Survey of the Spiritual Antichrist

CHAP. VI. How the Word converteth.

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

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

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

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

4 The writing, speaking, conveyance of Christ to the soul in the word preached may be human and literal, but the thing signified by the word, Christ, faith, the Image of the second Adam is divine supernatural, and the way of conveyance of it to the soul, in regard of the higher operation of the Spirit above the actings and motion of the letter, is divine, heavenly, supernatural.

5 The action of the Holy Ghost, in begetting faith, may be said to be immediate two ways. 1 as if the word did only prepare and literally inform the external man, but the Spirit cometh after, and in another action distinct from the word, infuseth faith, this we cannot deny, but then the Spirit of regeneration is not said to work with the word, but a more common operation of God there is which begetteth literal knowledge, or some higher illumination. 2 the Spirit worketh with the word, so as in one and the same act, the Spirit opens the heart to hear and receive what is carried along in the letter of the word, and so the Spirit worketh mediately, not immediately.

6 How in the infusion of the new heart, and of the habit of the grace of God ▪ in which we are mere patients and put forth no cooperation with God, more then the dead doth to quicken it self, Ephes. 2.1, 2. and the withered ground to receive the rain, I see not. Isaiah. 44.3, 4. in regard, that though the word go before, and the word may be preached in the mean time yet the act of infusion of the new heart is no moral action of God, but as it were physical, and it is a real action, received by us by no subordinate literal action or moral apprehension of the mind, or act of the will, and therefore in this formal act of infusion, what the word doth, but by way of disposition or preparing I must profess my ignorance, though it be most true that faith cometh by hearing, and in the very mean time Act. 10.44 whilst Peter yet spake these words, the Holy Ghost fell on them which heard the word ; Then if conversion be taken in congregato, vel concreto in the humbling self disparing of a sinner and all preparatory acts; going before the infused life of Christ, and in the first operations flowing from this infused life, the word is an instrument of conversion, but I cannot see how it is any active or moral instrument in the souls lying under the Lord's act of infusion of the life of Christ, except ye call it a passive instrument, because it persuades not the soul to receeve the new life: nor is the soul, being a mere patient, an apprehending, knowing, choosing, or consenting faculty under this action of omnipotency while the Lord pours in a new heart. It is true the word is thus far the instrument, that the Spirit worketh in us the same habit of new life, and the same Spirit of grace and supplication that is promised in the word Esa. 44.3, 4. Zach. 12.10. Ezekiel. 36.26, 27. and the same Spirit that the Scripture saith Christ by his merits purchased John. 1.16, 17, 18. John. 12.32. Revel. 1.5. Heb. 10.19, 20, 21, 22.

1 Conclusion. The word preached is that mean that instrumentally concurreth with the Spirit for begetting of faith. Rom. 10.14.17. faith cometh by hearing, and hearing by the word of God and that he speaketh, of the external, and not of the substantial increated and internal word, is clear, ver. 14, 15, 16. he speaketh of such a word, as a sent preacher carrieth. 2. such glad tidings as messengers on the mountains bring, which is not the Spirit of faith, to all that the messengers are sent to. 3 It is such a word as he calleth ver. 16. a report. Now this is not an inward substantial report or word, because all that heareth the father to them the Spirit makes an inward report, they come to Christ and believe the report John. 6.45. But few or none believe this report ver. 16. Who hath believed our report? 1 Cor. 1.23, 25. But we preach Christ crucified to the Jews a stumbling block, to the Greeks foolishness▪ But unto them that are called both of Jews and Greeks, Christ the power of God and the wisdom of God, then the word externally preached is instrumentally the power of Go • : and that he speaketh of external preaching, not of the substantial word, or Spirit himself, is clear. 1 Because the Spirit internally preached is received as the power of God. Isaiah 59 19, 20. And a God teaching Spirit, but this word of it self is not such a Spirit. 1 Because the Apostles preach it, Men such as the Apostles were, do speak, or preach of Christ and of the Spirit, but they cannot preach or effectually inpreach (to speak so) Christ and the Spirit to the hearers, for then should they give the Holy Spirit to all those they preach to, which both is against scripture and experience, Act. 12. Act. 14. Act. 17. and is blasphemous, for God only giveth the Holy Ghost. 2 Because the internal and substantial word preached, to the ears internally is effectual conversion, but this preached Christ must be externally preached only, to some, to Jews and Greeks, who stumble at Christ, and believe not, 1 Pet. 2. And the same is proved by 2 Cor. 2.15. We are unto God (preaching the Gospel v. 14) a sweet savor of Christ in them that are saved and in them that perish, to the one we are the savor of death unto death, & to the other the savor of life unto life. Now the internal substantial word is to none a savor of death. 1 Thes. 2.13. For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it no • as the word of men▪ but, as it is in truth, the word of God, which effectually worketh also in you that believe. That is, 1 The external word, which ye heard of us, 2 It is the instrument of the Spirit. Ye received it not as the word of men, but (as it is indeed) the word of God. 3 Its not the internal word, for it was not received of all that heard it, for ver. 14, 15, 16. the Jews that heard it, received it not.

2 Conclusion. The word preached of it self, is not a dead letter, as Swenckfeldians say with Antinomians, Paul calleth the Law a dead Letter, Because it teacheth what we should do, but promiseth not the Spirit of Grace, to obey as the Gospel doth. And punit delinquentes punisheth eternally delin • u •• ts, saith Chrysost, 2 Cor. 3. hom. 7. and Oecumenius ▪ 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . Theophylact saith the same▪ Augustine saith the Law makes us know, not eschew sin, and the Gospel is not a dead letter of it self, even as the Letter of it is void of the Spirit, except by accident, in the same sense, that it is the savor of death unto death, and a rock of offense to those that stumble at the word. But is not (may some say) the law also by accident, and through our sinful condition, a condemning letter, as well as the Gospel, and so both, because they are external, and literal, must be a dead letter? I answer, not so, because the Gospel in the letter and literal sense of • ereth a way or means of reconciliation to though • e that believe, but the Law as the Law in no sense, can either offer or give life, but in regard that all have sinned, the proper use of the Law to all under the Law, is to give out a sentence of condemnation in the very external and literal sense of it. If the Law lead as a Paedagogne any to Christ that is now by a higher Spirit then that which speaketh in the letter of the Law, it's true, its the same infinite Spirit, The Lord that speaketh in all Scripture, but in the Law he saith nothing but either perfectly, do all or die eternally. But in the Law as handed by the Prophets, Christ and the Apostles the Lord condemneth and convinceth, that we may flee to the surety of a better Covenant, Heb. 7.22. Now in this sense Law and Gospel called the word of God, is not a dead letter in it self for Psa. 19.7. The Law of the Lord converteth the soul, &c. Rom. 1.16. The Gospel is the power of God to salvation to everyone that believeth, both to work faith, Rom. 10.17. and to give salvation. Rom. 15.4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfor • of the Scriptures, might have hope, this must be the written scriptures 〈 in non-Latin alphabet 〉 1 Cor. 1.21. For after in the wisdom of God, the world by wisdom (natural) knew not God, It pleased God by the foolishness of preaching to save them that believe, then is the word preached a mean to save the believers, Act. 13.26. To you is this word of salvation sent. Yet the Jews, to whom it was sent, Blasphemed, and judged themselves unworthy of eternal life, ver. 46▪ Act. 20.32. I commend you to the word of his grace, which is able to build you up, 2 Cor. 10.4. For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, casting down imaginations and every b • ight that exalteth it self against the knowledge of God. That which is the strong weapons, by which men fight, word and discipline, and is mighty through God, is not a dead letter, though these weapons be mighty through God : so is the word a hammer and a sire, and the people wood and the sword of the Spirit, and sharper then a two edged sword to discern the thoughts and intentions of the heart, Ier. 5.14. Eph. 6.17. Heb. 4.12. Re. 1.16. Ps 45.3. The Rod of Christ's lips, by which he smites the earth, Esa. 11.4. The Sceptor of his Kingdom, all which evince that the word externally preached hath power in it self to destroy, and being accompanied by the Spirit, hath power to cōvert, and so is an instrument of the Spirit both ways.

3 Conclusion, The Lord hath made and sanctified a ministry, and ministers to be fathers of the second birth and instruments to save themselves and others, 1 Cor. 4.17. 1 Tim. 4.16 2 Cor. 3.2. Ye are our Epistle written in our hearts read of all men. 4 Forasmuch as ye are manifestly declared to be the Epistle of Christ▪ ministered by us, written not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshy tables of the heart. 1 Thes. 2.19. For what is our hope, or joy or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ, at his coming? 20. For ye are our glory and crown. Swenckfield denieth that he destroyeth Scripture, or the ministry or preaching, but saith he Epist. An. 1529, In a Christian there be two things. 1 The new and internal man. 2 The old or external man, called the flesh. God dealeth with the Christian man internally by the word of Spirit and life (he meaneth the substantial word) in whcih he reveals himself through Christ, by the various riches of heavenly blessings, but externally he dealeth with the flesh of man by the word of the letter, and by preaching and by signs and seals. So Saltm. as if brought up at his feet, saith, free grace. pag. 150. And this Gospel fits man, who is made up both of flesh and Spirit, and so hath need of a law without and in the letter, as well as in the heart and Spirit; The law is spiritual, but we are carnal. Rom. 7 nor can such a state of flesh and Spirit be ordered by a law only without; for the word of the law and Spirit merely is for a spiritual condition or state of glory, as Angels, who only live by a law spiritual and word of revelation, then both agree in this, that the law is given to the outward man, the flesh the body: and the law of the Spirit of life to the inner man the soul and Spirit, hence these foul consequences.

1 The law belongs not to a believer, but to civil courts, as Isl • bius said.

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

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

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

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

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

It stands not in making laws to consciences (add Mr. Del contrary to the word of God, act. 15.22, 23, 28 &c.) by the sacred power or clergy (by the messengers of Christ and of the Churches) for external conformity (only and merely external; its false, we aim at more) in outward duties worship and government, and to have these confirmed by civil sanction. To have Artaxerxes and Kings to ratify and command, under penalties, the building of the house of God, and to have Kings and Queens nursefathers and mothers to the Church is lawful, and should be our aim and prayer to God 1 Tim. 2.1.2, 3. and that the Kings of the earth, bring their glory and honor to the New Jerusalem Revel. 21.24. we heartily desire, though the Lord can build Jerusalem, without the sword of sectaries, and the arm of the Magistrate.

And Del saith this Gospel reformation doth not much busy it self about outward forms, and external conformity, but only minds the reforming of the heart, and when the heart is right with God, the outward form cannot be amiss; and therefore saith Christ, touching the worship of the New Testament, God is a Spirit, and they that worship him, must worship him in spirit and truth: but speaks not one word of any outward form. So that God in the Gospel-reformation aims at nothing but the heart, p. 6. Swenckfeld ascribeth something more to the ministry of the word, God (saith he) deals externally with the flesh and outward man, by the letter of the word, or by preaching, or by signs, or seals. But Del is so much for this spirit that he will have the gospel to mind only the reforming of the heart, and to aim at nothing but the heart. So these foul consequences must follow hence. 1 The Gospel cares nothing for outward duties, or outward worship, all externals must be left free and indifferent, to bow to Idols, or not to bow, to murder, or not to murder, which is the false charge that the Council of Trent puts on us, the falsest calumny the Devil can devise, that in the Gospel, except faith, all other things are indifferent and neither commanded nor forbidden.

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

3 Conseq. David's heart was right, and Peters also in the main, when the one committed adultery and treacherous murder, and the other denied his Lord, then shall murder and denial of Christ before men, be things indifferent; for Gospel-reformation minds only the reforming of the heart, and when the heart is right with God, as was David's, whose heart was according to the heart of God, long ere he fell in these sins, 1 Sam. 13.14. and Peters heart Mat. 16.17. the outward form cannot be amiss : then outward practices of adultery, and treacherous murder, and denying of Christ with oaths, were not amiss. Old Anabaptists, called Fratres liberi, and Nicodemites, come and learn at M. Del, to keep the heart right, and violate all the ten Commandments, your false worships, your lying, whoring, couzening &c. cannot be amiss, your Gospel needs not busy it self with these forms ▪ For saith he, What Christ speaks not one word of in the N. Testament worship John. 4 that hath nothing to do with Gospel-reformation : I Assume. But Christ speaks not one word of forms, of right external worship, not adding Idol worship: bowing to Baal, not one word of speaking or preaching as the Oracles of God as it is 1 Pet. 4.11. nor of consenting to the wholesome words, even the words of our Lord Jesus Christ, and to the doctrine, that is according to Godliness, 1 Tim. 6.3, nor speaketh Christ one word Io. 4. to hold fast the form of sound words. 2 Tim. 1.13. Nor to obey from the heart that form of sound doctrine once delivered, Rom. 6.17. yea many say Christ speaks in that place John. 4. not one word of faith, love, fear, hope, of preaching, hearing, praying, praising, or of any worship either external or internal, but only of the manner and sincerity of worship, then by Dels arguing there should be no external worship under the Gospel : yea more, Reformation in worship, is but the half of reformation. Christ there speaks not one word of the other half of reformation of the duties of the second table; of love, mercy, righteousness, sobriety; not killing, not whoring, not couzening, and oppressing, the widow, the Orphan, as Antinomians do, then Gospel-reformation, aiming only at the heart▪ cares nothing for any of these.

4 The power, wisdom, and righteousness of men have no place in Gospel reformation, because saith M. Del, it is the hautinesse and loftiness of men that must be laid in the dust, in the day of reformation, pag. 12, 13. Now the power of preaching the Gospel, and the Keys of the Kingdom, to shut and open, to proclaim ministerially the remitting and retaining of sins, are the only means on man's part to reform the Church, the word preached by sinful men, is the chief means, now these are not pride and hautinesse, because Christ giveth these to men Mat. 16, 18, 19. John. 20, 21. 2 Cor. 5.18, 19. 2 Cor. 10.5. 2 Cor. 4.7. Ephes. 4.11, 12. 1 Cor. 12.28. But he giveth not pride and hautinesse, nor infuseth he these into any, they are from that evil one Satan.

5 It is true: M. Del in words, saith it is the word that only reforms, not the power of the world, nor the sword. But he knoweth in his conscience, we plead not for the sword to reform. The sword was never sanctified of God to turn a soul to Christ ; but when an Elimas perverts • oules and the Gospel, we hold, the sword should be drawn against him, that he pervert no more: But this word, that works Gospel-reformation, is yet the internal and substantial word of Swenckfeld & of all the E • thysiasts for he saith page. 17.1. This word is not the Law, but the Gospel, so say all the Enthysiasts : now if Enthysiasts mean that only the Law is made by us the means of conversion excluding the Gospel, their conscience bear them witness, that that is a calumny, the Law, it alone makes none perfect, and converts not any, nor speaks it one word of Christ ; But if they mean that the Law is wholly excluded from the work of conversion at all as they teach; Then 1 The Law ought not to be taught at all in the Church. But Christ and his Apostles taught the law and the Gospel both. But what use hath the teaching of that at all that hath no influence in the conversion of sinners? 2 That by which is the knowledge of sin and our sickness, and is a paedagogne to lead us to Christ, is not wholly excluded from being a means of our coming to the Physician, but such is the Law Rom. 3.20. Gal. 3.23, 24.

3 That which lets us see our condemnation, and that we have ground of self despair, and stoppeth our mouths as guilty before God : that which lets us see our debts, and that we are drowned and broken, for this end, that we may flee to Christ our rich surety, that which closeth us under sin; that God may show mercy, that is a means of our conversion, But such is the Law, Rom. 3.19. Rom. 8.2, 3. Rom. 11.32. Gal. 3 22.

2 Del and his Antinomians mean no other thing by the word, but what Swenckefeld means: to wit, the internal and substantial Word : hear him then speak with the mouth and tongue of Swenckefeld, ser pag. 18. So that the word whereby Christ reforms, is not the word without us, as the word of the law is but the word within us as it is written, the word is nigh the • &c. if thou live under the word many years, if it come not to thy heart, it will never change thee nor reform thee. 2 he add pag. 19. that in the Gospel the word and the Spirit are always joined, and therefore saith Christ the words that I speak are spirit and life that is, they come from the spirit, and carry spirit with them.

Then 1 the Gospel p • eached externally to Del and to Antinomians, is not that word by which Christ converts souls, faith is not from outward hearing as an instrument of our conversion, the contrary of which we have proved. Its from the inward word in the heart, now the word in the heart is very faith it self, the argument of both Swenckefel. and Del is nothing: for it is this, the word outwardly preached, except it come to the heart, can never convert the soul, because it is but a mere sound, saith Swenckefeld, its but a very letter, say Antinomians, therefore the external word is no instrument of our conversion but only the internal word, I utterly deny the consequence; lay a pen well inked to paper a thousand times, it shall never write, except the hand of the writer draw the characters, ergo the pen is no instrument of writing, it follows not: So bread except by the blessing of God it be turned into blood and flesh, can never nourish, ergo the bread, that the Baker bakes, is no instrument, by which we are nourished. Its an unjust consequence and distroyes all ordinances natural and Spiritual: It only follows, ergo the word without us, is no efficacious cause of conversion, and no principal cause, and can do nothing except the Spirit inact, and animate, and concur with the word which we with both hands yield and believe as a Gospel-truth.

The word is but a sound & a letter, I answer it is not a common sound, such as the odes of Horati • s and Epistles of Seneca render, but it is in it self, a sound filled with Majesty, power, heaven, so as every word seems to be with-child of grace and life, yea and separate the word from the Spirit, and in the style, conveyance, method, there is so much divinity, majesty, holiness, life, gravity, as the child bewrays heaven in its forehead, and looks like the Father and Author God, and therefore its more then a sound, to a deaf soul actu secundo, it hath but a sound, and whereas Antinomians say, its but a dead letter, they speak of the paper, ink and printed characters of the word but we take it not so, but as the words do connotate and involve the things signified, the precious promises and as the Lord saith, Hose. 8. The great things of my law, and so they are not dead letters, but the instrument, chariot, means of conveyance of Christ and the Spirit to the heart, and though without the Spirit the word works not, as no instrument, no tool, nor hammer, no axe can build a house, except the Mason and Carpenter act and move them: shall it follow, they are not for that instruments at all? 2 Del and Antinomians with Swenckefeld will have the Gospel preached to none, but to those that have the internal word and Spirit in their hearts: then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter, as some other thing then the Law, it is not the word of God, nor the Gospel, why? it wants the Spirit to go along with it, and can never change, nor reform, saith Del pag. 18. and begetteth but a literal and feigned faith, saith Swenckefeld, and the word and the Spirit are always joined, saith Del pag. 19. now this is not the written read, nor externally preached Gospel, nor the Scripture, so they must but co • sen us for they mean the internal word, not verbum vocale ; And the preaching of faith that Saltmarsh speaketh of, free grace pag. 146 is not the Scripture nor preached word, which I demonstrate. Del speaketh of such a word, as hath the Spirit always joined with it pag. 19. But the scripture and the external vocal word hath not always the Spirit joined with it, for when it is preached to Reprobates and to malicious obdured souls that stumble at Christ and the word being thereunto appointed, 1 Pet. 2.7. Mat. 13, 14, 15. John. 12.37, 38, 39. John. 9.39. It hath not the Spirit joined with it. 2 They speak of such a word as hath the Spirit actually converting, and which is therein differenced from the Law, that is but a dead letter, and cannot minister the Spirit, so Del, ser. pag. 18, 19. So Saltmarsh, free grace, pag. 146, 147, so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away, Word, ministry, ordinances, preaching, are mere delusions, for by the word of God that begets faith they mean the internal word, not scripture nor the written and preached word, and so they say nothing to take off this error justly laid upon them; to wit that under the Gospel, there is no need of Scripture, Preaching, Sacraments, hearing nor doing of any duties to men, nor abstinence from murthering killing, whoring, stealing &c. all exter • alls are indifferent.

3 You see how false it is that the Gospel is not to be preached to any but to those that are converted; because it cannot be received by faith, by any but by such, contrary to Christ's express commands to his Apostles Mat. 28.19, 20. Go teach all nations ; so Paul preached to the obstinate Jews. Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preach •

4 It is an undue arguing of Swenckefeldians and Antinomians: The word is a literal, carnal, sensible thing, ergo God works not faith, which is a spiritual grace, thereby : for it follows only; God works not faith by the vocal word alone, except he put to the pul of omnipotency of grace▪ 2 The assumption is false the preached word, though in its sound, it be carnal, literal, bodily, yet in its power, Majesty, and the thing signified, which is the birth in the womb of the word, it is spiritual, lively, heavenly.

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

6 Justifying faith and salvation both, are, in their nature, things spiritual, and yet have their original from the word preached as an instrument, yea from the foolishness of preaching, 1 Cor. 1.21. Nor is the word altogether bodily, because it incurres in the sense of hearing, but taking the word preached, as it includes the great things of God, not as it is letters and sounds▪ it is not carnal but spiritual, 2 Cor. 10.5. Sharper then a two edged sword, to save or kill on either edges, Heb. 4.12. yea even when it is rejected, the savor of death unto death 2 Cor. 2.16▪ 17. And the Everlasting Gospel, Rev. 14.6.

7 Nor can it follow that justifying faith is a work of man, or that, because • rail men, that are but earthen pitchers come out bearing this heavenly treasure, that we believe in the word as in God, as if the principal author were the instrument, or the Master and Lord, the servant. For it is the Word of God, that is the instrument of conversion, not the word God, for the substantial word God is author and the only finisher of our faith, nor do we any otherwise trust, hope in, or believe the word, then as a mean or instrument sanctified of God ▪ for so blessed an end. God is the only formal object of our faith and fiducial recumbency; but God clotheth himself in a way of con • iscention with his own word and ordinances for our capacity: neither doth it follow, because a sinful man preacheth the word, that man layeth the first stone of the new creation; and that faith and conversion hath its first rise and spring from man, or from the free will of the preacher, as Swenck • eldians imagine; because faith, as faith, hath no beginning, no part of it from the naked act of preaching, or from the letter or bare sound of words; no more then Lazarus had his soul fetched into his body, by the created and vocal sound of those words uttered by Christ-man. Lazarus come forth, because faith cometh from the word preached tali modo, so and so, as the wind and breathing of the Holy Ghost goeth along with the vocal and literal air of words preached by a sinful man; for the soul of Lazarus entered his body by Christ's words, animated and quickened with the power of the God-head, who indeed raised the dead man: only this difference I conceive there is, that words and sound of words uttered by Christ were not so much as an active instrument of the raising of dead Lazarus, nor was the blowing of Rames horns any active instrument of the falling of the walls of Jericho, but at the naked presence of both, the dead man was quickened, and the walls fell. But I should conceive the word preached, being in that which it signifieth, a divine sign, and indeed the word of God, as the scripture everywhere calls it, and a real message from heaven, may, and (I nothing doubt) doth contribute an organical, instrumental, active influence to the begetting of faith, but ever as it is elevated as it were above it self, and above the nature and sphere of a mere vocal, and audible sound, and powered by the Spirit. Now I should think it but curiosity to inquire how the Spirit and word are united in the working of faith: for let those, that ask, show the union between bread eaten and the nutritive power that turneth bread, and transsubstantiateth it into blood, and flesh, and worketh the last work which Physicians call 〈 in non-Latin alphabet 〉 or assimulation, the very substantial turning of bread into a piece of the child's hand, foot, shoulder to cause the parts and members increase and grow to the stature and real bigness of a perfect man. I shall not think that the Spirit entereth into the bodily sound of words, and cometh along enclosed in it, to the hearers soul▪ and makes him believe. I rather think with learned Pemble, that the Spirit quickeneth rather the dead man that heareth the word, then the dead letter of the word: for the Holy Gho •• never so far reproached the word of God as to call it a dead letter in the sense of Swenckefeldians, Familists and Antinomians, whose mind is that word and seals and all ordinances are but the Alphabet to unconverted men, as Io. Valdesso saith, and so say they of Images and Crucifixes that are as books to teach the ignorant and rude, but when men are once Justified, called, regenerated they have no more need of word, and ordinances of obliging Laws to lead them, awe them, teach, direct, or oblige or command them, then a learned man hath need to go back to the Catechize and learn the abc and spel and read again; Therefore the word doth but prepare and dispose the outward man, say they, and when men are perfect as they are, being once Justified, and as sinless and clean as Christ : honeycomb, c. 3. pag. 25. Saltmarsh, free grace, pag. 140 and their sins are but seeming and imaginary not really and truly sins, Saltmarsh free grace. 32.142.154. Town asser. grace 39 40. honeycomb Chap. 5.47. Den, man of sin. pag. 9, 10, 11. after they need nothing that Man or Angel can do to them, they need no laws, saith Del ser. 26. but these three, 1 The law of a new creature, 2 The law of the spirit of life that is in Christ, 3 The law of Love ; not any of these are the written scripture, or the preaching of the word. Saltmarsh, free grace page, 240 the • believer is as free from hell, law and bondage on earth, as if he were in heaven, nor wants he anything to make him so, but to make him believe that he is so ; sure in heaven he needeth not preaching, written scriptures, sacraments, praying for forgiveness repentance, faith, nor to complain as Paul doth Rom. 7 of the indwelling of the body of sin. The bright star c. 11 p. 108, 109. tells us that all means, ordinance, light, understanding, willing, thinking are annihilated and nothinged, and that the believer c. 12 beholds God without means in this life and so we have no more to do with the word or to grow in grace and knowledge.

CHAP. VII. Of Revelations and Inspirations.

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

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

1 There is a twofold revelation, one of the letter of the word and Gospel, this is nothing but the Lord's active uttering of his will and Gospel which was hid before as Ephes. 3.9, 10▪ Ezech. 20.11, 12. Hosea 8.12. Rev. 1.19. This is a revelation proper and immunicable to any, for God only did devise the Gospel ; when neither Men nor Angel could dream of a way of redemption for lost man, and reveeled to Adam that the seed of the woman, Jesus Christ, should break the head of the Serpent, and dissolve the works of Satan. This revelation of the letter of the Gospel is made to thousands, that never believe, and therefore though it be but literal and external, yet none could thus reveal the mind of God to Prophets and Apostles, but God only, as none were inspired of God, but writers of Canonnick scripture, and Scripture only is given by divine inspiration, 2 Tim. 3.16. 2 Pe. 1.21. & as this revelation active is God's only, & from him as the author and fountain, men do as Herolds carry this message of revelation to others: so passively, it is common to believers and unbelievers, for the letter of the Gospel may be revealed to all within the vissible Church, and yet the most part are destituted of an internal revelation. Therefore there is an internal revelation, of things that men believe. And this I conceive to be four-fold.

• 1 Prophetical.
• 2 Special to the elect only.
• 3 Of some facts peculiar to Godly men.
• 4 False and Satanical.

Prophetical Revelation is that irradiation of the mind that the Holy Ghost makes on the mind and judgment of the pen-men of holy scripture, whether Prophets or Apostles and that by an immediate in-breathing of the mind and will of God on them, whether in visions, dreams, or any other way, without men, or the ministry or teaching of men, as he did to Isaiah, Jeremiah, Esa. 1.1. Ier. 1.1 or to Paul Gal. 1.11. Paul an Apostle not of men, neither by men, 11▪ 12. But I cert • fie you, brethren, that the Gospel which was preached by me, is not after man, for I neither received it of man neither was I taught it, but by the revelation of Jesus Christ. 15, 16. But when it pleased God to reveal his son in me, immediately I conferred not with flesh and blood, neither went I up to Jerusalem, to them that were Apostles before me, but I went into Arabia, and returned again unto Damascus. Ephes 3.2, 3. If ye have heard of the dispensation of the grace of God, which is in me to you ward, how that by revelation he made known unto me the mystery &c. I dispute not of the way of the Lord's imprinting the speeches, images, and representations of his mind to Prophets and Apostles ; I conceive it is the same way, that God revealed himself to Jeremiah c. 1.11, 12, 13▪ &c. and to Paul Act, 16.9▪ 10, and that as Ezekiel, c. 3.14 so John the Apostle Re. 1.10. was in the Spirit, and saw, by an immediate brightness of light, perfectly & understandingly the will & mind of Christ, in what they prophesied and wrote. And this Revelation is so far from being beside the mind of God, that it is formally the express word sense and mind of God : if Fami. have such Revelations. 1. they see the Visions of God. 2 They speak as acted by the Spirit immediately, and so we are with the like certainty of faith to believe, what H. Nicholas Wheelwright, Mrs. Hutchison, M. Del, Saltmarsh, Beacon, Den, Crisp, Collier, &c. speak and write, as we are to believe the writings and sayings of the Prophets and the Apostles, and both must be alike to us, the mouth of the Lord : and what they both write or preach must be the object of our faith, and their writings must be added to the book of the revelation, which is forbidden. Rev. 22.17, 18▪ 19. Deut. 12.32. Deut. 30.5, 6. This is the Anti-Christ himself. 3 Let them show the signs of their Apostle-ship ; by miracles and speaking with tongues and foretelling things contingent, that are to come; and we shall believe them; Familists produce your strong reasons.

2 There is a special internal revelation, made of things in scripture, applied in particular to the souls of elect believers, by which, having heard and learned of the Father John. 6.4. there is made known and revealed to them, by the Spirit of wisdom and revelation, what is the hope of their calling, and what is the riches of the glory of the inheritance in the Saints. Ephes. 1.17, 18, 19. and that revealed to them, which fl • sh and blood revealeth not, but the Father of Christ, Mat. 16, 17. And that which the Father revealeth unto babes, and hides from the wise and prudent, Mat 11.25, 26. And this is common to all that believe, and not engrossed as peculiar to the Familists and Antinomians only, for if it were, then my faith should be in vain, and I have fallen from my portion and share in Christ, and of the inheritance of the Saints in light, for there should be no converts in the world but Familists only.

Now this Revelation is a clear evidence in the conscience by the Testimony of the Spirit ▪ that I am a child of God Rom. 8.16 whether it be immediate; or from speaking signs and marks of sanctification 1 John. 1.3▪ 1 John. 3.14.18, 19 20. 2 It is the knowledge of no new Article which is not contained in the word in the General▪ and is not proper and incommunicable to none but to Antinomians, but is the mystery of the Spirit revealing these things, that are graciously given to us of God ▪ 1 Cor. 2.12. even to all believers, 3 Its true as touching me, by name its not revealed nor written in scripture in express words, that I am by name written in the Lambes book of life, and a child and son of God and an heir annexed with Christ, of life and glory▪ nor are the individual and numerical manifestations and inshinings, flowings, motions, inbreathings, outgoings of the Spirit of life, and stirrings of the new birth, to John rather then to Mary, to this believer rather, then to another in Spain written in the Scripture: yet the Spirit acts never ordinarily, but a believer may know and hear the noise of his feet; now if all these individual manifestations, ebbings and flowings of tydes of free grace were written, then should also be written their degrees less or more of Christ, the names of the believing Saints, that can say I Paul, I John, I Anne &c. Live not, but Christ lives in me ; for these I presume add a numerical particular and individual being to every single act or motion of the dispensation of grace, and if all were in number, weight, and measure written in scripture, the world (as John saith of Christ's facts) should not contain the books, that should be written.

The Holy Ghost speaking of a collective body the Church and spouse of Christ in Solomon's song, in the book of the Psalms and of the Lamentations of Jeremiah, shows us of the outgoings, incommings of the beloved in the soul, of his cloudings and outshinings of free love, of the acts of the hands of Christ, Can. 5. Touching the handles of the bar, and the smell of the myrrh of Christ, that he leaves behind him when he is departed, of the souls feelings of the impressions, or the withdrawings of Christ, as if the whole Church Catholic of Invisible believers (for so the Church is taken especially, Psal. 45. and in the book of Solomon's song ) were but one particular believer, which is a demonstration that the particular actings of the spirit of grace cannot be written in the scriptures, yet are they not to be thought unlawful revelations, and destitute of the word, no more then we can say, all the particular actings of Devils & of all wicked men, since the creation, of whoring, swearing, Idol-worship, lying, stealing, oppressing, mis-believing &c▪ are not contrary to the express law of the Holy Ghost speaking in the word, because these sinful acts are not particularly all specified and written in scripture, with the names of the actors.

There is a 3 revelation of some particular men, who have forefold things to come even since the ceasing of the Canon of the word, as John Hus, Wickeliefe, Luther, have foretold things to come, and they certainly fell out, and in our nation of Scotland, M. George Wisha • t foretold that Cardinal Beaton should not come out alive at the Gates of the Castle of St. Andrew's, but that he should die a shameful death, and he was hanged over the window that he did look out at, when he saw the man of God burnt, M. Knox prophesied of the hanging of the Lord of Grange, M. John, Davidson uttered prophecies, known to many of the kingdom, diverse Holy and mortified preachers in England have done the like: no Familists, or Antinomians, no David George, nor H. Nicholas, no man ever of that Gang, Randel or Wheelwright, or Den, or any other, that ever I heard of, being once engaged in the Familisticall way, ever did utter any but the fourth sort of lying and false inspirations: Mrs Hutchison, said she should be delivered from the Court of Boston miraculously as Daniel from the Lions, which proved false, Becold prophesied of the deliverance of the Town of Munster which was delivered to their enemies, and he and his Prophet were tortured and hanged, David George prophesied of the raising of himself from the dead, which was never fulfilled, now the differences between the third and fourth revelations, I place in these. 1 These worthy reformers did tie no man to believe their prophecies as scriptures, we are to give faith, to the predictions of Prophets and Apostles, foretelling facts to come, as to the very word of God, they never gave themselves out as organs immediately inspired by the Holy Ghost, as the Prophets do, and as Paul did Rom. 11. prophesying of the calling of the Jews, and John. Revel. 1.10. and through the whole book; yea they never denounced Judgment against those that believe not their predictions, of these particular events and facts as they are such particular events & facts, as the Prophets and Apostles did▪ But Mrs. Hutchison said Rise, Reign, pag. 61 art. 27. That her particular revelations about future events, were as infallible as any scripture, and that she is bound as much to believe them as the Scripture, for the same Holy Ghost is author of both▪ Mr. C •• mwell and Familists of old England say she and he • s were the more spiritual and only Saints in New England, and the rest were but Antichristian persecutors ; Its known they held revelations without, and beside the word of God, Rise reign er 4 • . and said the whole letter of the Scripture holds forth a covenant of works, er 9. And so the whole letter of the Scripture, Law, or Gospel is abolished to believers, and doth no more oblige them, then the covenant of works can curse those that are under grace. For T Collier marrow of Christianity, pag. 25.26. saith many spiritually enlightened of late, are brought to Gospel-inioyments, some other way which is spiritual, then by verbal preaching ; but Familists take the word preached for the printed inkie letter, or the air, dead sound of the Gospel, we take it for letter and sound of preaching, as it includes the thing signified, to wit, Christ, and all his promises, in which sense the sounding of the Gospel heard worketh many years after it is preached, and the word long ago preached may be awaked up by a sad affliction, an inspiration from God, and produce the work of conversion, and still it is the word of truth in the scripture that produceth faith as it is the same seed that lieth many months under the clod and groweth and bringeth forth fruit after: And we know Antinomians reject the scriptures and build all upon inward revelations, as their binding and obleiging rule Del ser. pag. 26 Saltmarsh, free grace, pag. 146.

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

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

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

4 Then the Scripture shall not decide all controverted truths, nor be that, by which we shall find the truth and the rule of trying of the Spirits, whether they be of God, or no, contrary to Io. c. 39. 1 Thes. 5.21. And contrary to the laudable example of the noble Bereans who tried Paul's doctrine by the Scriptures Act. 17.11. 6 Christ's knock and stirrings on the heart▪ sounds and breathes the breathings of God in his word, the Devils knock is a dumb and dead knock and is destitute of the word of truth 7 Men do and act all things from their own Spirit, and walk in the light of their own Sparkes and there is no end of erring and wandering from God, when they act by no certain known rule of the word.

CHAP. VIII. Of Human Industry, Arts, Sciences, Tongues, and if they be lawful and necessary to the opening and supernatural knowledge of the Scripture.

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

2 The word of God teacheth us that grace strengtheneth our Indeavours, but destroys them not, Cant 1.3. Draw me, we will run, Psal. 119. • 2. I will run the way of thy Commandments when thou shalt enlarge my heart. John. 6.45. All that have heard and learned of the Father come to me. I shall not need to say that Paul extolleth grace highly, when he saith, 1 Cor. 15. J • labored more abundantly then they all, and that he travelled spreading the Gospel, from Jerusalem to Illy • i • um ▪ and that he and Barnabas, and the rest of the Apostles, divided the earth amongst them, as some think, or that they went through the most part of it, journeying and sailing to spread the Gospel in journeying often, through Cities, Wildernesses, Countries, Seas. 2 Cor. 11.26, 27, 28. Watching night and day, fasting, caring for all the Churches. I shall crave no more, but that the Apostles stirred their limbs, did sweat, travel, and use free will, as other men, though the grace of God, and an extreme hunger to add glory declarative to the crown greatness and Majesty of their highly exalted prince, did stir and principle them, yet its enough to our purpose, if the Apostles pieces of frail tired out flesh, were not mere patients, stones and blocks carried sleeping in all their journeying, cares, pains▪ and endeavors in preaching and that in the Spirits Bosom, as in a soft bed, they neither knowing, hearing, feeling, willing, endeavoring, longing, swetting, or acting, by any natural industry, more then Aristotle's dull and formeles 〈◊〉 matter: if they were so, as Antinomians suppose as dead 〈◊〉 in their actings and the Spirit did all, only, adequately▪ irresistibly and immediately, and they themselves did nothing then. 1 Paul vainly did glory in his infirmities, he was not anything but 2 Cor. 11. like a windy lying soldier numbering his wounds, when he never appeared in the field, nor received any one wound, nor faced an enemy for he was not so much as a patient, if no agent at all in these, for he compares himself; without pride, as not inferior to the greatest, in his sufferings, in his stripes, imprisonment, fasting, even with all the pretended Apostles his adversaries; now if he acted nothing to make him to be cried up in comparison of them as being as choice and excellent an instrument of God as the best of them, but the Spirit acted all, then was there danger, that the Holy Ghost should be drowned, suffer shipwreck, be killed with stripes and fasting, and deaths, for in sufferings especially, he glories, this we cannot say; and so the former must be rejected. 2 When he says in fasting and watching often, he must mean in not eating, and not sleeping often, for if he acted nothing as a man, which is repugnant to all sense, all his actings are but a pure frothy enumeration. 3 What can be a stronger motive for us to disobey Christ, who commands striving to enter in at the narrow gate, Mat. 7. forsaking of all, hating of all, for his names sake, Mat. 19. Labouring and that without fainting and wearying, Rev. 2.3. Gal. 6.9. running, Phil. 3.13, 14. then to think such promises made to those that overcome are made to the Holy Ghost, and to persuade and beseech the Holy Ghost, not men, or that the promise of a crown of glory, upon condition of faithfulness to the death is made to the Holy Ghost, not to believers, who may, and can sin? 4 you may easily smell the Antinomian license of enmity against works, laboring, patience, working out our salvation in fear and trembling, Rev. 2.3. Phil. 2.12, 13, 14. for their aim is to lay a hugh weight upon the Antinomian faith, which (if I know anything) is a dead, imaginary, frothy speculation, not saving faith.

Touching sciences, arts, and knowledge of the tongues, Antinomians are ignorant of the state of the question: for we grant sciences abused to the perverting of the simplicity of the Gospel 2 Sciences gloried in, 3 Sciences are reputed saving knowledge as if such masters of arts, and grand Rabbies▪ because learned, were taught of God, and heard and learned of the father, as the elect of God are. John. 16.45. 4 Sciences reputed sufficient to teach Christ are but vainly so called sciences.

Antinomians grant sciences, and arts, and tongues, in their proper place profitable and excellent for Statesmen, Lawyers, Physicians, but bring them once as helps to understand the mind of God in the holy Scriptures, and then if ye believe Sam. How they are detestable filth, dross and dung.

2 Sciences, arts, and tongues, are either considered in their substance and nature, or in the way of acquiring them, either by supernatural infusion, as they were in the Prophets and Apostles, or by education, industry, pain, studying, reading and teaching of men. In the former consideration, the same knowledge of the doctrine of Moses and the Prophets, and of speaking with tongues in the substance and nature of the gift that is in Paul and the Apostles by supernatural and immediate revelation, or infusion, is in men that acquire the same knowledge and speaking with tongues, for Paul otherwise, who received this knowledge not from, or by flesh and blood, not his own industry Gal. 1.11, 12, 13, 14 15, 16, 17, 18. Ephes. 3.2▪ 3. should then counsel and exhort Timothy to labor for another knowledge of the Gospel and so another Gospel by reading, studying, meditating and industry. 1 Tim. 4 15, 16. 2 Tim. 3.14, 15, 16, 17, then he himself had received by revelation, which is a manifest untruth, for he saith, But continue thou in the things which th •• hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast known the Holy scriptures, which are able to make the wise to salvation ▪ And 2 Tim. 2.1. Thou therefore my son be st • ong in the g • ace that is in Christ Jesus ▪ now least any should imagine, as Antinomians do, that the grace that i • in Jesus Christ, is contrary to, and inconsistent with the industry of learning and studying and acquired knowledge▪ he addeth. ver 2. and the things that thou h • st heard of me, amongst many witnesses, the same commit thou to faithful m • n, then as the same rose may grow by nature, and by the industry of the gardner, and by singular art, as by causing an Oven hot to send warmenesse and heat to the root of the rose in the winter, when otherwise the cold earth should produce no roses at all, nor can these three sort of Roses be said to be different in nature, & spece, though produced 3 sundry ways, by nature industry, and art fomenting and supporting weak nature, so also the same knowledge of the Scripture, doth come to Paul by revelation, to Timothy by industry and teaching, and the same knowledge and faculty of speaking with tongues is Act. cha. 2 in some, by the coming down of the Holy Ghost without education and teaching, and in some by education, and teaching ver. 4 5, 6. compared with ver. 8▪ when therefore it is said Act. 4.13▪ That the council perceiving Peter and John were 〈 in non-Latin alphabet 〉 unlearned m • n they were amazed ▪ it cannot infer as Antinomians think that human learning and knowledge of tongues were not requisite in the Apostles, or that the Apostles were void of such learning, but they only marvelled that men unlearned, in regard of education, at schools and universities, being fisher-men, and unlearned in a pharisaical sense, which only went for learning in their time, could so promptly and boldly speak of the mysteries of the Gospel, and were so skilled in the doctrine of Moses, and the Prophets, and they wondered at their Master Christ's learning, seeing he was a Carpenters son and never taught at schools▪ and M. Beacon. Sam. How and other Antinomians are of the Pharisees opinion, if they believe Christ was destitute of learning, now what way he had his learning, whether by infusion from heaven, or the personal union, or by education at schools, (which is not apparent) is a far other question, and they are no less deceived, who imagine that those fisher-men now Catholic ambassadors of Jesus Christ, and on whom the Holy Ghost descended in cloven tongues, with the rest, Act. 2.1, 2, 3▪ 4. were ignorant of the tongues, Hebrew, Greek and Latin, or that they who preached and wrote scripture, and such divine epistles to the Churches, were unlearned men void of the very literal knowledge and skill of the very letter of the scriptures, of the old and new Testament, which these men call falsely profane and heathenish, so Christ and his Apostles had all the learning and tongues, that we now have, and what we have by industry and pains, reading, studying under teachers and in schools and universities, that they had by immediate infusion or some other way. Enthysiasts go upon a false principle that learning, arts, tongues, are in their nature and kind, heathenish, whereas of themselves and in their kind and nature, they are neither heathenish nor Christian, but natural and well polished habits and acquired qualities indifferent and extrinsical to either the state of Ethnicisme or Christianity, and good or ill, as they are well used, or abused, in either states, they argue vainly then who thus reason: if Christ and his Apostles carried on a ministry without learning, arts, and tongues, then so may we: but the former is true, therefore so is the latter, the major is false, because sectaries want the immediate inspiring Spirit that Christ and his Apostles had to supply defects of education and industry, and the assumption is palpably false also: whoever therefore now will take on them, to be public ministers of the New Testament, and go from weaving, sowing, Carpentarie, Shoo-making to the pulpit to the representing of God, and being his mouth to his people, being void of all learning, tongues, logic, arts, sciences, and the literal knowledge of the scripture, and yet cannot show that either the Holy Ghost hath given to them the Gift of tongues, and the knowledge of the mystery of the Gospel by revelation without the teaching of flesh or blood as he did to the Apostles, or without some more then ordinary competent measure of knowledge and supernatural dexterity to cut the word of truth aright: and yet allege that fisher-men never brought up at schools and universities may be preachers of the Gospel, and why not Weavers, Tailors, Button makers, Shoo-makers, &c. they are but intruders, and run, and the Lord sent them not, how then can, M. Beacon in his Chatechisme, pag. 153, 154. Prove that the ministry of the Spirit can be carried on without that which we commonly call Human Learning from Act. 4.13. Because Christ and his Apostles carried it on so? For Christ and his Apostles wanted not that which we commonly call human learning, yea and most properly call so, they wanted learning aquitted at schools and universities, but that is not the question: whether men may be preachers though they never were educated and trained up in universites? Human learning is not called so from the way and manner of acquiring of it, but from its own nature, And Christ and his Apostles made use of human arts and tongues, for the understanding and opening of Scripture.

1 Christ and his Apostles cite Scripture out of the Hebrew text in the Old Testament, into the tongue known to the hearers, yea and the Apostles do translate the scripture in Hebrew into the Greek tongue, and expone it, and draw Logical consequences from the Old Testament, so Christ Mat. 22. God is the God of Abraham now dead, ergo the dead shall rise again. Antinomians say, Christ makes no use of Logic and of Logical consequences, because they are Logical, for that which he saith there is Scripture, because Christ so saith, not because there is such Logical arguing in the words.

Ans. The same way that we argue from an Antecedent to a consequent by natural logic▪ so doth Christ : we deny not but Christ and the Holy Ghost in the Evangelist Matthew does put the stamp and impression of Scripture on natural and sinless arguing from an Antecedent to a consequent: but it follows well Christ made use of logic in Scripture-discourses, therefore human learning is lawful for, and necessary to the opening and understanding of the Scripture.

2 Whereas Antinomians say consequences are not Scripture, but darken the glory of the Gospel. Salt. shadows fleeing away. p. 8. It is clear Christ calleth this very logical consequence. God is the God of dead Abraham, ergo dead shall rise, by the very name of scripture, which yet was but a consequence drawn from Exo. chap. 3.6. ye err, not knowing the Scriptures, and further he rebuketh the Sadducees as ignorant, who did not make use of the like logical consequence to see the truth of the doctrine of the resurrection, ye err, not knowing the scriptures. Mat. 22.31. Have ye not read that which was spoken to you? &c. ergo it was their unbelief and dullness that they did not read and understand the logic of the Holy Ghost, and they ought to have read the article of the resurrection, Exod. 3.6. in the consequence of it, as the Scripture it self. 2 Paul draws arguments, by good logic, and so doth Christ and the Apostles, from the scripture, it is written, it is written, and what saith the Scripture? And Isaiah saith, Hosea saith; then arguing by Logic from the Old Testament to prove articles of • aith in the new, which is a faculty of reasoning by art acquired by industry and learning, is lawful and necessary for the understanding of the Scripture.

3 The Prophets and Apostles almost in every line, use logical reasoning, from nature, from the cause, the effect, the consequent, and motives from good, to convince and rebuke, to exhort and stir up to duties, from wrath, life, reward, threatenings, promises, &c.

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

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

6 In the Books of Moses, are secrets of Physic, true antiquity of tracts of rare historical providences▪ Exodus a rule of Justice and righteous laws, Joshua a glass of holy war. Judges of Magistrates and Tyrants, Samuel, Kings, Proverbs, Ecclesiastes, sacred polititicks. In Job use is made of Astronomy, &c. And Herodotus, Josephus, Quintus Curtius, Xenopho • , and other heathen writers conduce not a little to give light to the textuall knowledge of Chronicles, Nehemiah, Ester, Daniel, as all those that write of the Babylonish, Assyrian, and Persian Kingdoms and Empires, and the Roman history may, in regard of our dullness, add light to the Prophets and Evangelists, Acts and Epistles of Paul in the New Testament, so that these Spirits like M •• hie Becold and Swenckefeld, who would have all books burnt, except the Bible, in regard that human arts hinder the spiritual understanding of the Scripture, declare their madness, for upon the same ground God should, in the conversion of a sinner, root out the natural understanding, senses and faculties of soul and body, for except they be sanctified and Elevated above their natural sphere, in an actual illumination, they can do nothing: yea and all Bibles translated out of the originals, in Germans, Latin, Italians, French, English, Sl • v •• icke, Persian, and Arabic &c. tongues, must be burnt, for all these translations must be done by singular art and the knowledge of tongues All that can be said on the contrary may be blown away easily, for the natural sinless knowledge of sciences, arts, tongues, are a substra • um, a foundation to, and for the Spiritual knowledge, and faith of the mysteries of the Gospel. Christ and his disciples knew the art of sowing corn on divers grounds, of fishing, of buying a field where a Pearl is, and this knowledge did not hinder, but much contribute to the spiritual knowledge of the mysteries of the Gospel, nor is the literal sense of the scripture, in the Saints, distinct from the Spiritual, but it is the same with two sundry lights and evidences, as with the same eyes, and seeing faculty I read the book of God in the night with candle light, and in day-light with the sunlight, then none can say I have for that two divers or contrary Bibles, and so the capacity natural that makes me see and know, Jesus to be the savior of the world, literally, is heightened indeed with a real removal of spiritual blindness, and a real addition of a new distinct, higher supernatural visive faculty, the Spirit of revelation : but I see with this new faculty, the same Jesus the savior of sinners, not another▪ but with a light and a sun-shine and day-light raying of a far higher nature, then I saw before. But this proposition, Mary's son Jesus is the savior of the world ▪ hath no new different sense and meaning, nor foundes it another new objective Christ different from that Christ objected before to the literal or natural visive capacity or human understanding only the proposition shines with the same very sense now, as before, but now it is seen with a higher day-light irradiation and splendor, and apprehended with the same natural, literal understanding, the same human vital and created faculty, to which is added a new real power, a new visive heavenly capacity to see the same Jesus in his beauty and glory, nor yet get I two natural understandings, nor can the scripture have two senses.

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

Ans. 1 Had this man a head to frame a Syllogism, as he bringeth a confused argument, it should appear how weak he is, thus, he that teacheth us all truth, so that we need not human teaching, is a sufficient teacher without all human teaching of arts and tongues, But the anointing or holy Spirit is such a teacher. ergo we need no other teacher, so the old Anabaptists and Enthysiasts. I answer to the major, he that teacheth us all truth, as the only inward, principal and efficacious teacher of all truth immediately, and without all instruments and external means: so that we need no other external teacher. It is true, he is in his kind a sufficient teacher, but the assumption, (to wit that the anointing and Spirit teacheth us so without all instruments and external means) is most false, the Holy Ghost, by this reason, should immediately, and only in his own sole and singular person preach to us without so much as speaking in our own known mother tongue, and without vocal preaching of pastor or gifted prophet. Now Christ who promised the Spirit did also, when he ascended on high, promise and actually Ephes. 4.12▪ Give some Apostles and some prophets and some Evangelists, and some pastors and teachers 12 for the perfecting of the Saints▪ for the work of the ministry, for the edifying of the body of Christ. Now the place speaketh not exclusively, but comparatively, he that teacheth all truth mediately, by the ministry of men, needeth not any teachers as organs and instruments in the ordinary course he hath set, to gather saints, by a ministry, it is most false for this argument doth with equal strength conclude against all ministry, preaching and coming of faith by hearing, as well as against ar • s▪ and tongues, for neither doth the Spirit teach immediately and without school • ▪ universit ••• and human teaching. The way of preaching▪ more then he teacheth arts and to • gues, yet this, the anointing did 〈◊〉 teach them arts▪ and tongues, is impertin ••• lie 〈…〉 over-plus in the 〈◊〉 which is no • 〈◊〉 conclusion, for without the Spirit of reve ••• ion 〈…〉 maybe, and are learned. And whereas▪ John saith, 〈◊〉 no • that any man teach you, it is but that which Ier. said 3.1▪ 34. And they shall no more • each every man his neighbor, and every man his brother, saying, know the Lord▪ in which words John and Jeremiah 〈◊〉 no other thing, then there shall be more then only literal knowledge of man teaching man, because they shall be more, even inward teaching by the anointing, Esa. 54.19. John. 6.44; 45. they shall all be taught of God, nor is it the intent of the Holy Ghost to reject the ministry of men which Ephes. 4.11, 12, 13. Must endure t • ll we meet all in the unity of faith in heaven, but only the Holy Ghost speaketh comparatively, and denieth, the teaching of men to be reaching, if it be compared with God's inward and effectual teaching. So Psal. 50.8. I will not reprove th •• for thy sacrifices, v. 14 Offer to God thanksgiving, that is, I offend rather at thy unthankfulness, then that thou multiplyest not sacrifices to me.

Object. 2 God placeth our salvation in enmity to man's wisdom, 1 Cor. 1.23 24. We preach Christ crucified to the Jews a stumbling block, and to the Grecians foolishness, the Jews cried away with him, at Athens, the Gentiles mock Christ and Paul, and God will have no fl • sh to glory but in the Lord, now this learning is but fl • shly and carnal.

Ans. 1. God placeth our salvation in enmity to man's wisdom, simply, and in the simple natural and sinless knowledge of arts and tongues, Its most false, in enmity to to man's wisdom abused, gloried in, its true. and God brings to nothing the wisdom of this world, by which Jew and Gentile slighted Christ, and denied him, and willed a murthererer Barabbas to be released before him. What is this to the Lord's condemning of human learning, arts and tongues of which the Apostle ; 1 Cor. 1. speaketh not, but of their carnal abuse of these and glorying in them? and it is to beg the question, to say that this learning is carnal and fleshly, in itself, which is now the question. 2 Nor was it out of pride of human learning, tongues, and arts that the Jews stumbled at Christ and the wisdom of the Cross, but out of false glosses they put on the Scriptures of the Old Testament, seeking by the law salvation, Rom. 10▪ 1. and by this argument the Old Testament is condemned as well as arts and tongues, as an impediment to faith.

Object. 3. We are complete in Christ.

Ans. It is not worthy an answer, for as touching spiritual furniture, righteousness, salvation, teaching by the Spirit, we are complete in Christ, ergo the ministry and teaching of men is no instrument, no external means of our completeness in Christ, it follows not at all.

Object. 4 Christ sent me not to preach the Gospel with the wisdom of words; least I should make the cross of Christ of no effect.

Ans. By the wisdom of man's word • , he means, not learning, Rhetoric, eloquence simply, for • aul preached the Gospel with more of that, and spake more tongues, then they all ; but the fond, affectate, vain soaring and confiding in these, as if they could ad virtue to the Gospel to save souls.

Object. 5 The weapons of our warfare are not carnal.

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

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

HEnry Nicholas was borne at Amsterdam as some think, he spread his heresy a little after David George, about the year 1556 he was an ignorant, foolish man, a crafty hypocrite, had a sort of deceiving violence in his smooth eloquence of love. he calleth himself The first illuminate Elder of the Family of Love, was at the beginning austere, riged, and fasted, waked divers nights, and prayed and praised, spread his errors through Holland, and Lower Germany pretended visions, and conferences with the Angels from whom he had his way of exponing scriptures by allegories, but turned afterward, loose and vain; he came over to England and spread his foul heresies, and seduced a number of Artificers, and silly women, and wrote an Epistle to two daughters of Warwick, dissuading them from regeneration by the word of God, read or preached, and called that regeneration Ceremonial, • lementish and false and labored to persuade the maids to a spiritual new birth, by the Spirit and internal word, and did forbid suffering for the truth▪ or confessing of Christ to the death, before men, and exponed the laying down of the life for Christ ▪ of the mortifying the body of sin: he had his errors from the Antitrinitarians and denied Christ to be God. This Epistle was answered and r • futed by H. Ainsworth, he wrote a Book of Documentall sentences, another called Evangelium regni. The Gospel and joyful message of the Kingdom • , his doctrine and that of David Georgius was confuted by M. Martyn Micronius Minister of the Dutch-church at London, under Edward the Sixth of England, and by M. Nicholaus Charineus, Minister also of the Dutch Church, who died, An. 1563. H. Nicholas his tenets, especially his joyful message was refuted by M. John K • ewstub preacher in Queen Elizabeth • time, the book was printed at London, An. 1576. and Dedicated to Ambrose Earl of Warwick. H. N. wrote in dark and obscure terms, following much that wicked pe • ce called Theologia Germanica, set out by Randall, 1646. this form of writing saith Knewstub is an evident note of a seducing spirit.

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

1 Chap. Evangelium regni. The joyful message of the Kingdom.

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

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

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

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

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

The Familists of New England, and Antinomians, profess all of them are Christed with Christ. The Apostles do not so extol themselves. Town Assert. of Justifica p. 39. So soar • h. Keep the Law (saith he) and works here below on the earth, and as Enoch converse in Spirit and walk with God in the alone righteousness of Christ apprehended by faith. As if a holy conversation and a spiritual walking with God in faith and duties, were low, base, and for men of the earth only.

The special • errors and Heresies holden by H. Nichol. are such as are for the most part either abominably blasphemous or much like to the errors of Anabaptists, David-Georgians, Swenskfeldians, from whence they sprang, as have been, and shall be, God willing, cleared to be the same with Libertines and Antinomian errors.

1 H. N • cholas challengeth to himself that which is proper to Christ Esa▪ 61. Lu, 4. that the Spirit of the Lord is on him to preach glad tidings to the poor. The Antino, Beacon saith that none can be true preachers, but they run unsent, that run without the Spirit of sanctification.

2 H.N. saith c. 1 Evan. not one man Adam sinned, and we in him, but man from the beginning to this day was disobedient: Hence Adam was no one man. 2 We have no more sin from the first Adam, then by following the sins of all men. 3 The story of Adam of the tree and fruit, is but an allegory. Antinomians turn all in allegories. Randal. serm. a sower went out to sow; here is a warrant from parables to expone scriptures by allegories: all things of nature are sacraments of Gospel mysteries, as do this in remembrance of me.

3 H.N. saith c. 1 All that walked not in the form of Abel, according to the manner and ordinance of Seth, were not of the right stock of Seth. Then righteousness cometh by personal imitation of Seth, not by the imputed righteousness of Christ.

4 Christ to H. N. is head of Abraham's faith, not Abraham's flesh, which destroys his humanity, for H. N. applieth these words, the power of the most high shall come on thee, and overshadow thee ; by an allegory to all believers, which had their descent out of the faith of Abraham partakers of the Godly nature and being, and according to the will of God, are wholly minded with God so Antinomians, as Christ was once made flesh, so is he now first made flesh in us, ere we be carried to perfection. Del. ser. 17, 18, 19▪ 20. tells us of two means of Gospel-reformation.

1 The word dwelling in the flesh reforms the flesh, and it dwells in us through faith, this word is not the word without us, then it is not the scripture word, but the word within us; Jt showeth us Christ and changeth us into his image. The 2 means is the Spirit, which God promised long before to pour upon all flesh and so to reform all flesh, the Spirit reforms, 1 By taking away all evil out of the flesh, as pride, • nvy, and all errors and false doctrines, for the Spirit burns up all errors as • ay and stubble. I fear Del give us no more for God manifested in the flesh but this, not one word of the Scripture or preached Gospel is once mentioned hear, fo • fear Enthysiasts offend, 2 The Spirit reforms by changing the flesh into its own likeness, as fire changeth everything into its self, so doth the Spirit in the flesh, make the flesh spiritual, heavenly▪ holy, meek, good, loving, &c.

Here I desire M. Del, to separate from H.N, and give a reason of his faith to those that offend at his doctrine. 1 How is the Spirit poured on all flesh, and so is all flesh reformed? p. 19. l. 20. Is he for universal salvation of all? the Scripture speaketh not a word of the heart reformation of all, This Devil is going abroad in our times. Del speaketh like this wandering Spirit. 2 How is the inward word, which he carefully distinguisheth from the outward word, p. 18. l. 3▪ 4. differenced from the Spirit? p. 19. for the inward word, is the word made effectual by the working of the Spirit, and he saith the word (not the letter without the Spirit which is but the dead law, (saith he) and Spirit are always joined, that is the inward word, (that is) faith wrought by the Spirit as I take it, is ever joined with the Spirit ; who doubts but the Spirit, is ever with the Spirit? (3) The Spirit takes all evil out of the flesh, what is that? out of the man, out of the soul and body, this is a rare expression. 4▪ How dwells the word in our flesh? pag. 18. l. 1. God the substantial word the son of God dwells in our flesh, that is, personally in the nature of man, John. 1.14. why does Del speak with heretics and not explain himself? 5 How does the inward word change us into the image of Christ ? p. 18. he hath not told us of the Spirit all this while p. 19. which only changeth us into the image of Christ. 6. How doth the Spirit change the flesh into its own likeness? by fl • sh, ye mean not corruption, so the scripture Rom. 7. Rom. 8. Gal. 5.17. and in many places takes the word flesh. Now the Spirit maketh not corruption, and sin spiritual, heavenly, holy, meek, good, loving, &c. then by flesh ye mean the fabric of the nature of man, soul and body. Why speaketh not Del with protestant divines and calleth it the mortification of the old man, and the vivification of the new, but he speaks with H. N. and puts us to request him for the truths sake, to expone what a God manifested in the flesh, and what a word dwelling in the flesh he acknowledgeth, for H.N. grammar rules his pen and tongue, not the Holy Ghosts.

5 To H. N. Every Godly man partaker of the being of God and Spirit of love is God incarnate, and Christ ; and Christ is not any one man the son of Mary, but the condition of all men believing, and loving▪ and Christ is nowhere else saith, Theo. Ger. p. 22. but he is the same man.

6 God's being is love it self. The damned apostate, should acknowledge his being to be some other thing then love only, as Moses doth Exod. 34.6. The Lord strong, gracious, slow to anger, &c.

7 There is no diety belonging to God but love, of which mortal men do partake in this life, so H. N, The Lord hath Godded me with God in his Godly being with the Spirit of his love.

8 By our obedience of love we become sons.

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

10 Obedience of love and misliking of sin, bringeth us unto the being of Christ, clear against the freedom of the grace of God, Tit. 3.3. 2 Tim. 1.9▪ Ephes. 2.1, 2, 3, 4, 5.

11 All that believe not as H. N. are unbaptized, no Christians more then heathens. So Del and the Antinomians esteem all, not of their way, legal Pharesies.

12 Christ not God, nor man▪ but the state of perfection in believers or anointing, or the Sabbath; yea sect. 8, 9, 10. Oh how grossly (saith he) have then certain wise of the world overreached themselves, which have wi • hout diversity, forsaken the law of the Elders Testament (Moses his law of Ceremonies) and of the priests office after the order of Aaron, and set back the same as a thing unneedfull. But have all for the most part cried, Christ, Christ, and we are Christians, and attributed to themselves much freedom ere ever the time of the appearing of Christ, or the anointing of the Holy Ghost was come to pass : which doctrine M. Hutchison approves, and the Antinomian M. Cornewell in his preface to the conference of M. John Cotton approves her way and all her followers. pag. 7, 8. now she was (Rise reign, ruin, pag. 37, 38.) much perplexed to know the meaning of that 1 John 4.3, Every Spirit that confesseth not Jesus Christ is come in the flesh is the Spirit of Antichrist, for neither Papist nor Protestants deny that Christ is come in the flesh: and are the Turks then the only Antichrist? At length the Lord revealed immediately to that Jezebel from heaven that all opposite to her way of Familism and Antinomianism, who did not preach the N Covenant, their way were Antichrists for these (said she) who deny the covenant or Testament, deny the death of the Testator, hence while Antinomians of England resolve me, I think she and hers believe God incarnate is not the man Christ like us in all things in the days of his flesh except sin, but the anointing of the Holy Ghost, by which Antinomians preach free grace and the new Covenant their way, so by H. N. Christ is that condition of state by which men leave the written word, and betake themselves to revelations.

13 The Old Testament Ceremonies are in force after Christ's incarnation resurrection and ascension even till the Holy Spirit and anointing come to make every believer Christ: and this anointing is all the God manifested in the flesh, and the Christ that H. N. knoweth.

14 H. Nich. In his Epistle to the daughters of Warwick sect. 4 saith The being of Christ in love, is received through the power of the Holy Ghost, not by any ceremonial Christ which one man speaketh to another, and sect. 5.7.10. He condemneth all scripture, as literal, fleshly, Elementish, ceremonial, all preaching of the word, seals, sacraments, ordinances, as literal and indifferent ▪ and all regeneration that way as unlawful, and extolleth a spiritual regeneration of the Family of Love, done by the Spirit, without the preaching of man, so doth the Antinomian De • pag. 6, 7, 8, &c. in his sermon extol inward reformation, but withal cries down all external reformation, that is done by laws, synods, the power of men, yea or of Angels, as carnal, antichristian hypocritical and false.

15 All Ordinances, hearing, preaching, Scripture, scripture-learning, Baptism, the Lord's Supper, all confession of Christ before men, all externals in religion are things of no worth, indifferent, free, trivial, laid on us by no law of God, so H. Nich. sect. 5.7.10. Epist. to the daughters, so the Anabaptists (as Bullinger saith) so Antinomians, so Swenckefeld, as Schlusserburg, saith Cato heret. l. 10. p. 30. and another reformation beside this of the heart, I know not, saith M. Del. But the Apostle James calls for the cleansing of the hands, as well as the purging of the heart, and Gospel-reformation (saith Del) only minds the reformation of the heart then nothing is minded by the Gospel of walking worthy of the Lord in our conversation among men. So Beacon the Antinomian in his Catechism in the Epistle to my Lady Say and Seal. Oh that they were once wise to forbear, this clashing and dashing themselves in pieces for matters external, trivial, and circumstantial in religion. These be most like the words of Galli • . Act. 18.15. But if it be a question of words, and names, and of your law, look ye to it, for I will be no judge of such matters, 16. and he drove them from the Judgment seat. So saith he Catech. pag. 188, 189.

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

A By the law of love.

Q May you use it or not use it?

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

Q How?

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

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

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

Q May we suspend the use of some outward things?

A Yes, Gal. 2.14.

Q When?

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

Q Doth not religion consist in them?

A No.

Q In what then?

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

Q They are not then heavenly things themselves?

A They are Jews, that know not Christ, that so think.

Q What then is the baptism of water?

A A Shadow, 1 Pet. 2.21.

Q Why do men strive about it?

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

Q Of what is it a shadow?

A A shadow of Christ, Col. 2 17.

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

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

In all this good Reader observe, this absurd doctrine from this Antinomian way of Mr. Beacon, for • he raiseth the old heresy of a sectary whom Calvin in a treatise called Confutatio Hollandi, refuteth, who said it was lawful to bow to Id •• ls, because Christ violated the Sabbath, and because Christ hath perfectly fulfilled the Law, and restored us to spiritual liberty, he hath freed us from all external observance of the law, either ceremonies, or any other thing, if we love God, and our neighbor, we are now in Christ made spiritual, and are to seek the things that are above, and that Christ calls us from all externals, ceremonies even of the Lord's Institution, baptism, the Lord's Supper, hearing, reading, and he spake in the Grammar of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cultum d • i nihil amplius esse atque ejus neque legem neque normam habendam. So is Del against all externals and outward reformation, and for the heart reformation only. And Calvin, in his treatise called excusatio ad Psedonic. an Apology to the false disciples of Nicodemus, refutes them who thought they might go to Mass, worship an Idol, so they keep their heart to God, and this they did to get into rich benefices, to be Bishops, Pry • rs, , and the like, being taken with the wares of the whore of Rome, for Calvin beside the example of Paul Act. 17. whose Spirit was stirred at the Idolatrous Alter at Athens, brings the Testimony of 1 Melancthon who saith, Nec tantum interior cultus nec • ssarius est, sedetiam externa significatio, seu confessio, seu professio, Mat. 10 qui negav • r • t me coram hominibus, negabo eum coram patre coelesti, so Mar. Bucerus, Peter Martyr, and Calvin condemn the same external observance of popish superstition, Calvin excusatio ad Pseu. Nicode. pag. 521, 522.

It followeth then that from Beacons way, I preaching of the Gospel, false opinions of Papists, controversies between Protestants and Socinians, Antinomians, Arians, Familists, Enthysiasts, Brownists, Jndependants, &c. must be but matters external, trivial, and circumstantial in religion 2 the profession of truth, since it is an external & outward thing, & a testimony of Christ's truth before men, and of Christ before the world then is trivial and so indifferent and free, which yet is commanded by Christ and hedged with the greatest reward and threatening in the word, Mat. 10.32. 3 Yea, for outward things and all externals, reading, hearing, scripture, preaching, seals, praying, baptism, the Lord's Supper. There is no law, but the law of love, not a law of the sovereign authority of God the commander, contrary to Mat. 28.19, 20. and so men sin not in neglecting a command of God, in not observing all things whatsoever Christ hath commanded, Mat. 28.20. whereas we conceive the Lord commands not only in the Gospel by the law of love▪ but by his sovereign authority, as God in covenant with us, that we do all whether inward or outward things that he commands.

4 So all externals under the New Testament of being baptized, or not baptized, hearing or not hearing, a sent ministry, confessing or not confessing Christ before men, are as free and indifferent, though expressly commanded of God, so as we sin if we despise prophecy, 1 Thes. 5. and reject the counsel of God as did the Pharisees and Lawyers in not being baptized, Luk. 7.29▪ 30. whereas the publicans in obeying these commandments Justified God. They are (I say) as free, trivial, and indifferent to Antinomians, as eating, or not eating meats merely indifferent in the case, 1 Cor. 10. 1 Cor. 8. so if it were not a scandal, we may refuse baptism, the Lord's Supper, the scriptures▪ hearing the word, confessing Christ before men, teaching and admonishing our brother, yea all duties of keeping our body clean, of speaking the truth, of not lying, not killing, for all these are commanded believers, by no law, but by the law of love, for say the Antinomians we are under no moral Law else.

5 Yea▪ so also we may suspend the use of all outward things, by Beacons Antinomian argument, we need not hear, pray, praise, receive Sacraments, teach the ignorant, comfort the the feeble minded, relieve the poor, visit the sick, &c. Why? all these are both outward things and are abused, most men place all religion in them, as in Paul's time, Gal. 2. they placed religion in circumcision, & the Jews placed all holiness in them, Es. • . Mi. 6.

6 Why then was Christ circumcised? for in his time many said they were Abraham's circumcised sons, and that was enough to save them, which was to place all religion in circumcision; but though we may suspend the use of things indifferent, when religion is placed in them, yet may we not neglect commanded external ordinances, because they think they are good Christians, if they be baptized and go to Church, nor doth Paul Gal. 2. think circumcision to be nothing but a thing indifferent, for that the false Apostles and be witched Galatians thought their Justification stood in circumcision, but Paul saith, Gal. 5. Not only circumcision was not indifferent, but damnable and whosoever was circumcised, had fallen from Christ.

6 Conseq. To Beacon, they are all Jews, who judge baptism, the Lord's Supper, the scriptures read and preached heavenly things. Its true they are external, and without the Spirit they avail not, but there is a Majesty and divinity in the Scriptures, and in the power of God, in the foolishness of preaching and baptism also, and they are in themselves spiritual ordinances of God, and though baptism be a shadow, yet striving about the doctrine of baptism is in Moses and Paul no token of their unacquai • tednesse with Christ, the substance of all ordinances, as M. Beacon imagineth.

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

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

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

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

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

17 H. N. His Christ is neither man nor the consubstantial son of God, but a holy disposition or Godliness, whereas the Lord Jesus himself appeals to the senses, the eyes and fingers of his disciples even after his resurrection, when he was most spiritual and now in some measure entered into glory, that he was a speaking man, and had flesh and bones, and the print of the • ails in his hands and sides, yea the scripture saith he was the son of Adam, Abraham, Isaac, Jacob, David, Mary, 3 he was like us in all things, sin excepted. Luk▪ 24.39, 40. John. 20.26, 27.

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

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

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

Say 1 That Jesus Christ is not God essentially, but in name, 2 That his nature was defiled with sin, as well as ours. 3 It is as possible for Christ to sin, as for any of us. 4 The Trinity of the Persons is a fiction. 5 The fullness of the Godhead doth dwell bodily in the Saints as in Christ, and that when this Godhead shall be manifested in them, they shall have divine honor, and have more power then Christ, and do greater works then he. 6 The scripture is but a shadow and a fiction▪ now the word saith 1 The father and Christ are one, and he thought it no robbery to be equal with the father Phi. 2 and maintained he was the consubstantial son of God, John. 7. John. 10, else the Jews would never have said, he blasphemed in calling himself the son of God by adoption, for they knew Godly men, to be so the sons of God. 2 By him the word, the heaven and earth were created, John. 1.1, 2, 3. Col. 1.16▪ 17. now God only created the World. Ier. 10, 11, 12. Isaiah. 44.24. Gen. 1.1. Psal. 33.6, 7, 8. 3 He was anointed above his fellows with grace, Psal. 45.2.7. and we receive out of his fullness, and light our half-penny candles at this sun of righteousness, John. 1.14.16. and he giveth the Holy Ghost, John. 16.14. And hath received a name above all names, Phil. 2 9▪ 10. and God said to none of the Angels, far less to any man, save to the man Christ, sit thou at my right hand, Heb. 1.

21 The Familists are perfect in this life, and so are Antinomians Town as. p 77, 78. Saltm. free grace 140.

22 To say the three persons are one God is, a foolish making three God's. Antinomians profess that Antitrinitarians, Arians, Socinians are their brethren, so they believe and love God as they do.

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

24 Love and well doing and good works, are the cause of our rereconciliation, and the very saviors that bears our sins : whereas Christ bare our sins in his body on the tree, Isaiah. 53.6, 7, 8. 1 Pet. 2.23, 24.

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

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

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

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

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

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

31 Christ's ascending to heaven, was his coming to heavenly mindedness and fullness of knowledge.

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

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

34 The Marriages of all not enlightened are unlawful.

35 Men shall marry and have wives at the resurrection.

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

37 Heaven and Hell are in this world, Antinomians say we are fully and completely, not in hope only, saved in this life.

38 The family of love is under no law.

39 All things are the act of God.

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

41 The Scripture is a shadow.

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

43 The perfect are to live above all ordinances.

44 If temptations lay hold on us and force us to sin, and we cry to God for help, and find no help, we are as guiltless as the maid forced in the field, who cried and had no help; and is not for that a whore H.N. documentall sentences. sect. 13. sect. 8.

It is true the believer shall not be charged to eternal condemnation, for sins of infirmities, that are his burden and affliction, as well as his sin: but sins of infirmities are essentially his sins who acts them, and make him liable to wrath: If God should contend with David ; for his adultery, and murder displeased the Lord, but God cannot charge the sin of whoredom on a maid that is forced and doth cry out: if she do cry out, and have no help, it is no whoredom on the maids part.

45 All the scriptures are to be exponed by allegories. This makes 1 The Scripture a mass of contradictions and lies. 2 This turns our faith and knowledge into a phancie, for the scripture it self cannot be a rule of exponing scripture, if the gloss destroy the text. 3 The scripture shall not Judge all controversies, as Christ refers the gravest question that ever was, Whether he be the son of God or no, to this tribunal: Search the Scriptures for they testify of me, John. 5. 4 All the articles touching Christ his birth, life, death, burial, resurrection, ascending to heaven, sitting at God's right hand, his second coming, &c. Creation, providence, histories shall teach nothing, an Allegory shall cause scripture say the contrary. Antinomians call all their allegories the spiritual sense of Scripture. Bread may in an allegory signify comfort, then the love of God dwells in a brother, who seeth his poor brother famishing and gives him neither clothing nor bread, but only faith in good words, Brother go in peace, and be warmed, and clothed, an • feed, for he gives the poor man allegorically bread, and clothing contrary to James 2.14, 15, 16, 17. 1 John. 3.17, 18. yea so all scripture shall be turned over in lies, dreams, and fancies all covenants violated, all faith private and public among Christins may be broken, and yet truth kept in an allegorical sense according to scripture. A man may murder his brother, and have life eternal. Contrary to 1 Io. 3.15 in regard that killing him, he saves him from sinning anymore, and so does not murder him, though violently, he take away his life; for the scriptures calls the soul the man.

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

THe first man that appeared under the name of an Antinomian was Johannes Islebius Agricol • a School-master or Reader of divinity in Eisleben as Luc. Osiander saith: he was a proud, vain inconstant man, so saith Conradus Schusselburgius.

This man in the Augustine Assembly defended with Melancthon and Brenz, the Augustine confession an 1530, as Osiander saith, and adhered to the Saxon confession, so saith Sleidan. And after the battle of Smaldack, saith Osiander ; with Julius Pflugius Bishop of Numburg, and Michael Sidonius he composed that unhappy book called the Jnterim. For Antinomians are much for indifferency of all Religions, especially in externals, see R. Beacon in his Catachis. pag. 194▪ 195. and in this they comply with the Anabaptists called fratres liberi, free brethren who think all things under the Gospel are free, and neither forbidden nor commanded, which the council of Trent (as also Alphons. a castro ) said, was the doctrine of Lutherans ; but Osiander with reason said, this was a Calumnie, and lays the charge justly upon Eislebius and the Antinomians.

The lying Jesuit Gualterius saith that Antinomians are the disciples of Luther : But Luther (saith Osiander ) Instituted six public disputes at Wittingberge against the Antinomians, and brought Eislebius to a Recantation, and in an Epistle at length clears himself of the Antinomian way with a great deal of vehemence and indignation against them.

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

CHAP. XI. A Treatise against Antinomians written in an Epistolary way, by D. Martin Luther, translated out of the high Dutch original; containing the mind of Luther against Antinomians and a reca • tation of Johannes Agricola Eislebius their first father.

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

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

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

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

5 Who ever have to do with Moses, go straight to the Devil.

6 In the Gospel nothing now should be spoken of violating of a Law, But only of the offending of the son of God.

7 To hear the word and think of it in the heart is the proper consequence of the Gospel.

8 Peter understood not Christian liberty.

9 To make our Calling and Election sure by good works is needless..

10 If you think the Church should be so governed, as men must be sober▪ holy, good, chaste▪ now ye have erred from the Gospel.

11 The Law teacheth not good works, nor is the Law to be preached, that we may do good works, but only the Gospel.

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

13 Christians are not to be rebuked by the Law.

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

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

16 Christians with all their good works belong to the Devil.

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

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

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

23 We should not use these phrases, A Christian conversation, a Christian obedience, good works of Christians.

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

25 We should so live, as Jews, Anabaptists and others should see no good works in us,

26 The law only, without the Gospel reveals not sin in its greatness and deformity.

27 The Gospel only argueth the contempt of a mediator.

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

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

These Antinomians descended to a more subtle and finer way of the Laws use▪ they said it was no question, but the just man or believer having received the Holy Ghost, doth everything of the Law and lawfully useth the Law, to discipline and repress those that were politically or in a Theological consideration unjust or unregenerate, or to terrify and punish their own flesh, or unrenewed part (which Town with them says is under the Law, and is no better (said they) then the flesh of the unjust, for none on earth keeps the Law, but the believer by the Spirit of Christ, for he, by faith, establisheth the Law.

In this, the old Antinomians are not so gross as new Antinomians, for I make it good in this Treatise, that whereas old Antinomians said, caro justorum non est melior carne injustorum, the flesh and unrenewed part of believers is no better then the flesh of unbelievers, and so the Adulteries and murders of the one, are sins as well as the murders of the other. Our Antinomians, as Saltmarsh, say the Scripture calleth us ungodly and sinners, and children of wrath; not that we are so, but seem so; or not so in God's account, but in the worlds. then by good Logic, the flesh, the sins, the murders of the believer are but seeming sins, and sins in the worlds false account, not in God's just and true account. Yea, they are as clean (saith Eaton from sin, as Jesus Christ, and (as Saltmarsh saith) as the glorified in heaven, and they are sins saith De • , to men ward and in the conversation, but not to Godward, or in the conscience, that is, right down, they are no sins at all.

The question is (said the old Antinomians ) whether or no, there be a law given to the just man, or the new man, that is, whether or no doth the Law teach the new man, or the unrenewed part to do good works, and require them of him, or doth it teach him that he must do good works, as a mere patient or doth he, without the Law urging, teaching, commanding, do the Law, being created in Jesus Christ to good works, or more shortly, whether is the Law a mere patient toward a just man; or is it active in teaching, ruling, regulating of him in doing of good works, for to teach, rule, exact, require, command, do all import some activity, or is the law proposed as a teacher and commander only to the flesh, or to the unrenewed part of a believer? this is the cardo hinge of the controversy (say they ) Saltmarsh saith, We being once justified, have no need of one beam of light from the Law to teach us: no more then the world has need of the first days light of the creation, or of a candle, when the Sun is risen, and Town saith, the Law in teaching, ruling, or commanding, is a mere patient, that is, the Moral Law is as close abolished in teaching us, what we shall do, as the Ceremonial Law, now if the Spirit should teach us to be circumcised and to keep the Ceremonial Law, that Spirit should be judged to be Enthysiasticall and not of God ; for the Apostle saith the contrary, Gal. 5.1. and calleth it a falling from Christ, if then the Spirit teach us to honor our Parents, not to kill, whereas the Law teacheth us no more, that we should do such a duty, then the Law teacheth us to be circumcised, or then if a Candle-light should show us what is black, we are to believe it is so, and the light of the sun, show the contrary, we were to believe that black is not black; so if the Spirit teach the Mother to kill her child, and offer it in a sacrifice to God, because it was baptized, as an Anabaptist mother in Dover lately hath done; the mother is to believe and follow the light of that spirit, contrary to the express law, and the law is by this way a mere patient, and the believer freed from the direction of the sixth Commandment ( Thou shalt not murder, ) for the teaching, ruling, commanding thereof are activities, and yet is the Law a mere patient to the regenerate part, so the woman's regenerate part killed the child, and sinned not in so doing, for the regenerate part (say they) is under no Law; and the Antinomians who did chide with the Minister, because he convinced the Mother of sinning against the sixth Command, in killing her own child, said right, Why speak ye to the believing Mother of the Law, the Law doth not rule nor teach the regenerate part, and she hath killed the child according to the Spirits dailight, and the regenerate part, not according to the Laws star-light, and the fl • sh, speak (say they) to her of free grace.

So Michael Neander, a gross Antinomian wrote in an Epistle, to a friend in his time, To the just man, there is no Law given in any use or office, as he is just and liveth in the Spirit, as he is one with Christ, and converseth in heaven, where there is no law, that acts in a just man, the just dialect of the English Antinomian Town. pag. 129. asser of grace. Being Justified by faith we are admitted to the favor and presence of God, there to live and abide forever, here by sense and light in the kingdom of glory, &c. and Saltmarsh speaketh in the same Grammar, as if the believer were at the right hand of God, and the old Antinomians said, in the words of Town, read his words, the justified man (as Schusselburgius relateth their mind) is holy, just, neither male nor female▪ &c but one with Christ, flesh of his fl • sh, and bone of his bone, and the same by grace, faith and imputation▪ that Christ is by nature, in whom Christ liveth, speaketh, worketh all things, for all the works of the just man, are the works of Christ, and he is the mere passive matter of these works. Therefore all the doctrine of love, good works, and new obedience, which Christ and the Apostles give after the doctrine of justification, is given only for the unjust man, or the flesh, and old man in every man. So say the English Antinomians, that the precepts of a Christian conversation do only obleige the hypocrites under the law that are mixed with true believers, so doth Town, all the duties Mat. 5. Blessed are the meek &c. are performed by the believer in Christ, and Christ presseth not these • uties as obleiging the believer, but that he may destroy all vain boasting and confidence in man's own righteousness of works, bred by the Scribes and Pharisees, which is an abominable doctrine, for then there was no believer on earth blessed through personal meekness, spiritual poverty, hungering for Christ: and the Apostles, and believers were not blessed, nor had any reward to look for in heaven, in that they were persecuted and killed for Christ's sake, the contrary is clear in scripture The putting on of the new m • n (said they ) and walking in newness of life is nothing but external discipline and hath nothing common with the Spirit. So Eaton, Crisp, Den, Saltmarsh, its but to walk according to the outward conversation, honestly, as in the sight of men, not as in the sight of God, yea walking contrary to new obedience, and after the lusts of the old man, in believers is no sin, which God can see in believers, say Eaton Town Saltmarsh in Luther's time Christopherus Petzelius wrote a bitter piece for Antinomianism, against Johannes Wigandus, Crellius in spo • gia contra. Io • n. Vigandum, and others as Petrus Paladius in catalo aliquot haereseor relateth.

Antinomians now, as of ol • , pretended that Luther is of their mind, and allege diverse testimonies out of Luther. But Luther instituted six public disputations, at Wittingburg against the Antinomians, but the style of Luther was according to his Spirit and zeal; hot, hyperbolicke, vehement against justification by works, and therefore these distinctions are to be observed to clear Luther's mind.

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

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

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

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

5 The Law according to Luther hath three special uses.

1 That it may reveal sin and wrath, and by this be a paedagogue 〈◊〉 lead the sinner to Christ.

2 To be a rule of a holy life.

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

6 The Law in its rigor, as it sounds out of the mouth of Moses and is violated, and presseth us to absolute obedience out of our own strength, without a Mediator, or a Mediators free grace is to the believer a rough and bloody enemy, and preacheth bloody tragedies, and craveth and exacteth hard things, but the Law as pacified with the blood of a surety. and as it is the sweet • reathing of the love of Christ, through the Spirit, and as it saith walk in love through the strength of him that hath loved you to death, it is a sweet, warm, kindly lovely friend, and leadeth us being willing.

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