were com­manded to beleeve and put on Christ, or were capable of righte­ousnesse, as before is cleared.