Survey of the Spiritual Antichrist

A brotherly and free Epistle to the patrons and friends of pretended Liberty of Conscience.

I T is a question not easily determined whether the Church of Christ suffer more by brethren, her mothers sons Edom within, or by strangers, Babel without her walls: It is undeniable that thousands of godly people are carried away to Familism, Antinomianism and love to follow strangers because people are floods and seas, and teachers sit upon the waters as fair or stormy and rough winds; I have been long silent, but when I did see not long ago privileges of state, if in a feather violated must be judged bloody and unexpiable by sacrifice, or any way else, and heresies, fundamental blasphemies, foul inventions of men, are thought to be zealous errors, godly fancies, things of the mind not to be spoken against, except M. Tho. Edwards, or any other who out of zeal to God, cry against the New alter, would be charged to sin against the Holy Ghost, therefore I dare not but give a Testimony for the truth. Silence may be a washing of the hands with Pilate, saying, I am innocent of the blood of lost souls, but it washeth away the guilt with waters of ink and blood. And except my heart deceive me, give me leave to borrow an expression of Job, If I lift up my hand, or a bloody pen against the truly godly, or have a pick at holiness, Let mine arm fall from my shoulder blade, and mine arm be broken from the bone.

I am not to oil any man's head who hath been exorbitant in his superpluses or overlashings against personal infirmities of the true godly, as if godly and elect men, and elect Angels were terms reciprocal (I would the Antinomians had not biased too many with such an opinion) for Judas the Traitor, for ought we read, was orthodox in point of doctrine, and Peter not so in playing Satan's part to dissuade Christ from suffering, and in complying with the masters of out-dated ceremonies, nor should cummin and mint devide us, though there may be a little pearl of truth in these, and I would not willingly side against lower and under-ground truths, that Christ will own, though little and small. But sure it is not Christian, but Asses patience, to open the bosom and the heart to lodge Familists, Antinomians, Arminians, Arians, and what not under the notion of the godly party, and to send to hell others sometime judged the godly party, because of two innocent and harmless relations of Scottish and Presbyterial : As touching the former M. Henry Burton is pleased to call the Scots the vilest of men, and if I mistake him not partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of Parliament and City, that they may reign, whose violent and fraudulent practices proclaim them to be not friends, but such as in whom to put the least confidence, is to trust in the reed of Egypt, whereon if a man lean, it will pierce him through And speaking of the General Assembly of the Church of Scotland, he saith, Thus in reference to the spirituality or the Church there seems to be set up in their National Assembly the like Supremacy, which the Pope himself claimeth over Kings, States, Kingdoms, Common-wealths, and M. Rutherford in his government of the Church of Scotland tells us that though none in this Grand Assembly have decisive voices, save only Commissioners, yet the acts of the Assembly oblige all the absents not present in all their members, and that because, what is by these Commissioners determined and concluded is matter necessary and agreeable to God's word, as being no less infallible then those decisions of the Apostles, Act. 15. — And whosoever shall not conform in all things to the constitutions of that General Church Assembly, when once the horn is blown, then ipso facto imprisonment, confiscation of Goods, banishment, and what not? — What? to set up in the Church an Oracle of infallibility and such a Suprema • ie, as no true bred English Christian can interpret for other then Antichristian Tyranny — and thereby shall our fundamental Laws, privileges, and power of Parliaments, liberties, and freedom of all true bred English subjects be brought under perpetual bondage — worse then that either of Egypt or Babylon. But that we may speak for ourselves. I answer to all these, in the following considerations, without recrimination.

1. If any truths of Christ because holden by the Church of Scotland leave off to be truth then shall we say, these that by divine providence (which casts a measuring line of acres and lands to every Nation) have obtained the warmer side of the Sun in South Britain, and a fatter soil have the more excellent Christ, as if God's grew in gardens, as they said they did in Egypt. But as Religion should not wear the shape, fashions & hew of men, so sure England and Scotland differ non specie & natura sed accidentibus meris, a little vicinity to, or distance from the Sun is a poor difference, when we come up to our fathers house the higher Jerusalem (which he who bringeth many children to glory, I pray, and hope shall do) I trust we shall not stand in a vicinity to, or a distance from his face who sits on the throne and the Lamb, as English and Scottish, and though Scotland be resembled to Egypt, as M. Burton says, we have not pierced through our brethren, but are the causes under God far more now, why M. Burton and our brethren breath in English air, then when we came first into this land, for M. Burton said himself, to some of our number then, we was then the Kingdom of Judah, helping the Ten tribes their brethren against the Taskmasters of Egypt, and spoilers of Babylon, and our General Assembly in Scotland was then beautiful as Tirzah, comely as Jerusalem, terrible as an army with banners. But now the tables are so far turned▪ that our General Assembly is a Papal throne above Kings and Kesars, and we ourselves are worse then Egypt or Babylon. Doth a fountain send forth at the same place sweet water and bitter? My brethren, these things ought not so to be. But what although Scotland be Egypt and Assyria, Isaiah saith, ch. 19.18. And in that day shall five Cities in the land of Egypt speak the language of Canaan and swear by the Lord of hosts. And though we be Assyria (as M. Burton the title page saith) we like that better of the same Prophet, v. 24. In that day shall Israel be the third with Egypt, and with Assyria, even a blessing in the midst of the land, whom the Lord of hosts shall bless, saying, blessed be Egypt my people, and Assyria the work of my hands. But I am afraid▪ that Familists, Antinomians, Arminians, Socinians, whom M. Burton calleth the Saints, shall not be found the only true Israel of God.

2. We pass not to be judged the vilest of men by M. Burton, or partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of the English Parliament, Antichristian and Papal Tyranizers over the bodies, estates, consciences of the free borne English, under the notion of Presbyterians.

For 1. M. Burton is but a man, and speaketh thus from the flesh, and hath three times changed his mind or profession touching Church-government and other points of tolerating Arminians, Socinians, and the like against which he gave a testimony in his Apology and other writings, he that changeth thrice, may change four times and ten times.

But if we should stand or fall by the Testimony of men, I should rather name Apostolic Calvin, renowned Beza, godly and learned Cartwright, Prophetical Brightman, with other worthies, M. Dod, M. Hildersham, M. Dearing, M. Greenham, M. Perkins, M. Baynes, M. Pemble, D. Ammes, D. Sybs, D. Preston. I speak not of many eminent lights in Scotland, who now shine in another firmament, of M. Knox, M. Bruce, M. Welch, and many the like worthies, if these who are asleep in the Lord, were now living, they would deny you, and your Independency, and separation, your Schisms▪ Atheistical and Epicurean tenets of toleration of all Sects, Religions, false ways, your Antinomians, Familists, Socinians, Arminians, Arians, Antitrinitarians, Antiscripturians, Seekers, Anabaptists ; all which I cannot but judge to be yours, because you are so far from writing against them, or denying them, that in your books, to write against them, is to persecute the Saints of the most high, few or not any of your way wrote ever one jot against them. But you spend all the blood and gall of your pen on Presbyterians, on the Scots, the City of London, the Assembly of Divines, on Zion College, as against Egypt, Assyria, Babylon, Antichrist, tyrants over the conscience, persecutors of the Saints, such as would enslave England. You plead for a toleration to them all, they are the Saints, the godly party, the only Anointed ones. I deny not but many carnal men may, and do crowd in amongst Presbyterians, but are they owned by them? plead they for them? do they book them in their accounts as the godly party? But the Presbyterians spread a thousand lies of them : yea to say no more of them then what their Printed books speak, which were never disclaimed by them. They cannot be lies when the Authors and Patrons who plead for toleration to them, are not only silent, but reply and duply in Press and Pulpit for the vindication of their innocence.

But if Antitoleration may go pari passu equal foot and pace with Antinomisme, Arminianism and Socinianianisme, and such like heresies, and false ways as consistent with godliness and Saintship; why should Presbyterians be blotted out of the Calendar of Saints? and ought ye not also to restore them with the spirit of meekness? to oppress, imprison, fine and confine them, to decourt them out of places, judicatures, offices, societies, is no persecution, why should devouring pens be sharped and inked with gall and venom of Asps against them only as Antichristian, Popish, Tyrannicall, profane, bloody-persecutors, the sons of Pope and Prelate? you are more debtors to them for your lives, free-holds, estates, victories, free sitting Parliaments, peace, plenty, freedom from grievous Taskmasters of Egypt, ceremonies, will-worship and other toys, which the godliest rather tolerated then approved, then to any sects in England. Your Antinomians, Familists, Socinians, Antiscripturists, the Gideon's, and Savior's of the land of whom the maids in their dance sing, they have slain their thousands, and their ten thousands, when both Kingdoms were in the post way toward Babylon were as men buried, and in the congregation of the dead, and as still as salt, we heard nothing then, not one sound, nor the least still whisper of the wars of the Lamb, of a two edged sword in the hands of the Saints. M. Del then to some purpose, as a man in the streets might have said of men of these times, what he most un • ustly and calumniously saith of the Reverent Assembly of Divines, if they approve not his Familism. They are the enemies of the truth of Christ, and (he hopes) the last prop of Antichrist in the Kingdom. This is the bloodiest tongue-persecution ever I read of, to lay such a charge on men godlier then himself, because they cannot, and dare not command their conscience to come up to the new light of H. Nicholas, and such blasphemers: yea at that time there were faint and cold counsels and encouragements given to their brethren for the prosecuting the innocent and harmless defensive wars of the Lamb, Gideon's sword was then among all the sects of England no better then an oaten reed; not one sect then durst face the field against the Antichrist, they were like silly Doves and fainting Does, if I may have leave in humility to say it, desiring that Christ lose not, when Instruments gain, motions owe much to the first moover. And posterity will know to the second coming of Christ, from whence came the first stirring of the wheels of Christ's Chariot in Britain, and who first founded the retreat to return back again from Babylon. Partiall and lying stories cannot prevail against a truth known to all the Christian world; Europe and the Sun are witnesses of lies, and partial reports made on the contrary. The sects were innocent men of convening of a free Parliament.

Now the worst representation ye can put on our judgment of Antitolleration, is that we maintain that opinion, not out of weakness and want of light as the Saints do all their opinions, which you plead ought to be tolerated, but out of wickedness, and that we would with high hand force upon the consciences of others our opinions, which is the most direful persecution ever was heard of.

But brethren, why do ye break windows in our consciences to charge us with wickedness, in our opinion of Antitoleration, and will have all your own errors (if they be errors) to be veiled with mere weakness, measure out to us some scruples and grains of charity, if you would have pounds and talents of meekness, and forbearance, weighed out to yourselves. You will not buy and take in with a little weight, and sell and give out with a great measure? Double weights are abomination to the Lord. Give us but quarter measure, and charge us not with persecution, and slaughtering of the Saints, because we judge a toleration to all, even to such as will not come up to the unity of one faith, and confession thereof, that is, Socinians, Anabaptists, fleshly Familists & Antinomians, Arians, Arminians, Antiscripturians, Enthusiasts, Seekers, and the like, to be right down Atheism, we conceive the godly Magistrate does not persecute the Saints, if he draw the sword against adulteries, murderers, rapts, robberies, even in Saints, and we hope you, at least some of you are of the same mind with us: now spiritual whoredom, perverting of the right ways of the Lord, Socinianism, professed and taught to others, even in Saints, to us is worse and more deserves the sword then adulteries: for false teachers are evil doers, and so to be punished with the sword, Rom. 13.3, 4. and called evil workers, Phil. 3.2. such as rub the pest of their evil deeds upon others, and therefore not to be received into any Christian society, house, or Army, 2 Joh. 10. such as the Holy Ghost said, under the Kingdom of the Messiah when the Spirit was to be poured on the family of David, and the fountain opened, should be thrust through, wounded and killed, because they prophesy lies in the name of the Lord, Zach. 13.1, 2, 3, 4, 5, 6. c. 12.10. all the godly think of Antitoleration as a truth of God, they are persuaded of in conscience must stand, when the hay and stubble of Liberty of conscience, Antinomianism, and the like, shall be consumed with fire, so do the godly in the Churches of N. England think with us: refute this opinion of ours, and of these whom you esteem to be Saint-murderers with reasonings, and not railing, nicknaming us Antichristians, Babylonish Lord's over the conscience, to shame us out of this opinion which is the truth of Christ with the odious and bloody charge of persecutors of the Saints, sons of Babel, Tyrants over the consciences of the godly ; this is the heaviest club-law on the conscience, and the saddest tongue-persecution we know, else the sharp arrows of the mighty, and coals and firebrands of Juniper, with which M. Burtons writings are salted against his sometimes dear brethren the Presbyterians, the sometime Savior's and Redeemers of the oppressed and crush • d Saints, are not persecution, contrary to Psal 52.1, 2, 3, 4. Ps. 120.2, 3, 4. Jobs friends persecuted him, Job. 19.20. sure they lifted neither sword, nor spear against him; whether our Brethren did counsel in private and public to send an Army against their brethren of Scotland to destroy them, who in the sincerity of their hearts did sacrifice their lives for their safety, peace, liberties, and Religion, or no, I leave to their own consciences.

As for the forcing of our opinions upon the consciences of any; It is a calumny refuted by our practice, and whole deportment since we came hither. Our witness is in heaven, it was not in our thoughts or intentions to obtrude by the sword and force of Arms, and Church-government at all on our brethren in England, but we conceive that Master Burton, and the renowned Kingdom of England, are engaged by the oath of God to receive such a Government as is most agreeable to the word of God, and the example of the best reformed Churches, and are obliged sincerely, really, and constantly, through the grace of God to endeavor in their several places and callings, the preservation of the Reformed Religion in the Church of Scotland, in doctrine, worship, discipline, and government against our common enemy. Now if M. Burton have sworn the covenant, he hath engaged himself in the first Article thereof really, sincerely, and constantly, to endeavor in his calling the preservation of the like supremacy which the Pope himself claimeth over Kings, Princes, States, Kingdoms, commonweal • hs, the preservation of infallible General Assemblies on earth, of that spirit of Antichristian pride and tyranny, of Rebellion and Treason in lifting up a Papal throne above Kings and Kesars, above Kingdoms and Commonwealths, to the enslaving of the whole Nation (of England) in their souls, bodies, and estates,—whereby the fundamental Laws, privileges, and power of Parliaments, liberties, and freedom of all true bred English subjects, are brought under perpetual bondage, worse then that either of Egypt or Babylon. Now I desire Burton to awake, and all our brethren of the way of Liberty of conscience in England, who I suppose have sworn the Covenant sincerely and really, if a Preacher of the Gospel, and Saints who preach, cry, print, that the government of the Church of Scotland, and of all the Reformed Churches, is Antichristian, Tyrannicall, rebellious, treasonable, destructive to the liberties, laws and freedom of the English subjects, worse then that of Egypt and Babylon, do in their callings of preaching the Gospel professing the truth sincerely, really and constantly endeavor the preservation of the government and discipline of the Church of Scotland? O but they do endeavor its preservation only in their callings against the common enemy. What is this, but they swear to defend Antichrist in the Presbyterial government against Prelates, that is, against Antichrist in Prelacie, and yet black it as Antichristian: and how? in your several callings : now M. Burton and our brethren's calling is to preach and write for the truth, then must their calling bear them to preach and print to the Prelatical party, and to Cavaliers, that the government of the Church of Scotland is lawful, Apostolic, and of Divine right, otherwise they cannot in their several callings defend it against the common enemy, (for it is not Pastors calling, nor I suppose, a lawful calling in our brethren's mind to defend it with the sword) and must the preaching and printing to Antinomians, Socinians, Arminians, to Saints hold forth an Antichristian, a worse then Egyptian and Babylonish government, exclame against it as undefendable, and yet defend it against the common enemy the Prelates?

But whether our Brethren did swear the Covenant with a purpose to keep it or no▪ and whether they have not endeavored not to preserve but to destroy and extirpate the Reform • d Religion, doctrine, worship, discipline and government in Scotland, and persecuted us because we assert it, or if more can be done then the proposals of the Army and the Parliament hitherto have done (if they do no more) to promove all heresies and errors contrary to sound doctrine, we must remit in silence to the only final determination of the most High. They are stronger then we; but I am confident the earth shall not cover the blood that is shed in Scotland, but it shall stand before the Lord against such of the Kingdom of England (for many generations) who engaged their faithful and well-minded brethren in a blind cause to establish abominable Liberty of conscience, Familism, Antinomianism, Socinianism, Prelacy, Popery, &c. And the righteous Judge of the world knows we never intended any such thing; but we might have believed the words of King Charles, who told us they minded not Religion in that war. But now when we are wasted, ruined, dispeopled, we are not only forsaken by these (whose safety, peace, religion and happiness, we minded with loss of our own lives (I with many others dare appeal to the Sovereigne Judge of all the earth, in the sincerity of our hearts) but almost utterly destroyed, yet divers of the Sectaries profess they had rather fight against the Scots as against Turks. O Earth cover not our blood, arise O Judge of the world, and plead the cause of the oppressed, let all the Nations about, and the Reformed Churches, and all the generations not yet born, bear witness to this oppression and violence. For if such as did swear the Covenant, which was the only thing that engaged us, had said ingenuously at that time, we swear to endeavor the extirpation of Popery, Prelacie, Superstition, Heresy, Schism, Prophanenes, and whatsoever shall be found to be contrary to sound doctrine—lest we partake in other men's sin. But in the mean time we purpose to plead, print, write, preach, and in our places endeavor both in Parliament, and out of it; in the Assembly, and out of it▪ in our Ministry and Christian walking for toleration and brotherly forbearance of Popery, Prelacie, Superstition, Heresy, separation and gathering of Churches out of true Churches; judging the Presbyterians of Scotland (whom by the oath of God they are to defend) the Schismatics, and indulgence by Law and otherwise to be yielded to Papists, Arminians, Socinians, Arians, Familists, Antinomians, Seekers, Antiscripturists, Enthusiasts, &c. but none to Presbyterians at all: we should have blessed your right down ingenuity, yet have our Brethren really so sworn, and so practiced.

But (saith Burton ) the Scots are the vilest of men, p. 17. partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of Parliament and City, &c. Words of butter and oil, soft and sweet, would sooner convince us, and arguments of iron and brass, that are strong, hard, invincible, should more edify and persuade. The truth is fire, but not passion; Burton speaks fire, not always truth. These are not the words of such as war under the banner and colors of love, and fight the battles of the Lamb. Passion is a paper-wall to a weak cause: your Brethren stood once in your books for talents and pounds; but now for halfpennies, consider where the change is, we was at that time the same you call Presbyterians now, and professed the same to you. Deare brethren, be humble and lowly to your old friends, be not perjured for ill will to us, we shall mourn to God for that wicked revenge, the Covenant will pursue you, and God in it▪ dally not with God, they shall all be broken and splitted upon the Covenant of God, who labor to destroy it. Now when you have the sword, the purse, the Army, the Parliament for you, insult not over your brethren.

He was but an Atheist and a mis-interpreter of providence who said, Success in an evil cause is not happiness, believe it, Heresy when she is heir to her mistress, is a burden that the earth trembles under: ye know Heresies goeth with broad Peacock wings through the Land, and takes in Towns and Castles, but they had good help from Presbyterians, their Antichristian brethren, as they like to call them. Sects are courted, multitudes take hold of the skirt of a sectary nowadays. But the Court is paved with glass, and to you, all the faithful Ministers of Christ are but Antichrists Priests.

The white golden breathings of success may blow you asleep, but cannot secure you: your Brethren have been low in Scotland for your cause; I shall be satisfied without recrimination. The Scots are not the vilest of men, they are not partakers with murderers: but I shall only answer that I judge that in England the Lord hath many names, and a fair company that shall stand at the side of Christ as his conquesse in the day, when he shall render up the Kingdom to the Father, and that in that renowned Nation, there be men of all ranks, wise, valorous, generous, noble, heroic, faithful, religious, gracious, learned. And I hope to reap more peace in naming England from the choicest part, then M. Burton can find comfort in his passion, in denominating the Scots or their Army from the worst and vilest part; not to deny but there be too much wickedness, and profaneness in both the Nation and Army: yet shall I desire all the Sects whom M. Burton and his brethren would have tolerated, to look at their brethren as men compassed with infirmities, and let these of such, as thus accuse them that are without sin, cast the first stone at them, which were a good way to try, if Antinomians would not arise and stone to death so many as they were able to master, alleging God cannot see such violence and bloodshed to be sin in them: also we profess, to be orthodox and a strong Presbyterian is but a poor old rotten Coach to carry men to heaven, there is more required of these who shall be heirs of salvation, but this cannot justly impeach the Presbyterian way of Antichristianism.

And wherein is the General Assembly of Scotland Papal, and set up above Kings and Kesars, and may bring Presbyterians under a premunire? Had M. Burton any arguments to make out this sad charge against his brethren, but the stolen and reprinted, not reasons, but railings of Prelates, and Oxford opposers of Reformation, and particularly out of a lying Treatise called Issachers burden, the father of which was the excommunicated Apostate Jo. Maxwel, sometimes pretended Bishop of Ross ? for M. Burton hath nothing in this passionate Treatise of his own, but is an Echo in grammar and matter to Whitegift, Bancroft, to lying Spotswood, to the flattering time-serving Balaam's, who to gratify King James, and Bishop Laud, and these of the Prelatical gang, objected the same with more nerves and blood against the Scottish-Geneva discipline, then M. Burton does. That book of discipline was the Prelates eye-sore, and Mr. Burton must bring the weapons of his indignation out of the Armory of Babylon against Presbyterians.

I love not to compare men with men; only good Reader, pardon me to name that Apostolic, heavenly, and Prophetical man of God, Mr. John Welch, a Pastor of our Church, who for this same very cause was first condemned to death, and then the mercy of King James changed the sentence to him and other six faithful and heroic witnesses of Christ, and Ministers of the Gospel, into banishment to death: this worthy servant of Christ preached everyday, & in France, in his Exile, converted many souls; the King of France gave the same command concerning him, when the Town he preached in, was sacked and taken (as the man of God foretold them publicly it should be razed,) that the King of Babylon gave touching Jeremiah, do him no harm, see well to him, his person, wife, children and servants ; from the godly witnesses of his life I have heard say, of every twenty four hours, he gave eight to prayer, except when the public necessities of his calling did call him to preach, visit, exhort in season and out of season; he spent many nights in prayer to God, interceding for the sufferers for Christ in Scotland, England, France ▪ when he was in prison and condemned, he and his brethren as traitors, he hath these words as a full answer to the Prelatical railings against the meeting of a General Assembly at Aberdeen, and all the Erastian party, and to M. H. Burtons present words, & his objecting of a poor premunire by the Laws of England against Christ Jesus his free Kingdom: Who am I that he should have called me, and made me a Minister of the glad tidings of the Gospel of salvation, these sixteen years already, and now last of all to be a sufferer for his cause and Kingdom?

To witness that good confession, that Jesus Christ is the King of Saints, and that his Church is a most free Kingdom; yea as free as any Kingdom under heaven, not only to convocate, hold and keep her meetings, Conventions and Assemblies, but also to judge of all her affairs in all her meetings and conventions amongst her members and subjects.

These two points, first that Christ is the head of his Church; secondly, that she is free in her government from all other jurisdiction except Christ's. These two points are the special cause of our imprisonment, being now condemned as traitors for the maintenance thereof; we being waiting with joyfulness to give the last testimony of our blood in confirmation thereof, if it would please our God to be so favorable as to honor us with that dignity: yea I do affirm that these two points above written, and all other things that belong to Christ's Crown, Scepter, and Kingdom, are not subject, nor cannot be, to any other Authority, but to his own altogether, so that I would be most glad to be offered up upon the sacrifice of so glorious a truth. The guilt of our blood shall not only lie upon the Prince, but also upon our own brethren, Bishops, Counsellers and Commissioners: It is they, even they, that have stirred up our Prince (King James of great Britain) against us, we must therefore lay the blame and burden of our blood upon them, especially however the rest above written be also partakers with them of their sins. And as the rest of our brethren, who either by silence approve, or by crying peace, peace, strengthen the arm of the wicked, that they cannot return, in the mean time make the hearts of the righteous sad, they shall all in like manner be guilty of our blood, and of high Treason against the King of Kings, the Lord Jesus Christ his Crown and Kingdom.

Now I but propone to the real conscience of M. Burton that speaketh in his dialogue: 1. If there be not more of Christ in this one letter (if he will read it all) then in all the virulent pieces he hath written against his brethren, who when he suffered, did intercede for him, and lie in the ashes, and behaved themselves as one at his mothers grave.

2. Whether or not, he and his brethren who did plead against the Assembly of Divines in favors of an Erastian party, do not stir up both Prince and Parliament in both Kingdoms in this very cause, to bring on a National guilt on the land to enslave the free Kingdom of Christ to the powers of the world, and whether in this do they not build the sepulchers of the Prophets, and bring upon their own heads the blood of the slain witnesses of Christ ?

3. Whether a distinction will help them at the bar of God's justice, that they sided in hatred of the Presbyterial government, and of their brethren of Scotland, with Erastians, in opposing truths of Christ in these and the major proposition, against the light of their own conscience, in laying the headship of the Church of Christ on the shoulder of King and Parliament, and then keep in their mind, a mental reserve of the Presbyterial Church only?

Now they knew that the question between Erastians and us, was, whether there be a power of government distinct from the power of the Civil Magistrate in the Church of Christ: but they strike in with Erastus against Christ to reach a blow to the Presbyterians ; but since that time God hath brought down the sects lower and lower in the hearts of the godly in this Kingdom, and I hope shall lay their honor in the dust; In the same manner M. Burton saith, the giving of this power to the General Assembly above the Parliament, incurres a premunire against the Laws of England, so saith the Erastian. But M. Burton knows that is not the question, and that his congregational way makes no bones of a far higher premunire.

For 1. The Parliament hath nothing to do at all in Church matters, more to judge of them, or to punish heretics then if they had no souls. For M. Burton saith, p. 14. Confor. Deform. if it be true that Christ hath left such a power to any state then to a Popish state. But I deny your consequence. Christ hath given to no state a power to inact wicked Laws, or to ratify wicked Popish constitutions, ergo, he hath not given to a Christian state a power cumulative to bring their glory to the N. Jerusalem, and to be Christian nurse-fathers to see the bride of Christ suck healthsome milk, it follows just as this doth. God hath not given Kings any power to butcher and destroy the sheep of Christ, ergo he hath not given to Kings power to rule and govern a Christian people in equity and justice.

2. Our Brethren put a stranger premunire on us. For would they speak out the mysteries and bottom of Independency, they acknowledge not this Parliament in any other sense then they would do a Parliaments of Pagans or heathen, for there be no Christian Magistrates at all to them, but such as are members of their Congregational Church, that is, such as they conceive to be regenerated; and had they a world at their own will, then not the twentieth man of this present Parliament, nor Judge, nor Justice of peace could be chosen Magistrates, if the congregations of England, were all of the Independent stamp.

But you may say I slander them, they pray for the Parliament as a Parliament, and obey Justices of peace and the King as lawful Magistrates.

I answer, its true, so would they pray for Nero, Dominitian, and heathen Justices of peace, sent by them as lawful Magistrates, but not as Christian Magistrates, nor such as they would choose to reign over them, because in their apprehension of them, they are no less without the Church then heathens; then let the world be judge of their candor in contending for a power of Premunires, and in voting that heathen Justices of peace and unchristian Parliaments should be above a free General Assembly of England, but they could not endure either Magistrates or Parliaments, of the gang they are now in England, to be above one of their Congregations, though consisting of seven.

3. They are jealous of any supremacy of General Assemblies. But say the Congregations of England were all Independent, they would not baptize the children of the twentieth Parliament man, Judge and Justice of peace, nor of the King or most professors in England as they are now in England, nor admit them or their wives or children to the Ordinances, because they are no Church-members, and no better then Ethiopians or Indians to them; and if Parliament or Justices of peace should take on them to judge or punish them for this; I believe, M. Burton and our brethren, would tell them, these that are without the Church, as you are, have no power to judge the Church of Christ, are to judge of Church administrations, or to whom Ordinances should be dispensed, or not dispensed. Judge, if this be not a supremacy given to seven above the Parliament, and Judges of the Kingdom, which M. Burton so much condemned in a National Assembly of all the godly Ministers and Elders in England.

But its a fault that the General Assembly hath power to make rules according to the word of God, appertaining to the good behavior of all the members of the Church, and abrogate Statutes and Ordinances about Ecclesiastical matters that are found noisome and unprofitable without the Magistrate : So did the Assembly at Jerusalem appoint such rules as should bind Caesar, so he had been a good Constantine, and though they cannot abrogate Ordinances and Acts of Parliament by making or unmaking Acts of Parliament (our book of discipline never meaned that, as M. Burton, ignorant of the discipline of our Church, saith) yet as the Ministers of Christ, they may juridically declare, yea and preach authoritively that Acts of Parliament establishing the Mass, are unlawful and godless laws, commanding Idolatry, and denounce a woe against unjust decrees and laws, as Isaiah 10.1. else when M. Burton preacheth against such laws, he then must incur a premunire, before God, and set himself in a Papal throne above the Parliament, and enslave the English Subjects; for he preaches that Statutes of Parliament that establisheth Mass, and the burning of heretics, that is, Protestants, are to be abrogated, as well as the General Assembly of Scotland doth; and so M. Burton must set himself above Kings and Kesars.

And when a Synod or Church convened in the name of Christ binds on earth according to the word of God, Matth 18. there is no lawful appeal from them to any Civil judicature, not because they are not men, but because they are a Court acting in the name of Christ according to his word, and Christ with them binds or looses in heaven, yea there is no reclamation to be made, nor any appeal from one faithful Pastor speaking in the name and authority of Christ, according to that, He that heareth you, heareth me, he that despiseth you, despiseth me, and there is no danger to be feared either of Papal tyranny, or Parliamentary breach, or premunire.

But M. Rutherford saith, The decisive voices of a General • Assembly binds the absent as well as present.

Answ. So saith the Holy Ghost, the Churches of Antioch, Syria, and Silicia, were bound to receive and obey the decrees of the Synod so soon as they hear them, Act. 15.22, 23, 26, 27, 28. Act. 16.4. Act. 21.25. as they that despise the doctrine of faithful Pastors dead and buried, despise Christ : so saith that learned and godly man M. Cotton, and all the Churches of N. England, who to M. Burton must set up a Papal throne, as well as the Church of Scotland, if this be Popery ; for what need Churches absent (saith Cotton, Keys of the Kingdom p. 26.) send to a Synod for light and direction in ways of truth and peace, if they be resolved aforehand how far they will go? and if they be not obliged to submit thereunto in the Lord.

M. Burton saith further, p. 21. that M. Rutherford saith ch. 20.312. Gov. Chur. Scot. The acts of the Assembly oblige all the absents, not present in all their members, and that because whatsoever is by these Commissioners determined and concluded is matter necessary and agreeable to God's word, as being no less infallible then those decisions of the Apostles, Act. 15.

Answ. I dare appeal to the conscience of M. Burton well informed, and to all the godly, if they conceive any such thing to be my judgment to assert with Bellarmine & Papists, the infallibility of any Councils, now on earth: yea if he had read, what I have said, ch. 14. p. 209.212. I prove that the Apostles acted not in that Synod as Apostles, but as ordinary Elders; and Doct. Whittaker and M. Cotton say the same, though M. Tho. Goodwin and M. Nye, contradict both M. Cotton, and Whittaker, and Calvin, and all both Papists and Protestants, yea and Independents, who acknowledge Act. 15. to be a pattern for Synods to the end of the world. But the Independents now in England, and Anabaptists side with Bridgesius, Grotius, Socinians, and Arminians, the enemies of Synods: and say that Synod, Act. 15. was an extraordinary Apostolic meeting that obligeth not the Churches now. The Seekers say, there shall never be Synods till Apostles arise again, which they say without all word of Scripture.

2. I speak not one word pag. 312. of that purpose, but pag. 322. I speak, and M. Burton both detracteth from, and addeth to, and perverteth my words, which I impute not to malice, as others do, but to his ignorance of the Discipline of the Church of Scotland ; my words, ch. 20. pag. 322. are these: The acts of the Assembly oblige all the absents not present in all their members, as Act. 23 24.28. Act. 15.16.4. ch. 21.25. not because of the authority of the Church, but because of the matter which is necessary and agreeable to God's word. Beside that, M. Burton leaves out all the Scriptures I cite because he could not answer them, he leaves out these words, not because of the authority of the Church, which cleareteh my sense, and directly excludeth all infallible authority of Church or Assembly. For I hold they oblige the consciences not for men, or the Authority of the Church, or because, so saith the Church, as Papists make the testimony of the Church the formal ob • ect of our faith, and the Church to be as infallible as the Scripture, which I expressly deny, and lay the rationem credendi, all the weight, burden and warrant of the obligation of conscience, that the decrees or constitutions of an Assembly can lay on, not on the fallible and weak authority of the Church or men, but on the matter of the decrees, because or in so far as it is the necessary matter of the word, or agreeable to the word of God.

Now may not the Reader consider this logic. The Gospel that M. Burton preacheth obligeth all his flock absent or presenct (for their presence maketh it not to be Gospel) and that not because of the authority of M. Burton, who is but a sinful man, but because the Gospel he preacheth is necessary truth and agreeable to the Scriptures, ergo, whatsoever M. Burton preacheth is no less infallible then the decisions of the Apostles. The Antecedent is most true, and more I do not say; but the consequence is most blasphemous and false, yet are all the lawful Pastors in Britain to preach the sound word of God, after the example of the Prophets & the Apostles, ergo, whatever all the faithful Pastors in Britain preach, is as infallible as the decisions of the Apostles ; the Antecedent I can own as a truth of God, but the consequence is M. Burtons.

2. He adds to my words, and saith, M. Rutherford tells us — whatsoever is by these Commissioners determined and concluded, is matter necessary and agreeable to the word of God. This I say not, I never thought whatsoever they say, is matter necessary : find these words under my hand, and I will crave M. Burton and all the Church of England pardon. But I know General Assemblies can reel and err, Every man is a liar. I never say, whatsoever is concluded by them is necessary. I say, what is determined by them is de jure, that is, ought to be agreeable to God's word, for I show that General Assemblies have their warrant from Act. 15. and my meaning and words are clear. These are M. Burtons words, not mine, What is determined by them, binds not as, or because its from men, but as agreeable to the word of God. M. Burton expones my (is) as he pleaseth best, and hath need to crave God pardon for that he rashly and ignorantly (I say no more) fathers untruths on his innocent brother, who writeth and speaketh honourably and respectively of him; for let logic of conscience be judge, if this be a good consequence: What a General Assembly determines, bindeth no farther but as it is necessary, and as it is agreeable to the word▪ ergo, Whatsoever a General Assembly determines is necessary, and is agreeable to the word of God, it followeth in no sort at all, yea the • u • t contrary followeth, ergo, if it be not necessary, and in so far as it is not agreeable to the word, it obligeth-neither these that are present nor absent, and is not infallible at all.

4. I may say without any just ground of offending either M. Burton or any of his way, that write against Synods, that had they rightly understood the state of the question between P • otestants and Papists they would not have so inconsiderately clashed with the word of God, and all the Reformed Churches in Christendom; for we deny,

1. All absolute, unlimited, and infallible authority, to Synods. Papists press that Councils cannot err, and in so doing they make them Lord's and Masters of the conscience of the people of God : and Independents and others charging this upon us, cannot before the bar of the alone King and head of the Church, bear out their charge, and the like unlimited and boundless power of Civil and politick ratifying and passing in penal laws, what the Church or Synods determine we deny to any Magistrate on earth. M. Burton 9, 10, 11, 12. will not, and cannot make good his bitter, virulent and unchristian challenge he lays on his innocent brethren, who may, and I hope do in humility and confidence claim a Saintship and interest in the Lord Jesus as well as he; That they with Diotrephes, exalt man's power above all that is called God, are Antichrists, Apostates from the truth, do carry on the mystery of iniquity, this he also must answer for, as a slander laid on all our Reformers, Calvin, Luther, Beza, yea on Reynold, Whittaker, Perkins, &c. all the Protestant Churches, all the host of Protestant Divines.

But, 2. All the power and authority of Synods we conceive to be ministerial, not Lordly, limited, regulated by the only word of God in the scripture, and in matters circumstantial, of order, and decency, as time, place, persons (observe I say not in mystical Religions, Ceremonies, called, but unjustly, indifferent, or the like) by the law of nature, rules of piety, charity, and Christian prudency, for the edification of our brethren, and the glory of God, and a lawful Synod, we judge hath power ministerial from Christ, to pass constitutions 〈 in non-Latin alphabet 〉 decrees, Acts 16.4. (Laws I do not call them, because Christ is the only Law-giver, King, and head of his Church, his Officers are only servants, and Heralds to hold forth his Laws) and these constitutions condemning Arminianism, Socinianism, Familism, Antinomianism, &c. as sometimes Mr. Burton being but one single Pastor by word and writ condemned them▪ and that in the name, and authority of Christ (as he then said) and commanding in the Lord that they consent to the form of sound doctrine, rebuking all that subvert souls, and trouble the Churches, Acts 15.23, 24. are to be obeyed, and the conscience submitted to them, not absolutely, not for the sole will, and mere authority of the Heralds, as if they were infallible, not with blind obedience, not without reclamation, or appeal, if they be either contrary or beside the scriptures, but conditionally in so far as they are agreeable to the Word of God, even as the single Independant Congregation is to be heard in things lawful under pain of excommunication, as our brethren say from Matth. 18. and yet, Matth. 18. sets not up Antichrist, and caries not on the Mystery of iniquity. And we teach that the Magistrate, as the Minister of God, after due examination according to the word, is obleiged to add his civil sanction to these constitutions, and to guard the Ministers with his Sword; and to punish Arminians, Socinians, Familists, &c. as Mr. Burton cried against them of old, and appealed to the supreme Magistrate, the Kings Majesty against them: though we judge the Magistrates sword in all this, keeps such a distance from the conscience, that this is so far from being a State Government of the Church, that these constitutions have no power at all over the conscience from the sword, and are alike binding, and were, Acts 15. Though the Magistrate were not on earth, and though he should oppose them, as he did then. And we think Arminians, Socinians, and Familists, who deny all power of Synods, less or more, except only, Sir, if it please you this is God's mind, if not, Sir, you are where you was, • e a Sceptic to Christ's second coming, and change your faith every New Moon, we have nothing to say, but fare ye well, are the Antichrists in this, not we.

Nor dare we conceal our fear of the • ad • udgements of God, and his highest displeasure for the breach of the Covenant of God in this Land.

And that, First, since so many victori • s, and great deliverances bring forth no other fruit, but persecution of the Godly and faithful Ministers of Christ, and more virulent hating of, and railing against the Church and Kingdom of Scotland, these that are most zealous for Reformation, and most conscientious and sincere for the Covenant, and settling of Religion: Above, and beyond all that Prelates or those of their way ever attempted. Yea, and the crushing, and ruining of these that have wrought a greater salvation for the Kingdom than all the sectaries in England, when such are persecuted, impeached, imprisoned, cast out of the Parliament and Kingdom for no cause (if the bottom of the business were examined) but for their adhering to the Presbyterial Government, Covenant of God, their brethren of Scotland, opposing (as the Covenant of God obleigeth them) the Heresies and Blasphemies abounding in this Land, when vile and naughty men, because they side with sectaries, such as blaspheme God, deny the deity of the holy Ghost, not only go free, but Familists, Antinomians, Libertines who join in these blasphemies, Arminians & Socinians, the old Courteours and darlings of the late Prelates and popish affected, Seekers, Anabaptists, Separationists, and Independents of another stamp then these of New England, Covenant breakers and the like, are not only connived at against the Covenant, but sit in Parliament, are advanced to highest places in the State and Army, and such Familists as Mr. Del and Saltmarsh are allowed and authorized to be ordinary preachers to the Army. But know (I beseech you) that the Lord will discern between him that feareth an oath, and feareth not an oath.

2 God must reckon with the Land because the Ambassadors of Jesus Christ are despised, hated, and persecuted.

3. The City that have borne the weight and burden of the charge of the War, is badly requited, to say no more.

4. When cursed Pamphlets, uncharitable railings against the Covenant, Reformation, Reformed Religion, the godliest in the Parliament, the Church and Kingdom of Scotland, the Assembly of Divines, the razing of the foundation stones and principles of the Gospel, pass Press and Pulpit uncontroled, whereas even Papists (as Calvin said against Libertines) have not dared, in terminis, to remove such march-stones of Christ Jesus as do disterminate Christian Religion from Judaism, Paganism, Turkism, may not the Lord say to England and to the Parliament, that which he said to the people of old, Jerem. 2.9. Therefore I will yet plead with you, saith the Lord, and with your children's children will I plead. 10. For pass over the Isles of Chittim and see and send to Kedar, and consider diligently, and see if there be such a thing. 11. Hath a Nation changed their God's, which are yet no God's? But my people have changed their glory for that which doth not profit. 12. Be astonished O ye heavens, at this, and be horribly afraid, be ye very desolate. And Esa. 29.21. They make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of naught.

5. And what can we answer to all the Sister-Churches in Christendom, who have heard of so many Declarations, Letters, Ordinances, Remonstrances, promises before God, the world, and the elect Angels, that we came to this Reverend Assembly as willing to join with the professed desires and invitation of the honorable Houses of Parliament to remove not only government by Archbishops, but likewise to settle such a government as is most agreeable to the word of God, most apt to procure and preserve the peace of the Church at home, and a happy union with the Church of Scotland, and other Reformed Churches abroad, in doctrine, worship, government, and one form of Catechism, and to establish the same by Law. To oppose heresies, errors, schisms, enjoin the National Covenant by Ordinance of Parliament to be taken by all; when now indulgence and more is yielded to all heresies, blasphemies and sects, and an army pleading for Liberty of conscience to all Religions, Popery not excepted, is owned and authorised by the Houses, whereas other humble and modest petitioners for a government according to the word of God, against the Erastian and unwarrantable government set up but in quarters and pieces, of which the Lord may say, Offer it now to your Governor, will he be pleased with it and accept your persons? have been checked and dismissed without an answer till his day, yea and censured as guilty of breach of privilege of Parliament, as it faired with the Reverend Assembly of Divines, for a submissive and humble supplication, for the Royal Prerogative of Jesus Christ in his own free Courts and Assemblies.

6. Shall not the Reformed Churches abroad who have hitherto prayed for the sad calamities of the Church of England, when they hear (as they must hear in languages known to them) that the Parliaments of both Kingdoms have made their humble address to the Kings Majesty, and the Ambassadors of Christ, and the godly have lain at the footstool of the throne of Grace, soliciting the Lord, in whose hands is the heart of the King, that he would graciously incline his spirit to take the National Covenant, for the extirpation of Popery, Prelacy, superstition, heresy, schism, profaneness, and whatsoever shall be found contrary to sound doctrine. Wonder and be astonished, when it is reported that the Parliament of England joined in the same Covenant with us! have not only, not pressed the same on the Subjects, which they desire of their Prince, but suffer satyres, railings, reproaches to be cast upon the Covenant of God in Press, and Pulpit, highly promote those that are greatest enemies thereof, and countenance an Army, who labor with all their power to render the heart of the Prince averse to the Covenant, and the sincere promoters thereof, and do require the open toleration ( not the extirpation ) of all heresies, blasphemies, yea of the Kingdom and throne of Antichrist, against which we Covenanted, and to take off all Laws for pressing the Covenant, that so it may be buried in England, though many of the Army, and Independents, Antinomians, Socinians, and others, did solemnly with their hands lifted up to the most High, engage themselves to the Lord, never to suffer themselves directly or indirectly to be divided and withdrawn from that blessed union and conjunction: So that what the Kingdom and Church of Scotland, and the most faithful adherers to the Covenant, labor to build in public, with this underhand dealing is destroyed and casten down.

I do not say this of all, I am confident there be divers in the Honorable Houses, many in the Church and Kingdom, who abhor from their souls the ways of heresy, superstition, schism, Popery, profaneness, treachery, wicked policy, which never did so much prevail in this land as since we did swear to endeavor the extirpation of all these, and that though this Covenant were buried, it must rise from the dead again, and that the Lord must make his Jerusalem in Britain a cup of trembling, a burdensome stone, a hearth of fire among the wood, a torch of fire in a sheaf, against all her enemies, both Babylon without, and Edom within, that no weapon formed against them shall prosper, that every tongue that rise against them in judgment shall be condemned, and that the Lord shall clear the • udgements of his chosen on • s that they shall not finally be seduced, and shall bring the blind by a way that they know not, and return to a people of a poor language that they may all call upon the name of the Lord, and serve him with one shoulder, and the Lord may be one, and his name one, and his going forth, in the three Kingdomees, may be as the morning. O that the Lord who hath founded Zion, and hath chosen Jerusalem would do this in his time.

Contents of the first Treatise,
• ANtinomians in the Apostles time, and have their descent from the old Katharoi, called Puritans, who taught that regenerate men could not sin.
• Chap. II. Of Libertines. The Libertines who sprang up, an. 1525. of kin to the Familists and Antinomians. page 2
• Finer Antinomians deny the Incarnation of the Son of God. ib.
• Copinus, Quintus, Antonius Pocquius, the first Libertines under that name. 2.3
• Pocquius a Priest affected obscurity, and objected ignorance to Calvin. ib.
• Libertines and Antinomians in many things like other. 3. & ib.
• Quintinus the Libertine and Antinomians slight the Scripture. 4
• Libertines say, Angels are but motions of the mind. ib.
• Libertines make God the author of sin, Antinomians conspire with them. 4.5
• Antinomians and Libertines have the same conceptions touching mortification and the conscience of believers. 5
• Chap. III. Of Anabaptists, N. Stork. Th. Muncer, Jo. Be • old, &c. and their Tenets. 6.7.8. &c.
• Hen. Pfeiffer and Muncer, their seditious spirits and miserable end. 7
• Above an hundred thousand killed in Germany, by the Antinomian spirits impulsion which wanteth the light of Scripture. ib.
• Tho. Schuker beheaded his own brother-germane by the impulsion of the Spirit. 8
• The Spirit, bloody attempts, and miserable end of Becold, or John of Leiden. ib.
• His poligamy and fifteen wives. ib.
• His twenty eight Apostles above the number of Christ's. 8.9
• His bloody spirit. 9
• The tenets of Anabaptists. 9.10
• Divers kinds of them, which hold all of them something, common with Antinomians. 9.10.11
• M. Beacon saith, all external worship is indifferent. 10
• Antinomians and the Anabaptists called liberi fratres, teach freedom from the Law, Covenants, vows, paying of tithes, from sinning. 11.12
• Melchior Hoffman, Menno Simonz. 12
• Chap. IV. Of David George. 13.14
• Antinomians comply with David George. ibid.
• Chap. V. Of Casper Swenckfeld his Tenets complying with Antinomians. 15.16
• His rise, life, errors. ibid.
• Swenckfi • ld his many books, his ignorance, he was admonished and confu • ed by famous Divines. 16
• His foul tenets touching Christ. 17.18
• Christ in glory remaineth man, contrary to Swenckfield. ibid.
• That the Scripture is the word of God, is demonstrated against Swenckfieldians and Antinomians. 19.20
• The arguments of Swenckfield, against the word of God, which are also the Arguments of Antinomians, answered. 20.21. &c.
• The internal and external world differenced. 21.22.23
• Swenckfield and Antinomians reject the Scripture and outward word, and make the Spirit all. 22, 23, 24
• Chap. VI. How the word converteth. 25, 26, &c.
• Certain necessary considerations how the Spirit and the word act together. 25, 26
• How the acting with the Spirit is mediate. ibid.
• How immediate. ibid.
• The external word concurreth instrumentally with the Spirit. 25, 26, 27
• The word not a dead letter. 27, 28
• Swenckfield and the Antinomians destroy the word and Ministry, the absurdities that follows their doctrine. 29, 30, 31
• Of the internal and substantial, and the external & vocal word. ib.
• Swenckfield and M. Del acknowledge no word but the internal and substantial word, and make Scripture and all externals indifferent. 30, 31, 32.33, 34, 35
• Its no consequent, the word without the Spirit is not effectual to convert, ergo, it is no instrument of conversion. 34, 35
• The word of it self a common sound. 34
• The Arguments of Swenckfield and Antinomians to prove that the word is an instrument of conversion, because carnal, vocal, • odily, literal, discussed. 36
• How we believe in God and in his word. 36, 37
• Of the union of the word and Spirit. 37, 38
• Waldesso and Antinomians make the Scripture an horn-book for babes only, and useless to believers. 38
• Chap. VII. Of revelations and inspirations. 38, 39, 40
• Of revelations active and passive. 39
• Four kinds of revelations; to wit, Prophetical. 2. Special to the elect. 3. Extraordinary. 4. Satanical. 39, 40, 41, 42
• Familists have no true revelations 40
• Internal revelations proper to believers. 40, 41
• How particular revelations are not in Scripture 41
• Of the Prophesies of Knox, Luther, Wycliffe, Hush, and their revelations, and how they are differenced from the Satanical revelations of Anabaptists and Familists. 42, 43, 44, 45
• Chap. VIII. Of human industry, Arts, Sciences, Tongues, and whether they be lawful to the opening and supernatural knowledge of the Scripture. 45, 46
• Indevours of freewill consist well with grace. 45
• How far Sciences and Tongues are to be acknowledged as the good gifts of God. 47
• Science and Tongues in their nature, though not ever in the way and manner of acquiring them, necessary for understanding of the Scriptures. 47, 48
• Christ and his Apostles learned though their learning was not acquired by human industry in Schools and Universities. 48, 49, 50, 51
• How the inward teaching, or teaching of the Spirit, excludes not the outward. 52
• Frivolous objections of Sam. How, against Arts and Tongues, answered. 52, 53, 54
• The teaching of the Spirit excludeth not Arts and Tongues. 55
• Chap. IX. Of Henry Nicholas, his birth, writings. 55
• Calling. 56
• His wicked doctrine. 56, 57, 58
• M. Del and Hen. Nicholas comply in the same doctrine. 57, 58
• Mr. Del inclines to deny Christ God incarnate. 58
• What God manifested in the flesh, is to Familists. 58, 59
• H. Nicholas with M. Del and M. Beacon reject all ordinances and repute all external worship and confessing of Christ before men, all controversies in Religion, indifferent. 60, 61, 62.
• Which was refuted by Calvin. 62.
• Reasons against this. 62, 63, 64.
• Christ is true man not a holy disposition as H. Nicholas blasphemously taught 65, 66
• Scripture is not to be exponed allegorically as H. Nicholas dreameth. 67, 68
• Chap. X. of Joan. Islebius or Joannes Agricola, the first Father of the Antinomians under that name. 68
• His calling, his soundness, his falling away. 68, 69
• His Recantation of the Antinomian error in an Epistle of D. Luther to Mr. D. Guthel containing the mind of Luther touching Antinomians as a Sect that had their rise from the Devil. 69, 70, 71, 72, 73, 74
• Luther is for the Law. 70, 71
• That none is perfect in this life, and we are to sorrow for sin. 73, 74
• Islebius recanted his Recantation and returned to spread Antinomianism after Luther's death. 80, 81
• The tenets of Islebius & Antinomians in Luther's time. 81, 82
• The Antinomian way of Paulus Crellius in Luther's time 182, 183, 184
• How Antinomians stated the question of old. 83
• How the Law is a patient to believers. 84
• Of the Antinomianism of Michael Neander. 84, 85
• Divers distinctions touching the use of, and freedom from the law tending to clear Luther's mind, 86, 87
• Three special uses of the law according to Luther. Ibid.
• Luther refuteth Antinomians in terminis, and is most contrary to them. 86, 87, 89
• How faith only justifieth as Luther saith. 100
• How faith and works are contrary. 101
• How according to Luther's mind the Law hath power over the flesh and not over the renewed conscience. 102, 103
• How Good works conform to the law are not necessary. 103
• The law the same now, and under the covenant of works. Ibid,
• The law is given properly to the new man, not to the flesh. 103, 104
• How the terrified conscience is freed from the law. 105, 106
• How the law condemneth and terrifieth, how not. 106, 107
• How the law is given to the New man, how not. 108, 109
• Excellent replies of a believer to the accusing law. 109, 110
• The tempted believer freed from challenges of the law. 110, 111
• How a tempted believer is to comfort himself against law-temptations in the conscience 112, 113
• Luther is for conditions in the Covenant and for preparations before conversion. 114, 115
• Sundry excellent answers to Satan, and the law, what a sinner is at the brink of despair 115, 116, 117, 118
• How we are patients in justification, how not. 118, 119
• How the law is weak. 119
• How good works are naught. 120, 121,
• How the law is abolished, how not. 121, 122
• That the law is to be preached to all. 119, 120
• Of the union between Christ and a believer, opposite to the phancied union of Familists and Antinomians, who say that a believer is Godded and Christed. 123, 124, 125
• Of our legal union, our union by faith, our union by marriage, by nature, and the intervening of interests and conditions with Christ and a sinner 125, 126, 127
• Luther makes sin to dwell in the justified, contrary to Antinomians 129, 130
• How it is in them, and how removed, pardoned sin is essentially sin. 131, 132, 133, 134
• How we are under the law, and under grace in regard of the flesh and the Spirit. 134, 135
• The divers respects of Law and Gospel 138
• How the law is a dead Letter. 139
• Of the Letter and the Spirit. 139, 140
• Luther detesteth allegories. 139
• How the believer needeth not the Law in the Letter. 142, 143
• None are perfect in this life, as Luther saith, contrary to Antinomians. 143, 144
• We must then have patience. 144, 145
• Sin in the believer rageth to their feeling, and yet is made less sin. 145, 146
• Luther taught that the Jews were Justified and actually pardoned by faith, as we are, contrary to Antinomians. 146, 147, 148
• Ch. IX▪ Of Christian liberty, and of true & false sense. 148, 149, &c.
• Luther in the point of Christian liberty, is against the Antinomians. 148, 149
• How the Law hath nothing to do with the conscience, according to Luther. 149, 150, 151, 152
• Antinomians distinction that we sin not against the Law, but against Christ, removed. 151
• Luther unduly chargeth these he calleth Sacramentarians, with making the Spirit without the word their rule, it being the doctrine of Antinomians in his time. 153, 154
• How we are to judge of our spiritual estate by sense, how not. 153, 154
• Luther's mind of freewill, and contrary to Antinomians therein. 155, 156
• How the will is a patient rather then an agent in good. 157, 158
• Of the subjective and active power of freewill. 158, 159
• Thirteen considerations of the Author touching freewill. 160, 161, 162, 163
• An absolute independent power in the will, to do without the predeterminating grace of God, neither peculiar to the Covenant of works before the fall, nor to the Covenant of grace, after the fall. 160, 161
• Chap. XIV. Of the piece called Theologia Germanica, and of the Bright star. 163, 164, &c.
• Libertines sprang from the Gnostics, Familists from Libertines, Antinomians from both. 163, 164, 165
• Of John Waldesso, who hath sundry principles of Familism and Antinomianism in his book. 164, 165
• God is the creature saith Theologia Germanica. 165
• To ascribe anything to the creature is sin, the new man is Christ. 165, 166
• How creatures are under-causes of their own working. 166
• The hell and heaven of Familists. 167
• The Familists acknowledge no Christ, but a metaphorical Christ. 167, 168
• So Theol. Germanica, and the piece called the Bright-star.
• The works of H. Nicholas. 168
• Familists of England dissemble their grossest points. Their Petition to King James. 168
• Vent their malice in the Petition against Puritans, were tolerated by Prelates, because they railed against non-conformists. 169
• The contents of the Petition of the Familists in England to King James. 168, 169, 170
• Chap. XV. Of the Familists, and Antinomians in New England. 171
• Their rise. ib.
• Their tenets. 171, 172, 173
• The Saints suffering are God manifested in the flesh, as Saltmarsh and Familists say. 172, 173, 174
• Saltmarsh Chaplain to the General Sir Tho. Fairfax goes along with the Familists of N. England. ibid.
• Ordinances of preaching, reading, hearing, Sacraments, are not to be separated from the Spirit, nor the Spirit from them. 175
• Chap. XVI. Of the first Authors of Antinomianism, and Familism in N. England, as Mistress Hutchison, M. Wheelwrit, their preaching, seditious railing, and foul tenets. 176, 177, 178
• Mrs. Hutchison bold, maintained she might preach to a Congregation, and alleged the example of Priscilla. 178
• Her abominable tenets, in which she denied the immortality of the soul, the resurrection, Christ, heaven, sanctification, asserted revelations beside and without the word of God. 178, 179
• A General Assembly at Cambridge in N. England confuted and condemned M. Hutchison, M. Wheelwright, and others. 180
• M. Hutchison bare thirty formed monsters. 181
• Was excommunicated, banished to the Road-Island, killed by the Indians, she and all her house. 181, 182. as is reported.
• Mrs. Dyer a Familist, the wife of William Dyer, a prime Familist, brought forth a terrible monster. 181, 182
• Chap. XVII. Of the late Familists banished out of N. England in Massachusetts, and now inhabitants of Shaw-omet, otherwise called Providence. 188
• The blasphemous tenets of Sam. Gortyn, a wicked Familist, who preacheth openly in and about London. 183, 184, 185
• Gortyn and these Familists deny God incarnate, and say every suffering Saint is Christ, and there is not another Christ. 184, 185, 186
• So doth M. Beacon maintain the same. 189, 190
• Joh. Waldesso despiseth Scriptures. 190, 191
• Gortyn condemns swearing before a Judge. 192
• Repentance, baptising, preaching by any that have not the Spirit of sanctification, or premeditate, or study what they are to preach. 192, 193
• Of other Antinomians in England, as Town, Eaton, Crisp, Paul Hobson, Beacon, Del, Saltmarsh, and Den.
• Chap. XVIII. Saltmarsh cleareth his mind of personal mortification faintly, holdeth many other points of Familism, of Christ crucified, risen, ascended, &c. in figure, not in his true real manhood.
• Personal mortification must be commanded in the Gospel to believers, otherwise mortification which is purchased by Christ's merits 1640. years ago, cannot be commanded us now. 196, 197
• Saltmarsh with Familists deny the first Adam to be a real single man. 198, 199
• Saltmarsh denies a visible Church. 200
• And external baptism. ibid.
• Chap. XIX. Saltmarsh with Familists phancie many new administrations of Law, Joh. Baptist, Gospel, all-spirit. 200, 201
• What the Antichrist is to Saltmarsh and Familists. 201
• Saltmarsh saith, that arts, and tongues, and Scripture brought in Antichrist, and banished the Spirit. 201, 202
• Saltmarsh with Familsts maketh three special administrations, the Law, the Gospel, the Spirit, and rejecteth the Protestant faith, and takes a new way of the Spirit. 203, 204. from H. Nicholas.
• Wars to Saltmarsh were mere types done away. 204, 205
• The Ministry and baptism of Christ, are made different from that of Christ's. 205
• The different ministrations, even that of all-spirit, in this life. 205, 206
• Saltmarsh and Familists will have the day of judgment and an administration without Ordinances to be in this life. 206, 207
• Chap. XX. Of the ceasing of Ordinances since the Apostles died, as Saltmarsh with Seekers teach. 208, 209
• Seperation from a false Church lawful. 209
• No new lights after the canon of Scripture is closed. proved fully. 210, 211
• The place Matth. 28.19, 20. Lo I am with you to the end, proveth the continuation of a Ministry till the last judgment. 212, 213, 214. what ever Saltmarsh, with his Seekers, say on the contrary.
• Saltmarsh taketh away all Ministry, calling, and sending of Pastors, as Seekers do. 214, 215
• Chap. XXI. The doctrine of Saltmarsh and Familists touching Magistracy, and the spiritual discerning of Saints among themselves. 215, 216
• Saltmarsh maketh Magistracy the image of Christ the Mediator to men in the flesh not to Saints. 216
• Of the discerning of the Spirits. 216, 217
• Familists are against war, and yet practice it. 217
• Defensive wars lawful. ibid.
• Chap. XXII. The highest discoveries Familists have of Christ, to wit, that neither the first, nor the second Adam Christ, is a true and real, but only a figurative man. 218, 219
• Praying and supernatural acts in us suppose some actings in us, and Christ on the cross crucified not our natural faculties, as Saltmarsh with his Familists dream. 220, 221, 222
• Chap. XXIII, Praying a law-bondage to Saltmarsh and Familis • s. 223, 224
• Saltmarsh holdeth that neither written Law, nor written Gospel is our obliging rule, b • t only the Spirit, as did Libertines. 224, 225
• Chap XXIV. Of the indulgence of sinning under Law and Gospel granted by the Familists. 225, 226
• That men under Prelacy may adore Altars and Images, and not sin, but walk with God in these dispensations. 226
• Chap. XXV. Familists will have us to be Christed and Godded. 226, 227
• Chap. XXVI. The Familists phancie of our passing from one ministration to another of higher glory in this life 227, 228
• Saltmarsh with Familists phancie a day of judgment in which we burn old ministrations and truths, and ge • new light. ibid.
• Saltmarsh expones the place 2 Pet. 3.10. Which is clearly of the day of judgment, to be a day in this life, as did Hymenaeus and Phile • us. 228, 229
• Of the Lord's Prayer. 228, 229
• And the Sabbath according to Saltmarsh. 229
• Familists against the written Scripture. 229, 230
• Chap. XXVII. How Ordinances and the letter of the word are instruments of conveying of Christ and his grace to us, and neither adored of us, nor useless to us. 230, 231, 232, &c.
• The letter and the Spirit, who are Ministers of the letter, who of the Spirit. 231, 232, 233
• Serving God in Ordinances unjustly called Idolatry, by Saltmarsh and Familists. 234, 235
• Ordinances are not bare shadows. 236, 237
• Natural men stumble not at the letter of the Gospel, but at the thing signified, 1 Cor. 1. 237
• Chap. XXVIII. Of our assurance and comfort from acts of free grace. 238, 239
• Or as suitable to the rule, or not suitable. 239, 240, 241
• Chap. XXIX. The scope of Saltmarshes book, called Sparkles of glory, and how he denieth Christ to be anything but a man figuratively or mystically, as 〈…〉 taught. 242, 243
• Saltmarsh denieth 〈…〉 come in the flesh, or hath anybody he died in, but his 〈…〉 , which is the Saints suffering affliction. 243, 244, 245
• Christ really crucified, not in figure. 244, 245
• What Christ's offering his flesh on the cross is to Saltmarsh and Libertines. 246, 247
• Saltmarsh with H. Nicholas teacheth that every creature is God or a substantial part of God. 247, 248
• Chap. XXX. Familists will have all externals indifferent. 249, 250, 251, &c.
• We may be of any Religion we please to serve in love the sects we converse withal for the time. 250
• A letter printed by Authority under the name of Oliver Crumwel opened, and found to contain many secrets of gross Familism. 250, 251, 252
• Independents and Presbyterians cannot pray with the same Spirit, and receive the same answer. 252, 253
• Familists condemning all outward Ordinances, condemn all unity, but what is inward and invisible. 254, 255
• Saltmarsh saith, that God manifested in the flesh, is nothing but God by his Spirit discovering new light. 256
• What uniformity we mean in the Covenant. 257, 258
• No rule for uniformity in doctrine, worship, discipline but the Spirit. 259
• The sword a means of hindering men from being perverted, but not of being converted. 261, 262
• That we must in outward things please one another, though in Idolatry and Sin, is taught by Saltmarsh, Beacon and other Familists. 264, 265
• The place Gal. 6. neither circumcision &c. cleared. 266, 267
• Familists will have it lawful for no man to come out of Prelacy, Popery, or any unlawful way, till the Spirit effectually draw them 268, 269
• How Saltmarsh is against duties. 269
• Saltmarsh, Seekers and Familists are for any Church-Government. 270, 271
• Chap. XXXI. Saltmarsh and Familists teach that there is salvation in all Religions. 171, 172
• Every man's conscience is his Bible, as Saltmarsh thinks. 172, 173
• Chap. XXXII. What certainty of faith the Saints may attain to beyond the Familists fluctuation of faith, of Heresy and Schism. 274, 275
• A twofold infallibility. 274, 272
• One of the Prophets and Apostles, & another of all believers. 277, 278
• Saltmarsh professedly deserteth Protestants, and taketh him to Familists. 275, 276
• Saltmarsh and Beacon against the Trinity and the union of two natures in Christ. 276
• Saltmarsh devises a new union between God and Man, Devils and Angels. 276, 277
• Saltmarsh defineth Heresy in relation to the Spirits teaching, not to the written Word. 279
• And Schism to be in relation to the invisible, not to the visible Church 280
• Chap. XXXIII. Familists mind touching prayer 281, 282
• Chap. XXXIIII. A taste of the wild allegorick interpretations of Scriptures that Saltmarsh fathers on the spirit. 282, 283, 284, &c.
• All in Covenant with God are preachers of the Gospel to Saltmarsh. 282
• Saltmarsh and H. Nicholas makes Christ's coming again and judging of the world to have been these 1640. years 284
• Saltmarsh would prove by Scripture there should be no baptizing by water. 284, 285
• Christ crucified is nothing to Saltmarsh but the Saints Godded and Christed, and suffering with faith & patience. 285
• Ordinances are only for the unconverted before 〈◊〉 to supply the absence of the spirit. 285, 286
• The story of Adam but a figure to Saltmarsh. 286
• The Doctrine of John the Baptist is gone saith Saltmarsh ▪ 286.
• Saltmarsh with Socinians will have the love of our enemies not commanded in the Old Testament. 287▪
• Saltmarsh dreams of a Church on earth that shall want Ordinances. 287, 288
• The place Gal. 4.1. Of the Heir under Tutors vindicated from Saltmarsh's gloss. 289
• The Corinthians called carnal unduly, 1 Cor. 3.1, 2. by Saltmarsh; the place vindicated. 290
• Christ's disciples not under a stinted liturgy. 291
• The place 1 Cor. 10. they did all eat &c. speaks nothing of the Idolatry of means and Ordinances, as Saltmarsh fancies. 292
• The Disciples of Christ not under a carnal ministration, but had the revelation of the spirit as well as we. 293
• 2 Thess. 2. touching the Antichrist vindicated. 293, 294
• The place John 17. Father glorify me &c. foully abused, vindicated. 294, 295
• Exod. 33. None can see me and live, vindicated from Saltmarsh his gloss. 295, 296
• The place Zach. 13. of killing false Prophets under the Gospel,, vindicated. 296, 297
• Chap. XXXV. Of the anointing of the Spirit and the Letter. 297, 298, &c.
• Of the knowledge of such as are under actual vision in a Trance. 297, 298
• Prophets not ever under actual visions in actual prophesying to men, as when in a dream or trance they see the visions of God. 298, 299
• Prophets see not really the things themselves, but the speces or images in the opened decree of God. 300: 301
• The spirit opposed to bodily and external. 300
• External Ordinances in sensu composito and diviso how they suit with the Spirit. 301, 302
• Three ways of union between the word and the spirit. 302, 303
• The real influence of spiritual operations on the body. 303, 304
• We adore not Characters. 304
• The spirit because the spirit, and separated from the word, n • t our obliging rule but the law and the testimony. 304, 305
• We are to wait on God in the use of outward means, though the spirit work not ever upon our hearts. 305, 306
• Divers ways of the spirits concurring with the word. 306, 307
• The places Jer. 31. They shall no more teach his brother; and 1 Joh. 2.27. The anointing teacheth you all things, cleared and vindicated. 307, 308, 309
• We make not the word to have two senses, one external and preparatory, another internal and spiritual. 309, 310, 311
• The one literal sense, the true and native sense of the word. 311, 312
• Divers other considerations of the word and Spirit. The Spirit opposed to human eloquence 312, 313
• To cold, dead and dry speaking. 313, 314
• To that which smells most of our wit. 314
• To wild logic. 314, 315
• The characters of a spiritual condition. 315, 316
• The Spirit determines the actions according to the specification, and to the exercise. 315, 316, 317
• The Spirit how he goes along with the Law 315, 316
• The obliging Law and the free Spirit consist together. 316
• The moral compulsion of the Law, is exhausted by the freeness of a Gospel-spirit. 318
• Threatenings legal had influence on the will of the first Adam, not of the second, or of confirmed Angels. 318, 319
• The place 2 Pet. 1. Untill the day-star arise, &c. vindicated. 319, 320
• How the Spirit is the day-star. 320
• How true that is, the more of the letter, the less of the Spirit. 321, 322
• How we are changed into the same spiritualness contained in the Gospel. 322, 323, 324
• Familists have no new discoveries. 325, 326
• How duties are spiritually taught in the Gospel. 326, 327
• The Word the formal object of our faith, the Spirit the eff • cient. 327, 328
• The Gospel to Antinomians a mere killing letter. 328, 329
• The word spiritual beyond figures and letters in every consideration. 329, 330
• The spirit determineth the actions of the spiritual man. 330
• The order of acting in supernatural actions often from the Spirit. 331, 332
• The assumption of a syllogism of conscience proven by the Spirit. 332, 333
• How far the Saints are to leave Rome for new light. 334 3 • 5
• Preaching of duties not contrary to the spirit. 335, 336
• What the Law of the spirit of life is. 336
• Characters of a spiritual condition. 336, 337
• The written Word to Familists is but a type and a shadow. 337, 338
• Ordinances to continue to the end. 338, 339
• Climbing from ministrations natural or civil to higher ministrations, an unwritten fancy of Familists. 340, 341
• The garment wherewith the Son of God was clothed, is ope • e • to consist in six points, by Saltmarsh, and to be divers ministrations. 339, 340
• How mortification is a sign of a spiritual condition. 341, 342
• A Petition of the Familists of England to King James, anno 1604. 343, 344, 345, &c.
• Their virulency and malice to Puritans. 343, 344
• Their extolling of H. Nicholas. 346, 347
• They will have us saved by works of righteousness that we do. 347
• Prelates never troubled Familists, because they were enemies to Puritans, and conform to the Prelates ways. 341
• They clambe to the Apostolic Church, and reject the Apostolic Scriptures. 348
• Divers of the Court of Queen Elizabeth and King James were Familists. 349
• Familists are for universal grace. 349
• They labor to pervert King James to Familism. 350
• They condemn all as Antichristian that are not of their way. ibid.
• They profess uncouth phrases that Protestants cannot understand as Libertines did, ibid.
• They profess they will take and embrace, reject or refuse their Religions which is the only true way to salvation, as the King and his Laws shall enjoin. 350, 351
• An abjuration tendered to Familists in England a • . 1580. the 10 th. of Queen Elizabeth's reign by the Lord's of the secret council declaring H. Nicholas to be an Heretic. 353, 354.

II. Part, Contents of the second Part called a Survey of Antinomianism.
• CChap I. Antinomians unjustly accuse us. p. 1, 2
• Chap. II. Antinomians are Pelagians.
• Chap. III. Protestants hold no preparations with Pelagians, Papists and Arminians going before conversion. 2, 3, 4
• Sinners are not healed of Christ as sinners, but as such sinners who are freely chosen and loved of God. 4
• Chap. IIII. How we teach a desire of grace to be grace. ibid.
• Chap. V. How we are freed from the law, how not. 5
• Chap. VI. How the Command of the law layeth an obliging bond on us. 5, 6
• Proven by six arguments.
• Chap. VII. How the Law and the Gospel require the same obedience. 7, 8
• Chap. VIII. Of the promissory part of the law, the differences between the two Covenants mistaken by Antinomians are opened. 9, 10
• Chap. IX. of the threatening of the Law and the Gospel. 10, 11
• Chap. X. of Gospel-fear. 12
• Serving for a reward not mercenary. ibid.
• Chap. XI. Law-fear and Gospel-faith are consistent. 12, 13
• Antinomians make the Gospel the very spirit of grace. 13, 14.
• And remove all Ordinances. 14
• Chap. XII. Antinomians deny remission of sins to the Jews. 14, 15
• Chap. XIII. Of the non-age of the Jews what it was. 15, 16
• Chap. XIV. The old man or the flesh to the Antinomians is under the law, the new man freed from all law. 16
• Chap. XV. Antinomians hold that the justified sin before men, and as touching their conversation: not before God, as touching their conscience. 17
• Chap. XVI. Antinomians take justification to be an extirpation of sin, root and branch, 17
• Chap. XVII. Christ not intrinsically and formally the sinner. 18
• Chap. XVIII. We are not justified till we believe. 19, 20
• Antinomians hold that we are united with Christ, before we believe. 20
• Chap. XIX. God's love of goodwill and of good liking a warrantable distinction. 20, 21, 21
• Chap. XX. There is a real change of our state in justification. 22
• Chap. XXI. We mixe not works and grace in the matter of justification. 23, 24
• Chap. XXII. Antinomians deny sin to be in the justified. 24
• Chap. XXIII. Antinomians say to faith there is no sin. 25
• Chap XXIV. The Reign of faith not absolute, as Antinomians say. 25, 26
• Chap. XXV. God seeth sin in the justified. 26, 27
• Chap. XXVI. Confession required in the believer. 27, 28
• Chap. XXVII The law is to be preached to believers. 28, 29
• How duties are to be preached. 29
• Chap. XXVIII. Strict and precise walking a Gospel-duty. 30
• Chap. XXIX. God truly angry at the sins of believers. 31
• Chap. XXX. The justified countable to God for sin. 32
• Chap. XXXI. God punisheth sin in believers. 32
• Chap. XXXII. believers are to mourn for sin. 32, 33
• Chap. XXXIII. Antinomians deny that believers should crave pardon for sin, or have any sense thereof. 34
• Chap. XXXIV. Men boiling in their lusts without any humiliation foregoing are to believe, say Antinomians. 34, 35
• Chap. XXXV. Spiritual poverty mistaken by Antino. 35, 36
• Chap. XXXVI. Repentance mistaken by Antinomians. 36
• Chap. XXXVII, How good works are necessary. 37, 38
• Chap. XXXVIII. The Gospel conditional and how. 39, 40
• Chap. XXXIX. Antinomian mortification rejected. 43, 44
• Chap. XL. Antinomians the perfectists of the time. 43
• Chap. XLI. We are completely saved in this life, say Antinomians. 44
• Chap. XLII. Our happiness in sanctification as well as in justification. 45, 46
• Chap. XLIII. Sanctification crushed by Antinomians. 46, 47, 48
• Chap. XLIIII. All doubtings inconsistent with faith say Antinomians. 49, 50▪
• Chap. XLV. Antinomians Merit-mongers, not we. 50, 51
• Chap. XLVI. There is grace inherent in us. 52, 53
• Chap. XLVII. We are not mere patients in acts of sanctification. 53, 54, 55
• Antinomians abet all reasoning c • nsequences promises. 57, 58, 59
• Chap. XLVIII. Believers cannot sin against God, but against men, say Antinomians. 60, 61
• How the justified are not obliged to eschew sin according to the Antinomian way. 61
• Towns vain objections tending to prove that good works are not the way to salvation. 61, 62, 63
• Good works are not necessary either by a necessity of means or of a command of God to Antinomians. 62, 63
• How sanctification fitteth us for heaven. 64, 65
• Chap. XLVI Antinomians free us from any obligation to Evangelic commands and exhortations to duties, and say faith is the only thing commanded in the Gospel. 65, 66
• Chap. L. How we are freed from the law in regard of sanctification, as of justification. 68
• Chap. LI. Antinomians ignorant of Jewish law-service and of Gospel-obedience. 69, 70
• Neither the Jews under the Law, nor we under the Gospel could ever buy the love of God. ibid.
• The error of the Jews touching righteousness, and the state of the Jews confounded by Antinomians. 70, 71
• Chap. LII. That we are not freed from outward ordinances. 73, 74
• Chap. LIII The necessity of outward Ordinances. 75, 76
• Chap. LIV. What peace we may fetch from gracious performances. 76, 77. Peace with God, not the same peace from ourselves 77, 78. What qualified performances can • ottome peace. 77, 78
• Antinomians reject all experiences. 7 • , 80
• Antinomians condemn all experiences. ibid.
• Chap. LV. How far inherent qualifications, and actions of grace can prove we are in the state of grace. 81, 82
• Mere • xternall performances prove nothing. 62. To eye the actings of the Spirit, and overlook ourselves is the surest arguing of a spiritual state. 82
• Keeping of the Commandments may prove to our own Spirits that we are in Christ. 82, 83
• Supernatural acts may reciprocally prove one another. 8 •
• Antinomians conspire with Papists to deny all evidences of our certainty of our being in Christ, because all acts or qualifications or works of sanctification may be called in question 86, 87, 88
• Their certitude of faith being no less questionable. 88, 89
• Good works, means, not pillars of our assurance. 90, 91
• Chap. LVI. How duties and delight in them take us not off Christ▪ 91, 92. How they may be abused. 93
• Chap. LVII. Of liberty purchased by Christ. 93, 94
• How we are freed from the Law, how not. 95, 96
• Magistrates cannot punish ill doers by the Antino. way. 100, 101
• Chap LVIII. Antinomians teach that believers must not walk in their conversation as in the sight of God, but must live by faith, with God. 101, 102
• Chap. LIX. How justification is one indivisible act not successive as sanctification. 104. and sins yet are daily pardoned. 105, 106
• Chap. LX How sins are remitted before they be committed 106.
• Chap. LXI. How faith justifieth. 107. And Saltmarsh's arguments that Christ is not ours by faith. 108, 109, 110. Answered.
• The order of conversion and of justifying the sinner. 111, 112
• Chap. LXII. The Antinomians way and method of a sinners coming to Christ, confuted. 114, 115, 116
• The abuse of preparations to merit, Pelagianism, the abandoning of the practice of humiliation and sin sickness before we believe, is presumptuous Antinomianism. 116, 117
• Chap. LXIII. The law and the spirit subordinate not contrary. 117, 118
• Saltmarsh a Familist. 118
• Chap. LXIV. Antinomians differences between the law and the gospel, confuted. 119, 120
• Law-obedience did not win God to be our God. 119
• The authority of God a Law-giver and God a Father not contrary. 120. The Gospel commandeth not anything by the Antinomian way▪ 121, 122
• The Gospel doth both command and persuade. 122. Antinomians call obedience to God a miserable yoke. ibid. How Law-rigor and Gospel-sweetness do consist. 123
• Antinomians reject all arguing and logical inferences of the Holy Ghost in scripture and matters of faith. 123, 124
• Though we be regnerate, yet we need scripture-teaching. 124
• The written scripture not given to the flesh. 124, 125
• Chap LXV. The Gospel is a rare Covenant in all things. 127, 128
• Chap. LXVI. Antinomians errors touching the Covenant of grace. 128, 129. In the conditions thereof. ibid. The time of it. 129, 130. And in the parties. 130, 131
• Chap. LXVII. Of legal and Gospel-conversion. 131
• How mere commands work no change. 132, 133
• Natural men cannot propose a supernatural end. 134
• Obedience at set hours not legal. 135, 136
• Whether Covenants, Vowes, Promises be legal. 136, 137. What other things are legal. 138, 139
• Chap. LXIX. The dead and bastard faith of Antino. 140, 141
• Faith, and nothing commanded but only faith in the Gospel how true. 140, 141 Of Antinomian faith. 143, 144
• Reason for immediate believing without all preparations. 143, 144, 145. Taken off. Who immediately invited. 144, 145, 146
• Chap. LXX. Faith not the only work of the Gospel, as Antinomians say. 148▪ 149
• Doing subordinate to sweet Gospel-attractions. 149
• The way to heaven not so short as Antinomians dream. 149, 150
• Chap. LXXI. The justified obey not God by necessity of nature, as the fire burneth. 151, 152
• Chap. LXXII. Glorifying of God in sanctification needful. 153
• Of our active and passive glorifying of him. 153, 154
• Chap. LXXIII. Sanctification concurs as well as justification to make Saints. 155, 156
• Chap. LXXIV. The harmonious compliance of old Libertines Familists and Antinomians. 157, 158. In seventeen paralels to chap. LXXXVI. p. 221
• Antinomians with Libertines refute all personal mortification. 158, 159
• Chap. LXXV. Libertines, Familists, and Antinomians free us from all law. 161
• Chap. LXXVI. Libertines and Antinomians deny all scripture 163, 164. H. Nicholas maketh two words of God. 164, 165
• Antinomians turn Perfectists with Libertines. 166, 167
• The Fathers of old saved as we. 167
• Chap. LXXVII. Antinomians and Libertines foul opinions touching God and the author of sin. 169, 170, 171
• Chap. LXXVIII. Libertines and Antinomians take away all sense or remorse of conscience for sin. 172, 173
• Chap. LXXIX. Libertines and Antinomians parallel believers with Christ incarnate. 173, 174
• Chap. LXXX To follow sense and natural inclination as a law is our rule, say Libertines and Antinomians. 174, 175
• Antinomians sin according to their own lying sense, and declaratively, not truly, not really, and in the Court of God. 175, 176
• Chap. LXXXI. Antinomians plead for liberty to popery and to all Religions. 177, 178
• Chap. LXXXII. Libertines and Antinomians doubt of the resurrection, and of the life to come. 178, 179. H. Nicholas and New England Familists teach the same. 179, 180, 181
• Chap. LXXXIII. Familists, Libertines, Anabaptists go before Antinomians in denying all external worship and obedience. 181, 182, 183
• Chap. LXXXIV. M. Del, Saltmarsh and Familists deny all outward Reformation, scripture, seals and ordinances. 187, 188
• Del denies any work of the spirit or conversion to God in the Old Testament with Socinians· 188, 189. Del a Familist. 180, 181. Del a Libertine. 193, 194. He denies all laws. 195. Del a disciple of Muncer, an Anabaptist. 196, 197. How ecclesiastical reformation is spiritual. 198, 199
• Del a Libertine in removing all the working of second causes. 199, 200
• Dels arguments for only internal reformation, against all the Ministry and Ordinances of the Gospel as Swenckfeldians taught. 201, 202
• Believers, as spiritual as Angels, saith Del, What need then of preaching to them? 204, 205. Outward Reforming no more our duty then to redeem the World. 206, 207
• Del maketh God's absolute decrees to destroy all the working of second causes. 208, 209. Del and Familists deny the scripture and contend for an internal enthysiasticall word. 210, 211, 212, 213
• The middle way between Papists and Enthysiasts. 216, 217, 218
• Chap. LXXXV. Libertines and Antinomians come near to other, in making God the author of sin. 219, 220
• Chap. LXXXVI. Libertines and Antinomians would have us do nothing, • eca • se God doth all things. 221
• Chap LXXX • II. Antinomians refuted in saying that we make the actings of the Spi • it like to the acts of moral Philosophy, and the differences between these two. 222, 223, 224, 225
• Chap. LXXX • III. That we are t • uly righteous in the sight of God, and yet sinners in our se • ves, proved against Antinomians. 225, 226, 227, 228
• Chap LXXXIX. Antinomians are ignorant of faith, to dream that its faith to believe against sense, that our sins are no sins. 230, 231
• Chap. XC. Antinomians free all converted or non-converted, from obligation of obedience. 233.234
• Chap. XCI. How, and for whom Christ intercedeth for in heaven. 234.235
• Chap. XCII. Antinomians contend for the faith of assurance, and reject the faith of dependence. 235, 236
• Chap. XCIII. Antinomians deny the Law to be an instrument at all, of our sanctification. 236, 237
• Del, with Libertines, maketh the word and the Spirit all one. 238, 239

Errata.

Pag. 14. line penult. for the r. that p. 15. l. 18. d, p. 17. l. 5. till he made. r. till he be made. p. 21. l 17. r. from. p. 44. l. ult. for 4. r. 5. p. 50. l. 14. for and r. an. p. 53. l. 37. for they. r. there. p 64. l. 3. d. in. p. 99. l. 7. r. simply. p. 101. l. 33. for none. r. now. p. 123 l. 4. r. claram. p. 135. l. 32. r, reatu. p. 162. l. 25. a castro. p. 194. l. 18. but. r. both. p. 223. l. 25. for, not be. r. not to be. p. 235. l. 11▪ form, to Scriptures and ordinances then r form to Scriptures and ordinances. Then p. 254. l. 5 for is. r. as at Troas. p. 268. in marg. will it. r. will have it. p. 275. l. 3▪ r. yielded. 290. in mar. r. 1 Cor. p. 307. l. 34. r. contrariety. p. 316. l. 33 r. because.

Errata in the II. Part.

Pag. 3. l. 12. whoever will have Christ. r. whoever will, have Christ and pay not a penny, p. 17. l. 18. r. makes. p. 65. for Chap. XLVI. r. Chap. XLIX. p. 65. l. ult r. calleth. p. 72. l. 17. r. giveth. p. 83. l. 9. for hath. r. have. p. 96. l. 5. d. and. p. 159. l. 27. for glorification. p. 80. l. 28. d. • hen. r. gloriation. p. 199 l. 21. d. is. 209. l. ult. for them. r. him. p. 223. l. 15. r. in spicitis. 236. l. 16. without was. r. was without.

THE DISCENT OF ANTINOMIANS and FAMILISTS.

PART I.