PPuritanSearch
Primary source research library
SearchSamuel RutherfordSource
Scottish Presbyterian

Survey of the Spiritual Antichrist

Samuel Rutherford (1600-1661) · 250,060 words · 1111 min

Large work readerShowing section 5 of 9. Corpus search still uses the whole work; source find opens the first matching section.
Previous sectionNext section
Section 5/9
offering on the cross, the creation of God, the crucifying of the natural faculties of the soul, and to unlearne all you once learned of Christ, because it was literal, fleshly and carnal; and so to crucify it, is one of the first lessons that Familists teach their new disciples when they enter into the service of love. H. Nicholas exhort. c. 13. s. 9. He hath a good head that can take these giddy fleshly notions of Saltmarsh, and can render the sense either of Gortyns book, or of this. But it is clear, when Christ offered his life and body on the cross to the Father for our sins, he offered no flesh, no true real body to God through the eternal Spirit, for in that offering (saith he) he left out the outer court, and the flesh or the first creation, and outward administrations, then the crucifying of Christ in the flesh, as the Scripture calleth it, is but a dream; Saltmarsh saith, That is the outward court the letter, the flesh, which all the Gentiles trample upon, and these Protestants that believe Christ suffered according to the flesh, are heathen and profane men. Christ in the flesh or under the Law, is to Saltmarsh p. 195. the same with the literal Christ of David George, not the spiritual true Messias.

Henry Nicholas said every creature in the first state of creation was God, 34. c. sent. 10. he hath now declared himself and his Christ together with all his Saints, unto us his elect, and also made a dwelling with us, and brought even so unto us out of his holy being, the most holy of his true tabernacle with the fullness of his garnishing and spiritual heavenly riches, to an everlasting fast standing Jerusalem, and house for God's dwelling according to the Scripture. To be made partakers of the divine nature, according to Familists sense, is to be of the substance, nature and essence of God, and to live with the true being and very life of God. It is true, Familists say in words, they mean not that the creature is the Creator ; nor that man is God, because man (saith Randal in a Sermon) is vanity and a lie, but not man as created or renewed to the image of God, and let the Reader judge, if Saltmarsh in his sparkles of glory, delivers not the same doctrine, speaking of two Creations, or two natures of flesh and spirit, p. 3. While man was thus in the image of God, and stood and lived in communion with God, walking in that paradise, or that glory of his first creation in obedience to God, and participation of God, he was the image of all, or any created excellency, as it was, or is, or shall be in order to a more excellent life, to a life out of it self in him, who is the fountain of life. Saltmarsh cannot mean that man was created in a participation of God in the sense that Protestants mean, in regard of the image of God, but with H. N. in regard of the godly being, wherewith man was godded and diefied at the beginning. And p. 6. Saltmar. phraseth with H. Nicholas, Now all this excellency and glory of the first man, did leave God being tempted of the woman, and the Serpent which were a figure of fleshly wisdom without God, and of the weakness of this creation in its own nature, as it was drawn away from its life in God, and communion with God to live in its self, or own life, or to be its self what God should have been, wisdom and life, righteousness, and power, and strength, and preservation; and all things. If Saltmarsh mean with Protestants, that Adam did leave his moral or spiritual being and living in, and with God, while he yet stood in the state of innocence, why doth he not speak with Protestants ? for this is nothing, but Adam lost the image of God, but not his life & being as he came from the hands, or as it were, out of the shop of the Creator, in which he was molded according to the image of God. But I fear Saltm. both speaketh and hath the same sense with H. Nicholas, that Adam lost his life, and lost the very created being and holy self which was the very substance and nature of God, and now having fallen into sin, he falls into self, and lives in self, separated, as touching the essential dependency of a creature from God, and lost his substantial self and being, which is a piece and substantial parcel of God. For Familists say that Adam, or an Angel should have ascribed being, power, or anything to it self, was sin and nothing else but the devil, and denying self or substantial being had been in Adam, and was in him, his standing in innocence, and to arrogate to self, being, and living, was a sin and a leaving of God. So Theolo. Germanica and Saltmarsh p. 14. sparkles. All the life or excellency of his first creation, is crucified in the Saints as in Christ, whereby they enter into their glory as he did into his and are in th • same glory of God made one, as he and the Father are one, Joh. 17. The life or being of the first creation, as it is a part of God or the sinless workmanship of God, is not crucified in the Saints as in Christ ; for in the Saints, only sin is crucified, and that spiritually by the merit and efficacy of Christ's death, and his Spirit, the natural being and life of the Saints as they are living men consisting of soul and body, is not crucified; but no sin, nor lusts nor dominion of sin, were in Christ to be crucified, but he laid down his natural, real life and blood, as a ransom satisfactory to the justice of God for our sins: But this deceiver meaneth that Christ's anihilating on the cross all the natural faculties, power and excellencies that the Creator gave to us, when we were created, and nailing these to the cross, was Christ's crucifying of the flesh, and we are the same way crucified with Christ, as so many joint Savior's with him, by suffering afflictions, and in place of this crucified flesh, all the Saints have the Spirit to act in them; and our conversion to God, or restauration in the second Adam, is, in that we are made again in Christ, partakers of the divine nature, and of the substantial being of God, or godded with the new heavenly being of God, in love, and Christed with Christ, and turned, when we are perfectly renewed, into all spirit. Saltmarsh Sparkles of glory, pag. 71. And the natural faculties of our soul, mind, will, affections are, in our conversion, removed, and in place of them comes the very Holy Ghost in person, and very Christ himself acts in us. Rise, Reign, Ruin of Antino. art. 1. art. 2. pag. 1. and lives in us, not by faith and created grace, but substantially and personally, and for this they allege, Gal. 2.20. I live not, but Christ lives in me, and so neither our natural power or anything, nor is created grace anything, but Christ is all in all.

CHAP. XXX. Familists will have all externals indifferent.

2. SAltm. saith, Christians should live in the unity of the Spirit under their several forms and attaintments. Now by forms and attaintments he means Prelacie, Presbyterie, Independency, yea Popery ▪ and all outward worship and ordinances of which he saith, there is no form nor model in the letter of the Scriptures, and so he maketh the Scriptures as imperfect as the Papists do, the one dreaming of a Spirit in the breast of the Pope and cursed Clergy to be the master of our faith, the other an Anabaptistical Spirit of unwritten revelations to be our leader, and they reproach the word of God, as forms, characters, figures, a faith Ceremonial, and figurative services out of the knowledge of the Scripture, as H.N. saith, Evang. ch. 34. sent. 10. And by Christians he means Saints of divers and contrary sects, ways, Religions, such as is the Chaos of a Church in the Sectaries Army, in which there are Arians that say Christ was but a mere godly man, Antitrinitarians, Socinians, Arminians, Seekers, Anabaptists, most of them all being Arminians, Familists, Antinomians, Enthysiasts, and all these should agree in the unity of the Spirit; and as he saith after pag. 20. in these outward things, they ought to please one another to edification, Rom. 13.10. Rom. 8.2. Col. 2.20. the Law of love, and spirit, or life, being more royal and excellent then any worldly rudiments whatsoever. Now it is clear that his meaning is they should keep the unity of the Spirit, and please one another in all outward things, as Rom. 15.1.2. (so I think he should cite the place) that is, do as Anabaptists among Anabaptists, be a Presbyterian among Presbyterians, an Independent among Independents, Prelatical among Prelatical men, that we offend not one another, because the Law of loving our neighbor, is above being baptized or not baptized, and using of the sign of the cross or not using it; and all the five Popish bastard Sacraments are less then loving our brother: upon this ground Familists make all externals free and indifferent; and so doth Oliver Crumwell in his letter to the House of Commons 1645. which I set down here, that many in both Kingdoms who looked on him as a godly man may be satisfied toward him, whether he favor Familism or no, for it smelleth rankly of that fleshly sect, it was printed before by Authority.

Presbyterians, Independents, all have here the same Spirit of faith and prayer, the same presence and answer; they agree here, know no names of difference; pity it is it should be otherwise anywhere: All that believe have the real unity, which is most glorious because inward and spiritual, in the body and to the head ; for being united in forms, commonly called uniformity, every Christian will for peace sake study, and do as far as conscience will permit: and from Brethren in things of the mind, we look for no compulsion, but that of light and reason, in other things God hath put the sword in the Parliaments hands, for the terror of evil doers, and the praise of them that do well, if any plead exemption from it, he knows not the Gospel, if any would wring it out of your hands, or steal it from you, under what pretence soever, I hope they shall do it without effect, that God will maintain it in your hand, and direct you in the use thereof, is the prayer of,

Now because this Letter was publicly Printed, and contains doctrine unsound and scandalous to me and many other, & every Christian is obliged to be ready to give an answer to every man that asketh a reason of the hope that is in him, with meekness and fear, 1 Pet. 3.15. especially when he giveth a public scandal of unsoundness in the faith, I thought myself tied in conscience (and others are debtors to me for the same freedom of conscience in the truth, which they crave to themselves in errors and here • ies) to show how scandalous and unsound this Letter is.

Pres • yterians, Independents all have the same Spirit of faith and prayer, the same presence and answ • r.

Answ. This is no just enumeration to prove the inward and spiritual unity in the Army, which he intends; for there be in the Army Socinians, Arminians, Anabaptists, and by name Jo. Saltmarsh, Mr. Del, and Seekers, who in Print disclaim both Presbyterians and Independents, and to my knowledge there is not this day in England any that is a mere Independent which maintaineth nothing but Independency with mo • t of these of N. England, and does not hold other unsound and corrupt tenets, especially that of Liberty of conscience, which bordereth with Atheism, Skepticism, and with all faiths, and no faith.

2. I am not of the Authors mind that Presbyterians and Independents as now they are, can have the same spirit of faith and prayer, except we say with H Nicholas, the first Elder of the family of love, that all externals in Religion, Presbyterians, Independents, Popes, Cardinals, Bishops, Priests, Deacons, Sextons, Services, Ceremonies, yea and the Church of Rome, till contentions arose about these as H N. Evangelie c. 32. c. 33. saith, are indifferent, and no ways unlawful. H. N. saith, his followers are subject to no God's, no Laws, or Ceremonies, but only to the Lord their God, and to his most holy service of love, they are not likewise subject in bondage unto the creatures, neither yet to any created thing, but only to the Creator, &c, all their life, mind and delight only is in God, and God himself likewise with his mind, life or Spirit is in them, and they are even so of one conformity or substance with each other, namely God and his people, of peace, Spirit. l. and c. 55. l. 9. No wonder then this Author cry down outward forms, and cry up inward spiritual unity: For the same Spirit of faith they cannot 〈◊〉 , that believe contradictory articles of faith. But many that go under the name of Independents and Presbyterians, believe with Familists that Jesus Christ died not as true man for sinners, and that he died as true man for sinners; that the justified can sin, that the justified cannot sin; that the justified are perfect in this life, that the justified are not perfect in this life; that the justified ought to confess and crave pardon for sins, that they ought not to confess, and ought not to crave pardon for sins: For Saltmarsh telleth us, there are contradictions between the faith of Protestants touching Christ his birth, dying, crucifying, burial, ascending to heaven, &c. and of others (he means Familists and Antinomians) who have attained the highest and most glorious discoveries of the Spirit, Sparkles of glory, p. 185, 186, 187, 190, 191, 192, 198, 199, &c. then such Independents and Presbyterians, as the letter intendeth cannot have the same faith, except also we hold every man's conscience within to be his rule and faith, if he have love (as the Familists say) and that all faith or Religions without are indifferent, as Familists in their Petition to K. James, An. 1604 profess they will take or leave Familism as the King and his Laws think fitting it may be for State intere •• s, • heir practice now is a little eccentrick to their faith.

2. Nor can they have the same Spirit of prayer, the same prayer or answer ; for Presbyterians pray for the nearest uniformity in Religion, faith, worship, government. And for all the ends in the Covenant, extirpation of heresy, of Fami • i • me, Antinomianism, Skepticism, a • ominable Liberty of conscience. I should be glad, if Independents, and the Author of this Letter would pray and endeavor the same; for William Del, and John Saltmarsh have preached and printed to the world the grossest points of Familism, and they are ordinary Preachers to the General, and the rest of the Commanders, when Arminians and Socinians, and men not half so absurd and monstrous in the faith as they, did preach before the King, the godly in both Kingdoms mourned for it to God, and prayed against these things; and I conceive the godly Presbyterians do the same yet, and have not forsaken their principles, or the truth in a jot. If the Presbyterian pray, as they do, that God would avert that Athesticall plague of Liberty of conscience, & extirpate Familism, Socinianism, &c. And Independents pray that God would grant them the grace of Liberty of conscience, & that Familists, Socinians, &c. may be tolerated and promoted to highest places: Can the Spirit bestow the same access and presence to the prayers of the one as to the other▪ Have contradictory prayers the same answer from God ? Will God hear and satisfy both? But I observe here that Saltmarsh and Famili •• s father all their new lights on the Spirit, and make the holy Spirit the author of Skepticism, and contradicent truths, for Saltmarsh saith, if there be not a toleration of all Religions, all the glorious discoveries of God, above or beyond that system or form of doctrine &c. (established and concluded by the Assembly of Divines according to the word) shall be judged and sentenced as heresy and schism, and so God shall be judged by man ; Why? because God himself speaks Familism, Arianism, Socinianism, and all heresies in these that now go for Independents, and God speaks the ju • t contrary in Presbyterians, and if men udge either, because the same Spirit of faith is in both, then God must be judged by men.

3. Are not many Independents now turned Familists, and so beyond any nece • sity of Ordinances, praying, reading, Sacraments, Scriptures, and live upon only all Spirit, pure glorious revelations?

4. We know no names of difference : True, we did all with one mind (as we believed in the simplicity of our hearts) with lifted up hands to the most high God swear, to endeavor according to our places, to defend the Reformed Religion in the Church of Scotland, to endeavor the extirpation of superstition, heresy, schism, profaneness ; who hath left this oath of God? Know we not Presbyterians now by their names? Are they not now the most persecuted men in England ? Can God suffer persecution and blood in Independents, because Independents?

All that believe have the real unity which is most glorious, because inward and spiritual in the body and to the head, for being united in forms, commonly called uniformity, every Christian will for peace sake study, and do as far as conscience will permit.

Answ. No union to this Author, is real and most glorious and spiritual but the inward union : external union is excluded from being a real union. Why? this union in hearing the same word of faith, receiving the same seals of the Covenant, bowing our knees to the Father of our Lord Jesus Christ in the Church of Corinth, 1 Cor. 11.17, 18, 19, 20, 21, 22, 23. is at Troas, Act. 20.6, 7, 8, 9, 10. Drink ye all of this, Eat ye, is an unity in the external, visibly acted, and performed worship of God, is it not both commanded and real? it is no notion of the brain, but external worship commanded. True, but not in the same form, manner, way, time, place; but we disclaim an uniformity in the Physical circumstances of time, place, and never tie any but to the general, natural, simple conveniency of time, place, persons.

But the Author hath a higher aim then to exclude this uniformity; for I find Mr. Del and Saltmarsh, professed Familists, speak to the mind of this Author most gross Familism, for Mr. Del preached a Sermon before the Commons against outward Reformation, and outward forms ; all his arguments conclude against the written word of God, against the preached word by men, Paul or Apollo, because Gospel-Reformation is a work not of the creature, but of God, and as proper to God as to redeem or create the world. Now Preachers can have no hand in redeeming or creating the world: and when this Author saith, inward unity is the real unity. Observe, he calls it the unity, the real unity, then that we all speak the same thing, 1 Cor. 1.10. is no unity, not any real unity ; and that we all walk according to this rule of the new creature in our conversation and Christian practice before men, as Gal. 6.16. and according to the same rule, as we are commanded Phil. 3.16. that we all walk in love, and as children of the light, abstaining from fornication, uncleanness, covetousness, as Eph. 5.2, 3, 4, 5, 6, 7, 8. And that we all walk in Christ as we have received him, Col. 2.6, 7. &c. honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, Rom. 13.12, 13. 1 Thess. 5.1, 2, 3, 4, 5. 1 Pet. 2.11, 12, 13. is neither a part of the unity, nor real unity, but imaginary unity, because outward, and in visible forms before men, not inward, not spiritual, not most glorious ; so are whoring, lying, chambering, sins in the justified, only before men, and done by the flesh, not sins before God, nor against any Law; all that preach duties, and against such sins, to our Familists are literal, outside, carnal and legal preachers : to H. Nicholas Evang. c. 4. s. 4. unilluminated, unregenerated, unrenewed, ungodded, unsent, & all because they are Scripture-learned ; and to these men the Scripture is but as forms and outward things, and so no sin to neglect it, there is no unity of professing, hearing, speaking the same truth, of walking as the Redeemed of the Lord. Love in the heart is all. H. Nich. 1 Exhor. c. 16. s. 2. calleth all Ordinances, and Chri • tian walking in Christ, false exercises or usages which bear a godly show.

1. The Author will have no real unity, but inward and spiritual. What then is become of all outward Ordinances that have an outside by Christ's appointment answering to an inside, and these two united make but one and the same spiritual Ordinance? for the body followeth the soul, and both follow the Spirit of Jesus according to the written word, and the vocal praying, the preaching, the hearing, visibly acted by a believer in the outward, is no less spiritual (when inside and outside both join with the word and Spirit) then the inward acts of the mind transacted only within the soul. This Author following H. Nicholas and Mr. Del and Saltmarsh would exclude all unity in the body to the head that consists in outward Ordinances, as if Christ were not the head of the body visible, and of the true visible Church, as well as of the invisible Church; and as if Christ, as the head of the Church, did not command and appoint there should be a visible Ministry, an external Church-government which is spiritual, and outward Ordinances of hearing, preaching, praying, Sacraments, written word of the old and New Testament, but had left all these, free to men: therefore H Nicholas condemns all knowledge of the Scriptures, as Ceremonial, false, literal and fleshly wisdom. So his Epist. to the two daughters of Warwick speaks, and Evangel. ch. 34. he rejects the figurative services and Ceremonies that arise from the knowledge of the Scriptures, as contrary to the spiritual and inward service of the holy being of God in love, and godly wisdom. Therefore these Authors call the word of God and external Ordinances nothing but forms, the letter, characters, figures, flesh or external fleshly Ordinances, that perish with the using, and are no better then the Ceremonies of Moses Law that are gone and buried, and may not be used, Saltmars. Sparkles of glory, p 293.287, 288, 243, 244, 245, 246, 247. Del uniformity examined pag. 7.8. we know Familists, and especially Mr. Dels Sermon before the House of Commons p. 7, 8, 9, 10, 18, 19, &c. cries down all Reformation but that which is of the heart and inward and spiritual. So Saltmarsh Sparkles p. 217. And this Antichrist is one who denies Christ coming in the flesh, or God in his people, who is coming and coming, that is ever flowing out in fresh and glorious discoveries and manifestations of himself, forbidding all beyond them, as new lights and false revelations, and fixing God and his appearances in their conceptions, votes and results, and councils, and consequents and Laws of worship. In which you see these are one and the same, denying Christ coming in the flesh, and denying his coming in fresh and glorious discoveries of himself ; then must God incarnate and manifested in the flesh, and borne of a woman, and of the seed of David, be nothing but God by his Spirit opening a new light of Familism, as H. N. taught, every spiritual man was Christ, and there was not another second Adam, and every sinning man the first Adam.

2. Christ in the flesh is but a form, and flesh, and to be under his heavenly and spiritual teaching, as he preacheth, Matth. 13. Joh. 13. Joh. 15, 16, 17. &c. is to be under the Law, and the bondage thereof as under a more legal Christ, then that of all Spirit, and pure and glorious Spirit. It is most considerable that Familists and Antinomians, who make every Saint to be Godded and Christed with the godly being, make every believer to be God manifested in the flesh. And as Papists make as many hosts, as many Christ's in their dream of Transubstantiation, so only Familists and Papists multiply many Christ's to us: and no doubt Christ had an eye to both, but specially to Familists, Matth. 24.23. then if any man say unto you, Loe here is Christ, or loe there is Christ, believe it not, 24. For there shall arise false Christ's and false Prophets, &c.

3. The forbidding of new lights, and new discoveries of God beyond what is revealed in the Scripture, to which, under pain of a curse, we may not add, Rev. 22.17.18. is unlawful, because the scripture to Saltmarsh is but a form that perisheth with the using ; and to Familists a fixing of God Idolatrously w • thin created forms. Union in forms commonly called Uniformity, every Christian for peace sake will study. Why should the Author speak of Uniformity, with such an estranging and detestable expression, for with his hand lifted up to the most high God he swears to endeavor to bring the Church • s of God in the three Kingdoms to the nearest Uniformity in Religion, confession of faith, form of Church government.

Now by uniformity we understand not figures, words, characters, which we tie no man too, so they speak not as Heretics and Familists, who tell us of an incarnating of God in every Saint, or a Godding, a Christing of a Creature, see H. Nicholas Evange. c. 34. Nor do we mean union in time, places, persons, as Mr. Del ignorantly fancies, in his Uniformity examined : he may examine his own examination, for he speaks he knows not what, by Uniformity we mean union in the things, and in the true Doctrine, and substantial practices of faith, worship, government of the Church in the fundamentals: But the Arguments of Del and other Familists prove that the Saints are not to be taught by any ordinances, preaching, reading, hearing, (I should be glad this Author were neither of the faith of Del nor Saltmarsh, but h • s letter smell • th rankly of them.) Yea, by this way all England are licenced 〈◊〉 do what they list on the Lord's day, and the Book of spo •• s, licencing all Plays and pasttimes from morning till night on the Lord's day, must be called for aga • ne, which 〈…〉 , Bishops were ashamed of; for Uniformity of all Christians and Churches to • e • pe the Lord's day is but a form, and no spiritual worship to Familists.

Del saith, the spiritual Church is taught by the anointing the carnal Church by councils. By this the Familists d • ny all Oaths, and Covenants, and abjuration of false Doctrine under the New Testament, in which they will have nothing but inward spiritual worship, and say now it was unlawful to take • he Covenant, and the deepest Familists say it was at that time dangerous to refuse the Coven • nt, and they might lawfully take it, and keep their heart to God, for H. N. Epistle to the Daughters of Warwick so teacheth. Now councils, as sermons, and preaching, and the written word, are but forms to these men. Anoynting is the work of the alone Holy Ghost 1 John 2.27. and no work of men; and they are all carnal • en, or such (as H. Nicholas speaketh) are wise with Worldly Antichristian, false and fleshly wisdom.

2 He tells us, the New Testament worship consisteth in faith, hope, love, and citeth John 4.23. and Paul preached at Troas and administered the Lord's Supper till break of day: all that believed were together and continued daily in the Temple. and did break bread from house to house, here was union, but not a word of external Vniformitie.

Answ. Here was all the Uniformity we crave, for that which Peter preached in one house, Matthew or another Apostle preached not the same very words, and in the same form of Grammar, but all the twelve preached the same thing in Doctrine, & prayed for the same thing, & all administered received the Supper of the Lord according to the Institution of Christ all did sit at table, all did take, break, and eat,, all did drink after the elements were blessed, this Uniformity or unity, cal it as you will, we seek, and an union in the external acts and ordinances, but this unity is not among Presbyterians, Familists, Antinomians, Arians, neither Doctrine, nor praying, nor believing of these same fundamentals are one, as the letter would say: for if all have love, and all give faith and belief to the dictates of their Conscience and a Spirit leading without scripture. This unity sufficeth not though Familists believe Christ is not God incarnate, yet we believe he is God incarnate, & though Antinomians believe a justified man cannot sin, needs not confess nor sorrow for sin, yet we believe the just contrary, here is neither unity (say we) nor uniformity, we have unity of faith hope & love, say Familists, but no uniformity, because there is an indifferency in what ye believe, if ye believe what Conscience or an Enthysiasticall spirit speak to you, it is all one, you have true faith and true love. By the way of these men.

The Un • formity that Familists cry down is the tying of the spirit and his various working to one form and way of working, for this were to rule, order, enlarge and straighten the spirit of God by the spirit of man, (saith Del. ) But we judge Familists to be ignorant of the state of the question. For the preaching and worshipping of God in spirit and truth is not the thing in question, but how the outward Ordinances, whither the spirit concur with them, or concur not, ought to be ordered? we say. God hath not left men at freedom to follow the dictates of Conscience at will, which often is conceit, not Conscience, the word regulateth us sufficiently, that we look to the rules of edification, charity, prudency, order, decency, and especially the word of God.

But the mystery is this, all outward things are indifferent, and we are to please one another in them, and the spirit without the word is a rule to us, in the ordering of externals. We hear Saltmarsh and M. Beacon say, we must please one another in love in outward things, so H. Nicholas saith, pattern of the pres. Temp. The Services and Ceremonies (he means all the Idolatrous service of the Church of Rome) shall not save any one without the good nature of Jesus Christ, and of his service of love, nor yet condemn any one in that good nature of Jesus Christ, nor in the service of love.

I see not then how Becold sinned in taking fifteen wives at once, for to follow the word and figures of the Law, ( thou shalt not commit Adultery is) as Del and Familists tell us, the spirit of man that enlargeth & straitens the spirit of God, which would have some color, if preaching of the word, sacraments, hearing, were to be ordered by the wisdom of mere men, and if Orthodox Doctrines of councils in their matter were men's devises, and not God's word, and if the spirit of God did not agree to go along with his own Ordinance.

In Uniformity every Christian will do for peace sake, as far as Conscience will permit. But shall the Christian do nothing for truths sake, and for the commanding law of God in Uniformity or in unity or oneness in external worship? In external worship then we have no law, but please one another in love, and the law of peace, or if Conscience have any acting therein, it is Conscience acted by the Spirit without the word, so in all externals (if we keep faith and love in the heart, we may live as we list,) A good loose world: there is an Uniformity in wars, in marrying, in whoring, in invading the rights of the Subjects, their power, liberty, goods, possessions, we have no law in these, but peace & pleasing one another in love▪ And what may we not do then? If we keep Familistical love in our heart, which is the Godly being, and the Godding of man with God, a permitting Conscience, no word of God is our rule, But the only rule (say they) is Conscience, Led with peace, that is with a desire to please one another in love, in all externals, in cursing or no cursing, murthering or no murthering, whoring, no whoring, lying, blaspheming, railing, no lying, no blaspheming, no railing. For the written word and law of God, the Old and New Testament to Antinomians and Familists is a form. a letter, and some certain figures, which yet are not the Christian man's obliging rule Saltm. sparkles of glory p. 238, 239. for p. 216, 217. The whore is adorned (saith he) with gold and pearl, which are those excellencyes of nature and forms of worship, and Scriptures with which she decks herself as a counterfit Spouse of Christ pag. 243.245. So the Uniformity of having the same Old & New Testament, and the same Law and Gospel preached, is here covertly condemned, and the having the same outward Ordinances, is contrary, to inward and spiritual unity in the Godly being of love and faith, as if we had no word of God for to read Scripture, partake of Ordinances, but all externals were free. In things of the mind, we look for no compulsion, but of light and reason.

The Author means in Religion and faith, which cannot be compelled, we look for no compulsion; This was as much; As we look not from the Parliament, for any Laws or use of the Sword to punish us, then if one should deny there is a God, as many fools do: if any should blaspheme and rail against the Godhead, we look the Parliament should not take notice of it.

2 all Religion here comes in under the name of things of the mind. Then Familists, who seek no more but love in the heart, will be glad that all externals be cut off, now there is nothing then of Religion but Opinions, knowing, believing, hoping, fearing, loving, for bowing to Idols, perjury, adoring of the Devil, vocal covenanting with Satan these have nothing to do with Religion, for they are not things of the mind, I observed before that H. Nicholas epistle to the two Daughters of Warwick, said, Christ gives leave to any man to deny his Religion before men, if the heart be good Christ is not so cruel nor taken with the blood of men, as to will any to lose his life, his houses, children, brother, sister, lands, for him and the Gospel. He may deny God and Christ, and both Law and Gospel before earthly Judges, if he keep a good heart to God, he fails not against Religion, or any of the first four commands; for Religion is fettered within the circle of the mind.

2. If all Religion be a thing of the mind : If any think and believe he may take fifteen wives, and offer his child a sacrifice to God as Abraham did, and that he may take his neighbors goods, because the Saints are the owners of the earth, and may marry his wives sister, his own mother in law, he cannot act according to his faith, because he may be compelled to unact and abstain from such things of the mind by the power of the sword. Now this is great compulsion to things of the mind.

3. I know not any, that ever I read, or heard, said, the sword of men can compel the mind, or compel men in things of the mind ; for let the persecuting Emperors, and all the Tyrants on earth, armed with the fury and power of the Prince of the bottomless pit, torture, torment, or kill, they cannot reach soul, mind, will, conscience and affections, we never said that the sword is a means of converting souls to Christ, or that Religion is, or can be compelled: but we hold that the sword is an external, though not simply necessary means to hinder wolves and grievous foxes to destroy the souls of others, by bringing out of their corrupt minds in word, writing, teaching, professing another Gospel, such as fleshly and abominable familism; now the not perverting of the souls of others, the only object of the Magistrates sword, is not the conversion, nor any sign that the false teacher thus hindered to hurt the flock, is converted to the faith. The Magistrate then defendeth only, and guardeth the Law of God and Church from pestilent heresy, but neither he, nor his sword is hereby made a means, way, or cause of conversion of souls, or propagating the Gospel: whoever usurp the sword to defend ravening wolves, that, with such doctrine destroys the flock of Christ, they give their power to the beast, and their horns and strength to the false Prophet, and I writ it, God shall deliver souls out of their captivity; (for the elect cannot finally be seduced, Matth. 24.24.) and shall make their carcases fall as dung upon the open field, and as the handful after the harvest man, and none shall gather them, and make them as a wheel and as stubble before the wind, and fill their faces with shame.

But if conscience ought to be the ruling principle in all we do in acts of the second, as well as the first Table of the Law; yea in eating and drinking, 1 Cor. 10.31. the sword hath no place at all over Christians, or any at least professing Christ: these that marry many wives at once, and sacrifice their children to devils, and thrust men out of their possessions, and take them to themselves, because they, being Saints, are the only just owners of the earth, and the meek shall inherit the earth, these that swear a Covenant when they are low, as Familists do profess they may, and deny their Religion before men, as H. Nich. taught and divers Anabaptists and Nicodemits in Calvin's time, and then unsweare and perjure and break their Covenant with God and men, when they have the sword in their hand, will swear and suffer for it, that they do all these from mere conscience, and upon Religious grounds in the mind, and the Magistrate is as much obliged to believe that conscience leads them in all these, as he is to believe all Religions are to be suffered, and the justified man cannot sin, cannot steal, murder, swear, whore, blaspheme, cosen, and he ought not to compel with the sword, godly men in some things of the mind, and not in all things, except he be partial in the Law.

In other things God hath put the sword in the Parliaments hands, for the terror of evil doers—If any plead exemption from it, he knows not the Gospel.

Answ. If for the terror of evil doers, then for the terror of false teachers, who are grievous wolves not sparing the flock, Act. 20.29. evil workers, Phil. 3.2. and make these that receive them in their houses, and far more in an Army of Saints, partakers of their evil deeds, 2 Joh. v.10. who subvert whole families, Tit. 1.11. make their followers twofold more the children of hell then themselves, Matth. 23.15.

2. If by other things the Author mean all things but Religion, then Parliaments have no place to be Nurse-fathers to the Church, they have done usurpingly to swear to defend the Reformed Religion of the Church of Scotland, to extirpate heresies, and what is contrary to sound doctrine ; that is, to root out Familism, Antinomianism, Socinianism, Arianism, Antiscripturisme, Papists, Prelates, Seekers, Arminians.

3. If any plead exemption from the Parliaments sword, he knows not the Gospel : that is a poor punishment, vale at totum, many, of the Authors way, subvert the doctrine of the Gospel, as all the familists : But the Author saith not, he shall feel the weight of his sword; but only, he knows not the Gospel : then many Anabaptists who hold this thing of the mind : under the New Testament there ought to be no Christian Magistrate, no Christian ought to bear the sword, cannot know the Gospel; there are of these that think they know the Gospel as well as this Author. And Saltmarsh the prime Chaplain of the Army professeth he knows more of the Gospel then Wicklef, Calvin, Luther, and all Protestants generally. Yet he sets the Magistrates up for worldly societies, and more principally for the people of God in the flesh. Sparkl. glo. p. 138. but the Saints in this life (saith he) attain to all Spirit, pag. 71, 72, 198, 206, 207. and are above the flesh and Ordinances, and to return to a dispensation of the flesh that needeth Magistracy, is to come back and remain in Sodom, pag 75. when the Lord hath bid you come out, pag. 121.122.

The Author and M. Saltmarsh must herein renounce H. Nicholas (and they are so near of kin that all the water in Thames cannot wash their blood asunder, the one from the other) for H.N. saith Spirit. Laud. c. 34. s. 8.9. The family of love have no heads, nor Kings which are borne of the flesh and blood of sin. And c. 37. s. 7. It is well-pleasing of God, that one man of God lordeth not over the other, neither that the one be the others bond-servant, c. 38. s. 4. A King is the scum of ignorance. Then the Saints cannot return to that carnal dispensations to be under Magistrates, but Familists by their principles, have leave to say one thing and believe the contrary. So doth H.N. teach Epist. to the two daughters of Warwick.

M. Bowls for ungratitude a monster of men, if he be the Author of that lying Pamphlet, called Manifest truths, could have witnessed more against the sense of this letter, but he, defending it, betrayeth the truth, the Covenant of God, as too many like him do now, for he casts a covering over this letter, and passeth it in a word, and boldly asserteth for truths many gross lies, and spake never one word in Print of the heresies and foul tenets which he heard as an ear-witness in the Army, though his charge was to be a preacher.

To conclude, I know none that would wring the sword out of the Parliaments hand, but these that force the Parliament by the terror of twenty thousand armed men, either to grant their unjust demands by Thursday at night next, or they will take some extraordinary course with them.

So Beacon in his Familisticall Catechism, p. 189. would prove the truth of this, that all externals are indifferent, by Gal. 6.15. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature, and 1 Cor. 10.29. Now by outward things Familists must mean all outward worship or Idolatry, and why not acts of saving or destroying our brother, the taking or not taking of your neighbors wife to please her in love, for the Law of love, of Spirit and life is more Royal and excellent, then committing Idolatry or not committing Idolatry, then murder, adultery, perjury, &c. or not doing of these outward things, because the Law of love, is the cause and general Commandment of the whole Law and above externals; but if these be indifferent, so as we must, for love and the unity of the Spirit, do them, or not do them; then Peter was not to be blamed by Paul, Gal. 2. for he pleased the Jews in that he did, but Paul saith in Judaizing in a less matter, he was to be blamed, and looked awry to the Gospel.

Nor can Familists say in externals in the first table we are to do, or not do, as the Law of love, in pleasing one another, shall permit, but in matters of the second Table before men, we are not to murder, or not murder, whore or not whore, because the Law of love cannot stand with murthering, whoring, stealing.

Ans. I see not but the indifferency upon the Familists ground is the same as touching both Tables of the Law.

1. Because if Christ free us from the Law as a rule of life, he freeth us from the Commandments of the second Table, as a rule of life, as from these of the first Table, because the Gospel-liberty is alike from all and every part of the Law, except we say Christ leaves us under condemnation as touching sins against the second Table, but freeth us from condemnation as touching Idolatry, perjury, blasphemy, Atheism, unbelief, which is absurd.

2. We are to please one another in love, Rom. 15. especially in acts of charity between man and man, in eating or not eating, Rom. 14. and why not in acts of adultery and murder? he that said, (Thou shalt not worship false God's) said (Thou shalt do no murder.)

3. The Law of loving God which is more worthy then the Law of loving our neighbor, makes the keeping of the first Table as strong a band to please God in loving him, and in keeping all his Commandments, as the Law of loving of our neighbor, if it be true, that we must obey God rather then man.

4. But here is the mystery, there is no sin, in relation to God, can be committed by a pardoned man, because pardon makes him he cannot sin; but for scandals sake he must not displease his brother.

2. If we must, in outward things, please all, in love and the unity of the Spirit, then doth the Law of love oblige us to contradictory observances at one and the same time, which is unpossible: for to be circumcised, offended Paul, and believers of the Gentiles, and not to be circumcised, offended the Jews, then do what ye can, ye must fail against the Law of love and the unity of the Spirit: And then Saltmarsh and Beacon among Jews must be circumcised, and Paul saith, that is to fall from Christ ; then may we whore or not whore, murder or not murder, to please one another in love, and profess or deny Christ before men, to please one another.

3. The law of God and command of Christ, that must flow from the law of love, (for love is a fulfilling of the law) doth command the Apostles to teach and baptize, and command the people to hear, and be baptized, and to eat and drink till the Lord's second coming, in remembrance of Christ crucified, then except we sin against the love of God, we cannot wholly omit these outward things.

4 Upon this ground, Saltmarsh and Beacon do preach, writ Books, pray, which are outward things, yet they cannot but displease their brethren the Seekers, and the most spiritual or rather most carnal of the Family of love, in so doing, for they break the unity of the Spirit in these outward things, when they ought in love to please one another, and not writ anything, which they think and profess to be a lie. The place Gal 6. hath this sense, neither circumcision of the Jews nor want of circumcision in the Gentiles of themselves and separated from a divine commanding Authority and inward renovation can save a man, but a new Creature by faith only.

Or rather, neither the Jew, called circumcision, nor the Gentiles, called uncircumcision, (as in Gal. 2.7.) is anything, nor are men saved, because Jews, or because Gentiles, but as new Creatures in Christ, as Gal. 6.28, 29. There is neither Jew nor Greek in Christ, &c. as the ver. 16. cleareth, as many as walk according to this rule, &c. Then it maketh nothing, for the indifferency of circumcision, which to use at that time was to run in vain, and to fall from Christ, Gal. 5. and for Rom. 15. Paul speaketh of meats at that time indifferent, in the which we are to please one another in love, but not but according to the rules of love and charity, yea, we are to displease one another rather, ere we displease God and murder our brothers soul: Paul would not please Peter in Judaizing, Yea, if an Antinomian, or a Familist, a Socinian, an Arian or any false teacher come to us, he not bringing this doctrine of the Gospel, we are not to please him in love, though preaching another doctrine be an outward thing, yea, we are not to receive him unto our house, nor to bid him God speed, for he that bids him God speed, is partaker of his evil deeds, and we are never bidd • n keep the unity of the spirit with false teachers.

5 It is true, love is more then outward things, and the greatest commandment next to the love of God. But loves excellency stands not in this, that we must break any Commandment of God, to please our Brethren in love. Christ should have the preeminence in all things above our Brother.

6. Saltmarsh hath no warrant to call the Commandments of Christ in outward things such as to read, and search the Scriptures, to preach the Gospel, to hear the preaching of faith, to be baptized, worldly rudiments, which name, Gal. 4.9. and worse, yea the name of weak and beggarly rudiment; Paul giveth to Jewish Ceremonies, that were then in their use unlawful. Christ speaketh more honourably of the Commandments of the New Testament, Mat. 28.20. teaching them to observe all whatsoever I have commanded you, Joh. 15.14. You are my friends, if you do whatsoever I command you, Joh. 13.17. If ye know these things, happy are ye if ye do them, Mat. 12.50. whosoever shall do the will of my Father which is in heaven, the same is my brother, my sister, and my mother, Mat. 7.21. Not everyone that saith, Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father which is heaven.

I well remember that H. Nicholas, Evang. c. 31. s. 1.2. and s. 23. Calleth the Church of Rome, the communion of all Christians; the Pope the chief anointed, the most holy father, the Cardinals most holy and famous, and next to the most ancient and holy father the Pope, in most holy Religion and understanding ; no doubt because there is no sin, no Idolatry in external worship, if love be in the heart. The Familists repute all personal morfication and sanctification done in the strength of Grace, worldly rudiments and all outward things, killing or not killing, whoring or not whoring, pleasing our neighbor or sister in whoring or not whoring, hearing the word, or not hearing, praying or not praying; Prelacie, and Popery, or the contrary, as they please or displease men, indifferent, and nothing to one that is in Christ Jesus. This is a fair way for John of Leyden to take fifteen wives, and for plurality of wives, and promiscuous lusts, robberies, and the world of David George, to act all villainies external; for the Familists and Saltmarsh say the outer man cannot sin, and in all externals we are to please one another in love, and not to count a rush or a straw of pleasing, or displeasing of the Lord our God, if there be familisticall love, or Antinomian faith in the heart, all is well.

3. I do not (saith Saltmarsh) undervalue other attaintments or lessen them ; he means, Prelacy, Popery, Presbytery, Independency, though he be in words against them all, being now turned Seeker, but if they be unlawful, as you judge them, ye should not only undervalue them, but hate them as spots of the flesh, have no communion with them, as being unfruitful works of darkness, but rather reprove them, Ephes. 5.11. as mere will-worship, and lies spoken in hypocrisy, but all, that is contrary to true sanctification, is but trifles to Familists.

4. In several dispensations, Christians are not to hasten out of any, till the Lord himself say come up hither. This (come up hither) is a call of the Spirit, effectually moving and drawing men from Prelacy, Popery, the way of Legalists (for these are the attaintments he speaketh of) up to higher attaintments, to a Gospel way of Antinomianism, to a higher way of all Spirit, and pure Spirit, which now Saltmarsh hath found out, though H. Nicholas, David George, Munc • r and Becold of Leyden, have saved him a great deal of labor. For H. Nicholas proverbs ch. 3. s. 12. divised sundry orbs or several out-breakings of light; 1 From Adam to Noah. 2 Then from Noah till Abraham. 3 Till Moses. 4. Till Samuel and David. 5 Till Zerubbabel. 6 Till Christ. 7 Till cursed H. N. But if these lower attaintments of Popery, Prelacy, &c. be sinful and unlawful way • s, and if the state of Law-bondage be a denying that Christ is come in the flesh, and the attaintment of Presbytery ▪ that teacheth the Magistrate should use the sword again • t wolves and false teachers, be to Sal • m. persecution; then must Christians not hasten out of that dispensation, of Popery and persecution of the Saints, but must sleep in Sodom, as being obliged by no letter of a commandment to has • en out till the Spirit inwardly call, Come up hither, as John was in a rapture and vision, called to come up hither, Rev. 4.1.

So then 1. We must bear one another's burdens of Popery and persecution; so doth Saltmarsh countenance a bloody War against the Presbyterians, & that for Liberty of conscience; this is to bear our corps in a wet and bloody winding sheet to the grave, in waiting for raptures of the Spirit.

2. Then are we not obliged to come out of any sin, or way of Popery, Presbytery, or persecution, till, by a vision and rapture of the Spirit, God speak effectually to the heart, and say, Come up hither.

3. Then we do nothing against a Law obligation, till the Spirit move us. So the Spirit not moving shall be the cause of all sin, and not the sinner; for he doth nothing against an obliging rule, because the Spirit saying, Come up hither, is the only obliging rule of men, not the letter of any Commandment say they. Saltmarsh Sparkles p. 243.

4. Saltmarsh but the last year said, Free grace pa. 97.98. We cannot too hastily believe in Jesus Christ, and hasten from out of the inthralling law, now this year, he will have men staying under any dispensation, and not hasten out till God say, Come up hither.

5. All men must please themselves in the false religions and know its God's will they hasten not out of Sodom, till a Rapture say, Come up hither, and if that never come, they are, contentedly and submissively unto God's revealed will, to sit still, there in a sinful and unlawful worship, for this is God's will so to do.

• . I am not against the Law (saith he) nor repentance, nor duties, nor ordinances, so as all flow from the right principles.

Ans. But I never knew a controversy between Antinomians & Protestants, whether repentance & duties flow from the principles of Free grace, and the in-dwelling Spirit of Jesus, if Antinomians move this question, their Arminians and Pelagians, (of which, divers are with them,) not we, are their adversaries.

2. For the right principle of ordinances, we know none, but the Spirit speaking in the word. Familists will have no ordinances, but the Law written in the heart, this we disclaim. But

3. The question is touching our obligation to repentance and duties; they say to sorrow for sins that Christ hath so blotted out, that they have neither name, being, nor nature of sins, is unlawful, and we are obliged by no Commandment of God (say they) to duties, the Spirit maketh us willing, but the word and Spirit are not contrary (as we conceive) & the Spirit doth oblige as it goes along with the obliging word; for if ye commit murder, or lie, say they being justified, ye sin not, but the flesh in you. 2. We are not guilty therein, because the Spirit acted us not to forbear. 3. It was pardoned and remitted before it was committed, and so hath neither name nor nature of sin▪ for the right end of duties, we know no other, but to glorify God, to be land-marks or a way to our country, and to testify we love our Redeemer, we make them not one penny of payment for heaven.

• I am not against the settlement of Church-government prudently as now.

Ans. If Prudential-government be from Christ and his Testament, it is not enough, not to be against Christ, but ye must be with him; if it be not of Christ, the more shame to you, and all your way, not to be against that which hath not Christ for its Father and Author.

2 The King of the Church, in all substantials, hath set out a plat-form in his word; Human prudence is too bold to prescribe to Christ how he should rule his House. But this way, Saltmarsh is not against the Church-government of Rome, by Popes, Cardinals, Patryarchs, Metropolitans, Arch-Bishops, and the Government abjurd in his Covenant, for these be prudential Church-governments.

3 It is a wide Familisticall conscience to teach there is no Church, no ministry, no preaching, no censures now on earth, as you and all Seekers do, and yet not to be against a Church-government in a prudential way, in which the Magistrate sits as a Church-Officer to judge. But this is the detestable Neutrality of Antinomians in all Religions to be neither hot, nor cold, this, nor that.

6 Nor is this any cause or reason why Saltmarsh should not be against the Prudentiall Government of man's devising, because God hath his people under several attaintments and measures, as in Queen Mary's Martyrdom, for then, because God hath saved some under Prelacie, some under Popery, yea, before Christ's coming, some under Gentilism, as Saltmarsh thinketh of Job, for then Saltmarsh and Familists should not be against the settlement of Prelatical Government and of their Romish Ceremonies: not against Popish and Heathenish Prudentiall and Idolatrous Church-Government, I think then Saltmarsh will be anything in externals, Paganish, Popish, or Prelatical, no wonder then, that Familists in their Petition rail against Puritans for none-conformity, and profess in their Petition to King James their obedience to all the Prelatical will-worship.

CHAP. XXXI. Saltmarsh and Familists teach that there is salvation in all Religions.

I Am only against a form, as it becomes an Engine of persecution, &c. Ans. So Saltmarsh here opens a great mystery of Familism, which is Liberty of conscience, and salvation under all Religions, for if any form of Religion, never so sound be commanded even by a Law of God, and ratified politically by a Law of man, and none left free to men's own Spirit as to the only binding rule, though it be a Spirit of Satan, it is no lawful Religion to Saltmarsh. Now that this is his mind is clear from that he saith Spark. 171, 172. In books of controversy, we can but set letter to letter, and Scripture to Scripture, and argument to argument, and nothing can be judged till the day or time of more revelation of truth, till the Holy Ghost and fire sit upon each of us, trying every man's work, and burning up that in us which is hay and stubble, in which words beside that Saltm. judgeth and condemneth himself in writing this same book of Controversy in favor of the Familists condemning, in express words, the Protestants in all the articles of their faith, he will have no man to see truth, or to judge any otherwise, or know what he believes but by conjectures, till the day of revelation come, that he turn Familist and become all Spirit, and all glory ; so all the Protestants that are not Familists set but letter to letter, and are literal legalists, and have no certainty what they believe, and when this Spirit cometh, he teacheth not by the word, setting letter to letter, and Scripture to Scripture, but by immediate inspiration, above and beyond the word.

2. This Spirit even having come upon Saltmarsh, as he plainly saith, p. 68. And in his Epistle to the Parliament p. 2.3. does but dictate to him errors, hay and stabble that must be consumed; for if he so do, when he hath taught these toys he teacheth the contrary the next day, what a spirit is this?

3. If the Scripture be not the judge of controversies, by setting letter to letter, Scripture to Scripture (understood according to the natural, and genuine gramatical sense, which the words yield without constraint) then is the Scripture, as Scripture, and in its native sense, a nose of wax, and hath no native sense, but we are to expect a higher, spiritual allegorick sense, then the letter can bear, & that from the Spirit. We have by this way then no certain rule of faith the un •• able then may lawfully wrest the scripture to their own des • ruction▪ Paul proveth Jesus to be the true Messiah, and that convincingly, he confounded the Jews, 〈 in non-Latin alphabet 〉 , confuting them, that they were confounded in their mind, and strongly proved, with violence and strength of Scripture light, that this is the Christ, 〈 in non-Latin alphabet 〉 Act. 9.22. and Christ remitteth the Jews to the Scriptures as the judging rule, Act. 5.39. If the Scriptures be so dark, uncertain, doubt some to natural men, void of the Spirit, ye shall not convince Cain by the 6. Commandment that he is a murderer▪ nor Achan by the 8 Command, that he is a thief nor Ananias that he is a liar. All may say the Spirit hath the contrary sense, & that truly by this way.

And in the following words, he would not be against an Assembly or Synod at Westminster (though he deny there is any such Ordinance of God) now, as Synod, or Ministers or Church) if they would minister as they have received; that is, propound to all the Kingdom (he saith not, all the Churches) what they are persuaded of in their conscience, and leave it without compulsion to the Spirit of God to persuade; for this were true liberty, where we see, to minister as we receive, 1 Pet. 4.10. to Saltmarsh, is to teach and propound to others, and walk themselves, and accordingly believe as they have received, that is according as they are persuaded in their conscience ; then if the Assembly of Divines were persuaded in their consciences that to one man to have fifteen wives at once, as John of Leyden, and his, believed, and that the Alcaron were the truth of God, he should think they minister as they received, all the Familists and Antinomians in England, if they should sit down in a Synod, and all the Papists in another Synod, all the Socinians, in third Synod, all the Arians in a fourth, all the Prelatic all Reconcilers in a fifth, all the Anabaptists in a sixth, and propound such things only as they have received or they are in conscience persuaded of, to all the Kingdom, they should then all minister as they had received, and should be good stewards of the manifold grace of God ; for so Peter speaketh, 1 Pet. 4.11. for sure Saltmarsh cannot say, the commandment of the Parliament must be required to make a Synod, if men speak their own drunken persuasions, to M. Saltmarsh they fulfill the Apostle Peters rule, Let everyone minister as he hath received. Now, by this, to minister as we receive, is not to minister, as we receive from the Lord, 1 Cor. 11.23. nor according as Ministers, Hear the word at the mouth of G • d, Ezekiel. 2.8. ch. 2.10. or as the anointing teacheth us, 1 Joh. 2. •• . Joh 6.45, 46. because the Lord or his Spirit, or the anointing cannot teach men lies, contrary to the word of truth; but the persuasions of men often are lies, errors, mistakes, then shall every man's erroneous conscience, and his own dreaming spirit be the rule of his own faith, and his teaching of others.

And 2. This is clear from his words in the former Epistle to the Parliament, if such as conform not to doctrine and discipline of the Church, and preach without ordination, shall be proceeded against by fines, imprisonment, then all the glorious discoveries of God above, or beyond that system, or form of doctrine, shall be judged and sentenced as heresy and schism, and so God himself shall be judged by man. Now this consequence is nothing, that God must be judged by man, except the persuasions of the consciences of Familists, Antinomians, Socinians, Arminians, Arians, and all the sects that say they are the godly party, be very God, believing, professing, teaching in them, then, if such can no more be judged then God, what ever their spirit persuadeth them, must be truth; for God cannot but persuade truth, then I confess the Sects must be infallible, because the Scriptures say no more of the Prophets and Apostles, then God spake in them ; and the mouth of Prophets is called the very mouth of God, Luke 1.

3. Why? These judges, the Saints, now called Sectaries, are not infallible? but when Sectaries come twenty thousand armed men against the Presbyterians, who in conscience believe and have proved that the Sectaries speak lies in hypocrisy, must not they be infallible in both, judging them to speak against their conscience, and in opposing Liberty of conscience, and also in killing them, or then they kill men upon fallible conjectures: Then if Presbyterians be persuaded in their conscience, that liberty of conscience is Atheism, not true liberty, then must Sectaries, who are but men, judge God, and punish us, because we minister to others what we have received, for we are persuaded of the truth we teach.

4. This way promiseth salvation in all Religions, so men in these be persuaded in their conscience of the truth thereof, against which the Assembly hath determined according to the word of God, ch. 20. Sect. 3. and. c. 10. Sect. 4.

CHAP. XXXII. What certainty of faith the Saints may attain to beyond the Familists fluctuation of faith: of Heresy and Schism.

5. FAmilists, and Antinomians, go one with the Belgic Arminians, and all our late English Independents, who are for Liberty of conscience, and a Catholic toleration and punishing in a coercive way no kind of men never so blasphemous, for their conscience teach & print what they will, there being no infallibility now in any, since the Apostles expired: But this is a most false ground; for there is a twofold infallibility; one in teaching, flowing from immediate inspiration, proper to the Prophets and Apostles : and another infallibility and certainty of persuasion common to all believers. Now Libertines turn all our faith in a topicke and conjectural opinion, so most of them are turned Skeptics and affirm that we know nothing with any certainty; yea the more supernatural and sublime that fundamentals of salvation are, the more indulgence and latitude of liberty is to be yielded to the consciences of all men, because the higher the subject is, the ranker is our propension to err, God having given a thinner and more scarce measure of knowledge in supernatural things, that do so far transcend the sphere and orbe of natural reason, then of knowledge in natural things, our minds being in their own element, and in a capacity to reach their connatural and proper object whē they are among natural things knowable by the light of nature, hence that opinion now so prevailing▪ that all and every Religion is to be Tollerated, and an indulgence yielding to all in superstructurs in foundamentals, though a man should deny that Christ is the Savior of the world, therefore Saltmarsh takes on him, Sparkles of glory as p. 185, 186, 187, 188 to reckō out the articles of our faith, especially concerning the first Adams sin, sin original, of Christ borne of the Virgin Mary, made under the law, bearing our sins, dead, buried, ascended into Heaven, siting at the right hand &c. & speaketh of the highest attaintments of the Protestants generally in the mystery of salvation. but speaketh not one word of the general resurrection of our bodies, of Christ coming to judge all men, of a Heaven and Hell after this life, as if these were none of the highest attaintments of the Protestants generally in the mystery of salvation.

And Saltmarsh, as I conceive with Hymenaeus and Philetus, and other Libertines in the Army, doubt of, or deny these; therefore not owning these points of faith, nor the doctrine of faith, repentance, love, new obedience, praying, preaching, sacraments, as if he professed himself no Protestant in these points, saith, these are believed by Protestants, but doth not own them as a part of his own belief, but he goeth on p. 190. and teacheth us of a further discovery as to free grace, as if Protestants had never attained to a further discovery as to free grace, and here he falls in on his own secrets of Antinomianism and contradicteth the Protestants, and debaseth the confession of the late Anabaptists the seven Churches & of the assembly of Divins at Westminster : & speaks not one word in this new discovery of Christ God-man born of a womā, under the law, &c. or of the Articles of the faith of Protestants yea, pa. 198, 199, &c. he tells us of the last, and as some say, of the highest and most glorious discovery concerning the whole mystery of God to men, and his creation, in which he again saith nothing of the Protestant faith, not one word of Christ, God and Man, of the Resurrection, of the last Judgment, of the Life to come, which yet the Apostle Heb. 6.1, 2. maketh fundamentals of salvation, though the Chapter tells us in the Title, of the last discovery, and highest concerning the whole mystery of God to men.

But in that Chapter, 1. He denieth the Trinity and maketh the three persons (as Mr. Beacon doth, in his Catechism also p. 47, 48, 49, 50, 51.) but manifestations of God. Thus God being infinitely one, yet in a three-fold manifestation (saith he) to us of Father, Son and Spirit, &c. a person is not a manifestation, but hath need to be manifested to us, and denying the personal union of the second person with the Man Christ, he makes it but God present with men and Angels in the manifestation of grace and salvation, and with Devils and wicked men in the manifestation of Law and Justice. So God is no more united to our nature in the man Christ, then he is united, to Angels and Devils, and to elect men and the wicked and the reprobate: and Christ is no more God-man in one person, then he is God-Angel, or God-Devil, (I tremble to speak it) in one person, and Christ is just God-man the Son of Mary, born of a woman and of the seed of David, as he is God-Peter, God-Paul, God Cain, God-Judas Iscariot; for saith he, p. 199. God makes out himself in an image in this creation or nature, & therefore he takes to himself one part of it into union to himself, according to one way of manifestation called in the Scripture light, love, grace, salvation, Father, Bridegroom, glory, and that part which enjoys. God in this manifestation is called the Angels, the Saints, the elect, the Son, the Tabernacle of God, the new Jerusalem, the Temple, the Spouse,—he taketh to himself the other part of the creation, and there he is present, but not in this way of grace and light, but of another manifestation called Law, justice, wrath, everlasting burning, and these are called devils, wicked men, flesh, which live in God and subsist in him as creatures in their being. Now the Scripture calls this the great mystery of godliness, God manifested in the flesh. Saltmarsh maketh this as great a mystery, God manifested in the Devil to cast him into hell. And as the new Jerusalem, the Spouse is Christ, or God in the flesh of the Saints and Angels by grace and salvation, and Christ liveth in Paul, and Paul is by grace, Godded and Christed, and the Angel Gabriel Godded and Christed, so Christ lives in Cain, Judas, Beelzebub, by justice and condemnation; and the union of God is neither personal in the son of Mary, nor in Satan, but only in the effects of grace and salvation in all the elect, and by Law and justice in all the damned Angels and men, and here is the mystery. God is all that part of the creation that cometh under the name of reasonable creatures, men and Angels, and all the Angels and men created of God were crucified with Christ; and all are the Lord of glory by union, so that as Libertines made God the soul, form, and life of all things, men and devils, and said that God wrought all good, all ill in the creatures, and no creature was to be praised for doing well, nor to be blamed or punished for ill doing, because God is the Author of righteousness and sin; so the Familists say that Christ is the form and soul of men elect and reprobate, of Angels elect & reprobate, and that God works in them, & is united to them, and they are mere passive organs in all good or ill. So I believe Saltm. and the Familists do subvert the whole faith, and hold nothing with us, but doubt of all.

But I return to that I said, there is a twofold infallibility: now, though believers have not that infallibility proper to Prophets and Apostles, in prophesying and writing Scripture, yet must we not run to the other extremity, and say as these that fight for Liberty of conscience, that there is not, since the Prophets and Apostles fell asleep, any infallible persuasion and certainty of faith; but all our knowledge is conjectural, and a mere fluctuation and fleeting opinion, and a faith for a year, a month, or an hour, which we may lay aside the next month, and that anointing even the Spirit of God infuseth in us opinions of God contrary among themselves, and false and true which is the present judgment of our mind, which we are to stand to and to suffer for, or to deny as we see the times go.

For 1. The Scripture tells us of a sure persuasion of things believed, Luke 1.1. 〈 in non-Latin alphabet 〉 and Luke holdeth forth to Theophilus a certainty of knowledge 〈 in non-Latin alphabet 〉 that thou mayest know the certainty of these things whereof thou hast been instructed, So the word imports a certainty, Act. 5.23. Act. 21.34. Act. 22.30. Act. 25.26. Act. 2.36. Let all the house of Israel know 〈 in non-Latin alphabet 〉 assuredly. A full and certain persuasion excludeth all doubting and deception or mistake, and this the Saints have and may have, Col. 2.2. That their hearts might be comforted—unto all riches of the full assurance of understanding, 〈 in non-Latin alphabet 〉 1 Thess. 1.5. The Gospel came not to you in word only—but in much assurance, Rom. 4.21. being fully persuaded. This was the persuasion of a faith, and such a faith as by which we are justified without works, Rom. 14.5. Let everyone be fully persuaded 〈 in non-Latin alphabet 〉 in his own mind, 2 Tim. 4.17. That by me the preaching might be fully known. Nor is that persuasion of Paul's Apostolic, or by revelation extraordinarily, but common to all Christians, Rom. 8.38. For I am persuaded that neither death, nor life, nor Angels, &c. shall be able to separate us from the love of God which is in Christ Jesus our Lord, 2 Tim. 1.12. I know in whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. This certain persuasion must be certain and infallible both to themselves, and grounded upon the promise and truth of God, who cannot lie, Tit. 1.2. Yea and our Divines with good warrant say the Catholic in visible Church is thus far infallible that in 1 fundamentals, 2 necessary for salvation they cannot, 3 finally and totally, err and fall from the faith.

But all our Divines and your own confession of the Assembly at Westminster saith, ch. 31. Art. 4. All Councils, general or particular, since the Apostles times, may err, and many have erred.

To which I answer, No Councils, nay nor the whole invisible Church is infallible in the sense that the Apostles are infallible, both in believing and teaching by immediate inspiration, and so their word is not a rule of faith.

2. A General Council convened in Council may err in particular Synodical acts, that is for a time and in some points as the Synod meaneth; but it followeth not, ergo, the invisible Church at all times, and finally may simply fall from the sound faith of fundamentals necessary for salvation, more then this is a good consequence, this particular believer may in one particular fundamental point err foully and grossly for a time; ergo, he is not infallibille simpliciter, but may finally and totally fall away. And that of our Savior's, I have prayed for thee, that thy faith fail not, Luke 22.32. though it free not Believers from particular failings both in doctrine of faith, and conversation of life, and that grossly and foully, yet it secures them by Christ's intercession in a state of infallibility in fundamentals, and in a condition of indeclinability in conversion, so as believers are infallible in point of faith touching fundamentals necessary to salvation, except Familists hold the Apostasy of the Saints, or that all may go to heaven finally doubting.

Pag. 174.175. Sparkles Saltmars. tells what are the tradions of man, and for Mark. 7.9. he citeth Matth. 9. or heresies▪ Now, a heresy (saith he) is something against the doctrine of faith in the word or Scriptures not against any interpretations, doctrines, conclusions, glosses, comments, or preaching of men, who speak not Scripture originally nor infallibly as the Apostles did, but so far as that is the very Scripture they speak, & so far as they speak the truth in Jesus, and in the Spirit of God, else they teach for doctrines the traditions of men.

Answ. Traditions of men, are not necessarily errors in fundamentals, except only by a remote consequence as all errors are against the fundamentals.

2. There are heresies that are by good consequence against fundamentals; else the Sadducees their denying of the resurrection, Mat. 22. was no heresy; for Christ proveth by a good consequence that they denied the Scripture, I am the God of Abraham ; when Abraham was then dead when God spake out of the bush to Moses Exod. 3. yet they denied but conclusions deduced from Scripture.

3. There is another strange ingredient in heresy according to Familists; and that is, because God speaks not now immediately his word to us as he did to the Apostles : no man is an heretic that denieth the whole faith, except he that denies the Scripture as the Scripture, and except he deny it in so far as teachers speak the truth in Jesus, and in the Spirit of God, else (that is if they be not Famili • ts, that teach and speak not in the Famisticall spirit) they teach for doctrines the traditions of men, that is heresies for God's truth; then to speak heresy is to speak only against fundamental truths, when a Familist in the Spirit of God speaketh them.

2. But then, when a heretic readeth in the word this fundamental, Christ came in the world to save sinners, 1 Tim. 1.15 though he deny it, and spit at it, that is no heresy, because the paper and printed book speaketh not in the Spirit of Jesus.

3. The written word of God is not the word of God, but only the word is spoken by a Familist in the Spirit of Christ.

4. When Preachers void of the Spirit speak that which is the very word of God and fundamentals of faith, these truths are not the word of God, but the traditions of men, and heresies: so his Master H.N. taught the Scripture & preaching to be but figurative service, the word of God was never published to the world, till H.N. the least among the holy ones of God—was made alive through Christ, anointed with his godly being, manned himself with H N. and godded H.N. with himself, published the light of glory. H. Nicholas, Evangelic. c. 34. sent. 9.

Pag. 175. Schism is a dividing from Christians who are in an outward profession of truth. Now there may be schism i • visible Churches or fellowships of Saints upon this account, but there can be none in the true body of Christ, or the spiritual Church;—for they that are joined to the Lord, are one spirit, and they are made perfect in one.

Answ. There is no outward Schism or renting but it begins at the heart. Schism is a dividing of the hearts as well as a visible parting with the Church or a part thereof, else schism were no sin, which yet Paul reproveth as a sin, 1 Cor. 1. 1 Cor. 3.1.

2. The Church of Corinth, and these that made a rent, were both the visible and the invisible Church, that they were the visible, Saltm. cannot deny, they were the invisible Church also, 1 Cor. 1.13. Christ was crucified for them, and they were babes in Christ fed with milk, 1 Cor. 3.1.2. and built upon one only foundation. v. 10. Saltmarsh must say they were all unconverted that made the schism.

3. Familists will have none the true body and spiritual Church of Christ, but the invisible Church: so that upon this account, they that believe and visibly profess neither Christ nor his truth before men, yea who all their days deny Christ, and so shall be denied of Christ before the Father and his holy Angels, Matth. 10.32, 33. may be and are the true body of Christ and the Spiritual Church▪ so H. Nicholas Epistle to the two daughters of Warwick.

4. May not a schism and separation fall in these that are both the true body and spiritual Church, when of a Church of believers effectually called consisting of four hundred, two hundred separate, from two hundred? I think they may as well as Barnabas, a good man and full of the Holy Ghost, separated from Paul.

But in so far as they are (saith he) in that one Spirit they cannot be divided.

Ans. True, but Saltm. speaks lies in hypocrisy, when he saith, the spiritual Church are made perfect in one Lord in this life, upon the same reason as they are one, and as united to the Lord they cannot lie, whore, steal, murder; but out of some remnants of corruption they can sin. But Familists put them in a condition they can in this life sin no more, or if they sin, their transgression is not sin; it is not they but their Ass the flesh that sins, as Libertines said, but that is no violation of the Law of God.

CHAP. XXXIII. Saltmarsh Sparkles, pag. 22 • . Familists mind touching Prayer.

ALL constant speakings to God in this (as they call) a conceived way or impremeditate or extemporary way, is taken commonly amongst Christians for prayer in the Spirit, and for that Spiritual way which the Disciples of Christ used in the Gospel, who were grown up from the infancy and childishness of forms or words taught them, which is but a mere natural or outward thing, as they say, which any may perform by strength of natural parts, as wit, and memory, and affections.

Saltmarsh here first condemneth prayer morning and evening, under the words of constant speakings to God, because he will have no praying but when the Spirit acts immediately.

2. All extemporary prayers go not for praying in the Spirit, among Christians commonly, he belieth Protestants, and the truly anointed of God in this, words are but the outward skin of prayer, the Spirit must add soul, heat and breath to words.

Some have a sort of eloquence in praying who have as little of the Spirit of adoption, as some that cannot pray without a book, a growing up from book praying▪ to extempory praying is no growing in the Spirit, because if we distinguish (as we should) between a gift of praying and preaching, and the grace of adoption, or of praying and preaching in the Holy Ghost, many all their days have a natural liberty of praying, and say Lord, Lord without a Book, that are but workers of iniqu • ty, as divers Antinomians and Familists are for the most part, and their mere shining gifts and golden words are bought and sold by the simple, for grace and the spirit of adoption.

3 Nor is extemporary prayer always a mere outward thing, because wit, memory, and affections act therein, these powers are not mere blocks and stones in praying, and by this argument, all that Saltmarsh writes is but a mere natural and outward thing, and not writing in the spirit, as he vainly boasteth in his Books, because wit, memory, affections act in the producing of such prayers, yea, they that are fleshly may write all the new discoveries and sparkles of darkness, and flesh that Saltmarsh writes, for the Spirit never taught such dreams, or rotten fancies, nor such interpretations, as he doth offer to us, as dictates of the pure spirit.

CHAP. XXXIV. A taste of the wild allegorick interpretations of Scripture that are in this piece of Saltmarsh, which he fathers upon the pure immediate actings of the Spirit beyond law and Gospel

FRom this, Is God the God of the Jews only, and not of the Gentiles also? Rom. 3. He inferreth that God hath not limited ordination to the Presbytery, so as none in a constituted Church should preach but they, as if to be a God to his people in Covenant were to make all in Covenant men & women sent preachers of the gospel.

2 Psa. 50. Thou thoughtest I was such a one as thyself : Because I punished thee not, but was silent at thy Adulteries and Slanders, so the true sense is, but Saltmarsh saith, that is a God merely of one image, or figure: Therefore God is not in one form of worship, (saith he) the law, the gospel, but in another beyond both, to wit the spirit. What greater violence can be done to the scripture?

3 And the Heavens cannot contain him, therefore God is not in one form of worship, doctrine or confession. He may infer, therefore he hath not sufficiently revealed himself to us in his word and works contrary to Psa. 19.

Saltmarsh 284. The day of the Lord will be upon all our Cedars and Oaks, and pleasant Pictures and Idols of gold, and judgment shall be upon all the Merchandise of Babylon, the pearlesse and precious stones, the Cinnamon and Odors. then must God pour shame upon all flesh, and fleshly glory, upon all the visions and dreams that man hath of God by reason, creature-imagery, or outward administration, & notion by letter or by graces &c.

Answ. In such a noon-day light of the Gospel, can we believe that Antichrist should call Gospel-administration by the letter, that is, the preached Gospel, inward graces, and faith, laying hold on Christ's imputed righteousness, with the name of flesh, dreams, imagery, idols, oaks of Bashan, Babilo • s precious wares? Did the Holy Ghost Isa. 2.12, 13. &c. Rev. 18, 12. intend any such thing?

4 Touch not mine anointed, ergo, give the anointed liberty of conscience to preach or teach of God, what they please. An. but that (do my anointed no harm) will warrant that the Prophets should not s • dden the hearts of the anointed in the way of righteousness. But it shall never follow, ergo Nathan may not rebuke David the anointed of God, for his adultery and murder: ergo if an anointed of God commit murder, the Magistrate should not punish him for it, nor ought the anointed to be rebuked or hurt with the tongue, though they deny, God, Christ, Scripture.

Not as Lord's over God's inheritance, or having Lordship over your faith, ergo liberty of all Religions is lawful.

Answ. Saltmarsh shall never prove this consequence.

To the weak I became as weak, then are all outward things in worship indifferent.

We are to please one another to edification, Rom. 15.2. ergo all outward things are indifferent see Sparkles p· 20.

Answ. The place Rom. 15. is to please one another in acts of the second Table, as not to offend our Brother in meats, then may we please him in drunkenness, gluttony, whoredom except the words be other wise exponed.

2 Thess. 1. Christ shall come to be glorified in his Saints, that is, the Lord Jesus his (second) coming in spirit and glory, in revelation in his Saints. Sparkles p. 22.

Answ. Then Christ's second coming is not in the end of of the World, in a bodily manner, but so spiritual, as it is daily fulfilled, and the day of Judgment is even now and in this life, as said Henery Nicholas and it hath been these 1647▪ years.

Antichrist or the man of sin, 2 Thess. 1. is the old man.

Answ. Saltmarsh will not have the Pope the Antichrist, because Popery and all Religions are indifferent.

The first Tabernacle stood in meats and drinks and diverse washings and carnal ordinances, then baptizing with water is Jewish, Sparkles 29.30. we are circumcised with him in baptism, ergo, there is no baptizing with water, Spark. 31.32.

Answ. The affirming, in some respect of the operation of the first cause, doth not anull all the actings of the second cause, nor bring to nothing all ordinances.

Job 29.2. The candle of God shineth upon their heads, and the secret of the Almighty on their Tabernacle, that is, the Disciples had the Summer sun shining on them, while Christ was among them in the flesh, when that ministration came but to its point—it became a place for Satyrs and Owls.

Answ. Job speaketh of his worldly prosperity, before his troubles came on him, and Psa. c. 13.19.20. of the desolation of Babylon, neither of which the Disciples saw: Salmarsh citeth the place of Job as if the Holy Ghost intended his monki • h sense, which was never in the heart of God.

He shall baptize you with the Holy Ghost and with fire ergo, there's no water-baptism. 33.

Answ. It is no consequence.

Go t •• ch and baptize, that is, go Disciple and baptize; now Paul and Apollo were nothing and cannot wake Disciples, then he must speak of the ministration of the Holy Ghost or gifts, which were to continue for that age only.

Answ. But the Apostles ministerially as instruments and Servants could make Disciples, and baptize • outwardly: Christ only inwardly and effectually as the principal cause.

Col. 2. Being circumcised with circumcision made with • u • hard: then as true circumcision is made without hands, so is baptism.

Answ. But it followeth not, circumcision with hands is forbidden Gal. 5.3, 4. but b • ptizing is commanded, Matth. 28.19, 20. By this argument Saltmarsh should not preach, nor write books, nor bow his knee, nor pray, nor read Scripture, because true preaching to the heart, is God teaching without a man's tongue, and true writing is God writing his Law in the inward parts, without ink or paper, and true praying in the Spirit is without knee, tongue, or lifting up eyes, or hands, &c. by such arguments H. Nicholas and Enthusiasts abolish all ordinances.

Jesus Christ is the Prophet whom we are to hear, and they shall be all taught of God ; ergo, no ministry by the letter can destroy the Antichrist, p. 49.

Ans. It followeth not, for when the Antichrist is revealed to men to be the Antichrist, he is destroyed, otherwise the Antichrist must be converted to the faith by this way.

Christ is perfected and entered into glory, Luke 24. that is, all Christ's body and Saints are made Ministers and preachers, Sparkles p. 51. and a pure Spirit without all ordinances.

Ans. Saltmarsh with H. Nicholas turn Christ, dying and entering into glory, over into a Christ spiritual, that is God living by grace in the Saints, then as many Saints as many Christ's crucified and rising again.

1 Cor. 8. We know that an Idol is nothing, nor an Idol Temple; then outward forms and orders are only a supplement to the absence of the Spirit of God, and to order the outward man amongst men to their fellow-Saints or the world, while the Law of the Spirit of life is not in them shining and conforming them in Spirit and love to the image of Christ▪ then preaching and ordinances are but characters of bondage to the unregenerate, and while they see darkly, and in a glass, and not face to face, 1 Cor. 13.

Ans. The meaning of that, an Idol is nothing, is, or is vanity, as the Prophets say, an Idol is of no force or power to hallow or pollute meats, that of themselves are indi • ferent, yet the things sacrificed to Idols should not be eaten before the weak, and if they be eaten in the Idol Temple, we partake of the devils Temple, and that is nothing, what ever Familists imagine. Then we are to abstain from Popish Idols, and to ab •• aine from murder, and to walk in love, according to the rule of the Gospel and Law commanding good, forbidding ill, only while we are unrenewed men, Ordinances are as the horn-book to children come to the family of love, that are old men in Christ, and need no Ordinances, an Idol is nothing, but an indifferent thing to them, all the Scripture is but to order our walking before men and the world, not before God, nor to lay any obligation of conscience on a Saint or Familist, so as he should sin in kneeling to, or praying before an Idol, or abstain therefrom.

The Serpent, Gen. 3. was fleshly wisdom, the espousalls of the woman, the weakness of creation. p. 57.

Ans. Then the story of Adam, Paradise, serpent, trees, eating, man, woman, marriage, are no real histories, but mere allegories and metaphors, and mystical things, which only can be expounded by the spirit of Familists and Antinomians, and this is the only spiritual preaching, praying and expounding of Scripture that Saltmarsh giveth us.

Saltmarsh Sparkles p. 64.65. By meekness of the Saints only shall the Jelousie and enmity of their enemies be allayed, Revel. 14. here is the patience of the Saints.

Ans. There is not in the text one jot of overcoming the enemies with meekness, here is matter of ground for the patience of the Saints, as chap. 13.10. and with as good ground he may say the keeping of the Commandments of God, and of the faith of Jesus, is that which allayeth the hatred of the world contrary to 1 Joh. 3.12. Joh. 15.19.22. Matth. 5.11.12. for the enemies do expound Christ's meekness and silence to be guiltiness; they wonder that Christ answered nothing, the world hate and malice the meekness of the Saints, though an eminent grace, as they do all other shinings of Christ in them, and yet by dying they strengthen the faith of others, Rev. 12.13. Joh. 3.30. He must increase, I must decrease, that is, my ministration by word and water must be gone, and another more spiritual must succeed, and as the fire from heaven, licked up the four barrels of water, so the baptism of the Spirit, as fire, was to lick up this of water, 1 King. 18.34. to .38. p. 60.

A. But. John speaketh not so much of his Ministry, which was in the same doctrine and Sacrament to continue to the end as of Johns evanishing in his person, and as the day star at the rising of the Sun, for John was to be gone and to die, and his time of actual service to expire (though the doctrine liveth till this day) and in his graces, the fullness whereof was in Christ, and that Elijah's sacrifice was a type of the Spirit, & Baals of John Baptists Ministry is a Monks dream the Spirit of God never intended such a thing, for we are still built upon the doctrine of the Prophets and Apostles, Jesus Christ being the chief corner stone, Eph. 2.20, 21, 22. and so an habitation of God through the Spirit ; and so the same doctrine of the Prophets and of the Baptist must continue; but this is to deprive us of all the Old Testament as the Anabaptists do.

Eye for eye, and tooth for tooth, was the Law, Matth. 5.39. And love your neighbor, but there is a higher ministration of the Spirit in the Apostles time, Love your enemies, avenge not.

Ans. The Spirit never meant, that under the Old Testament, we might revenge ourselves, and hate our enemies, the contrary is evident, Deut. 32.35. Prov. 20.22. Prov. 25.21, 22. and this was long before Christ came in the flesh, this is Socinianism and Popery, if Saltmarsh understand either of the two.

Blessed are the meek. Christ prophesied of a ministration in the Spirit by meekness and patience of the Saints, Revel. 14.12. and Heb. 4. there remaineth a rest to the people of God.

Ans. This meekness and patient suffering of injuries and heavenly Sabbaths was in the old, as well as in the New Testament, Ps. 37.7.8. v. 11. Ps. 34.2. Heb. 11.33, 34, 35, 36, 37, 38.

I saw no Temple there: then in this life the Saints shall be without ordinances, and the Kingdom shall be delivered up to the Father, he that can receive it, let him receive it, p. 65.66. This ministration is not only done upon the whole body of Christ at last, but is fulfilled in its particular accomplishments, and mystery of Spirit here.

Answ. 1. There is no more ground for such a ministration in this life, then there is for no death, no crying, no sorrow, no pain in this life, Rev. 21.4. no Sun, nor Moon, v. 23. no unclean thing, no sin, v. 27. and no more warrant for delivering up the Kingdom, in this life, 1 Cor. 15. then for the resurrection of the dead, 23.37. and the blowing of the last Trumpet, 52. and the swallowing up of death in victory, 55, 56, 57. as if all these should come to pass in this life agreeable to this, saith H. N. Evangel. ch. 35. se 9. In which resurrection of the dead, God showeth unto us that the time is now fulfilled, that his dead, or the dead which are fallen asleep in the Lord, rise up in this day of his judgment and appear unto us in godly glory, which shall also henceforth live in us everlastingly with Christ, and reign upon the earth, wherein the Scripture cometh to be fulfilled in this present day. And Saltm. willeth these that are as spiritual as himself and his Familists, to believe this and receive it, that is, except, we make shipwreck of faith, and say the resurrection is past in this life, as did Hymenaeus and Philetus, we are all legal literal men, and void of the Spirit.

2. Saltmarsh is unwilling to contradict the truth of God, 1 Cor. 15.24. too openly, to wit, that in the end the Kingdom shall be delivered up: Now whether this be meant of Christ's reigning no more in his Church in this life by Ordidinances, or as Chrysostom doth expound the place, it be the rendering up to the Father his conqu • is • d and purchased people, as it is most agreeable to Eph. 5.27. I dispute not now, but Saltmarsh saith faintly, This is not only done on the whole body of Christ at the last, but also here. He dares not say this rendering up is not only at the last day, but also in this life; yet the Apostle is clear, he thought of no rendering up of the Kingdom in this life, as Saltmarsh by this new spirit supposeth, for the text is clear, v. 22.23. every man shall rise again from the dead, Christ first and then his members 〈 in non-Latin alphabet 〉 Then is the end when he shall deliver up the Kingdom to the Father. Then there is no rendering up till the dead in Christ be raised, v. 23.24. but the dead in Christ in their bodies (of which undoubtedly the Apostle speaketh, 1 Cor. 15.1, 2, 3, 4, &c. do not rise in this life. 2. This rendering up, is not till the end, then shall the end be. 3. It is when all rule and authority shall be put down, v. 27. This is not in this life. 4. It is when, the last enemy shall be subdued, 26. 5. When God shall be all in all, 28. These are not in this life, therefore Saltm. dreams.

Saltmarsh Sparkles p. 165. Jer. 38 2. He that goeth forth to the Chaldeans shall live, but if ye stay in the City ye shall be consumed; this is a figure of abiding no longer under any dispensation, Law, Christ in the flesh, Gospel, Spirit, then God, and his presence appears upon it.

Ans. We know not this Spirit that dreams of fancied types, and allegories without shadow of reason in the holy Scripture, we have no ground to believe that the Holy Ghost intends anything of this kind, only Saltmarsh his Popish Spirit saith so; the Scripture is silent.

Saltmarsh pag. 145.147, 148. he saith Mal. 3. ver. 18. Ye shall discorne between the righteous and the wicked, proveth the Spirit of discerning, by which we shall know false teachers, Antichrists, as in the Apostolic Church, and who fears God truly, who not, as the sense knows its object.

Answ. By this Familists deny the spirits and heretics are to be judged by the word, but that man is the Heretic, the Legalist though never so heavenly, if he be a Puritan the spirit of Familists discerns him to be a Cain or a Judas.

2 The place of Malachi is this ver. 14, 15. Ye say it is in vain to serve the Lord, and there is no reward for it. But serve ye God, and ye shall find in your own experience a reward and comfortable fruit in differencing between him that serveth God, and serveth him not, for ch. 4.1. Christ's trying day cometh.

Saltmarsh also sparkles p. 70, 71. abuseth these Scriptures Gal. 41. and 1 Cor. 3.1.2. He applieth the former to the Disciples of Christ under Johns ministry and Christ's in the flesh, but these words, The Heir so long as he is a child differeth not from a servant, though he be Lord of all —Touch not the times of John the Baptist or of Christ in the days of his flesh, though in these times the Ceremonies were still in vigor, but the Heir under nonage and Tutors, Gal. 4. is the Church of the Jews under the bondage of the Law and the Ceremonies thereof, and the Rudiments of the World: it was not the Holy Ghosts mind to speak of Christ in the flesh as a Mosaical Lawgiver, or that his heavenly Sermons he preached Matth. 5. Matth. 23. John 10. Joh chapters 13, 14, 15, 16. his heavenly Prayer John 16. h • s death, and sufferings, and resurrection was a dispensation to be laid aside as the tutory of the law and beggarly Ceremonies, Sabbath, and shadows he speaketh of Gal. 4. for then the Apostles in vain call us to mind of the words, and commandments of our Lord and Savior Jesus Christ, as he commanded them to do Matth. 28.19, 20, 21. 1 John 1.1, 2, 3, 4. 2 Pet. 1.15, 16, 17, 18, 19. and though Christ promised at his ascending to send the Spirit, this was not to abolished the doctrine of John and that which Christ had taught them in the days of his flesh, for of that Spirit he promiseth to send, he saith, Joh. 14.16 Ye know that Spirit, for he dwelleth in you (for the present) and shall be in you, in a larger measure when I shall send him, Act. 2. But Familists and Antinomians must have no ministration of the Spirit till Christ ascended to heaven.

And for the other place, Paul 1 Cor. 3.1.2. calleth the Corinthians carnal, and could not write to them as spiritual, not because they were under the doctrine of John the Baptist and Christ as Saltmarsh dreameth: for that doctrine taught no carnal divisions, but he calleth them carnal on this ground, v. 3.4. Whereas there is among you envying, strife, and divisions, are ye not carnal and walk as men? For while one saith, I am of Paul, another I am of Apollo, are ye not carnal? if the Apostle call the Corinthians carnal, as Saltmarsh saith, because they were under the doctrine of John the Baptist and Christ in the flesh, (of which there is not a syllable in that text or in all the Scripture) then must Christ and John the Baptist have taught their hearers striving, envying, schisms, and one to say, I am of Paul, and another, I am of Apollo, which is blasphemous. Now it is against sense and reason that ever God ordained any ministration so carnal, as that these under it were carnal, because of their striving and envying.

Saltmarsh tells us as I observe, every man should stay under the ministration he is in till the Spirit say, come up hither, then Paul calleth the Corinthians to abide in this carnality of envying, striving, and schism, till the Lord say, come up hither, whereas he sharply rebuketh them for their envying and schisms. Now if for envying and schism the Corinthians be carnal (as no doubt they were carnal in so far) and if therefore under the ministration of Christ in the flesh, and not under all Spirit, upon some other considerations, they must have been spiritual, and so under the all-Spirit, or pure glorious spirit of M. Saltmarsh ; for as they are called carnal, so also spiritual, 1 Cor. 1.10, 11, 12, 13, 14. washen, justified, sanctified, in the name of our Lord Jesus, and, by the Spirit of our God, temples of the Holy Ghost, 1 Cor. 6.11.15.19. changed into the same spirit from glory to glory as by the Spirit of the Lord, 2 Cor. 3.18. espoused to one husband Christ, 2 Cor. 11.2. let Saltmar. answer if none of these were converts that are called carnal for their envying? 2. whether one part of this Church were under Johns and Christ's Ministry, some under all-spirit ?

1 Cor. 1. Christ sent me not to baptize but to preach. Then he baptized according to his spiritual liberty, to the Jew he was a Jew. p. 82.

Ans. He sent not Paul to baptize rather then to preach; for Paul baptized 1 Cor. 14.16. then he did it as sent, but it is a trick of Familists to comply with all Religions, and deny the true Religion where there is hazard as H. Nicholas said, Epist. to the two daughters of Warwick, and call that compliance the liberty wherewith Christ hath made us free.

2. Then baptizing with water was a part of Paul's Ministry, which Saltmarsh denies.

The spirits of just men made perfect, or the true Christian in spirit, are these true spiritual Elders in the New Testament.

Ans. The spirits made perfect, are the glorified in heaven associated with the Angels, Heb. 12.22. But Saltmarsh will have life eternal confined within this life only to the Elders of the New Testament, that is, as I conceive Elders of the family of love.

The true trial of the gifts, is when the spirits of Prophets are subject to the Prophets, that is, when the gift by which any one speaks of Jesus Christ is manifested in the hearts or spirits of the Saints, when they see the truths, they minister, as they are in Jesus, and in themselves, and in them that are spiritual and truly anointed, by the same Spirit, 91, 92.

Ans. Such a subjection to the Prophets hath no warrant in the Text, for it supposeth none to be Prophets, but those that are inwardly anointed, and manifest their spirit of Prophesy to the anointed only; as if the anointed may not take him, for an anointed Prophet who is only gifted and void of saving grace.

So H. Nich. Exhor. 1. c. 16. No man can rightly, according to the truth of the holy Scripture, or according to the spiritual understanding of the godly wisdom, deal in, or use the true God's service,—nor should take in hand to busy himself therein, but only the illuminated Elders in the godly wisdom which walk in the house of love, &c.

〈…〉 nothing in this trial of his aptness to teach, 〈…〉 in the Scriptures.

〈◊〉 p 272 They did all drink the same spiritual drink, that is, the Ordinances of the Old Testament were as much spiritual as these of the New, and signified Christ in the flesh: But he concludes, be not ye Idolaters, that is, idolize not outward forms, the rock, baptism, 271. these both of Old and New Testament are alike outward letter, visible, and perish with the using.

Ans. The Ordinances of the Old Testament are called carnal in opposition to endless life, Heb. 7.16. and because weak; and they could not, though bloody, take away sins, Heb. 7.18, 19. Heb. 10.1, 2. for the new Covenant promises, in Christ the true, better, eternal Mediator, do all these, then it is against Scripture that the Ordinances of both were alike carnal, though without the Spirit, neither availed.

2. The Idolatry of outward Ordinances is condemned, as trusting in lying words. The temple of the Lord, sacrifices, new Moons, &c. Jer. 7.8.9. Esa. 1. But it was never in the mind of the Holy Ghost that Israel worshipped Manna, water, Passover, or that the Corinthians did adore preaching, baptising: for their Idolatry, 1 Cor. 10.7. is the worshiping not of the Passover, Manna, water, but of the golden calf, Exo. 32.6. when they feasted and played. Saltm. then deviseth an Idolatry the Holy Ghost never intended. So here 1 Cor. 10. he dissuades from Idol feasts in Idol temples. 18, 19, 20. And never did Paul intend, 1 Cor. 10. to charge the Corinthians with that sin of idolizing or worshiping baptism, written Scripture, figures, letters, or outward Ordinances, but of sitting at the Idols table, which was to be partakers of the table & cup of devils: and the Holy Ghost would in the Old Testament have told us of some such adoring of Manna, water, Passover : but Salm. his new Spirit devised it to reproach all Ordinances, Scripture, Sacraments, Prayer, Church, &c.

Lord teach us to pray, as John taught his Disciples: Then they were under a form and rule of prayer, they saw little more of Christ then his fleshly presence and miracles, they loved him, and clave to him, but had very few discoveries of him in the Spirit, except some few at his transfiguration.

Answ. No Prelate, nor Priest, nor any I know say Christ's Disciples during their conversing with him in the flesh, were under a form and stinted liturgy, so that they prayed only the Lord's prayer.

2 It is clear, the revelation of Christ in the Spirit we now have, the Disciples had the same: for Christ Mat. 16, 17. Declareth Peter to be blessed, because that the Father, that is the Spirit of the Father, had revealed that to him, which flesh and blood had not revealed, and Mat. 11. Christ thanketh his Father 25. for revealing to Babes, his Disciples and others the Mysteries of the Kingdom, and to none other though Worldly wise and great, & Mat. 13.11, 12, 13. The Mysteries of the Kingdom are revealed to them, not to others who are judicially blinded, and John 1.11, 12. John saith they have the privilege of Sons, and so the spirit of adoption Rom. 8.14. and so have the seal and witness within them 15, 16, 17 26, 27, 28. who believe in him, which faith undoutedly the Disciples had. And for the discovery of God at the transfiguration, it was rather an extraordinary rapture not bestowed on men in this life as believers: as Familists would live upon raptures of spirit without the word, but an extraordinary revelation bestowed of special favor on three Disciples Peter, James and John, who were to be Apostles and Pen-men of Scripture, as the Prophets were, 2 Pet. 1.16, 17, 18, 19, 20, 21. If Familists be all Organs and Pen-men of scripture immediately inspired by the Holy Ghost, we say no more, they are seen to others as well as to us, to be Impostors and not infallible Prophets and Apostles.

2 Thess. 2. pag 110, 111. The Antichrist is not the Pope, but a ministry in the letter, and 107. Hush, Luther, Wiccliffe, Calvin, Martyr and Bede had but faint and small discoveries of the spirit, and letter, and pag. 111. pag. 24, 25. He, that did with hold and hinder the revealing and the dominion of the man of sin, was the spirit. He that sits in the seat of God is men in Synods, judging the spirit himself, and God in the Saints p. 147, 148. H. Nicholas Evang. 31. Sect. 1, 2. saith the Pope is the chief anointed.

Answ. Except H. Nicholas and Saltmarsh, no Protestant Divine exponed the man of sin to be any other then the Pope, and the Hinderer that he should be revealed the Emperor, and only Saltmarsh and the Anabaptists of Munster put a note of shame & Antichristianism on Luther & Calvin as literal reformers, & no question, because Martyr refutes Anabaptists, Calvin the Libertines and Anabaptists, Bullinger the Anabaptists and Enthusiasts, Luther the Antinomians: Mr. Saltmarsh sets himself above them in the all-spirit and highest discovery of glory. I am with you to the end of the world, that is, to the end of that ministration, till the Apostles died and no longer. A. of this before.

The Jews (sparkles of glory p. 151, 152.) were not only a type of the true Christian Church, but of the Christians in the lowest dispensation, and in their armed tribes and Generals (as Moses and Joshua) were a figure of Christians under pupillage and bondage to nature, and so they were led out against the nations, who were a figure of worldly tyranny and oppression, to recover their land of rest, or such worldly privileges as they had in promise & donation from God: under the Gospel the Lord suffered the same figure in Peter, who walked about with Christ in his fleshly appearance, with his sword girt about him, till Christ had him put up his sword in his sheath, because he was going out of that dispensation of flesh into more glory, into the same glory he had with God before the world was.

Answ. Who ever mocked the word of God as these men do? Yet these frothy allegories must be discoveries of all-spirit, above Calvin's and Luther's light.

1 Such types or dreams have nothing, so much as in a shadow, of ground in the word.

2 Christians under bondage to nature is a new fancy, while men are in mere nature they have nothing of Christ or Christianity, nor feel • any Law bondage, yea, nor know it.

3 If Peters Sword was a figure of ministration of the flesh, to be laid aside, whē Christ now ascended to glory, how dare Christian Magistrates then bear the sword? for after the ascension of Christ, they are entered into glory with the Father, and such glory as Christ had before the World was, golden imaginations.

What mocking of the word of God is this? Because Christ prayed, John 17. Father, gloryfie me with the glory that I had with thee, before the world was, therefore Christ mystical and the Saints his body were then to enter into the glory that Christ had with the Father before the world was that is eternal glory when Peter was at Christ's command to lay aside his sword.

1 What warrant to make Peters Sword, a figure of Christ's fleshly dispensation, and his laying down of his Sword a type that Christ and his Saints ought after this to fight no more, but to enter into a glorious dispensation, into which all the Saints were to enter, even the same glory that Christ had with the Father, before the world was.

2. Whether ought the Saints to die, eat, drink, marry, after Christ hath commanded Peter to lay aside his sword? should they not enter into the same life of glory, far above and beyond all these infirmities, and be as Christ was dwelling in the glory he had with the Father from eternity? Then should not Familists war anymore, but disband and break their spears into plowshears.

3. Who made them capable of the glory Christ had before the world was?

4. What Spirit fancied this interpretation? Father glorify me, &c. that is, Father, carry my Saints; out of a dispensation of blood, wars, to a life of pure, and all-Spirit and glory even in this life. Saltmarsh despiseth interpretations by consequences, and whence had he these more then monstrous consequences?

161. p. In that a Christian is bone of Christ's bone, he is more then a conqueror, Ro. 8. quencheth the violence of fire, Heb. 11.

Ans. Our having the same flesh and nature that Christ had makes us not victors, but our faith is that which overcomes the world.

1 Joh. 5.4. None can see me and live, (pag. 282.) so as they that see God do not live, or that thing called themselves do not live, that which is called a man's self is his own reason, his wisdom, his righteousness, his desires, or will, his lusts, &c. Now if these live, God was never yet seen.

Ans. This place Exod. 33.20. is foolishly wrested by Saltmarsh, for God speaketh not in that place of the seeing of God by faith in the light of his Spirit, as if these natural faculties were annihilated and pulled out in regeneration; and God did actually see, know, believe, love in us, and our souls were turned over unto dead passive organs; nor doth God speak there to Moses of regeneration, but he represseth the spiritual and too much curiosity of Moses, who desired to see God face to face, and more then the Lord was pleased to reveal in this life to him or to any in the state of mortality, Moses desired to see more then the Lord's back parts, v. 18. Moses said, I beseech thee show me thy glory. God answers, so much as is good and profitable for him he should see, but his glory, as in the life to come, he could not see in this life.

Saltmarsh 307.308. exponeth the place, Zach. 13. more spiritually By the false Prophet is meant the Spirit of Antichrist, by the father and mother that begat him, they who made him a Prophet or cried him up, and their thrusting of him through for lies, is the spiritual smiting of the Antichristian working with the sword of the Spirit, through some new enlightenings from God.

Ans. Such lying wresting of Scripture from the literal and native sense of the Spirit is the way with Origen to turn all Scripture into allegories, and types; for read the words, and they are a Prophetical threatening of death to the false teacher by his nearest blood-friends, alluding to Deut. 13. where father and mother were to cast stones at those, dearest to them, if they should prophesy lies, and this is to be fulfilled under the Messia's opened fountain of his blood, v. 1, 2, 3. I will cause the Prophet to cease, his father shall threaten him. Thou shalt not live, he shall be ashamed, and shall not dare to profess himself a false Prophet, but a herdman, and he shall have visible wounds; these are the wounds I received in the house of my friends.

2. What sense is there here? these that begat him, that is, his cryers up that extolled his learning shall say, thou shalt not live, that is, thou shalt be a Prophet no more in request, and they shall thrust him through by strength of reason and confound him. What is it to mock the word, if this be to expone it? his cryers up are his Disciples and seduced followers? shall they refute him and they only? not the Pastors and teachers?

3. This thrusting through of the false Prophet shall cause the false Prophet dissemble and deny his Religion for fear of his life, and say, I am a herdman, not a Prophet. This is the great argument that Libertines have against the coercive power of the Magistrates sword against false teachers, and here it follows upon the strong convincing arguments used against them by Libertines, as the sole and only way of extirpating heresy? and are false Prophets so afraid of arguments that convince them, that they deny their Religion for fear of them? this is prodigious; false teachers boast that they cannot be answered.

4. These false teachers show the visible wounds they received in the house of their friends, and complain of the zeal of their friends against them in delivering them up to the Magi •• rate to suffer bodily punishment, v. 6. less then death, pro merito culpae, if they be silenced by strength of truth, they shall be ashamed of no such thing.

CHAP. XXXV. Of communion with God, and serving him in the Spirit.

THere is much talking by Enthusiasts and Familists, of the Spirit, teaching in the Spirit. I shall therefore speak to to that: And,

  • 1. Of the Prophetical Spirit.
  • 2. Of the Spiritual life, and serving of God common to all Saints.
Hence these Conclusions of the former.

1. Conclu. All the Saints, as Saints are not Prophets, but some only called by God thereunto, 1 Cor. 12.29. Are all Prophets? Eph. 4.11. Christ gave some to be Prophets. Obey them that are over you in the Lord. 1 Thess. 5.12, 13.

2. The Spirit of prophesy is master of the man in whom he is, Rev. 1.10. I was in the Spirit in the Lord's day. He saith not, the Spirit was in me, but I was in the Spirit as in a capacious house. Glory went round about me, above me, below me, on every side of me. I was as a vessel casten into the sea, there is more of the sea without it, then within it. So these that are in a trance are said to fall, Numb. 24.4. from themselves. Hence that question, whether these that Prophesy do know perfectly what they prophesy?

To which I answer, there is a twofold knowledge, one natural and conjoined with organical knowledge; another intellectual and abstract.

2. There is an evident intellectual knowledge, and a more imperfect and darker knowledge.

Then if we speak of an organical knowledge, the man under actual vision knows not whether he be in the body, or • ut of it, as Paul 2 Cor. 12.2. yea and Peter in a trance, not only could not see, hear or eat, Act. 10.10. but was wholly acted upon by God: but Act. 12. an Angel comes to him and loseth his chains and causeth him gird himself and bind on his sandals, and he thought it had been a vision, and knew not that it was anything but an intellectual, visionall, representation, not a real deliverance, till he came to himself, v. 11. yet something of a trance there was, for he was not at himself, then we may see and act bodily with Angels, and walk and not know the necessity of what we know, see or do.

2. If we speak of a weaker Prophetical sight, since the light of Prophesy can let us see in the opened speces things to come, and we may know that we know them, & that they are revealed: but when the Prophets preach of new what they have seen in a vision, and prophesy to Kings and to men, they are in far other condition, then when under an actual vision, because under an actual vision, I conceive they are not under the dominion of free-will. Jeremiah cannot choose but see a seething pot toward the North, because the object naturally offers itself to the fancy, & God never threateneth a Prophet under pain of punishment, to see visions, for he cannot here wink and close the eyes of his mind. Balaam could not choose, but see the visions of God, and the goodliness of Jacob's tents, Num. 24. and if the Spirit thus should act the Saints to pray, praise, hear with faith, I think their acts should not be acts of free obedience, nor capable of a precept, nor the omission of these acts lie fair for a threatening, rebuke, or punishment.

But when the Prophets deliver these truths that they did see in raptures and visions, they do not ever speak these truths to men, and preach them by a Prophetical rapture, but by the Spirit of grace sometimes, or by a common Prophetical gift, as in wicked Prophets, not that Prophets do actually publish their visions and Prophesy, not as Prophets but as godly men, I have not that meaning, but that an immediately inspiring impulsion of an actual ecstacy doth not ever lead them to preach. So God never doth command and threaten men to see the visions of God, for here there is no place for free election, but God chargeth and commandeth Jeremiah to preach the truth, which he saw in a vision, Jer. 1.17. Thou therefore gird up thy loins, arise and speak unto them all that I command thee ; and he threateneth him in case of disobedience, Be not dismayed at their faces, lest I confound thee before them ; and he comforteth him in the following words, 18. Behold I have made thee this day a defensed City, and an iron wall. So the Lord speaketh to Jeremiah also, c. 15.19, 20. then we need not say necessarily that Jeremiah did actually prophesy or see the visions of God, when he saith, ch. 26.15. of a truth the Lord hath sent me to you : at least there is no warrant to say that when the Prophets do speak and publish their visions to these to whom God hath sent them to Prophesy, that they are in the act of publishing and preaching to men, under the same actual and immediate impulsion of the Holy Ghost that they are under while they are in a trance, and actually see the visions of God, as Jeremiah was c. 1.11.12. when he seeth these visions. Jeremiah only obeyeth God's command, and relateth his visions that he had seen before, and did this by the Spirit of grace common to other believers by which he was inclined to be faithful in speaking, what he had heard and seen: and the like I say of Micaiah in preaching to Ahab, and of all the true Prophets, who did not ever from a Prophetical instinct, utter or preach to men the things they had seen in extaticall visions, but often from a principle of grace by which they were to be faithful to him who sent them, and durst not preach smooth things, nor conceal the visions of God. False Prophets as Balaam and Caiaphas do out of a Prophetical impul •• on both see and speak the visions of God, and are punished of God, for speaking Prophetical truths which they cannot choose, but must speak, for they preach them not, because they are awed of God, and dare not heal the wound of the daughter of God's people with fair words, but beside their intention as Balaam did, Num. 23. ch. 24.

And thus it is not necessary, when Prophets reveal visions that in that act of revelation, they see them to be true revelations, with only a Prophetical light. And because the Prophetical light is not perfect, but infused ad modum recipientis as we are capable to receive, the speces of things may be objected to the Prophets understanding, and they see them as things, but not in the spiritual signification they stand under; so John saw seven stars, and seven golden Candlesticks, but knew not that the one noted the seven Angels of the Church, and the other the seven Churches.

The way God offers the speces to the understanding is not known to us, but it is suitable and congruous to the nature of Spirits. Yet doth not God let the Prophets see the things themselves, but only the intellectual speces for 1 King. 22.17.19, 20. compared with v. 28. cleareth that Israel was not really scattered, nor Ahab really killed at Ramoth-Gilead, but only visionally, for Ahab then should really both be dead and alive, & Israel scattered, & not scattered, at the same time, which involveth a contradiction, yet Micaiah said he had seen the one and the other: then he saw the visionall images printed in the revealed decree of God, or some other way offered to his imagination. Now this Prophetical Spirit doth not act the Saints in believing and praying, or the like, as Antinomians would have all to be Prophets but the Spirit of grace and supplication, of which these considerations may serve to clear truth between us and Antinomians, who run the way of Enthusiasts.

Hence, 1. That we may more exactly know the nature of worshipping God in Spirit and in the letter.

We are to consider 1. a spirit is opposed to that which is a body and bodily and external, as Luke 24 39. Handle me and see, for a spirit hath not flesh and bones, as you see I have ; thus they call Christ in the flesh, not a spiritual Christ. David George, and H. Nicholas call him a fleshy and a literal Christ, because such a Christ (say they) cometh under the senses, as if Christ, because true man in the flesh, who was filled with the anointing above his fellows, and because he was clothed with our flesh, could not preach and pray more spiritually then David George or H. Nicholas.

2. A spirit is opposed to that which is literal and external, and is only a sign, a form, a sound, and hath nothing of life and spirit in it, John. 6.63. It is the Spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you, they are spirit, they are life. The Spirit there is opposed to carnal, these of Capernaum dreamed of an oral, carnal, material, bodily and external eating of Christ's flesh, and drinking his blood, Christ refuteth that, and saith it was the Spirit of Christ, not his bare flesh that quickeneth dead sinners, and that his words spoken, v. 54, 55, 56. Of eating the son of man's flesh, and drinking his blood, must be taken spiritually, not carnally and grossly, and so Antinomians falsely impute to us that we expone all tropes and allegories, that should be exponed spiritually, in a carnal and literal sense.

3. 2 Cor. 3. The Spirit and inward working is opposed to the letter and outward working; and so external and outward worship only and in the only letter and sound of words, is opposed to the spiritual and internal worship in life and power.

But if ye speak, in sensu composito, only and merely, external and literal working is hypocritical, when there is no heart-work, and it is as if a painted man should speak, no heat, no warmness of breath cometh out of his mouth, this acting, is no Ordinance of God, but an act of hypocrisy, so we do not plead for external reformation in concreto, nor for the reading, hearing, meditating, and preaching on the Scriptures with this positive act of doing these hypocritically, if we speak again in sensu divi • o, of the word in the letter, and Scriptures, in themselves not including the Spirit, or any influence thereof in, or with the word, we judge these two, the word and the Spirit to be subordinate, not contrary, and see not but we are to stand for, and defend all Ordinances in themselves, Scripture, reading, hearing, praying, Sacraments, as in, or of themselves Ordinances of God, and of divine institution, though as they are such the Spirit join not with them, nor doth the word of God make any such opposition between them, as that some Christians should be under these external Ordinances as being more legal and less spiritual, and others beyond & above all Ordinances external, and taught of God immediately, because they are (forsooth) • nder all-spirit▪ and purely spiritual, and so taught of God, as they have no more need of Ordinances, then learned Doctors have to read the horn-book, as Waldesso saith. But how the word and Spirit are particularly united, happily, is more then the learned and godly can define.

I should think the word and Spirit are united, as the King and the Kings Law revealed to his Subjects are one, as we say the King is in every Court, in regard the Kings Law is there, or the Master is with the servant in his masterly authority that the servant carrieth, when he speaketh in the name of his Master. So as when Jeremiah and Isaiah, yea, or any faithful Ambassador speaketh in Christ's name the word and will of God, God is said to speak by the mouth of those his holy Prophets and servants.

2. The word and the Spirit are united as the principal and instrumental cause, as Christ is where his word is either converting or convincing, and because the way of Christ's working by the word is much in a moral way, as by a sign conveying the thing signif • ed by his Spirit.

Therefore the 3. way how Christ, or his Spirit is in the word, may be thus: Christ clotheth himself with the word or Scripture read, or sounding in the ear, as the thing signified is in the sign, as the King carries himself to the mind and affection of his Spouse in a far Country by the portrait of the King, or by a friend, an Ambassador, or 〈 in non-Latin alphabet 〉 by whom she is married to him though she never saw the King himself in face and countenance.

And when Christ is in our hearts by faith, and we regenerated by the immortal seed of the word, 1 Pet. 1.23. after this new birth, there remaineth something of the word, some other thing passeth away; that which remaineth is the thing signified in the word, or produced by the word, which is Christ formed in the heart by faith, or the new creature. But the characters and letters we read, the sound of preaching we hear, remain not, but are transient and passing away things, they are not limbs nor members of a new creation, the speces or images of the word may remain in the memory, but in the new creature there is nothing transient or corruptible such as figures, letters, signs, and sounds, as when a grain of wheat is casten into the earth, the husk passeth away and rotteth, but the substance of the grain remaineth and is turned into thee stalk, blade, and ear of growing wheat, and (though these expressions and similitudes come short of the thing it self) Chri • t is pleased thus to convey himself through words and sounds as a chariot, of his own appointing, which we must not neglect except we would despise God, and so Christ lodgeth himself in the heart passing through the outer gates and senses, eyes, taste, and feeling in the Sacraments, and the ears in the word preached.

But what ever here I speak of the Spirits actings, not separated from the word, let me not be mistaken as if I did think that every acting of the Holy Ghost should go along in an exact Mathematical length and breadth, with the letter and sound of the word, as if the word were the bellows, the Spirit the hand, that stirreth the bellows; for though all utterings and stirrings of the soul that flow from the Spirit be warranted by the word, yet I am assured some are, and have been, even in our time, so changed from glory to glory, as by the Spirit of the Lord, that their faces have shined like the face of an Angel they have been at singing and a desire to shout for joy, yea to leap and dance, and have been so filled with the fullness o • God, that they could not speak, and have been like vessels filled with new wine that wanted vent, that one said Lord, hold thy hand, thy servant is an old vessel and can hold no more of thy new wine ; and another cried, Full, full, pained with a fullness of God with marrow and fa • nesse, Heb. 3. which I am sure is the joy unspeakable and glorious, spoken of 1 Pet. 1.8. and the begun fullness of God, Eph. 3.19. and a bodily soul-sickness for Christ, a fit of the swoon that John fell into, Rev. 1.17. And when I saw him, I fell at his feet as dead. It is true that was a Prophetical ecstacy in John like that of Daniel, c. 10.7, 8, 9.15. in which the operations of the bodily senses, or organical actions were suspended; so as the Prophets in these cases could not eat nor drink; so by proportion here I know some stricken with paleness, trembling, and deprived of the use of the body for a time which I judge to be a trembling at the word : one a dying said, I feel a strong rank smell of perfume, and the sweetness I feel, but cannot speak. Another said, I enjoy, I enjoy. Another, I see heaven open and the high throne prepared. Another, could do nothing but smile and look like heaven: All these to me are the over-bank and high tydes of the Spirit by way of redundancie acting on the body, because of its near union with the soul, and I know warranted by the word, produce no new doctrine; but how the word and Spirit in these actings are united and move together, I confess I am ignorant.

2. We profess we hate with our souls that Christians should adore and fall down before an ink-Divinity, and mere paper-godliness, as if the Spirit were frozen into ink▪ and dead figures, writings, letters, or as if naked languages of Hebrew, Greek and Latin, could save us. The Kingdom of God is not in letters, nor in externals, but in life and power. The glass of the Physician works not the cure, but the oil in it. The Doctors written directions in the sick-man's pocket helps him not a whit; no man shall lay the only outside of ordinances lower in the dust then we. All the obliging power is from the letter of the word, all the strengthening physical power, by which we are enabled to act, is from the Spirit that worketh with the word, and if we speak properly, a believer is not under an obliging and moral commanding power, because the Spirit acts them in prayer or believing, for the naked Spirit, as the Spirit is not a moral rule to me to act by, nay it is not to me the Spirit of God; now when the Canon of Scripture is closed, but as the Law and the Testimony, goes along with it, for by the Law and testimony, I know now that it is no deluding Spirit, but the Spirit of God, but all the commanding and morally obliging power is from the word as it noteth the sign and the will of God signified: for I must obey, because God intimates his will to me in the word, and I am strengthened to obey from the acting of the Spirit of the Lord.

But Saltmarsh Sparkles of glory, pag. 245. refuteth this, in the Protestants generally. Outward Ordinances are commands of Christ, and therefore to be done, because they are commanded, and that they are sanctified by God and by his Spirit, and that we are to wait on God in the use of means, his reason (which Swinkfield used also) is, that spiritual things are not by Ordinances conveyed into the souls of men.

Now Antinomians deny outward Ordinances to be commands of Christ that oblige to obedience, for p. 243. the mere Commandments or letter of Scripture, is not a Law to a Christian why he should walk in duties, but the Law written in our hearts (he saith) and he citeth Rom. 6, 14. Rom 7.1, 2, 3, 4. because sin hath no dominion over us, and we are not under the Law, but under grace, and under a new husband Christ, being dead to the Law.

Ans. The outward Commandment sure is neither sin nor the dominion of sin, nor is the Law sin, God forbid, the Law is holy, just and good, Rom. 7.12. and the unconverted stand under an obligation to outward Commandments, though they want the Spirit, or then the unconverted cannot sin more then the justified, because these that fail against no commandment sin not, and Christ hath laid upon justified David, Peter, and all believers outward Commandments that we sin not, 1. Joh. 2.1. v. 26. that we keep ourselves from Idols, though the Spirit act us not to abstain from sin, otherwise no man can sin whether unconverted or justified.

2. Christ bad his Apostles write, and yet hath not enclosed his Spirit in ink and paper, then the written Command must be an Ordinance sanctified of Christ, for blessed is he that readeth. But whereas Saltmarsh will have the Commandments of the Gospel not to oblige the elect to obedience except the Spirit go along with them, in that they conspire with Arminians and Pelagians, who will have the Covenant of grace an unjust bargain, as obliging to things unpossible, except God bestow sufficient grace on all; and again they must say none unconverted are condemned for not believing that Gospel, because it is unpossible in the letter, as well as the Law to any, except the Spirit work in us to will and to do.

3. He denieth that we are to wait on outward Ordinances, or on God in the use of means, which hath a double sense:

1. As if we were to wait for conversion from only outward means, or as if the letter of the word, the sound of men's voice, the seals or Ordinances of themselves could work faith, or of themselves convey spiritual things to the soul, this we teach not. But we teach that faith comes by hearing, not internal hearing, for that is conversion it self, but by hearing of a sent Preacher, Rom. 10.14, 15, 16. But the way of God's conveying spiritual things by the word preached we dare not determine: but sure we are to wait on Ordinances external, as the man waited thirty eight years at the pool for his health, though not the pool, but the Angel troubling the water healed all that were healed; and while the Eunuch reads and hears Philip expone Esa. 53. the Spirit act • h upon his soul, and while Lydia hears, the Lord opens her heart, while Peter preacheth the word, the Holy Ghost fell on all that heard the word, Act. 10.44. Act. 8.34, 35, 36. Act. 16.14. while three thousand hear Peter, the Holy Ghost pricketh their heart and addeth them to the Church, Act. 2. that they gladly receive the word, v. 37, 38, 39, 40, 41, 42. the inward opening goeth along with God's outward teaching. By Saltmarsh his way, we are nor to hear the word, nor to wait on God in the use of any means, nor to use any means and commit the success to God, but to wait on extraordinary raptures, and inward teaching (say they) not on outward means, but our wating on the outward means piously used is all in order to the breathing of the Spirit of life and the inward word (say we) as some sails and seek the wind both at once; and doth this offend Familists, that we serve and wait on the Lord for the desired harvest? and that some wait on the tide and then sails: so is Saltm. angry that we hear, preach, read, (though the unconverted do not these spiritually) and in the Lord's good hour, wh • n the Angel cometh down and troubleth the water, the Spirit lifteth up the sick man and puts him into the water, and he is healed: Protestants generally are not ashamed to own this as the way of God. 1. In hearing and outward means, no man is to limit the holy One of Israel to his time, the time of the Fathers teaching, the third or the twelfth hour is not known to us, but all our life it is our duty to lie and watch at the posts and gates of wisdom, Prov. 8.34.

2. We are not to idolize means, and to take Scripture, or Ordinances for Christ, they are creatures, not Christ, and of themselves cannot save; then let us use the means, not give them any higher place then means, neither think all is done if we use means: thus it's not Christ without us, but Christ within, that effectually saveth us.

3 Nor is the acting of the Holy Ghost so as if the word must first stir the spirit of God, but by the contrary, as the Poole of Bethsoida moved not the Angel, to bring him down, but the Angel came down and stirred the Poole; so the Spirit first stirs and blows upon both our spirit, and the word, and then the word, and we both are inlived; for any stirring upon the word, and blowing of the North and South-wind upon the flowers, and Garden, to wit, the souls of the elect, is first and principally from the spirit, for the spirit is the Author creator and in the immediately inspired Organs, the Prophets and Apostles, the Pen-men, and the Spirit, devised and dictated the the words, letters and doctrine of the old and New Testament, 2 Tim. 3.16, 17. 2 Pet. 1.19, 20, 21. Luke 1.55, 70.

2 Its he that sends Messengers to speak in his name Esa. 48.16. Esa. 6.1, 2, 3, Jer. 26.12.

3 When we do not actually hear, or partake of Ordinances, the Holy Ghost bringeth the word to our remembrance, and wakens up the memory and faith of the word, by works of divine providence Joh. 16.13. Joh. 14.26. Joh. 2.21.22.

4 The Spirit acts by rods, judgments, and afflictions, Deut. 30.1, 2, 3, 4, 5. Hos. 5.15. Luke 15.15, 16, 17. Yet so as he reviveth the memory of the word preached, read, and heard and worketh in, and by it.

5 In praying, promising, threatening in the fervor and zeal of God, there cometh upon the souls of the servants of God some strong and mighty prophetical impression, and violent impulsion that they speak and prophecy what otherwise they would not, in cold blood speak, and God hath made good the words of his servants, which as it is not ordinary, so it must be tried.

Familists have no ground to dream that Jeremiah or John intended a contrary between the outward teaching, as a killing letter, and the inward teaching, as the only quickening of the Spirit, excluding the letter, and all teaching of men, because the one said, Jer. 31.34. And they shall teach no more every man his neighbor, and every man his brother, saying know the Lord: for they shall all know me, &c. and the other said, 1 John 2.27. And ye need not that any man teach you, for the same anointing teacheth you of all things, and is truth.

1 The Author to the Hebrews c. 8. applieth the saying of Jeremiah to Christ and his dispensation under the Gospel, and the former Covenant to the law and dispensation of the Old Testament, so as if it prove anything, it must be against all teaching of men, by men, by the Apostles, Evangelists, Pastors, and Doctors which are certainly brethren teaching brethren, and neighbors instructing neighbors, which close subverteth the end of Christ's ascending to give some to be Apostles, &c▪ for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ and that to the end, till we all come in the unity of faith, &c.

2 It must be against the writing of the New Testament, and the teaching and doctrine of the Prophets and Apostles, upon which we are built, Jesus Christ being the chief corner stone. Eph. 2.20.

3 The Author to the Hebrews applieth this (they shall be all taught of God) to all new converts, under the New Testament, and the same doeth Christ John 6.45, 46. But Saltmarsh and his Familists say only the perfect ones and these that are all Spirit are beyond and above all Ordinances of man teaching man, Sparkles of glory pa. 247.87. Yea John should in writing this epistle contradict himself, for he was a man, not God who wrote, and he saith even to these who had the anointing in them in the same place, ver. 26. These things, have I written to you concerning them that seduce you, 1 John 2.1. these things write I unto you, that ye sin not, and ver. 12, 13, 14. He professeth, he writeth to little children in Christ, to young-men, to fathers, then either John wrote what was not needful, to wit, that a man should write to anointed ones; or then John was more than a man, or then in writing that he might teach the anointed, he contravened what he wrote in all his exhortationes, and teaching in these three epistles, and the Evangel, and the Revelation.

Again, it is a clear Hebraism of which there be many in Johns writings, for the Hebrews deny positively when they intend to deny only comparatively, or secundum quid, as when God and men are compared together, or the action of God with men, Ps. 127.2▪ the sense is, so great shall be the abundance of the Spirit of grace (would Jeremiah say) under the New Testament, that rather God himself shall be the teacher, then one man shall teach another, there shall be such exuberancie and seas of knowledge under the Messiahs Kingdom, and the new Covenant, above the Covenant God made with his people, when he brought them out of Egypt: And ye need not (would John say) so much that men teach you, so full, so rich, so glorious is the Anointings teaching, it is like to this, Hos. 6.6. I desired mercy and not sacrifice, yet sure he desired and commanded sacrifice, so he exponeth it. I desired the knowledge of God, more then burnt offering, and Christ exponeth it so, Matth. 12.7. that mercy to the life of the hungering Disciples, who plucked ears of corn on the Sabbath, is more then external observing of the Sabbath; yet doth not Christ deny positively the external observing of the Sabbath. So 1 Sam. 8 7. They have not rejected thee, but they have rejected me. Certain it was, they rejected Samuel, and would not have him, to judge them, but would have a King. But the words are to be exponed in a comparative sense, though they be spoken positively, that is, rather, or with a more heinous measure of disgracement and reproach they have rejected me their Lord and God in Covenant, that I should not reign over them, then my servant Samuel, 1 Cor. 15.9, 10. Not I, but the grace of God with me, that is, not I so much, who am but a weak man, but far rather the grace of God, was the cause why I outstripped all the Apostles in labor. And 1 Cor. 3.7. So then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase, that is, he that planteth or he that watereth, is nothing, in comparison of God; yet the planter is something, he is the Minister of Christ, and Steward of the mysteries of God, 1 Cor. 4.1. Paul saith, 1 Cor. 1.17. Christ sent me not to baptize, but to preach the Gospel, yet Mat. 28.19. he sent all the Apostles to baptize also.

Nor can we believe that the word of God hath two senses, one internal, spiritual, more excellent, and perfect, that doth affect the heart, and is divers from the literal and genuine sense; and another written sense of the letter that is less excellent, and but preparatory for the more excellent, as Arminians falsely impute to us. Sim. Episco. par. 1. Thess. 17. dispu. 2. But as it is the opinion of Enthusiasts falsely imputed to us, because we teach that there is a nece • sity of the supernatural illumination of the Holy Ghost, to cause us savingly know and believe the one only true and literal sense of the Scripture, with an evidence of light spiritual and supernatural, which we knew before with a common, natural, and literal light and evidence, which is not wanting in Devils, otherwise they could not believe and tremble, apprehending Christ as their tormenter, and in many wicked men, or then they should not be inexcusable.

2. The Scripture could not say they know God, Joh. 7.28 Joh. 3.2. &c.

3. Nor could they mock and scoff at the wisdom of the cross, if they were void of all knowledge of the doctrine of the cross as they do, 1 Cor. 1.18.23, 24. 1 Cor. 2.14. this opinion we lay at the door of the Antinomians, and judge to be absurd.

For 1. The unregenerate man were obliged to believe and apprehend one sense of the word, and the enlightened another different sense, whereas both may literally know one and the same sense that Jesus is the Son of God, and Savior of the world, and the one believes and the other scoffs, mocks and stumbles at the word, Matth. 11.25. 1 Cor. 1.18.25. 1 Tim. 1.15. 1 Pet. 2.6.7.8.

2. Then should these words, ( Christ is God and man the Savior of bel • e • ers ) have one sense to believers, which they receiving by faith, saveth them, and another to others, that Christ is not man, but only God, as manifested in a Saint, is Christ the Savior of Saints, but not the man that on Mount Calvery died, and bare the real punishment due to us by divine ju • tice for our sins: for the spiritual sense is either all one with the literal sense or diverse therefrom; if all one we have our intent, if diverse, no man can have certainty of faith.

For 1. How can we be assured by any supposed Spirit or internal rapture of mind, that this is the true sense of the Gospel. That Christ is but God, or the anointing of God suffering, afflicted, and dying in the Saints, when the words in the letter do bear the just contradicent, that he was a man like us in all things except sin.

2. The Scripture should be no light to our eyes, no lantern to our feet, if it have two senses; for how should we with assurance of faith and an undoubting conscience in all we believe in all we practice, do all? for how shall poor people be resolved which of the two senses to follow, since contradictory senses were offered to them, for Protestants literal sense and Familists spiritual sense, are as contradicent one to another as yea and no, light and darkness.

3. Since Familists deny that they are infallible in exponing any Scripture, and yet the Spirit doth suggest these spiritual senses, that Antinomians and Familists boast off, and •• at immediately acting on our souls as dead, pa • sive org • ns without discoursing, reasoning and arguing, which to • e is the very Prophetical immediately inspiring Spirit that carried the Prophets and Apostles in seeing the visions of God this must be a Spirit that is fallible, and a Spirit that immediately suggesteth and teacheth untruths to some, and • o others, such truths and senses as may admit of a further light, and of a retractation and a believing of the very contrary, and so a Spirit both fallible and infallible, like to the Spirit immediately inspiring the Prophets.

We take literal exposition sometimes as it is exposed to figurative and typical, and in this sense we condemn such as press all borrowed metaphorical and allegorical speeches in Scripture according to the letter, whereas these by analogy of faith must have a spiritual sense, and yet the gramatical and the spiritual sense are opposed, as Ps. 72.16. There shall be an handful of corn in the earth upon the top of the mountains, the fruit thereof shall shake like Lebanon, Jer. 31.12. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat and for wine, and for oil, and for the young of the flock and the herd.

These words and the like, Calvin and our worthy Reformers, Musculus and Luther (of whom Saltmarsh saith, they had but little discoveries of the Spirit, because Calvin wrote against his fathers the Libertines, Luther against Antinomians, Bullinger against the Anabaptists, and the Enthusiasts ) in regard of himself and the Family of love, (as Barrow railet • more against Calvin then any Jesuit can do.) These words (I say) our worthy Reformers expone of the spiritual glory and fruits of the Spirit under the Kingdom of the Messiah, because the the Scripture cannot bear another interpretation which saith, Rom. 14.17. The Kingdom of God is not meat and drink, &c. So we detest their gross and literal exposition, who expone Christ, as meaning that we must dismember our body, when he compared the renouncing of our vile affections to the plucking out of our eyes, and cutting off our hands and feet, because this literal and gross exponing of Scripture is contrary to the sixth command, Thou shall not murder, and we say here that figurative speeches have no literal sense, but that which they would have, if they were turned into modified and simple expressions, though none more then Enthusiasts and Familists reject all literal expositions, and so cast away Scripture, Ministry, reading, hearing, because the Scripture depresseth all these and calleth them nothing in comparison of the operations of the Spirit that are above nature. But that the literal and spiritual sense are one and the same and the Letter and Spirit subordinate, not contrary, we affirm: for Scripture hath not two senses, but the gramatical and native sense that the words offer, without violence or straining of Scripture, is the true meaning of Scripture: indeed there be two evidences and lights that manifest one and the same sense, as the natural man seeth the true sense of the same Scripture with the natural, literal and star light of mere natural reason, and the evidence of a natural, literal, orthodox Spirit, and the renewed man seeth the same sense with the supernatural, spiritual, and Sun-light, and spiritual evidence of a Spirit of grace above nature.

Hence, how far the spirit, and spiritual actings of the Holy Ghost are opposed to external, literal, and natural actings and the letter of the word, and external ordinances. to what is said I add th • se considerations

1 To preach (the like I say of praying, hearing, and the using of all ordinances in their kind) with the wisdom of words, 1 Cor. 1.17. with excellency of speech with the loftines, high riding, and soaring of words, or human eloquence, and wisdom, a predominant star shining in all fa • se teachers, especially in Enthusiasts, Familists, and the like, who give out that they speak coals, and fire-flaughts, when it is but wildfire 2 Pet. 2.3. Rom. 16.18. much in request now) to preach (I say) so loftily, is contrary to preaching in the evidence or demonstration of the spirit, so Saltmarshs Sparkles of glory, Gortynes dreams, H. Nicholas his writings are far from any spiritual or heavenly forcing and convincing power, they have great swelling words like globes or balls of capacious swelling bags, or blathers of wind, but every word is not a pound weight, but a wandering cloud, a fleeting air, (such as the spirit, pure spirit, discoveries of the spirit, hightenings of pure, free grace, all God, all Christed, fully, and purely spiritualized Saints, that live not on any of these creatures below, no not on ordinances) are ordinary to them. But then, 1. They speak none-sense, that others more heavenly then themselves not understanding them, may go for carnal, legal, literal men as not having the spirit, and so not able to understand or judge of the things of the spirit, whereas they are the only spiritual men that judge all things, in the mean time they know not what they say, & speak contrary to the Scripture, & to sense. 2. They have a sort of high & lof • y speaking, but far from the Scripture-style, that as it is high, yet runneth with Christ's feet and pace in the simplicity of Jesus Christ, now their eloquence is a combing, decking and busking of Christ, and the beauty and glory of the Gospel, which is, as if you would cloth the noon-day-sun with a gown of clothe of gold, set with rubies and precious stones, or as if one would make a purple coat of fine pure silk, to a fair Rose or Lily; the Sun and the Lily are twice more beautiful without these, then with them.

2 To speak in the spirit, is to speak with power, life, majesty, in a piercing way in the power of God, 1 Cor 2.5. and this is not a natural power. Again to speak or preach in the letter, is to speak drily, coldly, deadly, or if it be with sense and affection, it is natural, like Cicero, Demosthenes, but without the majesty and some what of heaven, and Christ in the tongue, like a very Scrib and Pharisee in the chair, not as Christ who spake with Authority, for when pursevants were sent to take him with bodily violence, he took them with heavenly power they could not lay hands on him, but returned with their apoligie, never man spake as this man, suppose the same sermon and th • se very words in matter and sense had come out of the mouth of a Pharisee, they had lost the Majesty in his tongue, I confess every hearer cannot know this, and a spiritual Preacher can no more cause a natural ear hear this, then ye can write sounds, or your eyes can discern the sweetness of honey where the tas • e is only judge, and a bas •• rd Spirit may go on far to counterfeit the true Spirit, but in the manner of speaking, he comes short, but so nigh he can come, as, if it were possible, he would deceive the very elect, Matth. 24.24. and keeps many elect, and many precious Christians in England this day captives under the power of abominable heresies, but God shall (I hope) rescue them, and seek out his sheep that are scattered in the dark and cloudy day.

3. That which excludes human industry, and much of the actings and ratiocinations of man in the first moulding of heavenly truths, is most spiritual. So the Prophets were inspired 〈 in non-Latin alphabet 〉 carried, rolled, moved, acted immediately by the Holy Ghost, for God used not reason, or human discour • ing as an intervening organ or acting instrument to the devising and inventing of spiritual or Gospel truths, 2 Pet. 1.20, 21. but yet this immediately inspiring Spirit spake written Scripture, commanded the Ordinance of actual prophesying, commanded the Prophets to write, and the people to hear and to read the words of the Prophesy, Antinomians and Familists conceive that now, when divine truths are framed and come forth to the immediately inspired Scripture, that the same immediately inspired Spirit must act the Saints as mere passive organs, to preach in the Spirit, immediately to pray, to hear, to write in the Spirit; but then Familists should be as infallible, as the Prophets, both in preaching, praying, interpreting Scripture, but the ordinary actings of the Spirit doth include and carry along the actings of reason, mind, will and affections, but elevated above themselves.

The Spirit is opposed to carnal and wild logic and ratiotinations, and so all carnal thoughts and sinful 〈 in non-Latin alphabet 〉 discourses, are Satan's fortifications and Soldier-works against the knowledge of God, 2 Cor. 10.5, 6. 1 Cor. 2.1, 2, 3, 4. 1 Cor. 1.17. but the Spirit siteth upon and acteth reason to make our whole service 〈 in non-Latin alphabet 〉 reasonable service, yea and all the Scripture is a mass and book of discoursive refined reason, unbelievers are 〈 in non-Latin alphabet 〉 absurd, unreasonable men, going against sense and sound reason. And the spirit goeth on in a persuading way, 2 Cor. 5.11. Gal. 1.10. Paul Act. 13.43. persuaded them to continue in the grace of God, Act. 18.4. he persuaded the Jews and Greeks, Act. 19.8. he persuaded the things concerning the Kingdom of God. So doth the Spirit carry us along with exhorting, Act. 2.40. 2 Cor. 9.5. 2 Thess. 3.12. 2 Tim. 4.2. Heb. 3.13. 1 Pet. 5.1. Jude. v. 3.

5. Amongst the characters of a spiritual state and condition. Some concern the state, some the actions. For the state, a renewed man is said to be in the Spirit.

Gal. 5.25. If ye live in the Spirit, let us also walk in the spirit. So as the Spirit is the life of the man, in his spiritual walking; so are we, as touching our state, said to receive the Spirit, Gal. 3.2. Rom. 8.15. to be borne of the Spirit, as receiving a new spiritual nature, Joh. 3.6. Gal. 4.29. and the Spirit said to dwell in us, Jam. 4.5. and the spirit is given to us, Rom. 5.5.

For the actings; the Spirit determineth the action according to the nature and specification, and rendereth the action spiritual, so as they are led in their conversation by the Spirit, and so are known to themselves to be the Sons of God, Rom. 8.14. If ye mortify, through the Spirit, the deeds of the flesh ye shall live, Rom· 8.13. Paul was pressed in Spirit, and testified to the Jews, that Jesus was Christ, Act. 18.5. Apollos fervent in Spirit, spake and taught diligently, Rom. 8.25. For we through the Spirit wait for the hope of righteousness by faith.

6. The exercise of spiritual acts is managed most from the Spirit, when there is more Spirit, and less Law in our acts of obedience. But that this may be rightly understood, give me leave to distinguish in the Law.

1. Directive and obliging light revealing the binding will of God.

2. The setting of it on with power and life upon the mind, will and affections.

3. The compelling rigor of the Law in exacting highest and superlative perfect obedience in thought, word and deed, and the terrifying threatening.

Directive and obliging light being the commanding will of the Lawgiver revealed to us in the written word is not contrary to the Spirit, but written to us by a divinely and immediately inspiring Spirit, as all Scripture, and as the written letter of the Gospel, 2 Tim. 3.16, 17. though to us naturally fallen in sin in the second respect, or in regard of the setting on of this directive obliging light upon the soul with power and life to produce actual obedience, the written and preached Law as Law, and as a Covenant of works is void of the Spirit, and hath no more power to cause us obey then dead and spiritlesse figures and characters, written on •• one can work men to bow their neck to obey the Law of God, 2 Cor. 3.6, 7. yea but so the written and preached Gospel externally proposed without the Spirit is a dead letter also. I grant the Gospel in its letter both promiseth a new heart and a new spirit, which the Law as the Law doth not, and, when the Spirit joins with the preached Gospel, and the Law also doth prepare the sinner for Christ, by the word of the Gospel the Spirit is given, and so the Apostles and Pastors, are Ministers of the New Testament, not of the letter, but of the Spirit.

But 3. The Law in compelling under the pain of eternal death to superlatively perfect obedience, hath the Spirit by accident and extrinsically conjoined with it, as it is the Spirit of the Mediator that makes use of it to cause the broken man see his unpayable, and to him, impossible debts, and cause him hear the tinkling and noise of the fetters and chains of hell, that he may fly to the Gospel-surety, which the same Spirit reveals to him in the Gospel. Now this is an extrinsical use of the Law.

For 1. The Law should have its entire and perfect essence and full operation in rewarding or punishing, if we suppose there never had been a surety for sinners, nor a Gospel.

2. Its a Gospel-spirit that makes this use of the Law above its nature, for that, which can but reveal to the broken man, debts unpayable by him, and incloseth him in an eternal jayle, and gives no strength, nor way of redemption, cannot have of it self any influence to lead the broken man to a surety. But this the Law doth of it self, hath not of it self one fourth part of an ounce of Gospel-courtesy, or grace, to bestow on the sinner.

But 2. The compelling rigor of the Law, as touching perfect and eternally active and passive obedience, must be considered in its several branches, as it commands perfect active obedience, or as it obligeth to passive obedience, it respects two sorts of persons; the man Christ, in the days of his flesh, and the elect Angels; or 2. fallen sinners.

In the former consideration, the Law, in it self as the Law, eternally and immutably presseth perfect active obedience, but gives not strength to obey, but supposeth strength to these, to whom it is first given: but if so be that these to whom it is given, have abundance of the Spirit and strength to obey perfectly, as Christ in the days of his flesh and the elect Angels have, the Law, in its highest rigor of commanding perfect obedience, (it is not properly rigor, though we must use the word, but strictness) hath no compulsive power over them; for ye cannot say that a willing man, or a man delighting to obey God, is compelled to obey God.

But if we speak of man fallen in sin, who is unable to perform perfect active obedience, the Law stands over him in a highest pitch of moral compulsion: for whether he be willing to obey or have the Spirit, or be unable and void of the Spirit, the Law standeth above him exacting a sum of ten thousand talents from him, that cannot pay the hundredth part of half a talent, or an halfpenny, as he ought.

And the man, out of Christ and under the Law, is still compelled in both active and passive obedience; the letter of the Law and this ministration of death without the Spirit hailes and draws him, as the literal prisoner fettered by a extremely exacting Law void of all Spirit, and conferring no saving strength on him to do or suffer, the penalty of the Law.

And for the believer in Christ, the rigor of the Law is abated, not that the Law, as the Law, requireth less of him then absolutely perfect obedience, but because in what he comes short in performing of new obedience, from a new principle, to wit, a Gospel-spirit in him, he is pardoned in Christ, and the rest is accepted for Christ's sake, as if it were obedience.

Now in this new obedience, the Spirit so oyleth the wheels of free-will as obedience, in its kind, is as free, connatural, delightful, being sweetened with the love of God, as if there were not an awing Law, but a sweetly alluring and heart-drawing free love, so that the believer obeys with an Angel-like obedience; then the Spirit seems to exhaust all the commanding awsomenesse of the Law, and supplies the Laws imperious power with the strength and power of love; if we suppose there had been no Law commanding Christ absolute obedience, yet if we suppose a mere directing light, without any compelling, to show him what is good and agreeable to God's commanding will, so did Christ obey perfectly from a principle of love, and so doth the justified believer give obedience, though imperfect, yet sincere to what is God's will? then it followeth:

1. The higher and larger measure of willingness, or the more superlatively the will be bended, the light of a divine Law shining on the mind and will, the more of the Spirit, (because the Spirit is essentially free, Ps. 51.12. 2 Cor. 3.17.) the more freeness: and the more freeness, the more renewed will in the obedience: and the more renewed will the less constraint, because freeness exhausteth constraint, and especially when constraint looketh toward eternal punishment, and the Law compelleth, under pain of eternal death, those that are under Law-obligation, to obey. Now fear of eternal wrath is wholly swallowed up, where a free spirit of love and strong delight to obey, intervenes between obedience and such fear, as is clear in the man Christ in the days of his flesh, and the confirmed Angels : and though I doubt nothing, but fear of the second death was in its way, and so far as was congruous and convenient for a state of sinless innocence, to work upon the will of the first Adam and Eve to deter them from sinning; otherwise that threatening of God (In the day thou eatest thou shalt die) had no intrinsical end, nor was it rational, which cannot be said: yet Law-threatenings had no influence on the will of the confirmed Angels, much less on the perfect and holy will of the second Adam, which was so filled with God, so balasted with so many talent weights of sweet delight and free love, Ps. 40.7, 8. Joh. 4.34. as Angels and Christ obeyed, without any eye-look or glance of their thoughts to Law-threatening. And the justified believer • now obeying as a Son, not as a bond-slave, yieldeth willing obedience, from a free leading Spirit, the Spirit of adoption proper to sons, who obey their father, out of an instinct of love, not out of a principle of commanding awing and terrifying Law, as slaves under bondage do obey their masters, Rom 8.14, 15, 16, 17. And the Law of the Spirit of life cometh in into the place of the compelling and cursing Law (not that the directing and obliging power thereof is removed) and acteth a believer to obey, as if there were no Law over him at all, and freeth him from the Law of sin, from the dominion of the Law in binding him over to a curse, Rom. 8.2. Rom. 7.1, 2, 3. as if there were not a Law given to a justified man, 1 Tim. 1.9. And look how we say the willing free obedience of men consisteth well with the necessity of God's absolute decree, so sweet delightful freeness of a Gospel-spirit led by God, does well consist with the necessity of an obliging and strongly commanding Law, though the sting of the cursing, and threatening be removed.

7. Now the fond conceit of Waldesso, consideration 63. is utterly to be rejected, for (he saith) the Scripture shines as a light in a dark place until the day-star arise in the heart, 2 Pet. 1. and then the man hath no more need to seek that of the holy Scripture, which departs of it self, as the light of a candle departs when the Sun-beams enter, even as Moses departed at the presence of Christ and the Law at the presence of the Gospel. But ( 〈 in non-Latin alphabet 〉 until ) noteth not a certain time of the removing of the light of the word▪ since Peter there prefers it to the revelation at Christ's transfiguration. Matth. 1.25. Joseph knew her not until she brought forth her first borne, it followeth not, ergo he knew her after, so Matth. 11.13.15. the Law and Prophets are 〈 in non-Latin alphabet 〉 until John, then no more Law and Prophets after John, it followeth not, Matth. 12.20. he shall not break a bruised reed, 〈 in non-Latin alphabet 〉 ; till he bring forth judgment to victory, therefore when he has brought forth judgment to victory, he must then break the bruised reed, and be no longer tender to weak ones, Matth. 14.22. he constrained his Disciples to go to the other side till he send the multitude away : then he sent not the multitude away, when the Disciples were come to the other side? it is absurd. So Matth. 16.28. they shall not taste of death until they see the Kingdom of God come, ergo, they shall live no longer then they see the Kingdom of God come? it followeth not: Matth. 22.44. Sit thou at my right hand till I make thine enemies thy footstool, ergo after Christ's enemies are subdued, he shall sit no longer at the right hand of the Father: Joh. 5.17. My Father worketh until now and I work, 〈 in non-Latin alphabet 〉 ergo my father works no more after this in his providence, in governing the world; what more absurd? 1 Tim. 4.13. Till I come, give attendance to reading, to exhortation, to doctrine ; then must Timothy read, exhort and preach no more after Paul is come? The place presseth us to wait on the Ordinances and hearing, until the day-star, the saving light of the Spirit (that goeth before the Sun and day-light of the vision of glory) shine in the heart, to make the word effectual: for though candle-light and sun-light cannot concur to make one light, because the lesser light evanisheth and disappeareth at the coming of the greater light, and the moon-light or star-light of faith cannot be mixed with the noonday-light of glory, 1 Cor. 13.11, 12. no more then the knowledge of a young child, and of the same, come to be an aged man, can be in one and the same man; yet the light of the Scripture & the light of the Spirit may, and must necessarily be together, and are no more contrary, as Waldesso and Familists vainly suppose,