Survey of the Spiritual Antichrist
3. The Spirit dwelleth not in our flesh, that is, in our sinful and unrenewed part, for so is flesh taken, Rom. 7. who dreamed that grace dwelleth in original sin? or if by flesh he mean the natural man, or the carnal man, or the outward man that is in our person; he then thinks this outward and natural man, or our body is turned in a spirit, or spiritual nature, so as we are made by justification spiritual as Angels ; and need no more Ordinances, Word, Seals, reading the written Scripture, then if we were glorified Saints, as Saltmarsh speaketh of the believers; and as he himself saith, You may as well go about to bring the Angels of heaven under an outward and secular power, as the faithful, who being borne of the Spirit, are more spiritual then they. If so, then believers being more spiritual then Angels, and so l • sse literal, and less carnal, because by imputed righteousness they are Christed and Godded, and so the body of sin destroyed by the the imputed righteousness of Christ, fully and completely then, as Angels need no secular power, because they are spiritual, so need they not hear the Moral Law preached, nor the threatenings thereof, nor need they give attendance to reading, nor need they marry, nor can they die, nor sin, as our Savior saith, and that because they are spiritual; if then believers be more spiritual, as Del saith, they need far less then Angels the written Word, or the Preaching of the Law, or any Ordinances, nor should they marry, or die, nor can they sin, nor lie, nor whore, nor steal, nor kill, but be as the Angels of heaven. I cannot but profess my jealousy of all Familists, I much fear, when Del saith, believers are more spiritual then Angels ; and that the natural man must be made spiritual, which is done (saith he) by the imputed righteousness of God, Pag. 6.7. that he mindeth, with Mistress Hutchi • on, that these who are united to Christ, have in this life new bodies, and two bodies, 1 Cor. 6.19. And that the souls of men are mortal, in regard of generation, like the beasts, Eccles. 3.8. but made immortal by the purchase of Redemption. And that the Resurrection, Joh. 5.28. is not meant of the Resurrection of the body, but of our union here, and after this life with Christ. And so taught that abominable Priest Anto. Pocquius, and the Quintists with him, with Phyletus and Hymenaeus, that the Resurrection of the dead was in this life, and that we are not saved in hope only in this life, but really and completely before we die ; and the same perfection of life eternal in this life, is taught by Antinomians, to wit, by Town, and Saltmarsh, the colleague of Del. These must lie upon Antinomians, while they condemn their Fathers, the Familists, upon whose principles they walk, which they have never yet done, nor have they denied the foul Heresies that are in the Story of the Rise, reign, ruin of Antinomians.
4. Ecclesiastical reformation in the intention of the work hath no kindly ends, that are fleshly and carnal, and therefore is as constant as internal reformation, except Master Del mean so much as the Nicholaitans do, that the Letter of the Scripture, and all Ordinances external, Word, scales, prayer, reading books, under the Gospel are abolished to the just man, and only the Spirit leadeth him; yea, that these are all Elementish, Ceremonial, carnal, and fleshly, and that its unpossible that any act, meditation, thin • ing, aspiring, or working, can be sufficient to attain the seeing of God in this life, that no discourse, exercise, nor rule (of Law, Gospel, Scripture, or Ordinance) or any mean can be interposed between the soul and God ; that we are only passive in receiving the will of God ; that we and all our acts of the soul, of willing, loving, trusting, hoping, &c. are annihilated, and turned to nothing in a spiritual communion with God. And the reason of the constancy of external reformation in its own nature, I give, Because as grace in the soul, being a beam and day of eternal and unchangeable love, is ever like God the Author, constant, and so like its Father; so is external Reformation constant, for the Letter of Law and Gospel commands ever, and immutably, a perfect conformity between the outward man and God, that eyes, ears, hands, confession of Christ before men, hearing the Word, reading, praying, abstinence from fleshly lusts, be ever the same, according to the rule of the Gospel, as internal Reformation is constant. Its true, outward Reformation is not constant in the sinful intention of the worker, because it takes not hold of the heart, and therefore the ends of external Reformation, in the intention of men is often sinful, fleshly, carnal, yea, devilish, and so inconstant in good, and therefore its a vain thing for M. Del to argue from the abused and sinful ends of men against outward Reformation, which of the own nature is an Ordinance of God.
5. All the differences between inward and outward Reformation, prove an excellency of Christ's inward Reformation above men's outward Reformation, which is most true; but proveth not, but outward Reformation is a good Ordinance of God, for honoring of God before men. 2. For an external blameless profession, and confession of Christ, and his truth before men, is commanded in the Gospel, Math. 10.32.3 • . And ab •• inence • rom gross and scandalous sins.
Del pag. • 0. If the Church be to be redeemed, Christ must redeem it; if it be governed, Christ must govern it; if it be to be protected, Christ must protect it; if it be to be saved. Christ must save it. 1. God hath committed the care of reforming the Church to Christ only, and to nobody else, and this is a thousand times better for the Church, then if he had committed it to all the Princes and Magistrates in the world. All things are given to me of my Father. Christ's love to redeem, is his love to reform; he will not break the bruised r • ed &c. and he reforms not ruggedly, and with violence.
Answ. This Argument shall prove, that none ought to come out to help the Lord against the mighty ; for sure God only and Christ gives a peaceable and quiet life in all godliness, and honesty to his Church, as well as God only Redeemeth, only Governeth, only Protecteth his Church, and so we are not to pray for Kings, and all that are in Authority, that we may lead a quiet and peaceable life under them in all godliness, as the Word saith, 1 Tim. 2.2, 3. then away with Magistrates, Swords, Gunnes, wars; yea, away with Castles, Houses, Forts; for if the Church be to be protected, Christ only must protect it. So if the Church be to be fed in Egypt, or on earth by bread, away with Joseph and his victual, away with tilling, sowing, earing, trades, laboring with our hands. Let the Millinaries fleshly Paradise, or the Adamits world return, for sure Christ only in his way, feedeth, clotheth, protecteth, saveth his Church.
2. So Anabaptists, Libertines, argue, God only teacheth the heart, Christ only breaketh not the bruised reed; then preaching of the Gospel, and the sweet comforting promises thereof are not lawful. Let there be no Watchmen, no Pastors under the New Testament, for sure the Watchmen that goes about the walls, will wound and smite the weak ones seeking Christ; and the Letter of the Scripture is dead, carnal, lifeless, Christ is a quickening Spirit.
3. And just so reasoned the Libertines, to prove, That sin was nothing but an opinion, and that we should not rebuke any for sin, nor praise any for well-doing, Quia Deus efficit omnia in omnibus, because God worketh all in all things, and the sinner the Creature doth nothing. Christ reformeth only, and in a better way then all the Preachers of the world, and therefore none are to be rebuked for not reforming, nor do any sin in not Preaching Law and Gospel. For M. Del saith, p. 12. As none can redeem, but Christ only, so none can reform the Church but Christ only ; for he only takes away transgression, and is made righteousness and wisdom to his people ; and he only, Esa. 2. Layeth low the loftiness and hautinesse of men. So he only reformeth inwardly, Angels and men cannot do that, but it followeth not therefore, men by preaching the Gospel do not reform outwardly, for then if Pastors turn dumb dogs, and reform not outwardly, they no more sin, nor are they more under any woe if they preach not, contrary to 1 Cor. 9.16. Act. 20.28. 2 Tim. 4.1.2. 1 Pet. 5.1.2.3. then they sin, or are under a woe, because they redeem not the world, and take not away transgressions, and are not made to the Church righteousness, wisdom, and redemption. And M. Del layeth no less blasphemy on the Parliaments of both Kingdoms, and on the three Kingdoms, when they swear to endeavor in their several places and callings, the reformation of Religion, in Doctrine, Discipline, and Government, according to the Word of God, and the example of the best reformed Churches, then that they have sworn to usurp the work of Redemption, and the offices of the Mediator.
By Dels way, and the Antinomians, in our callings and places, we shall be Kings, heads of the Church, Redeemers, great high Priests to offer a Propitiatory Sacrifice for the sins of the World, Prophets by the Spirit, to open one another's heart, and inwardly reform the Churches of Christ in these three Kingdoms, which all are only incommunicable and proper to Jesus Christ the only reformer, as he is (saith Del ) the only Redeemer ; and then how durst Del usurp Christ's office, in Preaching to the Parliament of England, what way they should redeem the world. For sure preaching touching the right of reformation, is an act of outward reformation, but he did in this, in the name of God, as a Nathan, forbid them to reform the House of God, or build the Temple, because they were men of blood. But 1. knows M. Del of a Parliament of peaceable Solomon's that shall arise and build the Temple, and intrude on Christ's sole prerogative, to redeem and reform inwardly? 2. It was both Typicall, Positive, and Temporary, for Solomon to build, and for David not to build, nor reform that way. But I hope Gospel-reformation is Moral, Perpetual, not Typicall; for Solomon was in that a Type of the Prince of Peace. 3. He knows the Ministers of the Gospel and the Assembly of Divines by Preaching and Synodical conclusions, do reform as did the Apostles and Elders, Acts 15. should he not say, the Apostles and Elders who reformed externally, were either men of blood, or intruded on Christ's chair of Lord Redeemer, and the great, and true, and only high Priest, and that the Divines are men of blood also, and be they men of peace, or men of blood, they must be too bold to sit in an Assembly, as so many sacrilegious intruders and usurping Lord-Redeemers and that by Authority of Parliament. For Del applieth to himself, in preaching Familism, Socinianism, Popery, Libertinism, calling them all the props of the Antichrist, who are not Familists, Socinians, with himself, that which is peculiar to Christ, Joh. 7.12. That some will say, Del in Preaching thus is mad, as they said of Christ, and he is more then a Nathan, but I think, the truly godly will confess, Christ to be the wisdom of God, and think him spiritually mad, as other Familists and Antinomians are.
Del Ser. pag. 13. I doubt not (saith he) of the Churches Reformation, because it is Christ's own work, and he hath undertaken the doing of it. As none can help him to redeem, so no power of hell shall be able to hinder him to redeem and reform by his Spirit, all belonging to his care and charge, the rest of the world he lets lie in sin, as not belonging to his charge, so I am at rest and quiet; Christ will reform.
Answ. So do the New England Familists, who abusing the absolute decrees of grace, say, None are to be exhorted to believe, but such whom we know to be the elect of God, or to have his spirit in them effectually. Then the reprobate, because absolutely reprobate, are not to hear the Gospel, nor should the Gospel be preached to them, who stumbled at the stone laid on Zion, contrary to the express Word of God, and God's absolute decrees must take away all industry, care, pains, praying, seeking of God, for if we be chosen to life, Christ hath undertaken to redeem us, if not, we must lie and perish in sin. M. Del saith, He is at rest and quiet, because Christ is as able for the reformation of his Church, as for the redemption of it. Now he meaneth inward reformation and conversion to God, then may we all say, we are at rest and quiet, and will not study inward reformation and conversion of ourselves or others, and will no more hear the Word, pray, repent, believe, or preach the Word to others, nor labor to be converted, or to convert others, then to redeem them with our blood; we will be at rest and quiet, what Christ hath undertaken to do, the powers of hell cannot hinder ; these that belong not to Christ's care, why should they hear▪ pray, knock, or why should the Word be preached to them? Saved they cannot be, as not belonging to Christ's care. So saith the New England Familist, If Christ will let me sin, let him look to it, upon his honor be it. So Del yieldeth to the Pelagian, Arminian, and Socinian, that exhortations, motives, reasons, preaching, praying, ought not to be for these that are absolutely reprobate; and upon the same ground, they need use no means, who are absolutely chosen to glory. Christ's love and care is as great to reform inwardly, and to convert, as to redeem, upon the same ground, these whom God hath decreed shall live so many years, (sure God undertakes to fulfill all his decrees with alike strength of irresistible omnipotency) they need not eat, drink, sleep, plow, ear, labor, for no power in hell can infringe one decree of God more then another, all husbandmen, sit idle, all tradesmen buy and sell, and labor with your hands no more, be at rest and quiet, take M. Dels word, God's undertaking, takes away all reforming in men, all undertaking in second causes: the husband-man can no more feed your body with bread, then he can redeem your souls with his blood, both belongs to Christ's care. But though Paul knew it belonged to Christ's care, Rom. 9. To call whom he predestinate, yet he had exceeding sorrow in his heart, for his kinsmen the Jews, to save some of them, that is, to reform them, and the care of all the Churches lay on them. M. Del hath more courage, he will not be dismayed. But we heard that Libertines from God's working all in all creatures, said the creature cannot sin, cannot do good, sin is but an opinion. And all good (saith the Familist) is only God. And God becometh all things in man, and nothing is, or hath being but God, and his will, God is all, and the creature nothing.
Del by this Argument infers a cessation of all second causes, of Ministry, Ordinances. Reformers, converters of souls by Word and Gospel, of Heaven and Earth, Sun, Fire, Water, they may all sleep, God undertaketh to do all, and no powers of Hell can resist him, no less then Christ redeemeth his alone. Parliaments ought not to sit, Assemblies should not dispute, Ministers should not preach, nor Print Sermons; sure Christ shall make good his own undertaking to reform, though Del and I both were buried, and neither trouble ourselves with Pulpit, or press. But shall men therefore omit all duties in outward reforming? Stoics can say no more.
Del Pag. 14.15.16. Holding forth the means of Reformation, he saith, Christ reformeth by the Word only, and doth all, he calls, rejects, binds, looses, terrifies, comforts, enlightens, makes blind, saves, damns, and does nothing in his kingdom without the Word. Now are ye clean through the Word. The Word is quick and powerful, he reforms not you with outward power, but by his Word. I will publish the decree, — the Spirit of the Lord is upon me. My word shall not depart out of thy mouth. When the time of Reformation was come, he sent his Disciple to carry on the work of Reformation, he saith, Go teach all nations; he sent them not out with Swords and Guns, and this Word only truly reforms, the outward power of the world sets up an image of reformation only.
Answ. 1. Del and Familists seem to extol the Word of God, but they juggle with David Georgius, and Henry Nicholas, who understood by the word, Verbum internum, the Enthysiasticall inward word of the mind, and the Spirit; for, he and Saltmarsh as they are sparing in citing Chapter and Verse of Scripture, so they never expound this Word to be the Scripture; nor can I observe in all their writings, that they call it the Scripture; as Christ and his Apostles frequently say, The Scriptures must be fulfilled, as it is written in the Scriptures, and in the Prophets. The Antinomians in and about London, Deny the Scriptures to be the word of God, they say, the Scripture is but the Letter, not the Word of God. 2. They say, They themselves by the Spirit can write and dite Scripture. Mistress Hutchison with hers, said, That her particular revelations about events to fall out, are as infallible as any parts of Scripture, and that she is bound as much to believe them as the Scripture, for the same holy Ghost is the Author of both. Some say, they can work Miracles, as if the same immediately inspiring Holy Ghost, and in the same measure, that was in the Prophets, Apostles, and Penmen of Scripture, were also the same sanctifying Spirit of grace, that is in all believers; whereas these differences are clear between them.
1. The immediately inspiring Spirit, rendered the Prophets and Apostles in that they spake and wrote by such inspiration, the immediate organs of the Holy Ghost, and such as could not err. So that their word was formally Scripture; which privilege is not given to the most sanctified.
2. The Prophets and Apostles were acted above the reach of free will, human doubtings, discourses, ratiotinations in searching and finding out the truth, they needed not advise, counsel, teaching from men, or Angels, from flesh and blood to come to the very knowledge of the Letter of the Gospel, Gal. 1.11.12. Ephes. 3. verse. 2.3, 4. But the Saints need such helps, though the Spirit teach them all things, to come to know the Letter of Law and Gospel.
3. What the Prophets spake, God spake. what holy men speaketh, is God's word secondarily, and in so far as it agreeth with the written Word of God, and no otherwise. Jeremiah's word was not secondarily the Word of God, and so far forth only the Word, as it agreeth with the writings of Moses ; and though Paul forbid Circumcision, and Moses command it, Paul's command is no less primarily and simply the formal object of Faith, and the written Word of God, then the word of Moses, or the Ten Commandments, written on Tables of stone by God himself. But what Del and Antinomians say contrary to the Word of God, is nothing else but the very word of the Devil.
2 That Del and Libertines with him, mean by the Word of God, not the Scripture, but the Spirit of God, in his graces, I prove, because saith Saltmarsh, This Law (of the Gospel) is not such as it was before, a mere Law in the Letter; but it is now under the Gospel, a law of life, spirit, or glory, it is a Law in the hand of Christ, and with the promises of Christ, to make it spiritual indeed, — therefore the word is called Scriptures given by Divine inspiration, — and the Spirit is called the annointing, and teacheth all things, — and I will put my Law in their inward parts ; But the Gospel as distinguished from the Law, and written by the Apostles, is but a mere Law in the Letter, except the Spirit quicken it in the souls of the hearers, as well as the Law; otherwise the very Law in the Letter, and as written by Moses, was a part of Scripture, and given by Divine inspiration, as well as the Gospel; and the Ten Commandments, as given on Mount Sinai, were the formal Word of God, and Scripture given by Divine inspiration: except Antinomians, Familists, and Del, make the Law and Old Testament to be expunged out of the Canon of Scripture, as Anabaptists did, or to come from an evil Spirit, as Manicheans said; for David Georgius said, The Word of God was preached but literally by Christ, and the Apostles, and not in the Spirit, and that he himself was the true David, and the true Messiah, nor borne of the flesh, but of the Spirit. Now its sure, Christ and the Apostles taught the Gospel. But because they taught as it is written in the Prophets, and in the Scriptures, and taught not the Dictates of an Enthysiasticall spirit. David Georgius said, they are Legal and Literall Preachers, and Christ but the Literall Messiah, and he the true spiritual Son of David, borne of the spirit, not of the flesh. So doth Del mean by the Word of God, or the Gospel, the Spirit of God excluding the Letter of the Scripture, yea even of the Gospel, as he excludeth the condemning Law, because it was but a written Letter. Now sure the written, yea, or Preached Gospel without the Spirit, is no less a dead Ordinance in the New Testament then in the Old.
1. He proveth by the only Word of God, Christ reformeth inwardly, and doth all in his Kingdom. He saith, All the powers in the world cannot reform the Church as the Word of God can do, for it is quick and powerful, and sharper then a two edged sword. Now remember he speaketh of inward reformation. 2. Of the word of the Gospel, excluding the Law; his reason is, Pag. 17. The Law maketh nothing perfect. Now that by the Word, he meaneth not the Scripture, or the Letter of the Word, even of the Gospel.
1. I prove the Word that inwardly reforms, excludeth all means, but the Word. Christ (saith he) doth all in his Kingdom by his Word only ; that is, as he must be expounded by his Spirit only; for the Word cannot be the Letter of the written Gospel. For its false that Christ doth all in his Kingdom, and reformeth inwardly by the Letter of the Gospel only, for that may be Preached to Judas, and by Judas to multitudes hardened, but never converted, Math. 13.14, 15. Joh. 9.39. Joh. 12.35, 36, 37, 38, 39, 40. Nor can he mean, the Word in its Letter, but accompanied by the Spirit; for the Word that Del speaketh of, Pag. 17. clearly excludeth the Law; but the Word in his Letter accompanied by the Spirit doth not exclude the Law, for the Law quickened by the Spirit with the Gospel, is a means of inward reformation, and so cannot be excluded.
2. This Word excludes all the powers of the world; for he saith, All the powers of the world cannot reform the Church inwardly, as the Word of God can do. But the Letter of the Word or Gospel doth reform only outwardly, not inwardly.
3. This word that only reforms inwardly, excludeth the powers of the world, and all that man can do. Now man can only outwardly reform by the Letter of the Word. Hence Henry Nicholas said, the two daughters of Warwick, and the godly in England regenerated, were but Antichrists, because they were regenerated only by the Ceremonial, Elementish, Fleshly, Literall Word, he meaneth the Scriptures that are not Preached by their Enthysiasticall Spirit of Familisticall love, that acts without, beside, and contrary to the Scripture. Paul and Apollos, when they water and plant, do preach the Word, but this reformeth not inwardly, nor is it mighty in operation, and sharper then a two edged Sword, without the Spirit; so that this is the very Spirit, who only as the efficient and Author of inward Reformation; not as the means, or the only means (as Del saith) doth comfort and convert effectually the soul.
4. Del citeth Isaiah 61.1. to prove that the Word is the only means of conversion. The Spirit of the Lord God is upon me, —he hath anointed me to Preach good tidings to the poor. If Del mean that this Spirit and anointing on Christ, is the Word of God, Christ should say, The Scripture of God is upon me, and he hath anointed me to Preach, &c. that is, God hath Scriptured me, and gifted me with the knowledge of the written Gospel, excluding all Law or duties, to preach the Gospel to the poor. Now Del cannot for shame, give us so Literall a Christ. For sure this Spirit whereby Christ was anointed, was the Holy Ghost in gifts and fullness of grace given to him above his fellows. And beyond all Controversy, if Christ saith truly, citing that Text, Isaiah. 61.1. This day (Luk. 4.21.) is this Scripture fulfilled in your ears. Then Christ Preached in a pure Gospel-way, and not as a Legal Preacher (as Saltmarsh saith he was to some) even to these that were filled with wrath, and persecuted him, verse. 28.29, 30. and so were under the Law, if then Legal Preaching be to Preach deadly the naked Letter of the Gospel, without any spirit or life in the Preacher, then Christ did not speak from the Spirit of God, when he said, The Spirit of the Lord is upon me, he hath sent me to Preach, and this day is this Scripture fulfilled in your ears ; which should be against the Text, and a horrible blasphemy, to wit, that Christ should be a Literall Preacher, as David Georgius said, and so a Legal Presbyterian, as Familists and Antinomians say. But if Familists and Del mean, that the Spirit went not along with the pure Gospel-preaching of Christ, as is clear from Isaiah. 61.1. and Luk. 4.21. Then its false that Del saith, That the Gospel hath the Spirit always joined with it, Pag. 18. Ser. 2. The pure Gospel must be preached to such as are under the Law, which is absurd. 3. Then the Letter of the Gospel coming to the ears of obdured persecutors, must be that Spirit of the Lord, whereby Christ was anointed, for so Del expoundeth it. So doth Del cite Psal. 2. I will publish the decree, and he expoundeth Isaiah. 59. the Spirit to be the Word ; which cleareth, that he acknowledgeth no word of Scripture for a means of inward reformation. For he saith, Pag. 18. The Word whereby Christ reforms, is not the Word without us, as the Word of the Law is, but the Word within us, as it is written, the word is nigh thee, even in thy mouth, and in thy heart, and this is the word of Faith. So this is just David Georgius, and Henry Nicholas, their internal Enthysiasticall word, that is, the Spirit, excluding all Law and Gospel that are but written, Inkie, and dead Letters of themselves, doth all; the Scripture is nothing. Now the Law, or Word written in the heart, spoken of Jer. 31.33. is the very new heart and the Spirit, or the heart of flesh. Ezech. 36.26, 27. the circumcised heart, Deut. 30.6. the new creature, the Lord Jesus formed in the heart by Faith, Gal. 4.19. Ephes. 3.17. it is not any means, or cause, or author of the new heart, but it is the new heart it self, formed by the Holy Ghost, as the Author and Father of the second birth, by the Word written, conveyed by preaching to the soul. Now except Del would say, Christ only worketh inward reformation by inward reformation only, (for this inward word is inward reformation,) he cannot make sense of this inward word, excluding the Law and outward Word both of Law and Gospel, as he doth. For nothing can be more false, then that the Word whereby Christ reforms, is not the Word without us, as the Word of the Law is, but the Word within us. For I find great ignorance, if not worse, in Familists and Antinomians ; in this Saltmarsh saith, The Spirit worketh Legally, and not freely, when men do things as merely commanded from the power of an outward Commandment, or precept in the Word ; (he meaneth in the written Scripture.) For (saith he) that bringeth forth but a Legal, or at best, but a mixed obedience and service, and a finer hypocrisy, — and when they do because of some vow or covenant,— when they take any outward thing to move them, rather then apply Christ for strength, life, and Spirit. For it is the outward Word only in its kind, that is the sole and only objective cause, as we see colors only, because they are colors, and the Light of the day-light-Sun, only because it is light; and nothing else can be the object of the sense of seeing, but light and colors; and we only hear sounds, merely because they are sounds; and smell things odoriferous and smellable, because they cast a smell: and only taste meats, merely, and formally, because they are sweet, sour, bitter, sharp, or some way good or ill to the taste. Now life, or the faculty of seeing, hearing, smelling, tasting, are in no sort, the object of seeing, hearing, smelling, tasting. Just so, when we do merely for the Word, in the Prophets and Psalms, without us, and but of conscience, and merely as commanded from the power of an outward Commandment or Precept ; I add, or a Gospel-promise written in the Word, then we obey God in a free, filial, Gospel-way, out of mere conscience to an outward Command, as the only objective ground, warrant, and rule of our obedience, what ever Papists on the one extremity say, for an unwritten Word of God; and Enthysiasts on the other hand; for a Word within, or a Spirit acting and obliging as their only rule, excluding the Law and Gospel; because they are Letters, and written, and Scripture and a Word without ; as the only objective ground and warrant of Divine Faith, was in the Prophets time. Thus saith the Lord. And in Christ and the Apostles time, According as it is written in the Prophets; in the Scriptures. So Christ, Luk. 24.26. Ought not Christ to have suffered these things, and to enter into his glory. Vers. 27. And beginning at Moses and all the Prophets, he expounded unto them all the Scriptures, the things concerning himself. Vers. 45. Then opened he their understanding, that they might understand the Scriptures, and said unto them, thus it is written, and thus it behooved Christ to suffer, and rise from the dead the third day, and remission of sins should be preached in his name, among the Nations. — Then Christ would have believing and repentance, Preached and commanded for no warrant and objective ground, but because the Word without the Commandment or Precept in the Word commandeth it; and this Satan cannot call finener hypocrisy. So Revel. 2.11. He that hath an ear to hear, an inward, and renewed, a circumcised ear and heart, Let him hear what the Spirit saith to the Churches ; this Spirit speaking to the Churches, is not an inward word, or a regenerating Spirit in the heart of believers in these seven Churches. Antinomians pervert the Word of God so. But it is the Holy Ghost speaking in the Word without, the written, preached, and external Epistles that the Spirit sent to these seven Churches, and so the only mean of Abraham's obedience, to sacrifice his only son Isaac, and the only warrant for his faith was the Commandment of God, and a Word without. Go now take thy son, thy only son Isaac, and offer him to me. Many other things, natural reason, a seeming contrary word, that he should be the son of Promise, seem to command the contrary, but Abraham's faith appeared in this, that he closed his eyes at all Commandments, and carnal inhibitions of nature on the contrary, and merely for an external command of God, as the sole and only objective warrant, and formal object of his faith, and of his obedience without; because God so commanded, he obeyed; and so are we to obey and believe upon no objective cause, warrant, or ground, but the written, or preached Precept, or promise of the Gospel, or Covenant of grace, that is, a word without us, and the only mean of faith, and inward reformation; and this Word is written, as the Law is, in the Scriptures, and layeth an authoritative binding power on our conscience, to obey God for his only Word, as the Law doth.
But it is not the only Word, that is, the efficient and effectually working cause of our obedience, if the Spirit of grace do not concur with both the written and preached Law, and written and preached Gospel and covenant of grace, we cannot obey. Antinomians make obedience for the outward written command, as the only objective cause, and warrant of our faith and obedience, through the effectual working of the Spirit, two contrary obediences imagining that the former is Literall, Legal, and finer hypocrisy, and the latter the only true obedience.
A gross mistake, 1. Because none can sincerely obey, merely from the power of an outward command, or precept in the Word, but the man whose ears the Lord circumciseth, Deut. 30.6. Revel. 2.11. and whose understanding Christ openeth to understand the Word without, Luk. 24.45. and therefore the Word without, is the only means of inward reformation.
2. The Letter of the Covenant of grace, holdeth forth the inward grace signified, and cannot be contrary to the inward Word in the heart, for the Holy Ghost, as the principal efficient, causeth us to obey for conscience of the command written and preached in the Gospel; which is, bel • eve in the Lord Jesus, or the written promise; he that believeth shall be pardoned and saved. And to say, they are contrary, is as good sense, as to say, light and colors, because they are without us, they are therefore contrary to life, and the visive faculty of seeing within us; or that sounds, or sweet smelling flowers without, because they are without, must be contrary to the natural faculty and sense of hearing and smelling within. And its true, the only naked Letter without the Spirit, can do nothing without the Spirit; but it followeth not, that the Spirit renews without the sense of the Letter, received in the understanding.
And most false it is, that in the Gospel, the Word and the Spirit are always joined, as Del saith, for then all hearing the Gospel should belong to the converted and saved only, whereas the Scripture saith the contrary, for many are hardened, and heard the Gospel without faith, damneth eternally the hearers, as well as the Law.
It is as wild Libertinism that Del speaketh; That the Spirit reformeth, by taking all evils out of the flesh ; he meaneth in Justification, as if we were Angels being once justified, and the evil of sin dwelt not in us, while we are in this body; as is proved before. And its wild stuff, that the Spirit doth change the flesh into its own likeness, for (saith he, dreaming awake) the Spirit is as fire that changeth everything into it self, and so doth the Spirit in the flesh, make the flesh spiritual.
But, Master Del, what mean you by flesh? The corruption of sinful nature, then is sin made Spiritual, heavenly, holy, meek, good, loving, &c. Familists and Libertines thank you for that, but sin is destroyed, as yourself grant. 2. Do you mean by flesh, the body? Then belike justification turneth our bodies into Spirits, and we have two bodies, as Familists said in New England, I cannot like that. 3. If by flesh, you mean the soul, ye speak as Heretics do, and that without Scripture or example. The Spirit dwelleth in our flesh, that is, in our soul and spirit, and changeth our spirit in a spirit; strange Divinity. Familists I know say, As we came from God's essence, so we and our souls return to God, and are made in God eternal, and turned into his essence, and so spiritualized; so teach Libertines, and by this they deny the Resurrection. But 4. if by flesh, you understand the sinless frame of soul and body, take heed of Libertines gross dream of our dying, and returning to God, who only is, and all beside him are nothing, Theol. Germanica, and the Bright Star, sport so with the truth of God.
CHAP. LXXXV. Libertines and Antinomians come nigh to other, in making God the author of sin.
Paral. 16. LIbertines taught, That all things fall out good or ill by the will of God ; and so that rebukes, and exhortations should cease ; and that so we should pardon the sins one of another, and bear the infirmities one of another. For to the clean all things are clean, and he that is purged is altogether acceptable to God, but let him beware that he be not an offense to his brother, for it is written love thy neighbor, neither desire to revenge ; and therefore said Pocquius the Libertine, in his book, Rebuke not one another for sin; since its God's will it should be so. Bullinger tells us, that in the year 1526. there were two brethren Thomas Schykerus and Leonard, who were at a night-meeting, having spent the night in Enthysiasticall conference with other Anabaptists. Thomas commanding his brother Leonard to sit down on his knees before him, in the sight of his Parents, and others, who admonished him to do nothing but what was to be done, answered in the same Argument of Libertines, nihil metuendum esse, neque enim hic quicquam praeter voluntatem Patris fieri posse. Nothing was to be feared, because nothing here can be done beside the will of our heavenly Father, and with a Sword he cut off his brothers head, and having done this, with shirt and hose only, he did run through the Town, and cried, The day of the Lord was come, and the will of God is done, and gall and vinegar drunk ; for which, by the Magistrate, he was justly put to death. But God's decree doth not excuse us from sin, nor remove necessity of rebuking, or holy and religious abstaining from sin, because God's revealed will in his word, not his secret and unsearchable decrees can be our rule of walking: rebukes are also acts of love, not of hatred or revenge.
The same course do the Libertines and Familists of New England take. For none (say they) are to be exhorted to believe, but such whom we know to be the elect of God, or to have his Spirit in them effectually. And we should not pray against that which cannot be avoided, nor yet against all sin. The Antinomians come nigh to this; For Doctor Crisp the Antinomian, and Archer, both dissuade believers to be troubled or dismayed at sin ; their reason holds good against all sins of unbelievers also, because its contrary to the care and providence of God, and to Free grace, whether of eternal election, or of effectual calling, to fear for, or sorrow at sin. Surely I should think then, that sin were not to be eschewed by the Saints, nor to be rebuked by any. We are not to be troubled at, or fear sin, because all changes by sins or sorrows come from God. Some Divines (saith M. Archer) acknowledge not so much of God in sin, as is in sin and God's will and pleasure is, the womb that conceived, and whence springs every work of the Creature, whether it be good or bad. Secondly, saith he, All things by sin, or sorrow, which befall believers, come from God by a decree powerful,—yea even by that eternal love and counsel in, and by which, they were ordained to life eternal. And by and through a covenant of grace made with them. To the same purpose, M. Del crying down all outward Reformation, saith, Serm. pag. 13. I doubt not of the Churches Reformation, because it is Christ's own work, and he hath undertaken the doing of it, and none of the powers of the earth can help him, nor of the powers of hell can hinder him, — therefore he dissuades the Parliament from building the Temple; but so he himself should preach none, for God's decrees none can hinder. So Antinomians teach, men are justified, pardoned, and saved before they believe, without faith, upon this ground, that they were elected absolutely to glory, as if God had ordained them for the end, but the means might miscarry, and as if unbelief could not hinder them, or as if through unbelief many could not enter into their rest of glory; or as if sin were an indifferent thing, simply depending on the will of God, in whose womb M. Archer thinketh it was conceived.
CHAP. LXXXVI. Libertines and Antinomians would have us do nothing, because God doth all.
Paral. XVII. LIbertines said, All that are without God are nothing, all that we do or know is but vanity, therefore are we to deny ourselves ; this they said, inferring, we may live as we list, and do nothing, but believe that God works all our works in us, and for us; and impute all things to God. Saltmarsh speaketh most like this, when he saith, that all the precepts of Sanctification, set forth Christ to be all in all; Christ hath believed, repented, sorrowed, mortified sin perfectly for us, and we are but dead passive creatures, and the Spirit so acts in us, as in blocks, and so we must act nothing, being as blocks, and God must be the author of all sins of omission. Familists commonly say, I have nothing from the Creature, I can do nothing.
CHAP. LXXXVII. Antinomians answered, in that they say, we make the actings of the Spirit, like to the acts of Moral Philosophy.
IT is a most unjust charge, that Antinomians put on us, That the way of the Spirit is gross and carnal, which we follow, and our Divinity carnal. But (saith Saltmarsh) We (Antinomians) find it hard to tresse and find the impressions of the Spirit, and do not take our impressions so low by the feelings of flesh and blood, and signs not infallible, as to write of Regeneration, as Philosophers do of Moral virtues.
Let us examine, whether Antinomians way be Spiritual Divinity. We profess it to be a most carnal way of Antinomians, to say as Eaton doth, An unjustified man that believeth that Christ hath taken away his sins, is as clean without sin as Christ himself. And To a believer nothing is sin; to Faith there is no sin. Blasphemers, if you have either face or conscience, can ye say that Christ could sin, or that a believers denying of Christ, his lying, his Adultery, are no sins? Is not this carnal Divinity?
2. If God see not Drunkenness, Lying, Murthering in believers to be sins? Are they not then no sins? And should not the believer say, My light of faith seeth no sin in myself; but my Drunkenness, Lying, Murthering committed, I believe are no sins; for sure justification, and abolishing of sin, should be seen by my faith, as they are seen by God, if God see them, and count them no sins, its unbelief in me to see them, and count them sins? If a believer steal his fellows purse; doth he not lie, if he say, Brother I have sinned against you; behold, I restore you your purse? ) For if God say, it is no sin, and see it no sin, I know his Judgment is according to righteousness and truth, then it must be no sin; and the believers judging of it to be sin, must be a lying and a false judging, contrary to God's judgment of truth.
3. Do not Antinomians say, to sorrow for, o • to be troubled in conscience at pardoned sins, is un • eliefe, and a work of the flesh, and that it is Regeneration and Faith not to see sin in ourselves, and that it was Adams and Eves sin, to see their sin; for then it was imputed to them as sin, and the Pharisees sin was, Joh. 9. that they saw their sin, and therefore their sin remained. These be the words of Pocquius, that Carnal Libertine, and are the words of Saltmarsh, Eaton, Town, Den, and Crisp, and their matter is the same when once we believe, we sin no more then Christ doth, but all these that are supposed to be sins, as the Adulteries, Murthers, Lying, Swearing, Cousening, Oppressing we fall into, being once believers, are no sins before God, nor to our Faith, nor are we to see them as sins, they be sins only to our sense, to our flesh, and to menward.
2. This is Antinomian reason, but the old objection of the most abominable Anabaptists in the time of Bullinger, who said, adverse. Anabaptist. lib. 1. cap. 4. Tota reformatio quae tum justituebatur, illis displicebat, ut minus Angusta & exilis, non satis spiritualis, alta & perfecta. So Tho: Muncer, whose followers said against Luther, Zwinglius, and others, the writings and Epistles of Muncer was more spiritual then theirs, and their whole reformation was narrow, hungry, not perfect, and high enough.
3. The way of the Spirits Divinity is in this like to Moral virtues, that 1. both are learned by teaching, the one by Moral Philosophy, the other by the Scriptures, Antinomians are thus Spiritual with a carnal and devilish Spirituality to reject the Scriptures, and follow an Enthysiasticall Spirit, and so we acknowledge our Divinity, in this sense, is not so Spiritual as that of the Libertines and Antinomians. 2. The way of the Spirit is in this like Moral virtues; that both bring an external reformation, (though the Spirit thoroughly also changeth the inner side) both enforce a ceasing to do ill, a learning to do well, and procuring of things that are honest in the sight of men; Antinomians boast of a Libertine, Idle faith, and of a phancied purifying of the heart, when the hands are not purged also; and this is carnal Divinity to us. 3. Moral virtues are increased by frequent exercise, and so are gifts and graces, five talents rising to ten, the Saints growing in grace, and in the knowledge of our Lord and Savior Jesus Christ. But Antinomians carnal Divin • tie teacheth, we are as perfect, when we are first justified, as we want nothing of that we shall have in heaven, but to believe we are in heaven, and there we are; a Spiritual lie cannot but be a most carnal sin.
4. But the Spirituality of our Divinity above Antinomians and Moralists, we place 1, in that God infuseth supernatural habits in us, even a new heart, a new Spirit, whereas Antinomians deny any stock of grace inherent in us. Moralists acknowledge only acquired habits, and deny all infused and supernatural habits. 2. We judge the Law to be Spiritual, and the Gospel written, read, or preached, the power of God to salvation; the arm of the Lord, and the most lively, quick, and operative word in the world, and when the Spirit doth accompany Law and Gospel, no man can stand before this Word; Antinomians make the Scriptures but dead Inke, and a killing Letter. 3. Our Divinity maketh men heavenly minded, to savor of the things of the Spirit, so as they miss God, and the sweetness and excellency of Christ, when the Gospel is carried only in the bare Letter, and the preaching of the Gospel is but Literall, with human eloquence, not in the evidence of the Spirit: Moral virtues knoweth not any such power. 4. When the Authority and Majesty of the Lord commanding in the Letter, leadeth the will by the Spirit of the Lord freely, willingly, and withal indeclinably, and irresistibly to yield it self to God. 5. A Moralist knoweth no over-clowding of desertion, a sanctified soul doth know it. Nor do Antinomians and Familists know any desertions, or any ebbings and flowings of the Spirit; for they say, none are converted till they have faith of full assurance, with excludeth all doubtings, or inward conflicts, this broad Seal being received, they are ever in a merry mood, ever rejoicing; to mourn for sin, to call in question God's favor to them is proper to only unconverted Legalists under the Law, Rise, reign, er. 20. pag. 4. er. 32. pag. 6. er. 42. p. 8. er. 64. pag. 12. er. 70. pag. 53. (6.) A believer must have the actual influence of the Spirit to know these things, that are freely given him of God. A Moralist needeth no supernatural light, to know that he hath a mass of Moral virtues, Temperance, Fortitude, Justice, and his own Spirit teacheth him that he is a temperate, valerous, just man.
6. A believer cannot act according to his supernatural habits, except actual grace stir him; a Moralist needeth but natural reason, the stirring of his own Spirit with a common influence of God, to cause him act according to his Moral habits.
7. The Moralists habits of virtue are of no better house then his own conqueise; the new heart and the habits of grace are of a higher and nobler blood, being from heaven, and infused by the Spirit of grace, Ezech. 36.26. Deut. 30. verse. 6. Zach. 12.10.
Saltmarsh doth little less then blaspheme, when he saith, the supernatural knowledge of the Spirits impression by signs, which is wrought by the Holy Ghost, 1 Cor. 2.12. 1 Joh. 2.3. 1 Joh. 3.18.19. Rom. 8.15.16. Is as low as the feelings of flesh and blood; for flesh and blood cannot assure us that we are translated from death to life, because we love the brethren ; this knowledge is given us by that Spirit, which the World knows not. 1 Cor. 2.12.
CHAP. LXXXVIII. That we are both righteous in the sight of God being justified, and yet sinners in ourselves, is proved against Antinomians.
ANtinomians hold, That we cannot be both righteous in the sight of God, and also sinners in ourselves. It is thus far true, we cannot both be righteous, by Christ's imputed righteousness, and freed from the guilt of sin, and not righteous by imputation, and not freed, that should involue a contradiction. 2. It is thus far true, we cannot be both righteous by imputation, before God, and in ourselves sinners, by sin bearing a dominion over us as a Tyrant doth over a slave, because whoever are justified, they are also sanctified, and sanctification abateth the dominion, full vigor, and lordship of sin, but doth not remove it, root, and branch, so as it doth not dwell in the Saints, so long as they dwell in the body.
1. David Psalm. 51. verse. 7. saith, Purge me with Hyssop, and I shall be clean: wash me and I shall be whiter then the snow. Then he was clean in the sight of God, being pardoned. And Rom. 4.6. Psalm. 32.1. David describeth the righteousness of the man unto whom God imputeth righteousness without works ; 1. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. And so was Abraham justified, and Rom. 4.23.24. Now it was not written for his sake alone — but for us. Then David and Abraham's sins were covered, and they freed from the guilt of all sin in the sight of God ; yet Paul, Rom. 3. proveth, that David and the most righteous on earth sinned, because there is none that doth good, there are none righteous, they are all gone out of the way, &c. all the world was guilty before God, verse 19. then they were sinners; if David was a Jew, and one that went out of the way, as the Law of God maketh no exception. Antinomians cannot say, that before David was justified, and converted, and while he was yet in the state of nature, he sinned, but being once converted, and justified, he was no more a sinner then Christ, but as righteous as Christ, as saith Crisp; as clean from sin, saith Eaton, as Christ himself. I confess, this is to help the Papists not a little, for Paul speaketh of all that are justified by Faith, and not by Works; now David converted, was justified by faith, and not by works done, either before conversion, by the strength of nature, or after conversion, by the power of sa • ing grace, therefore David must sin, and go out of the way after conversion, when he was free from all guilt of sin, and so justified and righteous before God, and yet a sinner, though he sinned not as under the full dominion of sin.
2. The Lord pardoned and covered the sins of his people in Christ in the Old Testament, took away their iniquity, and purged their sin, blotted out their transgressions, and remembered not their sins, and that as a thick cloud: God described himself to Moses not Prophecying what he was to be under the New Testament, but what he was at that time actually, as he was then, as now, the Lord, the Lord merciful and gracious, long suffering, and abundant in goodness and truth, even a God keeping mercy to thousands of the Jews, forgiveing iniquity, transgression, and sin ; then multitudes were then justified and righteous in the sight of God, and freed from the guilt of sin; and yet even then, there was not one man on earth, justified, or not justified, who inherently, and in himself was righteous, did good, and sinned not ; or that could say he had made clean his heart, or was pure from sin ; or that could stand before God, if he should mark narrowly his iniquities, nor was there any flesh could be justified in his sight. Not a righteous Job, a none-such on earth, and so justified before God, yet in himself is so sinful, as his own garments should defile him, though he should wash himself with Snow-water, Job 9.30, 31.
3. Paul a man not under the Law, justified, and sanctified, regenerated, and triumphing in Christ, as freed from sin before God, as touching the guilt and condemnation thereof, yet remaineth a sinner in himself, carnal, sold under sin, sin dwelleth in him, no good dwelleth in his flesh there is rebellion in him against the Law of his mind, captivity to sin, wretchedness under the body of sin.
4. So the Corinthians were justified, washen, sanctified, and yet these of them who were judged and punished, that they should not perish with the world, did grievously sin, in not descerning the Lord's body; if there were no sin in these who were justified and espoused to Christ, more then in Christ, how could Paul fear, that as the Serpent beguiled Eve, so their minds should be corrupted from the simplicity that is in Christ Jesus? If there was not sin dwelling in them, how thought they Paul a fool, slighted him, and extolled the Messengers of Satan, the false Apostles?
5. The Apostle John and his fellows; and the Saints to whom he writeth, Had fellowship with the Father and the Son, were purged from all their sins, had an Advocate who interceded for them in heaven; were Fathers, young men, babes in Christ, and so righteous in the sight of God, yet sinners. For if we say (saith John) we have no sin, we deceive ourselves, and make him a liar.
6. This Novatian and Familisticall opinion, that we cannot be both righteous before God, and sinners in ourselves, but that the justified must be as free of all indwelling sin, as Christ Jesus, or as the glorified in heaven, and so absolutely perfect in our person, and our works; maketh all sanctification no sanctification before God, and that inherent holiness rendereth us not a whit lovely and acceptable to God, more then if we were wallowing in our lusts, and serving the Devil, contrary to the Scripture that saith, That our sanctification is the will of God, that our service is holy, living, and acceptable; that God is well-pleased with our sacrifices of alms in Christ Jesus. And that a holy and sincere profession and walking, doth take the love, and ravish the heart of Christ; yea, by this way we sin only in dishonoring Christ, and in not walking in him, contrary to the end of Redemption, which calleth us to sanctification, not in the sight of God, but merely declaratively ; for Eaton tells us, that if anymore be ascribed to Sanctification, but a mere declaration to the eyes of men, that we are healed, we go on with Papists, and Bellarmine, to make sanctification the only formal cause why we are justified. But the man is far out. Bellarmine and Papists say, that God so far accepteth works of inherent holiness, that without Christ's imputed righteousness, we are justified for these works, we acknowledge that God for Christ loveth, and accepteth works of sanctification, and obligeth us to them by a command to do them, except we would sin in omitting them, but that God loveth and accepteth them as the cause of our righteousness in part, or in whole, in the matter of our justification, we utterly deny. Antinomians would have all acts of sanctification merely arbitrary, and of courtesy, and to come from no obligation of a command, or Law, and so that these acts being omitted, are no sin before God, and being omitted, they are but arbitrary, no declarations, we are not healed, or discourtesies to Christ, no sins against a Law, and being performed, God loveth them no more then he doth Adulteries, or Murthers acted by justified persons.
Master Eaton ignorantly objecteth, That God by justification shall place us in two contrary states, of salvation and damnation, to be the members of Christ, and of the Devil, that God shall come short of his end of Redemption, if we be sinners in ourselves, then cannot the blood of Christ cleanse us from all sin: divers other things that are Characters of weakness and poor Divinity, he objecteth, as all his gang doth.
Answ. Sinners are taken two ways in Scripture. 1. For wicked men, servants of sin, sin having a dominion and Lordship over the party; as in many Scriptures is clear. So we say not, that we are both righteous before God, and sinners in ourselves, we should then be both sanctified, and not sanctified, members both of Christ, and of Satan, as he objecteth. But we take sinners in this, for these that are sinful, and have sin dwelling in them; and for such, as, If they say they have no sin, they are liars ; and so the Scripture also taketh sinners. Now Antinomians deny the justified to sin at all, or to have any sin dwelling in them; because Christ hath washed away all sin. But ignorant men, they should know, that justification is a forinsecall and judicial freeing us from all sin, that is, from the Law-guilt and condemnation of all sin, and so all our sins are removed as a cloud; are taken away, as if they were cast into the bottom of the Sea ; but justification is not a Physical washing away, and expulsion of all indwelling and inhabitation of sin, and an introduction of the contrary habit; as when heat cometh in the same subject, in the place of coldness, light in the place of darkness, whiteness in the subject in which blackness did reside, as Antinomians with Papists fondly conceit, this is sanctification which is imperfect, and gradual in this life, not justification; and so it followeth not, that one and the same person, because sin dwelleth in him after justification; but subdued, and having lost his dominion, is now, both under the dominion of Satan, and also a member of Christ.
2. Christ obtaineth his end in Redemption, which is to free the sinner from sins condemnation, in justification fully, and in sanctification by degrees, not fully, while we be perfected in glory. Christ can well dwell in the heart by faith, where sin dwelleth as an underling, but not where it dwelleth as a King and Tyrant in its full dominion, which dominion is not removed formally by justification, (though the state of justification, and the full dominion of sin, cannot stand together in the same person) but properly, and formally, by sanctification. Its true, God seeth sin pardoned, and the sinner freed from the guilt, but he seeth it dwelling in us, not to our condemnation, for the Lord imputeth it not, and therefore it followeth not, that the Lord both seeth us righteous in Christ, and not righteous in Christ, but only he seeth us righteous in Christ by imputation of grace, and freed from condemnation; and sinful in ourselves by the inherency and in-dwelling of sin pardoned and subdued; which is the doctrine of Prophets and Apostles delivered in the Scripture.
CHAP. LXXXIX. Antinomians are ignorant of Faith, to dream that its Faith to believe against sense, that our sins are no sins.
IT is the true nature and essence of Faith, say Antinomians, To believe clean contrary to that which we see and believe in ourselves, if God hath spoken the contrary, — as if God were not able to abolish that sin, which we daily feel dwelling in us, out of his own sight, above our reason, sense, and feeling. The Mystery is this, as for the Adulteries, Oppressions, treacherous Covenant-breach, Lying, that justified Antinomians commit, Faith is to believe, they are no sins before God, against no Law; but mere nullities in the Lord's Law-court, as Town saith, though Lying and deceiving, reason believeth them to be sins; for its true faith To believe the contrary, of what sense and reason apprehendeth ; because God so saith, and giveth his Sons blood, to cleanse us from all sin, and sweareth the same.
But this is a dead, false, lying faith of Antinomians. 1. Because the light of faith discovereth the sins of a justified person to be heinous provocations of the majesty of God, so David; I acknowledge my transgression, and my sin is ever before me. And the Church, For our transgressions are with us, and as for our iniquities, we know them. And Paul in the New Testament; I know that in me (that is, in my flesh) dwelleth no good. And I find then a Law, that when I would do good, evil is present with me. And I see another Law in my members, rebelling against the Law of my mind, and bringing me into captivity, to the Law of sin, which is in my members ; these three words, 〈 in non-Latin alphabet 〉 , I know, I find, I see rebellion and sin in me, were words that came from the light of Faith, not from lying sense. And Faith, and a sight of God, can discover more corruption to Isaiah, Job, to Paul, to the woman that washed Christ's feet with tears, then reason can reveal to them.
2. Faith doth not stupefy the conscience, to blot out all sense of sin out of it; its true, the Libertine Pocquius, spake in the style of Eaton • ; now we are quickened in the second Adam Christ, through seeing sin in ourselves no more, because it is dead. But the second Adam cometh in the soul with a candle, to make us see, and know, and feel by the light of Faith, sin, which was hidden before.
3. The Antinomian dead faith is against confession of sin, because we must know, and believe, we have sin, if we confess it; this was God's challenge to a hardened people. Yet thou sayest, because I am innocent, surely his anger shall turn from me: Behold I will plead with thee, because thou sayest, I have not sinned. This is that which the Lord commandeth; only acknowledge thine iniquity. Antinomians say, lying sense, and corrupt reason knoweth iniquity, but Faith is as blind as a Mole, and seeth no sin in the believer.
4 This faith of Antinomians is repugnant to the godly shame, confusion, and self-indignation that the justified man in Scripture beareth against himself for sin. The want whereof is the Whores forehead that cannot blush ; and therefore must Faith see and know sins, that are the cause of shame.
5. This lying faith, is to believe, that Adultery and Lying, to come, as well as the past sins, are pardoned, and abolished, and so that they are no sins before ever they be committed; what fear then, what holy care, what challenges of conscience can be required to an Antinomian lying faith, to eschew and fear these sins ere they be committed? For its the act of lying sense (say Antinomians ) to apprehend them as sins, then sure they cannot lawfully be apprehended as ills to be feared and eschewed, if it be a lying apprehension to think that, that is a snare to my feet, which is no snare at all, but a boggle to affright a child, it must be a lying apprehension to conceive, that a fancied snare to be an evil to be shunned and declined. If the Whore be no Whore, the Antinomian needs not eschew the going near her house, for fear the house fall on him, as Solomon intimateth, Prov. chap. 5. And surely, the justified Antinomian may go on in Adulteries and bloods before he act them, and feed his lusts without fear; for if he conceive these to be sins, it is his lying sense, and deceiving reason, for faith is to believe the just contrary, that they are no sins, and so not to be eschewed as sins; because an antedated pardon doth no less abolish their being, and nature before they be committed, (in which case they are remitted, and so nullities and shadows before God) then a pardon doth utterly abolish their being, when they are committed in the Antinomian way.
CHAP. XC. Antinomians free all converted, or non-converted from obligation of obedience, or practice of Christian duties.
ANtinomians cry out against Preaching of duties as a Legal way, and destructive to Gospel-preaching of Christ and Faith.
1. Because there be no acts of Sanctification commanded in the Gospel: so as the believer sinneth, either in omitting these duties, or in doing contrary to them. I appeal to all their writings, for any such Commands either of Law or Gospel.
2. They cry out against Preaching of duties, as Legal preaching without any limitation; we cry out, as much as they, against this Preaching in an unjust way. 1. If duties be preached without Christ, and not issuing from the grace of Christ. 2. If they be more Preached then Gospel-grace, and free Redemption in Christ. 3. If duties as conditions of the Covenant of Works, as parts, conditions, or causes of our justification, are fellow-saviors with Christ, be pressed.
3. It will be found they free the unconverted from all doing, or eschewing of sin, because they can do nothing out of faith, and out of saving principles of grace: So Saltmarsh adviseth the troubled in spirit, only to believe immediately everlasting love, without any foregoing humiliation, desire of the Physician, sense of sin, or setting on any duties. Much like the Familists of New England, who say, that the Spirit acts most in the Saints, when they endeavor least: as if our doings, desire, sense of sin going before conversion, did so much the more hinder conversion. 2 Nor can our impotency to do good without the grace of God, loose us from an obligation of doing our duty, seeing the omitting of these duties in the substance of their acts is a greater sin, then the doing of them; for so the unconverted should not sin in not giving to the poor, because they cannot give it for God; nor in abstaining from murder, because they cannot abstain out of sonly fear; or in not praying, because they cannot pray in faith; whereas Peter, Act. 8. commandeth Simon Magus to pray, though being in the gall of bitterness, he could not pray in faith. 3. The converted so should be under no obligation to pray, hear believe, but when the Spirit wrought actually in them to will, and to do; for without such an actual influence they can do nothing.
CHAP. XCI. How, and for whom, Christ intercedeth in Heaven.
ANtinomians hold, that Christ advocateth at the right hand of God, for the unbelieving and unconverted elect, as well as for believers; only Christ intercedeth not (say they) for the manifestation of the purchased Redemption to the elect, not converted.
Its true, the purchased Redemption and blood-shed of Christ is for the elect, as well not converted, as converted. But Antinomians go on another ground, that sinners are justified, and pardoned before they be converted and believe. But the Scripture knoweth not any intercession of Christ; but for applycation of the purchased Redemption.
1. Because Christ liveth again, that he may bestow the blessings of his Testament actually upon his friends; Christ confirmeth his own Testament, which no other dead friend doth, and the goods of his Testament are peace, Joh. 14.27. The sprinkling of the Conscience from dead works, to serve the living God, Heb. 9.14, 15, 16, 17, 18, 19, 20. As Moses sprinkled the book, and the people, the Tabernacle, the vessels, 19.20. So that Christ as our high priest is entered into heaven as a sprinkler; Now he is no sprinkler to the unconverted.
2. The thing he prayeth for, as intercessor, is the not failing of the faith of the Saints, and he liveth to save the comers to God through him, that is, the believers, and is touched with our infirmities, and that we should hold fast our profession, and by him as intercessor; We have boldness to enter into the holiest, and to draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an ill conscience, and our bodies washed with pure water ; all which agree to the believers only.
3. John deduceth a ground of comfort from Christ's Advocation with the Father, if we sin. Now this extendeth only to such, as 1 Joh. 1.7. walk in light, as confess their sins are pardoned ; and they know him by keeping his Commandments, 1 Joh. 2.4. This comfort cannot be stretched out to the unconverted who sin not of infirmity, but with a higher hand, as is clear from Ephes. 2.1, 2, 3. Tit. 3.3. 1 Tim. 1.13. though we shall not deny, but Christ hath another eye upon the elect in the course of their sinful vanity, then on others, and so that he keeps a fountain for them, and indeclinably calleth them to grace and glory.
CHAP. XCII. Antinomians contend for the faith of assurance, and reject the faith of Dependance.
ANtinomians contending for faith of assurance, and leading men to be persuaded, that God loveth everyone whom he commandeth to believe with an everlasting love; and that no man ought to call in question more whether he believe, or no, then he ought to question the Gospel, and Christ, do with Libertines acknowledge a faith of assurance, but deny all faith of dependence on God through Christ; as if we were not justified by such a faith. Now the Scripture expresseth, saving faith most frequently with a dependence and recumbency on God, as Psal. 22.8. he trusted, or he rolled himself on the Lord, that he would deliver him. Jehovah was my stay, or staff. So the same word is used, The Lord taketh from Judah the stay and the staff. The residue of Israel shall lean upon the Lord. So is 〈 in non-Latin alphabet 〉 , to believe on Christ, or rest on the stone laid on Zion.
2. Many weak ones rest upon Christ, and so believe, who cannot come up to an assurance of persuasion they are chosen to life, and have faith, and yet faint and doubt. As Mark 9.24. I believe, help my unbelief. Psalm. 31.22. I said in my hast, I am cut off from before thine eyes. Then there hath not been in David much assurance, yet he had faith, else he could not so pray, as to be hoard, when he saith. Nevertheless thou heardest the voice of my supplication when I cried to the • ; a crying faith is Faith, whereas a dumb faith is no faith. See Jonah 2.4.
CHAP. XCIII. Antinomians deny the Law to be any instrument at all of our Sanctification.
ANtinomians teach, that the Law is no instrument of Sanctification, but the Gospel only. Now the reason they give is, because the Law commands, but gives no grace; to obey the Gospel is the operation of the Spirit, and the ministration of righteousness. And in the Gospel (saith Del) The Word and the Spirit are always joined; and therefore saith Christ, the words that I speak are Spirit and life, that is, they come from the Spirit, and carry Spirit with them.— But in the Law their Letter without was Spirit. Antinomians always compare the Law as the Law, in the cursing Letter of it against sinners, as in the hand of Moses, void of the Spirit, not with the Gospel in the Letter of precepts and promises only, and as void of the Spirit; but with the Gospel in its powerful and effectual operation by the Spirit, and its actual ministration of grace and righteousness on the elect only; and so no marvel the Gospel be Spirit and life, and the Law the dead letter and ministration of death. But compare the Law and Gospel both in their Letter: and the Antinomian differences are false. Its true, the Gospel promiseth a new heart and grace, and righteousness to the elect; which the Law as the Law doth not. But the Gospel in its letter doth no more give grace and righteousness then the Law; but the Gospel only as accompanied by the Spirit, giveth grace. Antinomians do dream, that the Gospel in its Letter is life and Spirit, whereas it is to thousands the savor of death unto death, no less then the Law, but • oth Law and Gospel in their only Letter, through our sin and unbelief are death; only the Gospel promiseth a new heart and righteousness, which the Law doth not, but there the Spirit of grace going along with the election of grace, fulfilleth and maketh good the promise in the elect. But the Law in the hand of Christ, even as it condemneth by the operation of the Spirit promised in the Gospel, in the Spirits intention is a Pedagogue to lead us to Christ, and a means of our sanctification, though a means inferior to the Gospel.
1. Whatever is a Pedagogue to lead us to Christ our surety is a means of sanctification being accompanied by the Spirit, for Christ is our sanctification, as well as our wisdom and righteousness, 1 Cor. 1.31. But such is the Law, Gal. 3.23.24.
2. That which bringeth the knowledge of sin, and being accompanied by the operation of the Spirit, serveth to humble us, and render us weary and loaden, leadeth us to Christ, and is a means of sanctification. But the Law is such in its office. Rom. 3.20. Rom. 7.7. and in God's blessing of it by his Spirit, Acts 2.37. Acts 9.5.6.7. Acts 16.26.27.28.
3. That which we are commanded to do by the grace of Christ, as a testimony of our thankfulness, and to make our calling and election sure, and to be a rule of life, obliging us so to walk, that is a means of our sanctification. But such is the Law; we are commanded to do the Law by grace, as is proved before.
4. If anything hinder the Law to be a means of sanctification, as well as the Gospel, though not in that degree, it is the want of the operation of the Spirit, but this is no cause; because in the Old Testament, when the ministration of the Law was in vigor, and that only as Antinomians dream, the Spirit wrought with the Law, or with that which Antinomians call only Law. Caleb had another Spirit, Numb. 14.24. A Spirit of Faith, where as others could not enter in God's rest through unbelief, Hebr. 3.18.19 A right renewed Spirit, Psalm. 51.10. And the Spirit was promised to the Seed of Jaakob then, as now, Isai. 59.19, 20. (2.) They were justified by faith, as we are, Rom. 4.1, 2, 3, 4.5. • 3.24. Pardoned as we are, Psalm. 32.1, 2. Isaiah. 43.25, 26. Micah 7.19, 20. then they had the Spirit of faith. 3. They prayed in faith, and the power of the Spirit as we do, 1 Sam. 1. 1 Sam. 2. In all the book of the Psalms. Daniel 9. Ezra 9.5, 6, 7, &c. And because Christ and his Apostles, Math. 5.1, 2, 3. &c. Paul Rom. 12.1, 2, 3. Coloss. 3.1, 2, 3. Ephes. 4.1, 2, 3, &c. Press the same Law-duties commanded in the Law as acts of Sanctication.
5. Whereas Del saith, the Words of Christ are Spirit and life. Just so said the Libertines, and cited the same Text, as Calvin saith, Instruct. adverse. Libertat. cap. 10. pag. 442. Verbum Dei Spiritum esse aiant, quia Dominus ait, — verba quae loquor, Spiritus & vita sunt. Pag. 441. Verbum Dei nihil aliud quam Spiritum esse. — Pag. 451. Scripturam in naturali sensu suo acceptam literam mortuam esse, —ide • que missam faciendam, ut ad Spiritum vivificantem veniamus. Were they to Capernaum, that stumbled at his words of life; to Chorazin and Bethsaida, to the hardened Jews, and the blinded Pharisees, Spirit and life? they were death to them, as well as the Law. But saith he, Christ's words come from the Spirits, and carry Spirit with them. If he mean a Ministerial and Prophetical Spirit, not the killing Law came from the Spirit, it is false. Is not the Ten Commandments, as given by Moses, a part of Scripture? Exod. 20. Deut. 5. Math. 22. And is not all Scripture given by Divine inspiration, no less then the Gospel, 2 Tim. 3.16? And doth the Gospel ever carry Spirit with it? Then unbelievers, the blinded, and hardened hearers of the Gospel, not only resist the Ministerial Spirit speaking in Christ, the Prophets, and Apostles, but also the saving regenerating Spirit of Sanctification. Arminians, Socinians, Jesuits, Pelagians, all enemies of free grace, shall close with Del in this, but Del shall not close with himself; for he saith, inward Reformation carrieth along with it the Omnipotent power of God, that cannot be resisted, pag. 8.
6. This opinion confoundeth the Gospel, and the Spirit making the Gospel effectual, as if the Gospel were essentially life, and did save all, elect and reprobate, and were essentially the irresistible special Spirit of Sanctification▪ and so the Gospel cannot be the Gospel to these that stumble at the Gospel, but the naked Letter, which they say is proper to the Law and the Gospel, shall be no Letter at all, no external command urging us to obedience; and indeed Del pag. 26. saith, there is no Laws in God's Kingdom, but God's Laws, and he speaks not one word of the Scripture, and written, and preached Gospel, only he acknowledgeth three Laws in Christ's Kingdom. One, that the Socinians acknowledge, The Law of a new nature ; other two that the Enthysiasts and Antinomians acknowledge, The Law of the Spirit of life that is in Christ ; and the third which the Familists call for, to wit, the Law of love. Farewell then Scripture, Law, and Gospel. And Town goeth before him, who saith, If the Spirit be free, why will you control it by the Law. To which I say, because it is the lawless Spirit of Enthysiasts, the murthering Spirit of Anabaptists, Libertines, Familists, who kill all as Antichristian that are not of their way; as Del threateneth all Presbyterians in his Preface, that is a Spirit controlled, or contradicted, by the Law or written Word; but not the true Holy Spirit.