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Full text of "A survey of the spiritvall Antichrist : Opening the secrets of Familisme and Antinomianisme in the antichristian doctrine of John Saltmarsh, and Will. Del., the present preachers of the army now in England, and of Robert Town, Tob. Crisp, H. Denne, Eaton, and others. In which is revealed the rise and spring of Antinomians, Familists, Libertines, Swenck-feldians, Enthysiasts, &c. The minde of Luther a most professed opposer of Antinomians, is cleared, and diverse considerable points of the law and the Gospel, of the spirit and letter, of the two covenants, of the nature of free grace, exercise under temptations, mortification, justification, sanctification, are discovered : In two parts"

-TTufviT^; ' / ^fVA>^»'*^ 





^c^ i^^'^% 





t OF THE % 

I STI\nVJftL J3^ICH^^r. I 


% The fecrets of Familiffne ^and Jntinomia^ t 

% nifme in the AnddiMizn Doctrine of John ^ 

% Saltmarfh,znd IVill. Del, the pickntPtt^chers -^ 

^ of the Avmy now in England, znd of BohrtTcWfty ^ 

•^ 7o6.Cr</p5H.Pe«se5 E<ifo«,and others. "t!" 

i . ' " . . ?- 

S In which is revealed the rife and fpring of Antiitomims, Fa- -^ 

^ 7niliflStLibcnines,Swenckcfddians,Enthyfiajls^€» ^ 

■*^* ' ^ 

^ The mindt of Luther a moft profefTed oppofer ofAntinomi- % 

^ am, is ckarcdjand divcrfe coniiderable points of the Law aiid ^ 

■^ the Gofpel, of the Spirit and Letter, of the two Corenanrs,of the ^ 

^ nature of free gracc,exercife under temptations, mortiScari- ••^ 

^ on,jufttficatioB,faHftification,aredircovered, .. - -4^' 

4 In Two PARTS. . t 

^ : ^. :|: 

% !By Samuel Rutherfurd Trofejfor of Divinity in % 
"% irjeUniverJity fffS''. Andrews in Scoihnd. ^ 

A . ■ . ^ 

Every fiirit that confeff'etb not Jtfus Chrifl k come in theflejh,if not of God, ^ 
^ andthifistheCSfirhJ oftbeAnticbrifl, i Joh.4.3. «&» 

^ For there (hall arifefalfe Chfiflsyard falfefTcphetSjandpalljhevi; great Jtgnes '^ 
«i^ and wonders, infomucb tkat (if it were pfjible) tbeyf!)ould deceive the ve- -^ 
^ rjEhd. Matfh.34.24. ;^ 

.^ — • ■ ^5^ 

% ^LONVONy ^ 

^ Printed by J. P. & R. J. for Andrew Crooi\e^znA are to be fold at his ^ 
^ ^-^ {^o^zt^tGreen-'Dragonin Pauls CkuTch-yard. 1648. hjX^ ^ 


s cs 



A Irotherly and free Epifile to the fa^ 

irons and friends ^f pretmded Liberty 
of Confckncc. 

^T is a queftion not eafily determined whe- ; 
therthe Church of Cbri^ iiitFer more bjr 
brethren, her mothers (bnnes Edom with- 
in 3 or by ftrangers , Babel without her 
walls : It is undeniable that thou lands of 
godly people are carried away to Fami^ 
lijme y Antinomianijmc and love to fol/jw 
fir angers becaufe people are floods and feas 5 and teachers lit 
upon the waters as faire or ftormy and rough winds; I have 
been lone iilcnt , but when I did (ee not long agoe privi- 
ledges of ftate, if in a feather violated muft be judged bloo- 
xly and unexpiable by facrifice^or any way elfe, and hcreiies^ 
fundaniem:all blafphemies, foule inventions of men , are 
thought to be zealous errors , godly phancies , things of the 
minde uot to be fpoken againft;> except M. Tho. Edwards , or 
any other who out of zeale to God ^ cry againft the New 
alter, would be charged to finne againft the Ho/jGfcojf, there- 
fore I dare not but give a Teftimony for the truth. Silence 
may be a wafhing of the hands with Tilate^ faying, I am in- 
nocent of tlie blood of loft fouls , but it waQieth away the 
guilt with waters of inke and blood. And except my heart 
deceive me, give me leave to borrow an exprclfion ofjoby If 
I lift up my hand^or a bloody pen againft the truly godly,or 
have a pick at holineffe, Let mine arm fuUfi'om mjfboulder blade ^ Job ji, xx, i*» 
and mine armebe broken from the bone. 

I am not to oyle any mans head who hath beene exorbi- 
tant in his fuperplufes or overlafhings againft perfonall in- 
Brmities of the true godly , as if godly and ekc^ mcjii ^ and 

A 2 eleft 

A frci Ipfftle n the friends 

cjeft Mji^eh were ternics reciprocall ( ^ would the AnUno-^ 

mians had not byafled too many with fuch an opinion )* for 

JuJ^ the Traitor^ tbr ought we read 5 was orthodox in 

point ot doftrine , and Peter not fo in playing Satbans pare 

to diirvvadc Giv/,^ trom fuffering^ and in complying with 

the maftcrs of outrdated ceremonies^ nor (hould mmmin and 

mint dtvide uf> 5 thoiieh there may be a little pearle of truth 

inthefcj and I would not willingly (ideagainft lower and 

under-ground truths 5 that C/;r/^ will owne, though little 

and fmall. But fure it is not Chriftian, but Affes patience, 

to open the bofome and the heart to lodge tamili^Sy Antim^ 

^iansy Aminidns^ Arrlunsy and what not under the notion of 

the godly f^rfy^and to i^nd to hell others fometime 'udgcd the 

godly fariy^ becaufeoftwo innocent and harmeleCe relations 

of Scmifh and Presbyterial/ : As touching- th€ former M. 

. . Henry Burton a is pleafed to call the Scots the vilefiofmenyd,nd 

£^1^.'^?'^^ if I miftake him rrot i fattak^rs with murtherers^mth rebellsywitb 

i'Prcfice^tothc '^^^^^^^h Incendiaries^ underminers of Parliament and City j that 

L.MJjor of '^^y ^ay reigne^whofe violent and fraudulent fra&ifes froclaime them 

hi>nii*n. to be not fi-iends 5 but fuch ^ in xchom to put the leafl cenfidenee^ . if. to 

trufl in the reed of E^yft-, xphereon if a man lean 5 it will pierce him, 

i E^g.xp.x^. through, hvtdr c fpcaking of the General! AjfemHy of the Khk^ 

^f 'Scotland^ he faith, 7hu4 in reference to the ffirituality or the 

Church there feemes to befet up in t\mr National/ Affemhly the Ukf 

^ Suftem^icie , which the Pope himf§lfe claimeth ever Kings , States^ . 

Nivfdomcs^ Common-xvealths^and Af. Rutherfurd />//;;/ govern-* 

mtnt cftbeChurch of Scotland lel/s us that tkouj^h none in this Grand 

A^^cmbly have decifwe voice s^farue onlyCommilJioners^ yet the ads of 

ibc Affembly oblige aUthc abfents not prefcnt m alJ rheir memhcrs^,wd 

fhaflcciiuf^ , what is by thtfe Commilfioners determined jind cenclu* 

dfd if matter neceffary an(j agreeal le to Gods wofd , as being no leffe 

'^nfaSkHe then tbofe dicifUns of the Apo^les^kdt.i^^. --Andwhofoever 

jhaUnot ran forme in all things to the con^itutions of that GeneraJI 

Kirbr Apmbly^ when once the borne is blowne^ then ipfo fafto /;w- 

pif^miHnt^confi^cation of Goods ^^anifhfnev.t^and what not ? — If^Dat? 

tdjct up in the Church an Oracle 9f infallibiHty and fuch a Suprema^ 

CiCy M no true bred Engltfb Cbriflian can interpret for other then An^ 

Ikibri'^ian Tjranny — and tbcrely jhal/fur fundcmcntaU LavfSy frir 

j^icdges^ andf(rwer gf Parli^ufitnts^ libcfUes^ andfrccdome of all true 


$f pretended Liber tj of Confcier^ce. 

-—--' ■ ■ • ■ f 

hrcd Englifb fubjecfs b^ brought under f erf mall bondage —worf^ 
ibeu that either of Egift or BabyloTU But that we may fpeak for 
our felves. I anfwer to all thefe^ in the following confide- 
rations, without recrimination. 

I. If any truths of Cbriji becaafe holden by the Churxh of 
Scctknd leave off to he truth then ihall we fay , thefe that by 
divine providence(which cafts a meadiring line of acres and 
lands to every Nation)have obtained the warmer fide of the 
Sunnc in Seuth Britaine J and a farter foile have the more ex- ^ .. 
cellent Chrifi^ as if Gods grew in gardens 5 as they faid they q f^l^^^ ^^^^^ 
didinE^ff. But as Pvcligion iliouMnot weare the ftiape, rf/ quibm k^c 
fafhionsic hewofmen/ornre£«g/4^u'and Scotland differ non ^^fcuntur in 
ffecie & natura fed accidentibiis merify 9 little vicinity to, or di- hmkimmiuA-^ 
ftance from thc^Sunne is a poore difference , when we come 
up to our fathers houfe the higher Jerufalem ( which hee 
who bringeth many children to glory , I pray 5 and hope 
{hall doe J I truft we (hallnotftand in a vicinity to , oj-a 
diftance from his face who fits on the throne and the Lamb, 
as Englijh and Sootifb , and though ScoiUnd be refen^bled to 
Eg/f f, as M. Burton fayes , we have not peirced thmugh our 
brethren, but are the caufes under God farre more now, why 
M.Buttm and our brethren bi-eath in Engliili aire, then 
when we came firft into this land , for M. Burton faid him- 
felfe , to fomc of our ntmiber then, we was then the Kingp- 
dome of Judah-^ helping the Ttn tribes their brethren againft 
the Taskjnafiers of £gipt,and fpoylers of Babylon , and our Ge- 
neraV Ajfembly in Scotland was then beautiful/ as Tirzab^ comely as 
ferafalem^ terrible as an army with banners. But now the tabks 
are^fo far turned , that-our General} Affcmbly is a PdfalJ. throne 
above Kings and Kefarj, .aml.we our felves are worfe thenE'jrft 
or Baby ton. Voth ^ fountaine fend forth at the fame flace fweet water 
and bitter ? My bretbrenytkcfe tbinns ought not fo to be But what 
although Scotland be Egivt and Ajyria^ Efaijs fa^th, ck.ip.iS. 
And in that day fballfive Cities in the layid of E'^ipt fpeake the- lan^ 
fua'd^e of Canaan andywctirehy the Lord of hoa^s. And though 
wcb^AlTyria (as M. B;ifrfo?z the title page fairh) weliketha;t: 
better of the fame Prophet, Z/.24. In that day (Ija-J Ifrael bee t})e 
third wi^k Eg/pf, and with Ajycia , even a Llefvig in the midl of the 
land^wbomtheLordofhQaflsjballblejTe, faying, klejfvj be Egi^t 

A3 my ^ 

A free EfifiU to the friends 

fnyfeofle ^ and Ajfyria the worl^e of my hands. But I am afraid^ 
that Fa^tijlrjs^ AmirK^mians^ Jtminicm^ Sociniam^ whom M. 
burton cd\\et\^x\it Saints, Ihallnotbe foundthconely true 
liVacl of God. 

2. Wee pafle not to bee judged the 7>:kji of tn^n by M, 
3urton^ or^crta^crs -with tnurtherers^witb rehclJsjWtth Traitors^ In-- 
cendiaricSyUnderminers of the Englifh Parliament^ Antichrifiianand 
Tafall Tyranizers ever the bodies 5 efiates^ conjdences of the free 
torne £ng.'//&5 under the notion of Presbyterians. 

P'or I. M. Burton is but a man , and fpeaketh thus from 
thcflefh, and hath three times changed his mindeor pro- 
feirioii touching Church-government and other points of 
tollerating 2^r>n/>7/^;7i5 Soc'mians^ and the likeagainft which 
he gave a teftimony in his Jpologie and other writings 5 hcc 
that changcth thrice^may change four times and ten times. 

But if we fhould ftand or faM by the Teftimony of men, 
I fbould rather name ApoftolickeC^/z;/>z, renow.ned Bezay 
godly and learned C^rfwr/gi^f, PropheticaH Bri^btman^ with 
other worthies^ M. P0J5 M. Hilderfam^ M. Vearing^ M.Green^ 
hamy M.Ferk^ins^ M.Baynes^ M.Pcmble y D.Ammes ^ D.Sybs, 
D. Pncf^or. I fpeake not of many eminent lights in Scotland^ 
who now fhine in another firmament, of M.Knex^ M.Bruce^ 
M.fFelchy and many the like worthies, if the(e who arc 
aflcepe in the Lord, were now livingjthey would deny you^ 
and your Independencie, and feperation, your Schifmes, 
Atheifticall and Epicurean tenets of toleration of ail Sefts, 
R^eligions, falfe wayes^your^sfmowwwj, Familijis^ Secini" 
mSj Arminiansj Arrians^ Antitrinitarians , AntifcripturianSj See-* 
kcrSy Anabaf tiffs ; all which I cannot but judge to bee yours, 
becaufe you are fo farre from writing againft them , or dc^ 
nyingthem, that in your bookes^to write againft them, is 
toferfecute the Saints of the mof\ bijih , few or not any of your 
way wrote ever one jot againft them. But you fpcnd all the 
blood and gall of your pen on Presbyterians^on the Scots^ the 
City of London-, the Afcwbly ofDivines-i on Sion CoUedf^e^ as a«» 
j;ainft Eg/pf, Affyria^ Babylon^ Anticbrifl^ tyrans over the con- 
fcicncCy perfecuters of the Saints , fuch as would inflave 
England. You plead for a toleration to them all ^ they are 
the SaintSy the g§Jty forty ^ the only Anointed ones. I deny not but 


of pretended Liberty of Confcitnce^ 

many carnall men may ^ and doe crowd in amongft Prcj^jf- 
lfr;<atf,but are they owned by them ? plead they for them ? 
doc they booke them in their accounts as the godly party> 
TiuX the Presbyterians ff read a tboufiindlies of them : yea to fay no 
more of them then what their Printed books fpeak^ which 
•were never difclaimed by them. They cannot be lyes when 
the -^f^fbrj and P^trow/ who plead for toleration to them, 
aie not only lilent ^ but reply and duply in Preffc and Pui* 
pit for the vindication of tiieir innocency. 

But if Antitoleration may goefaripafu equall foot and pace 
with Antinomi[me^ Arminianifme and SQcinianianifme^ and luch 
like herelieSj and falfe.wayes as confiftcnt with godlineffe 
and Saintfliip, why fhouldPi-esbyterians be blotted out of 
the Kaleixler of Saints ? and ou^^ht yec not alfo to reftore 
them with the fpirit of meekneffe > to opprefle^ imprifon; 
fine and confine them y to decourt tkem out of places, 
judicatures, offices, focieties, is no perfecution , why<, 
fhould devouring pennes be (harped and inked with gau ' 
and venome of Afpc^ agoinft thcra onJy ds: Jjttkbriffian^ Po- 
fijhy Tjrannical/ifrQpbane^ bloody fcrfecuters^thefonnes of Pope and 
Frelate ? you are rtKH'e debters to them for your lives, 
free-holds, eftat€S,vidories,free fitting ParliamentSjpeac^ 
plenty, freedbme from grievous Taskmafters of Egipt, ce- 
remonie5?,wil-wor{hip and other toyes , which the godlieft 
rather tolerated then approved , then to any ftQi% in £«g- 
land. Your Antmmians^ Familiji^Sf Smnians^ Antifaipturifly^ 
the Gedeonf^ and Saviours of the land of whom tiie- maids in 
their dance fing , they have ftaine their thoufandsy and their tdwue 
tboufands , when both Kingdomes were in the poft way to- 
"wcard Babylon.'wcre as men buried , and in the con^rrtgatim of 
ibe deady and as ftill as fait, we heard n(>thing:rf>en, not one 
fbimd, northeleaftftill whi(perof the warrcs of the Lambcyof 
a two edged [word in the bands oftheSaints. M. Del then to fome 
purpofe, as a man in the llrects might have faid of men of 
thefe times, what he moftun;ufcly andcalumnioufly faith 
of the Reverent Affembly of Divines ^ if they appro\x nor his 
Familifme. 7hey are the enemies of the truth of Chri^^ and (he 
hopes ) the lafi prop of Antichri(i in the Kingdome, This is the 
M.OQdicft tongae-perfcGutionievei'I read.o£, ti)lay (uch a 


A free EpiflU to the friends 

charge on men godlicr then himfclfc;, bccaufe they cannot ^ 
and dare not coninund their conlcience to come up to the 
new light of HNicholas^^and fuch blafphemers : yea at that 
time there were faint and cold connklls and inco«rage- • 
ments given to theii brethren for the profecntin^ the inno- 
cent and harmelefledefenfive warres of the Lambe, Gideons 
j«?or J was then among all the fcfts of 'England no better then 
^n oiten reed '-, not one fcft then diirft face the field againll 
the Anucbrill^ they were like liJly Doves and fainting Does, 
ifl may have leave in humility to fay it, deliring that Cbrijl 
lofe no*-, when Inftrumcnts gaine, motions owe much to the 
firftmoover. And pofterity will know to the fccond com- 
ming of Chril} , from whence came the firft ftirring of the 
wheeles ofChrifis Chariot in Britaine^ and who firft founded 
the retreat to returne backe againe from Babylon* Partial! 
and lying ftories cannot prevaile againft a truth knowne to 
all the Chriftian world ; Eurofe and the vSunneare witnefTts 
of lyes 5 and partiall reports made on the contrary. The 
(efts were innocent men of convcening of a free Parlia- 

Now the woril reprefehtation yce can put On our judge- 
ment of AntmUeratm^ is that we maintaine that ophiionf 7:ot out 
cf weakpe^e and want of light a^ the Saints dee all their opinions^ 
vphichyou plead ought to be toUcratedj tut out ofvpici^edncfe^ andrbat 
tfe would with high hand force ufon the confciences of others our ofi^ 
nions^ which is the mo(i direful! ferfecution ever was heard of. 

But brethren , why doeyeei>reake windowes in our con- 
feicnces to charge us with wickedneffe , in our opinion of 
Antitoleration ^ and will have all your owne errors ( if they 
be errors) to be vailed with meere weakr^eflc , meaftire out 
to us fomefcniples and graines of charity 3 if you would 
have, pounds and talents of meeknefTe, and forbearance, 
weighedout to yourfelves. You will not buy and take in 
with a little weight , and fell and give out with a great 
meafure"? Double wci]ihts are abomination to the Lord. Give ns 
but quarrer mccifnrcjand charge ns not with perfccution^anii 
flaiightering of the Saints, becaufe wc iudge a toleration to 
all , even tu fuch as will not come up to the unity of one 
iiith, and confeflion thereof, that is , SocinianSy Jnabajitiffsy 

vffreteMted Liberty of Copf^ience. 

fefljlyFdmilills &Antinomian$^ATrians^ArmiHians^ Amifcripturians^ 
EntbuftaflSy Seekers ^ and the like^to be right downe Athei/me^ 
we conceive the godly Magiftrate does not perfecute^the 
Saints^if he draw the iword againft adulteries, murtherers, 
rapts, robberies, even in Saints, and we hope you, atleait 
fome of you are of the fame minde with us : now /piritiiall 
whoredome, peiTerting of the right wayes of the Lord, So- 
ciniamfme^ profefled and taught to others, even in Saints, to 
us is worfe and more defeives the fword th€:n adulteiues: 
for falfe teachers are cviil doers, and fo to be pui*.iibed with 
the fword, Rem. 13. 3 ,4. and calied evil/work^rS:^PbiLz^2Such 
as mb tbe peft of their evil! deeds upon others, and therefore 
not to be "received into any Chridian fociety, houfc^ or Ar- 
my, 2 Job. 10. fuch as the Holy Ghoft (aid,under the King- 
dome of the Melliah when the Spirit was to bee powrcd on 
the family of P^i'/d, and the fountaine opened, ihould bee 
thruft through, wounded and killed, becaufe theyfrofoefte lies 
inthenameof theLord^ Zach.13. 1,2,3,4,5,6.^12.10. all the 
godly thinke of Antitoleration as a truth of God, they are 
perfwaded of in confcience muiiftand, when the hay and 
ftubblc of tiberty of confcierKe,^;zf/;wmw72//we,and the like, 
(hall be confumed with fire. To doe the godly in the Chur- 
ches of 2V.E»2g^4^cf thinke with us : refute this opinion of 
oui^,and of thefe whom you efteem to be Saint-murtherers 
with reafonings , and not railing, nicknaming us Antkhri^ 
ftians y 'Bahyknifh Lords over the confcience y to/hameusout of 
this opinion whi<:h is the tmth of Cbriji with the odious 
^nd bloody charge of ferfecuters of the Saints , fonnes of Babel^ 
Jyrants ^ver the consciences of the godlyh this is the heavieft club- 
law on the confcience, and the faddeft tongue-perftcution 
we know, elfe the p^rpe arrox^s of the mighty ^ and coals and fir e^ 
brands of Juniper , with which M. Burtons writings are faked 
again ■! his fometimes dear brethren the Presbyterians^ the fomc- 
time Saviours and Redeemers of the opprcITed and crufhcd 
Saints,are not pcrfecution, contrary to P/rJ 52.1,2,3,4. Pf. 
120.2,3,4. Joii friends perfecuted him, Job.ig^^o. furc they 
lifted neither fword, nor fpeareagaijrlhim *, whether our 
Brethren did counfell in private and publicketo fend an 
Army againft their brethren of Scutl(in\ to deft:'ay them, 

a who 

A frit Eft file td the friends 

•who in the finccrity of their hearts did (vLcndc^ their lives 
for their fafctyj peace, liberties , and Religion, or no 5 1 
leave to their owne confciences. 

As for die forcing of our opinions upon the confciences 
of any \ It is a calumny refuted by ourpraftife, and whole 
deportment fince ^ee came hither. Our uitncfTe is hit 
heaven 5 it was not in our thoughts or intentions to 
obtrude by the fword and force of Amies , any Church- 
go\en:went v ^H on our brethren in Enolcind y but wee 
concx^ive that Mafter Burton^ and the renowned King- 
dome of Engla?id y a^e engaged by the oath of Cod to re- 
ceive fuch a Government as Umofi a^reeabkto the word of GoJy 
^»J th example of the tcfl reformcJ Churches , and are obliged 
fincerely^ really^ an]i conftMlyy through thejijrace of God to endeavour 
VI their fcverallfliices and callings y theprefervation of the 'Reformed 
Kcligim in the Chufch of Scotland^ in do&rine y vporjhify difif^lincj . 
and government againft our comtnon enemy. Now i( M. Burton 
have fweMiie the covenant 5 he hath ingaged himfelfe in the 
firfi Article thereof re^i^^y/wcere/)/:^ and conftantly, to endea- 
vpur in his calling the prefervation of the like fufremccy 
Confer, tlcfor. -tphich the Pgfe himfelfe claimcth over KingSy Princes y States^ King- 
pag.LC.u. domeSy commonwealihsythe pefervation of infallihle General! A\f em- 
blies on earthyofthatff>irit ofAnticbriffianfride and tyranny.ofT thel- 
Uan a':jd T^reaj^n in lifting uf a Paf all throne above Kings and Kefarsy 
^bive Kingdomes andCommonwealths^ t$ the enjiaving of the whole 
T^ati^n (pf England) in their foulcSy bodies y and efiatesywheri by 
thg,fw:dArumta}i LaxcSy friviledgesy and pov^r of Parliaments ^ libera- 
ti^ij sn4 fraedowe of all true bred E?2gliJ^fub]e&s y are brought under 
prfetual/tondagej worffth^n that either of E.gift or Bahsfon. Now 
4uic»if^ Burton to awake , and all our brethren of the way of 
Liberty of coarcience in England,, who I fuppofe have fwoni 
Khe Covenanc fwcerely and really,, if a Preacher of the GofpeJ, 
apd Saints who preachy cry, print, that the government of the 
(.'bi^rci; 0/ Scotland, and of all the K e formed Churches y if Ami- 
i^rtflian', 7yrannicall^ rehcllioufy treasonable,, deffruCiive to the liber- 
ties y law- and frcedome of the E?:gli(h [uHcds , worfe then that of 
jtg/f't andBabylon,, doc in their callings? cf preaching the 
Gofpeli proteJing the tmth ftncerehyreaUy and confiantly indea- 
VfifiVhcjrefervMiin^ the govirnment and difciflincof tke Church-^ 

of fretcvded Libert'^ of Confcienc^. 

of Scotland? O Ijqt they doe endeavour its preferv^tioii one- 
ly in their callings again^ the common enemy. What is thisj but 
they fweare to defend Amichriji in the Presbyteriai govern- 
ment againft Preiates^that is^ againft Antichrift in Prelacie, 
and yet blacke it as Amichriftian : and how ? in your jeve- 
rail callings : nowM. jB«rto«andour brethrens calling is to 
preach and write for the trUth^ then mud: their calling bear 
them to preach and print to the Prelaticall parry 5 and to 
Cavaliers, that the goyexnmcm of tbeClmckgf ScotUnd is law- 
full, Appftolicke^^ and Q£Divine rig^ht, otherwife they can- 
riot intheir fever all callings defend it againji the common enemicy 
(for it is not Paftors calling , nor I fiippofe 5 a lawfiill cal- 
ling in our brethrens mindc to defend it with the fword ) 
and muft the preaching and printing to Jntinomians^ Socini-' 
anS:, Arminians 5 to Saints hold forth an Antichrifiian 5 a x^orfe then 
Egiftian and Babylonifh government^ exclame againft it as unde- 
fendable 3 and yet defend it againft the common enemy the 
Prelates > 

But whether our Brethren did fweare the Covenant with 
a purpofe to keep it or nO:and whether they have not endea- 
vour^ not to prefervebut to deftroy and extirpate the Re- 
formtd Religion, doftrine, worfhip^difcipline and govern- 
n\tnt in Scotland-^ andperfecuted usbecaufe we alTertit, or 
if more can be done then the propofalls of the Army and 
the Parliament hitherto have done ( if they doe no more) 
to promove all berejies and errors contrary to found doctrine , wee 
muft remit in iilence to the only finall determination of the 
moft High. They are ftronger then we, but I am confident 
the earth fhall not cover the blood that is ftied in Scotland^ 
but it {hall ftand before the Lord againft fuch of the King- 
dome of England (^{ov many generations) who ingaged their 
faithfull and well-minded brethren in a blinde caufe to 
tftablifti abominable Liberty of confcicncCj Familifmei Anti* 
nomianifmcy Sociniojiifme^ Prelacy^ Fopcry^ &C' And the righte- 
ous Judge of the world knowes wee never intended any 
iTich thing -, but we might have beleeved the words of King 
Ch4rleSj who told us they minded not Religion in that war. 
But now when we are wafted, ruined^difpeopledjX^^e are not 
only forfaken by thele (whole fafety*, peace, religion and 

a 2 hap' 

i^free Epifile to the friends 

happiiKfle, wc minded with loflcof our ownc lives (l with 
many others dare appeale to the Sovereigae Judge of all the 
earth, in the lincerity of our hearts) but almojt utterly de- 
ftroyed, yet divers of the Seftaries proteffe they had rather 
fight againll the Scols as againft lurh^t. O Earth cover nod^ 
our blot >d5arifc O judge of the worldjand plead the caiife of 
the opprelfed, let all the Nations about, and the Reformed 
ChurcheS;,and all the generations not yet born^bear witneflc 
to this opprellion and violence. For if fuch as did fwcare the 
Covenant , which was the only thing that engaged us, had 
faid ingenuoufly at that time^we fweare to endtavour the cxtir-* 
and wkatfoevcr (hall h found to be contrary tof^und do£irinc-'UT: ue 
partake in other mens finne. But in the mean time wee purpoft 
to plead, print, write, preach 5 and in our places endeavour 
both in Parliament, and out of it; i^ the AlTembly, and out 
of it^ in our Minilkry and Chriftian walking for toleration 
and brotherly forbearance of Popery ,Prelacie,Superftition5 
Herelic, fepcration and gathering of Churches out of tnic 
Churches; judging the Presbyterians of Scotland (whom by 
tlie oath of God they are to defend) the Schifniatickes^ and 
indulgence by Law and othcrwife to be yeelded to Pafilfsy 
Arminians^ Socinians^ Arrians^ Familifis^ Antinomians^ Seekers^ 
Antifcriptttrifis^ Emhufia(}s,&c. but none to Presbyterians at 
all : we (hould have bleffed your right down ingenuity^ yet 
have our Brethren really fo fworne, and fo praftifed. 

But (faith Burton) the Scots are the vilefl ofwen^ p. 17, fat" 
takers with murtbcrers^ with rebels^ with 'Traitors^ Incendiaries^ un- 
derminers of Parliament andCity^&c Words of butter and oil, 
foft and fweet , would fooner convince us , and argimients 
of iron and bi-afTe, that are ftrong, hard, invincible, (hould 
more edirte and perl wade. The truth is fire,but not palTion; 
]^urton fpeakeshre, not alwayes truth. Thefe are not the 
words of fuch as warre under the banner and colours of 
love, and fight the battells of th^ Lambe. Pa^Tion is a paper- 
waJl to aweake caufe : your Brethren flood once in your 
buokcs for talents and pounds ; but now for halfpennies, 
confider where the change is , we was At that time the fame 
ypu call Pixsby terians now, and profcfTed the fame to you. 


iffretendedLshertj ofCcn[ci(nce. 

Veare brethren^ be humble and lowly to your old friends^ bee 
not perjured for ill will to us^ we {hall moume to God for 
that wicked revenge, the Covenant will purfwe you ^ and 
God in it; dally not with God, they (hall all be broken and 
(plitted upon the Covenant of God , who labour to deftroy 
it. Now when you have the fword, the purf'^, the Arniy,the 
Parliament for you, infult not over your brethren. 
J^em dies vidit veniens fuferbum- 
Bum dies vidit fugiens jacentem 

--[ummifque negatum 

(tare dito 
He was but an Atheiflr and a nvif- interpreter of providence 
who (aid, 

Vi^rix caufa diif placuit^ fed vicia Catoni. 
Su<:ceffe in an evill caufe is not happineflTe 5 beleeve it, 
Hereiic when (hee is heire to her midrelfe , is a burden that 
the earth trembles under : yec know Herelies goeth with 
broad Peacocke wings through the Land , and takes in 
Tawnes andCaftles, but they had good helpe from Presby- 
terians, their Antichriftian brethren , as they like to calt. 
them. Sefts are courted, multitudes take hold of the skirt 
of a feftary now adayes. But the Court is paved with glafle, 
and to you, all the raithfull Minifters ofCbrift are but Anti-- 
cbrifts Triefts. 

The white golden breathings of (uccefle may blow you 
afleepe, but cannot fccure you : your Brethren have beene 
low in Scotland for your caufe, I (hall be fatisfied without re- 
crimination. The Scots are not the vilefl of men , they ate not 
fartakfrs wth murtherers: but I (hall onely anfwer that I judge 
that in England the Lord hath many namcSjand a faire com- 
pany that fhall (land at the fide of Chrifi as his conqueffe in 
the day, when he fhall render up the Kingdome to the Fa- 
ther, and that in that renowned Nation, there be men of all 
rankes, wife, valourous, generous, noble, heroickjfaithfull, 
religious^graciousJearned.And 1 hope to reap more peace la 
namingE^^/W from the choifeft part^^thcn yi.Burton can find 
comfort in his palion , in daiominatingthe 5cot/ or their 
Army from the worft and vilefl: pari', not to deny but there 
be too much wickedneflTe , and prophaneneflc in botb the 

a 3 Natiob 

A free E pi ft U tathefYJcn^ 

NarioH aiul Anny : yet fball I dclircallthc Scfts wham 
M. hartvn and his bi^cthren w(>nld have tolcmtcd, to look at 
their brethren as men conipciircd with intinfiMties 5 and let 
thc(eof (iich^ *fS thus acculethcm that arcxifiockt ftn^ caji the 
firfiffonc at tbcm^ which were a good way to try, ii Ajitimmi- 
(iftf wcnld not ar!(e and (lone to death fo many as they were 
able to mafter , allcadging God cannot fee fiich violence awd 
bloodlhed to be linne in them : alfo we prpfcflejtD be ortho- 
dox. >ind ^ ftronj; Presbyterian is but a poore old rotten 
Coach to carry men to heaven 5 there is more required of 
thefe who fliall be bcires of falvation , but this cannot juftly 
impeach tlie Presbyterian way of Anticbriftianiftnc. 

And whei^in is theGenerall Affembly of Scotland Papal/i 
and jet tif above Kin^s and Kefars^ andmay bring Presbyterians m- 
der a fremmire ? Had M. Purton any arguments^to ma^e ouc 
this fad charge againd: his brethren 5 but the ftollen and re- 
printedj not i^afons, but railings of Prelates y and Oxford op- 
pofers of Reformation 5 and particularly out of a lying 
Treatise called Ijfackers burden 5 the father of whick was the 
excommunicated Apollate Jo. Maxvpel^ fometimes pretended 
3i(bof c»f Koffe? for M.Burton hath nothing in this paffionate 
Treatiiepf his own, but is an Echo in grammer and matter 
to }f^hitepftyBaneroft:Xo \y\r\2^Sptfwood^o the flattering time- 
ferving Brt/^^wj 5 who to gratifieKing J4wei;> and Bifhop 
Laud^ and thefe of the Prelaticall gang 5 objefted the fame 
with more nerves and blood agaii>ft the Scottifh-Geneva dif- 
cifline^ then M.Burton does. That bocke of difcipline was the 
Prelates eye-fore , and Mr. I>«rfo« muft bring the weapons 
of his indignation out of the i\rmory of B^/^^/on againft 

I love not to compare men with men ; only good Rea- 
der, pardon me to name that Apoftolicke 3 heavenly ;> and 
Pxopheticall m^ff, af_CpJj.Mi^Jo/;n;rf/c6, a Paftorof our 
Church , who for this fame very caufe was firft condenmed 
to death 5 and then the mercy of Kins; James chans^cd the 
fcntencc to him a^d other fix faithfull and hcioicke wit- 
ncffcs ofCbr/'/f^and Miniftcrs of theOofpel^into banidiment 
to death : this worthy fcrvant ofCbrift prrachcd eveiTday^Sc 
in Franccy irt his Exile, converted many foules j the King of 


of freunded Liberty of Confcictice. 

Frame gave the fame comma^idconcernirrg hi n) ) when the 

Town he preached in, was facked and takcn(as the man of 

God foretold them publickly it fhould be raz^d^ ) that the 

Kifig.of Bab)lo7i^dyc touching J^ rem iab^ Joe bim no harmcyfee 

fPeUtQ biWy bk ferjon^ wife^cbildre?: md Servants j from the godly 

w.itnefre§ of his life J have heard fay, of every twenty fonre 

houres, he gave eight to prayer , except when the piiblicke 

neceilities of his calling did call him to preachj viiit^exhorc 

in feafon and out of feafon^ he fpent many nights in prayer 

to Gad> int^xeding for the fuiferers for Chrift in Scotland^ 

Eniland^ France-^ when he wa^ in prifon and condemned^hee 

and his bretluen as tractors , he hath thefe words as a full 

anvfwer to the Prelaticall ray lings againft the meeting of a 

Generall Aflcmbly at Aherdem y and all the Fra(Han party^ 

and to M.H.Burtons prefent words, & his objefting of a poor 

fretrnme by the Laws of England againft CbriikJ^Hi his free 

Kin2;dome : Wbo am I that bejhjuld b^ve calkdmeyMndmademee 

4 Miniver of ib^ glad tydings oftbe GcjpeUf ialvatm^ tkje fixteen j^hn^v ^L^^* 

ycares ahead) ^ and 3:gw Ujl of all to be a fujferer f^r hk caufe a^id Aii.Kfo-, 


fo xviinejje tbiit good cenf^JJion , that Jefm ChrijiU the King of 
Saints y anatb^t bis Kuks ^^ moflfree Kingdome^yea oi free as tviy 
Kingdom e under beaven,. not only to convocateJM andk^ep her mee-^ 
tings^ Conventions and JjfemblieSy but alfo t$ judge of all ber af aires 
in al/her meetings and conventions amongfi ber mefnhrs and fuhjeSs. 

Tbefe two foints^firft tbat Cbrift irtbe head of hU Kirkf^jmnMyy 
that (bee U free in ber government from all other 'jurifdirmn exi'ept 
Qhrifis. 'tbefe two points are the f^eciall csufe of^ur imprifcnmmt Joe- 
ing now condemned as traitors fQr the maintenance thereof-^ we being 
waiting witbjoyfpilnefe to give the Uftteftimmy of our hUod insmftf- 
mation thereof y if it would flmfif ^ur God t^he fofap^wrath-of to he-' 
n^^r us with that dignity : yed I d^e ajjiime that tbefe two. feints a*- 
tove written^and all other things that belmg to Cbrijis Crownc^Scep- 
ter, and Kingdome^ are n^fubjecf^ nor cannot le^ to any ot!)er Autko^ 
rity^ but to hif owne altogethetyfo that J would be mo{i glad to be (^ffc^- 
rcd up ufontbefccrifrce of fo glorious a tru^h. 7he guilt of our 
hlgod (hall noi only lye upon the Prince 5 but aljo upm our nwne brc^ 
tbren^ Bifhop^ Counfellers and CommjjToncrs : li ii tbeyycven tbay^ 
>t}at bav^ ftirred'i^ our Frisce ( King James of great Britaimy 


A fret E'pfjffe to the friends 

ti^rjrifi m , UT w«/f tbcrcfer^ lay the blamv and burden of out bhU 

uvon thcfn , cjpccmll) bor^'cvcr the reft ahvvc written be aljo fartak^rs 

with ihan of tbcirjmr,es. And as the reft of tur brethren^ wl)o cither 

hyfiknec affro^je, or b) cryinj^feacc^ feace^firengthcn the avne of the 

wick^dy th(it the) cannot rcturne^ in rf;e meane time make the hearty of 

the righteouf fad , they (\:allallin like manner bee guilty of our bloody 

and of hi^h 1 rrajon a^ainji t(^e King of KingSy the Lordjefm Chrift 

hh Crovm ard Kingdoms 

Now I but propone to the reall confcience of M. Burton 

-- f n r thatfpeaketh in his dialogue : i. If there bee not more 
Confor.Dctor. ^^ ^^i^.^ .^^ ^j^.^ ^^^ ^^^^^^ ^j^ ^^^ ^j^ ^^^^ j^ ^^ ^ ^^^^ 

in all the virulent peeceshee hath written againft his bre- 
thren, who when he futfered, did intercede for him, and lye 
in the aOies, and behaved themfelves as one at his mothers 

2. Whether or not, he and his brethren who did plead 
againft the Affembly of Divines in favours of an Eraftian farty^ 
doc not ftirre up both Trince and Parliament in both King- 
domes in this very caufe , to bring on a Nationall guilt on 
the land to inflave the free Kingdome of Cbrift to the powd- 
ers of the world, and whether in this doe they not build the 
(efulchres of the Profhets^ and bring upon their owne heads the 
blood of the flaine witnefles of Chrifi'i 

5. Whether a diftinftion will helpe them at the barre of 
Gods juftice , that they Tided in hatred of the Presbyteriall 
governmentjand of their brethren of 5'rof/^72(i5with Eraftians^ 
IB oppofing truths ofChrift in thefeand the ma'Orpropofiti- 
on, againft the light oftheir owne confcience, in laying the 
headftiip of the Church of Chrift on the ftioulder of King 
and Parliament, and then keep in their minde^a mentajl rc- 
f(rve of the Presbyteriall Church only > 

Now they knew that th#queriion betweene Eraftians and 
us, WoS, whether there be a power of government diftinft 
frcm thepower of theCivill Magiftratein the Church of 
Chrift : out thcyftrikein with Eraftus againft Chrift to 
reach a blow to the Pieshyterians \ but (nice that time God 
haih br>. ught downe the fccis lower and lower in the hearts 
of the godly in this Kingdome , and I hope ihall lay their 
honour in the duft] In the fame manner M. burton faith, the 


of frctended Liberty cf Confcience. 

fc b» ■ — " — ■ ' • ' ^ 

givirvg oi this power to the Generall Aflembly above the 
Parliament^ inmrres ^fremunire againjl the La-ws of England^ 
Co faith the Erajiian. But M. Burton knowes that is not the 
queftioii;, awdthat his congregatioimll way makes no bones 
ot a farrc higher prew^ir^. 

For I. The Parliament hath nothing to doe at all in 
Ohurch matters^ more to judge ot them, or to puniih here- 
ticks then if they had no foules. For M, Burton faith5;>.i4. 
Confer. De\erfn. if it be true that Cbrifl bath left fuch a power to 
any (iate then to a Pofi(h (late. But I deny your confeqnence. 
Chrift hath given to no ftate a power to inaft wicked Laws, 
or to ratitie wicked Popiih constitutions, ergoy hee hath not 
given to a Chriftian ftate a power cuniuLitiveco bring tlieir 
glory to the N. Jerufdem , and to be Chriftian nurfe-fathers 
to fee the bride of ChrOi fucke healthfonie milkejit follows 
juftasthis doth. Got/ hath not given Kings any power t^ 
ixitcher and deftroy the (heep of Chri\i^ ergo he hath not gi- 
ven to Kings power to rule and govcrne a Chriftian people 
in equity and uftice. 

2. Our Brethren put a ftranger j?rew«;l/re on us.For would 
they fpeake out the myfteries and bottome of Independent 
ciCj they acknowledge not this Parliament in any other 
fenfe then they would doe a Parliaments of Pagans or 
be^rbew/or there be no Chriftian Magiftrates at all to them, 
but fuch as are members of their Congregationall Church, 
thatis, fuch as^ they conceive to bee regenerated, and had 
they a world at their owne will , then not the twentieth 
man of this prefent Parliament, nor Judge, norjufticeof 
peace could be chofen Magiftrates, if the congregations 
of Englmd^vjere all of the Independent ftamp. 

Bat you may fay I flander them , they pray for the Par- 
liament as a Parliament , and obey Juftices of peace and 
the King as lawfull Magiftrates. 

1 anfwer^its true^ fo would they pray for NeroyDommitian^ 
and heathen Juftices of peace, fent by them as lawfull Ma- 
giftrates^ but not as Chriftian Magiftrates, nor fuch as they, 
woul d chufe to reigne over them , becaufe in their appre- 
henlion of them^they are no lefTe tvithout the Church then 
heathens;, then let the world be judge of their candor in 
contending fov a power of Prcmunhes ^ and in voting that 

b hea- 

A free Epijlle t$ the friends 

heathen jufticcs of peace and unchriftian Parliaments 
{liOLild be above a free Generall Affembly of England ^ but 
they could not endure either Magiftrates or Parlia- 
ments, of the gang they are now in En^Und^to be above one 
of their CongregationSjthough conliftingof feven. 

3. They are jealous.of any fupremacy of General] AA 
femblies. But fay the Congregations of En<;land were all 
Independent;, they would not baptife the children of the 
twentieth Parliament man^Judge and Jufticeof peace, nor 
of the Kingormoft profeflors in E;zg/<i?7 J as they are now 
inEMi^Und^ nor admit themor their wives or children to 
the Ordinances, becaufe they are no Church-members, and 
no better then Ethiopians or Indians to them^and if Parli- 
ament or fuftice? of peace lliould take on them to kidge or 
pnnilh them for this; I beleeve, M.B«rfo;z and our brethren, 
would tell them, thefe that are without thcChfnxh,as you 
are, have no power to judge the Church of C/;r/7?, are to 
judge of Church adminiftrations, or to whom Ordininces 
fliould be difpenfed, or not difpenfed. Judge, if this be not 
a fupremacy given to feven above the Parliament, and jud- 
ges of the Kingdome, which M.BkrfoT? fo much condemned 
in a National 1 Aflenibly of all the godly Miniders and El- 
ders in England. 

But its a fault that the Generall Ajfembly hathfower to mak^ 
rules according to the word of God , afpertaining to the good hehavh- 
vur efaV the members of the K/r^e, and abrogate Statutes and Ordi^ 
nances about Ecckfia(iicall matters that are found noyfome and unpro^ 
f table without the Magiftrate : So dM the AflTembly at Jcrufa- 
lem appoint fiich rules as fhould binde Cjtfar^o he had been 
a good Con^untinc^ and though they cannot abrogate Ordi- 
nances and Afts of Parliament by making or unmaking 
Afts of ParHament ( our booke of rfifciplTne never mea- 
ned that, as M.Bur^ov^ ignorant of the difcipline of our 
Church, faith J yet as the Miniftrrs ofChrift, they may 
juridically declare , yea and preach authoritively that A'5Vs 
of Parliament eftablifhing the M^/Tf.are unlawfull and god- 
leflTelawes, commanding Idolatry, and denounce a woe a- 
f;ainfl un-uft decrees and lawc5, as EUy 10. 1, elfe when 
M. Burton preacheth againft fuch lawes, he then mnft incurrc 
Afremunirey before G^d$ andfet himjelfe inaPafalltkronc above- 


ef prtte^ied Liheny of Confcicwe. 

the Parliament 5 aiid cnflave the Engliih Sub'cfts; for he prea- 
ches that Statutes of Parliament that eftablifheth Mafle, 
and the burning of herctickes^ that is, Proteftanus 5 are to 
be abrogated 5 as v/ell as the Generall AflTembly of Scotland 
doth; and fo M.Burton miift/ef kimfelfe above Kings and Kej^rs, 
And when a Synod or Cliurch conveened in the name of 
Chriii bindcs on earth according to the wordofGod^ Matth. 18. there 
is no law full appeal from them to anyCivill 'udicature,not 
becaufe they are not men, but becaufe they are a Court 
acting in the name of Cbrifi according to his word, and 
Cbri(i with them bindes or loofes in heaven , yea there is no 
reclamation to be made 3 nor any appeale from one faith- 
full Paftor fpeaking in the name and authority of Chrill^ 
according to that. He that keareibpUybeareth me^he that dejpifefb 
yoUf dejpijcth me, and there is no danger to be feared either of 
Papall tyranny^or Parliamentary br(ach,or premunire. 

But M. Rutberfurd fsikh ^ Tbedeci/tvevojces 0^ a Genera If 
Jjfemblj bindes the abfent Of well as prefent 

An[w. So faith the Holy Ghoft, the Churches of Anticchy 
Syria .y zndSilicia^ were bound to receive and obey the de- 
crees of the Synod fo Toon as they heai'e them,/^^. 15.22,23, 
16,27,28- Aa.\6.^. ^5.21.25. as they that defpife the do- 
ftrine of faithfull Paftors dead and buried , delpife Chriil : 
fo faith that learned and godly man M. Cotton , and all the 
Churches of N.EngUnd^ who to Nl.Burton muft fet uf a PafaB 
throne^ as well as the Church of Scotland^ if this be Popery ; for 
xphat need Churches abfent ( faith Cotton^ Keycs of the King- 
domep,26.) [end to a Synod for light and dire&ion in xpayes of truth 
md peace^ if they be refolved aforeband hew farre they wil/goe ? and 
if they be not obliged to fubniit thereunto in the Lord. 

M. £/irt#w faith further, ^.21. that M.2J«f/;erf«rd faith chl 
20.5 1 2,GcV'.Chur.Scot. The a&s of the Ajjembly oblige allthe ab^ 
fents^ not prefent in all their members^ and that becaufe wbatfoever if 
by xhefe Commiffioners determined and concluded if matter neceffary 
and agreeable to Cods word , as being no leffe infallible then tbofe c/e- 
dfions of the Apo files ^ Aft.i $. 

Anfw. 1 dare appeale to the confcience of M. Buxton well 
informed , and to all the godly, if they conceive any (uch 
hiflg to be my judgement to aflert wixhBeilavmne & Papii^s^ 

b 2 :h''* 


•^^Tr ' 

ji free Eftfile ta the friends 

the infallibility of ajiy Councells.now on earth : yea if he 
had read, what I have faidjc/;. 14^209.-2 12. I prove that the 
>\poftles afted not in that Synod as Apoftles^ but as ordina- 
ry Elders- and Doft. J^b/r///(;er and M.Coffowfay the fanie^ 
though !^.Tbo.CooJvfin and'M.N^e^ contradift both M.Cotton^ 
ujid irhitttilcr^ and Cahin , and all both Papifls aiid Protc- 
ilants, yea and Independents, v\^ho acknowledge Ad.l-^, to 
be a pat erne for Synods to the end of the world. But the 
Independents now in Englandy and Jnahaftifls fide with Eri^- 
gefiu<^Grotim'i Sociniansy and^nw/?/^^/^ the enemies of Sy- 
nods; and fay that Synod, A7.i5. was an extraordinary 
Apoftolicke meeting that obligcth not the Churches now\ ' 
The Seek^crs fay, there fhall never be Synods till Afofllcs arife 
againe, which they fay without all word of Scripture. 

2. I fpeakenot one wordp^^ 312. of that purpofc 3 but 
fa{L''^22> I fpeake, and M. Burton both dctrafteth from, and- 
addcth to^and perverteth ray words, which I impute not to 
nialicejas others doe, but to his ignorance of the Difcipline 
of the Church of Scotlandj my words, ch.^O.pag.'^i'i. are 
thefe : J^headsofthc j^jftmhl) oblij^e nUtke dfcntsnot frefcnt in 
all their members^ as A(k 23. 24.18, A<f^.i 5.16.4 c/;. 21.25. /zofit^- 
tanfc-of the author itj of the Churchy tut becaufe of the matter which is 
necejfary and agreeable to Gods x^ord. Befide that, M.Burton leaves 
out all the Scriptiires I citebecaivfe he could not anfwer 
them, he leaves out thefe words^, not becaufe of the authority of~ 
the Churchy which cleareteh my {cnfc^ and direcf^ly cxclndeth 
aJl infallible authority of Church or AfTembly. For I hold' 
they oblige the confciences notfor men , or the Authority 
Df the Church, or becaufe, /o faith ike Cl^rch.^s Fafiffs make 
the te!(imony of the Church the fonrall ob'eft of oin* 
faith, and the Church to bee as infallible as the Scripture^. 
which I eyprelly deny, ^nd \^y th^r ationem credendi ^ all the 
If eight ^bin*dcn and warrant of the obligation of confciencr3^ 
that the drrrees or con'f itution^ of an Aflembly c^n lav ch, 
Qot c>n the fallible and weake authority of the Church or 
merr, but on the matter of the decrees.^ fecaufe or in i'o farre a's 
it is rhf neecffary matter of the word , or agreeable to the 
"Word of Goci. 

Now may not the Reader conflder thislogicke. Tht 


of pretended Liberty of Conf<ieficc. 

Gofpc)!! that M. Bwrrow preacheth obligeth all his flocke ab- 
ftnt dr prefenct f for theirprefence niakethitnot to bee 
GorpeIJ)anci that not becaufe of the authority of ^.^urtoriy 
who is but a liniiill man , but becaufe the Gofpell he prea- 
cheth is neceflary truth and agreeable to the Scriptures^ 
er^^o^whatfoever M,^ur\on preacheth is no leffe infallible then 
the deciiions of the Apo^les. The Antecedent is moft true, 
and more I doc not fay ^ but the confequencc is moft blaf- 
phemous and falfe^ yet are all the lawfull Paftors in Britaine 
to preach the found word of God^ after the example of the 
Prophets &:the^fo/?/ej5cr^^o>whatever all the faithfull Paftors in 
Britaine preach^is as infallible as the decifions of the AfodltSj 
the Antecedent I can owne as a truth of God^ but the confe- 
quence is M. Burtons. 

2. He addes to my words^and fairhjM.Zvmkr/wrti tcUs m-^ 
vphatfocver U by thefe Commiffioners deterrnmcd and concluded, if 
Matter necejj'ary and agreeable to the -word of God. This 1 fay not, 
I never thought xf/;<jtf^a^2^er they {ay ^is matter necejj'ary : find thefe 
words under my hand, and I will crave M. 'burton and all the 
Church of E^zj^f^n J pardon. But I know Generall AfTcm- 
blies can reele and erre^Ei^r^ man is a lyar. I never fayjWhat- 
loever is concluded by them is necefTary. I fay, what is de- 
termined by them is dejure^ that is, ought to be agreeable to 
Gods word, for I (hew that Generall AlTemblies have their 
warrant from ^5f.i5.and my meaning and words are clear. 
The(eare M.Burtons words, not mine , tFba4 is determinedly 
them y binds not a^ , or becaufe its from men p bat as agreeable to ihe 
- word of God. M. liurton expones my (is) as hee pleafeth beft; 
and hath need to cra\c God pardon for that hee itafhiytujd 
i'gnorantly (I fay no morej fathers untruths on his inup- 
c-ent brother^who writeth and fpeaketh honourably andre- 
fpeftively of him:? for let logicKe of confcience be hidge^ if 
tills be a good confequenoe : What a Generall Afienibly de- 
terminer, bindeth no farther but as it is necefTary 5 and as it 
15 agreeable to the word, ^r^c^Whatfoevcr a Generall Aflcn- 
b]y determines is neceflary 5 and is agreeable to the word 
of God, it follov/eth in no fore at all, yea the ial: con- 
trary followeth, eraoj if it be not neceflary,^ and in fo farre 
3S iLis^not agreeable to the word 5 it obl/^^uh neithcr 

b. 3 thefe. 

A free E pi file toihefrict:ds 

thefe that are prefcnr nor abfciu, and is not infallible at 

4. I may fay witlioiit any jufl ground of ofifending ei- 
ther M burton or any of his way, that write againft Synods^ 
that had cl.ey rightly undcrllood the Hate of the qiieftion 
between Ptotcf^ants and Papjis they would not have fo incurA- 
lideratcly claiWd with the word of Cod^ and all the Refor- 
med Churches in Chriftcndonie; for we deny, 

I. AH abfjhite, unlimited, and infallible authority, to 
Synods. Papife prcfTe that Councells cannot erre,and in fo 
doing they make them Lords and Matters of the confciencc 
of the people of God : and Independents and Dthers charging 
this upon u5,cannot bcfbre the barre of the alone King and 
head of the Church, beare out their charge^and the like un- 
limited and boundlefle power of Civill and politick ratify- 
ing 2.nd pallnig in penall /awes, what the Church or Synods 
determine we detiy to any Magiftrate on earth. M Burton 9, 
Confer defer, i^^^ij^^. will not, and cannot make good his bitter, viru- 
lent and unchriftian challenge he layes on his innocent bre- 
thren, who may3and 1 hope doe in humility and confidence 
claime a Saintlliip andintereftin the Lordjejitf as well as 
he. That they with P/ofrcp /;e/,exalt mans pxipi^r above all that is 
' tailed Gody are Jnticbrifls 5 Jfoflates from the truth y doe carry on 

rihc ynyflery ofiniquityj this he alfb muft anfwer for,as a flander 
laid on all our Reformers, Calvin^Luther^ Beza^ yea on Rey^ 
' nold^ TFlnttaker^ Perkins ^ &c. all the Proteftant Churches, all 
the hoalt of Proteftant Divines. 

But, 2. All the power and authority of Synods we con- 
ceive to be miirillcriall, not Lordly, limited, regulated by 
theonely word of God in the fcripture, and in matters 
circumf^antiall, of order, and decency, as time, place,per- 
fons ( obfervc I fay not in myfticall Religions, Ceremo- 
nies,called, but un'frf^Iy, indifferent, orthc like J by the 
law of nature, niles of pietie, charity, andChriftian pni- 
dency, for the edification of our brethren, and the glory 
OiC'od^ and a lawfull Synod, wee judge hath power mini- 
fteriall from C/;r/ff, to j^affe con fti tut ions <^<y>,t<4Ta decrees, 
yi&s 16 4. (LawesI doe not call them> becaufe Chrifl is 
the onely Ijiw-giver, King, and head of his Church;>hls of- 

of fret ended Liber tj of Confcience. 

ficers are onely fervants^ and Heralds to hold forth his 
Lawes)and thefeconftitutions cond^mnm^ Amtnianijmc^ 
Socinianifme ^ Familifme) Antinomianifwey &c. as fometimes 
Mr. Burton being but one iingle Paftor by word and writ 
condemned them, and that in the name, and authority 
of Chrift ( as hee then faid ) and commanding in the Lord 
that they confent to the forme offounddoVtrine-^ rebuking all that 
fiibvert foules, and trouble the Churches, Acts 15. 23524. 
are to be obeyed^and the confcience iubmitted to them, not 
abfolutely, not for the fole will, and meere authority oR 
the Heralds, as if they were infallible, not with blind o- 
bediencc, not without reclamation, orappeale, if they be 
cither contrary or befide the fcriptures, but conditionally 
in fo farre as they are agreeable to the Word of Cod , even 
as the lingle ludependant Congregation is to be heard in 
things lawfuU under paineof excommunication^ as our 
brethren fay fi^om Uattb. 18. and yet, Mattb.i 8. fets not up 
Antkhridj and cauesnot on the My ^ cry of iniquity. And wee 
teach that the Magiftrate, as the Minifter of GoJ, after due 
examination according to the word,is obleiged to adde his, 
civil! fanclion to thefe conftitutions, andto guard the xMi- 
nifters with his Sword ; and to punifh Aminiam^ Sociniansj 
Familith^ &c. as Mr. Burton crycd again ft them of old, and 
appealed to the fupreame Magiftr ate^ the Kings Ma;efty a- 
gainftthem: though wee judge the Magircrates fiv^ordin 
ill this,kecpes fuch a d'tftance from the confcience^diac^ thi^ 
isfo farrcfrom being a State Government of ehe Churchy 
that thefe conftitutions have no power at all over the con- 
fcience from the fxvord, and are alike binding, and were^ 
ACis 1$. Though the Magila'atc were not on earth, ^nd 
though Kee ftiould oppofe them, as hee did thenv And-vve 
thinke Arminians y Sodnia-^/s ^ Si^A Familijls ^ who deny 
all powerof Synod , leffe or more, except onely, 5/r, if 
it pkafe you this is Gods mind^ ifno^^ Sir^ you are where you w.;f^ h^ 
a Scefticb^toCbriVs fecendcommingy and cha?ige your faith ^i^ery 
NexQ Moone^ wje have nothing to [ny^ M fare yc^yiieU^ arc the 
Antichri bin this, not we, ; -^ •' .^ n?'.--,^; 

Nor dare wee conceale airfeareof thelad udgf!mems 
afGod, and his highest difpleafure for the breach of thi 
Covenant ofGt/ti in this Land, ^And 

A free Epijile to the friends 

And that, bidt^ linccfomaiiy viftorics, and gr^at deli- 
verances bring tarth no other truitj but iTerfccutioii ofthc 
Godly and faithtuU MinUtcrs of Cbrifi^ and more virulent 
hacnigof, and railing againftihc Cluirch and Kingdome 
of Scoflaml^ thc(e that are molt zealous for I' cforniation^ 
andmo?tconlcicnciousand lincere for thcCovenant^ and 
fettVinBiof Religion : Above, and beyond all that Prelates 
or f hole of th'ei r way cvc r attempted. Yea, and the cni(h- 
inc;^ and ruining of thele that have wrought a greater fal- 
vadon for the Kingdo^ie than all the feftaries in E;!^^/^, 
■u^henfuch arc peri rented, impeached;, imprifoned, caft out 
of the Parliament and Kingdome for no caufe ( it the bot- 
lomcof the buiinclTe were examined ) but for their adher- 
ing to the Presbyteriall Government, Covenant of God^ 
their brethren of 6*f9r/^w J, oppofing( as the Gorenant o(Ged * 
oblcigeth them ) the Hcrcfics and Blafphemies abounding 
in this Land, when vile and naughty men, becaufe they kdc 
with fe^aries, fuch as blafpheme C^J, deny the deity of 
the holy Ghoft, notonelygoe free, hnlFamilijls^ Antinc^ 
HitanSy L/ifrf/wri who joyne in thefe blafphemies, Arminiam 
& Si}(ini(inS':^t\it old Courteours and darlings of the late Pre- 
lats and popifh affefted, Scek^crs^ Ariabaptiffs^ SeferatiflSj and 
Independents of another ftampe then thefc of A^ew £7zg/W> 
Covenant breakers and the like, are not onely connived 
at againft the Covenant, but lit inPariiament, are advan- 
ced tohigheft places in the State and Army, and fuch F^- 
milifts as Mr. Vol and Saltmaipave alowedand authorized 
to be ordinary preachers to the Army. But know ( I be- 
(eech youjthatthe Lord will difceme between^ him that 
icarcth an oath, and feareth not an oath. 

^1 God FTuft reckon with the Land, becaufe the Ambafla- 
dors of jelCis Chrift are difpifed, hated, and perfecuted. 

3. The City that have borne the weightand burden of 
the-charge of the War/is badly rcqiiited, to fay no more. 
• 4^ Whcn-curfed Pamphlets,!:ncharirable railings againft 
chfi Govcftam, Reformation^ Reformed Religion,thle gorfy. 
licit in the Parliament, the Church and KiuL^dome of Scot* 
ttmiytheAnimbly of Divines, the razinejof the foundation 
iWaidsahd prijiciples of theGofpel, pafle PrclTeand Pulpit 

of fret ended Liberty of Confcience. 

uncontroled, whereas evenPrtpi/?j ( as C^/i^m faid againft 
Libertines Jhave not dared^m terminU^to remove fuch march- 
ftones of ChriA Jefus as doe difterminate Chriitian Religi- 
on from Judaifme^ ?agani\me^ T^urcifme:, may not the Lord fay 
to England and to the Parliament, that which he faid to the 
people of old, Jerem.i.g. Therefore IHvill yet f lead -with you^faith 
the Lerdy andmtb your cbildrens childrenx(^ilf I fUad.- la. Forfafe 
ever the IJIes of Chittim and fee and fend to Kedar^ and conjtder dt^ 
ligen\lyy and fee if there be fuch a thing. 1 1 . Hath a Nation changed 
ih^ir Gods , which are yet no Gods ? But my people have changed 
their glory for that which doth notfrofit. 1 2. Beea^onifhed yce 
heavensj atthis^ and be horribly afi-aid^ beyev^ry dcfolhte. And 
Efa.2o,2l. T'/;e) make a man anofender for a word^ arid lay afnare 
for him that refrovetb in the gate ^ and turne afide thejufi for a thing 
of nought. .- 

5. And what can wee anfwer toall the Sifter-Churches 
in Chriilendome^who have heard of fo many Declarationj?, 
Letters, Ordinances^ Remonftrances, promifes before God, 
the world, and the eleft Angells, that we came to this Re- 
verend AfTembly as willing to joyne w^ith the profefled de- 
fires and invitation of the honourable Honfes of Parlia- Returnefrom 
nient to remove not only government by Archbishops but likewife to the ParUament 
fettle fuch a government as is moji- agreeable to the word ofGod^ mo(i of England to 
nft to procure and peferve tbefeace of the Church at home ^ and a oneS^^Thc 
hafpy union with the Church of Scotland y and other Reformed Chur^ Generall Af- 
ches abroad^in do^trine^ iQorfhip, govermnentj and one forme of Gate- fembiy.an. 
chifme^ zndtoefiablifbrbefamtbyLnw^TooppoiiChercCics^cV' ^6^1, 
rprS) fchifmes , injoynetheNationall Covenant by Ordi- Oi^j^inance of 
nance of Parliament to bee taken by all, when now indul- ^^^^•^'^•i^43« 
gence and more is yeelded to all herefies ^ blafphemies and Declarat of 
feftsjand an army pleading for Libeity of conrcience to all both King- 
Religions, Popery not excepted , is oivned afi'd authorifed doms.an.i54j. 
t)y the HoLifes 5 whereas other humble and rfiodeft petitio- Declaration to 
ners for a government according fo the word of God 5^ ar ^A^^^uf r 
gainft the Eraftian and unwarrantable government fet up ^fjt.^l^j.j^jQ^- 
Scotland.an. 1^41. Deelarat.tothe Pari. of ScotVnJ.i^42. Dcclapf^givcn tothe Com- 
miffioners.Auguft.i64^.0rd:nancc.i^45lO;^.2o. Ordimncc i^45.Mar.i4. Ordinance 
I^4^Nov.p.6rdiaance i^46.Fcb.4.0rdinlin.for Oxford; 1^47 .\iay i.Tr€?.rife between the 
Kingdomes.OrcHn. i64^Sep. 18. Declarat.of the Hca4 of Com.in/r^46\ April i8. Lett cr| 
of the Affembly to the Reformed ehurcfaes.in. i^44.0fdinj^q4.Iunj. 

C but 

i^ free Epifth to the friends 

but in quarters and peeces^of which the Lord may fay^O/er 
it mxv to your Govcrnour , will be be flcajed xcitb it and navpt your 
ferfons ? have beene checked and dirmiflfed without an an- 
iwer till this day , yea and ccnfured as guilty of breach of 
privilcdge ot Parliamcnt^as it faired with the Reverend Af- 
lembly of DivineSjfor a fubmillive and humble fupplication, 
for the Royall Prerogative of fefui Chriji in his own free 
Courts and AfTembJies. ^ 

6. Shall not the Reformed Churches abroad who have 
hitherto prayed for the fad calamities of the Church of 
England-, when they hcare ( as they mitft heare in languages 
knowne to them)that the Parliaments of both Kingdomes 
have made their humble addrcfle to the Kings Majeftyj 
and the AmbaflTadors of Chrift, and the godly have laine ac 
the footftoole of the throne^ of Grace/oliciting the Lord^iu' 
w4iofe hands is the heart of the King, that he would graci- 
oully incline his fpirit to take theNational Covenantj/or tbe 
extirpation of Fofcry^ Prelacy^ ji^erfl it ion^ kercft^Jcbifmc^frofhane^ 
nvjfcyand wbatfoever (haHbc found contrary to found doctrine. Won- 
der and bee aftonifhed , when it is reported that the Parlia- 
ment of England joyned in the fame Covenant with us ! have 
not only, not prefTed the fame on the Sub; efts , which they 
defire of their Pri^ice, but fuffer fatyres, raylings, reproa- 
ches to be caft upon the Covenant of God in Prefle y and 
Pulpit , highly promote thofc that are greateft enemies 
thereof, and countenance an Army , who labour with 
all their power to render the heart of the Prince aver/e 
to the Covenant, and the fincere promoters thereof,an^>ioe 
require the open toleration (wofrbce;cr/rfrtffo;z^ of all here- 
lies, blafphcmieS) yea of the Kingdome and throne of Ah- 
tichrift, againd which we Covenanted , and to take off all 
Laws for prefling the Covenant, that fo it may be buried in 
Jingland, though many of the Army,and Independents, An- 
tinomians, Sociuians, and others, did folemnly with their 
hands lifted up to the mod High , ingage themfelves to the 
l.ord", ticver tofufer tbemfelvcs direHly or indirccily \q bee divided 
and^tbdraxvne from that hleffedujfionand conjun^ion : So that 
"what the Kingdome andChurch of Scotland^ andthemoft 
fciithfull adherers to the Govenantjlaboar to buildJn pub* 


of pretended Liberty of Confc ience^ 

licke , with this underhaad dealing is deilroycd and caften 

I doe not fay this of all, I am confident there be divers in 
the Hononrable Houfes , many in the Church and King- 
dome, who abhorre from their foules the wayes of herelie^ 
fuperftition 5 fchifme^ Popery , prophanencile, treachery^ 
wicked policie 5 which never did fo mufh prevailein this 
land as lince we did ftveare to endeavour the extirpation of 
7^\ thefe 5 and that though this Covenant were buried, it 
muft rife from the dead againe, and that the Lord mull 
muke his Jcrufalem in Britaine a cup ef trembling , a burdensome 
ftone^ A hearth of fire among the wood , a torch of fire in a (heafe^ 
againft all her enemies , both B4t^/o;z without , and Edom 
within, that no weafon formed againft them Jhall fro jper^ that eve- 
ry tongue thatrif^ againfi them in judgement (hall be condemned , and 
that the Lord (ball cleare the judgements of his chofen ones 
that they (hall not finally be feduced, and (hall bring the blinde 
by a r^ay that they kpow not^ and returne to a people of a poore language 
that they may all call upon the name of the Lord , andferve him with 
onejhoulder^ and the Lord may be one^ and his name one^ and his go- 
ingforth^ in the three Kingdomees, may be as the morning. 
O that the Lord who hath founded Zion ^ and hath chofen 
Jei\ifalem would doe this in hit time, 

5. % 


c a Contents 

: ;...V...V\^ 

T^rnLnu U'\j ii:u// 

Contents of the firft Treatife^ 

AKtinomians in toe Afofiles timcyond have their difcent fi^m 
the old Katharoi, called Puritans^ who taught that regenerate 
men could not ftn. 

Chap. IL Of Libertines. 
7he Vihcvtincs xcho fprangufy an. 1525, of l^n to the Fami- 
lifts and Antinomians. page 2 

Finer Antinomians deny the Incarnation of the Son of Cod. ib.. 
Copinusj Quintus5Antonius Pocqiims^the fir.ft Libertines 
under that name. 2. J. 

Pocquius a Tricjl afededobfcurity ^ and objcded ignorance to 
Calvin. ib. 

Libertines and Antinomians inmany things like otber.j. 8c ib* 
Qnintinus the Libertine and Aminqmian3 flight the Scrip- 
lure, ' <t 

Libertines /^^5 Jngels are lut motions of the minde. ib. 

Libertines mak^ God the author of Jin^ Antinomians con^ire^ 
XQith them 4.5 

Antinomians and Libertines have the fame conceptions touching 
mortification and the confcience ofbeleevcrs. 5 

Chap.lIL Of Anabaptifts,N. Stork. Th.MuiKerJo.Bc- 
coldj&c. and their 7enets. 6.7.8. &c. 

Hen. PfeifFer ^wd Muncer, their ftditious^irits and miferatle 
end. 7 

Above an hundred thcufand killed in Germany, by the AntinO- 
mian fffirits imfulfton which wanteth the light of Scripture. ib* 
Tho. Scluikcr beheaded his owne brother-germane by the impul- 
fionof the Spirit. 8 

The Spirit^ bloody attempts ^ and miferableend of Becold, or 
John of Leiden. ib. 

Hiipoligamy and fifteen wiveu . ib. 

His twenty eight Apofiles above the number ofChfiftu 8.9 

Hii bloody ^irit. 9 


Contents of the firft Trea^ifc* 

^'^ The tenets of Anabaptifts. - - :'r^ 9.ig 

' Divers kinds oftheWyWhich hold all of them fomethingxmmon with 
Antinomians. 9 lo.ii 

, JI4. Beaqon faith^ allextermllwurdn^ is indifferem, i^ 

' Antinomians and the Anabaptiiis l.^^Vu iibv i tmrrs^ te^ci 

f^eedome from the LaWy Cofvenants^ vowcs^ fujir^i,fijtbcs^ ^om. 

firming. ii.ix 

Melchior HoiFnian^ Menno Simonz. 12 

Chap. IV. Of David George. 1 3 • 1 4 

Antinomians c^m/^/yrritA David George. ibid. 

, Chap.V. Of Cafper Sv^enckfeldi;;/ 'Tenets complying with 

Antinomians. 15,16 

His rife,, life^ errors, ibid. 

Swenckneld his many hooves ^ his ignorance jhexv^;s admonJ fie d 
aTfd confut ed by famous Divines, 1 5 

His foule tenets touching Chrift. 17.18 

Chrift rn glory remaineth man 5 contrary to S wenckfield. ibid. 

'Ihat the Scripure is the word of God ^ is demon flr ate d againfi 
Swcnckfieldians and Antinomians. 19.20 

The arguments of Swcnck field, again^ the word ofGod^ which 
axe alfo the Arguments of Antinomians, anfweiei^ 2Q.2 1 .e^c. 

7'he internaU and external! word differenced. 21.22.25 

Swenckfield and Antinomians rejefif the Scripure and out-- 
Wardword^ andmake the Sprit all. 2a:>23^24 

Chap.VI. How the word convertetb. 2j,265C^c. 

Certajne ^neceffary confiderations how the Sfirit and the word act 
together- 2%y'z6 

How the a&ing with the Spirit if mediate. ibid. 

How immediate. ibid. 

Tbe extemall word concurreth 'inftrumentally with the Sp- 
nt. 255263^7 

The word not a dead letter. 27^28 

SwenckfieJd and the Antinomians deflroy the word and Mini^ 

fiery y the abfurdities that follows their doSrine, 29,303:? i 

Of the internall andfuhHantiall^and the external/ & vocal/word, ibo 

Svrenckfield and M. Del achpowledge no word tut Ae ijitcrnall 
and fubflantiall word f and make Scripure and all extcrnalb indiffe- 
rent. 30531532.335^5?$ 

Its no confequentyihcvjordmxhont the Spirit is not elfeftu- 

r 3 all 

Contents of the firft Tre^tife, 

all to convcrt^frj^o^it is no inrtmmcntof convedion. 34^3$ 
7 In wr J of itj'clfe a common jound. 34 

'1\k Jr^umcnxi of Swcnckheld and Antinomians fe f r^z/^r 
ihax tbc-tcord ^ (inijiftrumentof convnfton^ hccicufe carnal/j vocally 
lodilyy liter Ally difcujfcJ. 3 6 

Huvi^xvcbeUcve in God and inbU xvord. 3^537 

■Of^lfc union of the xcord and Sprit. 37538 

VValdeifo and Antinomians mdc the Scripture an home-book^ 
^rl'^^tcs onlyy and ufelcjfe to bclccvers. 38 

ChapAMl. OfreveLnionsandinJpirations. 38,39540 

0/ revelations aUive and fajflvc. 3 9 

Fourc hjndcs of revelations'-, to xcity Prophetical/, a. Special! to the 
tied. 5. Vxtraordinary. 4. Satanicall. S9y^^A^A^ 

Famililis have no true revelations 40 

InternaU revelations proper to beleevers. 40^4 1 

H')xc particular revelations are not in Scripture 4 1 

Of the Propheftes of Knox^Lutherj Wicliffe^Hudi, and their 
revelations^ and how they are diferenced from t/;e SatanicaU reve^ 
lations o/Anabaptifts and Familifts. , ^'^Ao'>^^A^ 

Chap. VIIL Of humane indujiry^ Arts^ Sciences^ Tongucs:, and 
whether they be lawful! to the opening and fupcrnaturatl l^ov;ledc,e rf 
the Scripture. 45 >4^ 

Jndcvours of freewiUconftfi well with grace. 45 

How far Sciences and 'tongues are to be acknowledged as the good 
gifts of G04I. 47 

Science and T'ongucs in their nature , though not ever in the way 
and manner of acquiring them^ necejfary for under jlanding of the 
Scriptures. 47^4 8 

Chrift and his Apoftles learned though their learning was not ac^ 
quired by humane induftry in Schools and Vniverfities.^S^^p^^o^^ I 
How the inward teaching^ or teaching of the Spirit , excludes not 
the outward. 52 

Frivolous objedions of S^Lm.HoWjagainjl Jrts and Tongues^ an^ 
ff$ered. S 2,53,5 4 

The teaching of the Sfirit excludeth not Arts and 7ongues. 5 ^ 
(. hap. IX. Of Henry Nicholas, bii tirth^writings. 55 
Calling. 5 6 

Hif wielded dofrrincn 5^o73S8 

W.Dcl and Hcn.NichoIas cmply in the fame dodrint. ST-*^ 8 


The Contensof the firft Treatife 

iMr. Del inclines to deny Chrili G od incarnate. 5 8 

fTbat God manifeficdin theflcjb^if to Familifts. «^ 8,5P 

H. Nicholas with M. Del and M. Beacon rcjed aU crdinamrs 
gnd refute all external/ mr[hif and conf effing of Chriit before meny 
all controverftes in Religion^ indifferent. 6056156^% 

Which WM refuted by C alvin^ 6 :: . 

Keafons againflthif^ , 62,6^^6^. 

Chrift U true man not a hoi) drjfojttion as H. Nicholas blajfbe^ 
moujl) taught 6^ ^66 

Scri^hurikn^ to be ex^oned aHegorically as H.Nicholas dream- 
etb. -- -^ --'-■— -— 6j^6H 

Chap. Xr ©/Joan. Iflebius or Joannes AgvicolA^thefirfi Fa- 
ther oftlie Antinomians under that name. 68 
H^ callings hit foundnejfe^ hif falling away. 6 ^^69 
Hif Recantation of the Antinomian errour in an Efi[lU ofD.La- 
ther to Mr. D. Guthel containingihe minde of Luther touch- 
ing Aiuinomians as a SeU that had their rife from tbe Ve^ 
will. 69570,71,72,73,74 
Luther i> for the Law. 70,7 1 
7hat none is ferfeU in this life^and we are to fo row for fin. 7 3 y"]^ 
IQebius recanted his Recantation and returned tv jfread Ann- 
nomi^nifmc after Luther s death. ^ 80,81 
The tenets of Iflebius & Antinomians in Luthcrs time. Si,8^r 
jfie Antinomian way of f aulas Crellm in Luthers time 


KoB? Antinomians /F^fefft/;f quefiionof eld.. 83 

How the Law is a fatient to bdeevers. 84 

Of the AntinDmianifm^ o/Michael Neandcn 84,85 

ibivers diflinciions touching the ufe of, and freedomt from ihelm 

tending to cleare Luthers mind:^ 86,§7 

Three fpeciall ufe s of tbe law according to Luther. Jbid* 

Luther rt/ww/? Antinomians interminisyandismod contrary 

tatbem. 86,87,89 

How faith onlyjudifieth as Luther faith. loo' 

How faith and workj are contrary. lo I 

How according to Luthcrs minde the Law bath fown over the 

fiefhaed not over tbe renewed confcience. 102,103" 

How Good worl{gs conforme to tbe law are notnecoffary. 1 03 

Tbii lav^ the fame mw^ andunder tbe covenant of works. J^id^ 

^ Tkc 

Contents ofihe firftTreatife. 

T^hc Uw is given frvfcrlj to the new man^ not fo tbefieji. 10351*04 
How the terrified confdcncc U freed from the Uxv. 10551-06 

How the law condcmncxb and tcrrijieth^how mt, I065IO7 

How the litw is given to the New vian^ how not. 1 08, 1 09 

Excellent re^lyes of a beleever to the accufing law, 109 J lO 
7/;e iem^\ed beleever freed from chAlknges of the Uw. 1 1O5I 1 1 
How a temped bckever is to comfort himfdfe a^ain^ bw*tmfta- 
fiomintheCfinfcience:\. ■"• .' / II25I13 

Liaher is for cmdiiiens in the Covenant andforfrej^rathns he^ 
j$re converfKm. .^. • 1145X15 

': , Sioidry excellent anfwers to Satan^and the law^^ what a /inner is at 
ihebrini(ofdiffAire\i. -nuy.]^^ • 115^116,1175118 

How wc nrefatie?it5 in jujl if cation^ boW ftct. 1 1 85 1 1 9 

How the law is weak^ M 9 

How good work^s arc naught. 12051215 

. How tl>e Uw is abolijhcd^ how not. 1 2 1 5I 2 2 

'That the Uw if to be f reached to all. 1 195I2O 

— Of the union betweene Chri;!: and a beleever^ offofite to the fhan^ 
cied union of Families and Antinomi^^is, w})ofay that a'bifke- 
vcr is Godded and Chri-ed 1235124512$ 

Of our kgnll union^our union by faith^our union hy marriage ^by na- 
ttcre^and the intervening ofinterefls andjonditiors with Chrift andn 
fmntr 125,1265117 

Luther mak^s fin to dwell in the jujiifed^ contrary to AminC'* 
mians 12P5I30 

. ^ How it is in them^ and bow removed^ fardonedfinne is efenfial/y 

fin. 131315^^133513+ 

HoXQ XQe are under the law^ and under grace in regard of the flefb 

gnd the Spirit. 1 3 4, 1 3 J 

7he divers reffe&s of Law and Goffcl 13^ 

How the law is a dead Letter. 1 39 

of the Letter and the Sfirtt. I395I4O 

Luther deteffeth allegories. 1 3 9 

How the beleever needeth not the Lccto in the Letter. 142,145 
None are ferferr in this life^ as Lmhcr faiths contrary fo Anti- 

nomians. 143,144 

IFe mufl then have fatience. I44jM5 

Sin in the beleever rageth t9 tbeir feelings and yet is made leffe 

fn. 1455X4^ 

\ Luther 

Contents of the firft Tcea«fe. 

Luther taught ihat the JeX^s were jMJlified and aUuall^ parda^ 

Tied by faitkas m are^cmtrary to Actinomians. 1 465 1 47^ 1 48 

ChX)L.OfChrillianlib€rty:,andoftrue &fal[efenfe.i^2,}^9^&c. 

' Luther in tbepomt of Cbrijim liberty ^ i^ againfl the Antino- 

Biians. * 1 485 1 49 

How the Law hath nothing to doe with the confcience^ according to 
Luther. ^4951503151,152 

Antinomians diflindion thatwe /inne not againji the Law^ but 
againfi ChriChremoved. 1 5 1 

Luther unduly chargeth thefe he calleth Sacramentarians^ with 
making the Sprit without the word their rule^ it being the do&rine §f 
Antinomims in hidT time. 1535154 

How wee are to judge of out fiiritual! ejlate by fenfe y how 

not^ 1535^54 

Luthers minde of freewill:, and contrary to Antiomians tbere^ 

in., 1555156 

How the Willie a fatient rather then an agent in, good. 157,158 
Of the fubjeftive and zdCiwtfower of freewill. ^,-5 8,1 59 

"thirteen conft derations of the Author touching freewill. 1 60, 1 6 1 , 

An ahfolute independent fower in the will^ to doe without the pre^ 

determinating grace of Gpd^ neither peculiar to the Govt nam of 

rrerkes before the faVj nor to the Covenant of grace ^ after the 

fall. 16O3161 

Chap. XIV. Of the piece called Theologia,GcrmanicZy and 

i,/ tbe Bright ftarre. ^6^jyi6^,&c. 

Libertines Jprang from the Gnoflicl^yYamiliiisfr'omLibcnincsy 

Kntmomm\s from both. 1^531643165 

Of John Waldeflbj who hath fundry principles of Familirnie 

4ind Antmomianifme /H bkr book^. , 5645165 

God is the creature faith Theologia Germanica. 165 

To afcribe any thing to the creature is finne ^ the new man if 

Chrift. 165^166 

How creature's are under-caufes of their owne working. _ 166 
T'be heB and heaven of Famili^. v >.J..> •'167 

Tbe; FamilUis a'c'kpowledge no Cbrifr[^ iui a\ metaphorical 

Chrift.'" i^7>l68 

So TheolXjermanica, and the pie^e called the Bright ftar. 
7he worh^s of H.Nichola^. 1^8 

i Fami- 

Cow^nrt of the firft Treatife. 

Famil Ws 0/ £ne;la!ld Jiffcmbk thbirgfojfeJ\foints. 7btir Pe- 
f/7;o?Mo K/>?^ James. 168 

Vm thtfrmtilicc in \h f^MMoii ^litinfi ViVdtAM, mh tot/c/a- 
ted by Prelates^ bccr.ufv ihcjit^iltd A^Mnfinon-Qonhmi^s. 1 69 
"I'ncantents of the Fctition of the Familifts inEnghndto King 
James. 168,169,170 

Chap.XV. 0/ the Familifts y and Antinomians in New 
England. 171 

^ heir rife. ib. 

Ibtfr \env\s. I'ji^iniyij^ 

J^he Smfsfufering are <jtd m^nifcjicd in thejlcjh^as Saitmarlh 
andFamiliihfay. 172,1735174 

Saltmarlli Cbtiflamv io the General/ SirTho.Fddvfiix ^oe^s a^ 
hn^ 'With the Fmilids of N.England. ibid. 

Ordinances x>f prcnchin^^fc^drn^y hearings $ act menu ^ are not to 
ie fc{^ertHed fom the Sfirit^ mr the Sprit from thetn, 17^ 

Chap.XVL Oftht firfi Authors df Antinofnianirmej^zJ Fa- 
fiiilifmc in N. England^ MZ/h^cJ^e Hutchifon^M^Wheelwrit, 
their freaclyfP^t> ftdithttf railings 'dindfoulc tenets. 1 765.1 77,1 78 
Mrs. ' Hutchifon told^ maintained /7;e fnigbt preach t^-aCongre^ 
gaxion^ and itlMg^ libe exaihfte ^oJT^dfc HI a. 1 7 8 

H^aboitiinalktdfrctt^ mi^hkhfjedeniedlhehnfnoyt^lUjoj the 
jmAc^ tht rtfnrre'Gibn., Chrrit:, ))edvefi^ fdndifcaiiony ajferted rez/e^ 
biiidns befide andn^ithout the word of God. V7^^^7'9 

^}^Cy^rt^r^FAf(^VlyatX::irtWM^e tn N.tngland '<onfut€d 
4n7dH:onJlmf^3 M.Hiitchrfon, M.Whcelwi Ight^ and tethers, i Sd 
W. Hutchifcn bare thirty foYm^d mongers. iSi 

W^^ccftihunicated^ b^niffjed to the Road Iknd, \iVedhy rfc? 
•rrdkins, fhe Md all her hayift. I'S i ,1 82. as is repfted. 

Mrs, Dyer^Familift, //;ete'/fr ()f William t)yer 5 n frifne 
Fittiilift, broUvj^t 'fortharetril'le monfter. 18 1 5 1S2 

ClYap.X\ li. Of the late F:ar-iilifts hani{hed out o/N.^England 
m Maflrachufcts, and now inbabit^nts of Sh^w-otnct:, otberwife 
w)7cviProvid<-i>ctr. 0t88 

V^he blafffocmom tenets of Sam^Gortyn, ^ wicked Famfh% If bo 
ffroathetb'9fty7lrinttrdithut\:oridof\. 1^35184^18'; 

Cjortyn nnd thefe Familifls deny G^d i?icarrjrite^andj^ every fu^e- 
vn^ S(untkVMv\V(^md there kriot anQtber Cl^nft^j84:> 1^5, 1-86 
v> d$tb M.Btacon maintaine tbefm^:. 1^895 1 90 


Content of the. firft Trea^ife. 

\]Gh.y^^ldcnQdejpifeth Serif tur^S- ' " ' 19Q:,191 

Gortyn conderniies [wearing before a Judge. 192 

Refentance^ baftiftngy preaching by any that have not the Sfirit of 
fandificationiOT frcmeditatCyor (ludy what the) are to f reach, 192,193 

-Of other Antiuomians in England^.^j^ TownCjEaton^Crifp^ 
Paul Hobforij Beacon^ Del, Saltmarflij and Denne. 
; Chap.XVIII. Saltmarfh cleareth his minde of ferfonallmorti- 
jicationfaiutfy ^i^oldeth m^nji other paints ^f Ffimilijmi .of Chrijl 
crucijiedy rifen^ afcendedy &c. in figure ^.mt in his true reallman^ 

Perfonall mortification mufi be commanded in the Gogfetto belee^ 
vers y otherwife mortification which ispurchafed by Cbtijis merits 
16^0. year esagoeyCannot be commanded i^ now. ;* .196,197 

Saltniarlh withFamilifls der^ the: fir fl Adam to he a reallfingle 
man. 1 98,199 

SaltmsLvfh denies a vifibk Church. 200 

And externallbaptifme* ibid. 

Chap^^XlX. Saltmarfh with Families phaficie many new 
4idminilirations of LaWy Joh.Baptift, Gojfel^ all-fpirit. 2 oo,2o i 

fFbat the Antichrift is to Saltmarfh and Familifts. 201 

Saltmarfh /^/t^5 that artSy and tongteSy and Scripture brought in 
Jmichrifiy and banifhed the Spirit. 20i32ox 

Sakmarfli.i«?/U F^mil&smak^th three fpeciaU admini^rati$nSy 
the LaW3,t5^ Gofpel, the S'pmt ^and re] eCteth the Proteftamfaitky 
and tak^s 4 new way of the Spirit. 203, 204. from H. Nichalas. 

IFars to Szltmzrtti were meere types done awa). 204,205 

^li/b^ Minijiery and baptifme of Chrijl y are made different fiom 

that of Chrijl s. • « ^ ^^^ 

rSTbe different miniflrations ^ even tb^t of all-jfpirit> in this 

lif^ 20.5,206 

Saltmarfh ^«c( Familifts will have the day of judgement and an 
/idminifiration without Ordinances to be inthis life. 206,207 

Ghap.JCX- 0/ ti)p cea/ingof Ordinances fine e the Apofiks dyed, 
'^Sdltin^i^wM^%kQrs teach. ?o8",209 

Seperation from a falfe Church lawful!. 209 - 

No n&w lights after the canon of Scripture is ckfed. 2 1 0,2 n 
pn)yed fully. 

^he-^ace Matth. 28.1 9,20. Lo 1 ani with ypu.to the aid, 
^mietbti^^f;qn\inuatim ^.fM^nifiery till the lafi judge^nent. ^ai 2, 
.' ^- d 2 213, 

Contents of the firft Treatifc. 

2 1 3 5 2 1 4. what ever Saltniarftij mtb his Seekers^ /^jf on the con-- 

SaftraarAi takcth away all Minijlcry 5 cnirij^ , and fending of 
Paflors^ as Seekers doe, 2 1 4,2 1 5 

Chap.XXl. 7be doctrine o/Saltmarfh and Faniilifis touching 
Magillracic, and the ffiritualJ difcerning of Saints among thew^ 
fclves. 2155216 

Szhnuvih maketh Magiftracierbe/w^geu/ CJirift the Me- 
drator to men in the flc(h n^t to Saints. 2 1 ^ 

Of the dijce rning of the. Sprits. 216,217 

Familiils are againft-warrc^ andyetpaliice it. « 2 17 

Vefenftvc warres laxcfulL ibid. 

Chap.XXII. 7 he higbefl difcoveries Familifts have of ChriO, 
to wit^ thatnerther thejirjl 5 nor Phefecsnd Adam Chrijfj ^ a tru^ 
and real/ytut only a figurative man. 2 1 8^2 1 ^^ 

Tracing andfufernaturalla^s in us fuppofe fonte aUings in tPSy and 
ChcUon the crojfc crucified not our vaturallfexulties^ as Saltmarlh 
w/fb his Familifts dreame. 2203221,222 

ChapXXlII, Fraying a law-bojidage to Saltmarfli and Fa* 
milif's. 22352-24 

Saltmarrti holdeth that neither written Law^ nor written GoffeU 
is our obliging rule, hi t only tl)e Sprit^^as did Libertines. 2243225- 

Cliap XXIV. Of the indulgence of finning under Law and Go^ 
jfel! granted by the Fzmi\iO:s. 225,22^ 

Jbat men under Prelacy may adore Altars and IhtageSyand not firr^ 
hut walk^e witJ) God in thefe diffe7ifations. 226 

Chap.XXV. Familifts wiUkave us tobe Ghrified/^wrf God- 
ded. 2265227 

Chap.XXVl. 7he Familifts fhantie ^fm faffing fiom one 
Winiflration to another of higher glory in this life 2275228 

Saltmarfh with Familifts fbancie a day of judgement in which 
Wt lume old miniffrations and truths^ and get new light. ibid. 

Salcmarfh cxfoncs the flace 2 Pet.^io. Which it clearly of the 
day of ludgementy to be 4 day in tbi4 life^ as did Hymenals artd 
Piiiletus. 228,229 

Of the Lords Prayer. 22 8,2 2 9 

Jnd the Sabbath according to Saltmarfti, 229 

Familifts a^ainff the written Scripure. 2-29,230 

Chap.XXVU./iw Ordinances and tbf letter of the word are in* 
I firnmenu 

Contents of the firft Treatife. 

flruments of conveying ef Cbrijh and his gract to m^ and neither ado^ 
redoff^* norufelejfetous. 2:^0.^2^1 ^2^2y&c. 

7'be letter and the Sprit^ who are Minifters of the letter, x9ho 
©f the Spirit. 231^2325235 

Serving God in Ordinances unjuflly cal/ed Id$IatryJ)ySzltm^{h 
and Familifts. 234,235 

Ordinances are not ^areJfjaJows. 23 6,2 37 

Natural! menjiumbk not at the Utter of rteGoTpel, but at the 
thing ftgnifiedy i Cor.i. 237 

Chap.XXVlII. Of our afurance a^id comfort from a&s df free 
grace. 2:38,23.9 

Orof fuitablctotheruley or not fuitahle* . 239,240,241 

Chap.XXiX. The (h}fe of Szltmzrihts booke^ c^i^ed Sparkles 
of glory, and how he denyeth Chriflfo beany thing but a man jigu^ 
ratively or myfUcallyy of H. Nicholas taught. 242,245 

Saltmarlh denieth that Chvid is come in the fiejb , or bath any 
body he dyed iny but hismyftically body^ which is the Saints fuffering 
affliction. ^ 243^244,245- 

Chrift really crucified^ not in figurel 244,245 

TPl)at Chrifts offering hkflefh on the croffe is to S^aTtmarfl? arid 
Libertine?. 246,247 

Saltmar(h with H.Nicholas teacheth that every creature if 
God or a fuhfhantiairpart of God. 247,248 

. €hap. XXX. Familiib will have all externalls indiffe* 
rent. 249,250,25 i,e^. 

We may he of any Religion we fleafe to ferve in love tbtf^rrs wee 
converfewiihall for the time. ^ 250 

' A letter frinted by Authority under the name 'of OliVerCrurn- 
t^cl opened y and found to^coniainema?^ fecrets of groffe Fami- 
lifme. 250,2^ 1,25^ 

Independents end V'rcshjtcnzns cannot' ^ray with the fame 
Sprite and receive the fame anjwer. 252^25 5 

FamHifts condemning all outward OrdinameSyCondemneal/unity;^ 
tut what is inward and invifibh. 254,25 5 

Saltmarfh/4/rft, that God manifeftcd rnthe flefh,, isnothirfg 
but God by bis Sprit difcovering new light. 2 5 6 

W\)at uniformity ws meane in the Covenant. 2 5 7, 2 5^8 

No rule for uniformity in iodine ^ w^^rfhi^^ difcif line- hut tfer 

Contents ofthe firftTreatifc 

T;^ jirorJ a meancs &fhiruiring m^nfrom b:ingf averted^ but ng(^\^ 

' ojbang converted. 2 6 1 ^262^ ^ 

1 7b^t p?t' mu^ in outv:ard things ficafe arte another^ tboHgh in Icjo- 

latry4«JSin, ^ r^;/g/;r /;> Saltmarlh, Beacon Wo/kr Fami- 

iiis. , , 264^265 

TlefUcc Gal. 6. neither ciixumcilion &c. cleared. 266,267 • 
Familills vrill have it lawful! for no man to come out $f PrcUfjfy 

Foferyy or an) u^ilawfull wa)^ till the Sfirit effeaualJy draw theyn 

Hoxv Saltmarih is againfl duties. 2^9 

Sakmarfh, Seekers and Families are for any ChurchrC^o^ 

vernmint. 270,271 

Cliap. XXXI. Saltmvfti,4l/dFapaJ^ifts teach that ^bcrc it 

falvationinaUKeli^ions.^ ijl^ljz 

Everyntaris confcience is bis Bible^zs Sabmarjh thinks, ly 2 yij^ 
Chap. XXXtl. If^bat certair\ty of faith the Saints ma^ attaine 

to beyond the Fanxililb JJuciuatien of faith , of Hereiie and 

Schifme, 2745275 

Jtw^old infallibility. 274,^72 

One of the Profhets and JfofileSy&anotber of allbeleivers.ijjjZ'jS 

Sahmarfh prc//e/eJ/> defertetb ProteRams^and tak^tbbpt\ to Fa-f 

/ , S^tniarfh and Beacon againjitbe Trinity ^tbc union ofw9 
natures mChrift. 376. 

SaltmarQi devifes a new union betvpeene God and Man^DeviJIi 
^d Angels. 2.765277 

Saltmardi defimth Herefie in relaUm to the Sfirits teaching^ 
mt to be^ the written Word. /ij^ 

And Schiftwtobe inrel^ionto the invi/ible^ not to tbe vifi^ 
ifc Church 280 

Chap. XXXllr YdimW^smindetouchinf^payer 2813^82 

Chap. XXXIIII. Atafiof the wild allegoricl^ interpretations 
^fScrifturestbat Salcwarfti father^ on th^[firi].2&Zy2^i^'^Bi^c. 

All in Covenant with God are freacberj of the Gojfclto Salt^ 
niar(h. 282 

Salcmarfh andU. Nicholas w^i^ejChrift's comming ayiim 

mdjud^ing of the wofldto have beene thcfe 1 640.^^4^/ 284 

oaltai^rlh U'otfld fntvc by Scrifturc tkete ^uld ke no baptizing 

fy water. 2^ 84;, 2^ 


Contents of the firft Trcacifc. 

Chrift crucified if nothing to Saltmarfh but the Saints Godded 

asd Chrifted^and fuffering with faith &patiencc. 28*; 

Ofdinttnces areonely for the unconverted before men to fupplythe 

4hfcnceofthejpirit. 28^ 286 

Thefiory of Adam hut a figure to Saltniarfh. ^286 

The Dodrine of John Baptift is gone faith Saltmanli. 286. 

Saltmarfti -with Secinians will have the love of our enemies yio] 

tommandeJ in the oldT'efiament. 1, g 

Saltmarfh dreamer of a Clwrch on earth tJkit fh all want OidJnat^ 
ces^ 287 iSS 

The f lace G^l ^. I. Of the Heir e under Tutors vindicated from 
Saltmarrti's g/ojfe. 280 

The Corinthians called carnall unduely y iCk)r. ^ r>2v by 
Stihm^rfh'.thef lace vindicated. 290^ 

Chrift's difcifles not under a ft inted liturgy^ 2^1 - 

The f lace 1 Cor. lO. they did aHe'^te&c. § e akes nothing ^f the 
Idolatry ofmeanes and Ordina'H<:eSy as Saltmarih fhancics. 292 
^ The l)i^^cifles of Chrift not under a carnall miniftration^ but had 
th revelation of thefpirit ^ mV^ m. 293 

iThdl^ 2. mching the AatKhriii^vfndicated. ^9Si>^9^ 
Toe flnce John 17. Father gloriiie me &c. fmlfy dufed:, vin- 
diCiAed. 2945295 

Exoi J3. None can fee mee and Ivfty vindicated from Salt- 
ftiarih /)*f gJojfe. 295>296 

The vlaceZ^ch 1 J. of killing falfe Prophets under the 
G(3i|)ell5^ vindicated. 29(65297 

Chap. XXXV. Of the anoynting 0/ tj>e Spirit and the 
terrer. ^97!>29%&c. 

Oftbekrtowledge offucb as are under a&uall vifion in a Tnmct. 


Vrapk^^not tver under ndtunO iHJims in a^uaVpr^yl) trying t(y 

ffitny as when in a dreame or trance they fee the viftons of God. 

Propficts fee not really the things themjelveSy but the jpecesor 
images in the ofened decree of God. 500:30 1 

Tl^e^irit ojpfed to bodily and eoctemall. ^oo^ 

ExternalWrdhtantes in fcnfo compofito 472^ cfivii^ ho-pp they 
fuitwith the Sprit* 301550^ 

"Tbrtcwayesvfjtnim b^tweeneih^ worded thejpirit^ -502^:503 

Contents of the firft Trcatife. 

Ibc r call influence of lj>irituall of orations on the body. 5^3>30+ 
■If^c adore notCbaraiii'rs. 304 

Ibefpirit bccaufe thejfintyund fef crated jiomtheword^nctour 
eillfjng rule hut the law n;. J the tc Simony. 304,305 

U'care to -wait on Goclm theujeof (,utward meanes^ though tb^ 
^irit n^ori^e not ever ufon our hearts. 305,306 

Divers waycs Bf thejpirits concurrhv^ xvitb the word. 306,307 
1'bc fldccs Jcr.^j I . They fhall no more teach his brotlierj 
^and I J oh 2.27. The anointing tcacheth you all things, 
.clc\ircdandvi?idicated. 307^3085309 

IVc mal\c not tk xrorj to have two fenfes^ 'one external/ and pref a- 
ratory, another intcrnallandjpirituall. 309,31053 1 1 

7be one literal/ j^enfcythe true and native fenfe of the word,^ 1 1 33 1 i. 
Divers other confl derations of the word and SfiriU Jhe Sprit op- 
fofed to humane eloquence 3 1 2,3 1 3 

Jo coldy dead and dry fj>eal\ing. 3 13^314 

' Jothatwhichfmel/smojlof ourwit. 3I4 

7^0 wild logicke. 3 1 4, 3 1 5 

T'he cbarabers of aJpirituaU condition. 3 15,3 1 6 

The Spirit determines the ad ions according to the fffccificatiorty 
dnd to the exercife. 3 15>3 1^3317 

The S fir it bow he g#ej along with the Lav 3^5^316 

The obliging Law and the fiee Spirit conftji together. 3 1 6 

'the moral/ compulftono'f the Law, is cxhaufiedby thefreenejfeof 
nGofpel-ffirit. 318 

Threatnings legal/ had influence on tbewil/ofthefirfl Adam, not 
of tbefecond^or of confirmed Angels. 3 1 8,3 1 9 

The place 2 ?€t.i. Untill the day-ftarrc arifc, &c. vindi- 
cated. 319^320 
tiow the Spirit if the day-ftarrc. 3 20 
How trui that if , the more of the letter , the lejfe of the Spi^ 

A 3^i>32* 

How wee are changed into the fame fpiritualmjfe contained in the 

^^oifyl. ^ 32253235324 

Families have no new difcovcries. 3 2555 a6 

How duiics are Ipintualfy taught in the Gofpel. 3 2^*3 27 

The IFurd thv formal/ object of our faith , the Spirit the effici^ 

cnt, 327^528 

The COjpel tc Antinomioiis a meere kil/inglcttcr^ 3285^ 29 


Contents of tite firft Treacife. 

The w$rdffiritHaH beyond figures and letters in every confide^ 
ration.^ 5295350 

* JheffiYjt determineth the anions of the fprituall man. 350 

7he order of ailing in fufernaturall anions often from ti)€ 
Spirit. 33i>33^ 

Jhe ajfumption of a jyHogifme ef ccnfcience frvvcn by the 
Sfirit. - 33^,53? 

Hew far re the Saints are to leave Rome for new light* 534335 

. Preaching of duties not contrary to the jpirit. 335^33^ 

^ fp1)at the L^w of the fpirit of lik if. 336 

Characters of a ffirituall condition. 35^^337 

*the mitten Word to Familifrs if but a type and a (hadovp.i^j^^ 3 8 
' Ordinances to continue to the end. 3385339 

Climbing from' minijirations natural] or civiO t9 higher miniflr at i^ 
^nSy an unwritten phancy ofF^miW&s. 340^541 

The garment' wberewith the Sonne of God was clothrd^ if ape? el 
ttconftft in fix points^ by Saltmarfh^ and to bee divers mini-Ira^ 
lions. 339^340 

How mortification is afigne of a jffiritual! condition. 341 ^3 4* 

AFetitionof the Familifts of England to King James, anno 
1604. 343>344>34^>€^-c. 

7heir virulency and malice to Puritans. 3435544 

Their extolling of H. Nicholas. 346,347 

7bey will have us faved by workts of rightcoufneflTe that 

wee doe. 347 

Prelates never troubled Familifts, becaufe they wer^ enemies to 
Vnv\tzn$^and conformed the Prelates wayes. 341 

Tley clambe fo tfee Apoftolicke Church, andreje& rfce Apo- 
ftolick Scriptures. 348 

Divers oj the Court of^eene Elizabeth and King James were 
Familifts. . 349 

; Familifts are for univerfall grace* 349 

Tbey labour to pervert King James to Familifme. 35 Q 

They condemne ^i?^ Antichriftian that are not of their tr^j.^bid. 
; ^ They profeffe uncouth pbrafes t/;<jtProteftants cannot under ft and a^ 
Libertines did^ ibid, 

They prof jfe they will take and imbrace^reje^ or refuse their Re^ 
iigimswbicbii the only true way to falvtttrcm^as'tbe Jdngdnd hisLax^i^ 
pall ^njoyne. ^ ot^yi6 ^ 

Contents of thefecond Treatife. 

Jin abjurauon tcndredto Faniilifts in England <j«. 1580. the 
1 orb. of Qaeene Elizabeths r eigne by the Lords of thefecret councell 
dedarin^H. Nicholas to bcanHeretick* 3535354« 

II. Part, 

Contents of the fecond Part called a 

Snr^ey of Antinomtanifme. 

CChap.J.Antinomians unjuftly accufe m. p. 1,2 

Chap.II. Antinomians are Pelagians^ 

Chap. III. Protcftants hold no frefarathns with Pelagian?, 
Papirts ^rzJArminians going before converfton. ^^ZA 

Sinners are not healed ofChri&asftnnerSy but as[uch ftnners who 
are freely chofen and loved of God. 4 

Chap.lll f . How we teach a deftre of grace to be grace. ibid» 

Chap.V. How we are fieed from the laWy how n$t. 5 

Chap.VI. How the Command of the law layeth an obliging bend 
mus. 5?^ 

Froven by fix arguments. 

Chap. VII. How the Law and the Gofpel require the fame 0- 
ledience. ^ 7>8 

Chap.VIIL Ofthefromifory fart of the laWy the differences 
hetweene the two Covenants miflak^n by Antinomians are ofen* 

Chap.IX.o/f-bf threatening of the Law and the GofpeL 1O5I t 
Chap.X. «/Gofpcl-feare, i2 

Serving for a reward not mercinary. ibid. 

Chap.Xl. Law-fear ? and Gofpel-faith are c$n/tffent. 1 2yi 3 
Antinomians make the Go§ellthe very^irit of grace. 1 35I4. 
Jind remove all Ordinances. 14 

Chap. XlL Antinomians deny remijpon $f /times t$ the 

Jcwcs. 14,15 

Chap. XIW. Of the non-age of the Jcwes what it was. 153X6 
Chap. XIV. The old man or the flefb to the Antinomians if 

iffljcr the laWy the new man freed frOm all lau\ 16 

Chap. XV. Antinomians bold that the jufUficd ftnne before 

men^ and as touching tbiir converfation: not before God, oi touching 

ibcitionfcicniiM 17 

Contents of the fccond Trcatifc 

Chkp. XVI, Antinomians taks jt^ftification to be an extirpa-^ 
timof finne^ root and brajich, jy 

Chap. XVII. Chrift m intrin/icalfy and formally thefinner. 1 8 
Ciiap. XVlIIJ^e are notjuflified till we beleeve. ic^^io 

' Antinomians hdd that we are united with Chrii% before rve be- 
leeve. 20 

Chap. XIX. Gods love vf goodwill and of good Hl^eing a war ran- 
falle difiin&ion. 20^2 1321 

Chap.XX. there is a real! change of our flate in juHifi cation. 2 z 
Chap. XXl. ff'e mixe not worlds and grace in the matter of ju- 
fiification. 23,24 

Chap.XXiL Antinomians deny fin to be in the jufiificd. 24 
Chap.XXIII. Antinomians fay to faith there is no finne. 25 
Chap XXIV. The Reigne of faith not abfolutc^as Antinomians 

fy- 2532<J 

Chap.XXV, Godfe£tb fin in thejufiified. ^6^2j 

Chap. XXVI. Confe^on required in theheleever^ 27)^8 

Cliap.XXVlI!r6e law if to be f reached to btkevers. ^^fi9 
How duties are to be f reached. 29 

Chap.XXVIII. Strid and frecife walking a Goffel-duty. 30 
Chap XXIX. God truely angry at the finnes of beleevers. 3 1 
Chap.XXX.T/^e7«/f/)f erf countable to God forfinne. 3 2 

Chap.XXXL God funijheth finne in heleevcrs. 32 

Chap.XXXlI. beleevers are to mourne for fin. 3 2,33 

Chap.XXXlII. Antinomians deny th<it b'eleevers fiould crave 
fardonforfiK, or h^e anyfenfe thereof. 34 

Chap. XXXIV^ Men bcyling in their lujis without any bumilid'- 
Hon foregoing are to beleeve^fay Antinomians. 3 453^5 

ChapXXXV.SfirituaU poverty miftaken by Antino. 3 5,3 6 
Chap XXXVI. Repentance mijlaken by Antinomians. • 36 
Chap.XXXVII, How good workes are necefary. BTjJS 

Chap. XXXVlII.T/;e Gojpell conditional and bow. 39^0 
Chap.XXXIX.Antinomian mortification xejeBed* 43>44 
Ch ap.XL. Antinomians the perfeftifts of the tyme. 45 

Chap.XLl. W€ are comfleatly favedinthislife^ /i> Antmo* 
inians. 44 

Chap.XLlI. Our bapfimffeinfan^ificaUmafwellasinjufHj^ 
.tuition. 45'4^ 

Chap,XLlILiy<i«e?/iiwf/w mjhcd by himnoaiims.^e^^^ 

9 2 %0l»^^9 


Contents of the fecond Trcarife. 

Chap.XLlUl. AUdoHbiings minripjim with faith fay Antino- 
mians. 49^50 

c hap.XLV. Aniinomians Merh-mQngas^riQt we. 50^5 1 

C\\^y. WVlmlberc ii^raceinbcnnt in m. 52^53 

Cbofv XLVII IVc are not mcere fatisnts in a!ts of fandifica* 

Aininom\:in% abet alJreafoning€ nfcquencej frowifcs. 57,58,59 
Chap XI.VIII. Bclecvers cannot Jinne agaJnJl GoJ^ tut ajj^^ainfl 
mcn^ '^^ Antinomians. 60^61 

Howtbe ju^ifiedarc not ohtigedto efcbcw ftnne according to the 
Aniinomidn way. 61 

Towncs ^aine olpUions tending to frove that good workes are 
not the way t^jalvation. 6 1562,6 5 

Good workes are not necejfary cither by a necejjity ofmcanes or of a, 
fmmandofGod to Antinomians.- ^2,65 

hgw fandifnation fittcth m for heaven. 64,6^ 

Chap. XLVI. Antinomians free us from any obligation teE^ 
vangelick^commands and exhortations to duties^ and fay faith is theort^ 
ly thmg commanded in the GofpelL 6%66 

Chap, L. I Jew we are freed from the Lw in regard of fanciifca* 
tion^ M ufj:t(^if cation. 68 

Chap. LIx Antinomians r^war^t 0/ Jewijblaw-fervice andof 
CcfpeU9bedicnce. 69,70 

Neither the Jewes under tbe Law, nor we under the Gojpell could 
ever buy the Uvc of God. ibid. 

Tbe errcur of the ]cwes touehiug righteoufnefey and the fiaU of 
tbe ]cwes confuundedby Antinomians. 7^*7* 

Chap.l U.lhat we are not freed fram outward ordinances. 73,74 
Chap LUI Ibe ncajpty of outward Ordinances. 15>l6 

Xhap. LIV. What feace we may fetch fo'm gracious fcrfor^ 
mantts.j6^jj.Fc(ice wittGod^nQt the fume feace from ouifelves^ 7, 
78. U'hat cualifcd fcrfcrmarces can lottome feacj:. 77>78 

Antinomians r^jcfir^i/ exftrienees, 79,580 

AntinomiaJVi c^ndemne aU experiences^ ibid. 

Chap-LV.f/pflp far)e inherent qualifications ^ andaHions of grace 
"?•»» prvif wc are in the ^ate of^race. i 1 ,82 

^ ' Hent -xternaliyejioimanus prove nctkin^. 62. 7a e)ctbe ab^ 
i^li •f tbt Spirit, and 9VtH$oks •urfelves k tbefurefl arguing of a 


Co mtnts of the fccond Treacile* 

Keefing ^ftbe Cmmandmtms maypQvaomroWie Spirits that 

Tpeeare inChrifl. 82,83 

SufernaturaU a&s may recifrocallj^ povc one another. , S^ 

Antinomians confpire vrith Papifts re denj all evidences of cur 

certainty of our being in Chrifi^ because all aUs or quaiifications or 

xttotkfs offandification may be called in que^idn 86587^88 

Their certitude of faith beiri^ no lejfe qu^fiionable. 8 8, 8 jt 

. Goodworl'^es^meanes^not pilars of our ajfurance. 90,91 .^ 

Chap.LVl. UoXQ dunes and delight in them take ua not offChrift. 

91,92. Ho-w they may be abufed^ j;^ 

. Chap. L VII. Of Itberty prchafcd by Chnji. 93>94 

Hox9 we are freed from the Law^ how not. 9h9^ 

Magi^rates cannot punijh iil doers by the Antino. way. 1 0O5 1 o i 

Chap.LVIII. Antinomiaiis teach that beleevcrs muji not walk^ 

in their convcrfaiion m in^the. light of God, but mufi live by fdtk^ 

X9ithGo(L 101,102 

Chap. LIX. Ro^jufiification is one indivi/tble aS nolfuccejjjvte 

as fanClification. 1O4. and ftns yet are daily far dmed. 1055I36 

Cbap*LX How fmnes art temitted before they be committed 106. 

, Ch^p, LXhHow faith juf^ifieth. 107. ^;zJ Saltmar{h''s ^r- 

gumentsthdt Chriftisnot ours by faith. loS^lop^uo. ^nr 


The order ofconverfion andofju^ifying the /inner* ti i,!^ 1 2 

Chap. LXU. The Aminomidins way and method of a ftnners 
camming to Chrifty confuted. il43il55iL6 

T/x abufe of f reparations to merit^Pc\z§iAniCmc^tbe abandoning of 
the fradife of humiliation andftnfHk^ne^t before we beleeve^ Ufre^ 
pmptu^ui Antinoniianifnie. - 1 1 65I 17 

Cliap.LXIII.Tbe Uw and thejpiritfubordinate not contrary.njyiiS 
Saltmarfh i< Familifti 118 

Chap^LXlV. Ancinoniians difetencas batwcene the law and 
thego^eH:^ confuted. 119,12^ 

Law- obedience did not win Godto.b&ow God. ^^9 

The author jty o/Gqd a Law-giver and God a Father not con- 
vrary, "\20^ T&ffG6(pcIl commandethnot any thing by the An- 
tmomian q(74), 121^12^2-^ 

The Gofpel rfoii both command and ferfwad^-lii.Antinc^i- 
ans call obedience to, God a miferaHe yoak^. ibid*: Haw LofW^ri^ 
prandCoffeU'fweetm:jfedoec^nft^^ ,12^ 

e 3 Anti- 

Contents ofthefecondTrcatifc. 

Antinomians reje!f all arguing and logjccU infcrerces of the ■ 
Holy Ghoft infcripurc and matters ef faith. I233I24 

7 tough XQt be regnerate^ yet m need fcripture-teaching, 1 24 

The wriUCHfcripure not given to the flejh. 1 24^125 

Chap 1 XV .7 he Gorpcl if a rare Covenant in al things.i 27,1 28 
Chap. rXVl. Aiumomians errours touching the Covenant of 
f^r.cf. 1283129. Inthe conditions thereof, ibid. The time of 
it, 129.150. Jndinthefarties. 130)131 

Chap. LXVlI. Of legal! and GofpeU-converften. I3 1 

Hov; jncerc camnands xvork^ no change. 1 3 2,1 33 

Katurallmen cannot frofofe a [u[ernaturall end. 134 

(hedicnceatfet houres not legal/. 13551?^ 

jrhetker Covenants:^ V^cs^Prmifes he legal!, l^S^i^y. W)at 
other things are legal!. 1 3 8^ 1 3 9 

Chap.LXlX.Tbe dead and baffard faith of Ant inc. 140, 1 4 1 
Faith^and nothing commanded' tut onl) faith in the Cojpetibow true. 
140,141 Of hnunotnun faiths J43>l44 

Keafon for immediate beleeving xvithout al/ preparations. I45 
i^^l\<^.fak^en of. Who immediatly invited. 14451453146 

Chap. LXX. Faith not the mely v^ork^ of the Gofpcly as An^ 
tinomimsfay. H 8149 

Voingfubordinaie tofweet Goj^cU-attraUions. i^q 

> 7beway to beavinnotfo /hart as Antinomians Jrr^iwe. 1 49, 1.50 
Chap.LXXI. The fuftified obey not God by neceljity ofnaturcy 
-us the fire burnetb. 15I5I52 

Chap.LXXII.C/on/^i/zg «f God injanliificationneedfk/t. 15 5 
Of our adive and fajfive glorifying of bint. j^ 2 j^ ^ 

Cihap. LXXIIL SanSiification concurres as we/I as juffification 
to mak^ Saints. 1553I56 

Chap. LXXIV. The harmaniom compliance of old Lihcnincs 
Fzmiims and Antinomians- 157, 158. In feventeene tara^ 
^f/jtochap.LXXXVI. ' ^^^l^ 

Antinomians with Uhcnincs refute all perfonall mortifcati- 

- Chap. LXXV. Libertines, Familifts, W Antinomians 
^ f-ee in from ntllaw. j^- 

Chap.LXXVI. Libertines W Antmotnisnzdtnyalljcrif'' 
iKr 163,164. H. Nicholas maketb Wokvords of God, 164,16c 

Antinomians tume PcrfeAifts with Libertines. 1 6 6* 167 

Contents of the fecond Treatlfe. 

The Fathers ofoldfaved asvpe. 1 67 ~ 

Chap.LXXVlI. Antinomians W Libertines fouk tpnwis 
UHcbing God and the cuthour ^f fin. i ^9:, 1 70, 1 7 1 

Chap.LXXVlII. Libertines and Antinomians Xa}^ away a'! 
[epfe or remorfeof confcience for Jin. 1^2,17-- 

Chap.LXXiX. Libertines <a«d Antinomians p^r^/e/ hdeevcrs 
xpith Chrift incarnate. ^ 7 3>i 74 

' Chap.LXXX. To follow fenfe and natural! inclination as alow is 
c«r r«/e,r^> Libertines ^/zrf Antinomians. ^74>i75 

Antinomians ftn according to their owne lying fenfe^ and decla^ 
ratively^not truely^not really ^and in the Court of God. 175,176 

Chap.LXXXl. Antinomians f lead for liberty to fopery ^d to 
nU Religions. 177^178 

Chap.LXXXII.Libertines and Antinomians doubt of the refur* 
rection^ and af the life to come. 178,179. H. Nicholas and New 
England Families ie/jr/;tfee fame. i7?ii8o,i8i 

Chap.LXXXlIL Familifis, Libertines, Anabapri sgobe-' 
f$rc hnunomisins in de)^ing all cxtemaU mrjbif and obedience. 


Chap.LXXXIV.M.D2l,Saltmarili and Familifts deny a!/ out- 
ward ^ReformatioHy fcrifturc^feales and ordinances. 1 87, i 8 8 

Del denies any worke of the fffirit or converfton to Gnd in t])e Old 
Tefiament with Socini^ns'iSS^i^p. Del^Familift. lSo,i8i. 
Del 4 Libertine.. 195,194. He denies all lawes. I95. Del a 
difcifle§fM\mctr^an Anabaptift. 196,197. Hw eccleftaflicall 
reformation is fpirituaH. 198,199 

Del a Libertine in remeving all the working of [econd cau^ 

feS. 199:,2CQ 

Dels arguments for Qnely intemaS reformation^ againd all the Mi^ 
nijiery and Ordinances of the Coffell oi Swenckfeldians taugbu 


Bileevers^asfpiritual/oi Angels^ faith Del^ What need then of 
freaching t$ them ? 204,205% Outward Reforming no more our du-^. 
ty then to redeeme the Werld. 206,207 

Del mak^th Gods abjolute decrees to defiroy aVthe working offe-^ 
tend caufes. 208,209. Del and Familifts deny the [cripture and^i^ 
i^ntendJorM internal! enthyjiafficall word. ^ 1 0,i-H,2 1 2,^13 
The middle way between Papifts and Enthyfiafts. a 1 6,2 17,2 1 8 

Chap.LXXXV, Libertines (md Antinomians come neare to 

Contents of the lecond Treatife. 

clhcr^ in making God th^ author of iin. 219^220 

Cliap.l XXXVI. 1 jbcitincs and Antinomiaiis wokldb^vc us 
dicrothmgj becAui'e God doth ciUlhiirgs. 221 

Chap LXXXVII. Antinoniians refuted in {ay ini^ that wemak^e 
the aUirii^s cf tDe Sjirit lile to the ads offwraU Pbilolofhy , and the 
differences betru'Cen thefe two. 2 2 2^2 2 5)2 24^ 2 25 

Chap. LXXX\'in. 7 hat xvce are truly righteous in the fight «f 
God 5 and yet finncrs in our pelves 5 poved againfl Antino- 
iHians. 1255226,227^228 

Chap.LXXXIX. Antiiiomians are ignorant offaitb^to dreame 
that its faith to btkeve againfl ftnfe^tkat cur fins are no fins. 2:^0^2^ i 

Chap.XC Antinomians free ^tU converted ermn-converted^ 
from obligation of obedience. 233.234 

Chap. XCI. H^Wy and for vphom Chrift intercedetbfor in hea- 
ven. 234.235 

Chap.XCII. Antinomians contend fcr the faith of ajfurance^ 
and reject the faith of dependence. . 2355236 

Chap.XCIII. Antinomians derty the Law to be an inflrument 
at ally of our (anUijication. 236,237 

Del 5 with Libertines 5 tnaketh the word and thei Spirit all 
9nt. 238,239 


Tdg.i^.linc penult, lorther.that.f 15.^18,^. , ^.17./.^. till he midcr.till 
tic be made. f .11./. 17. r. from. f.^^J.ult. for 4.f.^MO'^«M« iorand r iv. 
f.5^Ag7. fcTthcy.rihcrc.f 6^.Li.d. in.p.^gj.j.r. limply. f.ioi./.j^. fcr 
noner.Kpw.f . 1 2 j ./^.r. (^aramp, i n • ^* 3 ityfextn, p. i c i./. 1^. d cijirc, f . 1 94. 
/.iS.but.r.both./j.iij./.i^.forjnot be.r.nottobe.p.tj^./.i i.foi*mc,ioScrip- 
niics and ordinances then r forme to Scriptures and ordmances.Thcnp.154. 
A^foris.r. nsatTroat. p. 1^8 in marg. will it. r. will have it. p.i75./.j,r. 
7ccldcd.ijo. in mar.r.iCor.p.507./.j4 r. contrariety.p.j i^^./'j j r.bcciuiqi 
F.rriU in the II. Part. 

Vdg.^./.iivtho ever will have Chrift. r who ever will , have Chrift and 
pay not a penny, p.r 7./. 1 8.r. makes, p.6^. for Chap.XLVl. r. Ch,ip.xLl X. 
p.^^/.M';r.c.iIlcth.p.7i./.i7.r.givcth. p.B^./.p. for hath. Thivc.f.g6.l.$.d. 
<f7icV.f.t^9./.i7.foi ^lrrihcation.p.?o./.28.i/hen.r.gloriati' n p.199 \.\t.dM 

,^ry without. 

209./.w/rfor thcm.r.him.p.i*S-^»'5»^- '«/p«/>^.a36./.«6.without was.r.was 


'\ "^v^ v-^r- r-:-; 1 . > 




O F 


Pa rt I. C H A p. I. 

The Origin/^l of kntinom\2imand of $ther u»cUm Sec^s 
vfho hdve taught the farm things^ not unhkc 
to their blaffhemies. 

H O U G H out of dosbt, Antinomkns have gi^ 
ven fignificacionof the firft dawning of that He* 
rcfie, in PmI the J fogies time, ShuU fpee mui- 
nue in fin thatgrdce mAj AbounA i Rom.^. i . and, 
IstheLAi»fin} Goc/fsrM^Rom.y.j. sind '/dmcs 
Jhis arguing againft the dead faith;, voyd of good 
works, 7*^-^- itM:imateth they were peeping ap' in his daye^, ^atiribmiaBs' 
and'?t?/b« hinteth at fomc denying fignes of Juftificauon. .' * jn tht Apdle^ 
Yet their Originallieenns to be from the old Kdtharei, called timejmctheb 
PHrhayr^yV^hQxok about the year 1 1 15 . 1 1 1 8, who being jufti- difcentfrom the. 
fied,a,ffirmed they were pcrfcd and free of all fin^as the glorified ^'f. ythum ' 
in hwven, as J^/;«/i«r/i, Free Grace,p.i4o. and Mr. Tmnt ^^^^^P^^^^« 
AfTer-tion of Grace fay, ^,69. 77^78,7^. though FIacchs Il/jri- ^ 
rjf^,Catolo.tefti.ver.4.t5. fol. 1531. fay the Papifis afcribed 
ihis opinion to the ff'^^^jf/ir/, but moll: unjuftly, ixxAGu^Altefipis 
the Jefuite in his fabulous Chronicle, to the Lutherans, TahiU 
Ch^riografhka^ An. I20p. c, 10. or we may fay they came 

B from 

a of Libertines tht Fdthcrs §f Aminomians. 

from thcfcctllcd tA^tidni from <fy£tim or EpiHimins the Difci- 
plciof ty£timy who taught th^t (in and pcrlcvcrancc in fin, 
could hurt the faWation of none, fo they were partakers of hu 
ftich, that he taught, fo jin^mJUf^i dc Hcrcf.tom.6. Hcref.54, 

G M A p. II. 

Oj Lbcrti^KS. 

The Libmincs¥l^ Wf cowc a little lowicr :|bouc thc-year, I525..arefc the 

W;« f,ri gup, J[ Lih§rtinesy which are a fand of \\\\\ ch|iCoinc near to the An^ 

Ami 5 1^ iif rip^fmiMiy anif 4«/7.yf/, and ^k.ul^-'therh iavoiijftlrongly of the 

%^fi^i^sin/A(\ ^^^^^^*'^^ yAlcntimanSy and crjtfrt tes Cj/vIh advcr£lib.C.2. 

tmomuns, ' obfciTAhthJit Lih^ti>icr u.idcr prct.^ncc of Chriftian Liberty, 

trampled undcri foot all gojiujUr* io doe ttrf ri/n^/ri/. ^Bc- 

fore theui C rio^ the Difciplc o; leracbin as £piph4niw in Ar 

nacepiulloojforhiscwi) priiicipks, one good, another evill, 

Thtcr Ami' ^sT^ tuV. xKodan, ^p d^cript. H.-fiid^ that Chrift (utfcred 

nomiansir«v im i^inanly, as77>/^#.relt!:eth. fo Fd-nilifif and rincr Anti^ 

tht I civuiion n0mt4m deny the Incarnation, and lu> , Everj beUevcr u Chrj^ 

cf ihc ^onac in.:4-n4t^^ And u Glided 4ndChri!}edy with the hplf MoyH$ipf£; 

©fO^d. Ctrd^ denyed theRefurrection, fodo AntiH^mians ^nd Fornix 

lijts. M4rci$n his Difciple taught the like with Mdnichdan/^ 

they are not farre from rcjediHg all the Old Tcfiament^ for An* 

tin^mUns will have no 4^HMtRe7m0oH 0Jfln in the Old Teftamcnt 

fo faith Denne ^ Doftrinc Jek Buftifl, p. 5 1 > 5 2. ^d. ferm. p. 

3,4. wo inward convcrfion ot fumcrj to God, no holy Spirit 

^^^ gifen, BO Corenant of Grace then, tt Cri^i and Mr. D^/fay. 

^^^ ThefirftmanoftheZ/i^rnii// was an ualearaed rude fellow, 

Anmim Toe^ C^fpinud a Flanders min ; after him arofc one .^wr**/ a Taylor 

qmM thcfffl in PkcdrdUy a drunken proud man. and to him was joyned one 

libertines. BrrtrdniUu, who dyed foone, and one CloMdinm ftrfevdUui 

B Jt a chLfc min among them was Ant9nim Pee^iut a Prieft, 

. who ftjll (aid MMf, thou^a Papi/tt (htmclefly call chcm C4/- 

i4?f^?!^r' '^''**^^^' thefcfcliovvifpreid their «e.)4ly Herelus in HolUnd, 

frfi itKTtinc BrdhnnuMy and otncr parts oiLo^ Cfrmsrtj, and infcdcJ thou- 

dfffciiobt3j^ fands, drew away many jn Froftce. 

(curf^jdob,e^ Anronim Pocijd lu, a dilTombling hypocrite remained at G m^ 
^^'^'^'''^^^'^^x/4forarpice, ddired if Cdlvin, a Icilificate that hec mi^hc 
U(^o'jilmZi- P^^^'^-^ C4ljfmtnx\ncy but what he oould not obtain from CV* 
dtriUii bis fi$. ^^^ WiiO ia w hiiH a pkancaftick twlc,hf f^und at Mtv #w Smar 
kri'-s, Yiko 

of Libercin^/A^ Fdthtrs of Aniinoraians. 

vfho was aaorcfiiDpIc then C^/t/iV, and that J^*/in#i»i«#faic[ to 
64lvin^ when he rebuked hifn,tbr his vabc and ncwcxprcfli- 
oBS^thac he undcrflood not his words ; fo do ^x/i^«ippf4ifi and 
Fdmilifij fay, none but therrifclves k3i9i^ ^nj thin^^f the Sfiri9$ 
and $f th mj fiery $f free fr net. 

a. Libmines revealed none of their fccrccs but to thofc of 
whom they exafted an oath to follow them : So doc Ffimfilfis uitrtineiwU 
zviA Antin$miiMs cauceloudy keep iip their tnindcs from aiiy AminmU'i h 
they know te be contrary to their way. ff^ny thmf^t liiff 

3 . They fpakc in darke, obfcure,wy^*f l^jand fublirrr words, •^*<** 
not with the Serif tnres ; and (b doe Antinomums^ allcdgiii^ thej 

sn C^dtuit^nii ChrifieJ* M^fes it tf#r in tkftr CBPifeience^ they live 
in Heaver f thij are neither male mr femaU^ thcj walkg bj the rmk 
•/ the nt^ Creature. 

4. Libertines profcffed they would fpeak fo ambiguoufly, at 
their words alight cary two fenks, becaufc Chrilt preached 
dkrke parables to the people : Antimmians have not to this da j 
ciiplained in their writings, whether the juftificd can (in or no ; 
futinpraftifctheyfay they may, lye, whore, Iwcare, coufen; 
Ce^ feeth no fuch {iniiei in then^. 

5. Nothing was more frequent with Libertine/^ then the Spirit^ 
the Spinty Ar.fin^mians fajy to preach duties, to rebuke finnCjiir ^l 
not a Sfirituallfiraine •f GeQfel'freachif(^jh*j legallJUterall^tJ^-' 
fes^ like y net Chrifi^Ukf. 

The chiefc errors of Libertines^ which I prove to be holden Libmints ai 
cxprefly, er by undeniable confcquenccs by Antinetenarrs aod AnxmcmhM 
Famili^tsikrethtk. agrccin (^h:io7ff 

I . the Serif tm-e is a dead and hjllifig kiterjthe Spirit that ejmck^ ^''^f .^*^j^^- , 
nethid eetr (a) rute^ fo (ay Antinemians. )ibettm ^p^ 

^. {b) TheScriptmeidtobeexfemiinan alUgmcalland ffiri' ^^^,^^^^'^* 
tmdlfcnfe^ fo Amiinomianf. b Calv.^^u 

3. (c) The Evangel is a fpirittMlldtHrine, becaufeitcemtfre- ^ji^u 
hemiethChrifi^ho^jHkl^thfse : the Anciix)m, Del. pag.ip. to 
prove this, circihthe fame Text with Libertinesjjchii6. 7 hi 
)^firds that I ^eakf are Life and Spirit. 

4. {d) Thi^0rdis nciftinf Utthe Spirit, thai Chri/t is tbi 
Sfirit ; we are made Spirits ( Godded with him fay Antinomi- 
ans) with Chrifl, and^m life fi^uldbe the Spmt itfelfey fo Fami- 

lifts and Antinpmians teach. , . . 

5. (0 Cid is that $m Sfirit, that atketh and wfrkcth all, inaU^^^'''^ - 

k z €r(en$tres ,^**^* 

of Libertines the Fathers <>/ Antinomiias. 

m'C^tures ; cf^ctiallj in Angels An'inun^ g09iariil^ and Vf^rkfth 
inm allvitallM^icnSydf livings growings Tnllingt 44»derjlmding^ 
in place fij pnrfonU : io doe Nc^ EngUni Antin$mi4Hs teach. 
AMiiif^'Co. ^' Qsf^^^^^^^^ ^^la^ (^ii\xhCahin) called Panl a hr$\eH 
|.4ii, veffelljjobnafaolijbjiungman^ Peter a eitnier of his Dor^^ and 

f RircTcUnun^ Af/«rA/tt^ a;i I^/i^r^r. }Vc l^9\^ Antinomians fajy(^f) Pdter leaned 
itipcuhif.^. ^^^^ ^^ ^ Covenant of y99rket ; PahUi i»Elrint w4i mete for free 
' ' grace then Peters 9 ta Antinon^ans AfofeSj the Prophetty Chrijf, 

Q^mtmwithe phn^Baptiji are legalijljyiprcich carnally, iittcrally. The OUf 
Hbsrtine, ici Tcftamenc is a dead letter, ( faith Z>#/ferm. pag.3.4. nnder aU 
^ " t^T^c^^'^ ^*^ ^^^^^^ itf/i^w») men ( he cxcepteth neither Patriarchs lior 
/J;i^n^:'Sir;p- ;i^^^^^ oor Godlieft then living ) wereiny9wrMjas cm^rnpt and 
-mckedM very Heathen : for all their circumcifion in the flejh^ they 
\K'ere Hncircnmcifei in heart j /#r all their 9H^xrd wafhing^ thej 

So that notvithfianding the outward w$rp^p of God^ih people 

remained inwardlj corrupt 1 filthte^ andtincleane^ andWfthfiut anf 

trfie Reformation before God, till Chrifl who ^as G^d in the flsfi 

cam: with the Miri^ation of the Spirit ; and then im^d woe the 

time of Reformation : then the? Sph-it was not given to Afofe/, 

David, Akraham, till Chri^ cam^ in theflcfh, more then to 

Pharoah^ Ntbuehadnezury or other heathen. 

- ^. They fay, with Saddneesy that Angels good or ill, are no^ 

tt. ing bat imaginations, thought s, and motions of the minde of man j 

tibenines f^y as if imaginations were fenc to ^/r/Zt;^ the Saints, beare them in 

w^ngcls ^^ *"' their armes^ pi$ch their tents about tes, open prifon ^<7flr^/, taught usf 

ofdtms if the QqJj y^m^ {^^ th^ f,c^ of God, tempted us-to finne, fend dif- 

wi/w^ cafes on us, lied, teachcd lies, fpoke Scripture to Chrift, as giod 

and ill Angdssio. They fay, man Xtas made of a body, and ofmioA 

in place of afouk ; tloatthe other enemy the ^ot Idle nothings and fin 

. , an naked opinion. 

Libcrtiftcsi 8. They fiid God ^"m mt onely he, in >^hom \^v live, moveyfub^ 

mVc Gcxl 'the jijf^ htViie a being. Aft. 1 7. but there v^si neither reafon nor ^ii in 

kmhoreffrm. ns^more t hi n intones I God derhall the>^iekfdnefe,vii4nies. wr- 

Mfiu will) J^^^^' '''^'-^^ ''^ '^"^ 

ilcm. 9-' N^ ^^^ ^^^ ^* ^ rebuked for finnes ; fh andai wickfe/neffp 

% RifeiUipi er. ietobf imputed to Ced : fo the Antinomiams (g) mal^e the Holy- 

-V Gho^ the caufe and author of aM the good we doe, and fay, reafon, 

willi all the faculties of thcfoulc are dedroyed in the convcr* 

fiontfa finncr; whQ then SKfleth all ftnncs^ and wickedneffc in ^ 


of Libertines tht TsthtYs of AntinomianSi 5 

■ ■ . ■ M ... I i ■ ■» III ■■! ■ I ■ ■ ■ ■ ■ II M I I I ■ ■ ■ ■ m" 1. » ^ 

believers ? Vm^i^^i tc^li eIic &nc cxpreflfcly^ftec Sr^Hiiairrt, 
and Thf$L GcrhdmcM.u vr."^:'. ; > ", .; :- ' - ' //n.::: :: 

io. Men jircty convert aU their finnes t9^ady kni t$ ripins 
them their gain 4nd advent a^if. : 

!!• Thff [kid Chrij} inc^rnate^ *4/ nQthmg hnp Ag^dljmkUf , ' ., 

$r a}e/iever mddecf a Mifi 4ni of An a^inhn^ th4t he C6uld nvt ^n, , 
ndr kflor» good and iB; md whcn^Chrifl-Med^ ht dyed m opinion, 
Aniinomians fay, C^riFt u Cod incarnate (h) in f very it Jiever.h Rife reign: fK 
God (faith (i) Theol. Germ.) utnmany and worlds hi^WUla/onfj *ti. '■ ' 
and dolbiioey and leave undone any thing, Without any /, t§ n0ty-i^f{^^'^^^\ 
mimandthf /ikfi,;>)l^rethefe things, an and cxift, thcrt.it trmt ^ *^^'?i*^4Vi 
Chri^i,anduov4^reelfi. . :^ ! ; . ' '.:...:,:■ 

1 2 , They fdidjiftne ^as bftt d vaine opinion j bccaufe God i& tfie 
aitthor.of ic> (faith M. Archer^ vnihAntinomianj^ ana Go^ can 
^oenoill: ; -/ ' -. ^ l' ^ .'^l. ^ 

.'13. Regeneration (tfaey fay> to rttttrnetaiht^gnir^m^t^^^ 
andill^ (as it ^as Adams (inne to knoy^ good ank ill) aitd'mortifica- ^i Libertines 
tion sj to lay aJSde allconfeience andi^nortledge of finne y and as chil^ have the [dm: 
dren to caftdiQay fenfe andconfcienct, and therefore when any mour^ concefthis tou^ 
ntd, orTPtregrlivedinctn/cience, or repenttd f^-Jhint^iheyfaidy to ^^-l^l^^f^ifc^- 
fmh a man ; O Adam, iivejfV&oH yet \ and kecfejl thok I^^ll ^hc ^^^/-^J^^^ 
gufl andtafte of the affle that Adam eat ; after the fame manner y^^^ ^ ,- ' .^ 
Antin^mians now, (k) fay repentance, griefe, fbt* w for, fenfe i Tcwne \fett, 
,orconfcience_of finnehi a believer is Icgall, carnaU, fleflily, ^^7j>5*555? 

14. They faidj aregenerate man it ftrfeU h M Angel ; andtSat rvhb ibefickc 
he tba$ it hornt of Cod, cannot Jinne, J# fay the Antintmians, w^i^i.jj.^cji, 
r^nw aflfert. pag. 77,7?. R.Secon atcchiC pag. 137, ijS. 1';/^',^ . 
pag, 211^212. Sakmarfi free grace, 140, 154, Rife rcrgH/fp^je^f.g.jyj; 
cr.70, . • : 172. , 

«J- (w) They hid.Chrlp^Merty extended to all thingf^that ITowfuajfcrt. 
in regar2irve are under no law nor rale ^f life^ all things are li^fni: /^•^^•^^^ ^ 
{o Antinomians, as ali know teach the fame. !^ferl.^il^T' 

l6n Thiffaidaregenerate wHtHiot rtgenerate/fnnednot^ k^t on^ 4^5,4^4/ ^ 
// the pfh or his afe : fo To^ne aifb aflfert. pag.3 5, Saltm* free 
grace, 142. Eaten honey.combc,c*4. pag, 47^ 

17. That every man foUo^ his calling, that it, hit natter aUlx^ 
tBnathnf and the W9rld^tha$ it cufiome j and fo fntawaj hit 1^ 

B 3 whti 

of Vihtmntsthe Fdthers ef Antinomians. 

wkenf^^fmtah mt frith kn'f Mn^mMrrj dnfitlnr, y l^f$$ll ^ fots 
men may lire as their corrupt hearts, m tly hjt 0f tht ty^ ^ni 
' the hjt 0f ikr fh/h. Mffd the ^ridf 9f lift cskrriefh them, Which three 
are n$t fr$m Gedy I J oh. 2. ) 6. as if frnfc and nlturall inclina- 
mVtnlh.min tion Were Gods calling, and not the Devils. I prove (in) at 
•/M;-9i»0j liengthrhtc it is the Ancinomian doctriivr, iv \ty the ftmtes df 
l^p\^' leelieverSf mre rst truly dnd rcmlij dnel tn G^eit scfwM^'^ fim$es^ but 

Sskmfrff.^i^ ^^Ij f^ 0,fr Ijif^ftfenffj redeem, fal/c ft tliyj[. and tc tkt fl h. 
fi9::ey'cm>c,c. ^ g^ ,^^^ j^^^ ^^^^ they) the communion of Sjin^* co have all 

tc\lM eivff. tkin^s.ci^wjiM* < goods, wivc5,&c. Antinomiamh), for unun- 

*'ii.ii. believer to cake another mans wifc is finnc ;' becaufc they arc 

under the law; but its no linae to a bJifvcr freed ^'io;n the 

Uw: forCiodcanfeenomorcfinncmhinj, chciunCurill Jc- 

(us,honcy combe, ca. 3. ci^iSytj, 

• Ultfrp. 1 40 1 p. Th'J Cmd thf refnrreiiicH >^a4 pdffrjy Am J thdt V^v have eem* 

Teee-^H^f^^r.fl^dtljiemlinfoflrJp^nhft etcrnsll tn thee Oft 5 fo fa; (#) Anting* 

^iijtf.^MurcH' ^^^ aiprtllvias l^ptdve. 

fimRtfcdni '^ ' 

yf'-'^''^^ Chaf.IIL 

N ch s-ork. Of Anabsftijlsy N. Sr&rl^. Th. Mnmety Je.Beeeli^ 
Tho c3^anccr. jkt*m^ their TcftetS. 

^URtfcSniT^ ;^^ .^.; 

ltm7.Kii'^ A N^^^* I5W. XH^ arife in^4.xW', Nichelae St<^k, whe 
fiomiini^vi- jLXbaattcd ot drcixnes and vifions and rejected the Serifs 
ntj. tnryti as being a carnall and li tcrall rule ; A^tin^mtAms call it car- 

nal), licerall andlegaJL From him and otbert tvok Thmruee 
Mnn erm^ about Ann. I 5 24. who (tiled hiaifclfe in hislecten^ 
Th^mae M^rxer^ the fervent •/ Gedi, with the fwprdef Gideon a^ 
g^insi the ^'^^fMj. Thu man bf ing huni^ry for glory, hunted for 
Lnthersmma to his new dcSgaes, buc aoc obtaining it, faid 
Lterhfr /^^y. ^«r ryteMnet ^tet Antichrift : ^h^t Luthft^camall 
And liter mU Go fpclwAiX99rfe them th^ Pepr^ and therefore cryt^ 
duwac boojois, aiui Uic Icvtcr of Scripcare • and faid, the'Spiric 
was leader and rule co iKlicvcrs. As Mi/trie Hmchifem or N. 
fflfei^ifcig^' England bcini;deinanvlcd (^) a warrant for her private aflem- 
tl6. bhcf and ccacb^n^i -faid yhe^WdU^ed hy the r$$leo{ the neyecrea^ 

tM}e'^ wfccfi rulCjil^e faid was the Jp/V/r, but could not giva 
Scripture for it ; fo the A'^timemiam Oelim her verf (J^ a mwe tr f 
f hti^f i€ faith,.^^) He H^wftb r^ iaytes im Codi Kii^doine the Church, but 
tLrcc. I. ihclsWfefa new ere At tire, 2, the iaWrf the Spirit #/ 

of Libertines the Fdthers of Antinomians. 7 

iife that is in Cbrifl. 3. The la^ ef love 5 not one word of the 
Scripture here^ its but a dead Letter , Antinomians^ FamiliflSy 
Nicbolailaris^ Enthufto^s^ Sweckjeldians^ Libertines ^^ot no high- 
er, that they may abafe the Scriptures. Luther wrote to the 
Senate o(Mulha)jen a famous Towne in Tburingia^ to beware 
of the wolfe Muncer. Henry Pfeifer a Monk , did blow up ^^J^^ Vkiiet 
Muncerm^ he boafting of a vilion from Heaven 5 gathered %i^[iJl^^o:<4 
troops to the field. The Rrinces of Saxon! yHejJon:,d^\d Brunf- rpiriti an I mifc- 
wick^the Count ofManfield^Sind the Princes in Sweikn^Tburingia ubU end. 
Alfatia^ Franconi^BauariaiAu^rid^^nd ^r/r/^jfubdued and kil- 
led , the Boures^ or Husbandmen and Rufticks^who were iick Great tumults 
of love for Muncers Liberty, or rather licence due to themjas ^^ ^be l^VXing #/ 
th^falfc Prophets faid 5 linder the^Tewre/fnwerzM ^^^^'^^^t^d^M 
iiccr Frard^a^en-, Muncer drew np and cryed 5 The Sword of the iZoiighGerm- 
Lord^ and' of Gideon again^ New Teftament t^/^rt,^eri, hee nyini About by 
meant Princes^ and lawfull Magi drat es^ yet was Muncer taken tf^e Amincmi- 
in the Town Frank^afen^ and Pfeifer alfo , near Ifewickp and ^",(?'''%^"!* 
M^cer having fained himfelf lick^anddefpairing^he and his ^^aSthf 
Prophet were hanged, ^n. 1 5 25 . By thefe and other the like jigit of Serif- 
Woody infpirationsjwere above a hundred thoufand killed, ture. 

In Helvetia J Felix Mont zy ^ Balthafer Hutmeir :^ and Co»r^- 
4m Grebelius of Z«r/c/^, fpreading by word and writ Anabap* 
tifmeof thiskinde, ^t Zurich^ An.i^i$. w^re confounded 
inapublickedifputeby Hulditus^ Zwinglius^ Leo^Juda^sind 
Cajper Megmder ; Hnbmeirf who profefled and promifed re- 
cantation, in the Pulpit^ preached the contrary , Satan lea- 
iling his tongue, as he faid, Held that Adams /ej^,»ot bisjjfiritj ^enett tf Hub- 
Konfented to fin^ and that he loft not true Libeay by his fall, meir. 
againfr him and the Anabnpifis pretending the Spirit for 
their rule , and rejefting the Scriptures, as Antinomians doe. 
Tlie Senate o( Zurich^ An.i^'^o. paft an Aft difcharging 
them to Preach, Ann.iS2^. 'I^y* 1529. they were con- 
fiited, 2^77.1528. L^divicHs y Heifer ^ Joannes Trajer ^ Joan. 
Seekler^ and other Anabaftifisy were in the matter of Oathes, 
Magiflracy, Pedobaptifme , conflited by H^i/er/fif , and by 
Kolvins at Bern^ and forced to fay^The Sfirit taught them^other^ 
wife then the Letter cftbe Scripture fpake. 

And alfo at Zoftng in Argovia^An. 1532. Conradus^ Grebelius 
with his labouring to (educe many^ were confuted, and caft 
ovttof SenpiS. 

8 Qf Anabaptifts the Brethren $f Andnomians. 

Tho, Schuker Ihomoi Scbuker the Difciple ofMclcbior Rinkjus , beheaded 
by the imptilli- ^yi^h a I'word his brother Leonard ^ by the impullion of the 
Sf^uVTrir. Spirit,at ScrnialCbut it was not the Holy Gholt.who leadeth 
twe bchuici bis ^^ '" Scripture truth J faying in that^Tbe will of God was done^ 
cfvutinnocem and ixwoi finijhcdy this made a Spirit without Scripture hate- 
hi^thcT. fiill to many, having made much adoe with their Scriptures 

Spirit,at Strcasbrow^h^lVormes^ Ausbourg^V/mes^ ^nd being dri- 
ven out of Helvetia , and High-Germany^ they carried their 
plague to Morovia ^ and adjoyncd to themfelves feditious 
men in Bohemia^ Poland^ Hungarian Auftria and Silefta. 

Baltkajcr Hubmeier for tumults in Moravia ^ was burnt at 

HeiKein IVeji-^halia^Friziand^ Holland^ and efpecially at 

MunfleYj arofe new Revelations; Iji comes ^n.i'^ jj. J^hnBc-* 

IJ allc i ^^'^^^^^^ of his awn element ^ofaTailor^amongftthePiophets, 

}o^hno/Lcidcn ^vith the Prophet Bakcv^ John Matthiz^ andfomeof Munfler. 

bii rije, b.'oodyy Eotmannus^ a faint andfainedconfuterof AnabaftiUs^ turnes 

attemfts/fui^ to them , and with him Herman Strepeda , Hen.RuI/iujy and 

tfi:bout Scrip- Co(i/7f)r cSrM/t7^:>ftrengthen them-^they were conftued in apub- 

u?cS. ^^^^^ ^^^^ difpute and ordained to depait the City o(Mm(ler^ and 

diddepart^ but they partly fleal in again in the night^partly 

hide themfelves.and make themfelves matters of the city^onc 

Warendrof aGodfmith^ uropheiies that John oi Leiden muflhe 

Tohn umh'z ^^^^ ^/^'^^ "^^^^^^ ear th^and King 0/ Jerufarem^rib^f al/ ? rimes muj^ 

ui Enihufiaii. ^^^ ^'^"^"^ ^^^^^^ appoints Ber;74r J Knipferdcl/mg , and Kippc?:- 

brugb Confulls^ the Chi'iftian Magistrates are depofed. 

John Mattkiz^^ftcr a reveJation from heaven, commands all 
books to be burnt,except the Bible^all Gold and Silver to be 
brought and laiddowne at his feet ^ that all might be com- 
mon. Iruteling a Smith called them dirty Prophcts^therefore 
Bccolds fffit Mattbiz (hot him dead, and Mtf/ri;/;<c Jhimftlfe not long after 
^ L^'^7 ^^^ w^s cut oflf by the enemy. Righteous isthe Lord. Bccoldyafter 
i^l lu'Jt^T^ ^^^^^^ daycs lying in a fancied tranfc, commands ToUg^my^ iiv 
(Ui; iwKj. obedience to his own Viiionjmarrics three wives^hen other 

three, til became to fifteen. 
K U w 'i ^^^ccz/JjaccordingtotheprophefiCjofaTailorismadcamoft 
hA^ doZTthc ^^oreeous King, and fenr out twenty eight ApoOIe^to fhev^ 
jipfthsofLbnJl his Kingdome was above Chri(>,he would have t!i;5 number 
mdmu, twice twelve Apoftlcs,and four Angels as Evangeliirs /ent to 

the fourc comers of the eardi to Preach Tailor yBecoU^ Kingcf 


of Libertines the Fdthers cf Ancinomiatis. p 

Kings, alljof them were killed ( fome fay ) one only returned to 

give an account oi fyxQ^d'ing the fpirit of Anabaftifme Becold 

appointing a great Lordj S upper ^ the King Tayler came rn to fee 

the Gueft s, and findes a man and reading on his face the want Becolds Moody 

of a wedding garrnent, others fay he faw him to be a iHits^ kil- ^P^^^^ 

leth the innocent maa prefently. 

After he had prqphecied theTowne oFMunfternowbefci- ^ BuUingcr 
ged fhould be fupplied, and killed one of his wives, who adv.i^nabaptift 
(aid bis frofkecies came not to pafle, he and Knifperdoliu^^'^^^^l-Si^ii^si 
were delervedly, after Torturing, Killed, and handed in an iron ?1^ r > . 
cage m the Cathedrall pmacle. hi^koxn Am- 

The Tenents ^/Anabaptifts , in which they fide with Aflti- baptiftica 
nomians arc thcfe, more of this fee in the writers cited (a^ Lambertius 

The Reformation of Luther and others i was Legall, Liter all , Horten(ius of 
carnal/, not Spiritually SoDeL Frede?S an- 

The Father^ Sony and Spirit are not three difiinEt perfons , and h^xnii Dianibe 
in cffence and nature one God, foFamilifts, deny Chrifi to he hiftorkadc A- 
God and make every Saint ecjuall with Chrifi. nabap, 

3 The Lord lefks did not really andtruelj^ but in iwa^inatien ^^^^jClopen- 
take our nature^ Antiuomians fay a belecveris God incarnate ar^ejirAnabap^ 
Godded and Chrifted. Theol. Ger. e 11. Rife. reig. er it. ^{^^ 

4 The doctrine ofChrift before his fufferi^f is notfo much to be ^.Robert Bay- 
cbfervedy as after bis deaths for Peter refitted ill. Saltm. faith l^^- 
Skado^esfinn^a'^aj. paf. 7,^,9. Chrijl and John Baptifi trea* i^Pdrt cfdifr^^ 
chedltQ^aWy and fpake not fully of free grace. •;^, tmefountliinc 

5 Chrijf hath removed the Law and all its obleigia^ ponder ^ and of Indifendcim» 
now the ptire Gofpell And Command of faith is our oneiy *rule, t^c^ 
foAntinom. ' ^^'^^'^1^^^' 

6 Chrii reformed the ten C9mmandes aand brouqht in a more ^u^V^.uJ!^nj 
perfeU rttle , Anttnomtans Jay they ha ve nothing to aoe vptthMojes ^^^^ ^juinomi- 
^dtheL^w : The Law is now in the Spirit faith Saltmaftifrcc ans. 

grace. 146. Del. fer. p. 19. 26. 

7 Cb)rn the old Tefiament oaths "^ere permittedyperjurj only for- •''• Sw^n beAiii 
hidden, all oathes are forbidden inthe ne^, the Sabbath r^as kept f^^^'^^ ^'^oi^ 
then^ not now, fo our Antinomians and Families of new E. c, Townc aflcr. 

8 They deny that the foules of the Godly or wicked goe to heaven gr.p. ^o. 

or Hell y till the day of Judgement ^ anddenytherefterreBionofthe ScconC^cch, 
fame bodyythatw<is buried y or thit fle(h and blond {Hull rife a- f • ^ ^^•'^^^•^J^'J 
gaine, contrary to Scripture, lob 19. 26,27,28. Efay. 26. 19. loZJi'trpSi^ 
E2tk,37.iui2, Daniel 1 2, 2.13. Phil. 3, 19, 20. i Cor. 15. ^.141.14^. 

1 o The Tenets f/' Anabaptifts 

KifereUn p 5'* 1^^.20.27. $9 fay Antin9mlans(j:) life eternallij in this /iff, 
S9'^r^^^3A, S. ^^^ refurreftion is paft, that chc foulc is mortall. 

9 The vifiblc Church conffiesh of tbofe that Are ^trfetk, and one- 
d. TovfneMf.f. Ij ofthofe-, id)fo Antin0fm4ns. 

77)1^* fioo/on 10 Norte can ^ith 4 gi^od confcience exercife ^ the office of a 

fi'"*^'!/''^^* '' M^giftrate und r the NeW Teflamem, FamHifls fay itsagmnfl 
rhcIo'-Gcf- ChriftianUlHrtj,^ ., , , 

mxn.Bright flsr ^^ f'mverfutejy SchooleSy humane Arts ought not ts&e. (e) 
Sih Free gr^c^ S^ltmnrfi^ they are legfdldnd UtteralU 
f- HQ- 12 That its ui$U^fu/l to ^oe t^la^^ and that Carres are un- 

free"mc^!^i7g ^? ^^fi Anabaftifts called Libertines deny all Scripureara 

i80ji8i. dead Letter ^ all freachin^y Sacraments^ church a^f^mb lies ^ f^^f}^Z 

Famt/itGcftyn of Pfalmes, praying, all ordinances , andfay theSpiric,thein- 

frjeti hcxdd^o • ward anoynting, and the inc rnall word that proceeds iaimcdi- 

w/i^ fj ^^^'^y^"^ ^f th^ mouth of G^^, ^S Gideons f^^ard is theonely 

Tubd-^^'ts nicancs of Gofpell-reformation ; fo Antinomians rejed all Or- 

Vixss cUJfcs 6f dininccs as legall and fay the fpirit is all,and fome as Del.lcxtn. 

Anihjifijtsf Alt Beacon. C^i^chx{v[\. tit fay the joy full i{r,9>elcdi^e of Codand man 

wbkh hcti fm- ( and all things elfe that relate to cither ) u alone in the Sfirit hj Jc* 

wtdflTAT' f^^^^^'^fl^ he counts all ordinances and externall duties and 

mixm^ni Ttlri' ^^^^^ cri viall and indifferent. O therefore ( preface ) if dift- 

r;.:..i ;s. cmpered Chriftian Nations, (he cxcepteth not Papifis, Artmni* 

Buc2n faith, all ans^Socinians &c.) ^ereonce ^'i fe to for bear e this clajhing and dafh^ 

^^''*'^^lr^^' ^^^ themfehes in pieces^ one againfi another , for matters externa// ^ 

T?^^i ^i^diif^ ^^^^^^'^' ^^^ n>c«wy?4;jrM// in religion, and would content them ^ 

rent. " felves >^ith that ^hich is alone favirg &c. To the Antiromian 

Beacon,Idolatry, Angell vvorfliip, preaching, praying, fcrip- 

rures, diuies ofthcLaw» precepts of the Gofpcll, of nature. . f 

giacc, ©pillions &c. all controverfics in Religion, thefc .n 

which the dillempered nations, now contravtrt, yea Church* 

i.fV:' - -^ A : government, facrament5,'ninilkrs arc matters extern a/l^iriviall, 

and circumfi ant tall in relifion^UQl things in which falvation con«» 

^^- (ifteth , not to be contended for on cither fide. 

y^mr- * ^' ^4 Thciccond ranckc of Anabaptifts called concionatores , 

g Bulhni.av, preachers, denycd all the Old Teftamext as abrogate. How 

AnJbifiit. l.i. little Antiuomiaus eftc€inc (J^tofes aud tl^ Prophets wcc all 

^y- know. 

1 5 The third ranckc called ApofloHci^ faid vfcmufi bec0w$e 
y^un£ )Xuth children. Antinomians abandon fcJife, niture, reafon, 


Smelling f/' Antinomianifmc . 1 1 

tind fay wc muft live by faith ^nly. So hony-comk^ Tov^nc^ Salt - 
mdrJh.Din. hBuIUnger 

Id (A)The third ranke were Spiritualifts, -who dliMned from '' Sahmanh 
cloathing^meMyfeajis^ mttftckei to (J) Saltmarfhall external^ ^77>^7 • 
arc legall and oirnali. 

17 The fourth rankc iv^^ r^itf/; and fink j[e aVa.u^fTwra/ 
and would not pray the Lords prayer, /^r^/t/<r us eptr finnfs , ^nd 
contended for Stums in tins life mtkout fpot or Wrinl^le. Crifpe and 

other Antinomians (ay the Dekevers are as cleane from finne as j^ honey comk 
(i^Chrift himfelfe, and cite the fame place Ephef. 5, if*,!^. c.j.p.t>. 
tor it. So Del the fpirituall Church \% led and taught by the a- 
noynting, the carnall Church by councds letter of the word. 

18 Thefc denyed originall Gnne in infants, >^«r/V(?««/g«/ de- 
ny icin all the ele^l , who are jullified from eternity , or from 
Chrifis Death , or from the time of their beleeving. 

19 The fifth rankc y^^^VQ SilentUries, tacentes ^ they denyed 
necellity of preaching a« Antinomans doe , becaufe the anoyn* 
ting is fui&cicnt, they thoi^ht it indifferent to deny their Reli- 

20 The fixt ranke prayed only, which Antinomians doe ne- 
ver; but praifeonely, 

2 1 The feaventh were arreptitioudy and Enthyfiaftically in^ 

fpired, and fell in tranfes and fa w vifions o f lyes , Antinomidns ^ ^^^g"P 3 ' 
hold revelations and rap ts of the Spirit, without the word for ^^'"^^ 
their (/) rule. 

22 The eight rank were thcfe in higher Germany , that arc 

called liherifratresyfree brethreUyihty were abominable impure, Auinmms& 

and fo uncleane that they were excommunicated by the reft, liberi fratres 

they faid they ^ere delivered hj Chrifi from all lawes^ covenants , ^^k^ ^ *^^ ^* '^-^^ 

wW<r/ , p^ing of tithes or debts ( as SdtmAffh faith, to doe any ^^^^ ^^/^^ f^^^' 

thing from thefc grounds is law-bondage;free grace, pag. 1 80 ) ^^^/''^^ ^f^> 

2. /J n^ -a ^ I r-j r b ^'^ / anfenamsy from 

they owe no o&edeence unto Magijtrates y they fasd m^rrtage tvas U)ini of tithes ^ 

free "^fith Any ofneerefl bloody that men could not be faved except they frceiome frm ^ 
were Puhlicansy and Harlots ^they held men might have many wiz^s f^h^* 
at once, that after rebapti^^ation they cajinotfinne, as Eaton the An- 
tinomian faith> hony-comb f. 3 j>. 25. that not they , but the fie fi 

finnedt as Towne faith, affcr. pag. 35. 

23 The ninth ranke were called alfo liberi fratres , thyf^idy 
hapti:^ing of infants j Afagiftrates , oathss ^ere things indifferent , 
preachings bearingjcripturfs ^cre needleffe^ becaufe ^c Jhall be all 

C 2 tau(rht 

12 Tk Tenets ^/Anabaptifts 

pa^gh ofGo^y Sacramenn 4re bnt common fignes that beleevers need 
fsot, it was free an^ indifcrent to confife Cbriji before men , iCdan- 
ger be, God delights not m our bl©od, nor requires he that wc 
dye for his truth, we may diffcm Ic our religion, deny Chrifi 
before men, fo we keepc the truth in our hearts, I often prove 
Anti%omUns torHninthisfirAtne. 

24 The tenth fort were called Huttltcs from M« Hut^ thefc 
took en them to cut off all the Cananites,that is, all thefungodly 
with the fword, and gavd away their goods, becaufe they faid 
the Hay of judgement was neare at hand : lob. Hut and the like 
falfe Prophets in their ov^ne name could not learne wit from Co^ 
chebas the f^^ thefon ofa^arrey who called himfelfe the Starre 
if Jacob and Redeemer of Ifrael^hutipvo'vcd Benchozba the fonne 
of a lye; he and his were dcftroyed by Tynim Rnffus prefident 
of Pa/efiinMyhc arofeintime oi ty£liHS Adrianns hv\. 11%. ot 
1 20 Eufebius ecclc. Hift. 1% 4. c. 5. nor would learne wit from 
the folly of a Jew who rofe Anno, 379 in the time of TheoJo* 
fius the great, he called himfelfc -A/^/i/, promifed to lead the 
pc@ple to Canaan drye, through the fea , caufed the lewes leap 
into the fea, who drowned themfelves and beat out their brains 
in the rocke, and counterfeit Mofes^ it may be the D evilly difa- 
peared, and was feen no more, Tripart, Hifi. L 1 2. r. 9. Nicep. 

25 The eleventh ranke were called tyfi*gufHmans from one 
Auguftine a Bohemian Enthjjiafi/thcy were ruled by fcriptureies 

S It 1 fii d^^^^^^* 
]h4dd^m fleeing ^^ Anabaptifts deny that fcripturecan prove any thing by 
fS. confequence^ but it muft be in fo many fyllables ; logicke and 

ccnfequencics fay (m) Aminomiavs are to be abandoned in di^ 


27 Mckhior Hoffman a Skinner an.15 ^9 f^id Strafb»rg was 
mclchiorHofF- newlerufalem. 

v^v^^ 2 He was to be called an Apollle from heaven 

3 Leaned to Enthyfiafmes. 

28 Hoffman faid he was Elias^ and Cornel? olter man Ef^Bck 
2^ Mcnno Simonz> the (onne of a fecular pricft borne in 

Mcnno Si- Frizland^ neere Harlingen about an. i 5 3 2 rejeded Enthyfi- 
»i)ni, afmes, and yet flighted the fcriptures,2 rejected apeftolick cal- 

ling, 5 maintained the ^rofeft FeUgianifme, that the faints live 
free from all finne. as £^#» the Antinomian. honie-combe 

C H A P.llII. 

SmeHing of Antinomianiffflc. 1 3 

Chap. IIII: 
Of Davii George. 

DAvid Ge&rgipts born in D^/p. was the fon of a Mountebank 
or luglcr fay fome, (») by trade a painter , he vented his •^^^ Kefdikus 
herefie an. 1 540 he was a compofed plaiftercd hypocrite, aufte- ^ vita Dayids 
rer than any bare footed Fryer or Gapucian, did often faft three «nw^i!ii'undu$ 
dayes together, was eloquent he taught that He himfelfe i was Raimundus 
$bef§nneofG9d^ the true and fpirituall David ^srne of thcfpirit , de$rigin. here- 
where as Ufns Chrifl was borne of the fiefti. • f^^^ /• ». e: i j. 

2 He Tvasfent to reftof t the konfe oflfrad , not hj dcAth but hj ^)S ' -^'J.'^ 

Z The iodin^t ox Mofes^tht Prophets ^ C^iFl and the A- 16. cS. 
foTileSf was unperfedl, carnall , littcrall, ( Amnomians ) tejed The rif, and 
all written law and GofpeU(^) as a Icgiill coYcwanc of works Tcncnt,$fT>i, 
aHdhiswasfp/riruallandperfea:. ^ SSf/ofS 

4 He faid thelaw wasaboliftied, (as doe alfo AntrnmiAns) milifts^ii^" 
and he was the true and living law to his difcipies. Antinomians ^minomians 
fay the Spirit of life {r\ bckivers is ail their Jaw BcK Ser. ^ M^ rcigne 
fM£. 26. Ssiltm^T{h.fre€gtaoe.j^6. -^ 

5 He transfornaed the fcriptwres, in allegories r faid Angels 
were but motions in the minde of many fo do Families ^t\d Anti'no^ 
mianu fi4w^/theFaBnilift preached that becaufe Chrift prea- 
ched parables^ therefore it is lawful/ to expound thefcripfurerin 
allegories, and that all things in naturo, andjtrt, "^ere fakraments of 
the fupernaturall mjjleries of the Gofp^li^ therefore they expound 
Godmanifefledinthefiefh^ to he ^bc\k\cv Godded and Chrified 

ifoith the beingofGodin Faith and love. The pcicc called Philofo- ^yf/ JJJJ'* 
phy dilfedcd, maketh all the workes of Creation Articles of j^^^^^^'^ '' 
faith. .:•>--. W^?^ V rowne 4 p. 

6 He faid to all adulteries and^atlvillames, without fhift^fin , z ^ honej-com. 
a>idj%ame as with a ieadned confcieneo was the onelj fpiritualt fuor- ^^P 7- 
tijicAiion and new birth, his followers fhould Ubourfor , andth$n ?,^J'^'^"jf: 
and not while then, )X>ere they borne of the Spirit; the fame Libertines j^ iho^blimas 
taught^ and fo doe Antinomians and Familiflsy (/>) chat tortpent }kjl) and cen- 
forroW and mourne for fpH , or to he touched ^i'th any fenfe there of y or verfauon there ] 
frotnthisfenfeto confefefin is from pfhlj uneheliefe, oudtL^old '^fi^ ^^ f:^ 
A^am, then CO finne without fenfe isfjich ^nd niortificacion, ^'^'^^J^^^^^ 

and this is ^coufen German with Ae Libertines rcgeneration^andyj^j/n or tohis 
^^arer. -j Mlconfci^ ce. 

I ^ David George and Antinomians comply. 

7 All marriage of neareft of bload, though under Mofes and 
Chri^ they ^ere forbidien^)^ are they novi> lawfiill und^r this more 
ffiritmll Davids Ammmians call much for freedome of all 
q Crifp.volu. kindes. 

3. fcr.5* 8 Sbame is no confeqnent of fin , fmh bamjhnh fi99^y all Jbame 

Archer fcr. &^ fr^m bodily nai^dnes. Antinomians abandon feare, trouble of 
1^JL'4. minde and the like aflfedions for evils either of fin, or punifh- 

re Towne aiier. ^^^^^.^^^v j^^^j^ ^^ ^^y thing elfe, they are much for abandoning 
fenfe and for the nbfolute reign (r) oj faith. 

9 Heaven and Hell and the Ufl lodgement are no ^here^ but 

^ within a man^ in afpirituall manner , Heaven is in this life. Anti* 

e^cep^^o. ^^' nomians,z$ Town(^s) and SaltmarfiCt) hold that in this life >^4 have 

t. Saltmar.* free ^^ ^^^^ of Heaven infnlla^d compleat fopffion^ as the glorified in 

gracef.x4o. Heaven, 

10 ConfefionofChriflandbistrmhisnotnece^arj. 

1 1 Vnder David George is the time offerfeStion, vfhen all Ori 
dinances fiall be ufelesifo Ant. utfnfra. 

12 D avid George is Isidge of qniel^ and dead, 

1 J ft is the fin againft the Holy Ghofi to refnfe the fpirit In Da^ 
vid George his minijlery and to got backje to the Prophets an^ -^pft^ 
^ Us. Antinomians extoU their fpirit above the fcriptures. 

14 The re[HrreElionofthe deadythe bloW^ing ^fthe lafi Trumpet^ 
thefboHt of the Arch-angelly the comming ofC%rift to ludg all 4re to 
be taken in afpiritnall fenfe ^ of the do3;rine and difcipline of David 
George^ as Hyminates and Phyletw faid, fee hereafter the Paralell 
between Antinomiaas and Libertines, fo faid Libertines Calvin. 
»dvcrf.libert. c. 12. p. 45 8. 

1 5 Marriage-covenant tyeth the parties no longer together , then 
their temper and natur all difpojitions agree. . 

16 Th Kingdome of God is the fpirit ofjefus V^hichfMl/kfTt^ 
Ij b^ under David George, 

^t^W avid George /hall rife from the dead ^ ^hichhe did in that 
his body for his impoftures found after his death , was dragged out 
of his grave, and his bookes burnt, though he promifed to his 
difciples, to reveale wonders and to rife from the dead againe 

1 8 The body orficfhjinneth, but not thefoule, 
ip Thek^eazen was empty ^ but he wasfent to adopt children to 

^o All the prophecies of the old Teftamtnt rvere to beappljed 

S wcnckfcldians /w^ Anunomi^fiS comply. ij 

21 Chrijl ^ni his Afofiles mre hut JhA^owes and tyfes of 
David George. 

This beaft dyed of an Apoplexiean. 1556 and left the feed 
ef ^is herefics in low Germanj and TrdHfilvAnia^ 

Ch a p.V. 
0/Cafper Swenckfield his Tenets comf lying vfith Antinomians, 

CAffer S'^^enckf field v^i%hoxf^i^o\xt the yeare I49pfprcad Cafper 
his errors in & about an. 1 520 as he died in Sweden 1 561. he Swenckfceld 
was a KnL^ht of Ofmg in Silefiuy he was fo grave, civiU, fer- ^^^'^^^ ^^^^ 
vent in praycr,that it was faid of him he ^itnted nn^ goodheart, pija^^e be 
^M 4 folia head And '^ity he allured to his V42iy ValentinHS Krant'- twccne him 
'waldt a fimple religious man , and loati. Sigifmsindns Werner ^ and ^ntino- 
paftors and profeffors of Luneniurgh.SchluJfer^urgins catalo.he- >"^ns. 
reticoruin, I. 10. p. 27. faith xkzt Lather znd Me/ancthon^^wt 
him the name S^enckfeldins from the noyfomc fmell of his 
doftrine; he was eloquent, unlearned, ignorant of the Latinc 
tongue , wrote all in German^ , ignorant of arcs, once a hater 
ofRomifh/i^/^/rjr, but feeing (7^ honoured Zwr^^r, being a 
proud man, he fought a name,pretended that he ftumbled much 
at the badconverfation of the Churches , turned from -poferjtprt^ 
tended the [pirit , znAEnthjfiaJficallirea?uiSy as Antinomians and 
JF4w^7/i*// dqc,, he was a Sc^ptick and a Neatrall bet wccne^j- 
pifis and Lutherans^ through occafion of Anabaftifis rifcn ihcn 
he cryed do wne a litterall carnall xjhurch framed by Luther(zs 
he faid) and called for a new and perfed Church, as Antinomi'- 
AW dot, Rife,reigne. er. 79, 80,81. In Sikf^a he feduced ma- 
ny with his eloquence and new (peculations, he calls (oifpiritu^ 
aline ffe and the fpirit^aiki theinternall word^ thdt we mufi not depend 
on the externall y»ord. luft as M. Del doah. But ( yee may fay ) Sch/t^crhurglut 
C «>) Del. pag. 7. fer. calls fgr an outward change^ fuch as fioinfes CAtaherctkor. /. 
from an inwardchan^e in his Gmfpell Reformation. SodidSweneckr ^of.:^i,Swcnck 
felcdut faj the Serif tiiresmuFi he read th At the exttrnall man may -f ''^^^'''^'^ 
be inflructed. & Cp faid SakmAr^%Qx\^ixxt% weregivenby divine 'ir^^crcniil^- 
infpiration andprcftahle, but (if I miffake not Antinomians ) nei- mirutionem far'- 

i6 Bamd George and ApLtinomhvii comply. 

ai&ed out of SiUfn by the prince of Lignice Tredricke , wan* 
dring through Germanie, came to Lmher and revealed his phan- 
ci^f , was fliarply rebuked by h\m^ but t© no purpofe, pertinacic 
cleaves to the plague of Herefic, hec went throogh S'^edcn^ 
N^rnburg^Vlms^THbings^ in private heufes^ accufes the Paftors, 
that no mAH ^as the better ef their preachingy extells the Qfirit 
that does all. 
f At Argentorat hee infefts a \\li\^yWolfangm Capitol at Ulms 

he was confounded, at a di^nte by Martinnm Frechm be- 
Swcnckfcldius ^^^^ ^^^ Senate. At Jugufiahtc perverted many, men, and 
wrot many fillie Women, hec wrote many epiftles to Men, WomenjVir- 
boofcs though gins J he writesan.l556.fA<i^/Vii8, jeares hee had ^riten above 
unlearned and fiftie booties. He troubled Luther With his bookes which hcc^ 
GrT^^cr'or ^^"^ 5*^ ^^^ ^^^ ^^ ^nfmuLuther faid to the Meffenger, t iE?^- 
At^^^^ ^^ 2)tfx/f// was the Author of them, and, the Lord, rebuke ' thee a 
Satban. Sathan raifed up Smnkfeldius to trouble the Church 
luth.tf«i mAtty of Chrifi, zStti Servetui^ Was burnt at Geneva^ Bmerw^Cal* 
teamed men re- ^^^ pet. Martyr, Be^a Muf^ulw, Frechus, Simon Grjnaw^ 
nidb^ln^ne ^^^^' '^^f^^^^ admoniftied him , but without any fruit. In 
^ Saxonie, Luther, Melanth9n\I&jriGti$,Nich. Gallm refutes him. 

In Hafa, Corvinus 2indKymeH4^ in Silejia Hyronimtu TFittichp 
loan GigaSjLaurentius Harenrajft refute him A Synod at Norim^ 
burg;, an. 1554. condemned the errors oiS^encfeldim. The 
.^ . confeffion of the divines of Mansfeild in 1 5 5 5 .condemns him, 
^ix. '^^^^^^* andfayeth hee hath now 30. yeares vexed the Churc|i. 
rheoiog Gcr- His Etrors and Herefies are fliortly theie. 

man.G %i, I .Chrifi as man is borne •/ the e fence of €od^ and gre'^ till ho 

H. Nicholas obtained the full e fence of the Godhead by birthright, and was dip 
dai^hVrof f^f^^^^ *^ our Saviour : f©rit is faid wee grow to the fiature of 
waifck! * ^ God and are partakers of the divine nature, 
rhe errorsof Who is fuch a ftranger in the writmgs ofFamiUp and Antino^ 
Swcnckfcid, a mians,v^ho readeth not thefe blafphemies, the Saints aire Chrified 
kmctoFami- ^ndGoded^abeleever is Chrifi.a beUevcr is partaker of the God* 
noL^m'^''''' *'^^' *^^^^ ^""fi'fi'^ manruGod manifified in the flefi; now to 
^^' be partaker of the divine Nature is to partake of graces and 
created goodneffe and anoynting of the Spirit, otherwise the 
effence and nature of God in us iliouldbe fubjeft to change, 
rhe errors ©f f^^neit;, forrow, feare, difpair,:'Unbeleefe, fin,&c. 
Swenck. touch. ^^tbejlffi of Chrifi^Jsnota creature^ nor created of the Father, 
iHg Chrift. ' but conceived and borne by himfelf through the Holy Ghofi and 


Com^lid^fce mtb Antmomtains. ^ 17 

ehsnged in th^ effcme ofGociy andghrip^d With the gUrj be had with 
thejather before the World was, 

3 Though there be tWo n4tHres, in Chrifl^ yn noW is the pfh 
of Chrifi made e^sioil in e [fence. ^yidgUrj with G ^^y^ 

4 chrifi is not once onclj borne ^ but often tiUhofnf'de p^rfCf d^ 
ypkoBy ofthe effenceof God: the father faid. Thou Art my fonthif 
dnj have f begotten thee , nor is it imfojfihle thfit Co^ can make his 
owne fonne a Gody though unrenewed men under J} And not thiu 
jimnomians fpcakc not fo honourably of ChrlJ} for Rife Reig. 
cr. 1 1 iTCrj beleiver is Cod incarnate. But Chrifi$ here i:^ word* 
made the fubftantiall fon of Gcd^ by Swe^fckfie/d. 

5 Chrifi in both natftres is the one I j begotten fon of G^d and 
Lord cfglorie and King of the Ciiuxfh in i^th natures. 

6 Chrift now at the right hand of God having obtained fnllj al the 
power, honor t and kjngdome^ and ejfence ofGodWark^th as wnchf^r 
OHrfahation as many as he doth as God* 

7 fVhole Chrif} undivided according to both natures, perfects the 
iufiification and wajhing of a fmner by the fpirit , and whole Chrifi 
accordifig to both natures undivided obtaineth the fiate of the fecond 
per fon in the Trinity j as fine an^ coe^a/l Cod in poWer and honor ^^^^/^i- Cer* 
With the Father. Families make God in his nature and cffence J^^*^5; ^ 
to dwell and workc in all creatures, efpeciall^f in the rtgene- ^ * 
rare. Butthefe arc but fancies. i.Becaufe aher Chrifi was 
raifed from the dead to the glory of the Father and fo entred 
into his glory, there is evidence that his manhcad was entered in ^, h j nf 
no degrees of communion in the cffence power aii(i gloryof chr^ft/ffer bU 
God equally with (7<?i^i becaufe there remaincth a body v^ith gimficmon re- 
fleili and bones that may be touched and handled. Luk. 24. 36. mincthman' 
37»3^5 3P'4^' wi^fa the prim of thcnailes in his hands and head^Audhuot 
fides M. 20. 27, now there is nothing of the nature, effcntiall f^^^l^^^ ^l 
honor^ , and glory oiGod an infinite Spirit,, that Fills h^^'lfcoias ^^^ 
ven and earth yea or of any fpirit , in a body of bones flelTi Swccnkfidd 
hands and feet and having in it fuch material! and fenfible iremetk 
qualities as the impreflion of wounds, a. Chrifi did cat 
with his difciples after his refurredion. /<?i&. 21. 12, 13, 14, 
and fo after he was entered in foms degrees^. pf gbry and 
was fcene of five hundred br.ethrcn at oi^ce iCor. ij. 6f 
OiCleophasy oi^ihz twelve ApoflleSyO't Paul Mo, nowwhuc 
^verpariaketh of the cllcnee of a Spirit ^ cannot eat, nor be I 
i«^ne with bodily eyes, and the difciples wi^h cheir bodily eyes. 

D W i 

1 S 0/ S wcnckf cidians and their 

fa whim afccnd to heaven even till the clenistoekf him ^ut of 
tbdr fight. Ads 1.(3) The eyes of all bdeevers and reprobates, 
even his enemies that peirccdhim, in thcgcncrallludgemcnt 
(hll fee him : in which ftaie S^'enckefeldim dreames that the 
wanho0d is fuUj changed in tht effencc of God Key. 1.7. now 
that the bodily eyes ofmen, and of Reprobate men,{hall fee the 
effencc of (7#i,who is invidble i Tim,i. 1 7. is a drcam,/J?r He 
dwels in light ^hich no man can approach nnto^ though we nothing 
doubt but the man Cbrift^ as man,is elevated now in heaven, to 
our uncomparable comfort , to fuch eminency of glory , above 
M^n and Angels^ as the capacity of a created thing can receive 
4. the Manhood oiChrifi is a creature, having beginning and a 
caufc of being in time Mat .1 . Luk. 2 in thefulnes of time Gal. 4,, 
4 W^ borne of a i»oman. Now what is man borne of a woman 
that he fhould be equall in effence and nature with 6od> ^ho 
is like mto God} Angds and created powers, cannot anfwer the 
queftion, ^^^is cflentially eternal,and eternity differenceth him 
from all things befide himfelfe; Efay . 9.6. chap. 43 . i o. Before 
me there was no Go^, mother Jhall there be after me c, 40. 28. PfaU 
$9. 1, 2. Pfal.i02. 26. 27. I Tim. 1. 17. it's then an ever* 
lotting contradiftion, that a creature in time, can be a creator 
and a Godhdoit time , or pertake of the effence of the eternal! 
Cody for (7tf</muft then create another (7<?^, different in num- 
ber from himfelf ^our bodies Jhal be made conform to thegloriom 
body ofChrifi. Phil. 3. 21. if the Manhood of Chrifi^ and fo 
his body, which is a part thereof, be changed into the effence 
ofG^^jWemuftbelikethe very invifible and eternall effence 
of an infinite Spirit , and there is no glorifying of our bodyes 
then, nor any refurredion , nor^^y can^hting uf of our bodyes 
to the aire to be tver with the Lord , but an Utter extinAion and 
^n anhihilation of our bodyes and the body oiChrifi. Hence 
thefic/hfrofitah wr,then fhe manhood does not fpiritually quic- 
ken, give the HolyGboftf Juftificoas SVi^enckrfeldhy^s^ but Cbrijf 
God doth thefe. 

7 The cheifc argument of Sn^enckrfe/d was becaufc Chrift a$ 
man obtained a name above all nf.ni'es ^ "iK'os Adored as man : but if 
this ftand fure, then in the ftate of humiliation afwell a« g!ori- 
ficatioM the manhood was changed in the nature of C7^<i which 
yet SwenckefeldiM dcnycs; for in the ftate of humiliation 
what is proper to the Gbdhead,i$ afcribed.to the Man hood, 

Comply a»ce i9ith Antinomians • 1 9 

per K9ifmUp iJi»uamv as GoJ fHrchafed a Chnrcb by his hlaod 
whereas Goi hach n:> blood: they Crmcifi-J th: Lord of glsrj 
and by this argument , we may well inter re chat the God-h:ad 
in the ftate of humiliacion was changed into the manhood and 
fiefK which is blafphemous , for fo fliould G9.i die as man dyed : 
and there was a bookc given oat in the name oi Swenek^feldins 
chat denjes the manhaod of Chrifi after his refhr region to be 4 crea.^ 
tnre and calleth all of the contrary minde Great urifl£. hence 

8 Thefe wilde affertions of Jw«rj^/^y^/A^. TheGdfpellUthe 
£ fence oj Go^y fdth and toy in the heart U the ejfence of God. 

9 He charged Iri<rA<rr with tbefe: The preached word u the 
fubfiantiall ^^rd ofGod^ the fie fh of Chrifi u mot glorified, a reneW^ 
ed man hath not free "^UL God dwells not in beUivers^ Goodwork^es 
fro^tnot tofahation^ the freachir,g ofthe)X6rd a>id Sacrament ^ 
are effectuall ^ifhput G9JL As Tamil, and Antlnons. charge us 
with many of thefc, becaufe we cannot (ay that abeleiver 
is foChrifted that he is very C^ri^ himfelfc and G^<?^ incarnate, 
and as free from fin as Chrifi. 

10 The doHrine contained in tbs fcriptnres , is not pro* 
ferlj the word ofGody but improperly . by a Mctonimy, )^^here the 
figne ii put for the thing fi^nified. ChriSl only is properly and eflen- 
tktUy the .word of God Swenck^ liber, defacris liber is pa. 27,2 8. 
Antinomians fay the Scripture and the Law is but a dead letter, 
not the word of fftf J, ioDel. in his whole fermon rejedi, all 
that IS externall in the Gofpel-reformatinn , makes Hothing 
in it, but the Spirit , and the incommunicable aft of Redee- 
ming which' is onely in Chriii to worke our convcrfionto 

Before. I proceed S^v^enckefeUians 2Lnd Antinomians ;qvtc for 
itsfaidofthetenCommandements Exod. 20. 1 AndGodfpakf xheScmture is 
allthefev^ords. All the Prophets cry, Thw faith the iW.Luk. thewtrirfcd 
1.70. He katbfp9ken by the mouth of all his holy prophets. 1 Chro. igmjl Swcnck- 
^6.zi.The V^ordoftbe Lord by the mouth crfleremiah. Efa.1.2^. fcldians Ani 
The month of the Lord hath fpoken ity Micha. 4.4., The mouth of ^^^^^''^^^^' 
the Lord of Hoafls hath fpoken. Deut. 3«. 8. Obey the voyce of the 
Lord. How often is i t fa:d the Lord hath faid.ECz. 2p. Becaufe they 
have not heard my ^orh faith the Lord , "^hich J fpake to them by 
mjfervants the prophets rifinyr^ and fending them &c, 1 Thef 2.13, 
For this caufe alfo thanke )^e God, without ceajing, becaufe whfnyee 
received th: word of Cod, Prbicbyee heard vj m . yee rsKeivedif not 

Da 4* 

20 of Sv^tnckkldkviS Md their 

Svfencliefeldm ^ the ^^d efmrs^ htst (as it is indeed) the word of God, ^kich alio 
^Vf(^ ^% W^ri^r/fe effectually tnyou that heleeve. Heb. 1 3 q. Remember them 
^des)u^ific^^^^ W'A/V^ have the rnle over joh^ And havefp9ken to joh the word of God 
de oritne nrum all which and many other places can carry no other fenfe, then 
spiritna/ium ct the word ex ternall written and preached which (7(^^ rendrcth 
mermrum.cjl cftednall by his Spirit is an inftrumentof converfiOAi. 
enim xieo j^ g^-j.^ Faith ^nd com Or/ion to Cirifi commeth not mediately 

finciiioim ^- h ^^^ P^'^^^^^^^^f^^^^^^^f ^^^ immediately from the infpirations 
dcsejl, mniU^ of the holy fpirit and from heaven. His arguments arenot awhic 
nirluxmfotejt different from the reafops oiMr. Del: in which D.f/provcth , 
hibeye origi l3WS,fynods>nainiftery,are all extcrnalljcarnall, & litcrall things 
Z7rdZ^'^r'' ^^ ^''' ^^^' P^^- ^' 7^ 8,9.^r. Gofpel reformation k internally 
vcrbea^iilli^ Spiritually ank i hs law "Written in the heart at ler. ^i, '}^. the rporj 
extems. v^call, exterrall^ or written reformes by halfesy not confiantlyt and 

The argn- intermits, and a^aine lyes ftill as deadm ajlone , bccaufc men can 
mcnts of doe i t> But Gofpel-reformwon is as f roper to God as to redeeme the 

^wsr.c^-fe!d a- y^orlA^ndto take a^ay fm and brinq-iti ever la^iniriojiteoHfrnffei 
written word ^f^ Angels in heaven jbmid fi»aertai{e the ^9rkj>J reformation f 

wh ich are tfic ^^H fhouldfink under ityhow much more the powers of the "O^orla Del, 
reafons alibof fer.io^iiji 2, 13. liififo ^v^ucs Swenckefeld E0olaa^<jf(endam 
the Antiismi' Ecclcfiaften,ex(»^a Bafilan.iSiyhis I argu.whichis Dels alfo 
ans, M. VeL f^^^ p^g^ 6;j.is thi^, ]fs(iifp^g Uith is of the nature of internalland 

$l7nT{efcldtyA fp'^'^^^^^^ ^^^^g^^ f^^ ^> ^ ^f ^^^^ V^ f^^^\ ^ ^^^ ^f ^^^ Holy 
epift. vcrbum Ghoft, then it hath not its orialnafifrom things bodily^ the ^ord and 
cAfi nou potejt hearin^y but comes from th i^rcrnai word, for the natural, man per^ 
'^lii (lb il lumm^ Ceavesnr4 the things of Goa\ 

n<fn^:nbui, fi^ ^ %m\i S^snckefeld.what ever is mt of faith is Jin, then ouf^ard 
gmra iivlnj, ^^^^^i^g ^f^^^ word.mthoHt faithyisfin, 

prlC'um 3 Auprsackingis invainf, excfpt the manhave eares toheare 

C^r \iim prlvA Mat. 13. fi^ce the word cmnot be received but by an enlightened 
djf^o^tis tjm - pyjirJe^ ana ihe light of faith, and the grace of Cody thefoule being fore^ 
'^''l''''^;'''^^''' aifpofcdhy lefus Chn{iy though J oufhmldheare the \Vord a thou^ 
rib'ii tnfiidijvA J^^^ times m thy stnbehevwa eares , they (hall receive no more but a 
tMu'uvcriiyni- f ound, they (hall red" ve no more but a ca^nall af ction oj afanz^ioJ 
hi! nififonii ,1 and counterfeit faith^ from free ^i/i which fhdlnot indure longy (o 
tu^dfientytt j-^aj jy^i [^^^ p^g^ ^^^ 2^p,^ 25 ^f" SmnckefcldifSS had fpittcd hiflB 

'.fiki'cffeaa 4' The Minifters ( faich S^enckf^ld) flieiild befome Xihat, 
t iijero fiio 5 . Then Paul and A polios fhould give sncreafe. 

arbnr.o, pec Jin 6 .Then the >^ordofCodpi»uld beljed to Elements and founds and 

Comfljancervith Aminomians. 

4Hd aH thAt h^are ths rford fhouU htkeve* Siltmar ch : \\} 

7 Buc faith hcc, hte that is of God heaves the mrdofGod,tkn '^^l^^r^"" 
TTAtft Grdceprevemn^ prepare tts before wee cm heare the externall ^'^^^^^^^ 
word with fruit. gr. p. 14^. ^he 

8 Th'ir is one Maifier Chrift the cheif corner fione^andhe teach Urv u n.co in the 

nh th externallmm.not by extermlls, but bj his Sfirit.^hen God Sprih^^^^J^^jf' 

teach y, as he detk Ephe. 3 • 5 . ^ needeth no pf:rifhino and vanijhina "#. ^'^ rfj' 
;• ft/' r^/,/-P-f. L r /J zT fcjupn IS not 

tmnf tohelpehim, tofavew^ Con^tcehtc ( \X\c\^\lSwnckejeia,t' -^^^i^^^^i^^^ ^^ 

^i\xA6.) verum do5ioremy veramdo^rinam^ veritatem ipf<^^ (^^^ ju'lnBnci by i\:c 
ternanfy ejUitnullo Cadftcojfive tranftorioyin admmcuUm faiegeaty Urv of mawiri 
Ht nos falvtt,^. If the vocal word ciid fffctjfarily goc before jffflifieing ^J^'^-f^:^^^^^ 
fdith^ then ]ufiificationJh9Hld be the work^of OUT hands, or not mtho^^ '"^^ ^^ 

our be/pe,Bf4t Abraham beleevcd Godj not the wor^ preached. lO. si\ef vocsle 
Thenjhould man^'not God, lay the firfi Stone in our Juflificaticn and "jerbum five ex- 
experience teacheths€6 -^^hat a building his ^ Wee h^ze anhijl^H- fredicnto a audi ■ 
call faith, and acertaine apprehenfiOA^and afcnt of(natura!l ) rea- ^r^^^'^'rf^l 
[on form the letter of the word, io Salt march the Amnomlan,i^6 L^^^ylj^^^^^ 
fr.g.theUw ii no^ in the Spirit and in ths GoQ) el for a believer to ^xo'^ere^frj^ ^r. 
walks h'N'ow the Spirit and the Gofpelis all one, to the Antinomtan, ejus mxuuum 
to the Enthu^afi Libtrtims AnAS^encl^feldians {oSaltmarchk)- nofmrm cJJ'ct 
€th. Nor is the holinefe andfanclification no\^ fftch 04 is fa^ioned W^^^^'^^' ^^ 
by the ld)X' of outward commarj^metit ( S<<*€KckefeU callcch ic ver- '^i^fj^^i.iem, 
bum vocale^but by t/^ preaching^ of faith, by X^hich the Spirit is noiVeusyAtqiu^ 
given, which rencWei and fanHifiTS abeleever and m^kes him the L:tum edifiaum 
very law of commandement himfelf: y^h^i this A ntinom! an c^lks ft,ex)cYient:a 
the preaching of fairh S'^'encktfeld c^lkth vfrbum'Jubfldntiale, ^'^^J^^^^^ j^i[i 
Chrifl himfelf^ not any created thmg, fo doe the Famihfls teach ^^Jfim hi- 
teach Rifc,Reigne. er. 9. The whok letter of the Scripture ( fay jUricm.cogititd 
thw7 )hjldeth for a covenant ofi^orks io er.7. en8. ct aferjfum quen 

Know thn it is mo^hlk/th^Z fanaification is not now fajhi- ^^^^ ^'^f/^^'^^ '^ 
oned by the La\V of outX^ard CcmwAn dement, rh^t is, by the word '^^i^'' ' 
externally preached, as by an inftrument fubordinateto the s if march dc- 
working of the i'riv/V, for his confcience knowcs, we never af- hafcth the fcr:p- 
cribe more to the word,for more is contrary to the word. Rom. ^^^^^ ^"^ picach- 
lO.ij^FoJth commeth by hearir^ , that is, the word of the Gof- '.^ ^''^'*^' '^'^ 
pel externally preached. 1 Cor. i .4, ^e preach Chrifl tathe ^C'rZfJ'i dL 
fe\^es^ftumbltng block, but to the called, Chyijl thpoWcr of God ^^H,, 
andthewifedsmeofCoa, this preaching of C/:/ri/? , is the preach- ' ' 
ing of F:uch, but not in the Antinomun fcnfe , this is the eftecSj- 
^1 working d the Spirit, { ov {o Sa/tmarfl; Diemnh , as his ex- 



22 ^/S wenckf cldius and Aatinomians 

policion evidcncech, for the efFddluall working of the Spirit 
can never be a {ki\cab\'\ng to the UweSf then this preaching of 
Chrifi^nd of faith mufl: be outward and extcrnail preaching 
of the Gofpdl which inftrumencally giveth the Spirit, For Gal. 
5.2. F<i»/oppofeth the hearing of faith, that is, theexternall 
hearing of the letter of the Gofpell , that giveth the fpiric niftru- 
mentally, to the workes of the Uw or the externall doiJtrineof 
the Law, that can neither promifc to give , nor give the Spirit 
inftrunien tally , for i( hy tht hearir^ ^Jaith he meane the in- 
ward hearing and eflfeduall working^oittoe Spirit, then he faith 
as muchi as yee receaved the Spirit yhj the tfeCimll receiving of the 
Sprite and alfo he mnft meane that all that heares cxcernaily the 
doftrine of the Gofpell; as the C^iatians did , uiuft^ receive 
the Spirit, whereas P.i/</ciearcly makes an oppoliition between 
the externall preaching of the Gofpell , and of the Law; other- 
wife, by the externall preaching of the law,acconipanicd by the 
Spirit, we alfo receive the fpirit. 

But let Saltmarjh anfwer , if cither now, or under the 01^ 
Tefiamentt tr9t€ holineffe and font lificattion ^aifafiionedbj the UV^ 
ofofitW^ard Commandment^ ^'ithout the Spirit , in fome meafure 
or degree. 2 If fanftification in the Gofpellhe failiioned without 
the external preaching of the GofpiH & an oui ward comaiande- 
xnent!* if no: why excludes he znottt^ardcommaHde?9^nt as con- 
trary to the preaching of faith? Swenc^feldius and Enthjfiaflt 
make an oppoiition betweene the word preached ^ and the prea- 
rW«5gtf/yi«V^ that IS, the Spirit, we make a fubordination , no 
oppelition. 3 whether Sa/tmar/h or any Antinomian in confci- 
ence can fay that wee fo go on with Pelagians^ Old Anabaptifis 
ZVld'^rminians^ as to fay SanHification is framed now , or at any 
time% bja laro ofont'^Ardcemmandemms , the Antinomia4 Del. 
who has printed ia (cfencc of Anahapti^s^ Arminiansy and An* 
f/«tfWM«iteachcthfo, notwe. SoD^/joyneth with Smnckfeli 
Ser,pag.6,7>8 . read theftile words, anddodrine oiEnthjfi'^ 
afis all along in the ferm. 

X I S^enc^feld faid that that is bom ofthefifh ispjh, thtfe that fay 
jHJlifiingfaith is from externall hearing , t hey teach that th Spirit- 
cemesfrom the carnall letter ^ the hc^vsn is boms of the earth 
1 2 Bleflcdnes comes not from e;cternaiS,aor was Thomas blef- 
fed, becaufehefawandbelecved,nori/w(?«Pwr,becaufefle(h 
and blt>od , but becaufe the father, revealed Cfarift to them, 

12 SwencHfeldim 

their cdmpliAnce ivith them. 2 3 

II S^enckffeldins taught that the preachers of his time W'ere 
not fent ^fGod-y buaufe no man was the better or converted bj their 
freaching. So Antinomiam fay all but themlelves arc but licteral 
and carnall teachers. 

1 5 S^enckifelMw faid that he h'im{df<i preached the Spiriting 
r^arMj teaching 1 and that men mn^ live by thertileofthe Spirit, 
elfe they cduld not befaved. fo fpcake Am. of Gofpcll reformati- 
on ot life, fo Del. fer- p. 26,27, 

14 Neithir Bapdfme nor the Sniper of the Lord fb^nldbe Ad* 
minlftred till the true doSrine that hs taught , be preached and be 
revealed immediately Jrom the fuhfiantiall and etemall word Chrift 
"Without preackingf or readinig or hearing the ^ord. foDeL unifor- 
mity examined the worfKip of the New Teftamcnt isonely 

15 Infuchdifentionsofmlnds amon^ Teachers the wordfbouli 
not be heard. Antinomiams (ay all may be heard , kAs and opi- 
nions are but names and things indifferent. 

16 TheVi^ordhataataofoldfenfe/ one literally }dphifh profiteth 
nothings another the trne and fpirituall , ^fsUcb only the fpiritualL 
d9 underfianJ* 

17 lye mnjl try the word by th Spirit y and net the Spirit by thr 
word, fo fay the Antinomidns, rife reigne er. 61. All doctrinesjre^ 
veUtions andfpirits are to be trjei by Chrifl the fVord , rather then 
by the mrd of Chrifl , this is againft Chrifis way who, when it 
was a controverfic, whether he was the fonne of God, or no , 
was content that they fhould ludgc of him 5 and decide the 
matter by Scripture, foh.^ . 55^, fo (2) are all controverfies en- 
ded* Act, 17, II. Act. 9 II. Act: 24. 14^ 15. 1 Cor. iy.3,4. 
Mat. 22 29. 30, 31,3 2,5 3, Efay 8. 20 which were a rule im- 
poITible,if the fcripture have two fenfes,one literall that proves 
norhing > and another fpiricuall and allegorick ( as £>^r^y;/i/?/ 
& Antinomans fay J that none can underftand but the fpiricuall, 
now when Christ and Paul prove the refurredion of the dead, 
and th^t Chrifl is the MeJJIah by the fcnptur e, and referres the 
denyersof thefe, I^^s and PhariCees znd Saduces 10 the (cn\>' 
cure to be the ludge , he fcippofetb the fcriptures hold forth a 
clearc literall fenfe, which thefe men , though not fpiricuall , 
might underftand. 2 nor could Ckrifi fay, yee both knm me and 
whence lam. loh. 7. 27, 28. if they could not feeany thing of 
Chrifi by ligftt of fcripcure. 3 all the murthcrs, whoredome^ , 


24 fforv the W$rd Extcmall is dn 

villanies praftifed by Muncer^ T. BecoU^ David George, Si^cftck:' 
feld they fathered on the Spine leading rhcm without the Scrip- 
ture, or on fuch an allegorick fenfe , as their uncleane fpirit ex- 
pounded the word, foasmen knownotwhen they fin, when 
they ferve God. 

1 7 The preachers not beirg taught bj the immediate teachiyig Spi^ 
tit , arefnch at the Lord fpeaketh of. They rAn^ and J fent them 

1 2 There ii a middle reformation to come , ietV^eene papifls and 

19 No doctrine of'dPord^ Sacraments or any externall thing )^r it- 
ten in the \kyitinqs of Mofes the Prophets or apoftles doe conduce to 
falvation^Cod 96 to he fought in his naV^edLMaySj in dreamcs^in^^ 
fpirati^ns and revelations of the Spirit. 

20 Repentance i contrition, the knowledge of fin u not to be taught 
out 9f the La'^t but bj Chrift onslj. How neere Antimmians fide 
with this I leave to the reader. 

2 1 The Law is not unpofflbUy hut eafie to he full filled bj Grace. 
Antinomians teach that both the perfons and ^orkes of heleivers 
are perfect free offtn^ then muft they be perfectly agreable to the Law 
Honey, combe, c. J.pag. 25.^11,12. 523t^323,3a4.Towne.a{r. 
grace pag,76,77. Salt, tree grace.p 1 40, 

:22 Our renovation is the very H^/; Ghofl^ fo Antinomians 
Rife Reign er. 1,2 •7,8. 

13 Our Righteoufnes audiu^ification u not in the imputed ohe-^ 
dience and right ecUfnes ofGhrifi:*, butin acorformitj with Chrift in 
glory by the undwelling Spirit of Chrifl, 

24 Faith andWo^siujlifiepu. 
- 2 5 jlll heleivers are the naturall fons of God begotten of the <?/- 
fence and nature of God^(o Vzmili&s and Antino.teach that r^eare 
Chrified and Codded. 

26 There was no remtffion offins^norighteoufnes, noenterance 
into heaven before Chrifi dyed. So fay Antinomians under the old 
'k tftamcnt, there waj no inward nor heart reformation, no co- 
vcn;iOtofgrace^ no pacefying oiGods wrath for fin &c. So 
.WrwA>/S Free grace, pag. 166, 167,168. Honey^connbe.chap. 
1 1. 3;4,3:JT;(?6.DeL fer. pag.2. 3,4,5^,7,8,9. &f. 

ch A p^yjL 

How the Wordconv.erteth. .',25 


Touching the ncccflity of the word er(?#Jfhreacficct tor tke 
converfion of finncrs againft S'^'eHckefeUtAns^EnthjfiAfis and 
A»tin9mUKs , thefe conclufions we hold , prcmifing foaecon^" 

1 The vocall or preachfd. word is the inftrumcnt and Or- 
gan of the Holy S fir it in our converSon; not the authcn', n»r 
efficient thereof ' - 

2 The word written or preached is a created thing, not the 
formall objeft ©four faith, and affiance , ner the obyetHm qmd 
bat the oljutHm ijao, or che intciYeening racanes or medium of 
our faith. . ,/ y - r /■• r ■ 

3 The word,as all inftrustients are,niuft be elevated abOYe-ks 
nature to more then a literal impreflion of Chrift beleeved irr. 

4 The writing, fpeaking , conveyance ofChrift to the fcule 
in the word preacked maybe humane and literall, but the 

thing fignified by the word , Chriftyfzithf the Image of the fe- omine nc- 
-cond ^^4f»isdivfnefupernaturall, and the way ot qcnveyance ccffarycond- 
of it to the foule, in regard of the higher operation of the Spirit derations how 
ab9ve the aftiftes and motion of the letter, is divine, heavenly , ^^ ^?'^^\ ^"^^ 
fupernaturall. / t^"^^ 

5 The aftion of the Holy Ghoft^ in begetting* faijtfa , i«ay be ^ 
faidtobe immediate tvvo wayes. i as if the w©td did onely How the aft- 
prepare and literally informc thcexternail man , but the Spirit ing cfthcSpi- 
commeth after, and in another adiondiftinft from the word ^u with etc -^ 
infufeth faith, this we cannot deny, but then the Spirit of rege- ^^^^^^ ®^^^ 
neration is not faid to worke with the word, bur a more ^^^' 
common operatioa of <?(?«/ there is wjiich begettech literall 
Icnowlcdgc, of feme higher illuminatioa 2 the Spirit worketh 

with the wordjfo as in one and the fame*ad,the Spirit opens the 
heart to heai:e and receave what 'is carryed along in the let- 
i:er of the word , ^d la^ihe. SpiriLWorkcth uaediaciy^not 
immediate^. * '-\::Ai :;^ j .'-•/'; ' 

6 Howintheinfufion ofthe new heart, andofthehabiref How imm^di^ 
the grace ot God, in which we are mcere patients and put forth -'^^«* "^ 
no coopcr3tk5n with God^ more then the dead doth to quicken 

it felfe, Efhif,' a, 1,2. and the withered ground to receave the 
' ' '-'^ - E raine, 

^6 fiorvtheWardis 

raine, I fee not. Efai. 44 3,4, in regard , chat though th^ word 
goe before , and the word may be pr^^achcd in the meane time 
yet the aft of infufion of the new heart is no morall adion of 
C^butasit werephyficall, sn J it is a reall acflion , recei^vcd 
bj^tis by no fuborJinatcHterallaftion orniorall apprehenfiofl 
of the mindc, or ac^ of the will , and theref;)rc in chis h>rmall 
^ ad of infufion, what the word doth t but by way ot difpofiaou 
or preparing I miift profcffe my ignorance , chough it be inoft 
true thu faith commeth hj heating, and in the ^'t ry mean time Ad. 
10.44 »'^^Vy? Peter yet fpake thefe rs^ordsythe Hoi) Chofi felon them 
which heard the Word ; Then if converfion be taken in congrega- 
U^ velconcreto in the humbling felfe difparmg ofafinnerand 
all preparatory ads, going before the infafed life of Chi^, and 
in the firft operations flowing from this infafed life , the 
word is an inftriiment of converfion, but 1 cannot fee how it is 
anyadive or morall inftrument in thefou:es lying under tfae 
I^ordsadof infufion of the life of Chrifij except yeecallina 
paffive inftrument, becaufe itperfwades not the Ibuletare- 
•.. eeeve the new life : nor is; the foule ^ being ^ meere patient, an 
apprehending, knowingjchoofing, or confeming faculty under 
this adiori>of omnipotency while the Lord powrcs in a new 
heart. Itistrne the -word is thus farre the inftrumentj^hat the 
Spirit worketh in us the fame habit of new • life, ar.d^the fame 
Spirit of grace and fupplication that is promifed in the word 
Efa.44.j54. Zach.i 2.10. Ezeck. 36.26,27. and the fame Spi* 
rit that the Scripture faith C^/i,^ by his merits purchafed Ioh» 
1.16,17,18. Ioh»x2.32.Revel. i.5.Heb. io.i$>,2o,2i,22. 
t Canckfon, ' i Conclufton, The word preached is chat mcane that inftru- 
The word ^ mentally concurreth with the Spirit for begetting of faith./J^/w. 
firumc^^U'^^ 10. 14. 17. faith commeth by heari/Jg^and hearing b). the word of God 
with the Spuir ^"^ ^^^ ^^ fpeaketh , of the extcrnall , and not of the fuhftan- 
and this is the ' ^i^lij"created and internall word, is cieare, vcr. 14,15, i6.he 
extcrnill, not fpeaketh of fiKh a word , as a fcnt preacher carrieth. a.fuch glad 
thcinternall tydings as meffengerson the mountaines bring ;, which is not 
and fubrumialij^ 5plj.it offaith, to all chat the meffcngersarefentto. j Icifi 
^^^ * fuch a word as he calkth ver. 1 6. a report. Now this is not an 
' laward fabftantiah report or wond , becaufe all that hearcth 
the father te them the Spirit makes an iawardrefortjth^y conae to 
Chrifi and belceve the report loh. 6. 4. But few or none ber 
key c this report ver, Vi , who hatb bitcojci our re fort} i Cor. 
~ ' h^h^^ 

An mflrummt efour convtrfi^n. 2 7 

I - 2 3 , 2 5 » Bnt ^e f reach Chrtfl cruciftd^Ui the lewfs dftumlpUng 
blockey t§ths Greekes f^Gli/hnejfe , Sntunto them that Recalled 
hnb oflewes and GreekeSy Chriji the power ofGedai^d the wfdome 
of Goci J then the word externally preached is inflrumentally 
the power ofG^c: and that he fpeak^ch of externall preaching, 
noc of the fubftantiall word, or Spirit bimfelfe, is cleare, i Bo- 
caufe the Spirit internally preached is received as the power of 
God. Efay 59. ip,20. And a God^ teaching Spirit , but this wor4 
oficfelfeisnotfuchaSpirit. i Bccaufe the v^/:<^//<?/ prea A it , 
Men fuch as the Apoflles were, doe fpeake , or preach of Chrifi 
and of the Spirit, but they cannot preach or efF^cflually in- 
preach (itol peake lb ) ChriJl and the Spirit to the hearers , for 
then ihculd they give the H§ly Spirit to al thofe they preach to, 
which both is againft fcripcure and experience, Ad.i 2, Ad. 14. 
Ad.17. and is blafphemous , for God oncly givetb ihe Helj 
Gho/i. 2 Becaufe the internall and fubftantiall word preached, 
to the eares internally is effeduall converfion, but this preached 
ChriJI muft be externally preached onely, to fome, to leVi^es and 
Greekesy who ftumble at Chri(l^ and beleeve not, 1 Per. 2. And 
the fanie is proved by 2 Cor. 2. 15. jvee are unto C7^^ (preaching 
the Gofpell va^ ) a/yrect favt^r^r of Chrifi in them that -are faved 
and in them that perifh , to the one ^ee are the favour of death tint 9 ' 
deiith^& to the othsr the favour of life unto life. Now the intemall'^ 
fubftantiall word i^ to none a favour of death, i Thef. 2.13. For 
thU caufe alfo thanke we God Wthout ceafln^ , becaufe -when jee rr- ' 
ctivedthewordofGod^ which jee heard ofus, jee received it not 
at the word of men. h^t, as it id in truth, the ^ordofGod, which f/- 
fe£lually ^orketh alfo in jdu that beUeve. That 1$, I The externall 
word, whichjeeheardofus , 2 It is the inftrument of the Spirit. 
Tee received it not as ths ^ord ofmen^ hut (as it is indeed ) the word 
of Cod. 3 Its not the internall word, fer it was net received of 
all that heard it , for vcr. 14, 1 5 , 1^. the lewes that heard it, re- 
ceived it not. 

2 Conclufton. The word preached ofitfelfe, ^s not a dead ^ ^^,^^^^r^ 
kicer, as Swenckfddians fay with AntinomianSy PaulQdW^ih the 
Lanf A dead Letter, Bt^caufe it teacheth what we fhould doe, 
but promifeth not the Spirii of Grace, to obey as the Gofpell 
doth. And punitdeiwcjH<'ntcs^\m\Qti^t\\ eternally dclinott.^nts , 
faith Chryfoft, 2 Cor. 3. horn. 7- and OecHmeniHH 'Ojiptfl/x©- 

28 HofV theWcrdis 

Gkir.et lir.c.4. ^^ « i\«>ir> ti^xAii i y^jA'JMTU f7n;4y^/-u^ c5f U^triVn cty^x" mivuj^^r 
^9mm legisy c/lijcti X^^fhy^^^ ^^^^^ ^^^ fame* jf^guftme faith the Larv makes 
i.Krtf^^f^^rfocf^^^^^^^ j^^f efchw fi^ne f an J the G?r?f/1 is not a^dew^d let- 
S:^^;;-:; tcr.0f:k(tlf>, even as the Ler^^^ voydof the J>/- 

vhifkivs^cf^, rr^^'^xcept by.acQd^^c,- m the fame fenfc-, th^t tt ts the 
iccidir. fari c^ f^our of death mts death ^ and a r&ck£ ofojfence to thofe thdt 
ximfdch feca- (^py^yie at the word, Bnt is mt{niaj fonie fay ) the Uw alfo hj acci" 
tumfotiurqii^jn ^^f^^^JiJ^^cu^hotir ftnfull condition , a condemning^ letter ^af^ell 
9Av:ri. ^^ ^^^^ GoffcUy and fo both.hecmfe they are extcrnall, a>id liter all , 

m^fi ic a deadktter ? I anfwcr,not fe , bccaufe the Qofpell in 
thC'ktcerand literall fcwfc oftereth a way ormeanesof rccon* 
ciliation t^.tho'e that belecve , but the Law as the Law in no 
fenfe, can either oftcr or give life , bat in regard that all have 
finned, the proper ufe of the Law to all under the Law ? is to 
aj^c out a fentence of coRdemnacion in the very externall. and .. 
literall fenfe of it. .If the Law leai as a T^ddagogne any to Chrifi 
that is now by a higher Sprit then that which fpeaketh m 
the letter of the Law , it's true, its the fame iulinite Spi- 
rit ,The L^rd that fpeaketh in all Scripture f but in the La vv 
he faiith-Bothing but eicbcr- perfectly, <j/(7<f^//(7r^/>^/^r»/?//y. But 
in the Law.as handed by the Prophets, Chrifi and the tApg^les 
the Z^r^condemneth and c«nvinc€th , that we may flee to the 
furetieofabe^tet Covenant,Heb. 7.22. Now in this fenfe Law 
and Gpfpell caUed the ^§rk of Cody is not a dead letter in it feife . 
for PfaA9.J» The X^W of the Lord conver.teth thefonle^ C^r.Rom. 
1, i6y The Gaff ell is the power of God to falvation to every one that 
hUeveth^hoxh to worke faith, Rom. jo. 17. and to give falva- . 
tipn. Rom . 15.4. t^r Whatfoever things >^ere written aforetime 
V^ere W^rif^enfor onr learning , that ^e through patience and comfort 
of the Script Hresy might have hope^ this muftbe the v/ritten fcrip- 
turcs «^' W "^es^ytS^^^ 1 Cor. i, 21. For after in the nifedome of 
Gfidythe "^orldhj mfdorne(nn\:itd\V)knerp not Gddjtpleafed Godbf 
the foclijinefe of preaching to favc them that bdeeve , then is the 
word preached a mean to fa ve the beleevers, A<ft. i'^. 26. To yon 
is thia word of falvation fent. Yet ihe JeWSy to whom it was fent, - 
Bla^hemedy and judged themfelvcs mworthyofeternallIifify\ct./\6 
Act.20.3 2, I commend yoH to the word of his grace , which is able 
tohnildyoH up, 2 Con I o. 4. For the \^eapons of our Ware fare arc 
m carnall:^ bht mighty throftgh Qod^ to the pulling downe ofSire)nf 


an infirnmcnt ofonr convcrfion. 2 9 

holds, cdflin^ dawne imaginations itnd every loii^ht ^hatcxahnhit 
felfe agnin(i the knowledge of Coi. That which is the ftrong wea- 
pons, by which men fighr, word and difeipline, and is mighty 
through Godf is not a dead lecttr, though thefe y^eaponsbe 
99tightj throHgh Go^ : fo is the word a bummer and zfre , and the 
people "^ood and the (ix>ord of the Spirit , and [harper then a f^'o . 
tdqed fvsford to difcerne the tkonghtt and intentions of the hearty ler. 
5! 14. Eph»(5. i7.Heb.4>i2. Re.r. 16. Pf45.3. The Rod of 
Chrijis lips, by which he fliiiiesTlie earth^Efa. 1 1 .4. The Scep- 
ter of his Kingdome^all which evince that the word externally 
preached hath power in it felfe todcftroy , and being accom- 
panied by the Spirit, hath power to covert , and fo is an inftru* - 
ment ofthe Spirit both wayes. 

3 Conclfifio!^^ The Z,c?r^hath made and fanctihed a mini* _ - 
ftery , and minifters to be fathers of tht fecond birth and inftru. ? ^onc'ufcu. 
ments to fave thcmfelves and others, i Cor,4.i7. i Tim.4.16 
i Cor. 3.2. 7ee are our Epifile Written in ottr hearts read of all 
men. 4 Forafmuchasjee are mamfefllj declared to be the E pi (lie 
ofChrifi. minifieredbj uSy Written not mth inke^ but rrith the Spi- ^wenckfelJ, 
rit of the living Cody not in tables offlofse, but in thefiejhj tables of ^fj^''^,^^'^ 
the hart. iThcf. 2. ip. Forivhat isoHrhope^ or ioj or crorrne of chriliJino 
rejo)cing> are not even jee in the pre fence of our LordJeftiS Chri(}, fer vcrbum 
athiscomrp^ing? 2p» Forjeeareourglorj and cro^ne. Swenck^- Spirituiet-j-'tk: 
fic/d deny ah that hedcftroyeth Scripture , or the mimftery or ^j' ?^^ /f "'^'^^^^ 
preaching but filth he Epift. An.i52p, InaChrifiianthere be c!,?'w^ 
t^'othtngr. I The nerv and internal! man. 2 The old or external! Qi^j^i'-^^j^^j^^ 
many-calltd thepfb, Goddealeth ^ith the Chri/Jian m^n internally Ut^ cx:ef.:e -jets 
bj the word of Spirit and life (he meancth the fubftantiall word ) ^^^ nmcirne 
in Vphcih hereveales hsmfelfe tbrojigh Chrif} , by the various riches h^^^'^^s P^r ver^ 
of heavenly blrfPngs. but externally he dealethM^^^ ^^^^^ 

bf the Tvoraofthe letteryanat^y prcAchtng andby ftgnes anifeales. fcrfymholi. 
So Saltm. as if brought up at his feer,faith, free grace, pa^. 150. s^encitfdit^ 
And this Gofpell fits mar^ y Who Is made up both 0^ pfh and Spirit ^ AMnmians 
and fo hath need of a laiv vrithom andin the letter^ fif'^eias inthi g^^ncammilie 
heart a^J Spirit-^ The U\ ts fpiritually but >»e are carnall, Rom.y t^rcs^in w^^^^^ 
nor canfuch afiate offltfh xnd Spirit he ordered bj a U\\f onely ^Hth- bmdtny it in '. 
out; for the word of the law and Spirit mterely ii for afpirituallcon - very decd^botfi^H 
ditien or ftate ofglorie^as Angels y who onclj Hue by a U\^ fpirituall ^7 i- i* given 
and^ord of revelation^ then both agree in this, that the law is gi' ^^^^^nd tha 
Yen to thcoutward man^tfaefleli the body ; and the law of the flc^ihnoctothc 

E 3 Spirit in^.vard «An. 

5 o fJo)v the Word is 

Spiricoflife to the inner man the foule and Spirit, hence theft 
foule confcquences. 

1 The law belongs n^t to a beleevcr, but tocivill courts, as 
AbPjrJin'es T/Zr^rV/faid. 

tfcit follow 2 The word oF God can lay no tye no band en the inner 

fe''^'"' 7^^ ' ^^" ^^ ^"^^ ^^^' beleeve in Chrifty love God, intend his glo- 
tlnomixTdif^^ ^X' ^°"S for heaven and Chrifis fecond appearancej; for the law 
ind'on of an is given to the flefti and the outward man, nor can the letter of 
inteindi or the Gofpell bind him to any Gofpell or heart obedience, abfptrd 
fubftanriall, or 3 There Can be no Cuincs in fpirit or foule or inner man^ be- 
avccallanJ caufe no law, and fo no obcditncc. woji ahfnrd 
externa, wor ^^ ^^ Miniftry & fcripture is not to ray fe an inward fpirituall 
conformity between the Soulc and the Gofpel, nor to make us 
lowly and meek in fpirit as Chrift is, but to put on us an out* 
fide of externall conformitie, between th.^ fltfti or outward 
man, and the law- how then is the law fpirituall ? I fhould ra- 
ther think that the fpirituall /^i^ i^hJ commandements of the 
Gofpd were given firft and principally and moft kindly to 
our {pirits, and thoughts, and inrentions, and rather feccndarily 
to the body and outward man, fo farre as the ad:s of the out- 
ward man fall under the dominion and commandof the will 
and faculties of the inwardman. 

5.The/p/>/V without the word is the law^andonly rule that 

rcgulateth man in all his inward and moft fpirituall adioqs, 

and not the fcripture , and fo the more fpiricuall , the more 

lawlcfle, loofe, and carnall, 

hniMr* 7J<r/g6ech farther on mih Syre^fckfe/^, for he will 

^ have the sccomplifhiiig of Gofpel rcformation^that is the jf//?f- 

Mj.<!thc Afi- ficationofji [inner andhi^s couvcrRonto Chrijl^ to bc done by the 

fubvcrtinc; of fpuitonly.; Without all power or man, andfoitisnotvihble, 

the minifteiy Hor ccclefiaftick, fcr. pag. 4. 

anil Jv: prca- J( ftands not in making lawes t^ c$yifciences (add Mr. Del con* 

chcJ Golpai. jj-^^y ^Q ^[^^ ^^j.j of 6W, udl. I 5 . 22323,^8 &c, ) hj thefacrei 
lower cr clcfgie { by the mclTcngers of Ckrifi and of the Church- 
i:s)fr extirrTall C9nformitj ( only and mcerly exccrnall ; its falfe, 
wee aime at more )m outW^ard dueticsWorftip arJ acvertiwc^tf 
^tif ^' und to have thffe cor^firmed hj civillfanBioys, To hate Artaxer* 

xes and Kings to ratitie and command, under penalties, the 
building of thehonfecf God, and to have Kings arJ ^lucenti 
nHrfeJAihtrs and mothers t$ the Chnrch is lawfuUj and thould 


An infirnment of ^ur convey Jion. ^i 

be our aimeaiid prayer to God i Tiin. 2. i, a, g.and that the 
Kin^softhe earthy bring their glory andbenonrto the iWW Jct . 
rnfalem Revel.21, 24.\vcehearcily dcfirc, though die Lord can ^ 
build 7^r^W<fw, without the fwordoffeclarics, uudthe arme 
of the M^giflrAtr. 

And Del fayth this G off el reformdtion Jet h nn much bnfi€ i*^fclfe 
dhut otitw^rd formes J andexterr.All conforirdtie ^ bfttoaly rrnndt 
the reforming 2f thhe^rt J and ^^ hen the hf art is ri^ht with God^ 
the cHt^Ai'd forms camot be ami ^c ; and. therefore faith Chrifl^ 
touching the xi^orfiiipofthe Ner9 Tcfiamfnty God is a Sfirit^andthej 
thAt ^^rfPjif hif^y mufl rvcrPjlf him in fpirit dnd trttth : but 
[peaks not one r^ordofany ont^^'ardfrme. So that Gcdin the Gcfp^L 
reformation Airnes at nothlrg bntthe heart^n,6. SwencVp/dzki'i- 
bcth foir.eching more to the miniftrie of the word, God (fay- 
Cth h^jd^afes externally >Xuth the pfh andoHtrvard man, by the I ttet 
ef t^-CWord^ or by frcachinf^or bjffignes,orfealef^ Bu: Dei is/i 
much for this fpirit that he will h^x^xiiQ gofpelt^mindinly 
the reforming of the hearty and to aims at nothing but th: heart. 
So thefe fouU'confeqaences muJ}.foS§\^ hence.i The (?(?;'/? J cares no- 
thing for out ward duties, or outward worfhip, all exteraallj Abfurd confc- 
jtnuft he left free and indifferent, to bow to Idols,or not to bow, qu nccs fol- 
to murther,or not to murther, which is the fal^e charge that, the lowing from 
0;^«c^//</T'r^;j^putsonus,tIiefalfeft calumnie the Devi// can ^^'^^i^^']^^' 
devifey that in the Gofpell, except faithyal/ other thif^gs are irjdiff^rint ijr^ ^" 
and neither commanded nor forbidden* 

2 Confeq. The Apojiles ^^i E/ders hcu 15. in forbidding 
fornication and Hncleanmffe ^ minded no Gofpell reformation , 
fuck as Del pleaded fon. 

3 Confeq* Davids heart was right, and Peters alfo in the 
maine, when tke one committed adultery and treacherous mur * 
ther, and the oihct dcnyed his Lord, then (hall murther and de- 
ny alio fC^i/?^(/^ri? men, be things indifferent; for Gofpel-re- 
formation mindes onely the reforming of the heart , and when the 
heaf t is right r^ith God , as was Dazjds^ ^hofc hart was according 
to the heart of Gody long ere he fell in thefe finnes,i Sam. 13.14. 
and P<f/^r/ heart Mat. 16.17. the em^'ard forme cannot be amiffe-. 
then outward practifes of adultery, and treacherous murther, 
and denying or Christ with oathes ^ were not amiffe. Old Ana- 
baptifls^cdltd Fratres liberty and Ntfodemites^ come and learn at 
lf\.DjlytQkeepc the heart right, and violate all the ten Com- 



ffow the Word is 

mandcmerits,yourfalfcwor{hips, your lying, whoring , cou- 
zenin'^&c. cAr.mhamlfe, your G«fpell netds not hjithfelfe 
rfith Me forma. For faith he, What Chnjl fpeakes not one 
word of in the N. Tcftamcnt worfhip Ioh;'4 that hath nothing 
to doe VfUh Gofpel'rtfsrntatien: I Affuine. Bnt Chi ft fpcakes 
not one word of forircs, ©fright externall worftiip, not adding 
IdoU wor(hip : bowing to BmI , nor one word of fpeaking or 
preaching as the Oracles of ^cias it is i Pet. 4. 1 1. nor of con- 
fen ting fo the r>'&e/<r/iw<?^<"'<^^. even the werdsefoHK Lord}efus\ 
Chrik, 'andto the doClriw, fW « according to Godliaefe^ 1 Tim.^. 
2, «i IPcaktth Cbrifi one ^'(/fdlo.i{. to hold fafl the forme of found 
words a Tim. I.iJ. Norte ebtj from the hettrt that formt of found 
doRrine once delivered, Rom. 6. 17. yea many fay Chrin fpeaks 
in that place loh. 4. not one word of faith, love, fearc, hope, 
of preaching, hearing, praying, prayfing, or of any werfliip ei- 
ther externall or intern3ll,batondy of the manner and fiHceri- 
ty of worfhip, then by Dels arguing there fhould be no exter- 
nall worftiip under the Goftell : yea more, Reformation in wor- 
fhip, is but the halfc of reformation. Chrifi there fpeakes not 
one word of the other halfc of reformation of the duties of tkc 
fecond table; of love, mercy, righteoufHeffe, fobriety 5 not kil- 
ling, not whoring, not couzening,and opprefling, the widdow, 
thc° Orphan, zs Antinomians ioe ,then Gofpel-refermationt m* 
mini ontlj at the heart, cares nothing for any ofthefe. 

4 The power, wifedome , and righteoafneffc of men have 
Bo place in Gofpd reformation, becanfe faith \M.*Del,itisthe 
kmineffe and leftinejfe of men that muft be layd in the duft , in the 
d4jtfreformatie«,^2ig.\2,i^» Now the power of preaching 
the Golpell, and the Keyes of the Kingdome, to fhut and open, 
to proclaime miniftcrially the remitting and reteiningof finnes, 
are the onely mcanes on mans pare to reforme the Church , the 
word preached by finfuU men, is the chcife raeanes , now thcfc 
arenotpr/Vf'»«'^^^«"«#.becaufe Chrifl giveth thefete men 
'Mat. 16,18, 19. loh. 20, 21. 2 Cor. 5. 18,19. 2 Cor. 10. 5. /z 
Cor. 4.7. Ephef. 4. », i2« iCor. ii. 28. But hce giveth not 
pride and hautincffe, nor infufeth he thcfe into any , they are 
from that eviU one Satan. 

5 It is true: ^I^.Z)^'/ in words, faith />«/^tf t\'br<^fi^flw/y r<f- 

formety net ths pmer of the world, nor tbefwor^. But heknoweth 

^ • "in his confcience,we plead not for thefword to reforme. The 

t< »; fword 

An infirumem efenr convirfion. 3 j 

fword was never fanftified o^Goi to terne a foule to Cfe/f/fjbiit 
when an EUm^s perverts foiiles and the Gofpell , we h6ld, chc . 
fword ftiould be drawer n againft him , that he pervert no more: 
Bur this W^r^i, that v, orkcs Goffd-rz formation , is yet the intci*- Pe/Diftcoyes 
wall and fubftanti/iil word c? Sweackfdd fc of all the Enthj^afis the witten 
for he faith page. 17. i. This w.rdis net the U^, hit ih Gofpdl, gj'^, \]l/7 
fo fay all the £»rA;77^j/?/ : nowif£r/A;/.?|?/\rfeanc that oncly p,.Js^^. ^^n 
the Law is made by us the oieanes of conYerHon, exckdir.g th^ nre n.ill word 
Gofp'll^ their confcience bcare them witncff-' , that that is a ca- which % ih: 
\;iKin\Qy the Law, it aloBe makes none perfcd, and convcrcs not ^/|^'' ^tmfdfc. 
any, nor fpeakes it one word ofchrifi ; Bnt if they meanc that ^^^.,^^5 orcur^ 
the Lviw is wholly excluded from the \Vorke of converHon at all^Q-Vyerni n witS 
iS they teach; Then 1 The Law ought not to be taught ut all t.c Gofp^I^and 
in the Church. But Cir/;/? and his yf/>>/'?/W tax^ght the law and cannot be t^' 
the Gofpfi/both. But what ufe hath the teaching of that .t all ^^^^^^ ^^°^ »^ 
that hath no inhuence in the convcrlicn of finncrs ? 2 That by 
which is the knowledge of hiine and our ficktu. ffc^and is a /?^^^- 
gogne to lead us to Chnfi , is no: wholly exc^odedfrom being a 
meanes of our comming to the Phyfitian , but fuch is the Livy 
Rom. 3.20. Gal.^.23,24. 

^ That which kis us Ic^e our condemnation, and that we 
have ground of felfe difpaire , and fiopprrh cur m^urka as^uihy 
y:[fre Gtjdi that which lets us fee our debts, andthart we are 
drowned 2nd broken, for this end, that we mayhee tj Chrifi 
our rich fuTery, that which clofeth us under finnc; thatCtwf 
may (hew mercy, that is a meanesotour converfion, ^^^^^^^^ Sy^emkefeid: 
is the Law, Rom. 3fip. Rom, 8. 1,3. Rom, il. 3:j:-,<jaL cpifl.an. 1/29, 
3 12. •'■ r^/-f vcrhumcifinon 

2 Del and his AminomiaMs nacanc no oth^j: thing by the to-^y^^l'^^ ^■- 

word, but what SweMckifeUmcmcs : to wit, the internall and ^f^^!'^'' ^^ 

fabftantiallff'c^r^: heare him then fpeake with the mouth and et^^^7/;>j. ^^^^ 

tongue €f S'^snckffddy ferpag. 18. So that the V^orJ m^hiretj bumi^einiriims 

C^rifi refgrmes^ is not the ^ord without us , as the word oftheiM infiielibiis in - 

is. hut the ^-"ordrvithin us as it is writteMy the \\$rdi4nlgh the^e &c. ^« '^^^-•^^^:>^^^^-'{^ 

ifth^H Hve under the Word wanj jf4m , if it come n$t t9 thy heart • Vf! ,!f!^ '"''^* 
• ... f , r f \ \\ f T*e'it^et u.tem 

it will never crjonge thee nor reforme thee. 2 headdcs pag. ip. that^fp^,^;^^.;^;;^. 

in the Gofpiilth ^'ord^ndtke Spirit Are abvAjes pjned^ and; ihttc* iemiJmu>U-:;s jl- 

fore faith Chrifi the "^ords that Iffeake are fpirit and life thut^ « > ^^i^ ^jj'^ci^, e 

thejct^mefromthf fpirit^ and carry fpiritmih them. hberefmArk'^ 

Them the Gofpell pr//irWcxternaUy toDr/anJ to Antino^ u^;'^!nr%i'^^ 

F mians bar. 

34 ^'^^ the Word IS 

t ■ Ili U I II I ■■ ' ■■■■■■ _ . , 

mi4>iSy is not that word by which C^r//? converts foules , faith 
is not irqiii outward hearing ^as an inftrunient of our con- 
verfion,the contrary of which we have proved. Its from the in- 
ward word in the heart, now the word in the heart is v-: ry faith 
itfclfe, the argument of both SW'er.ckefeLixnd D^/is nothing : 
for it is this, the word outwardly preached , except it come to 
Jets no good* " the heart, can never convert the fgule, bccaufeitisbuta meere 
confcquiint, found, faith Swe^cl^f^ld, its buit a very letter , fay Amimmians, 
tint the word is therefore the externall word is no inftrument of our conveffion 
no laarument ^yj. Qp^jy ^ h^, internall word , I utterly deny the cor^fequence ; 
l^L^^bcoi^^^^^^ layapen well inked to paperathoufand times, it fbaii never 
i^ c n do no write^cxcept the hand of the writer draw the characters , ergo 
tjnng without the pen is no inftrument of writing, it foliowcs not : So bread 
ihcSpiJc. fxceptby the bleflingofC7Wit be turned mrb blood and flefli, 
can never nourilli 9 ergo the bread , that the Baker bakes, is no 
inflxument, by which we are nourillicd. Its an unjuft confe- 
Guence and dillroyes all ordinances naturall and Spirituall : It 
onely folio wesyrr^^ the word without us,is ho efficaoious caufe 
ofconYer{ion,3ndnoprincipallcaufe, andean do nothing exx 
cept the Spirit inadl, and animate, and cencurre with the word, 
which we with both hands yeeld and beleeve as a Cofpel-truth. 
The word c{ it ^^^ ^^^^ ^ ^^^ afomd cfr a Utter y\ anfwer it is not a common 
fclfe is not a found, fuch as the odes of Boratins and EpiftUs o^SeKcca ren- 
common dcr, but it is in it felfe, . a found filled with Majefty , power , 
fyund, heaven, fo as every word feemes to be with-cliild of grace and 

life, yea and feparate the word from the Spirit , and in the ftilc, 
conveyance, method, there is fo much divinity, majefty, holi- 
nefle, life, gravity, as the child bewrayes heaven in its forehead, 
and lookes like the Father and Author C^?^, and therefore its 
more then a found , to a deafe foule allufecmdo , it hath but si 
found, and whereas Antlnomians fay , its but a dead Utter , they 
fpeake of the paper, inkeand printed charaders of the word, 
l3Utvv-ecukeitnotfo, but as the words do connotate and in- 
- '_ ItoIvc the things fignified, the precious pr®mifes and as the Lord 
"^T)!y\r\ ^a*l /i/>^,Hofe. 8. The great things of tpj Uw , and fo they arc not 
dead letters, but the inftrument, chariot,meanes of conveyance 
o^Gkrifl and the Spirit to fhc heart , and though without the 
Spi) it the word vvorkcs not, as no inftrument , no toole , aor 
^ hammer, no axe can build a houd^ , except the Mafon and Car- 
penter aft and.move them: fliall it follow, they arc not for that 


an irfjlrfimmt ofbttr tonverfton. 5 5 

fnftruments at all? 2 D^/ and Antincmans with SwenckefeU 
will have che Geffd preached to none , but to thofe that hm^ Anth^majis 8l 
th^ internill word and Spirit in cfieir hearus : then when Chrilt ^^^.^^cJieJeU -- 
and the rlpcflles M.M?- Aft.28, 'A(!^.i3. j^eSch Chriffmd ^^^^ 
the Gofjf'l in the It iter, as fome other thing then th^ Law , it is ^^^^^ 
ix)t the word oi^God, nor the Go/pc//, why? it wants the Spirit 
to ^cc along with ky and canfiever dxtnge^ nor refcrmf, faith Del 
pa?. 18. and begettech bf^.taUter.dl and fetghned faith ^ faicfc .. ^ 
S\\'iKchfe}dy am the >^'ord arJtkf Spirit arz al'^'Ajes pyned^ faith '\ '.., 
jDr/pag. 19. now this is not t4i^'^Vpirtei1 read, nor externally 
preached Gof^ely nor the Scrijtttre :, fo they muft but coufen us 
for they meane ihtinternall^^crd, not verhum voc^ley And the 
preaching offM that Saltm^p^ fpeaketh of Jree grace pag; 146 
is not the Scripture nor preached Word , which f defnonftrate, 
7) f/ fpeaketh of fucha word, a^ hath m Spirit alwajes ioped 
With it pag. 19. But the fcripture and the externail vocall word 
hath not al wayes the Spirit joyned Vcith ity for when it is preach- 
ed to Reprobates and to malicious ofadured foulbs that ibunbte . '^\'^';^' 
at Chrifl and the word being thereunto' appoinied> l Pec. 2. 74 ^'^i'n^U^ 
Mat. 13,14^5- I^h' ^^•?7^38'?9- I<^h.p.39. Ic hath net the, ;'.. .V* 
Spirit joyHs^d with it. 2 They fpeakc of luch a word as hath 
the Spirit actually converting, and which is therein differenced 
fro'm the Law, that is bm a dead letter y and cannot minifter xhc 
Spirit , fo Del, fer. pag. 1 8, 1 9: SoS.dtm^ih^ fcee grace, pag'. 
1465I47, fo Swncl^fcldihid. therefore all that Axtinomians and 
SS^emk^fe/diavs fay that they take not away. Word, minittery, 
ordinances, preaching are meere delufioni^ for by the word of 
God that begets faith thcy nieane the i^evKoJl word, notfcriptw^i 
nor the written and preached word, and fo they iay .nothing t6 
take off this error juftly layd upon them j to wit chat U9fdc r tht 
Gofpell, there is no need of Script t<. f , Pi e^^chiyg^ Sacraments , bea- 
ring KOr doing of any duties to men, nor abjiinencefrom murthcring 
hillings wheringyfiealing c^c . all ex t emails are indif^revt* 

3 YoufeehowfalfeitistthattheGofpeilisnotto be prea- 
ched to any but to thofe that are converted • becaufe it cannot 
be received by faith, by any but by fuch, contrary to Chrifis 
expreffe commands to his /Ipo flits M^t,2i. 19,20, Goe teach 
all nations; fo Paul preached to the obftinate fewes.hdi.i^ to the 
fcotting C^thcniant A^- J?. Is it not therefore the Gofpd that 
they preach? 

F2 ', 4lt 

3 6 How the Word is 

Tfcc aiguiTtcnt s 4 Jt is aa undue arguing oi Sv^enchfelJUns and AntinomUnsi 
an J Sj'f '^^ ^'^^ *^ "^ A><?r4// , f 4r;i4//, fenfihU thing , ergo Goclwor\es not 
to proYcThrt Z'*^^*' y^hichhdfpirhHallirMce^theret^ : for it folio wes onely ; 
tiic wordis not ^^^ workcs not faith by the vocall word alone , except he put 
^ inftiumen: to the pul of omnipotency of grace, 2 The affuinption is falfe 
of convcr- jhe pr^achcd wordjthou^h in its fonnd, it be cutmU^ Uter^ljh^-- 
cumH b^d^i' ^'y^ y^^ ^" ^^* power, Majcfty t and the thing fignificd, which is 
managed by^* ^^^ ^^^^^ ^^^ ^^'^ wambc of thc woid , it IS fpirituali , lively , 
nnnt^c.iliA heavenly, 

cMSi<\. 5 Nor doth it follow , that lufiificati^n bcgms At man , if the 

vocuU word be the inftrument tiicrcof, except they fay that 
hearing and preaching did ncceflarily and cfFc^ually produce 
jullifacation anJ converGon: they are no parts^no members, no 
^liicaciotTScaufc-s of cooYerfion or luftificadon. 
' 6 lulhfying faiih and uivjition both , are, in their nature, 
things fpirituall, andyat hive their origimli from the word 
rhe word f reached as an inftrument, yea from ihcfoelifintfe ofpreMcktKgy 
^'^^"S^^^^^'y I Cor. I. 21, Nor is the word altogether bodily, becaufe it in* 
carrila^rn bT ^^^^^sin rfiQ^fcnfc of hearing , but taking the word preached, 
mir. , isyaan ^^ it includes the gr/at things ojGod, not as it is letters and 
inilrumcnt of founds^ it is nH carndll hut fpirltually 2 Cor. I o. 5 . Sharper then 
convcrfion. a two edged (word ^ toravearkill oneithei edges, Heb.4 I ^* 
y:ca even, when it is rejefted, the favaur of death untQ death 
.2 Cor. 2. i6\ l7,..And ihQ EvtrlajUng Gof^//, Rev. 14. 6. 
I "7 Nor can it foiiow that juftifying tsrith is a workof man,or 
that, becaufe traiie men, that arc but earthen pitchers corre out 
How wcbe- bearing this heavenly trealure , that we belecve in the word as 
Iccve on 6oi in Gcd^ as if the principall author were the inftrument , or the 
andhjw mthc J^^ft^r and Lord;, th« fervant* For it js ihtPVordofGod^ that is 
^^ ' the inftrument of convcrfion , not the ^erdCcd^ for the fub- 

ftantiail word God is auchor and the onely finiilier of our 
faith, nor doe we any otherwife truft , hope in , or bcleeve the 
v/ord,chcnasa meancor jnftrument fandified of (7(?^,forfo 
blefled an end. God is the onely formall objeft of our faith and 
fiduciall recurabency ; but G»d cloatheth himfdfc in a way of 
condifcention with his owne word and ordmances for our car 
pacity: ntiiher doih it follow, becaufe a finfull man prcatheth 
the word, that man laycth the firft ftonc of the new creation; 
afld that faith and tonverfion hath its rirtl: rife and ^rjng from 
inan,or f rpm ;he free \yiil of thf pr^acher^as Swenci^elax^s ima- 

an infirnment ofeur converfton. 3 7 

ginc ; becaufe faith, as faith, hath no beginning , no part of ic 
from the naked ad of preaching , or from the letter or bare 
found of w©rds ; no more then La^artts had his foule fetched 
into hs body, by the created and vocall found ofthofc wcrds 
uttered by Clri{i-man. LazjtrHs come forth , becaufe faith 
commeth from the word preached ul% mode^ (o and fo, as the 
wmde and breathing of the H©/; Ghfi goeth along with the 
vocall ani literall aire of words preached by a finfull man^ 
for the foiile of L^tJirm entered his body by Chrifis words, 
animated a jd quickned with the power of the C^d'head^ who 
indeed raifed the dead man : onely this difference I concfive 
there is , that words and found of words uitered by Cbrifl 
were not fo much as an adlive inftrument ef the raifing 
of dead Laz,4rHs , nor was the blowing of Rames horns 
anyadivc inftrument of the falling of the walls of /^r«Vfe^, 
but at the naked prefcnce of both t the dead man was quicke- 
ned , ani the walls fell. But I fliould conceive the word 
preached, being intnat which it (ignifieth, a divine figne, 
and indeed the "^ordojGod^ as the fcripture every where calls it, 
and a reall meffige from heaven, may, and (I nothing doubt) 
doth contribute an organicall , inftrumentall , aiflive inHucnce 
to the begctcing of faith , but ever as it is elevated as it were u- 
bove it feltc, and above the nature and fphere of a meere vocall, . 
and audible found, and powered by the Spirit. Now I iliould 
thinkeitbutcunofity to inquire how the Spirit and wo;d -'.re ^f^^^""'^^* 
united in the working wffaiih : for let thofc, that a$ke,lhew the ^';,*)' ^' ''^^^ 
union betweece bread eaten and the wvicritive power thit rur- 
ncch bread, and tf inlTubflantiateth it inco bloo-d, and fj^ih ^ and 
workech the hit workc waich PhfiiUm call clhw*^*^; or affi^ 
mmUtlon^ theveryfubilantiall turning cf bread into a peectof 
the childs hauvi, foot, llioulder to caufc tbt parts and mcn>bcrs 
increafeand grow to the ftacureand rcill bigncffe of a ptrfcft 
man. I Ihali nor thinke thac the Spirit encercth mco the bodily 
found of words, and commcth along inclofcd in it, to the hea- 
rers [oule, and makes him nclccYc. . J ruhcr thinke with lear- 
ned Pcmuie, that the Spirit quickneth rather the dead man that 
hearcth the word, then the dead letter of the word-.for the Wt- 
h (^^J ncfer 10 farre r:p s c ' d the word cf C7^^ as to call it 
a dad Utter in the fenfe oi - . ; v fc/aiAfJifFsmili/fs and Anting-- 
tma4Sp whole mmdc is tiiat woid and icak^ sikI all oxchnaiKC^ 



of Revelations true or falfe. 

V^fdcffo divine 
cowlUcr 31 p. 
10(5, 1C7. 
nnkc the 
i^cr f fwre but 1 
Caechifme for 
babes, ani 
friutlcflc md 

iirchuilh(iy^/pljaki.to unconverted wen ^ aslo. Valdeffg faithl 
and fofay chcy cf Images and Crucifixes thatareasbookes to 
teach the ignorant and rude , but when men are once lullified \ 
called^ regenerated chcy have no more need of word , and ordi- 
nances otoblicging Lawts to lead them , awe them, teach, 
dired, or obliege or command them , then a learned man hath 
need togoebacke to theCatechife and learne the ahc and fpel 
and read agaiue ; Therefore the word dc5th but prepare and 
difpole the outward men, f:iy they , and when men are perfeft 
as they are, being oncd luftKied , and as finleffe and cleane as 
ChriJI: honycombe,c. 3 pag.25.S:?Itmar£h, free-grace, pag.i4b 
and ih6r femes are hutfeeming an^ imaginary not really and truly 
ftmusy Saltmcirili free grace. 3 2. 1 42.154. Towne ajOTer. grace 3^ 
40. faonycombe Chap. 5. 47. Den, man of finne. pag,p,io, 1 1. 
after they.need nothing that Man or Angell gan doe to them , 
they need no la wes,faithD^/fer.i25. but thefe three, i Thd^c^ 
of a ;j(?W creature , 2 The laW oftbeffirh of life that u in Cbrifl , 
3 The Ic^^oj Lone \ not any of thefe are the written fcripture 
©r the preaching of the word, ^y^/r^^^r/^, free grace pase 240 
thee bckever is as fee from hell y larv ar.d bondage on earth, as if he 
•were in heaven^ nor wants he any thing to make htmfo 3 but to make 
Urn beleeve that heidfo; fure in heaven he needeth not preaching 
written fcriptures, facramenrs, praying for forgivenefle repen- 
tap/ce, faith, nor to compiaine as Paul doth Rom. 7 of the in- 
dwelling of the body of finne. The bright ftarre c 1 1 p. 108, 
lop. tells us that all meases, ordinance, light , under/fanning] W/7- 
ling, thinking are annihilated and nochinged ; and that the be- 
Ictver c. 12 beholds God Without meanes in this life and fo we 
have no more to doe with the word or Co grow in «^race and 
knowledge. ^ 

Ch A P. VII. 

of Revelation f an^ Infpirations. 

AS SWenckefeld^^vA his; fo Familiftsi^nd /^ntincmians now, 
as alio the Nicolaitans, of which hereafter , were all for 
immediate infpirations, revelations, without fcripture, or in- 
dca vours or ft udy ing, or bookes or reading. It was obferv^d 
in NcTv E^igluAd , when Famililts grew, that, efpecially in the 
Mi:owucofi5(?i/^;r and mother parts oiNt'f^ England, Fa- 
^•'-* p^ili^s 

ofRcvslath^s true 9r falfc. 3 9 

^ _ ^ ^ .. ' --^. 

miU(is dcvifed luch a difK^rc^nce becvvfcne the covenant of 
wcrkes, and of grace , cfpeciuUy auer a ic^rmon prc^ichcd by 
M. iVhct^Wreight a prime FamVufiy that he that Wv// net renouncB 
(faith the author oF the ftory of the rife, reigne*&c,pag,24 25 ) 
his fancli^CAtion, mi Wait for animm'^diate revelation of the Spirit^ 
cannot he a^ittedf be he never fo Godly, andi^ looked on as an enemy 
to Chrifly and he that is already in the Church and mil not acknorp- 
ledge this nevp lights is undervalued. 

Now as touching revelations and infpiracions of the Spi- 
rit, I conceave with all fjbmitlion to the Learned and 

1 There is a twofold revelation, one of the letter of the a Revelation 
word and Gofpell, this is nothing but the Lords active uttering twofold, adivc \ 
of his will and Gofpeil which was hid before as Ephcf. 3. 9,10. ^'^"^ paflive. 
Ezech, 20 11,12. Hofea 8. j2. Rev, u 19. This is a revehtion 
proper and immunicable to any , for God onely did devjfe the 
Gofpeil ; when neither Men nor An^ell could dreame of a way, 
of redemptiogfor loft man ,and revecled to Adam that the feed 
of the woman, '^efus C^r/^, fhould breake the head of the Serpent , 
anddiffolvethewQikcsof^y^M;^. This revelation of the letter 
of the Gofpeil is made to thoufands , that never beleevc , and 
i|iereforcthou^hitbe butliterall and external!, yet none could 
thus i:eyeale the minde oiGod to Prophets and Apofiles^ but God 
onely, as none were infpired of God^ but writers of Canonnick 
fcripture , and ^Scripture onely is given bj divine injfiration^ %^ 
Tim.3.i6,a Pe. 1.21. & as tkis revelation active is Gods only, & 
from him as the author and fountaine, men doe as Herolds car* 
ry this mcflage of revelation to otiaers : fo paflively^ it is com- 
mon to beleevers and unbeleevers , for the letter oith^Gofpfll 
may be revealed to all within the viifible CWcA, and yet 
turned part are defti^uted of an interaalL revelation. There- 
fore there is an internall revelation, of tilings that men beleeve.' 
And tliis I conceave to be foure-fold. ' Paffive revth- 

1 PrBpheticalL tionfoure-foU • 

2 SpecialltethseleClon/j. ■ prophetical!, 

• ^ Of fomefaas peculiar to Godlr^^n. K^tr^elt- 

4 Falfe andSatanicalL ordinal^, Saci- 

. Propheticall Revelation is that irradiation of theininde that nicall. 
the Ho/; Gh^fl makes on the minde and judgement of the pen- 
men of holy fcripture, whpEher Prophets or JpjiiUs and that by 

40 OfRevelAtions. 

an immcduce i*i-brcaching «f themindc and will of God qx\ 
them, whether in vifionsf drcAmes , or any other way , without 
men, or the miniftery or teaching of men, as he did to Efiiahy 
Of pronhftici'l I^r^^i^h^ Efa. i.i. kr. 1. 1 or to f WGal. r 1 1. TmUh ApofiU 
revelations. r.Qt ofmer.y neither hy men, ii, 12. But I ccrtcfii jouy brethren , that 
the G^fpcll vpklch "^\iJS prrached bj m^y is 990t after m^tn^fsr /neither 
received it of man y.cnher Svas I t/iUfht it , ifut hj the revelation of 
le'm Chrift 15,16. Bnt r^benit pi'^afed God to revrde Us fonne 
inmejmrr^ediatilj l conferred not \Kith flcp>and hloodyrieithtr vrent I 
ffp to Ierfi,^alemj to th^/t t hatter e Apcf les before me j bptt I vfcnt 
ir,to Arahia , and rettimedagaine u^te D^mmfcus, Epl6cf.3. *??• 
Ifyeehave heard df the difpenfat'i on of th grace ofGc^^^^hicht^in mc 
t9 jou vfurdy hs^ that kj revelMicnk^rs^dde hwy^Kc urtc me the 
mjl^frj dec. I difpute not of the way cf the Lords imprinting 
the fpeecbes 3 images, and repreftntacions of hi5 minde to ?ra- 
phcts snd ApoWes; I coHfccave it is the (aoie war, chat (7^J re- 
vealed himfelfeto/^r^;;?>rt*ci. 41,12,13, &c.ftndto PaulKdc^ 
16. 9 JO, and that as £ii:^fW, c. }.I4 foM.^ thfc'Apoftlc Rr. 
I.io, W4/ in the Spirit 3 and faw» hy an immediate brighcneflc oF 
light , perftftiy & undcrftajndingly the wHl & mindt^ of Chrijf^ 
in what tlicy prophecied and wrotCiAnd thfs Re'vtlathn is fo far 
from being bcfidc the mind of G^<?J,that it is formally the exprcff 
word fcnfc and mindc of God : i(Fsmi. have fuch Revebtions.i. 
they fee the V^Jions §fGeL 2 They fpcake as aded by the Spirit 
immediately, and (owe are with the like certainty ef faith to 
kelccvc, what H, Nich^ldt IVheelwright, Mrs. Untthifon,, M. 
DtU Sahmarp) , S^dcon , Den^ Crifpe^ Coiner^ &c. fpcake and 
F^mi/i/f J have writc, as w« are to bcleeve the writings and fayings of the Prem 
no prophcticall ff^f^ ^^^ ^^^ Afflesy and both muft be alike to us, the mouth 
Ktvtktim. of the lArd : and what they both write or preach muft be the 
objeft of our faith f and their writings muft be added to tU 
bookc of the revelation, which is forbidden. Rev. 22.17,1?^ \^, 
Dcut.1a.32, Deut.jo.jjtf. This is the yfK/^C*r//?himfelfe. 5 
Let them (hew the fignes of their Apojfle^/hif ; by miracles and 
fpeaking with tongues and foretelling things contingent , that 
are to come; and wee lliall belecve them; f Ami lifts produce pur 

IfltcfnallRc- fi^^^^^^^^f* 

vclation pro- ^ There is a fpeciall internall revelation , made of things in 

per to bclcc- fcripturc, applyed in par licular to the fcules of cleft beleevcrs , 
f^r%. by wkich, having heard and Icarixd of the Father loh, 6.4, 


there is made knowne and revealed to ihcnn>^7 the Spirit of wife- 

d^me andrcveUtion , what is the hcpe ofthfir calliniT , and^wl dt is 
th:rich€s ofth^gUrj ofthf inheres Ancc i}^ the Sd^ts, Ephcf. lA'Jp 
18^19 and that revealed to them, ^hlch^ /B dp^d UocJ rcz^f^^h 
ret, but the Father af'.Clif? i^ , Mat..6, 1 7. And that ^^>h'ichlhe PU"- 
ther nvfalith uKto hAl-es^ and tides frCmthe rr:fc drj pysr.l'pt\\f.{t 
1 1 ,25,26. And this is common to ull chuc btlefvej : - 

grofled as peculiar to the T^milijls -dudArti^.o^Jdnj c: . v , ror 
if it were, then my faich fhoulJ le in vaine*, and I haVc fdf 
len from my portion and ili.^re in ChriJ}^ and of:/ * - :e 
of the Saints in light, for there fr-culdbc i:u s ... J.c 

world but Familifij chdj. 

Novv this Revelation is a cieare evidence in the conlcwnce by 
the Tcftirnony pf the Spirit, rh:it I am a child of G'^:/R(v:r.S.i5 
whether it be immcdiate;orfrpiP. fpeakiiig figils . \\ts oT 

fandincarion i loh. i. 5 jloh.3.:4 18/9 ic. i' k js :r:c>:novT^- 
1l J^^eof no new Article which is not conteincd iri'the word in 
the Geoerall , and is no: proper and inccmmuiiicibk to n ine 
hxii to AntincmiAnsy but is the mvftery of the Spirit revealing 
thele.thingS; that dre orAtioiiJlj gtztn to k of C'^d, iC^r. i/tH. fi?^^fp^'*^'^M 
even to aii belceveiSt 3 Its true as touching me\ by lurxic its^^'' * ' •? 
not revealed nor written in fcripiure m cxprede '^vords , that! "^^ ' * *" 

am by name written in the LaCibes booke of life , and a child ' 
and fonne of Gcd and an heire annexed with Chrifi , of life and 
glory, nor are the indiyiduall and nnmericuU maniftftarions and 
mlhinines, flowings, motions, inbre-^tthirgs, outgoings of the 
Spirit or life, and ttirrings of the new birth, to Ich?9 rather then 
to Mdyj^io this bekever rather, then to ancihcr in Spairjc writ- 
ten in the Scripture: yet the Spirit ads never ordinarily, but a 
belccvcr may know and hcare the noife of his ftct ; row if all 
chefe individuall manifeftations, ebbings and flowings of ryde* 
of free grace were written , then ihould alfo be Written their 
degrees leflc or more of Chn/!- , the names of the belecving 
Suints , that can fay 1 PahI , I Lh^y I Anne &c. Live n9t , bftt 
Chriji lives in m^; forthefc I prefumeaddc a numericall parti- 
cular and individuill beit^g :o every fingle ad or morion cf the 
difpenfation of gr^ce, and if all were in number , weigh: , and 
meafure written in knprure, the ^orld ( as lohr faith of Ckrijts 
fads) IhonlJ^ ^9: comeinetU holies ^ that fhould he rpriiter, 

Th^ H(f/j Ghoji fpe^kiiig of a colic dive body the Church 


4^ OfRcvcUtiom. 

and fpoufe of Chrifi in Solomons fone, in the book of the Ffalms 
and of the LMwtnuticrs ofleremiah^^ntvfc^ as of the outgoings^ 
incommings of the beloved in the foulc , of hfs cloudings and 
outftiinings of free lOve, of the afts of the hands ofChrifi, Can. 
5, / Touching the h^^Mes of the barrCj and thefmel of the mjrrhe of 
Clirifi, that he leaves behind him when he is departed , of the 
fouls feelings of the iinpreiTions,or the wiihdra wings of Chriff^ 
as if the whok Church Catl^olicke of Invifible beleevers (for 
fc th^ Church is taken efpe^cialiy, Pfal4y. and in the bookc of 
ScloTfions/oKg) were but wne particular beleever , which is a ^- 
munflratton that the particular adings of the fpirit of grace can- 
j3ot be written in the fcriptures , yet are thry not to be thought 
uniawfull revelations, and dcftitute of the word, no nnorc then 
we can fay,all the particular ad:ings of Dcvills & of all wicked 
men, fince the creation, of whoring, fwearing, Idol-worfliip, 
lying, ftealing, opprelling, mitbelceving &c, are not contrary 
to iht cxpreflelaw of the Holj Ghoft fpeaking in the word^^ be- 
canfc thefe finoefull aAes are not patticularly allfpecifiedand 

. , written in fcripture, with the names of the aftors. 

Of rcveurions xhcre is a 3 revelation offome particular men, who have 
ofmc^n intlx f^rcfold things to come even fince the ccafing of the Ganon of 
ages not imnve. thc WOrd, as lohn Hffffy H^fckeHefe^Luther jhzvc foretold things 
imc\y infpircd to come, and they certainely fell out, and in our nation of Scot" 
and how they /^nJ, M. Ceorfre iVf^a-t foretold that Cardinall Beaton fhould 

?oS:2Sl °^^ ^^^^ ^"^ ^^^^^ ^^ ^^^ ^^^^* ^^ ^^^ ^^^^^ ^^ ^^- ^^""^"^^^ > 

Refelations. ^ut that hc flbould dyc a fhamefull death , and he was hanged 

Read a prohccy. over the windov/ that he did look out at,when he faw the man 

€'^ M. Luther c* ofGodhxxinty M* iTw^Arprophecied of the hanging of thc Z^r^ 

pift. U spufMi^ 0fGraK^fy M. M, DAviJfon uttered prophecies, knowne to ma- 

'^^i^A^^^ ^y^^^^^ kingdome , divcrfe Holy and mortified preachers in 

^i%mn/i.eum^ jE^^jjj/Whave done thc like: no Fami/tfts , or Antiti^mianj , no 

an. Mxihc David George^ ncf H.Nicholas ^ no manevcr of that Gang, 

prophccied of Ra?^iel OX H'heclivrighty or Ben, or any other, that ever I heard 

of the warres of of, being once ingiged in the Famii/iicallway , ever did utter 

the i'>ar.rcj. any but t4ic fourtk fort of lying and falfe inspirations : Mrs 

Hutchifon , faid rtie flioald be delivered from thc Court of Bo- 

fioH niiraculoufly as Dihtiel from the Lyons, which proved filfe, 

Beceld prophccied of thc deliverance of the Townc of Muffler 

which was delivered to their enemies » and he and his Prophet 

were tortured and hangcd,Z)4t/ii^ George prophccied of the rai- 


true dnd fife 43" 

fing of himfelfc fromthc dead, which was never fulfill^ pow "' 
the differences between the third and fourth rcvclatiorijf, I place 
m thefe- i Thcfe worthy reformers did tyc no man to beleevc 
their prophecies as fcriptures, we arc to give faith , to the pre- 
dielions o(Propfuts and Apofi/cj yfovciQWing facts to come , as 
to the very word o(God, they never gave themfelves oat as or- 
gins immediately infpired by the Holy Gkojl^ as the Fr<?p^/^ 
.doe, and as Paul did Rom» xi, prophecying of the calling of the 
lewety and loh. Revel, i. lo.and through the whole booke • yel 
they never denounced Judgement agaiult thofe thatbcleeve rdt 
their predidions, of thcfc particular events and fafts as chey ate . 
fuch particular events & fads, as the Prophets and Jp^0i'di'k, 
But A^rs. Hmchifon faid Rife, Reigne^ pag. 6 1 art. 27. That k r 
farticfiUr rcveUtidns AbontfatHre events , Uvr<f as infallible as amy 
fcriptHre^andthat Jh^e is bound as much to beUevt them as ths Scrip- 
turiyfor thefkme Holf Ghofl is ^Hthor of both, Mr^C-^rnt'^^cll and 
T amities of old E'/^glan^ fay fiie and hers were the more fpiritu- 
all and only Saints in New England^ and the reil were buc Am- 
chriflianperfecHtors; Its knjvvne they held revelations without, 
and beflde the word ofGoJ, Rife reigne er 4^. and [aid the Tnhok 
letter of the Scripture brides forth a covenAKtof ^orkes^ er p. And 
fo the whole letter of the Scripture , Law 1 or Gofpcll is aboli- 
fhed tobclecvers,and doth no more oblige them , then the co- 
venant of wo rkcs can cur fe thofe that are under grace* For T 
0//f^r marrow of Chriftianity, pag. 25.26. fayth mAnyfpiri^ 
tjsaiy enlightned of late , ^re brctight to Gofpell-irsisjmctitiy fome c* 
ther way which U fpirittsAll^ then by verbaR preaching ; but Famt- 
lilts take the word preached for the printed inkie letter , or the 
aire, dead found of the Gofpell, we take it For letter and found 
of preaching, as it includes the thing fignified, to wit, Cbrifl , 
and all his promifes, in^ which fenfe the i'oundingof the Golpel 
heard worketh many yeares af cr it is preached , and the v;ord 
long agoe preached may be awaked up by a fad affidicn, an in- 
fpiration from God, and produce the workc of converGon,and ->- 
ftillicisthewardoftrurhinthc fcripture chat produccth faith 
asitiscfaefamefeedthatlyethmanyirioritiics under the clod 
and growcth and bringeth forth fruit after : And we know 
AmnomiansvqtA the fcriptures and build all upon inward re- 
vdatiens, as their binding and obleiging rule Del it:, pag.-a^ 
54//«Mr/*, free grace, pag* 146. 

G2 iThe 

44 OfReveUtions^true dndfalfe. 


2 The events retcaled to Godly and found witnctfcsof 
Chrift arc not contrary to the word : But BeceU, hhn Mathie^ 
and lolo. SchjktrH4(y^ho kild his brother for no fault) and other 
Bmhjfiajis of that murthering Spirit Sathan who killed inno- 
cent men, eiprcfly againft the fixt Command. Thou fhxlt not 
Kill^ and taught the Boures of (/.r;a^4»7 ^^ ^^^^ ^"^ kill all law- 
full Magiftratcs^ becaufe they were no Magiftrates; i^ponthe 
pretence of che Impulfions and Infpirations of the Holj Ghojl , 
were aflcd by infpirations againft th word of God; AU that 
the Godly reformers foretold of the tragfcall ends of the 
proclaimed enemies of the Gpf^dl^ they were not adors thcm- 
ielves in murthering thefe enemies of (7^^, nor would lAjVijha,rt: 
command or approve that iV^r;»*i?5 and /^ife. Zr^/Z;^/ ftiould kill 
the dy citrjallBeatofi^-lS they did. ~ ' 

2 Thej had a gencrall rule going along that EvWJhjillkur.t 
the rvkl^dmtiTi : oncly a fecrtt ha-rmelcfTe , but an extraordinary 
ftrcng impiilP.on, of a S-jripcure-fpirit leading them, carried 
them to apply a generall rule of divine juftice , in their pre- 
didions, to particular GodkfTe men, they themfelvcs onely be * 
ing forecdlcrs not copartners of the a(fl. 

5 Thty were men found in the faith oppofite to Popery, Trc" 
h(j, Socifiiir.ifme y Papifwr^ Lfttf>J:Jfe Enthj/iafh?e y A^tino^ 
m anifrnf^A-'mhianifrnfy ArrUyifme^ini what elfe is contrary to 
found docT:rine,;^ll thefe being wantmg infuch as hold this 
fourth r^i c ol rcvcbcions we cannot judge them but Satanicall 
having thefe charad.rs. ) They are net pure and harmeleffe; 
but thrufl men on upon bloody and wicked praftifes forbidden 
by 6'^^':though C#J3'bad Abraham kil his only fon for him>to try 
his obcdieiicc.yct (7<5^ countermanded himjind would not have 
him s(5l accoidingly; lYtL Spiiits a<fiU2lly kill the inrrccmiip- 
on a pretended Spirits impulfion. ^ They have no rule of the 
\vord to countenance them,and if chey lead men from the L<*^ 
C^'iheTefiimtffy t its hecanfcthire isno lif^ht in tkem, Efa.8.20, 
3 Thefe revelations lodge in m.en of rotten and corrupt 
minds de[(itntc ofthetruth^ and they are oppofite 'mi deftrui^ive 
to fancbihcation. 4 They argue the fcriptures to be imp-rfect, 
aRdtobcalamed and maneked dirc(.%ry, of faith and man- 
ners, contrary to Scripture, Pfa. 19 7,8,9. 2 Tim. 3.15,1^. 
Luk.i^. 30.31. Ioh,ao.3o>3T. Aa.26.22. pfal. iijj. io5,&c, 
4 Then the Scripture Ibal not decide all contravcrted truthes, 


ofnnmxnt Indufiry^ jirts. Sciences, &c. 45 

fiorbcthatyby which we (hall findethe truth and the rule of 
trying of the S^ini%i^hnher ihey be oj God^or no , contrary to lo. 
c. 39. 1 Thef, 5.21. And contrary to the laudable example of 
ih€ nofelc BcrcAns who tryed PohIs dodrine by the Serif tnret 
Aft. 17.1 1 . ^ Cbriji knock and ftirrings on the heart,foBnds 
and breathes the breathings of Godin his word,the Devils knock 
is a duoibc and dead knock and is deftitute of the word of troth 
7 Men doe and aft all things from their owne Spirit , and 
walkc in the light of th^ir owne Sparkes and there is no end of 
erring and wandring from God^ when they aft by no certainc 
knownc rule of the word. 

Chap. VIII. 
OfHumane Induflrjy Arts^Sciences, Tongues, and if thej beU-tv^ 
fuliandfiecelfarj to the opening dndfuperndttir^i 
hn3^ledge of the ScriptHrc. 

UPon the fame ground Families teach, becaufe the Sfim 
afts them immediately, that i All humane indi^ftry and 
endeavours of free will are vain. 2 That arts and fciences have 
nothing to doe with the right underftanding of theScriptures. 

a The word of God teacheth us that grace ftrengthncth our 
Indeavours, but deftroyes them not, Cant 1.5. Dr4\v mee , ^y^ iJIduftry of f ee 
Wj7/r^««^,Pfal. 119.12. rwillrHnnethr^Aj of thj Ccmma^^e' will coniiftcth: 
wents Vohen th^u pi4it UUrfe mj h A^t. lohc ^. 4> . AlUh^t have ^vc41 \s i:h grace 
hard and learned of the Fnthrc&m: to r^e. I (hill not 'need to uy 
that P^«/extoUetlvgi;ace highly when fn^ fikh , i' Cor.15.? ^*^- 
iouredmorc ahmM^tlj tktn thfj sdl^iVii thir he rnivcllcd (prirad - 
ing the Gofpel^ from hrnfalem ta UjicHm snd ih?.-: he ani Jlr- 
w;«i^4/,andi:here9:of£he ^pf7/f/, -devi-Je^i trjc earik a.i:o;ig<l 
them , as foaie- thinkc , or that they w^^i^tthrcnigh'ther.rt^ft 
part of it, journy ing and faylin^ to fprcrad the Gofpeli r^ j^nrny- 
^^S ^f^^"** through Cities, WildcrneflcS, Countri>:'S, S-as. 2 Clor . 
n, 2$, 27,28. iVAtch'y^g nighta*iddfijj f^jfj^g^ cari*^for alithj 
Chf4rch:s. I flhall cra^enomore, but that the ^/^^j/Zr/flirred 
their limbes, did fv/eac> travell. and ufcfree will , ss other men, 
though th? grace of God^ and an cxtreame hunger to add glory 
dcclitative to the crowne greatnefle and Ma jelly of their highly 
exalted prince, did ftirrc and principle them , yet its enough to 
our purpofe, if the Jfofilcs pccccs ot frailc tyr^d outficfc^ were 


Inde.ivours Sc 

4^ Humane indcAnjonrs not made 


not meet paticncSfftoncs and blocks carried fleeping in all their 
joarnying, cares, paines, and endeavours in preachirg and that 
in the Spirits Bofome , aiin afoftbed, they neither IcBOwingt 
hearing, feeling, willing, indcavouring, longing, fwettinf, or 
afting, by any naturall induftric, more then Arifl$tles dull and 
formcles firft matter : if they were f^^, as Aminomiafis (uf^oie 
as dead men in their adings and the Sfirit did all , onely , ade- 
quately^ irrcfiftibly and immediately , and thty tkmfctves did 
nothing: then, i P/tWvainelydidtilory in his inhrmities , he 
was not any thing but 2 Cor. 11. likea wrndie lying fbuldiet 
numbering his wounds, when he never appeard in the field, nor 
recieved any one wound, nor faced an enemy for he was not fo 
muchasapacicnr, if no agent at ail in thcfe , for he compares 
himlcUc; without pride, as not inferiour to ihe greateft , in his 
lufFcrings , in his ftripes, imprifonment, falling , even with all 
the pretended Jpofi/es his adverfaries ; now it he afted nothing 
to make him to be cryed up in comparifon cf them as being as 
choice and excellent an inftrumcnt of Gcd as the befl of them i 
hut the Spirit afted all, then was there danger, chat the H«>// 
Ghojl fliould be drowned, fuffer/hipwrack, be killed with 
ftripes and f afting, and deathcs, for in fufferings cfpecially , he 
glories, this we cannot lay; and fo the former muft be rejcftcd* 
2 When he fayes w/i/?w^ and wAuhingcfun , he muft meanc 
in not eating, and not fleeping often , for if be afted nothing as 
a man, which is repugnant to all fenfe , all his aiftings are but a 
pure froathy enumeration. 3 What can be aftrongcr mo- 
tivc for us to difobcy Chrifi^ who commands ftriving to tfiter in 
Mt the narrow gute^ Mat. 7. jorf diking of ally hating cf silt for hi4 
names fakfy Mat.ip. Labouring and that without fainting and 
wearying, Rev. a. 3. Gal. 6 .9. running , Phil. 3.13,14. then 
to think fuch promifes made to thofe that overcome are made 
to the Holy Ghofi, and topcrfwadc and befecch the Helj Ghofiy 
not mcn^ or that thcjpromifc of a crowne of glory , upon con- 
dition of faithfulncue to the death is made to the H^/y Ghofi ^ 
not to bclccvers, who may, and can finne? 4 you may cafily 
fmell the Antinomian licence of enmity againft workes , labou-, 
ring, patience, ^ork^ngout c$tr falvAtioninfian anitrcmbliTig^ 
Kcv. 1. 3. Phil. a. 11)1 3,14. for their aime is to lay ahu£h 
weigkt upon the Antinomian faith^ which(if I know any thing) 
i% a dead, imaginary, froatKy fpeculacion, noLfaving faith. 


FruitUffe through thefptrits nCting 47 

Touching fcicnces, arts, and knowledge of the tongues. An- How far arcs, 
flnomiAnt are ignoriinc of the ftate of the queftion: for we grant f^'^"^^^» ^"^ 
fcia^ices abufed to the perverting of the fimplicity of the Gofftl \^^^^^^^ 
a Sciences gloried in, 3 Sciences as reputed faving knowledge brcw^Grcekc 
as if fuch mafters of arts, and grand Rabbics 1 becaufe learned , and Lanne, arc 
were tAunht of God , and heard and learned of the father * as the ^^ ^« ackaonr- 
eledof G^^/arc /oh.itf.45. 4 Sciences reputed fafficient to ^^^^^^ ^ 
teach Chrtff are but vainel y fo called fciences. p?^ . ^l^j u ^ 

^ . . r • ' I f • f • vjod, and huW 

jirtttnomtsnsQv^ntlci^nccSy andarts^ and tongues i m their far they arc to 
proper phve profitable and excellent for Statefmen, Lawyers, bercjcftci 
Phyfitians , but bring them once as helpes to underftand the 
minds of God in the holy Scriptures,and then if yec bekcve Sdm. 
Ho^ they are deteftable filth, droffe and dung. 

a Sciences, arts , and tongues, are either confidered in their 
fubftancc and aature,or in the way of acquiring them , either by 
fuperaatufall infiilion.jas they were in the Prophets and AfofiUf^ 
or by education, indallfy.. paine, ftudying, reading and teaching 
of men. In the fonncr coifideration , the fame knowledge of 
the dodrine of yW^V/ and the P^^/^^^//, and of fpeaking 
with tongues in the fubftancc and nature of the gift that 1$ in 
PmI and the ufpofths by fupernaturall and immediate^ revela- 
tion , or infiilion , is in men that acquire the fame knowledge 
and fpeaking with-tongues, for P4«/ other wife , whoreceaved 
this knowkdge not from, or by fleA and blood , not hisownc 
induftry Gal. i. 11,11,15,-4 iS^l^^iyilS. Ephef. 3.2,3. lliould 
then counfell and exhort Timothy to labour for another know- 
ledge of the C?<7 Wand 10 another Gofpel by reading, ftudyingt Scicftcfs.^ts 
mediuting and induftry. I Tira.4»5,i6. a Tim. 3, 14, 15,16, thcirnuurc! 
17, then he faiinfelfe h;ii receaved by revelation, which is a ma- though net in 
mfeft untruth^ for he faith. But eontinHC thou in the things rvhiih m inner of ac- 
th9nhufi harnf d^ and h Aft been ajftiredofy knowing of )X^homthoH q-Jri^^^h«^m 
h^Uiimedthemy andth^t from a child thoH^haflknoWm the Ho/j .'(T^^' 
jcnftwcSy'^hichareabletomaketheT^ifetofAlvAtion And 2 Tun. ofthcfcrip- 
2 • J. Thou threfoTi my [on heft- cng in (he grace that u in Chrifi tares and both 
lefHS, now leaft any ihould imagine , as Antinomi.tn^ Ao^ ^ that way^s they arc 
the grace that ii in lefm Chrifi^ iS contrary to , and inccnliftcnt ^^'^ S^°^ 8^^^ - 
with the induftry of learning ind ftudying and acquired know- 
ledge he addeth. ver 2 and the thitrgs that thou h^jthfordfiftne, 
amongff many mt»effrj , (he ftune commit thon to faithfnU mert , 
then as the fame tcfc may grow by nature, and by the induftry 


^8 Sciences^ and 7ongnes ufefuU 

ofthegardner, andby fingulararr, as by caufing an Oven hot 
to fend wannencflc and heate co the root of the rofe in the 
winter, when otherwife the cold earth ftiould produce no r#fes 
ac all, nor can thefv;^ three fore of Rofts be faid to be different in 
narurc & fpece, though produced 5 fuiidry ways, by nature in- 
du(lry,and art fomenting and fupportiiig wcake nature, fo alfo 
the fame knowledge of the Scripture^ doth come to Pauthy re- 
velation, to T'/wo/.f'; by induftry and teaching , and the fame 
knowledge and fatuicy of fpeaking with tongues is yfft, cha.i 
jn fome, by th j comming downc of the Bdj Ghifl without e- 
diica tion and teaching, and in fome by education, and teaching 
vcr.4 5^6. compared with vcr. S when therefore it h laid Ad. 
^ 4* 13 . That the counQcllperceivirg Peter and lohn were uye^fjLiMTU 
tinUarnedmen they vrere aw^z^ed, it cannot inferre as (^) Antin$'' 
mians thinke that humane karning and knowledge of tongues 
were not requifite in the Ap'?Jilej,ot that the ylpoflUj were voyd 
Sjimitl Hor» of fuch learning, but they onely Biarvelled that men unlearnedj 
Ihc Sph^tT ^" regard of education, at fchooks and univerfities, being fifher- , 
teaching;' mcn, and Unlearned in a pharifaicall fenfe, which onely went 
Rc.ifons. for learning in their time^ could fo promptly and boldly fpeakc ^ 

off the. mjfteries of the Co/pel^ and were fo skilled in the 
doftrinc oiMofcs, and the Prophetr^znd they wondered at their 
Mafier Chrijfs learning, feeing he was a CarpfmerjfonneziAd 
Chfifi and the never taught at fchooles, and M. BtAcon. Sam. Ho"^ and other 
^fi^'t/f X were Antmomians arc of the Pharifets opinion , if they beleevc Chri^ 
Icarncdjthough ^as deflitute of learning, now what way hee had his learning » 
tjicy had ao^ whether by infufion from heaven, or the perfonall union, or by 
from iaduftry education at fchoclcs , (which is not apparent ) \s 9 farre other 
ftudying,tcach» queftion, and they are no Icffc deceivecl,who imagine thatjthofe 
ing in Schools, fifher-mcn now Catholick ambafladors oilcfus Chrijl, and on 
and univerfitie whom the Holy Ghofi defcendcdin cloven tdngnesy with the rcft 9 
\s wc hare. ^^ 2,1,2,5.4. were ignorant of the tongues, Behrew , Greeke 
'iindLatine^ or that they who preached andwrotefcripturct 
and fuch divine epiftles to the Chnrches , were unlearned men 
voydofthe very iitetall knowledge and skill of the very letter 
i>fthefcriptures, of the old and Rew 7V/?4wfwf , which thefc 
men call fulfly prophane a»d he^/ithcmjh, fo ChrtJf and his Apofilcs 
had all the learning and tongues, that we now have , and what 
wc have by induftry and paincs, readi^.g, ftudying under teach- 
ers and in lclioelc3 and univcrfities^ that they had by imnaedittc 


for opening Md under ft dndinj the Scripture 49 

infufion or fome other way. Enthjjiafis goe upon a filfe 
principle that learning, arcs.tongues , are in iheir nature and 
kind. hL^atheniiTi, whereas of theinfclves and in their kind and 
nature, ihey arc neither heathenillincr Chrifti^in , but naturail 
and Well polillied habits and acquired qualities indifferent and 
excrinfecali to eiiher the ^iii^oi Ethn'.clfme or Chrijlfanity , and 
good or ill, as they arc well ufed, or abufed, in either ftaccs, they 
argue vainely then who thusreafon: i( Chnfi^nd his Jpc. flics 
carried on a minifl:ery without learning, arrs, and tongucs,the» 
fo nnay wee : but the forr^er is true, therefore fo is the htccr,chc 
. mipr is falfe, becaufe fedaries want the immcdiareinlpirirg 
Spirit that ChriH and his Apoft^s had to fupply defers oi edu- 
cation and induftry , and the affjmption is palpably falfe alfo: 
who ever therefore now will take on them, to be piiblicke 
minifters of the A^\V Te(}am:nry and goe from weaving , fow- 
ing , Carpcntarie , Shoo-ir>aku'g co the pulpit co the reprcfcn- 
ting o^God, and being his tnoa:h to his people , being voyd of 
all learning , tongues , logick , arrs , Icierxcs, and theliccrall 
knovvkdge of the kripcure, and yet cannot Hiew that either 
the Hcly Ijhjl hach given to them the Gift of tongues, and the 
knowledge of the myftery of the Gorpf/l by revelation without 
the teaching of fle lli or blood as he did to the A^^ft/fs, or wiriv 
out fome more then ordinary competent rneafurc of knowltdg 
and fupernaturall dexterity to cut the word of truth aright : 
and yet alledge that tiilier- men never brought up at fchoolcs 
and univcrfities may be preachci^ of the G^fpel , and why not 
Weavers, Taylors, Button-makers, Shoo- makers, &c. they 
are but intruders , and rn/ine , ojid tbs Lordfext thtm not, how 
then can, M, Beacon in his Chatechifme , pag. 153, 154 Pr$ve 
that the mimfiery of the Spirit can h carried oh ^^ithout that wkiclo 
W« commjjilj call Humane Learning from Aft. 4. 13. Becaufe 
Cbrifl and his Apofiles carried it enfo ? For Chrid and his Ape- 
files wanted not that which we commonly f^/ humane learning, 
yea and moft properly call fo, they wanted learning tcquired at 
fchooles and univcrfities, but that is not the queftion : whether 
men may be preachers though they never were educated and 
trained up in univerfites? Humane learning is not called Jo 
from the way and manner of acquiring of it, but from its owa 
nature. And Chri^ and his t/€pofiUs made ufe of humane arts 
and tongues, for the underftanding a»d opening of Scripture. 

' H I cyip 

50 Scioices dnd Tongues ufe full for 

1 Chri/l and his Apsfiles cite Scripture out of the Heheiw 
Tint Cbrlft & tfxt in the old Tcftament , into the tongue knowne to the 
his Apoftlcs ^ hearers , yea and the JpOf}les doe tranflate the Icripcnre in 
tad learning' ^ Hebrew into the Greeke tongue, and expone it , and draw Lo- 
nndnudcgoou gjcall con fcquenccs from the 0/^rr//rw^«r, fo ChriflMu. 22. 
arts and ^^^ ^ ^^^ ^ ^^ ^J ^f^^^^^»^ ^ow aeaa^trgO; the deAdJhm rife Hgatne. 
tongues, 1% Antinomiiiyisfayy Chrifl mal^^s m nfc efLogick^andofLogicali ceri" 
proved. fe^uenceSy bccAufe they are Lo^icaU^ for ih^t ^hUh he JAtth there U 

ScriptHrr^ hecanfe Chrififofmhy not becaufe there isjuch Logic^U 
srgHWg in the yvords. 

Anf. The fame way that we argue from an Antecedent to 
a confequcnt by naturall logick , fo doth Chn^ ; wedtny not 
but Chnft and the Holy Ghofl in the Evangelifl MattheV^ does 
put the ftampe and impreflion of Scripture on naturall and 
finleffe arguing from an Antecedent to a confequent: but it fol- 
io wes well C^r*)? .nade ufeof iogick in Scripcure-difcourfes, 
therefore humane learning is lav^^full for, and nectffary to the 
opening and underftanding of the Scripture. 

2 \\ hcr(i:iS A^tinomi^Mj fay conjequcncesa^'enotScrlpture^hut 
da ken the glory ofth Gospel, Salt, fiaidorpej fitting awaj. p. 8.1c 
is cleare Chri^ calleth this very logicall conlequence. G^di^ the 
God of dead hbrakim, ergo the dead (hall rife , by the very name 
offcripture, which yet was but a confequcnce drawenfj^om 
ExOrChap. 3. 6.;^ie erre^ not kn$wing the Scriptures , and further 
he rcbuketh the Saduces as ignorant , who did not make ufc of 
the like logicall confequence to fee the truth of the dodrineof 
the rcfurreftion, yeeerrr^notkno'^ingtheferiptures.^A'XX.. 22.3 1. 
Have jee not read that W'hichWas fpoken to you? &lC. <frg^it was 
their unbeleifc and dulnefle that they did not read and under- 
(tand the logick of the Holy Ghnjly and they ought to have read 
the article of the refuiredion, Exod.^.6. in the confequcnce 
of it, as the Scripture it felfc, 2 ?;*^/drawes arguments , by 
good logick,and fo doth Chri/} and the Apofflesy from the fcrip- 
tUre. it is "^^ritten, it is "^ritten.and ^hat fatth the Scripture? And 
Jfaiah faith, Hvfea faith; then arguing by Logick from the old 
Tcftament to prove articles of faith in the new . which is a fii- 
cukieofreafoningbyart acquired by induftry anvl karning,is 
lawfull and neceflfary for the underftandmg of the Scrip- 

3 The Prophets and Af9fllej almoft in every line , ufe logicall 


cpenifjg and under fi ending the Smf tares 5 1 

reafonirg, fcom nature, from the caufe, the efFcft , the confc- 
quenc, and modvcs from good, to convince and rebuke, to ex- 
hort and ftirre up to duties, from wrath, life, reward , threac- 
mngs, proniifes, &c. 

4 P4»/citeth Heathen PoetSy^s Aratus, Ad, I7. 28. to con- 
vince the Jthenia/iSy and Mertandery i Cor. I J. 3 3 , to convince 
the CorinihUns , and Efimcmdest Titus I . I ^. to filcnce ths 

5 Our owne language, that we unicrftand by education andi 
teaching from thebrearts from parents , and others we hcarc 
fpeakc , hath an ufe of nacurall nectrflicy, that faith may come 
by hearing, Roma 0.1 4. were the Gofpel to be preached by 
the Englilh to the InkUns , we muft make ufe of arts and 
tongues. ^ 

6 IncheBookesof.l^fl/^/, are (ecretsof Phyiick, true anti- 
quity of tracts of rare hiftoricall providences , Exoans a rule of 
luftice and righteo js law^s, Jofhtm a glafie of hoiy warre. Jud- 
ges of Magiftratcs and Tyrants, Samuel , Kings, Proveibes t 
Ecclefi'iftes, facred polititicks In bb ufe \% made of Aftronomy, 
&C. And HerodotHS, , lofephuij ^^Ufus Cfirtins^ Xeriophorjy and 
other heathen writers conduce not a lircle togtvelight to the 
texcuall knowledge of C/;rmc A"/, N^hemiah^EHlr.DAnid, as 
all thofe that write of the B'tbylonijhy A^pUn^ and /'^r/xi 
Kingdomes and Empires, and the R9man hiitory may, in regard 
of our dulneile, add light to ihQ. Prophets and Evayjgdifts , A^s 
and Epifi/es of Paul in the New Tefian-.e/it , fo that chefe Spirits 
like Afjuhie Becold and Smncl^ejel^ , who would have all books 
burnt, except the Bible , in regard that humane arcs hinder the ' 
fpirituall underftanding of the Scripture,dc:clare their madncife, 
for upon the fame ground Go^ fliould , in the convcr(ion of a 
finner, root out the naturall ur^dcrftanding , fcnfcs and faculties 
of foule and body , for excepc they be (Snclihed and Elevated ^ 
above their naturall fphere, in an aftuall illumination , they can 
doe nothing : yea and all Bibles tranflated out of the origmalls, 
in Germans ^Latine^ Italians^ French^ Englifh^ SlavBKuhey Perfian^ 
and Arabick^ &c. tongues, muft be burnt, for all thcfe tranflati* 
ons muft be done by lingular art and the knowledge of ton|ue$ 
All that can be faid on the contrary may be bio wen away eaniy, 
for the naturall finlefle knowledge offciences, arts, tongues, 
arc zfubfiratum^ a foundation iq, and for the Spiritu:;!! know-. 

H2 k-^W, 

.^'5 2 Scitncts and Arts ufefull 

Icdgv^, aad faith of the myftcries of the Gofpel. Chrifi and his dif- 
How the in- ^ ciplc5 kncw the art of fovving corne on divers grounds , of fifh- 
TxatdcTh mfi ^^3' of buying a field where a Pearlc is, and this knowledge 
the outward, ^^ ^^^ hinder, bat much contribute to the Ipirituall know- 
but complyctk ledge of the myfteries of the Gofpel^ nor is the licerall fenfc 
therewith, of the fcripture, ia the Saints, diftindl from the Spiricuall > but 
it is the fame with two fundry lights and evidences , as 
wirh the fame eyes , and feeing faculty I read the booke of God 
ill the night with candle light , and in day-light with the fun- 
light , then noae can fay I have for that two divers or contrary 
Bibles I and fo the capacity naturall that makes me fee and 
knoWf f^ff^ to be thefii^ionr of the xforldy literally, is heightened 
indeed with a rcall removall of fpirituall blindnetVe t and a reall 
addition ofa new diftinft, higher fupcrnatunll vifwe facultie, 
the Sf hit of reveUti$n : but I fee with this new faculty , the 
hxntjefusth faviomr of /inner Sy not another, but with alight 
and a fun-lhiwc and day-light raying of a farre higher nature , 
then I faw before. Bjt this propofition, Maries fonne lefiu is ths 
fAviour of the K$9rU, hath no new different fenfe and meaning, 
nor foucdes it another new objcftivc Chri^ different from that 
Chrifi objcded before to theliterall or naturall vifive capacity 
or humane undcrftanding.onely the propofition (hines with the 
fame very fenfe now> as before, but no wit is feenc with a 
higher day light irradiation and fplendor, and apprehended 
with the fame naturall, lireraHundcrfianding, the fame hu» 
mane vitall and created faculty , to which is added a new reall 
power, a new vifivc heavenly capacity to fee the fame Ief$u in 
his bcau:y and glory, nor yet get I two naturall underftandings, 
ujr can the fcnpiure have two fenfcs. 

Ol\el. I . : loh. 2.i6, 27. Thtfe thU^s hdvi f^ittentojou 

fiOKCtr/iijig them thdt icccdve jon : hut to jence th^m from this d - 

cetvitf A? oppoffthtbe ar,oymn(rfo as they needed rot thdt 4u:j mdH 

fijoul'jl teach thcmy for tie dHOjntfv^g taught thew. Now that anejn^ 

P . . , tin^did t.ev(r tench t him furh ti^ftj^Ucs and arts OJ re^e humane ^ 

' U'^\on\ of Si*w ^^^^^j^^^ ^^' Saints had not need of any fmh learnin^^ and jet this a- 

Hovo ngaii 11 no)nting taught all truth ^rjd obcdieKCf in it alfc^ loh \ 6. Hee fhall 

arts & tongu.s Icadjou in all truth , ergo no more truth t6 nect^^ry . 

removed. Anf I Had this man a head to frame a 5yllogi(4Tie, as he 

bringeth a confufed argument , it fhould appeare how weakc 

hK \%^ tkns^ he tbtit teachetb hs all truth ^fo th^t ^'emed not humane 


f / 1 ri^ it underfiavdin^ the Scrij. tnre 5 j 

teachingyU afu^fcient teachtr without a/l hurHar,e te^chin^^arts 
and ton^nesy But the anojntin^ or holj Spirit ts fuch a teacher, crgo How the teach- 
ypee need no ottjer teacher j fo the old h'nabaptifts and E^'thj^Afis. I ing of the Spx- 
anfwereto th ms]nr , he that tcacheth us 'A\ truth , as the onely "^ excludcth 
inwarcl,principall and efficacious teacher of all truth immediate- ^^^^^^1 ^*^ 
ly, and without all inftruments and excernaU mcanes : fo that "onLes.or the 
we need no other externall teacher. It is true, he is in his teachiiigof 
kindc a furficient teacher, but the a{famp:ion , (to wit that the men. 
anoynting and Spirit teacheth us fo without all inftrunseiits and ^ 
cxternall meanes; is mot falfe, the Hdj Ghofl-^ by this reafon, 
fliould immediately, and onely in his ovvnc fole and fingular 
pcrfon preach to us without fo much as fpeaking in our ownc 
-knowne mother tongue , and without vocall preaching cfpa- 
ftor or gifted prophet. Now Chrifi who promifed the Spirit 
did alfo, when he afce^i^^e J on high,promift^ and aftually Ephef. 
4 12 Give fame hplil^stni Tome prof hns and feme EvafJ9e(ips ^ 
and fame p:'(}ars 4^4 teach rs j i for thferfenin^ efthc Saints , for 
the workf pf the mihisicrj , for the edefjing of the hdj §fChrifi. 
Now the place fpcaketh not exclufively, but comparatively, he 
that teacheth all truth mediately, by thcminifteryofmen, 
necdeth not any teachers as or j anes and inftruments in the or- 
dinary courfe he hath fee , to gather faints, by a miniftery , it \% 
moft falfe for this argument doth with equal ftrengih conclude 
againft all miniftery, preaching and camming of faith by h;:a- 
ring, afwell as againft arts, and tongues , for neither doth :he 
Spirit ceachimmediatcly and without fchooks , uniYerfiTics 
and humane teaching the way of preaching /nr.ore then 
he tcache'ih arts and c ojga.s , yet this , th^ aKojmin^ did kcv r 
teach them arts andter.gnes ^ is impertinently aJ.ded^ as ar^ 
over-plus in the premifcs which is not in the ccnclulion, for 
without the Spirit of revelation tongues and wU:s, may be, an.l 
are learned. And whereas /^^^^ faith , ^re need rnt th.^t arj man 
/.-jfAj^Hjitisbu: that which /^r.fiid '^i,'i^,\yiitb y ihiilno nryrs 
t^Ach evcff man h s heighlroH^, ak^ every man his brother , faj^ng , 
knovp the L^rdy in "^hhh Xffards loh^ and'JcrcmiAh mcanj UJ o- 
therthiig, then there fiiall be more then onely literall know 
kdge of ffian teaching man, becaufe they !l*ali be more.even in- 
ward ttai^hing by the^noyntitie, Efi. 54.19. I^h. ^-44:4T- 
thcj po^UaUhe toH^a ofGodj^ox \t\i the intent of ihejH^// Choft 
to rcjecl the ininiftcry of iiieo which £phef. 4.1 1. x 2,1 3. Mu^i 


5 A Scienc es And Tongues ufefull &c. 

indare till we meet aUin the nnuj of faith » heaven , but onely the 
Holy Ghoji fpeaketh compardcivdy, and dcnyech , the teaching 
of men to be i:caching> if ii be con^parcd wuh G^ds inward and 
cftld:uaU ceaching. So Pfal 5 O. 8. / \V/7/ not reprove tkfefor thy 
facrififesy Wi^Off'cr to Gcd t hanl^f giving ythaz is,! offend rather at 
thy unthai;kvfiiUicflc , then chat chou aiukiplycft net facrifices 
to mee . 

Ol;it c?. 2 Godp/aceth onr f^lv^tion in enmity to mans mfedome^ 
1 Cor. I. 25 24 fVcfreach Chriji crHcijvel to the L\yes a ftum'^ 
t>lir.g hlock^ , H^d to the Greet tins fovUfhyi^j^c , the l€)X'es C7jcd a^ay 
Vfithhlm^at Athens ^tke Gentiles mock Lhriji and Paul, ana God 
W/7/ hAve nofl [h to glory hi't in the Lord , novr this learninf is but 
fl fhly andearnatl. 

Anf I. (7f7^placeth our falvaiion in enmity tomans wife- 
dome, fimplj/ , .and in the (imple natural! and finnelcffe 
knowledge of arcs and tongues, Its moftfalfe, in enmity ta 
to mans wifcdomeabufcd , gloried in, its true, and God brings 
to nothing thf wifdome of thi^ world j by which le}^^ Sind Gentile 
flighted Chri{}^ and denyed him, and willed a murthererer Bar- 
r^ar to be releafed before him. What is this to the Lords con- 
demning of humane learning, arts and tongues of which the 
Apojile; I Cor. I. fpeaketh not, butcf their carnall abufeot 
thefe and glorying in them ? and it is to beggc the qucftion, to 
fay that this learning is carnall andflc/hlyj in it felf, which is now 
the qucftion. 2 Nor was it out of pride of humane learning 9 
tongues , and arts that the Ie)^es ftumbled at Chrift and the w]4- 
domo, $fthe Cpofe^ but out of falfe gloffes they put on the Scrip- 
tures of the OldTeftament , feeking by the law falvation,Rom, 
10,1 . and by this argument the OldTefiament is condemned as 
well as arts and tongues, as an impediment to faith. 
Okie Q\ 5 Wi are c§mpleai in Chrifi. 
Anf. It is not worthy an anfwer , for as touching fpirituall 
furniture, righteoufnefle , falvation , teaching by the Spirit, 
we are compleat in Chriify ergo the miniftery and teaching of 
men is no inftrument, no cxternall means of our compleatneiTc 
in Chrifiy it folio wes not at all. 

OhitH:. 4 Chrijffent mee not to preach the Gofpell "^'iihthe ^ife-^ 

dprneof^i^ords-Jeafi Ijhould make the crojfe of Chrifi cfno efcfl. 

Knf By the mfed$me of mans )^0rdfy he meanes, not learning, 

Rhctoricke, eloquence fimply , for Pani preached the Gofpell 


of Henrj Nichlas ^c. J y 

with more ofchar, and fpakc more tongues , ihenthej al/; but •- 
thcfonde, affcdacc, vaine foaring and confiding in thefe, as 
if they could ad vcrtue to the Gofpell to favc foules. 

OlfieCt. 5 The rveapons 0f oHrn^arffAre are not CfirnaB. 

A^f. None of us are fo mad as to fay that humane learning , 
arts and tongues can convert foulcs , and lead high thoughts 
captive, to the obedience of CV//? : but that Rhethorick, Lo^ 
gick. Tongues, learning fanAihed , fitly made ufe oF, by the 
Spirit being Spiritualized,as we fee in the Prophets and hfjjiles 
may conduce to the opening and due underftanding ot the 
Scriptures. Other abufed fcripcures and bablings, I wiU not an- 
fwer nor trouble the reader with all 

C H A p. IX. Tin k- k ^ 

Of Henry NichoUs, and older FamiUfis asd AntinQmUns. ^yx^ii^^of 

Henry i\.(hQl<^ 

HEnrj Nicholoi Was borne at Amfierdam as forae thinke , thefethcrof 
he fpread his herefie a little after David George^ about the the Fmilit of 
yeare 1 5 5 6 he was an ignorant , foolilh man , a cruf.ie hypo- ^^"^f- 
cricc, had a fort of deceiving vioknceHn his fmooth eloquence ^•^•Ep^^I^ 
oflove.hccalleth himfeife The f^ft UIuminMe Elder of the Fa- ^JaLht^sof 
miljofLo'^e^ was at the beginning auftere , riged, andfafted, Warwicice. 
waked divers nights, and prayed and pray fed, fpread his errors 
through HoKan^j^ndLoWer Germany pretended vifiGns,and con- 
ferences with the Angel f from whom he had his way of expo- 
ning fcnptures by allegories , but turned afterward , loofe 2nd 
vaine;hecame over to Enghnd and fpread his foulehcrefies, 
and feduced a number oi Artificers , and filly women , and 
wrote an Epiftle to two daughters of yyjrWickf^ diilvvading 
ihem from regeneration by the word of God, read or preached, 
and called that regeneration Ctremon all^ dememfh *indfa!fe^zVii 
laboured to perfwade the maids to a fpirituall new oirch, by 
the Spirit and internall word , and did forbid fuftering fcr the 
truth, or confeJling ofchrij} to the de^th, before men, and ex- 
ponjd the laying downe of the life for Chnif^oi'ihc mortifying 
theboJy of finne :hehad his errors from the Ai^titrinittirians 
anddcnyed CA^i/f to be (7(7/J. ThisEpi'tle was anfwered and 
refuted by H. Amf^orth^ he wrote a Booke ot Documentalfen^ 
/fw<f/, another called £^'/t»i^tf//^wrrJ^«/. The G o: fell and io^' nil 
tm^age ^fthf Ktrjgf^ome^his dcftnne and that o^ David Georgitu 


56 TheJIeJhlj Errors ^fFamilifts. 

\k:\s coiifurcd by (JM. Manjn Mtcru^hi-iu Minifter of the 
\y^.ViQ\\•Qv\\xch^l Lenaen, under fi^'Uvr^ the Sixth of En^f^Iani^ 
and byM. NichJ.iPi^} Cl^arimiu. M'oiQcr alfo of the Dutch 
Clu:cb,wliod}cJ, An.i5<53.H. Ntch?/^ his tcneiit^,efpccial- 
ly his )o. lull mcffagc was refuted by M. ^^^« Knc\X'/}»h preacher 
in Quccn E ' z^Mths time, the bock was printed at Londort^Kn. 
1-5/6. and Dedicated to Ambrofe Eerie of i^^trmVi^. H. A^, 
v^rotc in da; k and oblcure tcrcncs, tollowin :( rr.iiCi. that v\ick- 

cd pc.Ce called Thcol'^gia Germ^mcay let OU. by Rand^iily 1646, 

this tormc of: wriiing laith Kf^etvffsd is an evident note of a Ic- 
ducing fpirit. 

This blafphemous Impoftor, as if he v;ere an A poftic, f^eak- 
ethofhis qalhng likcafalfc Chrif}-. 

I Chap, hvangcliumngrd, Thejoyfull mtflTagc ofthc 
H. Nicholas, throuihtht gTMc ar,d nnrcj of GqcI^ threugh the 
What K. H - holy Sptrit of the love of Jefm Chr:ft. 

cHqIas a^UiX Raifcdf^ffjtk'highffiGodfrom the death, Ephcf. 2. I. accor^ 

bimlclf. ^' ^Q ^ycfroviderxe oj Gi>d W hps promt fej. 'j > 

Anointed tvith the holy Gho^. m the old age ^ of the holy tt^dcr^ 
- ftdndirtgoffefM Chrifi, Ephci. 4. 1 5. Godded )lfcith God in the 

Spirit ojhi4 love. Illi4minat'ciintbe S^hit ^'ith the heavenly trmh^ 
The trne light of perfect kfetfig. 

Made Heire "tfith Chrift tn the heavenly gsods^ of the richa of 
God. ^ 

EleUedto be a Minifltr of the gracioHS -wordy S^hteh u m^ in 
the lafi times raifeiup hy God, according to hu prcmifes in the map: 
holy fervice ofGody under the obedience or his love. 

ThcFamililisoi New EnglaHdy7nd jintinomiunfy profcflTc aU 
0f them are Chrifiedwith Chrift. The yfpofiles doc not iocx- 

toU thcmfclvcs. To^ne Aflcrr.of Juftitica p. 39 So foanrb. 
Keep the Law ((zitbhc) aKd work/ here below on the earth, and as 
Enoch converfe in Spirit and walk with God in tie.' alone righteouf" 
neffe of Chrijl- apprehended hy faith. A$ ii a holy ConYCrfatioil 
and a fpiri:uaU walking with God ia faith and duties, were loWi 
6afe,ind for men of the earth oncly. 
^l^'^^i^^'^ The fpccialk errors aad Hcrcficsholdcn by H. Nichol. arc 
ftrinci f^ch as arc for the moft part either abominably blafphcmous or 

much like to the errors oiAnabaptifisy David- Georgians, Strencl^^ 

feldians , from whencc they Iprang, as have been, and fliall 


H.Ntehlu hii 

the fefhlj errors ^/Familifts. 5 7 

be , God willing , cleared to be the fiimc with Uhcrtines and 
Amnimian errors. v / 

1 H.iV^/rW^challengcth to hiinfelfe that which is proper J^^^=^^^^^^^^ 

preMh^/adtjdiPijis to the foore. The yf «f/«^ , Beacon {b)fdith th^ 
none C4n h^ tme freacbcrSf but tbej run nnfcnty tLtt ran mfhc/it ths 
Spirit of (dnUificati9n. 

2 H.N* faith c. I Evan, not cne man t/fUmfinnfdj arJ^e in 

bimt km man from the bigirming to this ddj W^ difokcdiem : HeKC^ ^'Kik rtigntt. 
Adam roas no $n€ man. % W:t have no more finnefrcm tUjirJt -4- f 5>54- 
dam, then by iolh^'ing thtfinnes of all men. 3 Thejfory of J dam 
ofthe tree and frHityU but* an allegory. Antimomians (c) turneall 
in a/hj[9riss. Randal, ferm. a fewer went out to few ; here is a 
warrant from parabks to expone fcripturcsby allegories : all 
things of nature arc i^craments of GofpcU myft^^rics, as doc this 
in remeraberancc of inc. 

J H.N. faith C.I A I that "talked not in the forme of Abel.ac- 
cording to the manner and ordinance of Seth , rtere not ofth right 
flocke of Seth. Then rightc^ufn^{^;; coinmcth by perfonall imi- 
cation of Sethis not by the imputed rightc^ufndfe of Chrift. 

4^ ^ hrift to H. N. u had of Abrahams faith , r.^t Ab^^hams ^ ^jf ^^ ^ 
j!-yi, which deftreycs his humanity, for H.N. applycth thefc y. 
words , the poytur of the mofi h g^ flf.^ll cc^ooc on ih^e , and over* 
Ihadorv thee ; by an allegory to Al bticevers , \Wich (^) had their 
difcent out of thcfdth of Abraham partakers of the Godly nature and ^ ^^^ reig.cr. 
in^ifr, atfd according to the mli of G^d y are^hJij minded\'^it\God ^'' 
fo (e) Anttnomians y as Chrift ^as once madf flefh , fo is he noy^ 
fir If made pfhin us^ ere W^ be carrjed to perfection. Del. fer. IJ, 
iJ,ip 20. tellsusoftwomeanesofGofpcl-reformation. ir 75 ; n^u 

I The '^ord iiWelling in thcfl fi reformes th pfi>y and it dwells ^'^J^/^^efa- 
in us through faith, this word is not the word vitbout m , then m,|jft* fympi. 
iti$rK)tthefcripture word, but the ^ord within us; Jtjheweth thtcinthc 
w Chrifl Mid changeth us ir.to ht4 imag^. The 2 meanes is t*he iimcGram- 
spirits which (7#^promifed long before to po wrc upon all flefti !^^^* ""^ /^* }^ 
and fo CO rtforme all fle(h , the Spirit reformer, i By taking f^tpe^'^aotonc 
a»»afeiUe^illoutoftheflJhy as prideycnvf^' and iiB errors arid Wfi touchmgOod 
doBrines , for th^ Spirit buTnes up aU errors dshajandfiHb^* I mamfcrtcd ia 
fearjDf/give us no more for God manifcftedin the fl^^M but^ ^^ ^^^' 
tiliis, not one word of the Scripture or preached Gofpcll is once 
wcptioned hcarc, for kzK Enthrfiafts oftendi 2 The'Spirit 

I reformes 

58 Iheflejhly errors ^/f amilifts. 

refortnes bj chayjgirg thefie^ mo its ewne Itkent^c , a$fire chaK/nh 

24 Del inclines ^'^^H ^^^^l ^^^^ ^^^ A^^^ '^ ^^^^ ^^^ Sprit i^ :hj pfby make thtfiefh 

to dwiy Oniji fpiritHAll, beavenlj. holy^ meekf^ goo^, lovir^gy cfrc. 

God incarnate. Here I defirc M.Dcl^ to leparate from H.N, and give a 

Ic were good tcaroaof his faith to thofc that offend at his dodrine. i Ho"^, 

cleaTe^^imfelfe ^^ ^^^ "^P'^^^ poured on all plh , andf^ i6 a/!fi'fb reformed? p. T jr, 

ofFmilifmCy 1. ^o. Is he foruniverfall felvationofall? the Scripture fptSLk- 

and of this eth not a word ot the heart reformation of all , This Dcvill is 

point in parti- going abroad in our times. D^/fpeaketh like this wandering 

^"'^^' Spirit. 2 How is the inward word, which he carefully diftiu- 

guiflicth from the outward word, p.iS.l. 3 ,4, differenced from 

the SpiriiPp.ip. for the inward wqrd,fs the word made effedu- 

all by the working of the Spirit, and he faith the word ( not the 

letter without the Spirit which) is but the dead law, (faith 

he) and Spirit are alwayesjojned^ that is the inward word , (that 

is J faith wrought by the Spirit as I take it, isever joyned with 

the Spirit'^ who doubts but the Spirir,isever with the Spirit?(3) 

The Spirit takes all evill out of the pjh y what is that^ out of the 

man,out0fthefouleand body, this is t rare exprelTion. 4 Hoi» 

dwells the Word in onrpjh > pag. 1 8. 1. I. Godtli^ fubftantiall 

word the fonne of G^d dwells in our flefh , that is , perfonally ia 

the nature of man , loh. i • 14. why does Del fpeake with here- 

ticks and not explaine himfelfe? 5 How does the inward word 

change tis into the imtge ofChrifi^^.iS. he hath not told us of the 

Spirit all this while p* 1 9. which only change th us into the 

imagcof C/^r/)? 6. How doth the Spirit change the fiefh into its 

oWne likenffft} bjpjh^ yee meane not corruption, fo the fcripturc 

Rom. 7. Rom. 8, Gal. 5. 17. and in many places takes the 

VJotdpJh. ^ow the Spirit maketh not corrnptiony andfinne 

fpiritualljheavenly^ holy, mceke, good,loving, &c. then hyflefi 

yee meane the fabrick of the nature of man, foule and body. 

VVhyfpeaketh not Del with proteftant divines andcallethit 

the mortification of the old man , and the vivificaticn ef the ney^ , 

but he fpeakes with H. N. and puts us to requeft him for the 

truths fikc, to expone what a C^^manifeftcd m the flefh , and 

what a word dwelling in the flejdi he acknowledgeth, for H*N. 

WW Chrift, grammar rules his pen and tongae, not the H^ly Ghofls. 

SirtPJ flefl. 5 To W, N. Every Godly man partaker of the hdng of God 

h to Imilifis. ^ Spirit of love is God incarnate , and Chrift ; and Clirift is not 

any one man ih<:fon of Marj, but tae coijidiaon of all men be- 


7 he firjhlj errors of Families 5 9 

. iceving, and loving, and Chrift is no whefe elfe faith, Thco. Get. 
, p. 22. but he IS the fame man. 

6 j Gods beinq^ is love hfelfe.The damned apoftate,fhould ac- 
knowledge his being to be fome other thing then loveoiiely , /H. N. i. exh 
as Afofes doth Exod. 34. 6. The Lcrdftrongjgraciof4s , jiftw to ^P 7- 
^n^(r^ Q-rc. g H. Nicii. i 

7 Cg) There is no dtetj belonging to God hut Uvfyof which mor' cxh. c. 1 7. fcft. 
taU men doe pert Ake in this life^io H. N, The Lord hath Godded "^^^ 

me mth Gedin his Codlj being mth the Spirit oj h^ love. 

8 Bj optr obedience of love -we become fonnes* 

9 Love PS faiths ^' or king and doing is faith. Whereas faith 
worketh love and obedience as the caufe of love, faith the fcrip* ''^^^' ^' 
ture.Iam.2. Hcb. 11. 

I o Obedience of love and ntijliking offinne , bringeth hs unt9 the ^^^^ 
being of Chrijf^ cleare againlt the freedome of the grace of 
God,Tit.'}.i. 2 Tim,i.$).Ephei. 2. i,2;5,4,5. 

I I Ail that bdeeve not' 06 H. N. are Hnbapti^fd > no chriflians 

more then heatUns. So Z) if/ and the AntinTrmans efteeme ail, not Seft. 10. 

1 2 (h) Chrtfi not GoJ^ nor man. but'the ftate of perfection k H.N. Ev^. 
inbeleevers>oranoyntin:^,orthe Sabbathj yea fed. 8,9, 10. cis.Se.i. 
Oh ho'^grofelj (faith he) have thencertainc wife of the }^orld over- 
reachea themfelvesy whtch have without diver fit j , forfa^en the law 
^f the Elders Tefiawent (^Mofeshis law of Ceremonies) and of 
the priefls office after the order of Aaron y and fetbacke the fame as 
a thing HnmedfulL But have allfcr the mo(t part crjed , Chriji , 
Christy and we are Chrijiians , and attribufa to themftlves much 
freedome ere ever the time ofths appearing of Chrili^ or the anojnting 
of the Holj Ghosl ^as come topaffe : which dodlrine M. Hutcki^ 
fon approves, and the Antinomian M. Corneweirin[hi$ preface to 
the conference oiM. lohn Cotton approves her way and all her 
followers, pag. 7,8. now fhe was (Rife reigne, r uine, pag 37, 
38, J mtsch perplexed to knotP the meaning ofth^it 1 lofe 4. 3, Every 
Spirit that conft(fcth not lefns Chriji U come in the fl^Jh u the Spirit 
ofhntichrifi , for neither Papifi nor Pretcflants d.ny that Chrifi ie 
come in the fUjb : andaretke Tttrksthen the only Antic hrtfi? At 
length the Lord revealed immediate fy to that Lz^l from heaven 
that all oppoGte to her way o(Famillfme and Antinomianifwu $ 
who did not preich the N Covenant their way were Anticbrifts 
for thefe (faid fhe ) Vfho dcnj the covenant or Tefiamcnt ^dcnj the 

1 2 death . 

6o Thtflefhlj errors (^/Familifts. 

ds^thdfthi TtjiAtor^ hcRCC while hminomians of £^^/Wre- 
folvc me , I thinke &e and hets belecve GoA incArnMU is notthi 
man Chrift likf us in allthinp in the daj(S of his f.efb exieftfinne^ 
but the anoynting of the Jiolj Ghojt y by which kminomians 
preach free grace and the new Covenant their way, (o 
by H. N. Chrifi is that condition of ftate by which men leave 
the written word , and betake themfelves to revelations. 

1 3 The oldTejlument Ceremonies are in farce after Qhrifif Hi^ 
car nation refurrefHon uni afcention even till the Holy Spirit ani 4- 
nojnting come to mal^e every teleezer Chrifi : and this anoynting if 
all the Cod mamfepd in the pfi , and the Chrifi that H, N. 

14 H, Nich. In his Epiftleto the daughters of \Var\vicke 
^ith^^^fitew/- f^^'4 /^^^ ^^^ heingof chrifi in love ^ is received through the 
ans M.Del. M, power of the Holy Ghofi , notiy any ceremoniall Chrifi "^hich one 
S€sco?t^rt]c& man fp^akuh to another , and fcft. J . 7 . 1 o. He condemnet h all 
all ordinances (cnpmvCy Of lit^rallifl^iilfyElementi/^y certmoniaVyall preachtHj^ 
and repine all ofthe^ordyfe^leSyfacrameKtSyor^^nanceSy as liter all anA irdiffi- 
fi^ip ind con-' ^^^^' ^"^ ^^^ Tc-generation thut way as unlawfull,and cxtolkth a 
kffmg of fpirituall rcgeueration of the family of Love , done by the Spi- 
Chrsji bcfor^ rit, without the preaching of man, fo doth the AntinomianD e i 
men all con- p^^ 6,7,8, &c. in his fermon extoU inward reformation , bu t 
trovcrfics m ^jthall crycs downe all extemall reformation , that isdoneby 
fcrenr"hfs^ ^ ' la wcs, fyuods, the power of men, yea or of Angdlsy as carnall , 
wfcl cd opinion antichriftian, hypociiticallandfal^e. 

i$ rtfutcd by 8 1 5 All Ordinances , hearing , preaching ♦ Scripturo , fcripttirc^ 

*irgimicn:s. Icarningy Baptifmfy the Lords Supper , ai confeffton of Chrifi before 
meny ok externalls in religion are things of no >^crthy indifferent yf r a ^ 
trivially lajd on hs by no ia^ ofGoi^ < (b H. Nich. fed:. 5.7.1 0. 
Epili to the daughters, fo the knabaptifisi^s Bnllinger faith) fo 
Antinomiansy fo S^nckefeldy as Schluprbnrg, faith Cato herot. 
l.lO.p.jo. and aoother reformation bcfide this of the heart, I 
know »x)t, faith M. Del. But the Apofile lames c^lsfov the 
denfin^ oftlye hundsy afwell as ih^ purging of the hearty and Goffel^ 
reformat ion (imk Del) onely mindcs the reformation of the heart 
thcci nothift^ is minded by the^Gofpell of walking Worthy of the 
Lard in our conver&tion among men. So Beacon the Antinomic' 
an in his Catfchifm^ in the fipiftlc to my Laiiy Say and Seal. Oh 
that they fpcro once ^ife toforbeare^ this clafhirg anddafhing them* 
ftha inpeeccsfor matters exurnally trivial ^ andctrcHmfiantialUn 


Thejiejklyemrs of Yimilids^ 6i 

rellgioMo Thcfe'be moftUike^ the words;of C?4///^. A(5t. 18.15. 
Sftt if it be 4 queJfioH ofrfor^s^ a*id ndmes , 4nd of jour /4\V , /o^kfi 
jee to ity for I ^iS he HO indge of fmch matters ^ 16. Af^dhedrcvs 
them from the lu^gement fen$. So fmth be Catcfh. p4£. 188,189. 
Q. ArojoH hu/idto thk doUrine a»dfra£life of k^tiKing^bj 4 


A By the law of love. 

^ Al4j J9H Hje it or notnfe it} 

A I have liberty fo to doc. 1 Cor .10. a^. 

A Iflufe id am not the more accepted. I Cor. S. 8. and 
if I ttfe it not , I am not the lefTe accepted. ^ 

^ // it then in tb4t reffeU , ofthefme n4tttr€ "^fith circmmi* 

A Yes. and ail other outward things, Gal.d. x 5. 

^ May ^e fmfffndthe ufe offome OHtwardthingsi 

A Yes, Gal. 1.14. 


A tVhtn religion is placed in them, Gal. 2. I4t 

^^Doth not religion conftfi in them! 

A No. 


A Id rightcoufneffe » peace, and joy in the Holy Spirit. 

^ Thej are not then heavenly things themfehcs} 

A They arc Iewes,that know not Chnft,that fo thinke. 

^ fVhat then u the boftifme of^4tor{ 

A A Shadow, i Pet. 2. lu 

^^ }yhj doe men firive abant it? 

A Ic (he wes our unacquaintance with the fubftance, Plil, 
2,7. A4ie, 6 6:j. 

^Of ^hat U it 4psaiyoe^ 

A AfhaddowofChriftjCol.a 17. 

^U}s th:re 4 teaching hyfhudsrfes in tlje Nero TfJlArzf^? 

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

In all this good Reader obfcrue, thisabfiird doclcine: 
from this AMtiwman way of yT/r. Beacon , for be raifcth 
the old hercfie of a fedary whom Calvin in a creatife cal- 
led Confutatio HoUandi, rcfuteth , who faid it ^as U'^nllto bow 
to ldoU$^bec4ufe Chrifi vioLued the Sabbcthy and becaufe Chrifi 
hath ferfoUlj fulfilled the La% 4ndrefiorfdHS to ffiritnall liberty, 

I3 he 

^2 Thefiejldy errors ^/Familifts. 

he hath freed us from aHexternall ebjervance of the !a^, either cere- 
tnomes, or any other thina, if we love Cody andenr rAghbour , we 
arenovvinC^rj/? made fpirituail , and are to feekethe things 
thuc are above, and that Chr't^ calks us from all extcrnalls, ce- 
remonies even of the Lords />^/?/m/£'?^, bxntfme^ the Lords Sh^^ 
p.^r, hariy.jr^ readlr^y^nd he ipake in the Grammer oi^Af. Beacon 
nos d<f fimbra afim ct d? inani At que inf^nt'ili %di>n)^ cert are cu!-* 
tf^^m^-inihil am-^^lim cifc atqt^e qus ncqt4e I gem ticcjpte norm^.m 
h^htnd^m. ^o is Z) •/ aguind: allexternalls anj outward refor- 
mation , and for the heart reforn^a:ion ^nly. And Cahir,^ m 
his Lreatifc c^W^A cxcnfMio aa Pftdnt^ an Apcdogie to the 
f^d^ifcipKs o^ N cod'ifvHs ^ rehires them who thought they 
tnigLtgoe to M^ff^^ >^orfhip cm lady fo thy k^ee^etkir heart to 
t^^^^jind this they did to get into rich benefices^ to be Blfb^fs^ 
Pn^^^fy and the like, being eakeii wiih the i^ares of tl^e vshore 
ofRowcy^on Calvm befide the cxainpieof PmlA^. 17. whofe' 
spirit was ftirr^d :itthe Idv:htrous Alter atAthcftr^ brings the 
leftimony of i A^i Ly^.rthon who faith , Nee tafJttim interior cnl^ 
tvts ma^fArhissfty Mftiam externa fignificati^ j fiti coftfejfto ^ fen 
^^^j^ffto ^VaU 10 cjuinegavcrkme cor Am hommbtu y negstboe- 
um coram patre ccclefii , fo Mar. BU:ert4>s , Piter Martyr , and 
Calvin condeipnc the fame externall obfervance ofpopiftifu- 
perdition , Calvin cxcnfatio ad Pfeu. Nicode. pag. 521,522. 

Itfolloweth then that from Beacons \^ixy , I preaching of 
the Gofpell, falfc opinions ofPapifis^ controverfies betweene 
ProtrfiaKts ^ftd SocinianSf AntinomianSy ArrianSy Families , En-- 
thyfiaftsy BroWrifis^Jndependantfj c^c. mnft be bht matters exter^ 
rMll^ trivi.^Uy andcircttm^amiall inrrligion 2 the profeffion of 
truthjfince it is an externall & outward ihin2,& a teftimony of 
Chrijls truth before men, and of ChriFt before the world then 
is triviall and fo indifferent and free, which yer is commandei 
by Chrifl and hedged with the grcateft reward and thrcatning 
in the word,Mat.io.32. 3 Yea,for outward things and all extor- 
nalls, reading, hearing, fcripture , preaching , feales , praying , 
baptifmc, the Lords Supper. Thire is no la^, hsit the la^ oflovty 
not a hw of the foveraigne authority of (J<?^ the commander, 
contrary to Mat.28. 19 20. and fo men finne not in neglecting 
a command of Gedy in not obferving ati things Whatfoever Chrifl 
hath commandedy Mat. 28.20. whereas we conceive the Lord 
commands not only in the Gofpell by the law of iove^ but by 


Thejlejhly errors of Familifts. 6^ 

his foveraigneauchoricy, as G^^in covenant with us, that we 
doe all whether inward or outward things that he Commands* 

4 So all externalls under the New Teftament of being bap- 
tifed,G<|iotbapciCed, hearing or not hearing, a fent miniftefy. 
confelTi ig or not confeiling C^r // before men , are as free and 
indifferent, though exprefly commanded of Go^ , fo as we finne 
if-wedifpife prophecy, i Thef 5, and rejed: the counfeli of 
GWas did the Phanfies and Lawyers in not being baptifcd,Luk. 
7. 29: 30 whereas the publicans in obeying thefe commande- 
xnents luftified GoJi. They are (1 fay J as/r^^, trivially andinaif- 
ferent to hntlnomians. as eatings or not eating meats meerely in- 
different in the cafe, 1 Cor. lo.i Cor. 8. fo if it were not a fpan- 
dal, we may refufebaptifme, she Lords Supper, the fcriptures , 
hearing the word, confc fling Chrifl before men , teaching and 
admonifhing our brother , yea all duties of keeping our body 
cleane , of fpeaking the truth, of not lying, not killing 9 for aU 
ihefe are commanded beleevers, by no law 1 but by th larv $f 
love I for faychc Artingmians we are under no morall Law 

5 Yea fo alfo wc may fufpend the ufe ofai out v^ard things'^ 
by BedcoKS Antinsmian argument, we need notheare, pray, 
prayfe , receive Sacraments , teach the ignorant , comfort the " 
the feeble minded, releeve the poore , vifit the fick, &c. Why ? 
al thcfe are both outward things and are abufedanoft men place 
all religion in them^as in Panls time,Gal.2. they placed religion 
in circumCifion,& the lews phccd all holines m them,Ef.!. Mi. 6. 

6 Why then was Chrijl circumcifed? for in his time miny 
faid they were Abrahams circumcifed ^^les , and that was e- 
neugh to fave them, which was to plac«fll religion in circum- 
cifion; but though vye may fufptnJ the ufe of things inditicrmr, 
when religion is placed in them , yet may we not rx'glecV com- 
manded externall ordinances, becaufe they chiiike thty are good 
chriftians, if they be baptiled and goe to Chnrch, nor coth 
Paul GaL 2. tliirtke circumcifion to be nochmg but a thing in* 
different, tor ih^il^ falfe Apo(ilcs andbcwuchtd GMtia^s 
thought their lutlilication ftooi in circumcifion, but P^al laich, 
GzL^. Nnoneljf circumcifion was mtirjdlff^rer.r y hut d.imnabk 
and rvhofoever W^ circumcifed. had fallen irom Chrifl. 

6 ConQq. To Beacoyiythey are all levies, who ju^ge baptifme, 
the Lords Supper , the fcriptures read and preached heavenly 


•• I ■ . _. Ml I I \) '■■■ -.— -— 

^^, TheppAy Errors (j/'Familift s. 

things Its true they are cxccrnall , nnd without the Spirit they 
avaik r.ot, but there is a Mnjcfty and divinity in the Scriptfsres , 
andiniht power o(GoJ^ in the foolillineffe of preaching and 
baptifmealfo, and they arein themfelves fpirituall oiiinances 
of God, and though baptifuie be a fiiadow i yet driving about 
the doftrine of baprifnie is in A^ofcs and Paul no token of their 
uH4cqMdit9ud»({f^ with Chrifl , tkcfnifiume of M orMnMccif as 
M» Be^cof imagineth. 

7 This is to turne ail orthodox and found opieions touching 
Or/^. free grace, redemption, vvor&ip , (criptures , over into 
Sefticijm:. doubilo.ne bickerings, and to leave us doubting and 
knowing nothing with certainty and full affurancc of faith g 
but to halt betwcene two, in all opinions touching CoJiy Chrifi^ 
the SpintyTrinity, wcar»ation,freegr4ce,ktiptUTCshvJf Gofpel, 
refurreftion, heaven, hell, as thefe opinions are profefled before 
men and Angels, and this will turne to profclTed AtheifiBe ^ to 
doubt and profeffe we doubt of ali things 5 And to b^ over lear^ 
fdrfg, and mver to eome to the kftovpUd^e o(the truth. 

8 Iftheybelewes whothinkc not all things excernall,all 
obfeivances and our outward convcrfation with men ( wiiich 
isffioftcxternall)moftinduferenc and free, then the letter of 
the written and preached ©Id andN. Teftament inuftberrec 
and indifferent, and it muft be Judai/me to read, hcare , or ftudy 
the fcriptt4res, for they arc outward things in which car- 
nail men ever have and ever will place all religion. 

9 We are to contend earnefilj for theUithy ^ndfcr every 

V truth of Cody Jud.3. Touching bapcifme and all rhe ordjijanc^s 

of God^ and to confent^ ^holfomt ^'ords , iif ^r>/? ^ 7^c r^t.-tf diC- 

fHtingofmenofcorrupthinds.and d^fiitnte o'j tk trmh^\ Tinu^/?, 

4.5. 2Tin3. a. 14,15,1^. nor, 

10. Can any Aminomixn fay that Pavl was un ccuaintcd 
with Chri(i tht fuhSiance of ceremonies and circumfion^ whcli, 
wirhfuch Godly aniinofity , he withftood Peter to the face. 
Gal. 2. 11,12,13. and fo lliarpely rebuked theGahtians c. j, 
C.4. forlcfler troths then we now contend (or But in this 
^.?f/fr««M>f/bewrayofwhat Spirit they are, when they pro- 
feir:allreligions,?#;/)*;Pm^y?4«r, Jffw>, ArrUny firmiman^ 
KntitrinitaridnyAntinomUn,FamihflicAll,to be free and indiffe- 
rent , and if wc have love and faith in the heart, we arc perfed 
Chriftians. though we live in wickcdnes , difobedicBce and re- 
bellion againft Cod. ' j^ ^^^ 

The flcPily errors of Familifts 65 

16 Our feeond birth u onrf^vieur Chrifi and dominion over Jim 
the very [on ofGod,faid H. Nicholas. 

17 H.N* His Christ H mithtr ntayi nor the cenfuhfiamaU fdn 
of God, but A holy difpojitierj or G§dUne^ey whcreas the Lord Jeftu 
Jiimfclfc appeaks co the fenfes, the eyes and fingers of his difci- 
plcs even after his rerurredtion , when he was mod fpiriiujU 

and now in lome nieafure entered into glory , that he was a CHnii is true!? 
fpeaking man, and had kcfh and bones , and the pr'iatofthe^^^^'^^^^y P^^- 
nailes in his hands 4nd ^dtSy yea thefcripcure fairh he was ^^^^^ a^ hoTv^dlr ©V 
{onnc of /idamf Ac^rabamjffaack^yfacol^i David y Mary ^ 3 heC tiQnas/f.l\, 
was like us in all things^ (inne excepted* Luk, 24. 3^/40. lob. hlafphemoufly 
^0,26,27. : fi-h. 

18 rhefecon4bir;h 16 the Godhead, ani Gods true beinf ^ obtain 
mth tkt vitiorj , bearttb rule with Gad, and bringeth forth the name 
of Ifra^hr Chri^stfelfe. icA. 12. 

ip Chrifi i<: not true many nor Abrahams fecdaft^r thspfh^ 
tut God only info far M he folia wet h Abrahams faith. 

20 H. Nicholas and aU his illtimimted Elders are Chrifi.aS not 
ofhU way the Antichrifi, fo feme Antinomians no W at Oxfords 

Say I That Icfus Chrifi isnot Godeff^ntialty ^ but in name ^ 
2 That his nature ^as d:jiUdmth jiK^^fy^el as ours. 3 It is as fof^ 
^iblefor Chrtsl to finy<s for any of Hi. 4 The Trinity of the Per fans 
is a fiUion. 5 Theful^efe of the Godhead doth dm II bodily in the 
Saints as in Chrif}^ and that, when this Godhcaa Jball be manifrfied 
in rhfm , they Jh.%^ have divine honour , and have more fo^er theu 
Cbri/ly aud doe fr eater ^vrkfs then hee. 6 Thefctrpture iibuta 
fiadow anh a fid ion now the word fai th 1 The father and Chrifi 
are one^and he thought it ne robbery to be ccynal ^ith the father Phi.2 
and maintained he was the confubftantiall fonne of Cr^d^ 
Ivih.7. ^^^ ^^^ ^^^'^ ^^^ ^^^^* would never have faid,he blafphe- 
mcd, in calling himfelfe i\it fonne ofGodby adoption , for they 
knew Godly men , to be fo the fons of God. 1 By hitn the 
word, th^ heaven and earth were created, loh. 1. u 2,3. Col. i. 
16, 17, novj God onely created the fVorld. ler. 10, li, 12. Efay, 44. 
24. Gen. I.I. Pfal. 33. ^$,7, 8. 3 Heey^as anoynted above his 
felU^esmthgracetVl'dl.^^. 27, and wee receave outofhis ful* 
nefe, and light our halfc-ptuny can«iles at this funne of righte- 
oufneffc; loh. 1.14.^6. and hegi»/r:hthe HolyGhofi^ loh. 1^. 
14. And iuihvccciycA a name above all names, Vhi\. 2 ^ iO. 
and Cod [aid t9 none of the Angells^ farre Icffc to any- nian , Cive to 
the man Chrifi^ jit thou at my right hani^ Hcb. i. 

K 22 The 

()S Theflefhlj errors ^/Farailtlls, 

a I The Families are pfrfeU in this life , and fo are Anvndmi* 
ans Towne af. p, 77,78. Sikm, free grace 140. 

22 T0 fay the three ftrfons are one Godis , a fpolijh wakf^j^ 
three Gods. AntiHomiam^tof\:(lt that Antttrimarians ^ Arri^ 
ansy Socinians^i^ their brethren, fo they beleeve and love Cod 0,1 
they doe. 

a X There is bnt one Spirit in all creatures and that is effentially 
(7tfi, Epift, to the the two daughters of Warvvicke. 

24 Love and well doing and good workes y arethecanfeofottrre* 
reconciliation, and the very favioHrs that beares our fins : whereas 
Chrift bare our finnes in his body on the tree, Efay. 53. tf ,7,8^ 

25 Chrifts dying on the Crop, is nothing bnt H.N. and his iBn^ 
minated Elders, their obeying cop^antly the doHrine of\{. N. foot 
noffifering could caufe them toforfal^e it* 

26 Then is Chrifi put to death, when any of the Family of Love 
is no longer led by the Scripture, but by the Spirit of revelation, that 
is as fur e oi the Scripture, fo faid Mrs* Butihifon Rife reigne. p. 
^i.cr. 17. 

27 Mortification is to H.N^ purification and removing of finnes 
fo doe Antinomians confound thefc two. 

a 8 The refurreStion of Chrifi ^as but a fafiirsg out ofthefkfi , 
or letter of the Art^ to the fpirituall being of illuminated Elders. 

29 Chrifi fitteth not in our fUjb^ at the right hand of God, but 

^oThe ccmming of the Holy Ghoftin cloven tongues , ^Oithe 
comming of Chrifi againefrom heaven in the Spirit. 

3 X Chrifis afcendimg to heaven , was his comming to heavenly 
mindednijfe andfulne^e of knowledge. 

3 2 The refurrcRion oft hi bod) is a rifing in this life from ^ ani 

3? /iiH.N. God this prefent day judgeth the world, the family 
^f love are the many thou fauds of his faints , thatfudgeth Withhim^ 
oven no^ andreigneth on the earth, Evang.c. I. Iccfl. 9. lO. 

54 The Marriages of all ^lOt enlightened are unla'^fulL 

3 5 Men [ball marry and have ^ivt s at the refurrsfHon. 

36 The illuminated Elders cannot fin nor pray for forgive-' 
^B^ ^ffi^^Sy fo Antinomians hony-combe c. 3.pag 25. c. 7 pag. 
^ ^9 J forgiven fin is mt^ or hath no beUg before God, Salca:). free 

37 Hesf/jcu 

The fefhlj errors /^fFiMiIifts. 

37 Heaven and Hell are in thU "^crld, Antinam^nj fay flv mrc 
fnlij andcomfleatljf n^t in hope onelj.faved in this Ufu 

38 Thefarmlyflo^eisundgrnQU^. 
3 j; All things are tbeaHr of God. 

40 Angels and Devils and wicked men ^ areattcdimmSatelj 
bjthe Sprit of God. 

41 The Scripture i^ a /hadow. 

42 Ordinances are fir babes ^ in their fjmilf of love only. 

43 Theperfotl are to live abozo all ordinances. 

44 }f temptations lay holdon us and foreens to finy arJ>^ecrjto 
God^or helpe, andfinde no helpe , ^e are asjruiltlefeas thf maid for ^ 
ced in thefiel^y rvho crjed and had no hdpe; and is not for that a whore 
H.N. documentallfencenccs. fcft. 1 3, fed. 8, 

It is crue the bcleever fhal not be charged to eternal condem- 
nation, for fins of innrmitics, that are his burthen and afflidi- 
on, afwell as his fin : but fins of infirmities are effentially his 
finnes who afts them , and make him lyable to wrath : If 
God {hould contend with David; for his adultery, and murther 
difpleafedthe LordyhM God cannot charge the finne of whore- 
dome on.a maid that is forced and doth cry out: if (lie doe cry 
cot, and have no helpe , it is no whoredome on the maids part. 

45 All the fcriptuTes are to be escpsned bj allegories. This 
makes i The Scripture a maffe of contradictions and lyes. 
2 This turnes oar taith and knowledg into a phancic , for the 
fcripture it felfe cannot be a rule of cxponing fcriptiirc, if the 
gloffe deftroy the text . 3 The fcripture fliall not Judge 
all controverfies, as Chrifi referres the graveft queftion that c- ^ 
vet vfts^pyh^tber he be the fonne of God or no ^ to this tribunall: 
Search the Serif tures for they teHifie of me, loh. J. 4 All the 
articles touching Chrifi his birth,life,dcath,buriall,rc(urreftion, 
afccnding t© heavcn,fitting at Gods right hand, his fecond com- 
bining, &c. Creation, providence, hiftories fhall teach nothing, Scriptures arc 
an Allegory (hall caufe fcripture fay the contrary. Antinomians not to be cx- 
call all their allegories the fpirituall fenfc of Scripture. Bread PpHedalkgo- 
may in an allegory fignifie cofflfort,then the love of C^^^f dwells ^^^^tkc^ 
in ft brother, who fecth his poore brother famifting and gives ^ofyCbofKo 
him neither cloathing nor bread, but onely faith in good words, cxponcth them. 
Brother goe In peace^ and be warmed, and c loathed, ana feed , for he 

gives the poorc man allegoricaliy bread, and cloathing contrary 
to/4/w/ati4, 15, 1^,17. iIoh.3,i7ii8» yea fo aU fcripture 

Ka feall 

^3 of leannes JgricoU Eijlchius 

(hall be turned over in lyes, dreames, and pliancies all cove* 
nants violated , all hich private - and publike among Chri- 
ftins may be broken , and yet truth kept in an allcgoricall 
fenfe according to fcripture, A man may murcher his brother, 
and have life eternall.Contrary to i lo 3,15 in regard that killing 
him jhe faves him from finning any more, and fo docs not mur- 
ther him, though violencly, he take away his lifej for the fcrip^ 
turcs calls the foulc the man. _ 


O^IoAftftes AgncoU Eijlthius the firft father of the Antinorm^ 
ans. The firll rife of ><«r/;i^w5ir4wj under thatname to wic 
oiJoAnnes jigrieoU Eijlebitu the Author of 


' He firft man that appeared under the name ofznAr.tUo'* 

mian was loannes Ijlbins Agricoh a Schoole-maftcror 

{a) tucOftin, Reader of divinity in Eiflcben us (^) LficOfiandcr laith : he was 

der, cpiro.hift. ^ proud, vaine unconftan t man, fo faith (J?) Conrndns SchnS'd^ 
ecclcf. Centur. , * . ' ^ ' •*' 

\h) Sc'h!u[}e^ This man in the K^gufline Affembly defended with A^fe/a^i^ 

burghs^srbeoL Shon and BrentiPH, the kuguftiyie con[(J[ieH^2S\ 1 5 30, as ie") Ofi^ 

Dodcr G/m- anier faith,, and adhered to the Saxdn confiffion , fo faith (d) 

7!u]ii\'mZ- J^/^4;7. AndafccrthebattcUof j';77^/^^ci',faidi07?^;7d^;r; with 

'miin^TLlto^ /«//;^ Pflugifis Bifh^p - f Numbnyii , and Michael SicLnius he 

logoUreticcrum, coiiipofed that unhappy booke called the Jntcrim, For Antino^ 

/ii'.4.p.5 5,56. miatis are much for indiflfcrcncy of all Religions , cfpccially in 

{f)oy?^vi riW.^xcernalis, fee i?.ff^^r^w-ini isCac^ pag. 1^4 1^5. and in 

<^)Slahmi, jj^j^ j.j^^y coaiply with the Anabaftifis called /r^rw fiberiy free 

'' ' '^' brethren3.who thinkeall things under the Gofpdl are free, 

andneither forbidden nor commanded, which the coun- 

fiellof 7V<^«/ (as d\{o^ffhQ^[. a cafiro ) faid , was the do.T:rine 

o^Lutheransy but pander with reafon ftid , this was a Calum- 

nie,3ndlayes cf\e charge juftly upon Eiflsbipn and the. Aminomi^ 

The lying lefuite(0 GMoIterms faith \hn Aminsmlans are the 

^^^S'f^cT difciples of Z.^^fcfr ; ^\MLtithr (imhOfiM^dcr) Inftitutedfix 

weri^Jw^^^^ againftthe hntinomiansy and 

x^.f.j54 ^ brought £i/ZfW/Aj to a Recantation, and in an Epiftle at length 

clearer himfclfe of the AmnQmia^ way with a great deale of 

_ ^ ~ " ~ vehemence 

the Fdthcre fAminomhns. 69 

vehemence and iR^ignacion aguinft them. 

EiflebiHs an.1538. brought in this error i^i the Church, he was 
firft akmoniilied privately , by Luthtr , before he wrote. BiiC 
that Lmhsrs innocency may appeare , I have from a Godly 
and Learned Divine cauicd to be printed an Epiftlc of D, Luther 
in which the Reader may fee how vainely AnttHomiant of eur 
time boaft chat Luther is for them, in which both the Recanta- 
tion ofEiJlfbiw and the judgmenc ofLf^ther may appeare, 

C H A P,«XI.. 

A Treatife dg/infi AntinomiaBS "Written in an Efifielarj Vfnj 1 hy 

D. Martin Cither, tranflfiredoutvfthe hi^h Dutch original/; cen-^ 

taimn£the9rjifi<ii0fLuihtv ajatnfi Antiiiomians and a re» 

cantdtion <?/Ioannes Agricola ^i{\^h\uh their fir fi fatiter. 

Doflor Martin Luther, Againfi Anrinomians. 

To the Reverend and moil Learned M . Gaffer Guttill^ Doftor 
and Paftor ar Eipbcn his, fingular good trcind in Cbnil. 

Loving Mr. 'DcUpr 

ISuppofeywu received long agoethe dHbutations-againft ihofe 
newfpirits, the Amno, which have u itlertaken to chruft the 
^law of God,or the ten commandemencs out of the Church,and 
^to remit them to the fccular coun: which kind of proceeding in 
^points of divkiicy , I never imagined, that it lliouid have entred 
*into any mans purpofe, muchleflemco his praftife. ButGoi 
* warnes us by fuch piffages, to take heed to our felvcs , and nee 
*co fancy the Dcvillfo farrefrotn us, as thofe fccure daring fpi- 
•ritsprciiime. Verily, God muft inceflfanil)' be iirploredj wirh 
*fearc,£u nilitVj'ind earned fupplications, that wc may have his 
^iHillance and proceclion;Otherwife truly it may foon come to 
'palli, that the DcviU will prcfent ^ efore our eyes, fuch a Phan - 
^rafee, tha: we ihouldfweare it were the trueH^/; Gh-Jth 
'fclfe, as not oneiy thofe ancient Hereticks, but in our time aHa 
^examples (which have beene and ftill arc great and dreadfull) 

'i could i.idced have eafily forgorren all thcfe things , which 
'had fo muck grcivcd mee , but that I tefted in hope , that by. 
'mcanes of thjfe forenaentioned deputations , I had performed 
Jmy part, anddefendedmy fclfe. But Satan would not be 

content . 

70 An Epifile ofu. Luther a^Ainfi Antinomians.' 

^content with this , but ftill he brings nae upon the ftage , as if 
^matters ftood not lb ill betwixt me and them. I am afraid that 
^h'id I dyed at Smalkalden, I fhould havebeenc proclaimed for- 
^eyer the Pairoii of thofe Spirits , becaufe tht7 appcalc to my 
^Bookes, although they have done it behind my back , witkouc 
^my knowledge and againft my will. Nor did they afford me fo 
^much rcfpiA, as to fliew mc one word or fy liable of it , or to 
^conferrc with me about it. I was therfore neccfiitated to con- 
^vent more then once M. hhn Aarlcolay befides my former dea- 
^lings withhim in chediiputtcion it(clfe, And in the prefence 
%i our Do<flors and Divines(bccaurc he had beene the beginner 
^itnd Mafter of this Game) Ididlethimknow allmy minde, 
^that he m)ght be throughly fenfible , what a pleafure hee 
^had done to my Spirit , which I repute alio to be of good 

^Wherupon he humbly fubmitted himfclfc(asmuch as words 
^and behaviour could evidence)promifing to intermeddle no fur- 
^ther , if hee had gone too fawre , and to comply with us in tfec 
'fame judgement. This fo overruled my beleife , that I was fa- 
*tisfied. But it being othcrwife conftrued, yea vaunted of, in 
'pamphlets fent hither, that DoBor Martin and M.EfJkben were 
'in good tcarmes ; I further prcfTed him to publilh in prmt, ati 
'open Recantation, there being no other remedy left , to expcll 
'this poyfon from the towne oiEtfl^ben and the country round 
'about.To this likcwife he willingly aflented, & offered liimfelf, 
fearing he fliould not hit ii fo well , as to gainc a due approba* 
'tion by it; he moft earneftly referred the matter to my felfe, in- 
'treating mec to doe it, as well as I could , proftflSng for his 
'part that he would be well contented with it. This induced me 
V :M.tuth. Tc- *^^ undertake it,& nowprefently to performe it,e(pecially lead 
hcmcnt againft ^it fliould be givcn out , af ter my deceafc, either by iW-E/Z^^^'^' 
Aminmuvs 'himfelfe, or by any other, that I had negleded thefe things, and 
who abolifti the ^permitted them to pafle without controule. 
\^' /ihc^R '^^ ^^^^ ^^'^" ^^ ^^^ matter; the faid /. Eipbeti^ Mr. of Arts , 
amadon^of ^ 'wilieth me to make a recantation in his behalfe, of what he had 
'fiihii ipb'm -'preached, or written againft the Morall Law, or Ten Comman- 
ill the name of 'dements ; and to profefl'e chat he is of the fame judgement 
ijlthiHu <^ Yvc arc here at lyir.urher^e , as likcwife at Aft^fpttrg^ accor- 

ding to the tcnour of our confeffion and Apology tendered to 
'the EmperoHr : And if hereafter he ihall hold ot teach the con- 

Jin Ipijlle ofM. Luther ag4in(l Anrinortilans. 7 1 

trary, he vvilleth me to pronounce the fame to be Null and con- 
Menineii. I could finde in my heart to commend him for ftoo- 
^ping fo low » but it being fo manifeft , that he waj one of my 
^beft and neereft friends , I will fpare my prayfes for another, 
^Icaft the caufe fhould be prejudiced by it , as if I had noc gone 
Sn good earneft about it. Ifheconcinue in this lowlincffe of 
^fliinde, G^^/can, and will exalt him , but if he tranfgreffc , hee 
^xnay be fure that €9^ can as well throw him do wne* 

^Let me therefore intreat you, good M.DoElor^ tkat you 
^would take this to be written not as to your fclfe alone , bat 
^t\ai you would make it knowne to others , wherever you can , 
^cfpecially to thofe that cannot read. For therefore aifo it is 
^printed.that every one, who will , or can read , may pcrufe it , 
^leaft it (bould be <x)nceived that ic was penned only for your 
'fake : Smcelam not able to difappoint Satan by any other 
'mcanes,who ftill labours by writmgs to traduce or inifconftrue 
*both my pcrfon and opinions. 

*Afld truly,! wonder exceedingly, how it came to be imputed 
^tomc, that I ftiould rejecil the Law or ten C^mmandemtnts ^ 
^thcrt being extant fo many of my owee cxpofitions ( and thofe 
'offeverall forts) upon the Commandemencs , which alfo are 
Maily expounded, and ufed in our Churches > to fay nothing of 
^ihQ Confejftm and Apology ^ and other bookesofours. Adde 
'hereunto the cuftome we have {a) tofing the Commandemcnts (4) This was 
Sn two diflfcrent cuaes; befides the painting, printing, carving, n^ cuftcmic in 
'and rehearfing them by children, both morning, nooneand ^pif^l^^u^\ 
'evening; So that I know no other way then what we have u ^'^ftizi^ "^ 
^fcd, but that \fc dec not ( alasl ) as we oi^ht , really cxprelfe ke^ped for the 
Snd delineate them in our lives and converfations. And 1 my imcsbeinG; 
Ydfc as old as I am, ufc to recite them dayly , as a Child, \V ord «^i- Pawning of 
%rWord; fo that if any tliould have miftaken, what I had ^^^^^^^'^^ 
'written , ie might ( feeing and feeling as it were , how vehe- 
*fl3f ntly I ufe to urge thclc Catechifticall cxercifes ) in reafon 
'have beene perfwaded to call upon me • and demtmd thelc 
'or the like queftions. What? Good DoRor Luther^ do'fi 
thsH prtfe fg eagerly the ten CemmandifPtcnts, and )tt tfeuhefi mth^ 
aS^thatthj mufiye rejeUca? Thus they ought to have dealt 
withmt; iiuln.^tfecrc^tly vnderminc me bchmdc my backer > 
and the. i 10 waic for my death , thai to they might af urvvurcis 
^make of me ; v^^^^ thcmfelvts ' pie^iled. VYcii, 1 forgive :kt m, 


72 rheEfifile of}A.Lmher againji Aatinomians. 

^ 'if chcy lc:iVL' chtfc ccurfcs. Vcr ly, I have taiight^and ftill reach, 

'chu tinners mud be moved to Repentance by the preaching & 

*pondLriiig of the fuftenngs-of Chri(i, that they may fee how 

^great the wrath oiGod'is againd {inne:i.n I chat it cannot bee o- 

'thcrwilv' expiared; but by the death of the fonne cf God: Which 

Ss not mine;but St Bernards dodrine. But why doc I mention 

(h) (ront"ai7 ^^^ Bernard? It is the do^flrine oF the whole Chnftian WGrld>and 

to rh s, Towne *'vViuch all the Prophets and Apoftles have delivered. But how 

the y^nnn.mi- ^d,oth it hence foUoW5(^)chat therefore the law mui) be taken a- 

cin hirh.iifeit. «\vay? I finde noluch inference in my Logick, and I would 

^!ij^"^^j/''* *i{l^^ly ^^^^orhcarethatZai^ia^w, that v;ould demonltrate the 

r.^/j^crlvLn ^'^^^^^^^ ^^ chisconclufion. When //iwi faith, chap. 35, I have 

or C'cuJo'MCy ^f^'ttCH him for thefKn^s efntj peofle-^ I pray tell me^ li€re Chrifts 

voiib All us lu *f uftcrings arc preached, that he was fmitten for our finnes : Is 

ih.r:tj,iori joiiy ^he Law hereby rejeded? what is the meaning of chcfe wcwrds: 

tosXm&T *^'''' ^''^^^"^'-^ ^/^>' P''P''' ^5 "®^ ^'^^^ ^^^ ^^"^^ ^^ ^^^^ • 5^^4/^/^ 

erace p^iso^ '^7 people hai^e finned Againji mj larr , and not k^pt the fame ? Or 

(6) But our" 'can it be imaginable, that there fhouldbe any finne , where 

^ntmomians 'there is noe law? Whoefoever abrogates the law»mufl: of nccef- 

fay we can no «ficy abrogate finne allfoe. ( ^)lf hee muft fufter finne to bee; hee 

Si?Auftifi^^^^^ 'muft much more fufferthe being of the law. For the Jp^fl/e 

then Chrift ' 'faith:if<?iw; 5 :TVhifre noe Urp iSf there is noe/tnne. If there bee noe 

himfclf. Ea eti 'finnG,then Chrifi is nothing. For why died hee, if there were no 

hw<7 comb, c . *law nor fin«e, for whiqh hee ou^ht to die? Hence yc» juay fee, 

yp.iySAlmar. *chat the D^W/intends;by'this Ghoftly GamboldrG talce ar 

fr.g T40.i4(^. «vvay, not foHinch the law, as C^ri/J, thefulriUerorthelaw;; ' 

44. hoBcy com. ,p^^ j^^^ knowes too welljthat Chffi may quickly & iigbcly 

*bee forgotten: but the law being engraven in tk bortoineof 

^thc heart, it is impoffible to raze it out, as you may obierve in 

•the compUiilts, which are uttered by the blefled Suints of God 

c *in the Pfdlmes, that are not able to undergoe the wrath of Gw/: 

ingdSc'uw''' 'which can be nothing elle but the lively preaching of the law 

which is deeply ^in their confcieaces. And the Devil alfo is not ignorant of this , 

ingravcn in the *that it is impolfiWr^ the law lliould be taken out ohhe hearts 

heart, would c^f men, as the Ar)^fll> prooves in his lecond r-hap • to the Rom.v. 

aUk'TfT 'H-^5- ForWhen'theGntilsy^vhkhhAvenatthe /^W ( In the Ger- 

fualily. 'HTin Copie : whicli received not the law by Adofcs) do by. mature 

Khe things ccntaiv^din th L^r thy havi:<g not th LaW , £re a Law 

Uo themfehrtS'MichJh^'Oc the Tror-^o'^th Lav wyiucn in thd- hearts 

'&c. His maine plot therefore is, to make people fecnrc, and to 


The Epifik of M.Luther again fl Antinoraians. 75 

^te^ch thefli,to flight borh law & fin,that when: they arc once fud 
Mainely overtaken, either by death,or in an evill confcicnce,thcy 
^might without any remedy fink into hell;as having bine accuf- 
^tomed to all manner of fenfuality, and taught nothing elfeih ^ 
^.Chrifi but a fwce t fecurity^ foe that when terrors of confcience 
'^fcize on theni^they take it for a certainc figre^ th^tChnj} (who 
'can be nothing but fweetncfle it fclfe) had reprobated and for- 
'faken them. This the DiveJl feekes and would faine com- 
'pafle. ^ r 

'But it appears to ince, that thefe fanatick fpirits arcof opinf- i^r^i£^^ p^..- 
'on,tha6 all tfaofe, which att'^^nd the preaching of the word, miift lonsVave iin 
'needs be fuch Chriftiansy as are altogether without; finne; whet* dws^Uing in 
'as indcv-^d they are fuch, whofe hearxs are altogether forrowfull '-^^-^h yet is {t 
'and penlive, fuch as fcarc God and feel their fins, and therefore ^)}^. ^^^^''J",^^^^ ^ 
'they ought to hive comfort adminirtred unco t .em. For to. fuch ^j;\^^(,^/il-; 
'the love ofChrift can never be n>ad^ fweet enough, t^t tbey of our tmie,ra 
^ftill need more and more cfit, as I have found in experience in reach that a be- 
.'a great many, to fay noihing of my felf. But thefe ctachers are 1<^^^'<^' ^i ^^} ''^ 
^chemfelvea r^rrv-^ Q^iortof fjch Ghriftians, becaufe they are fo f^r-o^vtordr, 
^jocund ai^4^cuEe; rduchlcfle their Auditors, who likewiie J^j^^^^^^ 
^are as fearlefle and foole-hirdy. There is a godly Virgin, an puni&mtnt:^l5uc 
^excellent finger: who JpeaKs thu$ inacertain Hyirne. He Lath to live for eve^' 

^^eneration t^ generation. . God cannot but be angry ( if there be venhm (raith' 
'any truth in th&^4^«//?c'^r)^v^^^^^^^ fpirits,. who are fecure Sahmarflv^ /a'^ 
'and dread nothing, and fuch of necelTity muft thofc bold Bay- 1^^>- ^^°') *"^ 
'ardsbe, which take away both law and fin. ^ Cl7cnJ^^^^i>i 

'Let mee therefore befeech you (G W Mr.DoUor^ to conti- tVrj://' 
'nue,as hecherto you have,in the pure dodrine, and to preach, 
'chat finners can,and niuft, be drawne to Repentan^re, not only 
'by the fv^ectneflc of grace, that Chrifi fuffsred and died for us , 
^but alfoeby the terrors of the Law. For when they pretend^that .^j^^ oie.ictifn^ 
%ee muft follow but ore kindc of Methcd in teaching the Do ^c the Uw nc- 
!^d:rine of Repentance (to wit, that Chrift fuftered for us) Ictt aflarytoih 
'all Chriftendome fliould deviate from the true and oncly way ; before and afrcr 
'this is little to the purpofe. For it is our ^uty to improve all convaiicn, 
-manner of means (fuch as are divin.^ Menaccs^PromidSjPjnith- 
'ments, BleflfiRgs, and what ever helps we caii) to bring men 

L ^ fo 

74 -^^ Bfiflle 0fM. LHther 

\o Repentance : I mean, by all the Prefidents in the word, to 

'bring them to the acknowledgement of fin, and of the l^w. 

^Thus doc all the Prophets, Afjilesy and Saint Fsul^ Rom. a. 

^Knowefl: thou not that the foodneffc ^fGod Uads thee to ReperttAnce ? 

'But admit I had taught or faid, that the Law (hould not bee 

'preached in the Church ( although the contrary be evident iii 

'all my writings, and in the conftant pradifc of my Catechifing 

*iTom the beginning) whyfhouldmen fo fliffely adhere to me, 

*und not rather oppofe mee, who> having ever taught other wifc# 

*were now revolted from my felf(even as I dealt with the Popes 

'Doftrine?^ For I will, and may boaft of it in truth, that there 

*i$ no Papift now adayes fo confcientious, and in fuch good ear-^ 

'ncft, as once I was. For thofc that now profclfc Popery, doe 

'it not for any feare of God, (aslapoorcwretch was given o • 

'vertodoe) but they feek fom thing elfe,as the world may fee, 

'and themfelves know. I was faine to learn by experience, what 

'Saint feter writes : Crefcite in cogmtione Domini. Nor doc 1 

'iinde, chat any Doll0ri C0U9cell, or Fathers ( though I fhould 

S 'diftill their booi^s, and extrad the quinteffence out of them ) 

^, y ^^ 'have on a fudden, and in their firft entrance pcrfeAed their Cr^- 

grace,^7^.7^7.* V^^'^^J ^^ ^^^^ ^^^ word Crefcite^ fhould be as much as perfiSum 

pleadeih for * ^#* For inftance,Saint Feter himfelf did learn his Crefcite from 

pcrfcaioH both 'Saint Fa^ly Gal.2. and Saint Pdulhom Chrift himfelf,who told 

of perfons and ^j, j^^ j^y ^^y of incouragemeu t, Sfificit uhigratiamcM^ c^e. 

mf& all 'If il 'Good God ! will not men endare it, when the holy Church 

tmmUnsdoc * *acknowledgechher fins, beleevesthe remiflion of fins, askes 

th€ fame, as I *in the Lords Prayer^lht forgiveneflc of fins ? But hfeW cc^toe 

proYc. ^we to know what fin is, if there be no Law, nor Confcicnce ? 

Ar'tinomiA^is c^^^ j ^^^.j-e iliall we learn what Chrift island what he heJth done 

iUa wfulho a '^^^ US ? if we could not know, what the Law is, which he hath 

belccvcr to pray ^fulfilled, or what fin is,for which he hath fatisfied? And though 

for rcmiffion 'we flnould not ftand in need of the law for our part, but toi^ 

of fins. Torvnc ^pn\\ {t out of our hearts (which yet is importible) notwithftan- 

ll^fl^rh^^^T ^^^^^S ^^^^^ ^^ neccflity of preaching it in refped of Chrift 

oiuof w'cakacs'C^v^'^halfoisdone, and muft6edone) that the world may 

prayed for ir, 'know, what he hath either done orfuffcred for us. For wha, 

F/a/.si.affcr.p. 'could know, what, and wherefore Chrift hath fuftered for us, 

i^J- ^if no body could tell, what fin was, or the law 1 

'I conclude therefore, that the Law, will wee, nill we, muft 
^bcpreachcd^^ifwemeanto preach Chrift, though we ihould 


4^4/>7J Antinomian?; 75 

^ notufe the word Ld^\ For, doe what you can> tfr? confciencc 
^ will be terrified by the Z^^r, when it is cold,that Chrift was to '^hc Law 
^fulfill the Law for us,atfodeare a rate. Why therefore fttould flJJ^^'f^^^^ 
^nygoe about to abpliftiitjwhen it cannot bsabolifhed? YeaJ j,^ " fo"thc* 
^ when by tiie abolition of it, it is the more fihnely eftsrt^lifhed,, preaching ther- 
^ apd deeper rooted ? For the Law terrifies farre more dreadful- of, tcrri&eth 
^iy,.whenIamtold,thatC^//?^fe S<fnofGo(i muft neceflfarily ^^^'^* 
^ fatisfie the fame for rac,then if without Chrift, and fuch great 
^torments of the Som^f G$Jj it had4>een preached to me, with 
^bare threatnings*^ For in ih^Son^fGodjl really fee the wrath 
'ofGod,whichthe Law declares but verbally, and with farre 
^letfc operation and efficacy. 

^Alaflel that my own friends iliould thus moleft me; I 
^ have enough to doe with Papifls^ I might fay almoft with f<^l^, 
^ and feremiah : O that Inev^r had^een horn ! Yea,I might al-^ 
^ moft fay ; O thjit I bad never afpeartdin Boeks ! I did not care, 
^ but would be content, if all of them were already perifht, 
^ And that the works of fuch haughty fpirits, might be fold in 
^ all Book- fellers fhops, which is that indeed they would havet 
^ that fo they might be fatiated with their goodly va'n- glory. 

^ Againe, I muft not count my felfe better then our Lordjc* 
^fusChrisiy thcMafterof thehoufe, who complaines once and 
^ againe : In vain 1 have /ahured. and ff?ent mj firength in vdn. 
^ But it is fo, the devill is lord in the world, and I could never be 
^ brought to beleeve, that the ievii was the Mafter and God of 
^ this world, till I found by a pretty deale of experience , that 
^ Princefs Alundi, Dcm hnjw faculi, w'as alfo one of the Arti- 
'cles of Faith: Howbeit the children of men ftill remain in 

* their unbcliefe,and I my fclf but weakly beleevc ic. For eve- 
^ry one is in love with his own way, and all perfwade ttem- 
^ felves, that the dcviU fare lives beyond Sea, and that they carry 

* God in their pocket. 

*But for the godly, which defire falvation, wee muft live, 
^ preach, write.doe, and fuffer all things. Otherwife, if you re- 

* gard thcdevilt and falfe brethren, it were better to preach and 

* to write nothing at all, but prefently to dye and to be buryed. 
^For, doe what you can, they will be ftill perverting and tra- 

* ducing all things^ and raife meere Scandals and mifciuefcs, ac- 

* cording as the devUl doth ride or lead them. There is ao re- 

* medy, but wc muft, and wiU fight and fuffer. We muft not 

La " think 

^ K>fn EflftUof A/. Lnther^ 

* thinkc to faire better, then the blefled Prophets and Apoftks, 

* which were ufed as we are. 

* They have invented to themfelves a new Method, which is 
*that the dodlrine of Grace (hould be preached; in the firft 
^ place, & afterwards the revelation of wrath, that by no means 
^ forfooth the word [iLayv] might be heard or fpoken of. This 
^ is a carious Crotchet * wherein they might plcafe themfelves 
Germany a « imagining that they can tiirne; and winde , the whole Scrip- 
ftoole;for Catts c ^y^^^^ ^s thcy lift, that fo they may be Lux ninndi: But S.P^ul 
^nr/iowim^^ «aiuft,and{halbethatlight,Rom. I. Thefemenfeenothow 
LawfhmniH- ' the Apoftle teacheth that which isdireftly oppofite to their 
ation thatgocth ^ tencncs, denouncing firft the wrath of God from Heaven, and 
before conver- ^making all the world to be finnersand guilty btforeGod; 
fton contrary to c When he hath made them fo, then he teacheth further , how 
tli^d Tn this" * ^^^y "^^y obtaine Grace , and be juftifkd , and this the 3 firft: 
palTi^c. ^ Chapters mightily and clearely evince. But is it not a fingular 

^ blin Ines & folly of theirs, to conceit that the manifeftation of 
^ vvrath mull be fomething elfe , befide the law? which cannot 
^polTibly bee. For the manifeftaticnof wrachis nothing elfe,, 

* but the L^w, where it is acknowledged and felr, according to 
^ that of the Apoftle, Le'Ar iram operatnr.kvA have they not now 
^bravely hit it, when in abrogating the Law, they teach it a- 
^ gaint^, by teaching the Rcvelarion of wraths But thus they 
^ preppfteroufly pijt the Cart before the Horfe,teaching the Law 

* after the Gofpell^rand wrath after grace. 

^. But what foule errors the Devill drives at by tbofe jugling 
^ Ci ypfics , I difcerne (in part ) well enough , but cannot now 
^ (land to difculle them. And becaufe I hope they will proceed 
^ no further, it ILall not need. I 

' ^ It haih been a fpeckll peice of pride, and .prefumption' in 
Conceit of ^ thofe men , that they ^ would bring fomerhing to light , that is 
A .-uh i y in c ^^^^ ,^^^ finj^ular, that the people might fay , Heer's a^ brave 

u^m r4 ' ^'^^^^^ '''^''^^' "'''^' ^''^^^''' ^^""^ ' ^^^^ ^^^y ^^ mttenherg 
' ^ ingrofled all knowledge ? have not I alfo a good head? Yey 

^ trucly, thou haft a head , but it is fuch.a head , that feekes its 

^owne glory, andbcflummers itfelfeinhis owne wifedomc. 

^ For you refolve to caflieere the Law, and yet would preach 

^ wrath which onely the law muft doe. Thus you do no more 

V ^ in effe(fl, but throw away the poore letters L. A.fV. but rati- 

l fie the wrath of C7 J which is pointed at,,and fignified by thofc 


dgahfi Anzinomhtis. ]J^2 77 

^ letters fave that withall you wreath St. Pauls neck behind him 

* and put thar^ which is formoft, hindermoft. Is not this for- ^ 
^ footh a high myftery , and a good reafon , why all the world 

* fliould ftand amazed at it? But let this fuffice at this time; For 
^i hope, feing that lA.EijUben is converted, and mffkes a recan- 
^ cation, th;ic they like Wife which have beenc his followers, will 
^ (urceafe : which God grant I drrnn. From all thefe premifes , 
^ if wc would^ we might learne to underftand the hiftories from 
^ the begianing of the Church, that evermore when the Church 
^ of God, did flbine forth at any time , and ifits Tittle flocke be* 
^ ganne to be gathered,then the Devill,^fpying the Divine light, 
^raifed fro .nail comers huge great ftormes and hideous tern- 
^peftsjtoputicout : And though one or two puffcs were ftay- 
^ed, and kepDotf ^ yet he never gave over to blufter through 
^^ome, other hole againft the fame light, without any end or 
^^cafing; And fo he will continue to doe, I warrant yoiitiir. 

^I think,rhatl alone(to omit the Ancients) have umkrgone 
^more then twenty feverail ftormesandftfts, by which die 
"^DevilLhathpnftatmee. ^i 3-:.;oy.:;Lfij^r:::ri3-^r-:D^ ^ 

^. The firft was the Papacy. And T "peffCvade'- my Ttr^i2% t^^- UithcTsiu^t- 
^^almoft all the world knowes, by how many tern pfftuonk, ring from S.ds 
^ winds of Bulls and Bookesy the DeviU by thofc his inlbum^i 
^iiath raged agiinlt me , h3wdirefully they have tornerte in^ 
^.peices, devouf'd and bronght me to nothing. IconfeflKth^' 
^fometimcs I have aifobcftowedfome little breath »p6i^-thefi^' 
^ but It did thtm no good ,• buc madfe them nnore -ar^v^Hd 
^•aiadde, tiging and raving ^ witho-Jt any imer^ifli^n; till 
^thisday^ ^: :.: , , . . -^ , x ' ? \ • 

) • And when I was almoft fF€ed of the ft?ar€ ^P thefe devilKfii^ 
^ whirlewiadsj anorher ftormaticall d^vilt ^ breSktS^Iri u^poh-e^e 
' through another holj, by Miinjier^ and thofcuf^Toafes , which^ 
^ had neere blowne out my candle. But when Chrift had alaibft 
^ ftopt that gap^ Satan breakes fome panes of gUlTe in my win- 
^ dow by CarUA^ wheirhng and whiKting ^ that 1 tho\)ght hrc 
^ would fa^ve carried away bothweike ai>dxanile,- butl^frc 
^alfoGod aflfliled his poore Taper, pr^fcrvingifthatk^aS 
^ not blowne out. 

^ After this came the Amha^ti^s , who to put out the light ^ 
^ thought t© have throwne the houfe out at wiiKlow. 

L 3^ U%9.- 


# Into hazjird all they tr ought ^ 

Bfit thfir Vifills thj have not^rcH^h. 

,^Spn?qAlfp jiave, raged, agaiuft the anticnt Doftors the 
'^P.^i^^a^V^^lW^^9^ and tha' 

*^ AjSifoffhofe which have notppwiy in print faln^ upon m?^ 
^ fincc thjii:. y(?>iei^iou,s maligrtani pap^rsjandfpeechcs^ coucht 
^ anly..nn>?»perfGn>yi .will not infili iigpn-jdiemi -.ODlyrlet me adds 
^tbusmqqhrthatby pyovyntc^fk^ If rfliould notre- 
^ Hed<3p Jbjftorieft) I have learned that theChurch will never be 
' at quiet for the good words fake ; but muft flill expcd: more 
"" ^ new tenipefts from Satan, as it hath beene from the beginning, 
^ as you may read in .the Ecclefiaftickc'and Tripartite hiftory , 
' and in the becks of,thc holy Father^.- But fliould I live yet a 

* hundred yeares , and could I ( by the grace of God ) appeafe 
^not oaely the former feds, and moderneftorme*, butalf<!> 
^ t^pfe, which (hould arife hereafter ; Yet I fee well^ that no reft 
^ can by fuch endeavours be procured to ©or poftority, To long 
^ as the Devill lives and . domineers^ This makes me alfo pray 
^for a gracious houre, as defirousto be quiet of fuch mac- 

* O you of fucceediMg generations, pray likewife , and ftudy 
-. *4iligeptly, the word of GodlPrefervc the poor Taper of God. 

* Be warned and armed, as th^fe that muft looke every houre t 
^ where the Devill will attempt to extinguifla the light , either 

A« k ^u^a tr. * ^y breaking the whole window, or a peice, or rife by pulling 
5f L'King ' off the doorc of the roofe. For he dyes not till the laft day, 
generations to ^ I and thou muft dyej, and when wee are dead , yet hee re* 
look for fcda- * mames the fame, that he was ever , For the Fiend cannot 
rics, fuch IS c jg j^yg j^jg ftorming. 

i'^ZmTA' '^ ^^^ y^u^tt a farreofF> how vehemently he blowes his 

Tufcipri'ixj'and ^cheekcs, till he grow red ; intending to blufter and ftormc. 

yet to bclccve ^ But as ChriftjOur Lord from the beginning ( even in his ownc 

that the power ^ perfou) did ftrickc with his fifts upon thofe pouch-mouthed 

- of cfer/ji (htU c chcekes of his^jthat they proved but mecre blatts of ihe DeviU 

Tw^Tchivh. ' (chough they left but an ill favour behind^ them) fo he will do 

^ftill both no wand forever, For h(i cannot lye when he faith^ 

^ / am wit h jou to ihc cud of the worlds A^d the Gates of HefffiaU 


againfl Antinomians. 7 9 

^mtfrcvmk dgdnft the. Chunk Bar let us doe Qtirrdu^ wiihill, 
^ as we are commanded, which is co watch and to preferve the 
^ light, as much as in us lyeth. It is written, Be 'vigilant ^ and 
^ the dcvill '\s called Leo rugiens^ a roaring Ljo/t^ whs goes about 
^feekingwhomtodevonre, not onely jn the Apofiles timQy when 
^ Saint Peter fpoke thofe words, but to the worlds end. This 

* wc muft look for: the Lordhelp us as he hath holpen our fore- 
^fathers, and as he will help our pofterity, to the honour and 
^ praife oFhis glorious name, to all Eternity. 

For alaffc ! what ^rc we, that we fliould be confcrvators of 
f the Church j ova forefathers could not doe ir,nor can they that 

< come after us. H« only it is, that hath betny that Uy and th^t 
<fitaikei He thzt(iithy I nm'^thjoftU) the end^fthe^rl^; or 
<asitisHrf.J5* ^efmChrift.beri&hodiec^infwmU {^Jefm 
^ ChriJljefierMyyandto day, avAfor ever. ] And in thc/J^wAil, 
^Heetbat )^as,/ti>at i^yandthat^jhallhe. This is the man, thus 
^ he is called, and there is none other befidcs him. For tholi 
^ and I were nothing a thoufand years agoct when the Church 
« of God was preferved without us ,• For He did it, who is cal- 

< led {jyho ^04 andj^prerdaj ] ^ieraty & heri. Nfer can wc 

* doc it now in the fc our dayes ; For the Cheerch is not prefo-^ 

* vedby us, bectufe we cannot ft^ve off Satan, who is in the 
^F^peySeHarieSyZui other lAdligmnt people. And for ougiit 
' \w can doe, the Church might be ruined before our eyes, and 

* we with the Church,(zs we have daily experience) were there 
?not another who lioth vifibly proted both.C^Ji^rr^and os.This 

* is (b^alpable a truth, that we may even touch and fbcle it, had 
^ wc no mindeto beleeve it ; And therefore he only inuft doe 

* it,- who is ftiled [^whs « ez er and to daj'^ (jniefi femper G^ h^die. 
^Nor are we able to doe ought for the .prefervation of the 
^€htirchy when we art d«ad. Bi«he-will/doeit whois called 
^^H^oistocom^yan(i>^hois for ever'^ Jl^iyOentHrm eji, <^ in 
^foecula. And what we now fay of our fcives in this point, the 
^ fame alfo our Progenitors were forced to fay^ according as the - 

* Pjalmes and other Scriptures teftify : Yea, our pofterity will 
^even experiment the fame, and muft'fing with us and the 
^ "whole Chi4rch^ iheX^^Pfalmn IfGodyMrenot wit'b m^ now 
^may Ifraelfajy &c. : . • . 

'01 Wha r a lamentable thing is it, that we fhould have fo 
'many dreadful! examples before laSt of fuchincn, who were 

8o An Epifile efU. Luthzr 

^ fo highly conceited of themfcl ves, as if they had been the .on- 
' ly pillars to fupporc the Church, and as if the Churci^ had/bcert 
^ founded upon them ; aad yet fee to what a fliamefull end^hty 
^ were brought at laft. Yet thefe terrible judgements of God, 
^cannot abate our pride and daring, nor make us lovyly and 
^hiimblc ? What isbefalne Mmcer'vaoMx:. time (to (ay. no- 
rthing of Elder and former ages) whoJwas pcrfwad^d, that the 
^Church could not fqbfift without him,but that hee might bearc 
'and rule her? And of late the Anaba,p\Hs\i^\t warned us (with 
*a vengeance^ to remember, how puiflant, and necrely advanc- 
f ing that Specious I>tv%ll is, and how perilous it ^ to have fiich 
•gallant thoughts of our felves . Let us be wife at laft andlearne 
^ when we enterprizc any thing, firft, to look (according to the 
^ counfcll of i/ij/4A J into our hand, whether it be God or jotn I-* 
^ddli whether it.be ^^/<:/ or c//^/. But all this availes not j ' for 
'we ft ill remain fecure, without fearc or qare* We can put tkc 
7*^/7/ fane from us, and beleeve not, that there iji fuch abo- 
'dyof fleftiinus, asSaint Paul complaines^ Rom.'j. That hs 
^ could not doe that which he yvould^ dnd thai he W^ led captive. Fot 

* we (forfooth) are thofe Heroick Champions that necd.a&t 
^ feare our flefla and thoughts i but we ajre all Spirit, . and havd 

* wholly captivated both flefh and devill; fo, that wiatfoever 
^ we think, oriscaft into our mmdes, that muii be a'xertain 
' truth, and infallibly the Holy Ghoft. How can is be other-* 
' wife ? Therefore, what other fine CatjifiropbecouU beiogkc 
^for at laft, but that both. faorfcaiadiididri-oiuftJ^ 

^ necks. But enough ef thofe lamentations. The lord QiEift 
^ be, and remain our Lord Chrift. bleffed for ever, Amen^ : r ' - '. 

I conceive^ without failing againft charity,, I may fay that 
Eiflebim^htt the death of Luther^ returned to his vomit, and ^ 
recanted his. recantation, tipon thefe reafons: .it^^lv/ ^u-^ui»'J 
-* Firft, bccaufe Ithiiik, we may <:redit Ojiww^r his teftkftoiij," 
who faith^ in his old age, he turned Epicure,' . ' - . 

^ An vero ^ntt mortem ad mcUorem mentem redie} it afjir^mAre 
^n^qneo, AudivitaTf^eneHmetlam in prove[}a admodum atate h^" 
*• mini EpisHreo^uim p'lD Th:ilfif:ofnf(fe. jlmiliorem, Lnooi O/- 
^anacr, Epit^hifl. EK/eJi^fi. Geptt^. l6J.l.p.Soi. Be^^.A- 
\^nc. Eiflcbi. Printed at mttinihurfh^ by Jpfeph Kl/t^,anA'i^9. 
^ that is. IVhether or no, Eipbins before his death repented of his he- 
' re&c^ J dare not MffirWf but I kotrd by report in hU.oIA ^ge, that h 

^ lived 

^g^i^ft Antinomians. B i 

lived more Ukp a volnftuom Epcure^then a Godly Divine^ a Th c 
Divines o? Etflihen in their large confcflion puSlifhed an. 1560 
fay that after Luther s death , he againe defended his error in 
his publicke writings, So Schlufr^urg^ Catalo, heretick. I.4, 
P^g- 3 ^ 3 ?• 3 ^^ declined to publifh in writ-ing his o wnc re- 
cantation, as Luther defired him , but (hifted the bufineffe , and 
lajd it upon Luther to do it,though he was a learned man and 
able to doe it himfelfe : How ever Ofiander is fo farre from 
thinking that Lttther favoured the Antinomian way> that he faith 
he believes that there was not any that held the opinion o?Am- 
nomians. and though Lnther have hard phrafes in his Commeiit, .f^^.J^'^^^^^^^^ 
on Galathians yet Oji^Hder faith Cent, i^. 1. 2. c. 29. pag. 3 14. ^,^^0161 (utfe - 
Thae afinner broken in Sprite Jhould not he are th: La"^ conAsmning pe com.iuper 
firmesy bmfhoHld tnrne hU eyes to Chrill , W6# healteh the broken tn epil.ad Galatasj 
heart. Luther was a man much exercifed in confcience , and f^^^'^^^emf^c^ 
writes much from his owne experience, efpecially in his Com ^^^^eludl^^ 
iHentary on the Epiftle to the Galatians. Therefore I purpofe Mo(im per le- 
G©d willing , further to vindicate Lather \v\ all his writings g^w pfa-^^^ ic- 
f rem the Antinomian frr(?r, when I have further , from Sch/npl- cufmem, (edh 
turgifu, Shidm and Oftander, cleared the errors oiEifiehim and ^J^^f^^, ^^^** 
his, that the Reader may fee, that the^^ are the very errors of ^^J^*^^^^^^^ 
f vkcnz AmHotmAnsmdTamili/lf^ nctcouriu 

I The La\^ is not Worthy to h calledthe Word of God. cordu.Jnde Eijle- 

-2 when thou art in the midS" of fin, only beleeve^ and thou art in ^«'J « ^-i] co!- 
themiifioffalvation. . mneti^m^ 

3 The Law of God belongeth to the Cours or Benches of Civil j^^^^ 
Jtidges (to men-ward ) not to the fulfit or confcience ( to j^^ tcncnts of 
God- ward.) ' Eiflcbiusand 

4 Men 4re not to be prepared for the Gofpel or converfion bj the other Amino ^ \ 
freachin^ofthe LaT¥. mfisinLu- 

J iVbo ever have to doe mtb Mofesj foe Srdrk iotkc ^'^^'^^^^^ 

6 In tbo Gcffell nothing nowfbould be ffoken of violating of 
aLa^f Sutonelj of theofen^nfofthef(mneofGod. 

7 Toheare$he ^ordand thinke of it in the heart is the proper 

. 8 Peter under/food not Chriiiian liberty. 

9 To make our Calling and E legion fure by g0oi worl^es u 
needle ffe.* 

10 Ifj^ thlukjhe Church (hould be fo governed, at men mttfl be 

U fober 

82 TheTenents of 

foher. holjyg9oJj ehaft. now yu have erred from the €ofpell, 

1 1 The Ldw teacheth not good ^orhs, nor is the Law to be 

freacked , that wee may doe good ^orkes, but only the Go/pel/. 
1 1 The Law and Mofes cannot fbfX^ tu the trne Cod. 

1 3 Chriftians are not to be rehukfd by the LaW. 

14 Onr faith a^ Ne^TeflameHt-religion was nnknowne tQ 

1 5 Good workcs pfofit nothing tofahation^ III workfs tend not 
to damnation. 

\6 Chriftians^ith all their goodworkes belong to the Devill. 
^ 20 The HolyChoJtconwerteth by bimfelff^ not by the LaV^ 9 nor 
convinceth he the confcience of fin, 

a I A beleever i4 above aU la^^ and aM obedience. 

a 2 The Le^aU Preachings of the Prophets , belong nothing 


23 fVe fhofild not nfethefe phrafes y A Chrifiianconverfation ^ 
a chriflian obedience^ good workcj ofchrijiians. 

14 The law, good ^orkfs^ ne^ obedience belong not to the 
Kin^dome ofChrifit but to the world, as Mofes and the Popes fk- 
fremacy belongs thereunto. So Saltmarfb. Chrifl is our new obe- 
dience, and our mortification by imputation. 

2 5 Wefhouldfo live^as lewes^ Anabapifis and ethers (honld fee 
nogood^ork^s in usy 

26 The Id^ onely without the Gofpellreveales not (w in its great' 
rtofe and dtformitf. 

27 The Gofpell only argueth the contempt of ameiiator^ 

28 Panlfu CrelliHs the Antinomian prop. 85 Negant nofird^ 
ecflefia <f>a(ffi^rr vocabnlum evangelij fegeneraliier in hac difpu* 
tatione pro corpore doQrina accipere tarn legem , quam evangelinm^ 

It is true the Law,in its rigour , coRJemning and curnng and 
denying rigfiteoufneflTe or juftificationtoafinner,is nopaft of 
the Gofpel, as the Gofpel is the pure deftrine of free juftificad* 
on in Chrifts alone imputed righteoufneflcjnor can the law as it 
curfech and condemneth, juftifie, or convert thefoule , but furc 
wKat ever Antinomsns fay on the contrary. The La^ of the 
Lord converteth the foule 9 PfaUip. 7. that is, the law iti the 
hand of C^/y? and fpiritualizcd with a Gofpell Spirit convert 
tcth, which i^ not to be taken as M. To\\>ne dreamcth affcr. pag, 
^2, The Law is eflablifbed in our fanClifkation, but that is in the 
^Iv^ Spirit^potintbe OHtwax^d letter^ fur he and Antini,mians 


^Id AntinomiuiSf, 83 

imagine that we fulfill and obey the law, bccaufe the Spirit 
immediately and irrefiftibly draws us, and ads on us as on ^ 
blocks, and that we arc not to obey God and abftain from fin 
out of confcience to the written Law [Th0H Jhsh n§t kilf^ but 
fo all we doc, muft be will-fervicc wanting all warrant of «nc 
letter of the word, contrary to Rom. 1 4«2 3 . 

Thefe yf ;/f/;tow/4«/ (^)defcended to a more fubde and finer u)sch'uTe!6i{, 
way of the Laws ufe- they faid it was no queftion, but the juft cat.herettceruml 
man or beleever having received the Holy Ghoft, doth every L5.p.45j4^,4^- 
thin§f)f the Law and lawfully ufeth the LaWf to difcipline and 
repreflc thofe that were politically or in a Thcologicall confi- 
derationunjuftor unregcnerate, or to terrific and punifli their 
owneflefli, or unrenewed part (which T0^ff^ (*) with them C^>^^^ ^^r- 
faycs is under the Law, and is no better (faid they J then thefUfb P*^ ^' 
offhewtinflff^r non^ inearth keeps the Laxv^ i'Ut the beleever hy 
the Spirit of Chrift, for he,by tairh,eftabliiheth the Law. 

In this, the old Antingmians are not fo groflfe as new Anti- 
i^^i»f^/,forImakeitgood in this Treitile, that whereas old 
Antinomians (aid, cmto jufiorum mn efl melior earne injuft-erumf 
the pfi 4nd unrenewed part of beleever s is no better then thefie/b 
gf H^bekeveriy and fo the Adulteries and murthers of the one,arc (/; Siftmxrjh 
fins as well as the murthers of the other. Our Amimwdnsy as free grace- 1 j4. 
(; ) Saltmarfhy fay the Scripture caUeth m unqodl^ Mifinners^and (g)^"2y 
ekldren of nrath ; not that ^e arefo^butfeemfo j or notfo in Cods ^^"^m^^^^^* 
ascoftnt^ bnt in the worlds, then by good Logick, the flefl:i,the fr!gr,p. 140. 
finSi the murthers ofthe beleever are but feeming fins, and fins (i)Scrmonthc 
in the worlds falfe account, not in Gods juft and true account, man of fin dif- 
Yea, they are ^r^^» (faith Eaton (^) from fin, as- fefw Chrijt, covered rathec 
and (A)(as Saltmar/b faith) m the glorified in heaven^ and they ^^^^^^ ^^^J/. 
arc fins faith {i) Benito men- ward and in the cenverfation, but not ^Qpii^ns arc not 
to Godward^or in the c^fcienci^ that tSj right do^m^thej src no fins fo grefe as 
ataU. SAltmdfJhznd 

The queftion is (faid the old y^»^«(7jw4«/) whether or no, ourncw.^ai/« 
there be a law given to the juft man, or the new man, that is, ^X^/;j^^^.^, 
whether or no doth the Law teach the new man, or the unre- 47^8,49: 
ncwcdpartto doc good works, and require them of him, or Thcftatc of 
deth it teach bim that he muft doc good works, as a mcere pa* the queftion 
ticDt or doth he, without the Law urging, teaching, comm^^n- ^^w^'^b^old 
din^,dcc the Law,being created in fejiu Chrifi to good works, J^^^^i^x^ 
or more fliortly, whether is the Law a mcere patient t oward a sied h 

M2 jutl 

^^ The Tenets of old 

juftimn; or is it adtivc in Kaching, ruling, regolating of him 
in doing of good works, for to teach, rulc,cxaft, requirccom- 
mand, doe all import fomc adlivity, or is the law propofcd as 
Amnm'^ans fay ^ tcachcr and commander onely to the flefti,or to the unrcnew- 
that ch€ Law is cdpartof abelccver ? this is the cardo hinge of the contro- 
a mccr patient vcrfie ((^y thcy l{^Sdhmarfihith^H^ehei99g once JHfii fie Jy have no 
to a bclecter ^^4 of^^e be Am of light from the Law to teach i«:no more then the 
and doth nci- ^q^\^ h^s need of the firft dayes light of the creation, or of a 
dirTS^^g'ivc candle, when the Sun is rifen , and(0 rw«^ faith, the Uw 
him any glance in teaching, roling,or commanding, is a mcere patient, that is, 
of light to doc the Morall Law is as clofe abolifhed in teaching us,^what we 
Gods will, the fhalldoe, as the Ceremoniall Lawi now if the Spirit fhould 
^^Y H^hr ^^^^^ us to be circumcifed and to keep- the Ceremonial! LaWt 
^^Sxlrn^Jh fr . ^^^^ Spirit ftiould be judged to be Enthjfiafthall and not of Go J; 
gr.p. 14^, 147. for the Apoftle faith the contrary, Gal. 5, i. and calleth it a 
iTomt^Stx 'if . fulling from CAril?j, if then the Spirit teach us to honour our 
P- »o. vphM ijit Parents, not to kill, whereas the Law teachcth us no more, that 
^^efhtruefAn- ^^ Should doe (uch a duty, then the Law teacheth us to be cir- 
Hi/cluovythe cumcifed ,. or then if a Candle-light (hould flioW us what is 
Uw of wrk^s U black, we are to bcleeve it is fo,andlhe light of the fun,£how the 
4 mcetc pjjivc contrary, we were tp beleeve that black is not black; fo if the 
ihingydiitbe Spirit teach the Mother to kill her childc, and offer it in a facri- 
^hubAd^^^^ bccaufe it was baptized, as an Amhaptifi mother 

freefyyt>i\eth ^^ T)9ver lately hach done ; the mother isto beleeve and follow 
ia?y9uci7iiic^r thelightof that fpirit, contrary. to the cxpreffe law, and the 
harjefitce u dc Jaw is by this Way a meere patient,.. and tlie belcever freed from 
fiy/^Pfal.ii^- thcdiredlionofthefixtConamandeffient {Tbhu fbah notmHY-- 
^ '*' tberi) for the teaching, ruling, commanding thereof are aftivi- 

ties, and yet is the Law a mcere paticnc to the regenerate part, 
fo the womans regenerate part killed the child, and finned not 
in fo doiijg, ^for the regenerate part (fay they) is under no La Wj 
, ' and the Antinomisns who did chide with the Minifter, becaufe 

he convinced the Mother of finning againft the fixt Command, 
m killing lier own childe, faid right, ivhj ffeak jee to the helee^ - 
i»g Mother of the La^^ the Law doth not rule nor teach the r^e^ 
mratefsrty anifie hath kiiiedthe childe according to the Spirits dcn^ 
lightyand the regenerate fart, not according to the La^^sfiar- light, 
andthefiijh, (peak^ (fay they) to her of free grace. 

So LMichaelNtandtr,\ grofle Antimmian wrote in an Epiftle, 
to a friend m histime ,., To tbcjtifimari^ thsre u no Law gk/en in 


4M7 fife or cffi:e,as be U yufl arJ liveth in the Spirit , as h^ is one wth ^^^t\^^^^^'^ 
Chrifty andconvtrfcth inheaviriy where there is no /^W , that alts in pg.%i. ' ^'^'^' 
4 jufi «;4»,the juft dialed of the EngUJh^ Amnomian Torrne. pag, ^/y t owhc 
lip. aflerot grace. Being Inftified^ faith ^'e are admitted to the affcr. grace 
fav$Hr andfrefence of God, there to live and abide for ever , here kj P^S- 34. 
Jenfeand light in the kingdom ofglorj &c. and (/) Saltmarfh [^^^^^^^ 
fpeakcth in the fame Grammcr , as if the beleever were at the xicomm. 1. ^ 
right hand oiG^dy and the old Antinemians faid , in the words pag. 47.48,49. 
cJt(k) To^ne^ read his words^ the juftified man ( as Schnj^ethnr* Horns homo 
ftus (J) relateth their mindc)ftj holy^jn^y neither male norfemaUy K^usyrc^cm^i' 
C^c; butane with Chri^,p9> of his flffby andboneof his bone , ^w^l^i^^"" 
the fame bj grace^ faith and imputation, that Chrift is by natmre^ in chnfto lefu 
^hom Chrip liveth, fpeakethy ^arketh aB things ^ for all the ^orkes etcompletus 
of the jH/i man^ are the workes of Chri^ , and he is the meerefaffive in iffo SanHuf 
matter ofthefe i^orkes. Therefore all the doftrine of lore , good JH/?^ ^'^^^ . 
workes, and new obedience, which Chrifl and the Apofiles give STc^^^Sj- 
after the doftrine of juftification , is given only for the unjuft „^^ ^'; ^j ^^ '^jji^ 
man, or the fle(h, and old man in every. man. So fay the Englifh ki ejus : tlhd 
Antinomiansy that the precepts of a Chrijiian converfation doe onelj ipfwn denique 
obliige the hypocrites under the la^ that are mixed ^ith true belee-^^i^^^^^^fi/^^ 
vers , (o doth (m)To^ne, all the duties M^t. 5. BleJJedarethe 'l^S 
meeke &c. asre performed by the beleever in Chris}^ and Chrifljfref- ejx mmx in am 
fetb not thefe amies as ob/eiging the beleever^ but that he may dejjrsy Cl?rijius vi-jtt 
ai vMne boajiing and confidence in mans o^'ne righteofifne^e gf'oqidtur^fxcit^ 
>fi^orkeSybredbj the Scribes and PhArifi^Si which is an abominable ^[^P^^^^^^^rom^ 
dodrine,. for then there was^m^ beleever on eatth bkfibd ^'.J^^^^ 
through perfonall meekenefle,fph:ituall poverty-^ hungfin^for o'erlcbrijti, 
Chrifi: and thtj4pr>flks, and beleever s were notbleflfed, norhad cuhi^Jthik'^' 
any reward to looke for in heaven, in chat they- were periecuteS ^m-^p^'^'imj :• 
and killed for Chriffs fiike, the comrary is clea^^elll fttrpkri(w) ^^-^-f^^:'- . ; 
Theputtingyonofthenewm>in{f3idtb^ya) and-y^i^ll^ngih ^'^- ai^^^c '^^^^^ 
nt$e of life li nothing but external dtfciplir^ ^ndhatli nothtngram*^^^.] ^ ' 
mon ^ith the Spirit. So Eaton^ Grrfpe^ Detf^ Sahma^fh, ^its bfftfo (n) Mit.'io.i8; 
"^ahke according to the ontrfardconvtrfation^ honeflly; as in the fight 1 9 ^^Q- 
ojn2in^ not m in the §ght of God^ yea walkiPg^ concrary to n<?W \^\ ' ^' ^ " ^' 
obedience, and after thelufts of the.old man; ia bele^vers isno \ ,^\^\'l^/ 
finne, which God(y)canfe€ inbekeversyhy Eaton(j>JT9wnt{r]) ^X. zuH.l^ 
Saltmarfb ( r ) in Luthers time Chrifiopherm Pet^lius wrote a 20. 
I Pet.5. i4>i5>i<^^'7.(o)ScIiklf.cat. h;er. 1. ^p.8l.(f)Hony:co c. 44^,44-45,46,47348 &c- 
<^*J*.ij3-4:^5' (j/'Tow.aa.gr.a.p.o5,96'.5i7.&c. Cr)Saltire€ grace. 144,14$, h'^Scc. 



DifUnSiiens tending to clcdrc Luther. 

morcao; laft 
tlicn Aav man. 

touclnng the 
law and ch: 
be Ice vers free 
dome fnm it 
tending to 
cleirc the 
minde of /-«- 
r/;cYand Pio- 

bitter peece for AminomUnifme^^i^di'm^ ham^es pvifandnsj Crel^ 
Uhs inffongia contr^JoiH, V ijrandpf myOind ochtrs ^$^PetrHS PdU* 
diui in cafd/o alicjHot h Arefeor relate ch. 

A^tinomiar.t v\Qy^^z% oi o\^ ^ pretended that Z«r^<rr is of cheir 
miad,andaileadgedivcrfe Cvlhaionics out of Zi^rA^r. But Lu- 
rfe5rini\icuccdfiv publicke di(put'iLions,at Winingkhrg againft 
the AntinomUns^ but the l\yle oi Lnthtr was according to his 
Spirit and zeale^hoCjhypcrboiickc^jVehcmcnt againft juiuticacion 
by works,and cheref ore thele diftindlious arc to bee obferved to 
ciearc £^^/i7^n minde. 

I Lti/hir Tpeakechone v^ajof tloe Lt^^j and the ^'orkies sfthe 
lav'j tn the mattsr ef infiificAtiorty ahdaj^r otherwdjofth€ Lai9 and 
rvorkfx fiffiply as thej obhige ^ff, 

2 To Luther the Uw tcA^hing/e^u irirgycon^mandiftg u one thing t 
C^ :hc Iji^ inflriH terms communH^g pcyJeifio»yUndirhtghefi eternal 
paine^ (^ comprllifigyterrefjiy}gy cmfing, cor.dcwnwgyi^ another thing. 

3 The Law cor^pelltng legally, and condemning that it may con^ 
demff^j is one things and the L^^ cempeliiKg and condemning materia 
alhy not that it may dftrey and condemne^ i$it condemning to thtenh 
it may chafe tf^ftnner to Chxi&: j and faveiMtentionally, isaf^ro^' 

4 The confclence fimplj is one thing, and the conference tcTrifjed , 
crufhedyjhak^n^ith difpaire y afar other thingyLttt her coniizntly 
taught that the law ohligeth the confcience of believers, as Delias un- 
believers ^and yet that the law onghi to exercife no dominion o'Oer the 
terrified ^ affrighted confcier ce of a helieTjeryto preffe him to defpair. 

5 Tkc Law according to Lather hath three fpeciall ufes. 

. , „ I 71^4^ it may revealejinnc and wrath^md h thy be a padaoofu e 

according to 2 TobedrHleofaffoly life. 

M.lmkcr 5 Todifcipline and compefcCf ^tththe fury and feare of>^rathy 

hypocrites dndnicl^dmeny that they may It difciplined externslly , 
dndnotgoe with loofe raines after their luis. * ^' '' ^ ^^' 

6 The Ldf9 in its rigour y a4 it founds out of the month ofMofcs 
dnd is violated , and prcffeth us t© abfolutc obedience cut of owr 
ovf nc ftrength, without a Mediator , er a Mediators free grace 
is to the beleever a rough and bloody enemy , and preachctb 
bloody tragedies^ and craveth and cxadeth hard things, but the 
Law as pacified with the blood of a furcty, and as it is the fwcct 
breathing of the love of Chrifiy through the Spirit^zvA as it faith 


to be m§fi contrary te Jntinprnians. 87 

walke in love through the ftrengch of him that hath loved you 
to death, ic is a fwcct, warme, kindly lovely freind, and leadcth 
us bciiig willing, 

7 The U^ is eurnal/ythe lar^ cor.dcmnlxg^fcrcdng.CHrfingA 
bel$fver is m$ eurnMl\ bat ceafeth to the believer in that bhedj of" 
fice through the frntiff^kSlion ofChrift . 

8 Lnther highly ma^>ufieth good roorks in thmfelves.bnt 4sthe 
4gent reflet h on them with confidence, he abafcth them • 

9 ThsUtovfithom the Spirit is 4 foore. thin Jiueles^hofeles^ufe'^ 
les^ deddletten the Idrv animated^ith the Sfirity and tempered ^ith 
fome ounces of Gofpel'bredthings offreegrdce, concHrrethinfirumen* 
tdBy to convert, quicken^revive us 4nd to promote (alvation . 

10 The IdV^ 4/ it teachethy direfleth^ commdndeth^ obligeth^ bin^ 
deth to duties for the duthority of the law- giver, dnd is ever an dBive 
rule to the believer ; and never d pn^tve thing: But ds it c ondemneth 
andourfethy it is to a believer d meere pdjpve, dnd d naked fidn^r by^ 
audhath no dUivitj^ nor can it a^ in thatpo^er upon any in ChriSly 
as the Id^ ofSpaine is meerfj p^Jpve in condemning a free borne man 
eiweSing in Scotland . 

1 1 The binding authority in the Uw laying on the /inner an obli-- 
gatim to doe and^aU^ is . different from the binding po^er 3ft he lax9 
tofufcr punifimentj for tranf^rejfmg of the law. The formerJgre- 
cth to the Lam drnplyy as it is a X^W; the latter agree th to the 
La^ as it is violated and difobcyed. 2, The former h etern^ill & 
urgeth the bclieyer^unbelicrerj before thb fall, after the fall , in 
tte bfi? tocooiCj iliK* ktt^er is rembVedHrt CAr/^, to all thcfdifiit: 
arc in Chrifi , far'thc kwftilly fa^isfied , neither cordemildS, 
nor can itowidemnt to eternall fuffering , for Chrifis paHive o- 
bedittKe removeth all 'ppffibiJtty of onr pailive obedicn-ce fpr 
fin in aja tisf ad»ry way. • ' : ^ 

^ll'TheLiv^ddvhniJhtti.but^^^^^^ ^^'^ 

Heoce thef(* conclutibiYs foY thtf clealihgWth? t^h, w8^f 

the mindc of jL/irrAmiiore fully. ^•' "^' '; '^" \^^^- - 

I Cdnchffffn^ Xn/^frtxprefiy declared hn?irelfe againff.^«* 

tinomians^ by that title and name - ^ ^^^^^^ ^^ 

(a) They are ("faith iHth: r) pet- 1 r ^ 'l^itiofi^ DoR&res (ktt T/n'^Gciru Zi^* 

nitious teachers , who in our tirne ' [ qui fiodienefaa qulhm W- fol ' 

moved by ways I kno w not what, 

contend that the law (hould not be 

preached in the Church , wouldeft 


^#: :^ 

{d)'Lu^h(T to t 

e^fionibusaddHiiiy conten* 

M$nt legem in ecclefia mm 

pr<^di^ndam^^ Tu legem 

' non 


LMther agdinfi Antinomfans. 

h luthcrmit' 
cth agjmft iht 
Anii:(^nidiu by 

L at /jrr to. i.in 
Gen c-xJ^ f.119 
the Ant nom:- 
ans ijnJer rlie 
aime of Aiti- 
mmiif;s^\s cHe- 
of God. 

ii^w ioceres. uhi verm IcgU 
pgpulp^ efly fcilicety avariy 
fupe hij Adf(hcri,fiffir4rii, 

In Ancinomorum dog- 
mate erat hdtc fropofittOy 
fiqnis e^ct adaltCKy fan- 
tHfK Pit nederct fe hahitfi 
rum Deumpropitifim, Sed 
{^uulU qi^ctfo Ecclifia^ in 
qna tum horribilU vox fo- 
ndt ? faciendHm difcrime^ 
erat d^ docer^dnm^ qfwJ^^ 
dulteri fu p^ccarares dti 
plicesfunt.^qifidam qni dg 
no(cHnt adulter ium.^ fen 
YccatHmfuum^ alii fecH • 

c Luther to. i: Sj^ntedo predicAliole. 

inGcn,c^iS.{o. gis pote^S ae debet ex Ec- 

11$' elefia ejici; nonne (Imuly 

ixclniis timorem Dd & 

rndximMmfdrtem ofernm. 



Luth. tem.2. in Ge. 
Antinemi navi iflipropbe^ 
U cs^tendunt homines tra- 
Sundss fudviter, nee ter- 
rendos irs divin^ixcmplu^ 
feidiverfum Paulus dicet, 
iTitn.'i.'i*Vti dicet fcri- 
fturam utilem dd cijar^ 

eLwhcfio^i/in Ne in Antinomorum 
OcRc. i^.f.i J I ifffdnUm in:id:mWyqui le- 

thou not preach the Law, where 
there is truely a people for Law, 
to wit.men greedy >prouii,unckan, 

(^)In the Antimmlm feft (faith 
Luther) this is a peculiar propofi. 
on, if any was an adulterer , a 
murtherer Scc.let him only believe 
that God is gracious to him, and 
that's er.ough, but what a Church 
is this in which fo horrible a voice 
doth found ? But we muft teach 
thuc there be two fort of fmners , 
fome who acknowledge their fin , 
fomc who fecurely pleafe them- 
felvcS therein. I intreat Sdltmarfh^ 
EatoYiy Criff?e, Den, To^ne^ Del, 
Rande/^ Simfony who are fo much 
againft all preparations forChrift, 
and for fule beleeving, and cry out 
fo much againft ftrid walking 
with God,to confider this, 

(f) Hew can the preaching <A 
the Law bee excluded out of the 
Church ? ; doe ye iipt alfo exclude 
t])e fear of God,r rand a greajrpsurt 
ofthe vforksofQ^, * :, : 
(i) The AntinemldM thefe new 
prophets contend that men (hould 
be fweetly handled, and ought not 
to be terrified with examples of 
Gods wrath, but ?4«/ teacheth 
another thing, 2 Tim,, 2. 5, when 
he faith The Scripture is profitdhle 
t$ rebukey to cctreClion. So Sdlt^ 
mdrjh, Cri^,DrnyDe/y Tovmy Rdn- 
ditU preach a honey Gofpel, and a 
lliortcutto heaven, and exclude 
all gall and vinegar, from the law. 
(e) Let's not Tall to the madnes 


Luther againji Antinomians^ 


nfty^HtinomUnSi who remove the 
law out of the Church, as if they 
were all holy chsc are in the Chnrch 
the world loves fuch teachers and 
fay, preach to us plcafanc things, 

(j) Am'womiari teach that all 
finnes are fioiple, taken away , and 
are not to be rebuked 5 and that be- 
caufe they are pardoned and dam- 
nation is removed and (in is nothing 
fof/tf^jr-row^.c. 3. p. 23. SMtmn 
free grace, 140. Twr.^ ^^^^•i''7i* 
72. Belecvcrs arc m cleane from all 
finnes as Chrifl ^ the ghrifudSMmSj 
for^oned fin » nfffin , G9d cmn9ffie 
i$hntterUs to (fe finnes in thm. 
la Co^lufion^ (g) Luther faith for 
juftification, the law is unpoffiblc , 
but its gi\cn to fliow fin to worke 
wrath, and to Riake the coiifcience 
guilty. But (hj lay afide the matter 
of iuftification^' (aith he ) no man 
can coo highly commend good 
workes comnuHded of God and (i) 
Its neceffary that Godly teachers 
prcfle asdiligendy thedoftrine of 
gooduorkes, asof faith. *y<iM« is 
angry at boch and rcfi.^eth with all 
his ftrength both. 

(k} faithovAyis not fufificient 
and yet onljl fiiitiv juftitieth, for if it 
be true iaith v it obtaii^th the fpiric 
of love. This Spirit fidifiUeth the 
law . and d)taincth the kii^dome 

(/) Except faith be withput the 
lealt good workes, it juftifiech not, 
y^ea ic >s not faith , it is impofilble 
that faith can be without alfiduous 
and great good workes 

N («) Faith 

I gfm ^x Ecclefta tollnnt 
I quafi Viro in ecctefia cmnes f J^^^^^^^ toirr- 
\fint fanSiy mn^dns ijui- ^J^^ G.^^'ctr^ 
l^tr/j tales doEiores amat^ • i>^- 
i fi ut Mpud Hierem. dicnnt 
; L qti:re n9hi4 pl4cenn4. 
I Amine, docent omnid 
I p^ccataftiiUta^nec argmn- 
duejfej nee homines terren^ 
das lege, peecatum e(fe re^ 
mijfumf nihil damnationif, 
igitur p:cc4ttim efi nihil, 
et prorfus [Hblatum, Lex 
non t ant urn nan e(l neceffa^ ^ , 
na ad jujfifcatt^nem , fed ^ . ^ ^ ' 
plane inutili4 ctimp&Jfi^ilts l^^\^.^ exioi- 
fed data eft ut peccatumUxhgoQi 
ofiendat y tram opsretur,'*'^^^^^ againf^ 
hocefi, confcicKtiam ream ^^^ Antinonu- 

(h) Extra caufam iufii^^ ^j:';:^;^^^^' 
ficasionts Ttemo poufi bona 
opera a Deo frxccpta fat 14 
magmfce pracUcare. 

1 Luth. ttm.j: 
f^tjue necefarium eft Lh 15 5 
utpij dsQrores tarn Siigen* 
ter urge ant doElri^iam de 
bonis operibus, qnim doc^ 
trinam de fide: Satan etdm 
utrique fenfus efi^ etacer* 
rime refi^it. h, 

Nonffijptit foUfidefyCt fol ; 44^. 
tamenfola fides Iu(i ficat ^ . 
qkiafi^'eratfi , ifnpirtat ^ w Luih:t.m:i: 
fpiritum chariiati^ fie /e-^^^'-S^^^ 
gem implet er rej^mmDri . 
confequltttr y fides Kififit fi- 


Luiber djainft Antinomians. 

ne nHis tt'tttm mini mis #^- 
rthfis nm iuJlificMt^ impojfl 
bile efi fidtm e^c fine ,:^ - 

SiGtn. c. ij. (n)Fuks)Hftific^non 
folj7* unquam cpM nofintmy 

fid tanqnum Dei gpns: fro 
wijfto emm mh efi ft§firftm 
0fmSiCum n6S Deo facimus 
0Ut ddmns dlitjuid , fed ac'^ 
cifimm aliquiJi a Deo, id- 
que tamen fir if fins mifi" 

^ {d)tnthetto^ 
in Gen. 
Xw/fccf teach - 
€th thatcnly 
faith juftificth 
and yet faith is 
not aloftc with 

I iTthcr torn.' 
i:fol. J 17, 

{0) Tenei m^H varia 
fimina^ mn autem qucro 
ejo^ qH4 curnqmhrncoft" 
}Uf$iiaf$nt^ fed qpiet cniuf^ 
qne propria virtus^ hi$ 
afertedie, qHtii fdciat foU 
fides t noH cnm quihus vir^ 
tMtibmcon]$intlafit ^ fola 
enim fides apprehendit pro* 
miffionem , credit promit- 
tenti Deo ^ Deo porrigenti 
aiiquid mamtm admovet 
etidaccifify hoc pre fr hem 
folius fidei op0j eR , chari- 
tMfy rpeSy fosicmia ^ habcnS 
hUas maseriAs , circa qmas 
verfmur, habtnt alios It'- 
mites httra quos C9npfiant^ 
non enim ample&uHtur 
promijjiavem, fiH massdat^ 

doceri , nijt Udas fidem : 

cfsm fiJoi c^ opera in re 

}HfiipcationH extreme ad- 


{n) Fiith juftifitth not as our 
worke^ but as aworke of Cod for 
the promif c is a worke of God^ not 
©ur workc in which wc doc or give 
foraething to Cod,h\jiXm which wc 
rcccave fomething from Cod and 
that through bis mercy. 

(0) Thou holdcft in thine hand 
feeds of divers kinde, but I aske not 
what feeds are conjoyned with 
thefe or thefe feeds; but what is the 
proper vertue of every feed, in thi$ 
cafcj, (hew plainly^what faith it's a- 
ione doth in juftificatioa , but noe 
withwhat other vertues it is conjoy 
ncdjfaith it alone apprehendeth the 
promife,bclecvcthGtf^ promifing, 
and puts to its hand , and rcceaveth 
fomething that God promifeth; thiJ 
is the proper workc of fai± only : 
Love, hope, patience, have objc(5l$ 
about the which they workc , and 
other bonds within which they 
confift y for they embrace not the 
promife , but fulfill the command- 

So Lu$her in the matter of jafti- 
fication puttcth reproach oi good 
workes, juft zs Pastl Phil, j* ma^ 
kcth all his priviledges, and his ve^ 
ry workes of righteoufneffc that he 
doth by the grace of Chrifi dui^ 
and lofc in the comparifon of im- 
puted righteoufnedic. 

if) Workes (faith he/ cannot 
be caught, except yec hurt faith, 
feeing faith and workes in the mat- 


Luthir4gAin^ Antiflomians. loi 

verfantsir , ita fit ut d^ 
BrtM 9fcrum mcefdrh How&idiaiii 
fitdMrinatUmonifrHmet ^^^^^^^'^^ 
difcefstaAfMf. i^,^/ 

tcr of juftirtcaition arc cxtr^anncly 

contrary ; fo that the ^io^ine of 

works muftncccflanly be a do >^r in 

of Devils, and a departure from 


iiiriwfpcakethfoofGoodworkes, only in the matter ofju* 

ftificitioa, But oat AnifnomidHf^^t^kQ foof the whole courfe 

of (andification in order Co heaven, and as they arc the ^X^aj ts 

ghe Kingi^me^ not thecsnfc cfthe crowne, as both they follow the 

perfen already juftificd anil as they goe before him who is yet 

CO be juftified : for Criffe faith vol rfer.4, pag 8j^. Bnt with^ 

4// / mnfi tell you , thit all this fanUificnticn of life is not a jot the 

Way of that luflifedpcrfon to heaven^ 

I perfwade my fclfe Luther hid an eye to AntinomtMni^ wheo 
he {zid^he feared after his death that the doOrtne of the trnc office of 
the law (houldbe obfcured^ Lucher to 3. fol. 102. admeneo fietatU 
amatoresypracifue qtti aHqnando [n»t futHri doHores ut diligenter 
fx Paulo difcant inteiigere verum n profrium ufum Ugis sjfd ( ut 
timeo) fofi, tempora no^ra interim obfcurakitur , et prorfus ohrue^ 
tur. to 4. 106 timeo qmd i/ha doElrina ( de vera legis ufu) nobis ex* 
tinHis obfcurabitur. • 

3 Gonclujton. Lttther (zkh the Cl)^^^^^ ^^^^^^^^ qitaber to ^ 
New man necdeth no law , its the /?mw nan debet excederc fol^. 
flcfli, the old man, the body of fio Utrntesfuosyfedtautumdo^ 
that is under the Law* ; minum habere in carnem , 

(^) ThelawinaChriftianought ' siux et ei fubieSla ^t, et 
oot to exceed his bounds, and ought fulf ea mant^t, hoc ubifit^ 
onely te have dominion over the lexconfiJUt intra fuot It'- 
flcfh which i$ fubjeft to k, and re- trntei lex, fi tu vis df^ 
mainctfa under it. bucohlawi wilt ccndere in regnum confci^ 
thou invade the confcicnce index* entiattiB dominari (^lo* 
ercife dominion there, audaccnfe the sjuitssr de confcientia ba^ 
confcieuce ( oi z juftified belecver minis jufHficati fub tenta^ 
none terrifitd) otfin^ and tike a- tionibus terrtfA^a) ete-^ 
way the joy of hear t, thou doft this am ^fgnere p^ccati,etgau^ 
fceyoad thy orfice. Sfm cordis tolUre^ hoc 

( r) fFhem I behold Chrifi y lam prater officium tuum faciS 
a& holy and pure i^novHHi^ nothing of the ; (r) Si Chrijlum infpi- ^ Luth.tot^4S. 
L^w ( as it curfeih and condemneth cioj tot us CanBut h ^ha , r^. ' 
the belecver ) but if I behold my fnm 1 mml plane ferns de 
N 2 fleih i Uqe. 


Luther agamfi Antinotnians 

flcflb, I finde avarice, liift, wrstth 1 
pride, feare of death ^fadncs, hor- 
ror, hatred , murmuring and impa- 
tience againft God^ in fo farre as 
thefearc prcfenr, Chrij} is abftnc, 
or if he' beip'refent , he is weakely 
prefcnt, here there is need . yetofa 
f<zdago^oe. who flK)uld cxercife and . 
vex this ftrong afle ( the flcfta ): that 
by this./«^4[g<;^«f finnes naay bee di- 
minifhed, and away prepared for 

T Luth:tom;^. i^£f-.^[ jeromeam car- 
fol.iH. neminfpicio^ fentio avarl- 

How accor- tUm , Ubidincmy iramfu^ 
ding to Luther p^^yiam^ tim9rem mortis^ 
it t"h power triftitiar., favour., odium 
oucr the flefti tnurmHrmonem.et fiwp^- 
and not over t'untiam contra Dcum^y 
the renewed quatenHS ifta aJfunt , ta,- 
conCcicnce. ^^^^ ^y^a chriRw , aut 
s Towncaff.p.^ ^^ ^ .^^^^ ^^^. ^,^ 

/sJt.frce. offis eji adhnc pad^gcgo 
gracc.if4-^5i' (jHifortem afinum cxrnem 
wDcn.fer.man ^^^^y.^^^^ ^^ ^cxet fit hac 

^n^ ?*?r * ^' pAdaif^zia mimaxtur pec 

7 Cal.adv.lib. ** 

I grant f j) the AralnomUm now, as Torvn (r) SJ(marfi(^) 

Verty and the old AntinomUns (x) in Lnthers thue fp^ke after 

the fame Grammer and flile,and fo did the Lihertines inCahins 

X\vnti:^^^^0}(;t£Gp^tco^fed{;j') AfinusmeM^ Its- nor I that tranf- 

c Luther ^con. greffc the law and am under the law^but my aft. But they have 

trt Anti.difp. a farre other minde then Luthr^ for the Arttimmians (as Scklnf- 

lifl'^^ro^^*^' l^^^^'V^^ ^'^^^ catoheriti. Ij.p. 5 3>540 taught that the fleili 

rfLuthc^rVom, only and the unrenewed man was under, the law ,. but the re- 

i.h\^ 1 9. newt d and juftificd man was und^r no law, more theaif it had 

beene never given to him , and the law was no riile of life and 

obedience to abeleevcnX«r6<fr cryeth againft this as moft falfe, 

znd.Lftthr (^) faith^thofc that beleeve nv Chrifl rauit be daily 

iportiP.ed by daily Law-rebiikcs ^ an;l (^) 4rfi;Hintdafant^pe€ca(^ 

etproponcniiAir^ delprsfter inerc^Hlos ^iftin fcch^i^funt^ imo eti^iH 

fr^pt^ crcdsntes nc adharcjcenti peccAts ct iftnata imhicillitati iwdnl^ 

geant: lex manet (c) inqnit ante ivangeliumet j^fiificationem^in 

j 'ifiifcatiom ct ppfi JHiiificationcm. 

c.i8 451, 
a Luther torn. 
% in Gc. c. i8 
fcl I ip. 

(^) hKhcv.verum tunc 
ampUm ncn funt cpcra le 
giSy fed Chrifii in nobu per 
pdem operantk^ ct vivcntis 
fcrpima : idco nan pof 

(d) Good w^orkes ( faith LHtkfr) 
are not any more the workes of the 
la Wj compelling under th© pai.ie of 
-damnation, (for he faith in the fame 
place Mere et gratis faclcfjda funt )b\}t 


Lather a^ainfi Antfnomians. ^(y^ 

workes of Chrifl working in us by 
hith, and every way living in us: 
therefore they can no more be o- 
mictted^ then taich it felfe, and are 
no kfl? neceflary then faith it felfe* 

funt Magis omitti ^ qnam 
if fa fiiesy nee fnnt minus 
neceQariaqnamif^a fides. 
Caierum opera (^l^g^i^ur 
ferfelia) qna verijnnt Ic^ 
Obferve this in reading Luthers works, that he taketh the How good 
law> as oppofed to juftifieing grace^ and as it may condemnc or workes con - 
juftifie,and fo as an inftrument of the Covenant of works cxacft- Law arc not 
♦ng perfed^obedience in a legaU fence, ocherwife neither Luther „ece(Iary. The 
nor any of our Divines will hygovd worlds abfolHtely perfect' and new man is un- 
in allthlng^s conforms to the Law An mcejfarj tsfalvation^ for it is der :he lame 
falfc, all beleevers are faved by faith in Chnfi without any fuch J^!^ « ^ ^^ ^^ 
good workes or pcrfed legall obedience. Then we n^ft in'iTe coVenl^t 
hold this to b^' Zv^Vri minde , that if good workes be Com- of^ojl^^j^ a,^j 
manded to the renewed man, in thelaWj as well as f^aithjind be though we be 
as necefliry as faith , then the renewed part is und<^r the law changed, the 
conimanding good workes, as well as it is under the commanri '^^^ ^^ ^'^^ ^"^^ 
of faich but Luther faith, the former /^mimmK fay nothing fins 
inat the tleili3& nothing is under the la s^^ but the flefh. & fo no- 
rhing i% under a comijiandand an obleiging rule of law or Gof- 
pell to doe good workes and belecve, but the flefh : a fenfeleffc 
unt:a:h. For it is the new man by th^ Spiritof C^'ff^fiith 
JLHther firom the. word of truth, that doth good workes andix - 
ie^.v:tli. So Luj^rt^ .4. fol. 499^ in Pf^l. 1 50, {a) ^nS exc^l* 
ientiy faith L^fhfr tp i.fol: 4j6;.Cf'i)??^nAA^W;^ 
non mtitaualegf^mutaHtirkctmntSyUth^eadi^ , (fudefrti^%-jtro 
arhi^io odiofafHity tain d^fufAper fj»ritt4ifa>ilii ch4rftdten^Ci(ffJif^ "^^^ ^2*^ '^ §'" 
busnojlrisiHcundanat.. . HeDCC Lf//W faith tvw th'rf^-, t^at '"'' "".'^^-"^^r 
contra^.ds the i^^i^midnL : i • -Tfiie La w is:'rfot^chart5ft'a:>X'Hen ^,^ i^f i^indt 
the finiijr is changed , but that which wis '^h^ceVuH-l^ftet Will propc Vs fo^h^ 
bcFore , is the fame law ^ but now fwe(Jt a id pleififit 'te the fl' iKUit'-as i ) 
heart, tb?n if the law be not fj much as chang(?d, it is not zj<> fi .nc .ctmLVm* 
liQied to the bcle4;vcrj i:s made of h if^full piraftnr. i? That 
Law that is plef fanr to th;^ Jitarr, and f aeeet , it^ ribf give^ to 
the ricili and u:)r;::newed part y bur eP^ccially . Co tlie re-rie\v^d 
part. 3 The renewed part in ciie belccvcr doth either do g(X)d 
workes by the grace of Chri/i and fo kccpc the law^>thofeb'un • 
perfeftly, orn J t doe good workes at alL If the latter beiuii, 
the renewed part^ is not renewed ^ hut: xlead and is rHe Vei'y old 

■ .1 injs^ 



LHther a^ainfi AminomUns, 

auiUi which isa coiuradidion 3 bur it th - former ce faid , that 
ic iS; t&c new man or rcnevvc^i part that doch gotd works in the 
bdiever, then the new man either doch thefc good works con- 
trary to the law, which is non-finfe^ for to be merciful!, fobcr » 
juft, truCf chaft, arc agrcable , moc contrary to the law , or the 
new man doth good workcs without the law ^ and fo without 
the word of either L iw or Gofpell , this is will-fcrvicc to God 
and fcparateth the Spirit from the word , aod is a high way to 
legittiinate , murther, adulteries, paricides, under the ireilctf 
the Spirits working, and leading without the word, if the new 
man workc according to the law 9 then is the law a nile, and 
what the new man doth according to a ruling law , he doth 
it<?xir^t^outofobligation,thenmuftthc flew»an be under 
this law and obligation as a ruk, nor can it be faid that the flefla 
doth good Workes for P mnUmlain Us jUfh there ineiethi^ ^od 
nor can it -be faid the new man worketh not according to the 
, law, but according to the Qofpel ,bccaufe the Gofpel as difttn- 
guifl^ed from the Law j (beweth us credendA fu>nfacicnda , what 
weftiouldbeleeve.notwhatwefhoulddoc (4) the new man 
worketh b)^ love, the flcib worketh not by love, but love is the 
fulfilling of the law Ro. i;,8 p,Ga«j.i4. 18,19 24. Ga.^J.i.thcn 
tnuft the new man be under the debt of love , and fo under 
the law as an obleiged rule,and to this Luther tcareth wicotffe. 
(/$) Sfente f^iunt ijuoi ^ (e) Belecvers of their own accord 

doe what the Law requiuech, for by 
faith they have receavcdthc Spirit 
that fuffcnjth them not to be idle, 
if the flefti refill ^ they walte in the 
Spirit, fo a Chriftian fulfilbth the 

IfX rcquirity fide enim 
Sfiritum recepertint^ qui 
K0n fimt eai efe mofos fi 
caro re0it^ Spirit ft ambu- 
lent. Sic Chriftianustm- 

(e)lAXthtt to. ^^UgemM'. Chrifime- LawQf(;*irf by faith, for Chrrftif 

(/; Hooy-com fdluHm 9mm credenth /Im 
€. ^plg.i^ ris cperiiut^ et remif[ione 
(?) ^^^^^ fr^^ teccof^rum intus. 
Srac0.pag.14o. gy^ ^y^ Aminomani 

meane that there is no 
indwelling fmne in bc- 
leevcrs, <hey are (/) 
asqjeaneas ^hri^ from 
all finne, as {{) the glori- 

the end of the Law for falvation 
to every one that beleevcth, he fiil- 
fillcth the law without, by good 
works and remiffion of fins within. 
2 iL»fi;fr Meancth that theflcfh 
theafliin beleevers truly finnetfa, 
and violateth the Law , and bring* 
eth the bclcevcr under condem- 
nation , if Cjod would enter in- 
to judgement with them, fo as God 


Luther dgalrfft Antinomians. 


fceth finne^ adultery inDdviJio be 
(innc , denying of Chrifi in Peter to 
befinne, andhaceth it and is dif- 
pleafcd with it , aod ^ij belccvcrs 
have carrxm peccatricem a finning 
finne in them Lnther Tom. 2.c. 1 8. 
fol. 1 1% pride , avarice ^ murmu- 
ring againft God, and in fo farre as 
they have thefe in them, Chrift is 
not in them* To i|.fo.i 1 4. 

3 LHthcrin tJjKjfe words exprcf- 
ly faith the juftified man is notper- 
fcft, nor arc his workes perrcft, 
becaufc the linne of them is pardo- 
ned fflutrrmr/ ijta CdVdrhid^ UHdo y 
fnferlns &c.) adfunt , Chnfins ^ 
ifi^OHtft^ideftyir.firmeaAsfif hicofns 
efi dMmc f^^ogo 4jHi frrtem afi' 
mtm carnem excercedt tt vtxet^ in 
ib farre as there is finne in the 
belecver , Chriji is ahftnt , or if he 
beprcfent, he is weakely prefent^ 
&c« and hath need of the paedago^ 

fled in hcavenj that G^ 
can fee no fin {h) m be- p^^P^ ^®^-^- 
Icevers, becaufe thereis ,'i^;'^^/i^7 
no tin m them /he cannot , 54,, j^. 
bedjfpleafed with them (6)Hony-com. 
for finne , becaufe it is ch. 5 7 ^7 4. 
not, - forgiven finne is no W Heny-com, 
fin^^irCy hjth rx) being ^.^V^;^-,.,,^ 
before God^ its but a c.7.134. 
feeming fm,f /) not real- (/) Saltm. free 
lyandiofkith. grac^Mj, 

I ^BmAntin&mians^n 
Ttf^wafler. pag 77,78. 
Sdh, free grace, pag.140 
4^j45 • EMt9i$ Honj-com. 
c A 1, 7,12. teach that all 
the natorall, civill and re- 
ligious workes of belee- 
vers,as well as their per* 
fones,aremade perfcflr 
and conforme to Goeit 
law, then Chrifi can- 
not bee abfent in any 
raeafure, nor weakely 
prefent , as Luthr fiich 

nor have they need 

the paedagogic of the law How Imher 

CO make way to Chrtft. aec©rding to 

3 Ccncifffi^y Taking the Law fimply as the Law and an in- Scrip^^e faith, 
ftrument of the covenant of workes exacting by Law-compul- 3^^'* j^j.^"^ 
fionperfeft obedience without a v1^f<i*4fw' and that tinder the ccnfcienccin 
ftriftell penalty of eternall wrath for the leaft breach, asicis tliebdecver.^s 
©ppofed CO the Gofpeil,vvhich it a milder King ,and taking the fimply freed 
coHfcience not in its latitude^ as it is in both the beleevcr and the f^om the law, 
unbeleever, but as it is in the beleevet renewed , and wuhall ^J^^'j^^^^j 
troubled and terrifyed with the fcnfe of -finne, fothelaw jashimrtndhitfe 
Lmhcr faith, is abrogated , ani hath no dominion over the re- only power 
newed man or the renewed confcience to condemneit^ but over his flefc.. 
only over the old man and the finning and lufting flefh to chafe 
the bcleever to a,morc ftrid: clofuig with Qh^ , and arguing 



Luther again (I Ancinotnfans. 

33l'i ..:' ' '' (\ 

akid conviriCinghiiii:ot.too reali and true finning, not of fecm- 
ing and itnagniry oftending ag<iinft i LoAVij^as AmmmiaHs 
drcain,(o is Ltithcr (m) to be i;aken. 

n Luther torn. 

Lutbcr ton. 4. 

1 If. 

How the law 
conJemneth & 
how nor. 

f Liuh:r tfjm,j{, 

jLf'X JHJ}^ fidn eft f oft- 
tA j fie ejii/H '^it^it^nf ml- 
Id /^ ofm h^beat , ^ua 
€Hm admoneat^nrgeaf^ ^^- 
gatyjedfwe hU^ codHione 
ieyjifi jponfefacity ifua lex 
exigity IdtpUxfionp^teft 
accufare.; 0* vepi^ agere 
creJcntes in Chrifiumy nj^c 
^mm confcientias pertHr^ 
barcy terret qmJicm, & ac-. 
cnfatyfid Chrifiw fide 
apfpehenfus ^hi^it earn 
CHmfuis t€rroribm& thi-, 
fiii. Ita^jHelex iis fimpll^ 
dter ^brogata^fif non igi^ 
tur hahet JH4 accnfrndi 
eoSy Sp9Kti enim fgciftnty 
qnodlex requirit. 

n Lmh^.T iingrediertdffm 
eft igitur RegU via^ut fte- 
ejHe legewy pUne_ rejicia- 
mtUy necjue ^Ihs ei tribna- 
mMj qmm 0fortet. 

o Luther, Ante Chri" 
fium \^lex'2 e(lfanUa,foft 
ChrlftHm eii mors : Jdeo 
ubiChriftHS venk(]\JiXi\- 
ficans jmpium) rihilftm' 
plkhcrfciye debemw de le^ 
ge^ nifi qtiatenm imperium 
hAbet in car new ^ quam cp- 
erect (^ fremiti 

p h^i\xQ\ J' xciiAmde- 

The Lcit' is not given to a jnft man, 
vtkofoliteth that h:eh<sith no nee^(itl 
hies. Cerrified and quakiiig conki- 
ence qF the Luvv^s. coinpeiling ani. 
forcing with curlers and as condena- 
ning) cfa Lawvphich Jhouldadmonilb 
prtffeandcQaipell him, but with* 
joptauy compiilfion of the Law of 
i^is,ownc accord; hee doth wJiac the 
Law rcquireth, therefore the La v^ 
cannot accufe and implcade belce- 
vers a$ guilty, nor can it trouble 
their confcicnce, it terrifieth and 
accufe th, but Chrift apprehended 
by faith, chafeth it away with the 
terrours and threatnings thereof: 
therefore the law to them isfimply 
abrogated, ^nor hath it authority to 
accufe them, for they doe williii^ly 
what the law requireth. v . 

Wemuft then waLk (faith «Xi^- 
theryiw the Kings w^y^that we may 
neither utterly rcjed: the Luw^ hdc 
alcribe more to it then is due. 

Before Chrift Q the Law] asic 
rigidly commands and condeinnc s, 
is holy, after Chrift jaftineth, it is 
death. Therefore when Chnft coni- 
meth (being apprehended by f'airh) 
weiliould know (or acknowledge 
in the renewed confcience nothing 
of the compelling and condemning 
Law ) nothmqfimply of the Law* 
.but in fo farre as it hath dominion 
over thd lkfti> which i? oweth and 

p So the Law (faith Lathfr') of 


LMther againji Antinomians 


the ten CommandiemGnrs without j dccMogi fine fUi in Chri- 
fiich in Chrift bringech death ^ not 1 Jtnm eft nmtiftrA , non 
that the Law 1$ evill, but becaufe it | qmodUx maUfit^fedtiH^i 
cannot juftifie , but hath the plainc infiifvcdrenmi^Jftt , qnU 

^ ^ 

contrary cftcd. 

(^) ^^^ proper office of the L^rp 
(as the Law without a Mediator) is 
to make us guilty, to humble, kill, 
bring to hell, take all from us ; but 
for this end Cas it is the hani of che 
M^diat^r^ that we may be jultified, 
and Chen it killeth not limply , but 

Therefore (-) Lather^ the Law 
h^th douiiniOii indeed over the bo- 
dy an<i the eld man - iei this man 
b;^ ucder ihc Ltw,ict the Law pre- 
fcribe what he ought to d-^e , whit 
he ought CO i'uiFv^r, kt n no: poiiuce 
ti;e chaiiibcr la wiiich Chr fi only 
ought to reil and ilccp, chat is, let it 
not trouble ihe new man wiih its 
ufe ai^d oitice. 

(j) Wee grant ( faith Luther) 

pi die cofitrariMm 


r^) Luther, L^^^ ,^^ 
{ cogcnta cond mfuintis) p. j i ^^ 
proprinm ofjicium efl ms 
reosfMtre, hHrnilidrf, oc- 
cidere, adinfernHm d d^i" 
cere c^ omma nebu AHfcrre 
fed iiopne^ Mt }Mfiificemur 
& nan ergofimpLciter oC'^ 
cidity fed ad vitdm occidit. y 

(r) Lucher. D*«/*.-^,^^^^^^^^/ 

tnr Jane iix'M cor pH4 dr nji. 
veter^mhomitem^ufitfuh How the rc- 
teq^ , haic prdfcribat Itx^ ncwcd mni is ^ 
(jfiidJACere^ (juidperferre ^^c^d fr v.;n ;hc ^ 
debet y cnMc enimin ^ftij '^'*' * 
Chnjiiu [oltis tj^iulcere 
G^ dormire debet y non co «- 
taminety idef}^n9vs4mh^ 
minem nuUa fno nfu ant 
offi'-U pertHrhct. 

Luther. Fatemnr }n- ^ ^^j,,^ ^^^^ 

there is no Li w given tothejult^as (tm nonejfepofitam /^^w,fo.f4^. 

^unttnm juHiffffit & jpi^ 
rttn vivunt , fed^natentu 
iff cnrnefnnty Cr c^ptm 
peccati haber.t , effe fub 
lefty cirfdCifeUf^ii opera, 

they arej'iftand live in the Spirit, 
but as they are in the flefh,and have 
in them a body of (in,and are under 
the Law, and doc the workesof the 
Law, for that is not to be j uft > nor 

to doc the workts. i^^^^ n$n efje ]nftos nee 

fncere bond opera. 

But the Aminomians in Lntherj (t) time , and in our diycs ^ jc^/^; ^ „ .^ 
doc wickedly {^) inferre then,thefe, and the like comaiande- u:^h,ra^^f^ 
ments , ^Vd/ke in my Ld^$^ put an the new man mh^ it created ^- p 5 3 . 
€9ri^ni to (jjdl^let^i fH dmthcr in Uve , doc not belong to the ^ rwzzMfH 

io8 Luther ajain(i Antlnomians. 

How the Law ncw man, but only to the flc/li> anrJ ro chofe that are under the 

is given to the \^^^y for What need \s there (iaid ihe old A^trnwians ) to bid a 

new man, and ^anpMt 099 his coat ^ vfhenhu coat t^ ulready on hif» ? therefore wec 

how not. £^y ^j^-j ^^ ^ ^^^ ^^jjj. j^.^j.[^ not pa: oil his caat, that is to a man 

under the Law , an J to the o\i man in the beleevcr , not to the 

new man : for it is true thtfe precepts, as they are meerly Icgall 

and to be obeyed without the grace of the Mediator ^'^nd as they 

cxaft perfeft Law obedience in a compulfive way under the 

painc of death cternall, arc not given to the new man 3 nor to the 

belecver at all , that is moft true. But that thefe commands, 

Evangelically confidered, and as they urge obedience unperfeft 

and by the grace of God^zx^ not given to the new man,but to the 

old only, \% a moft palpable untruth , for Chrift biddeth the be- 

Icever and the new man put on his coat , though he have put it 

already on, but imperfeftly, there is a fleeve or a (houlder of his 

new wedding coat not on yet , it is not perfedly buttoned in 

this life; though the coat of imputed righteoufneiTe be perttft, 

and if fan(n:ificatiorrbe^fincere , yet it is not every way fo fewed 

and pinned onds , ^ but the very new man hath need, in regard 

that his faith is in the growing hand, of that command. Pi4t yec 

on the Lord Jeftis. The juft,asiuft, ftiould have no need of ^ 

compelling Law , if they were perfedly juft both in perfon and 

works, as A»tinomians fay they arc. And it is moft falfe that the 

Law isgiv^n formally to the flefli , as if finfull fielL were com- 

. manded to beleeve and put on Chrift, or were capable of rightc- 

oufnefle^ as before is cleared. 

.4. Concltifiofi. 
^ Luther faith, the confcience of a belecver weake, and tender^ 

texriified^ challenged, accufed, hath noching to doe with the 
n tu$heftom.V Luth. Nuntjnaw fficcat , (a:) A man (a belecver) terrified 

fc J4^ homo horrihlius (jnam in 

to articulo^ inijuo incipip 

t^gifcntire^fcH intelligere • 

y ImfoJJjhile efl6.hr i'- 

Jl$$m c^ legem fimnl 

haiitaroin cor do : 4Hte^ 

ytmhetttom.i' nim legem du^ CbriJIum 

^^^^' ccdcrt 9forictr 

in confcience , and under the deC- 
pairing apprehenfions of wrath 
doth never ftn more horribly , then, 
in that article of time, when he be- 
ginncthtofeeleand underftani the 
Law ( \x\ its condemning power.) 
(7) Its unpofllble that Chrift and 
the Law candwdJ together in one 


Luther dgain^ Antinomiansr 


fouk ; for either muft the Law or 
Chriji yeeld the one to the other. 

(^) Luther^ Let usleamctodi- 
ftinguifh thefe two righteoufneflfes, 
that we may know how far we are 
X.O obey the Li w J forwefaid that 
the Law ought not to exceed its li- 
mits, but only have dominion over 
the flefh of a Chriftian ( to (hew 
that he is a (inner , SMtmArpj faith 
freegr, 145. he is but a feeming 
finnerj— lay thou to the law, ftay 
within thy limits , and excrcife d j- 
minion over the flcfh , bat come 
not neare my confcience ( to con- 
demne me , otherwife to oWiege as 
a rule of obedience it doth) where 
there is no Law. 

Its the great skill and wifdome 
of Chrifdins to be igiwranc of the 
Li w and workes , and of all adlivc 
righteoufnelTj, eCpecially when the 
conference wreftlcth with the ju- 
ftice of God,as withouc the Church 
ofCoi, it is the great wifdome of 
Gcd to knoWjConfider^and preflethe 
law, works and adive righteoufnes. 

(c) To the Divell accufing • 
thou art a (inner, and therefore 
damned, we may anfwer ; btcaufe 
thou calleft me a (inner, therefore I 
(liall be juft and faved : yea thou 
fiiall be damned : no, for I (iye to 
Ckri^i , who gave himfclfe for my 

O a 

(^U^etttijfimc h4HC ar^ 
tem cUiiir.gtiendi inter 
has dnxs juftttiMj utfcia- 
mm quaunm legi parcre 
dcbtammy diximtu Mtem 
fupra cjstod lex tn C hrifti^ 
ano %ondibct excedire //- 
mitesfHoSj fedjantHm ha^ 
iere daminium in carnem 
Chrijliani — Dicas legi , 
con0e intra limites tuoSy 
dr ex:rce dominium in 
carnem , con^cientiam aU' 
tem ne attl>ifras miki , fiti 
npiHa lex eft. 

Snmma ars & fapi- 
entia Chri^ianornm efty 
nefcire leg^Wy ignorare 
opera (tr totam juilifi^m 
aHivamy prefertim cnm 
confcientia iHclatur cum 
judicio Dei : ^tit extra 
populnm Dcifummafapi^ 
entia efty nofcerey in^icerty 
& urgere legem^ opera (^ 
sfJivam jufiitiam. 

Luther. Diaholoacen* 
fanti : tuespeccatttr : fr- 
godamnattu : refpondere 
poffumtu : tjma tnmepeC'- 
catorem dUu , ideo volo 
efe jujtns & falvHt : imo 
damnahfris: mn^confugio 
enim ad Chriiium cjui fe* 
mftipfnm tradiditpro pec-* 

{a) Cnm 

The guiiry 
confcience of a 
beleevcr not 
under the Law. 

f. jj. 

hLu^hertom. 4 

Excellent rc- 
plyes ofabe- 
leevcr to the 
accufing Law. 

c Luiber tom.4; 



Luther ioA 


Luther agxinfi Antinomians 

(J) Cum confcientia 
pertcrrefit h^e, necrAtio 
nem nee legem confulas: fed 
fold gratia ac conjolatio- 
nU verbo mdrH : tbi om* 
ninofic tegeroi quafi nnn^ 
quam de lege Dei quic- 
^udmaudicrxs .fedsfcen- 
^ in tenehra£y ubi nee Ux 
nee ratio lucet , fed folum 
enigma fidei qH(t certo (ta- 
iuit tefalvari extra & 
ultrk Ugem— eft (^ lex 
audienda fed [no leco & 

c Lut&er to. 4- 

f. 4^. , . 

A tempteti be- 

lecver tieed 
from ri)'* cha- 
lingesof the 

Loch. Chri^Uno nihil 

frorftu ne^ctii ejfn aebet, 
tr^frti^ if* tentatione u 
lege c^feecate^ eftfatentis 
efi Chrtjlijinw^ eft [npra 
leg^n^ & feccatumy habet 
enm in €orde praffntem& 
inclHfHrff y ut dnnulm 
gemmaw^ChriJlum domi- 
tiumlegi^y itAqaecHmlex 
turn Accufat y feccatum 
per tcrre- fact t y intuit Hr 
Ch^iflujKj tfrtofU^ppl'e^ 
htnfo , hahetfccnm viHo- 
ifem Igispeccm mortia^ 
diahli , ^»/ illi^ omnib^ij 
imp^rMtyW nocerc pnjftnt. 
(f) Luthtr^ Extenua 
$iones legu referenda fuyit 
adcerPamen confcientia, 
I LuthitomM. (g) Neqne fatU vili- 
f. I ** . ter (^ odsose » cmn i^ hoc 

^ srgumentoverfamHr ^ de 

(J)When the confcience is terrified 
with chc Law, and wrcftlech with 
chejufticeof (761^, confult neither 
with natural! rcafon , nor with the 
Law ; but lean only to free grace 
and the word of confolation , and 
there thou mayeft behave thy lelt'as 
if thou hadft neter heard any thing 
of the Law of God : there thou 
mayeft enter in darkncflfe , where 
there fhincth neither law nor rea- 
fon , but only rhe mirrorof faith, 
which may fave thee without and 
I beyond the Law— - the Law is alfo 
to be heard in the own time and 

(ej Luthr y A ChrifHan hath 
nothing at all to doe, t- fpecially un- 
der a temptation with the Law and 
fin, in fo tar as he is a Chriflian he is 
above the Law and fin , for he hatli 
Chrifi- the Lord of the Law inclo- 
fed in his heart as a ring hath a 
pearle indebted in it; therefore 
when the Lawaccufechhim , and 
fin terrifieth him, hebc^holdeth 
Cl^)ift , who when he is apprehen- 
ded b) faith , he hath with him tbe 
conquerour of the law. fin, deaths 
and hell ^ who commandcth thefe 
chat they hurt him not. 


(p Exfemnrioris of the Law^nre 
referred lo the confiift of confci- 

(f) Nor can we vilely and hate^ 
fully enough Ipeake of the Law ia 
this argument ; therefore the con- 


Litthtr agahft Anttnbmians. 


fcience in a true cosflift, ought to 
thmke of, or know norhin i but on- 
ly Chrift, and wjth all its might 
endeavour to remove the Livv as 
far as can be, from the conflid. 

fa l^qiii fnfjttmiu , idio 
confcicntin in vera agone 
nihil prorfu4 cogitate c^ 
m^e debet » niji ur,icHm 
Chriftnm^ acMmmis vi' 
rihm sdmtatur , ut tnm 
legem tjfiam longijpme e 

h Extra locum J«i?»i5- , • , 
^^ . . J- ' ^Luther com 4 

catidiM dii?emiu ^^^ fn^, 

Paulo reverenter [entire 4e 

lege c^ earn fummis IaH' 

h Setting afiJe the cafe of jufti 
fication t we ought with Paul to 
thinke reverently of the Law , and 
cxtoll it with great praifes, as holy, 

gcx)d, juft, fpirituall^ divine, and dihw evehsre, apfeHare 
when the Li ^ is out of the confci* ' fanSlam, honam, juftam^ 
cnce, we are to make a God of it, • ^Iritualem, divinam^ ae* 
but in the confcience its the De- bemus extra confci^miam 
vilL facer e ex ea D eum^ in con^' 

fcientia vero efi vite 2)/- 
abohtt. ' '^ 

Now Antinomiansn/vr only in the cafe of Juftification de- 
bafe die Law, but they < y it downe as a rule of life, they have 
nothing to doe with Moes and his Law, or ftrift walking. 

And where iS Ant*nomians tell us the (innes of beleevers are 
but an jcs :o our fenfe and feeling, or before men. or frnnes in 
our coavcrfawion^ nor really? not before God, nor in our con- 
fciv.ncc. nottofauh, they never learned this from ii^fforjtvho 
cxp aiidecK fenfe and hi • h a far other \Viy. 

Tor fo i Luthtr fpeikethj in a 
confiicl of conicience wc know by 
cxperience,fen(e of fiG^wrarh, hflV, 
death^hath dor/iinioiti.thc'n' wt muft 
f ly to tine tempted , Br./ther, thou 
wo'jldil'uve 9 fcuHcive nghtcc^uf 
ncffc; tlijr ;:^, h^'J ^ieilrcftto h.ve 
iuch a feniot righteoufnelfL^ ,' as 
thou hallof finne. chat ("h ill not bej 
but thy rightcoufnelTe muft goe be- 
yond the lenfe of finne and Teleeve 
ihou arc righteous before (?P^j that 


Luther i Incerta^!>f , Lu^j,., ^^^ 
confcie^.tite , experieutta f 1 54. • ^i; . 
d)Ctifcimt« , fortiter do' A temnrcd fn- 
minaturfcnfmp^c^tt.^ifa I""' ^■5^~^flye 

aeiMorthiJKicrrH'Ibitum - 
... .^-' _^ tivf loan mvi- 

d^ctnd^mfff, tenfuto ; Tu fi,,icir^p„ted 
Jratcr vu h^thcfe iuftiti- rij! feou^JacPV.. 

ph naf^ntire iuff)riaft7\ 
Mtpeccatum CeritiSj he non 
ftft. Sed tua ju/fitiade* 
bet tranfceniere fenfum 



Luther dgdinfi Amnomizns. 

that is, thy rightcournefle is not vi- 
fiblc or fenlibk, but there is hope it 
("hall bee revealed in its ©wne 

peccati C^ ^crare u coram 
Dio ]u(iHm ejftf I hoc cjl^ 
y^FfitU xua yion eft Z'ifiki- 
liSy non fenfthilis , fe^ (pe^> 
ratnr [ho tsmpore reve- \ 
UrJa. ^ - 

Lt<tkr never dcnycd the finncs of belecvers to be reall finsi 
and chat there was no more originall finne dwelling in a be- 
leever then in Chri^^ as our grolle libertines doe. But he for- 
y ■' biddech. the ren^pted to meafure their pwne condition, as fbr- 

loriK: and hopeleire, from fenfe; becaufe they t-eelfinne, wrath, 
hell, death, terrours of confcience, but contrary to the fenfe ot' 
all this, the weake foule muft beleeve an invifiblc and fpirituall 
righreoufneffe , and fcek no fenfitive rightcoufnefle , asmoft 
men doe in conflids of confcience. 

Luther hath divers comfortable grounds of bclceving 
when the Law in its condemning power brcakes in upon the 
k LvxhtY tom.4* k In truce aliuJ peccatum / Asi. k^ Lmher^ When I finde re- 
54- invenh contra meum peC" [ morfe of confcience for my finne, I 

Chnftonthe cAtumeiHoclme accujat & looke up to the brazen Serpent 
cycd^tocom-^*^ ^^^t'^r^f, pecc^tumfct licet j Chrift on the crofle, and there I 

fort thcwcake aliuJiincarne Chrift i tjui 
belccYcragainft toiit ptcc4tHm mfiftdiyom" 
his owfl fin. mpotens efi.aUmnat 0- de* 
Torat peccatum menw* 

1 Fateormepeccajfefed 
feecdtummcum ^uod pec- 
€4vff damn^tum (fi in 
Chrift J qui eft peccatum 
damnans, eft antem pecca* 
turn illud damnans fsrtius 
damnate. ' 

2 xn Luther, Sicut 
tuvftmnm tfi canem ia^ 
trantem €9f}temnere ^ 

m lumber torn. 5 

f. J7^- ^ 
The waycs of 
over com ming 
1.1W tcmptati- fretmrr^itanndvinccn 


finde another fin againft my fi£),thac 
other finne in the fiefh of Chrift 
which taketh away the finne of the 
world ^ is an omnipotent finne and 
condemns and fwallows up my fin*- 
And / 1 confeffe I have finned, but 
my finne is condemned in Chrift 
who is made a condemning finne, 
and the condemning fin is ftronger 
then the condemned. 

2. Ml As its moft fafe eo 
contemne and paflTe by a bar- 
king Doggc , fo the only way of 
overcomming is to defpife Sa- 


^ir4/we/?cp»ffmarr< jr/i- ' thuns cafting in tboughcs, 

Luther a^ainfi Antinomians, 


difputc no longer with him. 

And n when there is no cfcaping, 
dofe thy eyes ^'1 unfwer uoching^ 
and cooamend Ciic" caufe to God, he 
giveth a reafon 5 Sach^n cannot in- 
dure tv) be a contemned enemy. 

5. p Lmher^ Tentttions are the 
throDgings or embracings of the 
bridegrome to the bride from im- 
patience of love. 

4. q Lmtber^ The tempted is to 
fay, I cannot endure thcc (O LtwJ 
a rigorous Tyrone , and a cruell ex- 
after^to reign in my confcicnce, for 
it is the feat and temple of Chrift 
the Sonae of Cod. 

5, r Luther^ Its tnae the tem- 
pted faith,how can I be holy, when 
I have and f;^l fin ? that thou fee- 
left and acknowledgcft fin,its good, 
give thanks to God, defpairc not; 
its a degree to health to fcelc fick- 
neffe. But how fhall I bee freed 
from fin? flye to the Phyfician, fol- 
low not reafon, belecve, and facri- 
fice reafon. 

Antinomians comfort US thus^ the 
fin of belcevers i^feeming fin. Lu- 
ther faith, its too realli and muft he 
cured by Chrift. 

6. sLuthiTy CAr//l dyed not for 
the painted and phancicd , but for 
tnic fiBners , and thcchiefc finncrs, 

its d}(pm4rs d/fititis. 

n Tentatw a Sattmay 
CHm mUnm evadendi mo- " ^«^*^com. j 
dum fentyy fimplicitcr '^^ ' 
cUude ocutofj & nihii o Luther tom.i 
rf^endcy cr com?nenda ^7^- 
CAMfsm De9, 

o Luther, SathMn nihil 
minw ferre potefi qnum 
fiii coHtcmftum, 

f Hi funt amfUxus P^«^?»^/'tom.j. 

^onfam pr^ impdtiintia 

q Luth. ISTen emm ft- q tichet tom.4 
ram te(0 Ux)Tjrdnnfim f.6. 
dnrfim & cruaelem r.v- 
aScrem in c^nfcientU men 
regnare ; ftijmdtm en fedes 
efi & tmplnm Chrifiifi- 
Hi Dei. 

r ^ip9Jffim e^c faK' r u^herzom^. 
[Ihs CHtn habeAin c^fenti- f* 7^. 
ampeccatum? cjuodfcnti^ 
dr Mfyiofcis peccatftm^ 69- 
yifime(t^ gratis age Deo, 
ne dfjpera. £ff gr^dw 
adfaniraum.cwn tgrotiu 
Agnojcit , (tr fatttHT mor^' 
him funm. S:d qn^m^do, 
liherahor k peccfito ? nr- 
CHrre admedicmr^'manata 
ratione^ crede in enm. 

Difcecredire Chrlflnm s Luthcrtonr^i 
non pro fiSii ant pi^u^ ftd^*} ^* 
veri^ , non pro parvu ^fed 


Luther againfi Antinomlans. 

max yr^i^ ' Kon fro um at- 
que Ml' TO \ Scd pro emni 
Lny^ ^cnpro deviH'k' {;^hI 
lus% etiam A^gdM vdmi 
r'.mwn fccc.tum zinceyi 
f tcjl^ fe^.fro i/r, l^it fee- 
£atutr4id:!Hmf^^j t5'«^7 
invcniaris in nnmero to- 
YHm, qHidiCHntfir^ nofln 
hoe ffl qni hone Jidd dtt- 
Srinam hAbcnt^iLCent, at - 
diunty iufcuntf C^ii^rc 
dufit , tHrn pljiKt de fiilmf 

noc for one or two^ but for all^ not 
for conquered, buc for unconque- 
red fins, urd if chou bt of the riua - 
ber of thcfe that btlceve, its good. 

Lnthir^ here would have the 
weake ones that finde hearing, lear- 
ning^ loving of his dodrinc, nd be- 
lecving , that is fuch as have quali- 
licjtions and conditions in them to 
know ChriO: dyed not for phanci- 
cd men, buc for cht^m. Antinoml- 
ans rej-d: all quaufications and 
conditions. Yea, 

Ltither comforts only the fe againft the Law, who have this 
condition of Chrift iKclofcd in tkcir heart , as a pearlc fee in a 
ring, £#riEwr torn. 4.f.46., Yea though Ijtthr be againft all 
freparaticns of merits, yet is he cleare for preparations of or- 

\^A%hif h for 
conditions in 
the Covcnctnt 
of grace, and 

on.Kta- a«fr-againft the Antinmians. 
vcrfion. t Le^uproprtum offia^ 

Antinmuots umeftnoireosfaeerej hK- 
deny both. ' miltarf , occidere to fne ut 
\^^^'''''^^ ]HftificemHr. 

% Lurhcr to 4. 


t It is picper to the Law to make 
men guilty, tohymble, kill, bring 
downe to hell, and take all from us, 
for this end t that we maybe jufti- 

rv The Law maketh noc men 
fons of God- but it prepareth u$ 
for the new birtb. 

W Lex non facit filidf 
Dei "at qui prxpar/U ad 
novam nativitaum tjMdfit 
per fidem^ 

X Luther, MaSeMlex The Law is a fire and a hammer 
opprimit pertinacfm befi a breaking the rocks , to fuppreflfc 
prefumptionnn ut ijla cbh- that pertinacious beaft prefutnpti- 
iufi^ne homo in nihilmn on , that a man may be brought to 
TtdaDus defpcrdt de fuu nothing , and defpaire of his owne 
virihiu'. }pJH(iMm --fititit ftrengih and righteoufneflfejand be- 
mifiricordiam & remijUfic" ing terrified , may rhirft for mercy 
nem peccatorttm. and pardon. More of this ycc may 

I fee in Luther to. i.fol. xi.p.286. 
4i2.to4i.5.f*296.to.i.5 3. 
Lmher never ment that wee are 


Luthj#,i.472, Frrj5- 

Luther a^dinfi Antinomians. 


freed from the Law as a rule of 
good workes, XnrrA^ to. 1. 47 2* by 
the faith of Chrift, we arc not freed 
from workes, bac from the opinion 
ofworkes; that is, fromatoolifh 
preliimption of juftification by 

7 Lmhcr. Fielding thy terrours 
and threatnings, OLaw, I dip my 
confcicnce jn the wounds , death, 
blood, refiirredionof Chrift; be- 
fide thefc I will fee nothing , heare 
nothing. For we think Chrift will 
quarrel} with us, i^nd iceke a recko- 
ning of ourill led life, and will 
accufe and condemne us, 

* In tcntacions though fenfe fay, 
that God is an enemy, I follow the 
Word that faycth the contrary. 

4 The divell is an admirable per- 
fwader to caufe us thiiike a little fin 
t hainous crime. But the word 
pointcth Chrift fweet, mccke. 

lo. b Luther. The fleQi mur- 
mureth, but the Spirit iighcs t© 
C5od, and had rather dye inihe ten- 
tacion,th€n depart to wickedneflfe. 

II. c Luther. This is a rule in 
allteoiptaaons, wc fancjc another 

dim Chrifii nonfumtu h^ 
ireri ah cperilfMsJid Mslopi^ 
monihrnoi^t) u^^defi^ajkul- 
• ^apr£/umftiom)Hjitftcati^ 
c^t^r 0pera^P.it/!t<t, fide^ 
enim canfcifntia^ noflroi 
redimit.reWficitty & fer- 
if^t : ^ua €0^m^cimm 
]MfihiiU» eft mnin pperi" 
hm ^ licet ^perasUfejfe me^ 
qne f'ijfintineq$te debeam. 

Luther. Sentier^s ter^ 
rsres (^ mimu tuas ^ O 
LtXj immergc c^nfcienti- 
am meam in vnlHera^ [m- 
gHinemimortem &c.Chrim 
iliVemt in mentm Chri^ 
fium tfelle expofimU^e m- 
bifckm vcHe ratia^fm k 
nsbU ixigere tranfa&z 

2 Luther. Cor MClst 2^^^*^ toiii.4 
Denm ddverfunty verbmm ^'^ ^^" 
Dei/equidthop non fen^ 
fum meum. 

A Luther. £fl didd* 
Uu perj^Harormirificfss-^'.^^f^^^ 
Verbumpingit Chrifium^ * ^* 
w« accHfatcrem , non du* 
rum exaclorem. 

Luther. ^«4«^«4«ibi^jefto.4.f. 

carp nvnnihtl murmurety 189. 

tamen Spiritw gemit ad Tcmtations 

Denm (^ potim inteMA- ^^ '^^^^^^r* 
^ • ^^ ^ ^ ^ .^' are refined m 

pertre tupit qnnm ad tm- 

<^ cmmbm tmtammbHi , 


Luth€r>4(rAfn^ Anrmomiahs. 

< *- 

i Luther tm.i 

fi^s^-ipfi ^wm fingimHs 
tamns emm Dcnm n*nc 

tafma^ id rf, LrnhU^e^ 

Luther. Pe^catsr ^s^ 
igitur U odit Dcm. Bac 
confeijutntia vera efi im 
naturkj in JMre civili • ad 
tribunal ChriJU—hoc /r- 
quitur J fecca$or es ergo 

e Luther CnmSathan 
^exat confeientiamffrk" 
gem J mile efi €pf Mere Sa-- 
tand. ^jddadte tamen, 
n0nfeccavi tihiyfeii Deo 
mee. Non enimfum ttnu 
peccator. ^id igitur 
ytiris efi in we? — non pee^ 
CMvi tibi^non legi, non con- 
feienti^^ nuUi hminif An- 

God , and beleevc God not to bee 
God, but a phancie^ a Ghoft. 

flntherto. 4. 



11 d This confcquence ( thou 
art a ftnnct , therefore God hatcrh 
thee ) is true in the Civili Law or 
C ourt,but in Cbrifts Tnbunall; its 
true thou art a (inner, therefore be- 

ip i Lmher. When Satliaii 
vexeth the confciencc with the 
LaWr it^ Ht to iay to Sathan , what 
is that to thee , yet I have not fiiv- 
ned againft thee , but againft my 
God , for I am not thy (inner; what 
Law then haft thou in me?— I have 
not ffnned to thee ^ not to the law^ 
not to confcience, to no man,to no 
Angell, but only to God, 

geh nHUitfedfoli Deo. 

Enthers meaning is, that he hath not finned to the Law , o« 

fo againlTit , that he ftiould be therefore condemned, bccaufe 

he is pardoned in Chrift, 

14. / Luther. This wound of 
confciencc cannot otherwife bee 
hcaled>but by the word of God. 

f Luther. NuUd alld 
re potefi fan4ri hoc vul' 
npu confcitMtia ejuam ver- 
ho divimepromi^ionis* 
g Luther. Si ei caU-- 

4* m$4S eontrttmy noli te am^ 
flim conterere^dut Sat and 
eonterendnm dare, fed da te 
Chrifio qui efi pi wSr^j fi^jnx 
^ amat eonquafatos ^ 
€0ntritns Spiritft* 

4 Ji Luther- DefperMtm 

£ If thou be a broken rccd> doc 
not breake thy felfe any mort, or 
give thy fclfe to Sathan to be brb- 
ken , but give thy felfe to Chrift, 
who is a man-lover , and loveth the 
brokf^n and bruifed in Spirit. 

16. *Tb€ 

dcijsiairing foule 

Lnthcragdin^ Antmonrians^ 


praycs not, while the dcfpaire con* 
cinueth, — • but when the feaver 
tui netk to a cool , the cry begins- • 
he u much helped when he he^reth 
a brother rightly handling che word 
of-promifc -whenfairhin God is 
thus inculcated in a fad heart y then 
f limmereth up a fparde of faith, 
and a figh of heart , O if I could— 
then folio weth (enfe of joy , God 
cannot defpife thefe fighcs. 

17. i God withirawdth the 
paps and breads of Grace ^rom the 
juftified , . that we may Icurne to 
know what our owne righredufnes 
ufeth to doe, even tQ prcffe us with 

1 8i when fathan ob)edetb,behold 
thou art a finner , thou doft not f« 
fcdceve, thou doft not fo love as the 
word rcqaircth : fay thou againe, 
why vcxeft thou me with thofe vi- 
(ible thmgs? I feci thcle well, there 
is no need that thou teach me, there 
is need I follow the word aad turne 
to invifible this^s* 

19 / LmtherX\iZ greatcft part of 
men are beguiled , ttotthey know 
act that che t noughts of their utter 
cafting out from God , is a tcntati- 
onof Sathan. 

20, m LHihjn^^ In a confli^ of 

P 2 

Monpratf dt$m ieffcrMM 
^Hrat-^fcdcnm rcmittitmr 
fdroxjfmtu tumprimam 
in^ipit cl^mcr — plurimHi 

amdit fratrem ccmmodc 
traRantcm verbnm Heu 
^cmm Adhnncmcdum £« 
OMcta m DeHm — a^im^ 
dnxio inculcMttir : tnm 
fur jit fcintiUa^dei&gt^ 
mitH4C9rdis^ O J! pa fern} 
feejuitur tandem fenftui 

h»s^emitHS rtigUgere, 

I Luther. Dcifsmam^ ittt^&O'tom. 4 
mam gratia etiam inftifi" £ jo*. 
catu nonnunqHom fub^ 
trahityUt difcamw, ^nid 
noftra ipforftm jufiitia/0-^ 
Uat facfreyncmpe^qfi^d fi* 
let Of primer e dcfperatione. 

k Luther. Cnm Ss^ kLuthfftom.4 
tanobjicitj eccees fc$€4^ 7^^'^W.*r 
1^' , non^crfdid i nan JU 
9rat , ficui tiejuirh vcr^- 
bmn: tu contra die ^ ^uid 
me vexMfhy vifibilibm f 
bem fentio ijtd ^ nccopm 
efiy HttuMedoceasy iUnd 
opm efi m verbMm/cqnar 
^^transferam mc ad in^ 

1 Luther. ^Maxima 1 Luthet a^U 
pars faltitftr , qnod non ^uf.Afui/am. 
credunt hoi cogitationcs ^^'^i^^*^'i9t 
fffs tcntdtioms Satan4. 

m LutL Doccmftrin 


m lutber to. 2. 
inGen.€.xi, £> 

Luther agdinft Antinomians. 

defpaire, we muft hold the promife 
made in baptifme— if Sathanceafe 
not , but cry in thy heart , th©u art 
ncK worthy of that promife— w« 
muft ardently pray that the promife 
be not throwne out of our hand. — 
-'Say, I know there is a promife of 
grace, for the Son of Gods fake 
made to me; this promife (hall not 
lie, though! were caft in utter 
darkneffe. I have ftaycd the longer 
on thefe, becaule poflibly every 
Reader cannot have Lmhcrs works 
at hand. 

Bow wc arc 
paticn s in ju« 

pjhga.- heretko. 

h^c certamine 0ffrehe^nda 

frcmijfionem im huftifmo 

fdUamyqH€certA c^ cUr4 

€ ft, fed hoc cumfif, nonfia- 
tifn ccjfat Sathan , (ed re- 
cUmat in corde tMOj tenon 
effi idgnum ifia frtmiffi' 
onCf efl auum offu ardtnti 
^rAtioMC'-ne extorejueAtHr 
Hotu fromiffi0—Dic, fcio 
fromi[fdm mihi pr9pur fi» 
Hum Dei gratiam. Hac 
fromtj^o non mentietnr^ 
etimfi in exier lores tene^ 
brM sbyciar, 

4. Conclnfion. 
Luther 3ind our Divines fay , that we arc paticn tsin the bu* 
finertc of juftificaticn^ which tendeth not to tavoiu- the Antino- 
miandreame, that we are juliified without faiih,and'beforewc 
belceve , or c|iat we are,6iGcks and dead paflSvc creatures )n the 
ad of bdeeving, or in other fupernaturall afts. The AncinomiM 
ansofold, as«now^ Towne, and others teach , that the Law 
hath no adivity over the new man, by teaching, ruling, com- - 
manding) requiring, exiting or demanding obedience of him, 
hecaule the Cfa^iftiaii man is Lord of the Law and the Sabbath, 
and dpth all'without a Law teaching or commanding ; for the 
pew manias new, doth good workes by nature , as the fire ca- 
fteth'heat then not by law, or teaching.or command. But Lh* 
iher will have juftifieation to be paflive, and the Law in juftifi- 
cation a patiept in a Farre othor feofe. !• Becaufc the broken 
debtor is free in Court for nothing he doth himfelfe j but bc- 
caufe the rich furety did all, and paid his debt, 2. Becaufe the 
Lavv, and the fulHlUng thereof in theperfon of the juHiSed is 
utterly uopofliblcj and he is juftified freely in Chrifts rich grace, 
without biw or workes , and the Law makes him no helpe for 
juftification at all, but is a meere pcttient- 3. Bccaufe Chrift 
that )uftifieth the ungodly,and is the head of the juftified, oweth 
nothing at all to the Law , and needed not to be tcached what 
to doe by the Law^ and did and over-did,and out-fufilred more 


Luther againfi Antinomians 


abundantly by grace^ then the compelling , curfing and threat- 
ning Law can teach or commard, had wee fuffered for the 
breach oFone Law , and done all the reft of the Law moft per- 
fedly and exadly, yet could we never have given fuch glory to 
God, nor fuch exaS paymentand fatisfadion to the Law>l)oth 
by doing and fuffering, as Chrift did , we ftiould have payed to 
the Lerd and his L9, w, but copper and braflfe. Chrift payed our 
Law-debts in fine and pretious gold. And what our new obedi- 
ence wants in quantity (for we cannot by Grace keep the Law 
cxaftly, nor thereby bejuftifiedj it hath in quality, being 
wrought by Grace » and perfumed with the glorious merits of 
Chrift in thefe refpcftsjfaith, 

Luther. The whole nature of 

juftifying us., in regard of us , is 

p Aiftively the Law is a weake 
afld poore clement ( the letter of 
neither Law nor Gofpell can give 
ftrei^'gfh to obey J; and its weake 
paflively J iecaufepf it felfe it hath 
not ftrengtb to bring rightcou(hes> 
and newtrally its. infinuity, and 
poverty it felfe. 

f JLnthcr. . Our merit (by doii^ 
the La w)is juft iwthipg. \y hat can 
a cur fed (inner, ignorant of God, 
dead in finnes , lyable to the judge- 
ment and wrath of God dcferve ? 
therefore that is the only way of, 
efchewing the curfe to belceve ia 
God. Thou, O Chrift, art my fin, 
and my curfe , or rather I am thy 
fin, and thy curfe , thy death , thy 
wrath of God, thy hell; on the con- 
trary, thou art righteoufneffe > blef- 
fing,life, the grace of God, my hea- 
venifor the text faith clearly. Chrift 
was made a curfe for us , rhttn 
wee are the caufc why hee was 


o Tou ratio 'yifiifi^ ^ Luther tom.^ 
sandi , qtioM nos pajji va f . j p^. 

p ABivt Ltxefi cU. pLuthir to.^. 
mentuminfirmHm dre^r < } -ij i. 
num €jhU redSt homines 
imfirmoreSy^ tgentiores^ 
haiet zim (^ apes ^HJiiihdt 
JoMOftra (^ ^ffirtn^^ ,ncti^ 
trainer e/l inprmitM (^ 
paupertM ipfa, 

^ \^S0^ merhumH^ q j^^thsr to. 4^ 
/?■"«/» plane nnUnm tfi, 95 
,^«ii enim m rerer malc^ 
iiidus ypeccator^ ignor^ns 
Deiy , msTtHUd in pecca^ 
tis^ obMoxiuiiirt^ jhM" 
cio Dei ? ^j^xre Ola n-ii^ 
ca via eFtevtdcndi male * 
JiSHQneWy credere ^cer^ 
ta fJucia -d'xere, Ttr 
Cb'ifle, es ficcdttim & 
ma/ediSun memmfipfp^^ 
tins^ ipfum feccatum t /- 
Hmy waUdififtm tfinm, 
mors tffS^itA Dei usa : in- 
3 fernm^^ 


Lmhtra-Atnfi Aminomians, 

f. 51. 

jftjUii^y hemainio^ zita, 
aratia Dei^ cos him meum. 
^j4Arc uxtm dure dkit^ 
Chrtllt^ faSiu^ efi pro no- 
bU mdUdiSlHmJtAqHe nos 
fumm canU tjHod fsBsis 
fit malcditium.ime nos if- 
fitu mAhdiciftm fumtu. 

I Lwthcr ^nonfuhttr 4- 
hewU bona of era in articw 
Ifitn ]Hfiificationis $ fit 
s C^nceiimHt d^eenJum 
qnoque dc bonis t^nibMy^ 
^ chsrime : fed fuoloco 
& temfpre^ ijH4ndo,fcili^ 
City qmfilo eft de operibHS 
extrM bum cafitdlem arti^ 
tnhm — RcfpondemHS 
CHm Paulo, loUfidein 
Chriftum nos fronnntiari 
piftos, non eperibui legis 
MH$ ebaritatfj nonq$$od§^ 
ferA 4Ht charitAtem rejici^ 
snmSy ftt adverfarii nos 
4€cmf4nt -•• Cum verfd- 
mnr in communi loco^ de 
jufifficASionejrejicimsiS & 
dsmnAsssHS b$rM ofsra. 

made a curfej . yea, wee are bis 

r Good workes are not to bee 
drawne to the article of juftifica* 
tion, as Monks doe. 

/ Wee grant wee muft teach of 
good works and charity, but in the 
owne time and place. When the 
c^ucftion is without the lifts of this 
Article of J uftification— We fay 
with Pauly by Faith in Ckrifi on|- 
ly, not by the workes of the law 
or charity, we are juft, not that wc 
rcjedl works and charity as our ad- 
verfaries fay — When then we arc 
in thiscommon place of juftiHcati* 
on, weftrejeA and condemn works, 
— wee fimply rcjeft all law$i and 
works of the Law* 

Our Aminomidns point blanck to this in all the way to hea-* 
vcn condcmne them, fo Criff, SAltmsrfi fay, the ondy work 
of the Gofpel is faith. 

Therefore the law is paffive onely in the article of Juftifica- 
tk>n, in which article it condcmneth, compcUeth, curfcth, and 
To is juft nothing, and is paiHve in julLfyine, but m binding the 
Newman to obeyi aiyi io laying on miQa rule of iifc, it is 



Luther jtga!nfi Anrinomians. 


Wc can chen eafily ( xpone / 1«- 
thtr. The JHjf man fought ^-^ to live 
y^eU ( in regard of any co piilfion 
of a kgall carfc, thac the h w (from 
which If! Chnll hee is delivered) 
CMMt^ftirtoH him. N'ithr Ftandth 
hetinncekoj ;he L^\> to UAch him, 
On a compulfory iegall way J to 
live Well, for her Uveth not vfell^ h- 
tanfe the Xiw forcing, and curfing, 
and not fumilTiing Grace, as the 
Gofpcl doth) req^retb that hee live 

7ufiuf non dibit bene . - . 
> ^ r :i/ • • ^L * Luther torn 4. 

vtvere, Jed bene vivtt\j\OQi^ ^ j^ ^ 

eft,non obligatur com- 

pulfione lc?^ali,& vi con- Hcwtk« law is 

demnatoria legis , quia atoliihed^ ^nd 

nulla condcmnacio iis how not. 

qui func in Chrifto) ibid. 

Nee indiget hge^ qu€ dofet 

eftm bene vivere. JpijufltiS 

ant em iebet(v\txa legalis 

condemn%tionis)^^«^ vi- 

vere^ efuia nen bene vivity 

quod lex req^Arit y hoc to^ 

turn t$rget\' fte ex lege c^ 
oferibmsJMffifi?ri pre^nm" 
^«f>C^^,Lu:h.l. 1.451 - 
In this regard Luther doubter h not to fay, that the Law is How the law H 
fimply and abfolujdy aboliftied to a Jpft man. a. That the law ^t^^^^^*- 
i$ not the law, if it bee not a cen^iemning law. Bui hee taketh 
the law ftricUy as a covenant of Workes, ani as oppofite to 
Grace, as P^/doth, Rom. 7. Tee are rtot undfr the Ldw^bta » 
meder Grace ^ c' *X 

s Then the law is abfolutely a- ^ 5 Lurher , Teaefue lex \ ^^}^wrt\.^ 
boliftied to a juft man, it hath no 
power to accufe them, for they doc 
willingly, what the law require th» 

t The law is not given for this 
end to judifie^ but to difcover (in, 
icrrifie, accufe^ and condemned 

m This is the fruite of the lawi 
when it is alone, without the Go- 
fpcl, and the knowledge of grace, 
fhat it leadeth men to deipaire, and 
finall impenitence* 

The law (without Chrift and 
die GofpelJ is omnipotent — Yea, 


5 Luther, Traqftelex^ ^"^*^ 

jimfliciierefi abrogatal ^' *7^* 
non habet i^hnry jus accw^ 
fdfuHeos, SpoMte enimfa^ 
eiunty quod lex requirit. 

t Luther, nonddta efi iLntber tova.^ 
lex Ht ju/Hficet, fid Mto^ fo. 5 1 1. ia pCi. 
fiemUt peccdtHmy terrost, 9^' 
4CCHfety& conAemuet. 

u Hklrgii tf^rtMt eft « ^t^^ torn, 
qfiMndofoUeJl,Jineev4n- «-«^««.cJ.ft 
gelioyC^ cognitione^ratU^ ^' 
•Ht ddimcM in drfperatio^ 
newy&finidem imfuniten* 
riam. r .u 

Lexm fm ufu^^. eft ^ ^^^ ^ 
cTmtifmnf ytme eft tnvtH' { i^^^ 


Luther dgMnft Antiriomians 

J" Luther w J. 

If, Wll . A 

c^Hata confcientia ifi ir,fir- 
mijUma etfMperrimai, ct 
enim tarn tenera res, m 
fr$fter kvifimum pccca-- 
tum^ ha pavff^r^ & pal- 
lefcAt, ut difpemyw/i rnr- 
fHterigdtHr, J^are /ex 
in propria fuo ufu plm vi- 
rium c^ opum hdlfrt^^uam 
coslum & terra ccmpre- 
iaenderepotifli it a ut eti- 
jim^nms apex & unum 
S4ta legid mum genus hu- 
murium ccciderepoptt. 

Per /ww non adiutc^ 
ritm^lcdrtijlrimali indi-- 
jcium .& n^Qfiimium hor 

its invincible omnipocency, th« 
confcience con)parcd to it, tnoft 
weake and poore, For its a tender 
thing, fo that except it bee ftreng- 
chencd , ic is terrified, waxeth pailc, 
and defpaircth For the leaft fin,ther- 
Fore the law in its proper ufe, hath 
more ftrengrh and might then hea^ 
ven and earth can comprehend, fo 
that one tittle or iota oF the law 
can dcftroy whole mankinde. 

f By the law wc have nohdpei 
but the revealing and warning of 


'/ All this is true oFthc Law as a Covenant oF works without 
Chrift and the Gofpel, as I^uther ftith, quanAo efifolafwetvan^ 
filioy Tom. I. in Gen.c. 3 . F. 57. Then Luther thiaketh that the 
Law conjoyned with the Gofpel, and as it is in the hand of 
Chrift, hath the beeing oFthc law, and not fuch terrible cffeds, 
%. Luther acknawledgeth that the law as it condemneth is to be 
preached to beleevers, that they may crucifix the flefli with the 
lufts thercoF, to the wicked, that they may Feel fin and be hum- 
bled. 3 • Hee will have the law, as it condemnes to bee the on- 
Jly law that is oppofed to grace, aiid fo meancth the Apoftlc^ 

/Lttthcr tom.i 


y Luther, Lex dacen^ 
^rofnifcue — impiis — 
mterritiagnsfcant pecea^ 
tHmfusm — humilientur. 
Hii ut admoneanttir car- 
nemfuamertuifigere cum 

z Luther, J^i legem 
dami^4Htem negat J)ocinr 

J Luther ^tht law (condemning^ 
is to be preached promilcuoufly to 
the wicked, that they may fed (in^ 
and wrath, and be humbled ; and 
to the godly, that they may crucific 
the flefti and the lufts thereof. 

* Thofe that deny the condem- 
ning law fhould be preached. Dc- 


Mff^r4i^1if^ hh^ 

^feththe Liw tathe Gofpcll) — . 
•if- the La w not cotkteiDning y is a 
fkocicd an(ipaintcdLaW|.a chimera 
-rrfor the civilland natural! Law 
ij.nothing, ificbenota Lawcon-^^ 
^cmning and terrifying (inners. ^ ^ 

plicitnr'fifgat ^ acftqwa^e. 
ifge docetyVeUfKe/i M^ft,^ 
mn facicm clarem ac ve* 
ram , idejl carfmlittrin" 
t eSeQffip ii^fty Lex noit'^ 
Jamna»s efi Lexfi^ac^ 
pi^a , ftcut Chimera cr 
tra^flaphm. Nee politka 
ac ptatftrafU ^Lex Yj^'c" 
ijuam eft ^"^j^ jit darhmr r 

X. le is cleare both chat the Law , f s the Law; and as its op- 
pofed to the Go^p^ll, and as ic condemnech all the world^ is a- 
boliilied to the bdeever,as we teacli with F^w/, and ail onr Pi- 
vines. 1. That P-aul in this notion compareth ^T^ and Gofpel 
asoppofice^ andfowe, with him, teach that bcle<?v'ers are not 
under the Law , in icsri^or, txaftion and condemnKion , but 
under grace. 3 . Yet is the Law not made void» buc eftablifhed 
by grace , in that the finner is juftified by ChriftspMfive obedir • 
encc to the Law , not in any fort by his o wne aiftive 2nd perfo-^ 
nail obedience. And fo his juftification is to him pafli/e » for- 
both the Law is a meerepatient to juftifiethebelcever, for it 
condemneth him, but juftineth him nor, and he is a meere pati- 
ent in being juftiiied by the Law, for he never doth, nor can by 
hts owne holineflfe aftive and psrfonall be juftified; for that ho- , 
LnefTe is contrary to , and fwerveth from the perfec!^ and fpiri* 
tuall Law of God.4.It is evident that P^i^/^that Luther, Calvin, 
and our Diviaf s followmg P4n^/ teach that beleevers arc under 
the Law as a rule and a commanding and obligemg Law lay- 
ing on them a necefiity of living according to the Law. 

5. Conclmfion. between Chr ft 

Inregard of the ftrid union between Chrift and a beleever/«nd a btlecver, 
i;^r/j/r hath many pithy and hyperbolickexprefiions^that made ^^^'^^^" ^X ^''^' 
Antin$mUns^ as they pc n^ert Scripture to chtir o\v -^ di!>ru(flion, l^ 'J^yi^^^^A 
to perverr Luthers doctrine, to fay a heUever $s C^adea rttth God^ u^,on of Fami^ 
andChrijhJ^ithCkrifi , and that Godiimanftfd andhumaffz^'d hilsand Ami-^ 
bjabiheie\ Ics acccffary tofet4owne tomeof Xi*r^/^ex- i^o^^5. .F- 

Q^ prcflions 


^Luthei tm.i 

Luthr Agdinfi Antinomians. 

preffions and the rcafons, why he fpcaketh fo^ and both out of 
his own writings. 

a Luth. Re vera ejmc- 1 4 Lmher. What ever is faid of 
tfuldde Chrtfio if Jo Sei-) Chrift^may be faid of every living 
tur , mox dc (jHoHbet e]$u\ and true member of his; fo every 
memhro vivo & pr9prio \ Chriftian is a Lambe , juft, holy, a 

bLutbtr tom.i 

io.io6. feme 
lay torn 4« 

f Luther t«m 4 

rocke, a foundation, 

b Thelifcofa Chriftian or a be- 
leever, is not his owne, but the life 
of Chrift living in him. 

c A Chriftian is the Sonne of 
God, heireoftheKingdome, bro- 
ther of Chrift, a fellow of Angels, 
Lord of the world , pertakjer of the 
divine nature. 

d Luth. The Chriftian fn^li* 
veth not, fpeaketh not , afteth no- 
thing, fuifereth nothing, but Chrift 
in him, all his workes are the works 
of Chrift, fo invaluable and incom* 
parable is the grace of faith. 

Then are good works done when 
God himfelfe only, and wholly 
doth them in us , fo th^t no part of 
them feelpngcth 10 us. 

Chrif? therefore ffaith^W) (o 
remaining in, and glewed to me, li- 
veth in mc , the life that I live, yea 

zitam^ c^Hum ^go^ vpvpt m ' the life by which I live , is Chrift; 

m% imovit(M (juafic viva, \ himfelfe, therefore Chrift and I am 


h Luth. Vita Chrifii- 
4ni non efi iffw^fed Cbri- 
fti iH fo vivcntis. 

€ Chrifiidm^ eft filifu 
jyap , hcres regni , frater 
Chrifii s fociHS Angelo- 
TMWi dominus mundi^par^ 
ticefs divind natftrx . 

d Luth. ChrifiianHi 
mn*vivitf nonhquitftry 
non operatu*'y non fatitur^ 
fed Chrijlusineo^ omnia 
oferae^asfrnt opera Chri- 
fit , tarn inepm^ilU eft 
gratia fiAd. 

c Luther. THfUs^um 
bona opera (}UJmdo Dtu^ 
ipfi folHi ac totalittr ea 
facie in nobis f Ht op^is 
nuOa pars adnospertineat. 
fChrifttes ergo(ine]nit 
Pau^us) fie inht^rens 0' 
coni^lnnti4lt$iS nuhiy hanf 


eft Cbriftusipfe : ftacjue 
Chi/fu4 & ego jam nnnm 
in hac p^rte fffmns. 
g Luther. Fidfi bo^mo 

h VerHm efi hominem 

one in thij parr, or refpedj then wc 
are not one (imply. 

g A man by belceving becom- 
methGod. aPeti. 

h It is true a man helped by the 
Pai grofia^ odintHm pl^ \ grace cf Cod^^is oaor^^yea and more 


Luther dgainft Antinomians. 125 

excellent then a man , and there- 
fore the grace of God makcth him 
of the forme of God^snd as it were 
Goddcch him, fo as the Scripture 
calleth hira^ che Lord, and Sonne of 

tjuliiUm (3- Augufiiorem 

^jfer, ^H^m hominewy at(jHt 
aieogTAtia Dc$ ipfum di- 
for mem rcddit^ & cjuafi 
deificat, ut Saipturaif- 
fnm dcminum & DeifiU^ 
Hm vocct. 

Such hyperbolick and Rhetoricall paffages in Lutls^r,y;hxh Luihers oxpfcf 
he foftncd with a (^ir<3jf ) and a (ut ha /o^itar ) that I may fo iionsmiftakcn 
fpeak, as Citachrcrticall and hard founding (peeches, have ^'cw^.:;?iftM/^ 
driven blafphcmoHsFamillfts to thmk and fay, as the Brij^i^t ^^^'J^^^'"''^''' 
Stdrri, Tbcoh^ia Germ^nicay Hen. Nicholas ^ Bav.Cforgiiu fay, 
CAWy? incarnate, or God ipanifcfted in thcflclfe, is noching 
but a beleever doiRg by grace greater werkes then Chrift, and 
that the Saints have by love and faith communicated to them 
the being, effcnce, and nature of God, that H. NichoLu that 
fo was Gadded ^ith the being of God. That every Saint h^fh a 
mare excellent Spirit of grace then Chrifl^ as is maintained of late 
IB Oxford, by a Socinian Sedary, f© the Familifh of new En^ . ,. 
gland i fay the hoifGhafi id tftrned in the place and fleadofthena- ^^^/^^^'^V^.^ 
tftrai faculties of the fouie, of underliandingy confcience^ mll^ me^ ker,^. I er.y. 
mory. 2. That love k^id the Holy Ghofi himplf, ^.That Ithene^ me',9. uer.iu 
creaturoyor new man^u Chrift himfelf. That m by love and the ^^''h- 
Armour oj G oh is meant Chrifi. That n Chrifi is made fle/hin Jf/^^ J'Sl^^ ^^^ 
the Sdints. That the living ChriH ^arketh in a man in Chriil, Jc J^^^.J^* ""^ *" 
as in a deadpafftve creature, fofpeaketh a Fmilifi, in a blafphe- f Rife cr. i f . 
mous pamphlet. That p there 14 no inherent grace in the Saints, Titou affer gr. 
hut Chrifi immediately worketh ai in them^ and grace is or.eljin n.n. 
Chri/f^ and therefore wee ^ are not to pray^ but ^'hen the Spirit ^^^f^^^^l^-^f 
atleth in us. That r we are metre patients in aB ^ee doe^ and God ^, \^ah'^y /j^ 
the immediate agent^ and s that God (as fay the Libertines) VV ^ c. 1 4, 1 5. 
the author ofjinar.drighteoufn' fey no man is to be relukfd for fifty x 448544934^ 0. x 
nor to bee touched in confcionce for fin^ x hccaufe God is the Au- Archer fcr. $h 
thour and worker thereof, and there is no letter of a com- ?^'^-^4- i. 
mand y of either Old or Ne>ip Teftamentythzi doth obleige a be- ^Jf"^^'^ ^^^^ 
leever, The La"^ is now (faith Saltma>fh) in the Spirit. There ^'d^i f^^ te. 
bee no La:ws * (faith Bet) no"^ in Gods Kingdcme, but Gods fore the Com- 
LaVPSf and they are thefe three. nions, p. 2^,17- 

Q^a I the 



a Lutfc^r to. 4» 

b Luth.Kom 4. 

1. The LMV^ofane^creattirf. 

2. The Law of the Spirit of life, that is in Chriff. 
• 3. The Ldi^ of Love. 

farewell Scripture then. But Luthtr expcneth himfelf, in 
whatfenfeheineanethChrift;inda beleeverisonCj and a be- 
Iccvcr is Ged, and as it were Chrifted, to wit, in regard of the 
union of the grace of Fiith, and the marriage between a be- 
Icever and Ghrift. and the legall intereft that the broken man 
hath in Chrift his furety. and of the new birth^fo faith Luther^ 
4 f ides e fires omnipot€ns& virtHS e'jHS ifieJiimaUlis y & infinitAt 
Faith « an omnipotent ^hingy and the po^cr thereof Hnvaluabfe and 
infinite. Now faith is not Chrifted, nor Godded with the infi- 
nite effence of God or Chrift, no more is a be kever. 

: 1 14: 6. torn, 4- 

b Luiher^fides pure do- 
dencUefiy qnod fcilicet per 
{Smfic conglminsrisy ut ex 
te c^ Chrijlo qtififtfjit tt-^ 
fut feyfona^qudt non pofpt 
fegregariy m cumfidticia 
dicere poffis : Bjp fwn 
Chrifipt^yhoc efly Chrifii 
jujtitia} viCioria, vita eft 
mea^ C^ vicifj^wChnftHs 
die at : Ego fum ille pec^ 
Cfitor^ hocffiye]mpeccata 
ep fKsrs mea funt : ^J^a 
adhieret mihi , e^ egp si- 
/;. Conjftnai enim fpiwm 
per fidem in Hnam earnem 
C^os. Ephe. 5. ha ut 
hjsc fides Chrifium (jrwe 
arElipM copukt qtfamwa* 
r}tte^ uxoricopulattis efl. 
C Chrifi^s cjuodadfu- 
am perfonam attinety eft 
innocens > cr^o non debet 
fufpendi in hgnc. ^la 
vero omnii latro fecundum 
U^emff^ffendidebHitj rfr- 

b Luthery^mh. is purely to bee 
taughf/becaufe by it thoq art fo- 
glewed to Clfrift, that of thee and; 
Chrift, there is as it were ^^^//^mad^^ 
one perfon, which cannot be fegre- 
gated, fo that wiih confidence thou 
may fay, I am Chrift, that is^ChFift^s 
rlghteoufnefle, viflory, and life is, 
mine, and againe, C^r/^ may fay : 
I am that (inner, that is, his fin and 
death are mine, becaufe he adhereth 
tome, and I to him. We are con- 
joyned by faith, in one flefh and 
bone, Ephef 5» fo that this faith 
does more neerly couple Chrift and 
mee,then the husband to the wife.. 

c Chrift in his own perfon is in- 
nocent, then hee ought not to bee 
hanged on a tree, but becanfe every 
robber oujht to be hanged, Chrtfl 
according to CW*,^/ Law? ought to 


Mifm A^mjkt^<mm9fis^ 


be hanged, bccaufc he did beare the 
perfon, not of one finner and rob- 
ber, but of all finners and robbers, 
» — He behoved to be the robber- 
He bcareth the fins of all, in his bo- 
dy,— not that he committed them. 

What ever fins, T, or thou, or we 
all bave done.or (hall hereafter doe, 
are as proper Chrifts finnes, as if he 
himfelf had done them. 

huh & Chrijlm [ccnn^, 
kum legem IsXoCis fufpcn-^ 
di^qHiagefutperfdra pec* 
catori^ c^ latronid yfionu- 
nim jed omninm feccata 
portat — - no/i qnoA ipfc 
commiferit en. 

finite unque pecciitaego 
& tu^ cfr nos 0mnes (eiem 
^i)f€cimw c^ in futH- 

I^unt Chrtjiiy tjHom fi e4 

ipfi feciffit. 
Not that they were Chrifisintrinfecally, in the fHniUrMntidl ^"^^qIJT 
guilt, a»d law-obligation to fuffer for them, as Cri/pfaith,but noHntriift^^^^ 
legally the beleevets lins are C^rifis^ the client and the advocate ly fundamcn- * 
are in Law one hw-perfon, they have but one caufe, the fore- tally,or pcrfon- 
ty and the broken man are one, the debt owed by both is one, .^^'^ ^rl^gal- 
therefore Chri^ is the finner le^aBj. /• , 

h Luther, The beleever in doing , b Pitu nihil faciend0 f.l^jUn^^^^ 
nothing, (but beleeving in his fure- \facit cmnia, 0^ f^ciendo 
ty ) doth all things, and in doing all Gmnia nihil facit. 

tilings fin ChriH) doth nothing. 
i One Chriftian tempted, can ioe 

i Luther, Vnm Chri- ^ i.^^f^^j. 


more fby faith in him who doth all ; ftianw zmtatw phu pro- in Gcn./n c.ij 
things for him) ^nam cemnm non 1 defi ^quam centum wn ten- f^4. 
tent at i, than a hundred not tempted | tart. 
can doe. j 

1^ A Chriftian by faith becom- | k Chrijllamis fide cok* 
raetbaconquerourof fin, Liw,and \ftitHitHitf4rviElor puca^ 


death, fo as the Ports of hell can 
not prevaile againft him. 

I Dither^ Omnipotency is con- 
joyned with nothingnes and weak* 
ncffe, and caufeth the weak to doe 
things unpoflible and incredible. 



tiylegis, cr mortis, ut ne 
quidem tnfer^rum portde 
ei prd valere psffint. 

1 Luther, Omnipotent Gf7i.6cf.27. 
tia conjungitur CHmmhi- 
UtHdine -^o ^erdudtifffir^ 
mnm utfaciat impojiiUls 
j ct increJiibilia. m\ W 

m So incomparable is the grace 1 Luther, Fideigrma f^^^ '^^^^' 

Qj in- 


Luther a^ainji Antinomians. 

incom^nrdilii hxc f/f , 

quodarAmAm ccprljt cum 

Chrifto^Jicut [pkifjim cum 

ffonfo f q^fo Jacriim^nto 

Chrijita & anima ejjid' 

untur HHAcaro^ qn^afi »- 

na caro fmty fequitur & 

omnia eorum comrnHnia 

fieri f tarn boKa^ ^udm ma- 

U^ ut (^liACunqHe Chri" 

fltu hdhet, de iU ta)fc]ftam 

fnis prefumere c^ glmari 

fofiit fidelu animd; et ^u^t* 

cfintjue Anima funtj ea^H 

Arrog4t Chrijlfis tAnquam 


m \uthtfto.iS. m Luth. Tidei in Cbri- 

II*- fiftmfneiicHm in me vi- 

verCy moverif agen nonfc-- 

CHS Atque falutArc ungHCH* 

turn in dtfrum corpus A^it^ 

efficiturqne cum Chrifio 

nnACAYO & nnum corpfu 

ferinttmAmet ineffalnlem 

trAnfmutAtionem feccati 

n^ftri in illim ]HftitiAm. 

wLurhcrWi. n Fides nobU Chrifium 

% » 5* Afferty hocejtf unam CAr- 

nfm, OS €x ojfibm noftri^y 

($* omnsA commHTJA cum 


oLttthcr' torn, i . o Luth. Usmo iumfi^ 

f.i7*» ^uctA pofftt floriAri in 

Chrijlo & dicer t^ Menm 

ejf-y qnod Chri^fii vixitt 

egity Mxit^pafus ejl, mor- 

tnujffiy nonfecHiquAmfi 

eg$iUA vixifcm, egiffem^ 

dixiffemyfAfw e^emimor^ 

of faith, that it conjoyneth the 
foulcwith Ci!;ri/?,as the Bride with 
the Bridegroome, by which my- 
ftery Chnft and the Soule are made 
oncflefh, andifchcy be oneftcfli, 
tlicn are all things common, whe- 
ther good or e\ill things, and what 
ever Chrift hath^thc bcleeving foule 
may prcfurae ind glory in them, as 
its own, andwhat-ever things are 
the foules own, Chrift may afcribe 

m iMther^mh in Chrift caufeth 
him live in me, and move,and work 
as a favingoyntmcnrworkcthona 
difcafed body , and is made with 
Chrift one flefli, one body, by an 
intimate and unfpcakable tranfmu- 
tationofour(in into his righteou& 

n Faith bringeth to us Chrift^that 
is, makes us one flelTi with him, 
bone of our bone, and makes all 
things common with him. 

A man in faith may glory in 
Chrift, and fay^it is mine that Ghrifl: 
lived, didj faid, fufFered, died, no o- 
thcrwife then if I had lived, done, 
fpokcn, fuffcredjdyed, as the Bride- 
groom hath all the Brides, and the 
Bride all tho Bridcgroomcs, for all 


Luther ag^nfl Antinomitiisr 


are common to both, they are one 
fle{h,foChriftand his Church are 
one Spirit. 

tUMs ejfem , ficmt fp$nfHs 
habit cmmM qn^tfunpffon* 
yij &JpoHfa habet omnia^ 
i]Udfunt/poKftyQmma enim 
[unteommunia HtriuftjHf: 
funt enim una caro : Jtn 
Chriftus & tcclefu fam 
Conchtfion 6, 
Amnomians contend, as I prove, at length, from their wri- 
tings, that there is no fin in the beleevefj more then « in Ghrift, ^ Earn hmj 
that Jaftification is a taking away of fin, root and branch, in cmh^ j.p. z^. 
its effence and nature, fo that pardoned fin is no fin, and hath f honey cmbx.j. 
loft p the nature of fin, the j^ftified man is q but a finncr fcem* f'l^^' 
ingly, not UGoJiy but in iheV^^rlds account. So blafphemouf- 3Stf//wir./rf^ 
ly theyfpeak. But Z^ffcr and all Proteftant Divines fay they ^^*^^^' 
are liccncious teachers, and gratific the flcfh, and belie the Ho- 
ly Ghoft that fo teach. 

adhmc quifijuii juSffica- T4^ 

r i>^fer who ever is juftified, he 
is ftill a finner, yet he is as it were 
fully and perfeftly reputed righte- 
ous, the Lord pardoning and inew- 
ing mercy. 

s Sa/tmarfi contradicting Luther 
faith the Scripture calieth us (being 
j^fied^ unioMf andpmers and chil 
drcn of nraWf not that vtti an fo^ l^Ht 
fsemefo : or, not in Gods account y hut 
the ^orUsy{Q I>cnjCript Tov^k, Ea- 

t Luther^ We are juft,and declar 
edtobc the Sonnes of God : but 
fin originally remaineth inas,rebcL 
ling againft us, we are not free from 
all poUations. 

W Its better that Fcter and Paul 
filling in unbelief be accurfed,then 
that one iota of the Evangell pafle 

tnr^ &tamcn^ 

et perfeSle yuftut reputa- 


velut pUne Ancinomians 

^ . /• •/- once bcfnff ;u- 

tMrytg»o(cemttmtfercm ftjfi.d, ,hcrcis 
^co. no fin inul^Z:w- 



f Saltmar. free 

]hJH & dccUratk fiHi reg. f. .^^^^^ 

ni fed pccc/tium, origins 

manet adhuc rebdlAns in 

nobis ^ Nonfumui piri sb 

omniimi viiiU. Qr. i/i<jul* 


w Mrliuj fii Perrum rv f utbtt lo^ i^ 
(ir Paulum in infidtUta- 4^*- 
tern laffos^ imo Amtihsma 
baberi tjuam unum iota 


-^ :-~^^-^ '^ 



%^Jih tm) K 


peccatcnfs y (^ mllw-pcQ- 
car^ tujiifmtiuxta ilUid^ 
qmcLgratU in iiijannvkf 
p£Ccat.oreSy ]uxta qnod ad- 

y Liuh. Prjoindtfit mi- 
feranu Deo — - pit [i Jint 
S^nUir cr^J]^9ru dHrtU4^ 
eadant dlqmando in man - 
fcflaritim ofm peccatit -- 
r4*ita^ CHra illos Dtiu co- 
gitur /isrtiare^ fit centra 
mifericordiavf fuAm eoiad 
7mfmrordfam perdticatfC^ 
per peccatnm a pec mo ih 

It is a proverb (faith z. LHthr)tiiQy mtift have ftrong bones^' 
who can bear many f^irc dayes of profpcrity. Ofortet efe fiff^ 
rebufia^cjtiifer Ant dies bonos. So fay I, not finning,land not being 
acquainted with our own weakneffe in falling in fin^ hath bro« 
ken many bones, and the falls of David and Peter hath cured 
their bones. 

finneiis,, aijdiaJfp^QQi^C'OfrChenai (JpCj 
fin^ they are righf^pus aijcording ck>; 
that which grace hath whollpd^andt 
finnersi.n th^it in which they arc tp: 
be wholkd. 

J By Gods mercy ^ the Saints^ 
when they are hardned, full in ma- 
nifeft finr" and with fo great care, 
God is forced to faye them, that 
contrary to.mercy, he Icades them 
to mercy, and by fin freeth thcia 
from fin. 

4 By way of relation, not formal* 
ly, nor effentially,is fin taken awayj; 
the Law abolifbed,deathdeftroyed* 

!|Itttlu*n.i.2 . a Relativetion forma' 
t . 47^. a litir autfubflantialiter eft 

, ^ boiita^mors deftrftaa, 

1 Luth.tom.i.j Heare this, Antimmians^ who teach that fin pardoned lofeth 
£ ^ ' the nature and being of fin, fo that God can fee no fin in a be- . 

bLuth.^.ci. b Originii peccatMn 
f'3 '43 tranfit reattt, manet aSu. 


c Lutb. Deus fcccata 
debt fjHoai remijfianem 
culpa & ipfam vimpccca-^ 
tiynon (jHoadrcm fe$i mate^ 
riam pfccasi ; Hac vk 

b Sinoriginall pafleth awaya& 
ter baptifme in the guilt, it remain^ 
eth aftually. 

c God takcth away our fins, aS 
touching the remiflion of the fault, 
and the power of fin, not according 
to the thing it fclf , and the matter 
of fin , this power of fin through 


Lntheragainfi Antinomlans. 


free mercy is removed , and yet the 
true rcliquesof this poyfon remai- 
neth; then both is true , none in 
Chrift hath finne , every one in 
Chrift hath (inne : there \% a two- 
fold finne in Chriftians. a finne par- 
doned, anjd a finne remaining; a fin 
to be rooted out, t (in to be wufhen 

d Luther. A Chriftian is not 
formally' juft ; he is not jull accor- 
ding to the fubftaiiceor quality- - 
-but according to relation; to wit, 
in regard of grace only , and of re- 
million of finncs , which befalleth 
freely to fuch as confcffe their fins 
and beleeve. 

ficcMtiper mifcriicrdi^m 
gratmumtotlitury c^m- 
men manH ^era hujfu ve^ 
ncni rclt^tttic erg§ mrMm" 
qu9 verum efl : ^uod 
nuUtu ChrifiioHfU hat.t 
peccatum: c^^Hodomnis 
ChrifiidnHs haht pccca^ 
tum-hinc ^plex pccca- 
tnm Aptid ChriJUd^cSfpec^ 
Citum remi^Hm Q^piCC^A* 
turn rd^Hftmi^uod cxtir-' 
pandnm (jr ahluendHm e(}. 

d Chri^Untu non eii ^ I»'iffto.4.f 
formaliter'yt^iyu^ tionju- ^''^' 
JIm fccundnm ffihjloj^ti- 
am dut qualitMcnif -^^fed 
efi ]H(lm fecmndum prsdi'- 
Cdmentum dd allqnidf 
nempe refpeuH divi^dgrd'* 
tU tAr4Hmf & rettij}}^ 

omsgratHitd qud comtngtt 
agn9fcentihH$ piCCdtHtn (^ 
Thk is our very doSlrineypointbloKke contrary to AmlnomiaMS.^ 
Criipfaithi Sinistakfna^aj^ Mmomyremovtdoutofapiace^it 
^Oi 9;u;e in , it is no more in its being and nature there, then if it Pardoned fin 
had never 6een there. The beleever is as jnft and as clean from is fin, ami 
finne as Chri^ ; God cannot fee finne in a beleever, becaufe ^^.^''^!|^ ^^'* 
pardoned finne has loft the nature of finne, and both his perfon jj^j^" | 
and his workes are perfeft and finlefle before Qod. The dcvill 
cannot teach more flefhly dodrine; for we are only by juftifi- 
cation juft by a relative righteoolneffe as the prodigall banke- ^ 
rupt is juft legally, and free from debt, for which his fnrety hath 
fatufifd. Bat the bankerupt pcrlpnally, inherently, fubjedively 
and in himfelf,is an unjuft wafter a thetf and a robber,and hath 
in him ftill a finfuU difpofition to take one new debt, except 
both inherent and iflifting grace hinder him ; there is not this 
injuftice in the furety , hx k^ can any fuch thing be dreamed 

R to 


Luther agAtnfi Antinomians* 

f Lochcrw.i. 

to ht in Chrifi ^ nor is pardoned finne taken away in its nature 

and being, as mony removed out of a place, its only in its law^ 

obligation, and rigid power of condemning removed^ as if it 

never kad been; and we,with Z»rA^r, lay ,t&t finne r<?Diaineth 

fcrmallj and effemUBj fin in the compleat being and nature of 

fin, both in our perfon and beft workcs ahcr wt are pardoned 

and juftified , though God fee it not as a judge thcrfoic to con- 

demneus; the ftingandcondemningguiltoffin, not the finne 

it felf>in its nature and being, is removed, as a Serpent without 

a fting , hath ftill the being and nature of a Serpgnc. A Lion^ 

chained that ic cannot devoure, is ftill a Lion .• fo is fin pardo- 

ncdj ftill fia in the kindc and nature of tranfgrcflion againft a 

divine Law. 

f tii^-^icf torn. 

Luther. Hdcefijufii- 
tf4 ifsfimu (^ omnia fcc^ 
cat A in momento^hlorbenSt. 
qnia impojjfbile e^ (juod 
feccatum in Chrifio hare- 
My ^^s^i credit f hard in 
Chrift$ , cfiqtie mns cnm 
Chriftof habe^f candim 
jufiitiamcum iffo. 

f Luther, Impoffihile 
tP ut peccet filtw Dei 
gnicfi^qtiff t^merftverum 

t Luther. The infinit jufticc of 
God in a moment fvvalloweth up 
all fin ; becaufe it is impoflible that 
finremaine in Chrifi , and hee tJiat 
beleeves in Chrift, remaincth in 
Chrift, andisone withChrift, ha-r- 
ving the fame righteoufnefle with, 

1 7A 

/ It is unpoHiblc that a Son of 
God lliould fi 1 , though it be true, 
I that he fin,, but becaufe his fii is 
#/?, qyodpeccat: fed quia pardoned, therefore when he truly 
IgnofcitHr €iJdio vera cti- 1 fins, he fins not.. 
am feccans^ nan peccat. 

^ Becaufe of faith , God feetli 
not my doubting, my unbeleefe^my 
fadnefleof fpirit, and other finn^s* 
which I have yet in me; forfo long 
as I live in the flefh it is truly fi:.He 
that is in me ; but becaufe I am un- 
der the fliadow ©f Ghrifts wings, 
lamproceded as a chicken under 
an hen. 

t Sins*remaineinus,whichGod 
hatcthj for them thcretbrc we muft 


.L^nhcr torn 4 ^^'^ ^/^^ P'"^ ¥'' 
5^ ^, t4Mnem dc volkntAte e]us^ 

dlffidentiam -*& alia pec- 

cata qua adhuc hakc^.Do- 

nee enim vivo m earne^vs- 

Tc peccatam ffi in me* 

h Luth. PeeediMfM n<h 

Luther AgAinfi Ancinomians. 

n y 

have the impiued righcewfneflc of 
Chrijt. - /• 

i We muft not fay that baptifme 
takes n6c away alour (ins^for it tru- 
ly takes them all aWay^ not in their 
eflence or nature , bat in fomc re- 
Ipeft in their nature^ and wholly in 
their dominion , and it remoYcs 
the* daily in their tcin^ mtd nature^ 
through the growth of fandifica- 
tiM/ that fin nf length may be fiiUy 
«hauftcd aad fp^nt* ^ 

k, Lmther. A renewed man fins, 
and fins not ; hoc fins in the fame 
worke, in regard of the will of the 
flefti, he fins not Ipecaufe of the con- 
trary will of the fpirit* 

I L$nhr. (every renewed) man 
daHy {ii«,and daily repents. 

m AH our life fin dwells in our 
flefh, and rcfifts the fpirit, as an ad- 
verfary, therefore all our works af- 
ter juttification, are nothing but re- 
pestancej or a good purpofe againft 

n Lnthcr, Every day there is by 
courfc fpiritually in every Chriftian 
a tkne of the law and of Grace. 

# There bee many houres in 
^5jbjck^IquarKUwK^ and 

maxime eJif , ideofrofter 
illA pp^rtct nos haiere im^ 
^Htati9n£m jufiitix 

i Luther. Non eft di^ ^ ^«^*^ ^^^ ^ 

nontiUft 0mrM feccata. ^.^incs in us. 
Vere enim omnia toUit^ non and how its \ c- 
fsCfindkmfmyftAKtiihny fed movtd. 
pltirimnm ficundnm [nb- 
fiantUmy c^ t$rumfecuf>- ' 
dtm vires fftUfJImal^j^a'- 
tidii etiam tolUm ftcftn* 
dnmlnhflantiam^ ntevd- 

k Luther. ReMOtHS non /^ Lathe* tm. i. 
f^ccdtt&feccdt^ fcccatin f i«i* 
ofero eodcm freper vo^ 
lnntaiemcAfnii\ nonfef- 
cat propter contrarimn v4^; 

1 ^uotidie peicat om- , , , 

pafifet. ^•'^^• 

m rot.viuttempne^^^^^^^^^^^ 
dMra$ peccdtum *n carm f ^^7. 
tfoftra 9 & euhtrfatttr 
Spiritni ftbi adverfitrio : 
^uare omnia opera poft 
juflificationem funt atind 
nihil quam panitentia^ out 
honum propofnum coKtra 

v\ Luther, ^f^^^f^^e nLfCherio.^. 
Spirit ualiter in aHolibet m. 
ChriJlUno [nhinae inve* 
mtur per vices temfw ^- 
gis i^paiia* 

o Luth. Muhithora oLathenomA' 
funt y rn rimhrt^lHrnbeo m. 


Luther againfi Antinomians. 

rixor, (^ mvatUnttr ei 
rcpHi^9 i mibi c^ judicim 
tm Dei difp licet : ipfivi- 
How we are. cijpmiitjplket me4 impa- 
under the Law tientid: hoc tempHS lefij 
and uader ^jf^ ;„ ^^^ Chnfti4nm ful^ 

""STr; csrnemfem^rejl:csr. 
cfliand Spi- conCHpfJctt^&c. — Tm- 
rii, fud gratia eft, cum cor i-* 

terum erighur & Mcit^ 
jS^ari trifiU es animsi 
mea&c. ^i iftdm ar^ 
tem bene nojfn^ itle merito 
dicer etHrTheologiu', Ego 
(^ mei fimiles vix tene^ 
mM hnjtis 4rw jfrima elc^ 
f Luth.t5;^.4/ f l^wih^v Jmo quo qulf- 
.*^7 ^* que tnagu pius eft, he pjfn 


Eg9 M'onachpts- j!f 4- 

tim putahm aSlum de/a--^ 

Ihn me a /i cjuando Je^u-. 

bam csrc^pifcentiam ear^ 

nuittnubam nfult^, con- 

jitebar qmtidie i fed nihil 

frorfpu pr^ficiebamyfftum 

re[lCf inteiexipm PauH 

[ententiamy C^tb comup- 

fait adverfHS SpiritHntj 

non ufqne ddeo me afflixif" 

fern: fedyUt bodie foleoy 

^gitaferK* Martive, tu 

non caribts probm peccdto^ 

gfma cArnem adbnc bdbis 

— - SuHpicitu dicsre foli* 

$m, mi Hies vovi me prcbu 


p, dmfUm nmi vovebg. 

impatiently 'fight agakift him i the 
wrath and judgement of God dif- 
pleafeth me : and again, my impa- 
tience difpleafeth him, this is the 
time of the Law, in which aChri- 
ftian is under the flcfti, for the flefl> 
ever lufts agajpft the Solvit, and the 

%iritr^§ainft,^l^c ^.ft^5 in?fome 
more, in fomc Icffe. . The time of, 
grace is when the heart is ereded,^ 
and faith« why art thou caft downe^ 

my fode, &c. Hec that knowcsi 
this art welljis defer vedly a Diyipi?.. 

1 and thofe like me^know fcarfc the 
firft elements thereof. 

f The fttore godly any is^the more 

When I was a Monk, I though!: 
my heaven gone, fo often as I felc 
the concupifcenceof the flefti, I af- 
fi^y'd much, I confcfled every day 
but in vainc,. while I under ftood 
P4ul^ hyln^jThefle/h hjieth ^gaifiji 
the Spirit , then I was not fo af- 
fliftcd, I thought then as now. 
Martin^ cvtn Chou, though godly, 
{halt not want fin, and this bat- 
tle, defpairc not, but fight then, ^ 
thou art not under the Law. StaH- 
picius faid , I have vowed a thou- 
fand timcstobegodlier, but 1 keep 
not, He vow no more, &c. 


Luther 4^4/>j? Antinomians 


q Luther J1li^l which is truely 
finagainftcheLaw, the Law can- 
not accufe as fin in the godly. 

T Luther. Sin that is pardoned, is 
broken,thr©»gh confidence of mer- 
cy, that it condcmne not, or accufc 
not, yet bccaufe of the fleilk it 
fprings up and wanes in the tiefh. 

tBev^arc to think little or much of 
the reliques of fin, for fo the purger, 
the holy Sprit is lightly efteemed. 

t The reliques of fivrcmaine m 
BS; which need daily pardaa. 

W All ( the beleevers J finnes 
are pardoned and covered, but not 
yet purged, fo much pride, hatred, 
luft,&c yea, inward blots, unbe- 
leefe, impatience, murmuring, re- 
maine in us. 

X The reliques of fin remain in 
©arflefh, even when wee are jufti- 
fied, leaft we Ihould be idle, that 
wee may have exercifes of godli- 

y Sin, as Anj^H^ine fpeaks re- 
mainethinusaflually, and in guilt 
it paffeth away, that is, the thing it 
felf that is truely fin, is both par- 
doned, and toUerated by God, and 
the remnant of it remaines in the 
flefli, and is not clofe dead, except 
*at by Chrift the Serpents bcad^s 


q Luther. Hoc quod 
vcrc feccatum efi contra 
legem , lex fro feccato non 
foteji acckfare in fiif. 

r Luth. Teccatumrc" 
mifum efi, quod fiducia 
mifericordU contritkm efl^ 
ne damnet , ne accufet^ & 
tamenfrofter banc carnetn^ 
adbkc ful/klat & militat in 

s Cavendum ne illmfec' 
cdtireliqu^ extememus'-* 
Viitfcit enim furgator. 

t Luther. Manent in 
mhii reliquit feccatorum 
qu£ quotidiana remijfione 
of us habent. 

W Luther. Kemijfa 
quidefn & teltafunt om- 
nia feccata , fed ncndum 
exfkrgata, h^ret in nobk 
tantum lihidink^ [uferbi£^ 
cdii"jed occult £ etiatn mr,- 

X Luther. In came 
noftra etiam cumju^ific^ii 
[icnw^rcliquijt feccau W4- 
r.en'^nefcilicetfwnus c:i<;fi^ 
f'd babeamui cxercitiafie^ 

y Peccatum^ ftcut Aw 
gk^iniis loquitur^ adu 
wanety reactutanen tran^ 
ftt% bdc e t , res if[a qu£ 
vere fcccatum el ^& rc" 
mijfa e/f, & a Deo toUera^ 
tkTy ea manet in came re- 
liqua , nee dumfUte m^r- 

q Luther torn 4 

f Lwtbcr (^.4. 

tLuxbertom. u 
in Gcn.c ao. £ 

w Luther to, ^ 
in Gen. f. 42. 

X Luther ru 



Luther d^ainft Antinomians. 

tua ejf, nifi quodfer Chrh 
^um^ capt [o-f entii con- 
tritwn ej}ylingua tamcn ad- 
hue micat & canda minatur 

z> Luth ^uid^lnquicsfan 
fwn dccakguffrsfluU de- 
btt? fi auteift fr^fiatur^ 
annoneajuflitiacfl.^ Re 
ffondeovolwnu4 decalcgum 
fr£flare & fervate fed 
cum largdy hoc ejl vere E- 
vangelka diffenfathne [eu 
diflinSione. ^iaacctfi" 
ifiHf tantum frimithts Sfi- 
riim^ & geinitus Spriim 
in corde manent^ itcni caro 
nofira cum [uis lihidmh 
hus at concufifccntiid' , koc 
efi tota arbor cum fruBi^ 
hm eUammanet:b£Ccau[a 
efl cur decalogus nunquam 

bruifcd^ yet his tongue mo veth, and 
his tailc threatens a ftroakc. 

ft What.you will fay? ought not 
the ten Commandcnicnts to bee 
kept? or if cheybe kept, is not that 
oiir righteoufneffc ? I anfwer, wee 
will peiforme ind keepe the tea 
Commandemcnts but with a Large, 
that is, with a truly Evangelic^ dif- 
penfation anddiftindioit, becaufe 
we receive only the firft fruits of 
the Spirit,and the fighs of the Spirit 
remainc in our heart, alio our flefh 
with the lufts and concupifcence, 
that is, the whole tree (the whole 
body of fin in its nature and beings 
fay Antinomians what they will) 
wich the fruits thereof remams^this 
is the canfe why the Law can never 
be perFcftiy kept. 

mind of Luther 
in the point of 
difference be- 
tween tKc Law 
and the Gofpcl 

Luther does moft excellently deliver the diflferences of Law 
and Gofpell , of which Amimwiam are altogether ignorant, 
Luther calleth the Law a letter , a dead, a condemning letter, 
not as Antinmians fay, becaufe in the Gofpel, as Vd Ca)faith, 
7'fee word and the Spirit are alxfayes conjoynedy and therefore Chrijl 
faitby the vpords that Iffeah^ areffirit andlife^ that is » they come 
from the Sfirit and carry Spirit with them, which the Law doth 
not : but Luther meaneth that the Law^as the Law and Cove- 
nant ofworkcs^hath nothing at all of the Spirit, but as a pe- 
dagogue to Chrift it hath the Spirit conveying it in the hearts 
of the eleft, and the Gofpel^as the Gofpel^promifeth and hath 
conjoyned with it, the Spitiz^ot alwayes, not whea preached to 
Capcmaimt asDe/citcth ignorantly thetcxt Joib.6. not wkn 
preached to Pharifees , but when preached to the ckd, and 
notalwayef, not when their hearts are hardned, Mark^6.^2. 


LmhcragMnfi Antinomisms. 


Af4r^.8. 163X7. but when God is plcafcd to open their hearts^ 
and cffeAually to concurre with the word of the Gofpel : For 
Luther faith what ever reveakthftnne^ xaratby and deaths daes the 
efficeof the Law^ whether in the Older New teftamentj accord- 
ii^ to Luthery the Gofpel may aft the Laws part on a hard- 
ncd hearer : and io it hath not the Spirit alwaycs accompany- 
ii^it, and the La w^ when it is made a Pedagogue to lead us 
toChrift, carry eth the Spirit with it; but AntinomianT mean 
no other thing but that the Gofpel is the very holy Spirit him- 
felf. A moft abfurd Do(5lrine,t1ie Gofpel is the word of grace, 
the Holy Spirit is God making the word of grace effcftuall. 

c Lather. The Evangel! is a word c Evangelium verbum 
both of power and grace, while it virtHtU& gratis fimul eft 
beats on the cars, & within powret j dum aures fklfatyintiff S^> 
in the Spirit. But ]f it powre not in ritum infundit. ^uod fi 
tJie Spirit, a hearing man diffcreth ^ Sfiritum non infundit jfiibil 
not from a deafe man^ Then the 
Gofpel is fome times without the 
Spirit, as well as the Law. 

d Except the doftrine of faith, 
by which the heart is purifi^jd and 
juftified, be rcvealed,all teaching of 
all commands is literaU,aud.thc tra- 
dition of Fathers. 

b Luther to. x. 

aicfeccfUnm^ i- 
rm^mmemjd . 
fxercet offieiwfi 


c Lufhen%m.i 
^47 1- 

dfffert auJiens a jurdo. 

e The Liw teachcth what is 
your debt, and what you want, 
Chrift giveth what you (hould doc, 
and what you fbould have. 

f Auguftinc faiths t^ Law of 
works faith, doe what I command; 
the law of faith faith to God,grant, 
Lord,whatthoucommandcft : and 
again,what the Law of works com- 
mandeth by thrcatning, that the 
Law of faith obtain es by beleeving, 
the people of the Law is haiuy, the 
people of Faith, fighes for pardo;>, 

g. Every law, cfpeciilly Gods 

d Luthy to. I. 

VVnat fs a dead, 
and what a 

f 4ii- 

d Luther, Nift de&rr^ 
najidciy qua corfurifica- 
tur & juftijicatufj revcle^ 
tur, omnis omniwn fr£ccf^ 
torum eruditio^Litcrdis & 
fatema traditio. 

c Lex docet quid debe- 
<K, &quocnrej^yChriftu6 
dat quodfacitis & habeas^- 

i Auguftinus J/c/Vr iex 
fa&orwn dicit hmini^fac 
quodjubeo: Lexautemfi- 
dcididtDeo: da quod ju^ 
bes: iterumyqmd lexfacio^ 
rumminando imferat^ hoc 
lex fidei credtenda imfe^ 
tr^. ' 

g Lu^h torn, ai' 
' g £uther^ Lex qu£t^^6. 



Luther agAinfi Antinomians 

%u:her fpcak- 
cthofthc ZLavv 
as given to us 
now in the 
ftitQof Itn. 

JiLuth.tom 4: 

i JjahfT to* 4< 

cunquefreferthn divina eji Law, is a word of wrath, the pow- 
vertu7nir£y virtiu fccca-^ j er of fin, the law of death: the 

Gofpel is the word of grace, life, 
falvation, the word of righteouf- 
ncffe and peace. 

tiy lex mortis : Evangeli- 
urn verb eft verbum gratU^ 
vit£^ {cdutis^ verbum jufti^ 

h Res mira^mundo in- 
audita^ Veccre Chriftianos 
ut difcant igmrare legem^ 
uique fic vivant cor (mi Veo 
guajifenitttf nulla lex ftty 
nifi enim igmraverU k^ 
gem & itrcordetuoftatue^ I 
rify nuUarn ejfe Icgem^ & 
tram Vei^ & tantwn^ gr^- 
ciam & miferkordiam, 
proffer Chriftum^ nonfotes 
falvuf fieri. — E contra 
in mundo jic urgeri lex & 
oferadebent:, quaftfrorfus 
nulla fit fromijfio & gr^- 

i Evangelium e(l fre-* 
dicatio Ve Chriftoyquod re-- 
mitt at yeccatumy donet gra^ 
tian^ juftificet & falvet 
feccatores. ^md autem 
fr£ceptain Evangelio re- 
jferiuntury ifi^a nonfuntE" 
vangelium^fed expofitiencs 

h It is a wonder, and unknown 
to the world, to teach Chriftians to 
be ignorant of the Law, and to live 
fo before God, as if there were no 
Law. For except thou be ignorant 
of the law, and conclude in thy 
heart, there is no lawi no wratli^ 
but onely grace and mercy in Chrijl 
Jefusy thou cannot be faved, for 
by the law is the knowledge of fin, 
by the contrary, fo the law and 
works muft be prefled on the unbe- 
leeving world, as if there were no 
Gofpcl prooiife^no grace. 

i Luther^ The Gofpcl is a preach- 
ing of Chrift, that he pardons fin, 
gives grace, juftifies and favcs fin- 
ners. Whereas there are Comir an- 
dements in the Gofpei, chey arc not 
Gofpcl, butexpofirionsofthclaWf 
and confequences of the GolpcU 

&afendices Evannelii. 

Luther meaneth that as the Gofpcl is diftinguillied from the 
Law, and containeth the Dodrine of juftification by free 
grace without works, fo the precepts of good works, are not 
Gofpei precepts, but oth(^rwife taking the Gofpcl in k$ lati- 
tude, it confirmeth and eftablifhcth the law, and commandcch 
the fame woiks of lan^ftificacion, which the Law commands 


Lmher agdinfi AntinOtnians. 


7* C$n€lu^ofu 

And whereas Lmher callcch the Law a dead letter , as the U tm callctli . 
Gofpel \%^ faving word , he hath not the fame meaning with ^c Law a dead 
A^inomUns to eKcludc all outward commands , to cry downe ^^^^^ • " * ^•'^^'^ 
the Scriptures ani the wricren Law and Gofpel , and turne the t^hcn^^mk-c- 
Gofpel in the Spirit , and to remove all outward ordinaMaSj mms mean, 
word, Sacraments, pr^ying) ^^^ oiake f^ith all our worke, aiid k t e/.Serm. xS 
the J^/m^/Z/^-jthatiSjin cAr//? ^(?ji/- Law^ as (k) /J^r/and (I) 1 ^^^^w- f^cc 
S4itmar0Md och^r Amnomians doc ; and as (w) TheohgU ^^^^j^'V^^' 
Gcrnuftica doth, and other FamiHQi teach ; for Luther aimeth Gcrman.^cA^ 
highly to cxcoU Scrvpi:ure,as you may read.in Lnther!ont,lA66. p./ 1.71. 
ra.i.252.53i,ftf.i,22.257. 310. /tf.2. in Genef. e. ly.fo/.S^.vue LMxhcmyrL 
and f<>.2. in Gtti.r.ip.i^j,/ A4/<f wj tfW« ^(?^4f/, d/r<f« / ^i/h they toj.ii 5. 45>«. 
may perifi , forfftkre thtj cake the readers, and draw them/ro^i ^ 1"^ ^ t"^'^' tv 
readitt^ofthe ScnptMre^ to 3. m tjener./.45.^.24. Icsafonfmon ,-^,4, 5. ^j^, 
frovcrbe^ Princes Utttrs (hihld be tloria read ^ fo farre more Gods &f.4S7.in I'i. ' 
tetters. Vcl millies legendce, yJo/^iW ^? 4 thokfiUid times read ; and » 26.^ ^ 54 JR 
whereas AntinomUns and Familiis are all for allt gcrics- Z;ir* H^i.io to. i. ia 
^Jb^isnotfo. ' ^ Gencs.toU? 

The literall fenfe of the Scrip-] n Luther. Lheralii n 2«|*.tom, ? 
cures is the whole fubftance ofCfari- 1 fenfus fcriptHra C^ius tn^ g j, 
ftian faith and divinity, which only efk fiiei c^ TheohgU 

Chrifiah4i Jukfiantia ^ui 

carriech a m.an out in tcntatiqn. 

c Allegories are empty Ipcckh- 
tions, and the froach of Scripture. 

p An allegory is a fairc whore 
that cannot but be loved for the 
prefenc by idle men, that are Hot 

ijf Only the hiftericall fenfe doth 
rightly and folidly inftruft , f^ht, 
defend, conquer edifie. 

?» tentationef^lHS fmbfifiit. 

o Luther. ASegm4 oLuik.tcm.t. 
fnHt inanes ^eculasiones in Gcox.j. itu^ 

(^ tanquam ff>Mmd /acr£ ^J- , , 
^crifitL-M Lather dctz' ^. 

p Efi aiigona t^ncjuam f Lmh.Gcn. 
formsfa meritrtx ^U€ i>4^.c,jo,f.ii7. 
bUnditHr , hoff^itdkus fit 
nonpojpt non amari pr^c^ 
ferfim abhominibui otia^ 
/?/; qwfunt fine tentatiom. 

q Luther. Hifimricm i.to.ix.'ioit 
fcnfm reQe Q^foUae erm^ * ^7* . 
ditypHgnat.iefendii^ vin^ 

Aad Lnthcr acknowkdgeth a lit^all fenfe of the Law. 

S * r Luther, 


Lt^thtr agAwJi Amnommi%. 

r hathtr ySpiritHali4 in- i 
teHi^cftti^ Ufue^ eas qua 
fcitHr le.'i requifrcre Sfiri^ 
tnr»i & Wfs CArnMcs con- 
zlmeredlterAlis ea^qfdA fH" 
tat dry imb ermturyUgem 
f9Jfi tmflcri oferihfti & 

fvmbf(4 mftrid citrA Sfiri- 


r The ,5pintuaU underftanding 
of tbcLaw,,is ibaE b.y ivhith the 
law is kno^w to require the Spirit^ 
and to convince us ihat are carnall, 
and chat is the litcrall sntarung of 
the Law, by which men think, yea, 
er roneoufly imagine, the ]a W rnay 
be tulfiUed 6y works & out ftrength 
without the Spirit ^fgrac*. 
Then to Luther ^ the literall knowledge of the Law or the 
old letter of the Li Wj is the falfe fenfe of the Law, that we can 
be juftiffid by works ; and L^fkr never coi^dtmneth Law oc 
Gofpel, becaufe written and in outwai:4 conamsindciDents^ as 
jlniinomians ioc. Andagaine^theiaw without th? Spirit/ as 
alfo the Gofpel^ is literal! and legall to Lsitker. \^ ...; ^c - . 

$ Isex liter a efty five I s The law is a letter^ cicficr wri- 
fcrihatur^fivf (!^atm-jfivf I tcH^ Ipokcn,. or und.^rrtoo^l, till j£ 
intcBlgAtHr y " donee am \ be Icv^d^ t)iis is npt «. vvprkpt the 
'tfiy. • ■ <■ I fcaching Law, but cf -juftjfyuig 

I Faith converting fouksv 
It is true, Luther holdeth that all coinn>a«dements of law 
and Gofpel, are then fweet, and Ghrifts, yoke cafie, when tha 
Spirit coiKurrcthtQ make themjfwect J but neither, doth this 
cry down the Script«res^ nor make ibe Spirit, the only obleig- 
ingtu\€y 2$t>e/^Q^'KiSaltmarJhyCrl^^ y]-. " -^ - 

/ X/yt-fe^to ^'Q ibe Cpmmande- 
ments ©f God,become 1 weet,when 
we underftand them- to be read,not 
0Helj in boffl^ ( then ^as WriDten they 
arefweefj bHt4lJ'oin the bounds rf 
the mfPfffieet Sdvi^r. 

W Lather^ There is a twofold 
law h one cf the Spirit and faith, 
by which we live well to God, fin 
being fubducd, and. the laW fulfil- 
led : The other, the law of the Let- 
ter and of works, by which we live 
to fin, the law never being fulfilled 
but witha fained fulfilling. Jor 

t Luther, /f 4 j«/f</^/^f 1 
pracepta Dei quame non 

in librii tantmn ,fci in yul 
neribiis dulcijfinnfityi 
' ' ris tegenJid-inteRij^^ 

wltuther, Diiplex efi 
lex: UnaSfiritm &Ji^ 
iety quatlvitHf DeJ/v^ 
(l^jieccatu^ implet^que 
k^e : alttras lex liters & 
§firf4niy ^uh vivitur pee-- 
€ato nufiqu^m impUtaU- 
§e^ per legem enim fufci- 

Lmherjfgainji Antinotnians. 


by the law ('the mecre letter of the 
law without faith or grace) k ftir- 
red up a hatred of the Law, but by 
feich ii iafufed a love of the hw. 

X The Law of the letter and the 
law ofthe Spirit differ, asthefignc 
and the thing fignihed : as the word 
an.4 the thing, then when the thing 
is obcained, there is no need of the 
figne. So there is no law to the 
jaft man, buc having only the fi-gne, 

Je infundltnr dildHoIfgt^<, 
Luth. torn. 4 88. Th 

ftttram cr ^^m fion totam 

Ego urgsa dominnm 

(Chrifinm) ^niefl Rex 
ScriptHra, tjui c^ JaQm 
mihimeritnm (^ fntinm 
jftfiitidt & faint i^, then 
the law without Chrift 
is the letter of bondage 
and fear. 

^ X Lex /tfef£ (^ Uxf^-- xliuhfr tonv:. 
ritH4 di^erunty ficut /^- 4 ^ *. 
nnm (^ fifnatum : ficut 
zcrtum & res \ Idea dh" 
unta Tfy \im\figno non (fi 
offu : Itaqne n^qus jh^q 
lexefipfifit^y lodHto oiim 
\ve are taught tofeek the thing it * f$hfignc^d0cemHrrcmif-» 
fcif. fam^U€rere. ^^^^ 

This Gxpreffidn of Lnther^ with another in the fame Tome, ^^i,/^ ^^ J '^i 
to W.t, 7h% \ui^ipdm^n enghi mi tc li^f toiiljj hut hee dith live vercj fei btm 
koUh .• g -ve cccaiion co dntinomiibis to dream ( but its but a tra^ heciudi- 
dream^ that Ltither is theirs, as if Lniber had been of their «^' "^^ ''^*Xi' 
min je, that the juOiHed is and; r no comraanding power of the !^^^^"^ 
law,and that being once juftirled, and having obtained the Spi- j^^^rm dutm 
rit, they are no: obliged by any obligation of a command in- debet bene viv$- 
volving fin in cafe of difobedience, to cither3read3heare5or me- r€:qnii rxn bnie 
di tate in the Scnpcurcs, but are fo freed from the Ggne,having '*^ -'^ . ^/^ ^^^ 
obtained the tning that they are not under the letter of law or ^^^ ^^ct^Jl^ 
Gofpel wricten or ppeached, or under any outward command, /^!^ ^^\fcribui 
©rOrdinance, or Law, or Sacrament, or fin, or obligation at p^ii'fiirt fr^- 
all,buc are led by a free arbitrary Spirit feparated horn all let- fu-uiii^ty fd pr 
rer of the word. A vain dream. For L>rrfefr holdeth the let- Z*^:"* •^^'f-^'^ 
terofihcLaw, to be an erroneous, talfe, and wicked fccking ^^^^^'^^^^ 
of rightcoufncflc by zUq works of the Liw,tnd a living rc^ fih, ^uoUgiiJtL-j^l 
• ?■ ' ! Si and cunt. 

14^ Luther ^gainfl Antinomiains. 

How th^ be- and From the oldnefle of the letter in this fenfe we are freed by 
noTtheLawin ^^c Spirit of faith ; and Z^/^r expUincth himfelfe, when bee 
the letter, nci- ^^^^^ > Obtenta re jamftgw rton optUj having obtained the Spirit, 
thcc is under it* vve need not the letter. He meaneth nothing lefl'e then when 
we have received the Spirit,we need not the written Scriptures 
or the Commandcment or any outward Ordinances, nor any 
commanding. Sure Sathan devifcd that fenfe, it came never in 
Luther^ oevcr in Pauls minde;but he meaneth having obtained 
the thing, that is, tbi Spirit, we need not the figne r that is the 
letter of the Law only, without the Spirit : now the letter of 
the Law only commandeth perfeft and exadly abfolate obe- 
dience under the paine of eternall damnation^ But Lf^ther ex- 
plaineth himfelfe in the very next words , IJe^ ohunta re (Sfi^- 
ritnyjam ftffnotum opm \ Iti^quenccjHejkfiplexefifopta: What 
is that? Lntherlo.^SolAJ^. Lex]HJiofionefi poJitA^ fic enim 
jfiftft^ vhitut nulla k^e ofus h^hcat &c. He fo liveth that hee 
hath not need of the Law toteich and commanH without 
Chrift that he muftperfonne abfolutelyp rfeft obedience ta 
the L .w^ocherwifc he is eternally condemned; this is the letter 
of the Law ,. for l^he juft man is in Ghrift. I^o Ux ( faith Z#i- 
ther thetej KQfil(>teJi accufare q^ rtos agere creditntes in Chriftntfty 
the Law cannot accufeandcondtmne beleevers in Chrift : in 
the fame fenfe, faith Luther^ to. i .451- '^nflm %on Met bene vim 
vere-^ the juftified man ought not to live holily^according to the 
letter of the abfolute commanding Law enjoyning obedience 
under paine of eternall condemnation, for faith loofeth him 
from this, iiehet^ and from this Law debt yet^ vivit bene^ hee 
liveth hctly, and he ought to live holily m an Evangelick fenfe; 
and that this islji4hers minde^ is cleare ; the juft man is loofed 
from that La Wjthat the unjuft and beletver is under;.as Lttther 
faith in the (ame place, In]hflt4>s dtbn bene vivere. Now the bt- 
leever being under the Law,he isa full debter to pay aftive and 
palfive obedience to the brim, he owes in a manner, as much 
as Chrift paid to the Law* 2. Luther faith in the fame place^, 
Hoc totum urgtty C^c.Godfreffsth all thu thM ^e feeke not a letter* 
riaifroufnefe.th^it is righteoulneffe by the workes of the Law, 
ior the Law in its letter requircth abfolute obedience nnder the 
►aineof death. But Chrifts intention & fenfe is not that the 
pttcr of the Law » C^rfed be he that $bejeth m in all that is 
^ Wittm 


Luther dgainfi Antmoraians 


written in the Law to doe tV, (hall ftand againft the belecver; buc 
that the fpirituall ftnfe lliall ftand * that the bekevcr ftaall bcc 
curfedl in his head Chrifi , fufitring for him , and that he lliall 
fulfill the Law^noc in the letter, that is perfcdly and complcat- 
ly,f tor lb the old letter is now out of date,and paffech away to 
the beleevei) b^t in the Spirit, that is an Evangelick obedience 
10 the Law. 

8. Gonclftfion. 
AntinomUnf hold (^) that a infiipfdmanidperfeEHndfree ^fmueiK^jS 
fr^mfm both in perfon Md >^>ork^ ,mijhe t»ere (h) in henven^ and 7 7, 78 . 
that the (c) zatnrai^ civiH^ andreligiom t9ori^ of ^leevers are ^SA'tmrj%b^c 
made ferfeCi in the fight oj God. Then rouft they perfeftly keep ^'^i''^' '^?- 
die Law, and Chrift muft make our good works exadly con- combrc.7x?'^ 
fen'me to the Law, what can hinder us then to be juftified by gt j. 3*^*14. 
W^rks ? RiM(kl the ty^tntimtiian apd Ramilifi^ faid (d J Thejc &c. 
4^£iVer learning and never ccme to the ^noi^fdge of the rruthf whp^^ K^wi^/ Pre- 
fay, Thatferfetlionid not attainable in thisHfe% So BftSingerl. I . ^^^f }^ ^^^ 
r.8. tells of the fourth fort of /f«4^4p^//?iinhistim.Cithat/4i^ Lu%crnlycr 
they cotild not finT^c^ and the Charch n^as rpithoHtffot and ^rinc\le, dreamed be- 
ihey left out in the Lordsprayer, Forgiw w ourfinnes : and faid Icevers to bee ^ 
we arejuftified by workcs , arid could keep the Lawpertcdly^,P^^^^-s^-;^»^^- 
Sure Lntber denyes the beleevcrs to be perlcft in this life. * '"''' 

e Say not, I am pcrfe<5 , 1 can- 
not fall , but be humble and fear, 
thou that ftands today , mayft fall 

f Luther So is the life of a Chri- 
ftian, that he who hath begun, may 
feem t« have nothing; therefore 
P4«/ faith, I belceve not that I have 
apprehended, PkV,^. becaufe no 
thing is more permUGus to a faith- 
full man, then that prefumprion as 
if he had apprehended it, and there 
were no need to feeke ; lo many 
make defedion, and whether 
through fecurfty and negligence.So 
Bernard^ tojiand in the y^ajofCoi is 
uioe backe , then to him that is be- 


e. Luther. NtdicMjln., LuLh.tom.i. 
ffr feet fit fttmf monpoffnm f,$ 5. 
UU; fed himiliareyet time: 
ne hodie fiantf crasxadM. 

f Luther. Sicefivit^. 
Chri^iana,^Htqt$icaffnitJ^^^^^'^ 4* 
fihi videatnr nihil habere^ '^^^' 
fedttxdit &per^ii ufjaf'r\ 
prehendanHndePa^i^ Ufin ^ 
arhitror me apprcSttnd^f^ 
Phil.Jv quia re vera nihil 
pernhiofiusefi homini fhdeli 
q»i i/lapr^amptio, ^uafi 
apprfhenderit^ (^ oprts , 
qutrenM non fit y hinc eil - 
Mmmkhi rc/ahntun ($r' 
martejnnt fe:Hritate (jr 


Luiher againfi Aminornians. 

i^navia. Sic Bernardus : 
Stdrcin via Da eft rctro^ 
grtdiy ijPtAre qni capit ejfe 
ChriftiaHWy hoc reft at ^^t 
cc^iteiy fe noninm t^t 
dhriftidfmmy fedqu^rere^ 
utftdt ChrifHanui^Hf cum 
ViwXofoJfit llortMri: non 
^ fum, fed cupia eJfe-^^^Chri' 
wfieri'-^ i^itur qui Chri^ 
fiUnm jpft, n^ti: ChriftU- 
pmefty hoetft^ quifefu* 
4ai ChriUloHum f^nm^ 
€Hm fittAnt$tm fucientiffgs 
ChrtftiMfk '--^ tendimui 
in cctlnmy non fnmw in 
toeh. • — fk. Hi qui )am 
t9tu4 renovMttts r/?, id eft 
quipuUffep effi remva- 
tumy illBiibfqueduki9n$n 
C£pit renrv^riy necunqua 
fmftdvft quidjh e^e Chri- 
g Luther to* 5. ^ Luther, Animus bu^ 
in Gen. /. 2. in mamu qtiando eft in tentM- 
C' *^- ti$nt& feticuUy difftsul^ 

S^dJcCa terUcMolaif.nescqHi^ 
dwell in us. ^y^^ • /^ ^^ f^petuo an- 
^i & qudri Colet. Sjii^ 

hifteti Regfonje^ivitur: 
exffeH-a, ixfpetiM/^ed-^ 
ft Un^im difertur & rur- 
fm qu€rit% non h^h$ mU- 
$^d,quodcdnftU4i, inquies 
^'UAffi ut ferm etexfpeffes 
4imf litis anumm ununiyduH' 
trssyviniens^ veniit & mn 

back, then to him that is begun to 
be ^Chridhn^this remainech, to e- 
^fteem hithfelf, not a Chriftian, but 
to feek to be a C hrlftian. A Chri-; 
ftiah is not at his end, but in his- 
way, that he may glpry with Psml^ 
I am not, but I dcfirc to-be, and i«^ 
many of us as are pcrfeft, let us re- 
maiKe in this rule, — — then he that 
is a Chriftian^ is no Chriftian, that 
is, he that bcleev^th he is made a 
Chnftian, when he is to be made z 
Chriftian — weciidevour toward 
heaven, we arc not in heaten: fo 
he is already in heaven who indc- 
vours toward heaven^ becaufc Go^ 
couHCf.him to be in heaven. — woe 
to him that is wholly renewed, that 
is, who belceveth he is renewed; 
Then woe to To'^ney Saltmkrftst fof 
thefe,* that are as free from firt as 
Ghrift,muft be petfeft . 

^^Lutkr, The mlnde ®f mapT,- 
when it is ia temptation and dan- 
ger , with difficulty rtfts on this 
confolanon, for thus k doih perpe-^ 
tually complaine : What thiU be 
done ? when (hall it be done? wt?ere 
fhall it be done.^ I anfwer then, 
wait on, wait on, if ic be longer de- 
ferred, and the mind askagaine, 
when fliall ic be? fay thon,T have no 
other advice, but that thou mdurc 
and wait on longer, one, two-thretf 
years, hethAtt^mmeth^iicomeymsd 


Lmheragmnp Antin&mians^ 


b Sidtmarfb and i TQvtnf teacb contrary to this, a beieevcr 
wantethnothingf (fay they) ofheavcnin this life, but belecvc 
he is in heaven, and he is not faved by Jiope, but hath heaven 
already in this life. 

k^ Luther^ Gr^cc doth not fo 
change the godly, that itmaketh 
them in all thing* new and pcrfed. 
Many things are purged^ efpecially 
the very head of the Serpent, unbe* 
Jiefe, ignorance of God is loved, 
but the fcally body,aDd tht reliques 
of tin remains in us. 

m Luther^ Sin in the Saints not 
oncly hack being, life, will, opera- 
tion^-fighting, but alfoit robs and 
leads captive, yea^ (which is a grieir 
tei: wonder) it rages like ^nia^ddc 
xiiaa,more ia the godly, then in xhe 

nLmhif^lt k one thiag to fpcalk 
of* God -incarnaie , ©r man-made 
God,add another thing of God and 
inan (imply, fo (in out of theele* 
inentof grace is one tbiag, and fin 
in grace another, as- you may itaa^ 
gine, grace,or tae gift of God made 
fin^cffe and fiii graced, fo long as _. ^.,,^ ,^^ 

fin fhaUnot irc fin. | & fTccatZ j^r^t^^^^^^ 

feccatfiw^ j^m-n^pecM' 

li Ay4lyomUns\vo\Adk2mx Lutkr hath a necerfary my- 
ttcry m th;^', tor he meancth, that Cm is exceediiig fiafah iaks 


k Luther, Gr^ia non 
fie muut fios, ut per cm- 
nidreddat runfos x^ p^r/i- 
£los. AiklM (ffiidcmfm''' 
gdfnnrt prdcifiu amem 
if^um Cd^mt ferpetttisj in^ 
cr^Jnlitaf e^ ignwrdntU 
Dei fraciiitfir & c$meri^ 
$Mr,fedf^uamoffim c&rpm 
& relifnidpecem mantn^ 
in nobis. 

m Luther, PeccAttmin 
faf$aisnon /ilumiB, n$n 
fikm. *yivity non fiium 
xstltj nimfQlmm§fiTMftr^ 
nsn Mnm repHindfjcdeH" 
amfHrit, ^ cdptivM : /- 
mo^H9d mirtrisp^inimpi" 

yBf/fiHCMtHoio-^iJ hcmne 
Deificat9 Udfuiy cfr dtimd 
de Diox^ bimiMefimpiici' 
ur. lu Aliud^U fiUA- 
turn extrd:gri(tidmj dliud 
-iiigrdtiM, ut^fiQ^s m^lgi. 
^ri rratidm fen d^nnm 

h SAltm. frc ^ 
grice 140. 
i Tcrwnc d(fer* 
XT 15 .M7- 

/^iLuthcr tom.4. 

m tuAtr totm 

Sin rageth 
morc'in the 
gcxily tl)chin 
the wicked. 

f. 434. 

How fin pir- 

doncd is Tij 


Luther agAtnfi Ancinomians 

own dcuient, in a wicked m3n,being not pardoned in Chrift, 
inhimfinisHn^'bucfinina bckcvi^r, chough it keep ftUhhe 
niturc.of .fin, (juftification deftroyerh not, nor remQveth (as 
AKtinom..ns ignorandy dream) fin in its nature ; but oricly in 
liltjor aiflaall condemnation) y^^t in a bclcever, finisinade 

Its ?,uil 

oLuth:tto. 4. 

f 17J. 

pr»^A. tom.f. 
in Gcac^.f J7 

r Luther to. 4. 
in GcA.(.4t./. 

as it were finlcffc or ao fin, in regard that fin in them is luftcrcd 
and graced with pardon, and fo ieavah off to be fin-condem- 
ning, and curfiftg, as it is in the wicked. 

Ljuchtr, Libenter (in L>^rkr, Gladly would the Spi- 
aedente) Spritm z'ffi^ctl rit inthebefeevet be wholly pure, 

but the ftefli conjoyned therewith 
will hoi: permic.it. 

p In vain look we for perfection 
in this life, that we ftiould be all 
juft and love God perftftly^and our 
neighbour as our feif. 

l^nthtr waght 
tfcat the Jcwes 
were mftificd 
by faith a« wee- 
arcjthc Anth 
mm'iAHS fay the 

tQtm cjfc furus : fed caro 
conjm&a illi nonpcrmittit. 
^p Frufira exffeSamuf 
in hac vita perfe£ricncm 
banc^ ut toil juflifimufj ut 
Dewn ferfecie diligamus^ 

q Luther, David faU- 
tur Sfiritum fatiTtumfr ha- 
bere^ [ednondum ferfecie 
auttctumy [mt enim tan-- 
tumprimiti£ Sfiritus. . 

r Luther, Hifc frofria 
fcientia ChrifiiariQrum eft^ 
[cire'fi in pccatis natm 
ejfeyidqueincarne b^rere 
ufquiadntortemy nee fojfe 
ms ah eo perfeSe liber ari 
& tnmddti nifi fer mor- 
tem^vemes, & ignem e;c- 

9 Concln^on. 
Luther is farre from denying remiflion of fins, and that cotti^ 
pleat and aftuall to the Jewj under the Law,or any way of Ju- 
ftification to them by the Law,but by faith in Chrift, as wc arc 
juftified and faved. 

s Luther^ Mofcs himfelfe, and 
thofe that were under him, were 
not juftified by tbe LaWi for righ- 


' <] Luther^ David acknowledgeth 
that he hath the holy Spirit^but not 
perfedly: or in whole, for' they be 
but the firft fruits of the Spirit, 

r This IS the proper knowledge of 
ChTiftians to knew that they are 
borne- in fint and that it .fticksin 
the flefb to death, and that we can- 
not be freed and purged pcrfeAly 
therefrom, but by death,^hc Worms 
and the iaft fire. 

s Lather,ip/(? Mofes & 
quifub eo fueruntf iionfunt 
jufiificati ex lege : Jujli- 

Luther againfi Antinomians. 


teoufneffc is pot- to doc the Law, 
b u t CO belee vc God promifing. 

f There was the fame RemiUlon 
of fins in all ages. Chrift is tfac fame 
to day> yefterday, and the fame fo^ 
ever, they wef e fivcd and>uftihed 
by faith in Gfarift to come, we by 
faich in Chrift come, differing, 
glorified*'. - , ^ ^ k ^- "" - ^ 

Z,«/Wfaith,tom. i .p^ 5 ip. N'vn, 

us* tollow not the deeds^ but the 
,f*ifh of the Fibers. 

w Lfitber^l^xnt offerings were 
notfor juftinc^tion,but a facrificed 
Oxe was a witneffe of grace, and 
to fpcak fo a, working voyce of 
tl^ankfeintflfejOr an handy er ma- 
^ nuali gratitu^Cr by which the hand 
' powred.ouc j($a;^kfuiQe{rc by reall 

They belecved in Chrift to 
come, wekfiowhe is come, ancj 
gone to the father to prepare dwd- 
ling places ijor us. 

J Ltithtf; AbrabAm fawChrifts 
day in faith, mi the fpiritonely, 

zi Luther^ the fiime Chrift, the 
fame faich from Abtl to the end 
of the world J and did reigne indi- 
vers^gesofchejw.prid,,, .... 

Ugem.fed credsre premit- 
tenti Deo. 

t Luther PccaitorHm^ ^^^^^^^-^ 
rm^Jpo omnibHs faculis ^^^' 
f^h cadcm ; Chrififss m- 
tem beri G^ h9die iJcm efl 
^tlam in facnU: iHi ifi- 
tur fiahcia Chriili ven^' 
Wriy KOi fidncia ChnFii 
exhibiti^ faffi glorificAti 
[dvAmur^ Ofr remijfionem , 
f>ecc4itortint coKfe^uimPfr. ^. ^«^^r to. 4 , 
W HeUcauflsinUgc 4 ^'*- '''•^'^ 
ydHiiff c$' jujfis exhibits 
to fine cjf.r€bantftr : non 
ut )ttfiifcArertfir per ea^ 
fsdut teft^erentur fe ac^ 
eepffe rmfericordiam ^^Jk 
bos immsiatm eft teft^^ 
gratUy fen nt ha dicdm^ 
ofernria vox gratitHdinis^ 
fen grathudo manugluf 
cjua Ht^HfU efnnMt gratis 
tHdinem^ tanqnam re^ibm 

Chrijhm iUi credl-- 
derunt futurumy nos fei-- 
mtu €um exhibhum & 
abti^e dd patremHtparA" 
ret nobis wan/iafuSyCf-c. ' 

y VidU Abraham ^/-^jr^^f^^.;,,^^^, 
-emCtrifti,Joh.^.fedvp- inGcn.cx^ 
dft in fide c^ Spiritu tan- f. 3 7, 

tW9^^. .. ' 

demquefidesab HabeU^ ^Lmharr^n 
tintmmuncUper vanafA- ' 
cula rtgMdvltifoe&Ciiyo 
T Anil' 


Luther againft Antinomians. 


Jfttinfimisnsj as Vc^y Crifpj Sdlrm^r/h^ D^/,der y ary heart- 
Reformation, true converfi >n co God,acluall lemillion of fins, 
and of all fins, or trcc)uiiihc:uionby freegract m a Cofpd. 
way, to the 3^'ws under //*/>/, as we arc juftified, ind {;iVi d 
uwA^TlhcMefilah^ and uiakc the promifes and cottnart cf 
grace, with PapiffiyZnd SuinioMt^ Co differ in ful fiance and 
nature from our Gofptl-promifts and frte covenant, as if thejir 
law tutory, O-/.4 had varied the way of Juftificati^n and Sal- 
vation to thtm,and to us, Chaf. XII. 

Oj Chrtfiidn Lihertjf and oj Cunfe^ trmtMifdft^ 
I a Cencfuffon. 
J^tinamltiits h^yt t\oi Lmfher for tbeoa in the Gdftrine of 
Chnftian Liberty. 

tet every Chriftian know, riiic 

tuther in the 
pome of C hri- 
ftian Liberty 

ag.\inft the /Irr- 

a Lather, Vnuf(juif^ 
0,rifHAnH$ fciat ; fe fer 
Chri^nm confiituttim t^e 
in confcientia dominnm Ic" 
gii^ ffccatif mortU : con* 
trafctat qtioque hune fer^ 
vitutrmcxternAm corpori 

fiut^m fett^tat pr0fri&. 
Gui autcm dliter inttBi' 

^'Lwther^ Omniu fmm 

%ia fervM f.r chariutnm : 
mtyftmul fiet ftrvhm li- 
iertAtUfCt liter t Mfcrvi" 

b LibertM Bvanfeiii 
nmttoUM resy & c$rporMi^ 

byChrift he iamadc in hisconfei^ 
encc ( as he beletveth in ChriftJ 
the Lord of law, fin, rfeath, fo that 
thefe have no power over him. Oi^ 
the contrary, let him know jhat 
this externall fervit;ude is laid on 
the outward man, tfeat by love he 
is CO fervc his neighbour. Thulc 
whootherwife underftand Ghrifti- 
an liberty (as Antifiomiani ^ f^ho 
think they ow^ no obedience to the 
IjawJ chcy entjoy thcgaine oftkc 
Gofprl to their ovvne deftri](5iion, 
and arc worfe Id^Utors unJcr the 
name of Chriftians> then they were 
in Popery. 

* All things are fr^e to us by 
Faith, yet all rhings are under ob- 
ligation of La w^ in regard of chari- 
ty>,tbatfothe ftrvirude of liberty, 
and the liberty of fervicude, might 

h The liberty of the Gofpei takes 
not away things, bodies, nor du- 
ties of i2)€D, but frcech iK^confci- 

Luther a^ainfi AntinorniaHS, 


€onfcienn4i iitcrniMvin^ 

c Lachcr, ChrifiUtim 
in confcientia ^hct ef mt. ^ L«rjfef ^^ j^ 
dicfUy in exterfiu tmm^ ir^. 

CHce$from(piricuali bands of wic- 
ked opinions, 

c Th: Chriftian in his confcience 
(hould be a pbyfitian, buc wicliDiK 
in exccrnail conrerfation, an Adc, 
CO beare the burthen of Brethren, 
Luther -meaneth in things indiffe- 
tmz. thac ar^ without the cafe of 
Icaniall, as hee cxponcth bimfelf, 
Tom 1.472.528. andclcarly^T^.I. 
InCkrifitimcreAentibMi omnia mun^ 
ia, i^sdifertntia liciut funf^ qn^cnn^ 
Vil pr^af'antnr vfil frohibemttr ex- 
Umi4 cerfwuiniisy (^c. and Tom. i, 

. d Tftrough fiich inChrift, wee 

are not freefrecn works, bat from hmjed^bofimofiihtisope 
opinions of works, that is, from a rnm.iaefi^ afff<Ita pr£- 
foolilh prcfuraption of righteouf- [Hmptifme'infl^tisf^ofi* 
ncffc to come by works. ; r4 qnefu. 

Now by opinion of good works, Luth^ tneapeth confci- j^^^^ ^j^^ I^^ 
CDCCj and the reftin^ of the confcience oa good works, as our hath nothing 
righteoufneffc, hence fo ofcen^ faith jLht/A^t, the Ldrr hath no- to iocvflxb the 
fhinji to doe "ifitb tb^ confcioKce^ the Law hath no power over the ^^!^^^* *" 
confcitnce, the Law ought not to rcigne over the confcience. ^"^ °^^*** 
And fo[2. he placeib our Chriftian liberty, not only in frecdsm ** 
from the Judiciall Law. Tona. 4. cai i Pet. 2, Rowfl x j. and 
from the Cereoionicsof the Law of yl/(p/^/^7W.4.foLi4$.Bat 
life froo) the condcmnatioB of the Morall La w«At is clear^ 

dfer f^mChri^i^^^^^^^ 
nonfnmM libin ah epert- ^- , 

c Lmher^ That Chriftian liber 
ty which Chrift; hath purchafed , 
isnotfoeadlybrkcved as fpokcn, 
if it could be apprehended Dy a fure 
tnd firme faith, no fury, nor terror 
of the world, of^aw^fii^deathjapd 
the dcivilL could be fo great, which 
would not be (wallowed up.as a lit- 
tle fparkof arc bj the great fea« 



c Libmas iU4,qH4m no^ ^ Luticf cw*^: 
kid CbrsjtHS peperH^ ^on gj^^ 
tarn cito credit $tr^ (jmam 
nominMur^ Siccrt4 4cfrm 
ma fide apprebemti popt 
nuifii fur Of: 40t terror 
mnndi , legis^ peccMti^ mor^ 
fts et Maholitdmmngnm 
effe poffet* ejninonfimnf^ 
(e$i[cintitU a morh^hltd 
^A^forhornnr. Then 

m0t ^w w ii 


Lntheragainfi Antinomians. 


Then L«f/;er evidently thinketh our Chriftian Liberty is tiot 
from duties commanded in the Law$ but from the tcrrorsyac?^ 
cufacion, and condemning power of the Law, after weeiis^^ 
finned a^ainll the Law. ." ':> 

f Thefe words, Liberty from 
the wrath of God^ law, fin, death^ 
&c. are foon faid, but to finde the 
greatnefle of this liberty, and the 
fruite thereof, in a confiid: and ago- 
ny of confcience, and apply it pra* 
ftically, is more hard then can be 

f Lutherj Verba iHai'y 
libertas ab ira Veij hgO) 
feccato^^ mortC:, &c. P/S« 
facilia junt:^ fed Magnitu 
dinem hujus libertatkfen' 
tire & fruSum ejuSy in 
certamine^ in agone con- 
fcienti£,afflicare^ bocflus 
qua did pot ef}^ difficile efl. 

g Luther^ In came nul- 
la debet ejfe libcrhH : Ve- 
hemus enim fubje&i ejfe 
farentibufy Magiliratibus^ 
(& injuuima^ omnium [ervi 
ej/fj [ed in Sfiritu & con-- 
jcientia Libcrrirni ab om- 
7uferviiUtC9 ibi nuUi ere- 
dimuSy nuB confdimufj 
nuHwntimtmmj niftfolwn 
Chriji'jmy qui regiiat in- 
tcr mcdias affliCtiones cum 

gaudiOy ^ Utitiay inter 

fcicnct is free 

So he exprefly, clearely, this Lf- 
berty^ fgjintheflefh (that is^ in 
finning) there ought to be no liber- 
ty : for we ought to be fubjeA to 
Parents, Magiftrates, and finally the 
lervants of all^ but in the fpirit and 
ccnfcience we are moft free from 
all fervitude ; for there we beleeve 
none, truft in none, feare none, but 
onely Chrift, who reignes in the 
inidft of affiiftions> with joy and 
gladneffe, in the midft oi fins with 
Ilrength and courage, 
media pcccata:^ cunt virtute 
& fortitudine. 

Jtsilear, by the flefh, Letter cannot mean, as Jntinemians^ 
and Pafi(isy with Libertincf doc, the knfitivc part, which they 
call the Arte, contradiftinguifhed from the mindc, will, and 
confcicnce, as if the renewed man in whole finued not, with 
will, afFeftion, rcafon, confcience^ for thereafen that Luther 
giveth, is contrary to that, for, faith he, /Tee ought to be [ubjeCi 
t$ Tarents^MagiflratcSy and the [ervants of all':. Now not the 
flcfh onely, but the whole man, and the confcience is fjbje^!^ 
to the fifth Commandement, and t© all the ten, to obey Pa- 
rents and Magiftrates, for otherwife the ten Commandcmcnts 
fhould no aiprc oblige the confcicnce of bekcvers to obey^ 



Luthtr agsinfi Antiriomians. 151 

thA the Ceremonfati Law, which is blafphemy : Therefore 

yconkience^^^ ^ff'^i^y Lutber maft mean the affliAed confci* 

/nee, up*^^S^^'^^ confiifts, ai^ in the midft of challenging and 

:^rp^?, fins ; So the belecvers confcience is free, and fcareth 

' uone, but feareth filially, and with a foi>ly fear, Cbrijl Jefuf 

^ only, and is fully free from the feare of condemnation. 

Antimmians reply, that the confcience of bekevers is freed 
from the ten Commandments^ as they are a Law and injoyn o- '^^^^ dirtinai- 
bcdienceto the confcience by power or Authority of a I^w- ^j^"^^Yv!^^^^'^' 
giver, for fo fay they, no beleever can fin againft the Law as the f^ againfi G3d 
Law, tither commanding, protnifing, or curfing. But the be* as a commanJ- 
leevcr niay fin againft the Li w, as fin is ungratitude to Chrift ing Lawgiver, • 
the Redeemer, not as it is a thing offending God,the comman- ^"'^ againft 
ding L/tw-giz/er, or failing againft his Authority. So Mi^if meronl re- 
HutcbifoH;, and her followers faid. Art 2 5 . Since we are not hound moved! ^'^^" 

' to the Ldw^ a< a rule of life^ it if not tranfgrejjion againfi tbe Ln^ Rife' refgne ni- ' 
to Jin or break^it^ bccaufe our fins are inr^ard and fiirituall^and fo are -^^^ ^f Antiv^^ 
exceeding finfull, and are onely again fx Cbrifi. ^ '^ErrJ^'d ^^'^' 

Anfw. There would be foffie colour in this Anjxvcr^ ^^^^^'"^^* aitrT-T^^' 
mmians did not teach that Beleevers are as free from fin^ ^root, * '* " * 
and branch, in the nature anrd beings of it, as Ghrift himfl4fci 
then being once juftified^ they cannot fo mi?ch as fin againft 
Chrift, nor againft the Law, as in the hand oi Chrift, therefore 
I hcarc that Pe« maintained before 3 gcdlyand learned Mini- 
fter, T^bat Chrififati^fcdfor/viscncfya^^nft^^^ 
and that wee ourfelvesfatUfie forfrns'^'^^inift'H^^^^^ 
which is to mal<e us jovnrl^'SaViolstrs , with Chnft. 2. SuiRes ^ 
committed by Bdeevers once\5uftihed,-'^eT.ot fiiSj bcGauIi^ 
they arc againft no La w^ and inVolVe the trefpaflcr under no- 
guilt,curle,or wrathjforhceis-asfrtc.dsC' '■ "^ 'n\^i 
gerof wrath, 3. Thefefinnefeigaipjl^he )>. . . . .^ of 
Chrift, or againft Chrift, are pardoned and tuilyxrcjT^cv^jd iti 
their nature and being/er^ they be c^mmicted/fiy >^;;r/;zj?«/- '^*' 

ans. 4. VVhat Scripture fliali warrant us to tffinkthatiS/wf' ' 

who came not to difolve tbe LcrtQ^ in the le:tft G()7?manjcmcnr^MaU 
f. 1 8^19^20.' And who faithj To doe to nllmen^B wee would tl^ey;. 
poklddoeto i^^ ifthewf'MhLnwmdtbcFrcfhet^'^ andobiigetii 
us 5 hath fr«edusfrom the commanding power of the LaWji 
andfubK^edustotfacfameLaw^asrivcn by Chrift,. 

T3 Chap. 


Luther agamfi Antinomians X ' 

U\.mh.tm, /^, 

I Luth WW.4. 

IcLurft to. I. in 
Gctt.c. i4-f. 

Cm A p. XIII. 

Of good worhj according to Luthen 
II Conclupon. 
Li^r&f r dcarcly concudidcch Amimmi4msjio\xQUv\g(XtK^^;, 
ty from (Igncs. 

m Mktf torn. 
4 uiCfcn.41. 

h Bgna opera flacehunfy 
Deo froftcrfiiiem inCbri' 
Jtam quod non fiunt ad ;x- 
ftitiamj fed nd icfi^worJ-' 
uni quodgraufimw etgra- 
tif ju^ijicati. 

i Sfirituf fan&usmun-^ 
gwam otiofi^s c(i in fiis fed 
femper agit aliquid quod 
pcrtinet ad regnum Dei. 

k Si Muncerus c^ 5^- 
cramcuUrii^ cum audirent 
n$s docere Sfiritum & re-- 
jiccre opcra^ hat do&rina 
abuli ftuerunt^ & neg-- 
kUo verho& Siicramentis 
nihil aliui nift Sfiritwn 
fonare idquc nobis viven^ 
iibufy doccntihuf^& ref«g- 
nantikufy quid futurum e(l 
uhi conticuerit nojira Po- 
Orinn f 

i Poft meam mortem 
niultimecs libros poferent 
in medium^ & inde $mnif 
generk errores & dcliria 

m Std ftmutctiam rx- 
ierunt jinabapift^ySacra^ 
mentarii & alii fanatici 
quidcTrinitatc & incaf 
ndtio7ie Chrifii falam im^- 
fiatradidtrunty n§n tnim 

h Good vi-orks fhall pleafc God 
for faith in Chrift, to their own end 
becauf;: they are not done that wc 
nnybc nghLeou?,bnt that they may 
be a teftimony that W€ arc accepted 
and juftified freely. 

/ Luther y The Holy Ghoft is ne- 
ver idje in the godly^ but ever d©- 
ini^ foinechine that belongs to the 
Kingdome of God. 

^ Luther y If Muncerus and the Sa- 
cr^mentarians y when tbej bearc m 
f reach the Sfiritt a}id that wee tejeS 
Works (in the »atter of juftification 
only^i as I have cleared from his 
•wne w©rds)c4;i abufe this DoOrinCf 
andmgleiiingx^ord and fealesy found 
nothing but the Spirit^ (as Famililif 
and Antinomians did then^and now) 
and that while wee iivcy and teach the 
contrary y and re fiH themy whatjballbc 
iioncywhen we fl^al/ tedeh no wore ? 

I After my death f faith LuibGr) 
they (hall alledgc my writings, and 
therewith ftrengthen errors of all 
kindes^and their owfl drcames. 

m Alfo there are f one from 09 

AnabaftiftSy SacramentarianSy and •- 
ther fantaftick men, who havco- 
penly taught impioas ihincsofthe 
7r/;f/f7,andIncaraation of Chrifi^ 
but they were not of us. 


Luther Agatn^ Antinomians i j j 

Iris rruc, LHthet falfdy chargcth thofewhoni heecalkth 
SacrnmenmiarUy whorcjcftcd the drcame of Conlubftantia.- 
lioa, vet as Calvin obfervcd of the Libertines^ hey had nothing 
more frequent in theit mouthy then the Spritj fa JnabaftUfSj 
FamiliHSfJntimmianSy who all pretend ihnLutbtr is theirs, 
ailcdgc nothing rrorc then the Sfirit^ the immediate uhm^ny •/ 
the Sfirit without the word^ or any ifignes or nnarkes of Ian- 
ftificadon, by which men know that they are in thrift, and 
I appcale to the Reader, if they obfervc any fcopeordnft in 
chc Sermon preached by Pe/, before the hou^e of Commons j 
bat to cry down all Word, Scripture, Preaching, Sacraments, 
Laws, lawfullandneceiraryconftitutionsof Ortbodex Sjmds^ 
againftF4W/7i?jlike himfLlr, forallthtfc, without the Spirit, 
can work but an out wacd Reformation^, aad bee cxtolkth fo 
the Spirits inward, omnipotent and only working of an io- 
ward^and heart reformation,*^ that menymini^ericyf reaching can 
have no more influence in Gofpel reformation, then in Chrifts 
ttdeeming ef the world, and the taking away tranfgrejfiony for 
fkith hee, C^) he only that can doe tbeone^tdn doetheotber^ now •^'^«t-«»»il 
in redemption Cknft hath no fellowS; no «ndtr Mediators, '^' 
noinftrumentsnowith-workerSj hee alose by hitnftlfe, and 
none with him, Hebr.i. f urged mf smear ftns^ and fo in all 
Reformation F#iw/7//fj conteivl : for God is fole Reformer^ as 
l^fuf Cbri^ it fole and onely Redeemer. . j r 

Antinomians deny any.certamty of our bemg in grace , by fpjntoal contU • 
fignes mark8, and charadcrsof holy walking,^ which Luther lion by fcnfc, 
IS utterly againft in all places, efpeciaiiy wherehe cxtoilsgocii huh a two 
works as the fruices of our juftitication. foid^ciniiig. 

It is true, Luther faith often we tnuft nor judge of our fpiri- 
tflall good eftate, by, fenfc, but by faith, and fo fay Antinomic 
dnsy ^nd Eaton mod frequently. But the word jcnje is taken 
two wayes, I. for the enditcoient of the flcfli^ and unrenew- 
ed part oppofed to faith> and fo Luther and we with him, teach 
tAatin a conflict of confcicnce,, when the L^w challengetha 
belecver efpecially. wc arc.never to look to jenje.hxit to faiib^ 
and the promifcs, for the unrenewed part, .never loldois go^d 
news of ourfclvcSj^ttrSpirituaUeftate, orof Clirift^exccptit 
fpeak truth, its the DeviH fpeakethto deceive, and to rendtr 
^fccurc, fluggiQi^Mughty, proud, szisiQjbvii -Antimni^ns Uy 

1 5^^ Luther ajainfl Antinomians. 

all the murthers and aduUcries of belcevcrs, are fins onely in 
our/tw/e^thatis, in the apprehenfionof our unrenewed pan, 
not to the liglvcand judgement of faich^ nowfo Antmmians 
f jUovv /c?z/e. Bur, 

I . I ll.ould as foon belecve the Devill, fayJBg that the adul- 
tery of a beleevcr is no fin, as belecve /e;//e, that is, the indite* 
mcntof flclli, and the unrenewed parr, it is true the devill 
can fay trudy, as the flefti alfo, the adultery of a belecver is a 
fin, that actually condcmnes for ever to hell, and argueth the 
committer thereof to bee in nature, not in Cfarifi, wfaichisa 
lye, both in the matter, and fpccially in the end, to caufc akc* 
leever defpaire. 

a. The /cw/e and apprehenfion of a beleever, that faith adul- 
teryin him is no fin, becaufeit was pardoned before it was 
commitced, is as falfc as the Devill. Now the light of faith 
faith the contrary, the Word of God faith, adultery in jwftiffi- 
ed David \$ fin, but the inference and logick of the fleftiis 
not to be belceved,therforc jDavid is not in Chrift, and fo farre, 
fenfe is not to be bclee . . .. 

3. AnUmmms know no fcnle, but the fenfe and inditeaienc 
of the lying fiefh, which they teach men tobcleeve, whenic 
faith falfely, that the adultery of a beleever is no fin, now no 
whorilh mother will call her own childe a Baftard, and its no 
wonder that the fiefti, efpecially in the fleftily Antimmian plcjid 
for the Devill and fiii, l)ut/e«/e is taken in another meaning in 
the Scripture, for the Ipirituall knowledge and apprehenfion 
oftheSpirit,asJ/ft.5.I4. The (hong in Chrid have their fenfes 
excrcifedtjidifcerne both good aud il/y lo the ufe of the fpirituall 
/e«/ejsrfpokcn of, CTtnt.2.'}Jfate down under hifpadow with great 
delight andhUfruitewoi fweet in my mouths Cant, i, ^. Beeaufe 
of the favour of thy good oyntments thy name U 09 a)i oyntmenifffW-^ 
rcdouty therefore the Virgins love thee^ Joh, 6, 45. Ail that have 
heardandlearnedof the Father come to mee. Here is the aftuall 
cxercifeand ufe of the fpirituall and renewed fenfe which we 
are to believe no leffe then faith, and what this fenfe indyteth, 
that the Holy Spirit in us indyteth, and teacheth, and that wc 
are to beleeve. Luther never willethus to clofe our cares, and 
to hearnothing that Msfenfe faith to us^ 


Luther a^ainfi Antinomians. 


\z Conclufien. 
Luther fpeakethpathccickly of the flavery aad impocency 
of eur free-will by nature, buc no waycs to favour Antmmi" Luther ht thf 
gns and Familijisy who would have unblocks andftoncs in all miner ef free- 
wee doe, and not to pray but when the Spirit ads us imme- ^^^^ ^^^^'i^ 
dately. An:i:mians&: 

a Man cannot naturally dcfirc 
God to be God/or he would have 
kimfelfe to be God^ and God to 
be no God, 

■XT ^ ; Familits. 

a Non p$tej hcm^ natu- ^ i^[ ^^^ 

ralitervcUeDeu ejfeDc-^i.^, 
urn, imo vcUd[e eje De- 
iini^& Venm mn ejfe P^- 
Lhther^ in regard that the efficacy and ftdcceife of free-will, 
as of all fecond caufes, is from God^dcprcfkth the creature to 
heighten God. ToiTi. 5. lo?- Vei^siabore fiojiro utitur feu lar-- 
va quddamfuh qua benedicitms & fua l^rgitur ut fidei fit locu^^ 
God ufeth our labour as a fliadow or cypher, under which 
there is place for faith. 

L^iberineanethof imperatcd aSsofthe will flowing from 
the corruption of a naturallman defiringto be above a Law, 
and without God, that ke may fin without being awed of Ju^ 
ftice or of a God, but there is a nacurall iiiclinacion going be- 
fore ads of will and rcafon, by which a nacarall man dcfires 
the being ofGod, info hrrc as hcdefireshis own being, that 
he may fubfift in God, if we fappofc rtafoH to bee in no {ha^ 
dow, wi* cannot think it naturally ai>d fimply would d<;fire 
that the bedy on which it depends were ^ nothing, or that 
the riyes of the Suiine;, would wiib the Sun to be turned into 
pure nothings or the llreaHics, that the fountaine were no- 

bLuthiry The will of every man I i'Luchcr, V^lmtm cu- blathmto. i. 
would defire there were not a law, I juJUiet mdht^fijicri pfftt /. 1 1. 


if it were poffible, and that it felfc 
were altogether free ; gruce is ne- 
ceffary to frieo J tkc Iaw> and the 

c Free-will fince the fall by a 
fubjcftivc power cm be carryei 

ep nHlIam legcm^ &jc om* 
nino libtram ; ntcejfgrid 
gji mediatrix grctin qu£ 
cmciliet legem (evangcli$J 
vcluntdti. Toil t 

c Libcrum^rbitriumftfi ^^^^•^^'*' 
ftcc^tum fetei ii bonum 


Luther againfi AntinomianS. 


to good> by afl adive power ever 
to ill ; nor could th« wills adive, 
but only its fubjeAivc power,ftand 
cvea before the fall, or promove 
into good. 

/ Luther J Free-will is mecrly paf- 
five in every adl that is called wil- 
ling, becauie the will is nothing ex- 
cept it be pulled, drawn, moved, 
which drawing having influence on 
the members, and ftrength either 
of foule GK body is the wills aftivi- 
ty,and no ether, as the drawing of 
the Sa W3 cutting the wood is to the 
Saw meerly paflive from the Saw- 
er, nordoesitconferre any ihiRg 
to the drawing^^by way of co-ope- 
ration, but onely being drawn, it 
workcs on the tree, being wore 
drawn then drawing, which Saw- 
ing is called the werk of the Saw 
wirh the Sawer, when yet it meer-- 
ly fuffcrs. 
tmcn^^^refatiatMT- \ 

Itisdearethatlwtkrmakesus not blocks, and ftones in 
bclccving, praying, or other fapernaturall works, as if after 
©ur conversion, we were mere patients, and ought not to pray, 
bat when the winde oi the Spirit bloweth faire upon the flow- 
ers, and the Garden. Or, as if the perfon of the Hely Ghofl and 
CirijJj grace were the onely formall efficient caufe and prin- 
ciple in all fupematurall works, and we trunclis and ftones, . 
and not to be rebuked as flothfuU fervants in (ins of omilfion 
or commiflion. 

Lutber faich the contrary, To. 2. 17; Gtns. i^.f. 252. jdntim- 
moi docent /implkiter omnia feccHtafub/atay nee argnenda ejfej no: 
bojnincs terrcndos kge. Antinomians fay fiimply, all (Jos are ta- 
ken away, and arc not to be rebuked, nor are men (rcnew- 
cdj to be tcrryfied by the Law^ for Lutb^T i. /peaks compa- 


pimtid jubjcdiva:^ in ma- ' 
lum veto adiva femfer: 
nee enim in ftatu innoieti<€ 
fotuit ftare:, naiva[ed[Hk- 
jcdiva ptcntia^ nedum in 
konum frojicere^ 

f Lihcrum arbitrium 
ejimercfafjivtm in omni 
aCtu [uo^ qui veUe voeatur : 
quia voluntas von nifi r^- 
ptur^i trahitur^ ntovetuv:^ 
qui tratim reiundans in 
membra & virssy feu ani" 
m£feu corner if efi ejm ac^ 
iivitas & nulla alia^ Jicut 
traCtm feTr£ feeaniis %- 
nurn eji [erxit mere faffi- 
vusafedore^ nee ad tra- 
Hum fuum quiequam fc-* 
aferatur^ fed tantum tracia 
jam in Upturn oferatuTyim^ 
fulfa magif quam imyeU 
kns^ qu£ [erratic of us ejuf 
cum ferratBre dicitur^ cum 

Lntkcr againft Antinomians. 


ratively, and denies not all (ubordinate aftiviry to renewed 
free-will> after converf/on, 

g In every good vvork^ the Sons' g In ctnni ofere bono ^^^^^-^^ 
of God are rather afted upon, then j poti;^ aguntur:iquam agunt ^^' 
doe ad. I fiUi Dei. 

Then LuthcT meanes chat they aft, but grace rather ads up- 
on them, for T0.3. /« Gen. in cap. 28. /0.82. Luther faith, there 
is a twofold holinelfc in us, one iuipuccd^ by which we are fan- 
dified by the Word, and is perfed, another, by which wcc 
are holy by our work and converfation, which is unperfed:. ^ 

The other holincflc is of works, Jltcra j^maita^ operwn ^^.^/.^i. 
it is charity that makes us accepca^ 1 eji cbaritif gratum faci- 
ble to God, there not oacly God 
fpeaks to me, but I ftudy to follow 
God fpeaking. 

. When I was a Monk, often I dc» 
fired that happiReile to fee a godly 
man in life and converfation, in the 
mean titoe I dreamed of an Ere* 
mice, that abltained from meat and 
drink, and fed on rootes and cold 
water — but they arc holy who 
are holy with a paffive, nat an ac- 
tive holineflfe — if every man doe 
his duty, by rule, according to his 
calling, and ebey not the flefla. and 
in the Spirit fupprcffc the defircs 
and lu^ cbereof. 

ensy ibinonjolumVeuslo' 
quitufy fed fiude^ ego fe^ 
qui loquentem Deum. 

h Ego Monachui f^fe h Luther to,^, 
exanimo optabcon cam /*€- ^ ^74* 
licitatem mihi contingere^ 
ut p9i{jm videre^ converfa- 
tUnem & vjtam alicujus 
fanVti bominif. Interim 
jomniahsm talem fanaunty 
qui in Erenid^agens^ abfH" 
neret a cibo & potu & !•/- 
biuret tantum raditulis 
berbornm & agu^jrigida 
— & fandifunt fanaitAte 
paj^va, non aSiva — — Ji 
unufquifque ex pr£fcript$ 
verbi I>ei faciat dffidHm 
in voCMtione fua^ (ami 
non obfequatur^ fed Spirit 

tk refrimat deftieria ejus. 
And where ever Luther fpeaketh of inhcrcnc holincffe, ke 
calleth ir imperfed and adive, then renewed freewill fiwfl: 
bean Agent in it. 

2 The fubjedive power of doing good that Lnther calleth 

a paffive power^ and which was In man before the fall, in 

the renewed man is not fupply paflive, for io regard of ir, 

' V 3 " " faith 

15 8 Lmher agalnfl Antinomlans. 

faith Lvfther ^ Voluntas n)^^gf^ cfi impuIf^A ^nam ifn^Uens^ the 
Ofthc fu'^cc- ^iiitachcr isdrawen, then it doth draw and aft,* but incli* 
^ owe "of free- ^^^^ "^^^^ ^° ^^^ dra wen ; but it is palTive, becaufe free will 
power o - .^^ p^^^ naturallSj before the fallor afrer regcneration^isa fub- 
jeft receiving a holy (anftified reftirudcof wUl:tnd before 
tiie fall, that rcAituHe was that concreated and natural! I- 
magc of God in the prfi Aiam^ \x\ regeneracioa it is the fupcr- 
natarall image of the ^tf««J ^^4;fr, which wcc call the ne^ 
hearty and before the fall Ahm did not love and fervc God 
by free will (imply^ but by frft- will gifted with that natu- 
rall accident of concreated fan<5lity and holireffe added to the 
will as a connaturall gift to make the will con^leat in its 
operations. Now the will is a roere patient in receiving a 
fupernaturall aftive power to will according toGhrift, and 
in this regard the will is patient andmuftbce elevated in its 
naturall activity , by receiving a newinfufed heart £vi^\ 36. 
a6. Z^^fk 12. 10. T)eut. 50. 6. And becaufe free-will afts ac- 
cording to Chriftin beleeving, hopeing, loving out of faith, 
all by tbeftrcngth of new fupernaturall habits therefore doth 
Lnthcr call the renewed man a patient, and his (tipcniatu- 
rall vvorkes like the drawing of a Saw which yet hath its own 
aftivity of cutting the tree and hath teeth by art for thatef- 
feft, yettis called a patient in fawing the tree, becaufe it is 
fnoved in its motion by him that draweth the Saw, 

3 In the receiving the aftive determination of acSnall rf* 
fiftmg grace, the wSl is a patient in the reception and fub- 
jedive and puflive lying ander the aftuall motion cf him 
who workes in us to will and to doe^ for wee can doc no- 
thing more than cky^ when God inmfctha fpirit in it, to 
move the predcterminating wind of thefpirit, to blow right 
en usy in regard of both tlicfe, though being afted by habi- 
tuall grace, and by aduall ailifting grace being drawcn. Cant. 
I. 2, 3 .and Pfal, i ip. 3a. compared with B^^kj. 56. 26, 27. 
we doe a»d have our own fubci^inate adive influence in all 
the workcs wee doe toward Heaven; and lifeeternaH, yet 
Lmher f^ifhf wee arc patients. 
'L thtomi ^ Luchtr, Her ^/ira/ ve- i Its a poyfon of Hcrtfie that 
{.ic6. * -1 ncriHm c(i quod \rihuH li- giveth to free-will power to di- 
tsr9 arbitri9 virVMcmii'- Ijpofeit fclfe to receive grace, as 
I . they 

Lnthcr agatnj}; Antinomians 


§oncndifc adgratiam (fi- 
ve kabitualem five aSua- 
km) rccipend.^m quale fa* 
ciunt in ilk, Zech, I . Con- 
vcnimini ad me^ & ego 
convertar ad vos. 

k Homo mere fajjivc fe kluthftto. 3: 
hdetnec Ucit quidquam^ ^°^- 

I Luther, Beus innta- ^^^-^^om. 5. 
teria privativa mn f^fiti- 
va 9feratur^ 
4. Luther hoWs men to be mecre patients becaufe grace 
and grace onely beginnethall fupernatorall works, 

f X^^i manehitliberm ^i^,^ ,^^ 
arbitrium^ ubi jacere, quod 

they fay from Zccb. U Jurne to me^ ^ 
andlmllturneto )9H. 

^ Man is a meer patient,he doth 
notiiingjbuc is adled, or done upon. 

/God worketh on a privative, 
not a pofitive matter. 

m Letter, How (hall free-will 
remaine, and ©ur doing what we 
caa When we are taught that we 
are wrought upon , and we work 
not but God works? wee arc the 
work^not the workers, fo all the 
Divinity of proud men utterly pe- 

n Faith is wrought in us, not 
thinking , not wifely underftand- 
ing, not willing, but who-ever is 
gitted with faith, is prevented by 
the incomprehenfible & hid work 
of the Spirit, by the onely hearing 
of the Wordj without all wcrkof 


jnjeeflj cum hie fieri 7m 

d$ceamyry mn facere^ & 
non ms •feremuTyfed Deus 
n9S ofereturf faCmr^y mn 
fafforesfimuSyfunditus fci- 
licet ruit omnU Iheokgia 

n Non nobk Cdgitanti-' 
kus^fafientibus^ volentibus^ 
fed incompehenfibili & oc^ 
culto of ere Spritus, pd^ 
venitur^ quiiqukfidc dona* 
tur in Ckriflo:, ad folum 
vcrbi nudiwn^ citra orn* 

nem no fir am aliam ope"- 

4. L«t/;er is much, as he cannot be enough, in di^prcfllng- 
the glory of nature and free-will and exalting God. 

We are not good by v;orking,.' o Lucher, Non,operand9 ^^tulyrom.n. 
but by fuffering, when we fuffer fed patiendo boni fumus, ^A^-^i^- 
theaftingsofGod on us> and are cum patimur divinas a^Ti* 

quiet. ' ones quieti ipfis. flmhcr.tm.^^ 

1 Whatever (hall give thy 4blfe p ^icquid ubi teip* 140. 

• V 3 ' fum. 

1 6o Luther /ijai;j/l Antinomians . 

to thee and perii3icthee> hold that 
infjfpirion^ for ic will caufc thee 
findc thy own will in ftiftirtg, as 
Eja.'SS Whatever Ihaii tike chy 
fclf froiri thy fclf, follow that. 

^ fum dcdcrit^ & femifcrit^ 
' tciic jufpcauyn^ c^uU facit 
lit invcniatur volunUi;tua. 
in Je]u^io tuoy ut dialur^ 
Efa. 58. quicquid autcm 
Uif\um tibi abfiuUrit^ hoc 

Therefore I o6dj tVefe few conGderations touctiBg the 
AmnomUKs Way of fret -will. 

I Cc»fi:iffmicn, 
N;:c. Wee are notable to mailer agood thought, but when the 

fpirit works in us to will and to doe, yet are wee not freed 
from the GofptlUcoramand to doe. wil!^ beleeve, love, hope, 
pray, feare, obey, even when the Tpirit ads us iioc. 
2 CoyifiderMton 
Note. Nor is it peculiar to the covenant of workes that what e* 

ver God commands , man hath tbfolutc and independent 
power to obey. 
But tis common to the difpenfation both of the covenant 
anabfolutein- ofworksand thccovenaot otgrace, and not peculiar to pnrc 
dependent Uw more than to the gofpel, but common it is to all dates, 
power to doc ^}^^^ Angcls or man can doe nothing but as predcrermincoi 

roSmaftde?h ^V 9^^ ^^^ ^^^ ^^^^' ^'^^^ ^^^^^ "^^"^^ ^^* ^^^" ^^'^^^^8^ ^^^ 

peculiar ncuhcr^^^^*^ fandihed andftrong free-will to obey God, yet when 

to the covenant God was pleafed to with-draw hispredeterminating infiu- 

of workesj be- ence, by which Adam (hould adually have continued and 

fore the fall, perfcvered in acluall obedience and in a holy abftintncc from 

or GofpeUf?rr ^^^^g ^^ihi^ trcc of knowledge,fe*c & nupfc^ it was no more in 

the fall, but it >*^«w indcpe«ient power to kecpc that commandemcnt, 

cytt vf2scom^ m^ten^tf then the funne can move or the fire cafthcat, when 

men tg all God dcnveth his aftuall influence to cither.So the law had fo 

States to the juuch of beggarlineffe, frailty and impotencie of the creature, 

deS^nd^^^ before its fall that the Image of God in icsfle>v^^& Summer- 

upon God$ prime and beauty could notkcepe Ainmuom falling on his 

predcteimini- owne Weight, yet was he oblcigcd not to fall by law and was 

rton. not able toftand witliout thepredeterminating influence of 

God, andfo finne, infilling wkenhee could not ftand, and 

this is the fame in the covenant of grace, the Image of the/?- 

cond Adam keepes us not indeclinably f i:em (in, and though 


Luther ag/iinp; Antinomiaiis. i6i 

in the Gofpcll, God gives grace ro doe what heerequires, 
ye: can wee doe noihing even when wee are gifted with a 
new heart, and with a new fpirit, except the Lord work in 
us CO Will and to doe, hiccf^Kunc. Antinonniansfay, when 
God wich-draweth his predecer^iinating grace, without 
which wee cannot worke, nor pray, nor beleeve> no com- 
mand obligeth Hs in chat cafe to worke, pray, or beleeve, 
becaufc we arc not under the law, & it is legall that we ftouli 
bee ol>liged to fulfill a commacd which wee cannot fulftll 
fo Del fvt. p, ip . /« the G off el the Word and tyffpirit 4re din^\ijis 
conjojnc^. a maaifeil untruth, for the fpirit is frc« i<^ deny his 
influence hic&nftnc^ when the Gofpelis preached to bclcc- 
vcrs.Andicisnolaw-ftraine that wee bee obliged te ebeya 
Gofpcl-command when the fpirit wcrkcth not. 
3 Cofi§derati9^. 
What \% our owne onely and nothing bu; pure> unsiixci 
created free-will in any good workeis not to bee our dar- 
ling, as if tkat were all. A higher principall mull: lead us 
tkn will, elfe wee are mifled and ftuck in the briars. 
4 Confideration 
Even to carry grace and to bee (ubjediTe and paHire un- 
der grace, and to have a n«w heart,foures us with pride, tker- 
fore the fpece and natarc of mankinde, let al«ne our irifti- 
vidaals, muft breake in Adam under habituall grace ^ far 
more when wee are aftive by grace; therefore all muft bee 
afcribed* to God, lUhured more Abundant ty than thy aS^ to 
prevent boafting hec muft adde. Net I hut the gmce of Cod 
inmee. And Icaft hee fliould bee proud of being tlic {ub- 
jcd of giacCj as if a pooreHorfe fliould boad of a golden 
Saddle, Hee faith, hj hU grace I am tha I am^ pride is io fub- 
tie, that it would crecpe in under the golden crownc and 
enter in the heads cf the foure and twectie Elders glorified 
in heaven, if there were not grace to caiifr thein/?^^^4. lo. 
Cafl df^'^e their Crovmes hefere him th^tjtts en the throne: Tioik 
refined grace, where it wants droffe, even in Heaven, in the e- 
lemenc of grace, canfwdlusanJpuSeHS up, exc;:p: anocher. 
grace pull dowaour top*failc. 

5 . Co?'fideration» 

It is fafer that we be cholen, then that we chofe, that w^ 


i62 Luther agAtnfi Antinomians 

be acled upon, then that wc ad, and tha^ that choyce and fine 
piece of u*^, free- will, be like a rare Jewell^ kept in a cafe of 
gold, and iuiiich a cabinet, as the grace of Ghrilh 
6. ConJiitratiOji^ 
Frec*vvil!s Sabbath and reft is to lye quietly snd contentedly 
under the fweet actings ot grace, and our non-refiftiog of 
Chrift in his fwcrtcft operation, is our onely happineffe; would 
we be patient of the Holy Ghofts omripocency of favingo- 
peracior, and rot with-draw our hearts fiom under the be- 
dewing ccleftiall fhowcrs^, and droppings of the heaven ©f 
heavens, we (houU improve to good piirpofc, free-willj *nd 
reft in the bo feme of Chrifts love, and deep and lye, and drink 
in Chrift, and then we wtre undeniably happy. 

True, free- will is a fparklc ef God, fo much of a loafed and 
unfettered will to doe good, fo nfiuch of God, grace is golden 
wings, for nature to flee to heaven withalL Freedome to doc 
ill, and to move to hcll,is the devils fetters of vengeance. 
8. Confideration. 

Created free-will and Law arc enemies, as fire and water : 
what Law willeth. Will refufetk. The love of Chrift fodcreth 
them in one, and grace aiakcth Law honey and milk to the 

9. CcnfiderAtUn. 
X4an cho^feth God , becaufc hee is chofen. And marrieth 
Chrift, bccawfe he was firft marrici againft his will, for with* 
ottconfcnt, theconfcnt is conquered to Chrift. 

10 Cenftderation. 

That wee cannot l©fe Chrift aad tke GrowHC is our bcft 

11 Cenftderation^ 

Antinomians by fathering their hercfie on Luther:^ harden the 
Papifts in their lies : fbr Jlfbonfus a Cafcg de b£reJibus^L6.Verb. 
Evangclinm^ faith Lutber^ Mdanthon^ Brentius teffch that the 
Gofpclcommandethnodnty atall,and removes all neceflSty 
of good works^ which they doc ondy in the mutter of juftifi- 
cttion. But this was that \^>hich Antinomians taught inlk- 
tbcrs time, which Lutbcr refuted. For Lutbcr often fpeakcth of 
the Gofpel^ as oppofed to the Law of Works, and as it tcach- 


7he tenets 0f§ld Fdmitifis. l(5j '^ 

cch the way how the ungodly is juftificd. And faith with Faidy 
that vpc are jufiified by faith onelj^ mtbekt wri;/, which Papift$ 
cannot indure* 

12 Cmftierathru 

Broken free-will that firft, aud ever loft credit, is a field fit 
forfree-gr<icetogrowin. And the ieflfe that the free-will of 
Angels could doe to ftand, when their fellow-Angels fell, the 
higher is the rate and worth of free- grace, ia fuftaining thcin, 
and except wc would have eleft Angels to divide the glory 
with God, of their ftanding when theii ftUows fell, we muft 
iay the lot of grace falling on chcfe blefled Spirits, not nature, 
icparaced chem from others, as good by nature,as they were, 
15 Conjtderatm. 

Let nature at its flower be a broken gold ckaine, thit Chrift 
»ay (odcr it. It was a depth that our wife Lord would cre- 
ate fuch timber or mcttall, as free* will, that Chnft anight in- 
grave on it the artifice and elaborate skill of nt vci-cnough ad* 
iDired free-grace. 

Cmap. XIV. 

€f other Femtdinsmid brings of Families, and AntimmianSyand 
#/ the Treatife caM^ 7be Divinity of Germany, or, ^ 
Thcologia Germanica, and that caffed 
The Bright-ftarre. 

TH E Gnoftickj having their name from knowledge, had 
their rife not from NicheUs, one of the feven Deacons, as 
Pii/4^^ thinketh, but rather as Zreww- faith, lib. I. bereft. 2^. 
from Carpcrates^ they faid the S%ule was made cf the fubfiance 
•fGody or. It was the very ejfcnce $f God 5 I conceive the Mon- 
killi Familifis had their rife fr«m the Gmfiklq^ and Manicbeans^ 
who fprangfrom the Gmfikh^. The Libertines^ David Gtorgty t^^r^^es 
and H.Nicbolas feeme to have their firft fpring from thefe two, f^^ijl^^ 
10 mu7beologia Germanica^ 2iud The Brigbt-ftarrc. ForPbi- /i, r/ftom Li-'" 
lofcpby and Divinity diffe&ed^ is but a rude, fooUlh, and unlearn- imimsyA^tin^ 
cd Pamphlet, cf late penned, and changing as Families ZT\di miatisbQfSibfti 
Antinomians doe, Serif turey and Cod^ and Cbriji^ into MetafbQrs 
and vaine Allegories. 

X The 

1 1 II 

^^^ Ike tenets «/ old F4milifis, 

l[^QA\:\iHoTf)E 7 hedhj^iaCemanicah not named, one Jobi^ 

7'bfopb/7/^cranflatcd it out of High- Dutch inco Latiac, and ^ 

Was Printed at ^wm'erpe, ^nm 1 5 58. Ths Author was a for 

perftitious Pricft, of the Order called T^ntonici or Dutch ladj, 

in Ereach, the Knights 0F the -R^^(?if/, it is like the Author was 

before Luther, arid it is certaine Famlifme is a branch that 

grew from thcroot©f Popery, and was whelped in a Mona- 

ftcry> by men that would be perfcd above all Law, Ordi- 

^anCLS and A&s of a prafti^all life, and would live on fpiritu- 

all Moakifti contemplations, and they arc much of blooato 

the Antichrift,though they will not acknowledge their father, 

and call all but themfelvcs Antichriftian, 

fehn Valdejfo a SfaHiardoi H^ble birth, a Chevalier of the 
Emperor, who being a Biihop repented^ wrote inihe Spanifli 
tongue,aTrtatife of Pra(fticall Divinity, called Divine C^^^ 
^r4//W, in which though there be fundry good and excellePit 
MeditatioD6,yet are there in it^ many fcoleries^and the grounds 
and poyfonable principles of Famihfmey AntlnQmianifme, En^ 
thufiafme^ for he rejederh the Scriptures^ niagnifieth Infpi- 
rations, yilifi'rth good works, heigh tcneth the dead faith, ex- 
tenuaceth fin, &c. The man leaving hi* Bifhoprick, came to 
NafUs^ and dyed there^ Anno 1 540. Vfrj^eriw caufed tebe 
Printed the Treatife out of the SpanilL language, at Bafil^Afi, 
15^50. It Is Englifhed, and Printed at Cmhid^ey Art. 16^6. 
The Jntinontms:, Familifts;, and others in England of that 
ftampe fpecially M.Beaco)^:,Cateehifwe,fag.llS. falure the book 
zshafply arrived in the Englijb coafls^ farre above any peece 
that Calvin ever wrote j Such Lettuce fucb lifs^ But to return ; 
This Author of 7^/;fo.Genw/7W/f^, and of the iright Sune^ 
u Theol.Ger. fay, TJberc if nothing in the (a) Creature^ but God the Creator^ 
W '^' ^^^ ^^'^^^ ^ nothing (h) in the heat andbtamc of the Sun^ but the Sm 
Af'^i 'itfelfe.andiire. Juft [o(zs Libertines teach; there is but one 

'^' ' . Spirit, one God, oneintcrnall forme in God,Angels,and Men, 
good and ill:>and in all creatures. But 

1 The Hoi) Gbofl makes this the higheft Treafon in Tjru^^ 
who being cloathcd with a bit of corruptible glory, faith,E«eiJ 
2^.7. I am Cod. 

2. Creatures can enc and be tempted tafin, God cannot be 

3. "Crea- 

The tenets $f§ld FAmiiifis. i^j ^ 

5. Creatures are changeable bits of df pendencies on God, 
Kom. 11.^6. Prov. 16. 4. The Lord is without, and above 

4. JU Nations to God ^re nothings Ifa.^o. 17, God calleth 
fcimferf to Mo fes^ lam j' and, I am that I am^ as the foiincaia 
ofbeeing, and bdng by nature, and the alone infinite, onely 
vrtfe^ J^^Pf being, as ail Scriptures cleare, Crei^turts, even 
Ai^gcls arc in th^ir eflente, but time-dependencies, created re- 
firitsof God, Lame-n^thin^s^ frothy yeuerday dare- ups,poore' 
tinre-accidenr?, branches budding out of tneer mother-no. 
thing, by the :tlone will and goodneffe of God, there was fol- 
ly found in th^^fe Sonnes of the niorning, the head-peeccs and 
mafter-creatures-, the Angds, Job 40, 1 8,tp. 

"1. God bccmnfctl^ all tbikgs inmm^ Man or the Creature ^jould 
arrogate to hbrjdfs n^r\:ing^ ml lifeyCJ^cnu fox^er^ h^4vw!edge, do- 
ingyornoi doings rbefd^ is n^lhi^gtbat is not Gody and belonging t§ 
God — for it is<jod^oiulj "^k-o !ivefb^4ndcr!l^andetb^ if alkyloveth, 
dothy or leavefi) undone a!/, SoThcolb. Ger. c,y6. Nothing is tut 
Gvd^.ndhisitvil/^ andthisv^'iU is Gody andxvbat-ever is in Cod is 
GMy and nothing is Lut God alone^ I. BQatufcGodisinfinifCyand 
if'JhererQ%rthangiH usy then jl: mid infinite heeing be hounded^ 
i^^)tre'oUr 9eetngJb'eginS^ 2. If man bee beeingy bee U good^ for 
heeing and good are cmveYiihlCy but there is none good but God, }• 
Finhfopbers and fafbers fa) there is but ene only trucly being. 4. 
God [aitby lam ti^^tlatn. . 5- 2^/;^ [onne of God made himfelfe 
of no rc]H4tatm and dijhniJ'cd to bee a man and notbingy thenman 
is nothing, fo ftright-ftafe. 

7be old Adam oJtd difobedience or finne^ is notbingy hut when jj,^ ^-j j f^^g'^ 
ll)€ creature ^Jcrihtb to it felfe Beingy and life and ejfenceand that fs in Tte^ 
goodnefe. So' ftnne is nothing^ bktl^ my^elfeyEgoitieandfucblih^oIogiAGemunu 
and the new Adam or Cbriftis nothing but obedience and an of- ^i^,^^^*^* 
cribing of all to God. c.t±.vftiiihem§ 

So ch.7. Faiih and ^crifture faithy ftnne is nothing elfe but that ^ji /t^^g^^ ^ 
the creature doetb divert itfclfe fromihe immutable God and ad- in9beiiemii i^. 
keretbto a mutable thing that isy dotbtume it felfe ji'om that which Ifiti^yegoitMet 
is ferfe&y and to that which is in fart and imf erf e3y and e^eci- ^^^^^^^ij^ 
a^ to'^ it felfe. Now this obferve. when the creature doth ^^^^^& {i^^ ^c4i^^ 
any good thing to itfelfey as tg bee^ to livey ti kpoWy briefly to he able ^^ 
tokoe any thing that can bt iearmed goody oi being in itfelf that good 

X 2 ihingy 

1 ^5 7*^ f^^^f^ "^f^^^ FAmth^s. 

thing:^ or as though that good thing 'were affertaining tQitj then itn^ 
vertetb it [elf ^ wb^t other thing then did the VeviU ? Ihk arregan^. 
cj to be J, to bemyjelf^ to be me, and to be mincy was the devils 4- 
verfion and falf.. 

I anfwcr nothing IS a being of it felfe, by heritage, elTenti- 
ally, and without dependence on another, as its father^camfe. 
Author, Creator, but God j andnothing lives, worketh, deth 
good, indepen<^ently, infinitely, immutably, from aiidof it 
felf, but God onely. And all Creatures $ Angels, and Men, arc 
but borrowed becings, beeings by adoption, gift, loane, and 
"^^nlc^u ^"le (haddows, remaining flbaddows, by thccflence, good- 
Hf Jf^bci> own ^^^^y ^^^ f^^^ pleafurc of God. And as their beeing is depen- 
workingjand dcnt, fo are they Gods dependent tooles, and inftroments of 
yet m beting working, they doe, and doe good, but dcpcndently and fo as 
and working, both powcr and a6:uall doeing, and doeiag good is from God 
depend ciioci. principally, by moving, exciting, and determinating theta 
to doe, and from, ego, egoitas, iffeitof, firom thenifelves adively ^ 
as inftruments and tooles in Gods hand, if the Creature feek a 
world of its own, in being and working without God, that ^ 
igoitas, that Ijthat my felf, is the grcai Lord of pride,^ but othcj;- ; 
wife the creature is not in its effence God. There wa^ a com- 
pilative fclf-deniall required in Jdant, and is in the man Cbriil 
and the dtdi Angelsy though no finfuU felfc was in any oFthcfc 
three, and it is that the Gnleffc creature (hould yceld its beeing,r 
Iaft,will and dc6res,rather to be trampled on,difpifed,or turned 
to nothing^ before God be diftionoured ; All the effentiall at- 
tributes oti^oodneffe, holineffe, wifdomejgrace, jufticejpower, 
lovcraignty, &c. that are all infinite in God, proclaime that 
there is an infinite diftance between the Creature and the Cren- 
ur^ but ifwefptakofa borrowed beeing, and a borrowed 
working, at the fecond band, and by loane, then it is no fin^^ 
for creatures to lay they are creatures, for the Holy Ghoft 
fjith it, and biddeth man fay, that he is clay,afid a living foule, 
»or IS it fin to the Creature to afcribe doing of good to it 
fclfj ffs the Church faith, I have fought thse, Lord,Ua.26. and 
I'dvid, I kve thee, Lord ; and Faul, I have lab$urcd mere 4- 
lundantly then they all \ though it wus a labouring borrowed 
foai grace, and fure the Creature afts fin and againft a law, 
and not in fubordioation to God as Law*g^ver ading him a- 
gainft a Law. 4 Errot 

7h( tenets of old FAmilifls. 1 67 

4. Error^ Obedience k to deny [elf e ; The creature h all gaod 
in the Creator^ and to vJue and ejleem aVbeeingy and aUgo^d^ God 
bimfeljej Thcol. Gcr.c 1 3. 

f. AV creatures^ tbebody andfouleof matiwere bid fotemiaffj 
in Gody andfballreturne to filencey and to notbinfi after. 

This is-ckarc againft the immorcallity of the foule^thar, Scri- 
pture faithjfeeth God, injoj/etb bUfaceygoetb t^ Faradife^ov tor- 
fiient after death. 

6, HtHflandeth in tbefe^ l.vphen a man fetth bimfelfc worthy of j^^ hnrtn tc 
MVilly 2. Ferfetually damned and hfi. ?. Neither wils mr con- kllof Fami- 
teives comfort from any creature. 4. Tet be xpaitetb for deliverance. lifts included 
5. Beares nothing xfaywardly but fin. 6* And when be cannot tbin)^ "^^^^y^ ^^ 
ever to be delivered^ or comforted. ^^ ^^' 

He i^ in heaven, when be regards nothings de fires nothing hut the 
etemall goody fo this becomes bk^ he may often^ in one day^ fafft 
font heaven to belly and from bell to heaven^ arid i^fafe in botk. 

This is a hell and a heaven cokaown to Scriptnrc , 1. They 
arc within the bounds of thif life, hell and heaven are after 
death and buriall, Luk»l6* 2 There i« a naarcet way ^between 
this heaven and this hell. But Luk: ^^* ^^^ i^ a gulf, atid no 
paflfage between the ugfat-heaven and Scripture-hell, Luk.iS. 
3. Thefe may end, the true hell and heaven are ctcrnall. Mat. 
2$Mfi. P[al.i6.iu 

7. When God alone Workj in man^ani leaves undone in him^witb'^ 
out my lyto meey or mincytbere if true Chri't and m-x^he^e 'elfcy 
TheoL Germ. c. 22. Chrifi crucified in Mount Calvary^ if but 
an imagination^ tofufer with Cbri% is Chrifi crucified. Our juf- 
ferings and Cbrijts are one by union of will and S finis. Bright ftar. 
CI8 i89,Tpo,T9i.&c. 200* 

Then is Ghrill not true man. 2. nor dyed he really, but en- xhc famlifi* 
ly Spiritually in us, when we fuftet with the like cneekncffesiid acknowledge 
patience, as he dyed ani fuffered ; and yet he is but an Aile go- no l hrriy hut % 
rickorphancicdmantothcf^rw/i//^. The like FamiH^s fay of Mmrhorkall 
his Refurrciflion, Aiccmien, and judging the world. Its but ^'^^-' 
to doe what is already done, toopc^Q thcfe rotten graves 9^:7 
farther; Thefe two pkces, fo heflily and abotrinible^ ^gree 
well with the Tencnts ofH. NJcholofy and ^re now fer oui^An. 
i6j^6. by the Fannilift Randdy to tbe infnaring of the foulcs 
©f many thoufandsinLo/zJi?;/, 


1 68 The tenets efM Fdtntlifis. 

In the ycarc l syy. the Families of EngUfA publiftieft a 

Of Ac Fami- confcflion before King J Ames came to the Crowne o^Ei^glMi 

lifts in England ^^^^ [axe and gcnerall, I know not what, for H. Nicholas 

Xmi^'^andthc wroC€ bookes of fandrie forts. As his exhorCation ic. 6. 

contems of a S 5- 7> 8, p. H^ irMruQions <ff ths f^pri^ht , ^ <i«fl Chrifiian 

(upplicition hafnfm€\ his crying vojte. hi^ frji exhertmon', and the ft ({^ih 

they prcfcnteJ fa^e ) w^^ ^« eanfef^d amoftfthe Aanlteretis and ftnmfuU gene^ 

CO the Kn^. Million anii tkeftt/'le hearts cf the fcriptu^e learned : for fo hec 

called all the godly in Engl^rM, landall that are not of his 

way. Bat for his love-fecrcts^ hee faith, jeefhali r,otulke oi 

jcii^rj€£r^ts\{^€ith:r jet Htter jom mjferiet), epenlj er n^kedljtn 

i^mdii^s dil- fi;^^^i^ngf jgpfrjQ^ni children or difcipleu hat ibitre ^hem r^ 

vcr tFjcM: Tout- ^^' ^"^ ^^^^^ of) our Elarrs^ yt htckh can fiyiderJtaKd'the fame j or are 

cftandgroflTeft able* i& bcarCy or airay ^ith the feund thereof . ^\xt tbrj have 

poynts «f do- thi^. private Ty'^idkio^s a^d t^m^ritttn verities (f^eitji H. Nichol, 

ftiinc from ihc ^nhtsJ^Uddd § 5.)^y "^'hkh they gr^vp up in hv^ according to the 

limple. teq^ing <yfher fer*vicey ^herc ad things wedfuS to heinot^enf 

Br decUre^^ are ^Iwajes M^ordi^g to the capacity of their under ^ 

landing br^Hght and declared to themjtdthe(S^j)j^^gorne\}^ 

borne children apcordingto' their joungna^e^to thev^eak^according 

tts their vreakimffe^and to the elders according t& their drifdneffe or 

cldagCy where {% l8 ) neither fomeheAre all, ^5^ aS hrare^^ 

private myfleriei ; but the confellion might have a lbun(f 

meaning. Though as ttey m#nt,there is nothing found iif iu 

About the ycare 1604. thQ Familifls of England ft^ikn- 

ted with this fraudulent confeffion a fupplic^cion to King 

James which was printed at Cambridge anno 160^. And an- 

fwered by one of the Univerfitie, in the lupplication they 

hid their foul tenets ^nd fay, 

Wee doe befeech jwyir Princely Afajefljto understand that the 
people of the Fan/<lie of love, 4r Ood^ doe utterly difclame aB oh* 
fur d and felfe- conceited opinions ^ and difobedient and erronettis Secis 
nfthe Anabaptist y Browne^ Penry^ Puritans, and all ether proud* 
minded Sells, and Here fie s vphatfoever, prottfiin^ upon fain of our 
lives, that vte are not of eonfent^ nor ^g^eeing ^th any fuch brain^ 
fiel^ Preachers f nor their rebeMtous^or difobedient Sells rehatfoeverj 
but have beene and ever wiU be truftj obedient to jour highneffe and 
jour La^s,to the efu^on of our blood, and in this part of their 
fupplication the Reader may fee the bloody perfccuting mindS 


The tentts of^ld FamiUfis. i (>9 

otF^milifiit^iox chcy exhort King ^ames to perfecute all the i^^j p^.^;;^ 

crudy godly that vvere non-coDforine to Prelates, and went ofFamililis. 

under the name of PHritdns, and tacicly praife King James for 

executing the Laws againft fuch as in confcience durft not 

bow to the then PreUcicuU B4^l : and the /^^i«>f7/i?/ principles 

carry them lo efteern any Religion indifterent ; yet half an eye 

may fee how defirous they are the Swoid fliould be drawn »• 

painft thegodly^vvhoin they call Pi^r/^^/,and thtribre judg^ 

if Jminomians 2i()i FamiUlis now inEnglm^^ who cryeuta* 

gainft the ufe of the Sword for matters of Religion, and plead 

for a Catholick licence and tolleration to all Religions, that 

themfdves may be coUerated alfo, if they had the Sword and 

Power, if they woald not be moft bloody Dfagoiis,in cutting 

the flefti and drinking the blood of thofe they call Preshtcri- 

Au and pHritMs; tor ihinkc n©t their dodrine is diftercr^C 

from that do Jhint of their fathers. 

So here tlyy qiilr the Proceftaut DoiSrine niainrained by 
thofe that are called, but Dnprtlv, PHrttAnSi and promifc to 
confor.ne lo all Popilli Ceremonies, to Arminianifrm^ Popery 
©r wharelfc 18, or ihall be by law eftablifncd, without once 
promife of obedieoce in the LortJ, and according to th? rulg 
of holy Scripture. ^ ^^a:^j> ^'^V' ^^ ^''• 

They wdlknew that Puritanj\vtc^bKtitA\to^Kv^ James 
and all fuch as were non-conform to Ptelacy^ and Ceremx)nicsy. 
in eicher Kingdom^ and.i^rcf ore to ingratiate themfcives ir« 
to the Kings frvour, tliey raile in their fleihly manner ^gaMl 
all the godly io Fji^and^ for .which caafe the Prelaiesdid over- 
look them, partly becaufe they made work of controverfi.^s 
for the times, and diverted many from eye-iwg and coirtitr- 
ing the corruptions of Prelates, . partly beciofc Predates and 
ttey were common enemies to thofe that wore tru?ly ^odly-j 
and unjuftly calle i Puritans, ^nd what ihall .we think of Aofc 
that went for Puritans m EngUndt not many years jgo^i^wbo 
now torn FamiU ?/ ^is many now adaics doe ?- 

2. They defy all to otjccl anj ibing againft ^hem^ exccp dijhhe- 
diem PkritanSyVi^})0t7hilJadtben2tb4e2$ ycary^ and what Tn:ir- 
veil, for Hen. Nicbol. faith (prophet of the Spirir, c. 1 3 . § S.) 
He can no-more ^ cnc inwbat hefaitk.tbanccM the Profbe^s of CcJ^ 
trJfonies of Cbrip^YiQ faith %^, Jlmoji allef bkwaj v^ere . 

1 70 Thi tenets 0f old FAmilijls. 

an uiicleinc whoriili covccous and fleflily company. 

3 They acknowledge iheir obediaKe to Cerenionic$,fa- 
cra.iicncs, and tiic Kings liipremacie. Yet amongil them ^e 
mu'ocr KiPigs HOT AUftcrs H- Niche. Spirit c^- Sed. 8» BfU 
arc e-^fftaU $n all (kbytes amonj^ th^mfches as they fiy . 

4 TA y f^J-i'onelj rifht j^raciom S^veraignfy ^ee have read 
cert dine beol^s^ brought forth kj a G(?rman Anth^ur under the 
CharaUerJof H. N. --. (fHt of >^hich fervice Qr ^rmng^i>^eh 
tdftgkt all ^Htifnll obedience to^anis God and a Magiftrate and 
to .live a goaij and honed lifey and to Utc God above all things 
andonr Neiiijobotir 04 onr (elves agrdngthireiM with all the Half 
Scriptures y m wee underfi and them, 

; But nothing of the bluffed Trinity is here, nothing of tkc 
Gofpel, of Chnft, Godman, of the juftification of the un- 
godly by faith and the reft of oar Articles of faith, but on- 
ly of a mere legall way to heaven, as if they were in the ftatc 
of innocencie. So they cxtoU fleftily Hfunr Nkholae and his 
dodrinc that difclaimcs all the proteftant faith, a. They will 
not have the fcriptures a rule of faith, but as they under* 
iland them, 

% They corftplaine thuiH. NichoM (bamefuBj Haadred^ and 
hie difciples traduced y fer/kuted and ifuprifoned. 

6 That nothing could ever bee proved againd them. But that 
was bccaufe they hold it lawfwll to deny Chrift and their re- 
ligion before men, what then could bee proved again^ 
them ? 

7. They intreat the King to read H.N. his boeks, and com- 
mit to learned men the e xaminiug ©f them, and promife they 
will bring over lome difciples out of Germame who knew 
H, Ni^ho, while hee lived, to refolve the K. of hard phrafcs 
in hii writings^ 

8 That they maintaine no errors willfully. 
P^They defirc inlargement upon baile outofprifoa Yet 
the Puritans maintaine errour willfully. 

But the truth was the Prelats^ becaufe thtFmntlp hov9- 
cd to their Baal of conformity and hated Puritans and coun» 
ted any religion indiffvrent ; fbftcred thcm> and would nei- 
ther refute them^ nor fuffer any others to refute them, which 
is the caufe. of all the feds this day in England, they lay qei. 

The tenets of new Familtfis. \^i 

(kr warmc prelacici (pake nothing againft their domination 
and now in this time of liberty they come out to the funoe 
and day-light. 

Cm At. XV, 

Of the Familifls and Antinomians ©/ New England. 

A Bout the yeare i^jo. The Chriftians of England, who The rife i^f^'^^* 
could not bearc the JntkhrijUan yoake of prelacy^nor f^te FmiUjt^ 
fubmit to the Popfh Ceremonies ^nd new inventions of in^a- i^^'E^'^- 
motts Laud, the late perfecuting Antichriji of €anterburie who 
for his Tyranny to fouks, and treafcn againft the ftate,dy€d 
by the hand of the Hang-man on the Tower-hill of Lon^o?/, 
were forced to remove from E/zg/W and to plant thenifdves 
among the wild Americans fmth no inztntion^ zs godly minijiers 
informed me ) to pitch.on a Church^governmentj either that 
of Independenciejor of the ftrider Separations or any othcc 
different from the reformed Churches^ but only toinjoy the 
ordiaaoces ofCteift in purity and power, and to be freed of 
Frelatical Mondrehy^y a plant never planted, in the Lords Vi- 
niard, by our heavenly Father^ they were not well eftablifhed 
in New England^ when Antmmians fprang up among them 
for tjbe Church cannot be long without enemies. Thefe were 
Likertinesy FAmili(is, Antinomiansy and Enthuftafls who had 
brought thefe wicked opinions out ©f Old England with them, 
wfaiire they grew under prelacie, I heard at London^ that gocMy 
preachers were in danger of being pcrfecwtcd by Laud fot 
driving ta.reclaime fome Antmmians. They held thefc wick- 
ed tcB^ts efpeci^Uy, that follow, as may be gathered out of 
the ftorie of ihtRile^Keign^and Kuine of the Antimmians and //- 
hertincs that infeftcd the Churches of New England \>Q^^cd 
fas I am informed) by M. Pf^'inthrope Governour^^ taithfull wit- 
ntSy and approved by M.t.TVeld in his preface to the book. 

1 In the converjhn of a fmner the faculties and workings of 
tie foukon things pertaining to Gedy are deftreyed.^andinjieadof 
them the holy Gho(l comes in andtakpb flacs,jufl as the faculties 
of the humane N&ture of Chriff: doth. 

2 LQVe in the Saints ps the very holy Gkojl. 

Y sJs ~ 

i'j2 JErrers and here ft es of the 

3* AsChriftwas Godmanifeliediniheflejbf [o is he incarnate 
and made jJejb in every Saint. 

So faith .^tf/rw4r/&/parklcs of glory oppofing thePr^teftants 
p. 255. Others [ay (Famili^s^ in oppofition to Prt'te^'^^wfj, as 
he cleareth,/?.254.J Chrid in us^ if vpben we are made the anoyn^^ 
ted of God 5 which is the Chri^^ or the whole ^ intire Chrifiy as me 
fiirituaHnewman^ I Con 12.12. and that the Image of Chrifi 
in US:, is Chri^manifejledinour JJefby /iJfto bufferings ^ and deaths 
rc^herehy the flejb if crucified in the fower of God and of the Sfirity 
and the outD^ard man or the flep is dyings novf Chrifi in theflefli^ 
I Cor. 1 2.12. is the cnyfticallbody oF Chrift his Churchymi this 
is to Saltmarjb and Familifisy God ynanifefied in theflejh* 

4. The New Creature ^or new man, L$vey or^ the armour of God^ 
Ephef tf . , is not meant of grace ^ hut of Chrift himf elf. , 

$♦ 7he whole letter of the Serif tureboldeth forth a Covenant of 
work^. By which, belcevers under grace are not to hear, or read 
the Scriptures, nor to fearch them^ fo Saltmarjb^ Sfarkles $f 
glory, p.2^7^262.269. 

6. 7he Faith that ju^ifieth^ hath net any aduaK beeing gut yf 
Chrifiy it isCbriflheleevinginus. ■ . ;.r 

7 T^be due fearch andh^owledge of holy Serif ture^ U not a fafc 
way offearcking and finding Chrifi^ So aifo Salcuiarfh, Sparkles 
©f glory :p.244,245.. 

8 T/;e Law and f reaching ofit^is of no ufe to drive mm to Cbrijf^ 

9. Jll Covenants to God exfreffed in wordsy are legally Saltfnar» 

10 AChri^ianisnothwid totheLinpasa rule of hii ChifH- 
an walkjng, Sal rm. ibid. ^ 

11 ChriUs examfle is no f^.terne to Uf^ becaufe 'tis extcrnall and 

12 The foule may have true union with the Father, fon andf^irit 
jufiification andfanCuficatioUy and the ferfon remain a Hypocrite. 

13. There is no difference between hyfocrites and beleevers in 
their Iqnde. 
, 1 4. All graces imhe regenerating are fadings 

l^y. In the Saints there is no inherent grace^ hut Chrifi ir all. 
SaalfoSalcmardi Sparkles of Glory,f. 254.255. 25^. 

16 We are united to Chrifi^ and juflified witlmt faith, yea from 

, eternity^ 

frfi Familifts ^/N. England. 175 

ttitnityy So Saltmarfli Sparkles of glory,)?. 190,191,1^2. as 
if thedecrceof Juftificacion, and Juftification it lelf were ail 
one, and the dcctee of God to create the world^ and permit 
fin, and redeem the Elcft, were all one with the creation of 
the world, pcrmiflion of fin. Redemption of the Eleft. Yea 
fo that which is from eternity, and fince God was God^ and 
that which falleth out in time, maft be all one. 

ijFaith ifmta receiving of Chrift-^tuta discerning thai the man 
batb received binialr€ady^Szlxn]2iv(hihi3i. 

18 Anton u united to Chriji hy the mrk^ of the Sfirit en him^ 
mtheut any xvorkofhUoVpn^he being ameer fatientfirfl and laJi^lbL 

19. Aman is never really and effedually Cbrijisy til/bc bavefuch 
ajfurance ^ excluieth aUdoubting* 

10 The witnejfe of the Spirits U merely immediate:, fpithoutreffeci v. 
f^fanlfification or aSls thereof^ ^figties^ or concurrence of the wori^ 
So Saltmarfh Spark, of glory.p.274,2753276. 

^I He that hath once a^urancey never d^fubtetb again^ contrary 
toP/.77.Pj;88.P/,32.22. Jew 2. 4, 

22 7o quejiion ajfurance of a ffiritnalf good ejlate upon the com^ 
mffion ofmurther or adultery^ k a tol^en of no true ajfurance. 

^ } San&ification can be no evidence of a good e/f 4te,SaltBa.Span 
of Glon 275 27^,277^278. 

^4 Ikpo^Iam Chrifls^ hecaufe Ileleeve that Chrifl katb cru" 
cified m)i lujis forme^ not hecaufe I crucifie them my felf. 

25 Wh^t tdlye me of graces and duties^ tell me of Chriji^ as if 
Chrift and duties of faftflification were contrary one to ano- 
tker; by this mcanes, Chrift and living to him, that on the 
tree bare our fins, Chrifl: and walking worthy of Chrift^Chrifl: 
and willing and doing by the grace of Chrift, muft be contra- 
ry on^ to another, which is an inverting of the Gofpel, indeed 
before the tribunall of Divine Jufticc, a wakened confcieace 
hath peace by being juftificd by Chrift, bat riot by duties or 
works even wrought by grace. 

^6 I am not better accepted of God^becaufe I an boly^ not cbe 
tPorfe^ hecaufe unholy^ fure he that bath eleSed me willfave me. 

^7 To beJufUfied by faith^ U to he juflified by work^. 

28 No comfort^ no ground of affurance or peace can bee brought 
from a conditionallgof^elyor goffel-fromife : becaife all deptncs on 
our free-wiiljWhich might fay fomething^if Grace did not etfi- 

Y a caciouily 

1 y^ Errors and hereps of the frft 

cacioufly wo.'k in u^ to wHl arrd to doe, and determine irrcfifti* 
bly tne will to cheofe fl ecly and invincibly that which is good. 

29 Norte are tQ he exhorted to keleeve tut fuch as "^e i^w^tV toh 
the Ele£i §f God^and to have the ^irit S^orf^ih^ in them effe^mHy^ 
Saltmat.fparWes p. 25^, 257. 

30 A /i true poverty f>f ipirit to kj^ow IhAve no grace atalh 

31 AchUdofGodun$ttoforro>^f&rftn; and troukfe^ofcon- 
fciencefor fnne argues s man to bee under a covenant of works. 

32 To act bj vertm ^f, or in obedience to a command is a Law^ 
^orkey Saltm. SparkKs of glory p. 242, 243,244. 

33 fV^e are not to pray againfi aUfm^ becaufeit cannot bee a^ 
^ojded^ bm fin mufi dwell inns. 

3 4 The efficacy of Chrifis death is to kjH all activity of grace j in 
hi6 Members^ that Chriftmay bee aUin all^ Sakmarftj Sparkks 
of glory p.254,255, 

35 AM the activity of bekevers is to atifmne. 

^6Xhefpirit aCls mofi in the Saints when they indeavour leafi. 

37 SanHification rather darkens jf4fiifica(i0n^ the darker my 
fanilification ^, the more evident is my jyjiification, 

l^ A m^n cannot evidence his jufiification by his fanCiificatiofs, 
bm hee mujl needj build upon his fanUificatioH and trufi to it; 

%^ Fretjuencie and length of holy (duties argue the partie to hee 
under a covenant of vrorkfs^. ^o. Sahtnarfh, faith Spark glory, 
p3g,224,a 2 5,of prayer as if to bring forth owch fruit, which is 
10 glortfic our heavenly father J oh. 1 5 • To goe about Aoi^g good 
A d. I e. To bee abundant in the worh of the Lord I Gor. 1$. To 
pray continually I Thef 5* favorcd of the law &nd bad nothing 
to doe withGofpcl-gracei 

40 It is dangerous to clofe ^ith Chrifi on a pron ife. Contra- 
ry to Joh, 5. 25, 26. Job. II. 25, 26. Jt)h7 ;. Job»3.i6. 
Wat*i i*28,2p.Rev.22.i7.Rcv.2.7. KeY.3 - 

41 All do£irinesy revelations and Qfifits mufi bee tryed by 
Chrip-y rather then bythewordi . i«.v^ 

J^i It isno way of grace that a Chrifiianfupport his faith in iU 
hourej with the comforts of former experiences, contrary to Pfa. I S 

6^7, 8* Pfa. 34 ^. I Sam. ij. 34.Iloaa. 5- ij 2, 3^ 4- J^^ily 

3 0.. 
. 4 3 The foule meed not go out to Chrifi for frejh fupply ybut is 4^" 
edbj thei4habiiiujQ)irit^QQli{my to Cl^rifts continuatcd inr<^r- 


Antinomians in New England 175 

Ccilion that we fall not. ?-uk. 22. 32. Hcb 7.15.1 Job. 2. 1 to 
thepriyers of the Saints, v/hoarj rea.iy to dye if they be not 
quickenjd. P/'^.iip.25.?2. 55.5^. 

44 Chrift vfori^sin thereq^enerate as inthofeth^t artdeAi^.ni 
faffivs inak fpiritmHa&sfdthiit Chri^llrvfs^ frajss, beUezesy 
tfrajf^i forfriaiiyin th^fu^ atfdthey ^eVehJ/y ChriftedandGcded 
(o Saltoiarfh fpatkl.^of glory, 254, 255,256. 

45. AChrifiianunotboHnd tofraj^nor toanj JfirktialiaQs^ 
iutr^hen the fpirit excitetk animoveth him thsremto. As if the 
impulfi n cf the fpirit were ourtinding and obliging rule, and 
not the f criptarc, nor any comra md of h w and gofpel ; yea^ 
J^Z/m^^/Sgocthfofarrc on with iS^^^ri^. H.Nic. fokfVaB^fs 
and Det, in this that hec refufeth Scriptures as not necciTaiy to 
the perfcft ones as is clear to the reader in his late pe:ce called 
Sparkles of f lory p. 289,1^0. &c. p. 3 15^3 1 6. and clear eiy 
p3.245.others fay (Familifts in oppoficion to Protefia^fs:) thct 
outrrdrd ordinances in the Utter are not comrr^andcd ^fChriji 24^, 
l^j.Tbat the ne^ Covenant yOr God revealed in his^und teaching of 
hiSjU not by any outv^ard'^a} or mimdery or means (So the tiz^i 
of God may bnrno all the Bibles ana packeaway Sahma^-fi and 
all Minifters out of the land ) bfit bj tht in\};ard or unSliony^r a^ 
n$jntin^j )e are oM taught of Cod^ no man Jhatlteaih his neigh- 
bour or brother any more : faying k^sw the Lord, and all conference 
andMfcoveriei in letttrsand fp^echis htt mere ^tnfffin^ ta the 
Lfrd^ and the difcoveriet of God of^hatwe aretattj^ht^ not any 
minifterie ( as formerly ) fer teaching. Why then faith Chrift, 
fearch the fcrip^ures, and why doth f chn (zy y BU fed i^hee that 
readethRev. I. 3. and PW charge that his Epiftlcsfaeread to 
all the brethren^ CoL 4. 1 6. why (liould the leaven Churches 
read or hearet. -* fcavcn Epiftlcs that Chrift wrocc to them? 
Fdrallthefcarei ^)<\ (biddowesthat are doneav^ay andthe ^ 
fpirit without the wc^d tnuft oo-.y teach Se:kcrs,Famili (ts an i 
Antinomar , then is S4/^w/iryJ a legalift in writ ng and preach- 
iiig, for furc bee can but write letters and fpeake words, h^c 
cannot fpeake fpirit,nor is bee the holy Ghoft . 

46 fiee $h4t htt'rj the ft ale of the fpirit can infallibly j udge ofd^- 
notber^ "Whether hee bee ele^cd or mt^ SaKmarfh Sparkles of 
glory 256, 257. 

i^'A manm%y hdvegract andfoverty offfirit\and\\ant Chrijl 

Y 3 48 /^ 

Ij6 Errors and here ftcs of the frfi 

J^^' It is legaBu) fay wee ad in the firength of Chrifi. As if ie 
were legall robce able to doe all things in the ftrength of 
Chrift.Pfcz\.4.l3,Effc.6.lo.2 2/w. 2. 

49 Nq Minifier can convey mere u another than hcc bath exfe^ 
riQnce of in hit ownc foule. 

50 Hee that hath true faith of dependency is notjuftijied.WhexC'' 
as the Scripture faith frequently wee are juftified by faith, and 
faixh of leaning and dependency ©n God is true f aith^ Pfa.i 2.8. 
liee rolled himfelfecn the Lor d'Ek.io.20. the remnant fhaHleane 
upon the Lord. Pfa. 1 8. 1 8^Tk Lord was my fiay. Efa.26.3, 7hou 
wiltk^epe him inferfed feact whofemindeifffayedonth&e. Pfa. 
112.7. Hif heart is fixed leaning on the Lord. And full affa- 
rance may be wanting^ where there is faith, and fainting con* 
Aiding together J0W4 2.4. Pf/i.j 1.22. Af4r^p.24. 

51 ^1^3 that preach andbeleeve not as Farailifts W Antiflo- 
Riians^o^, are under the Law^ not under grace^ and [0 under the 
everlafling curfe. 

52 Pauls VoUrine t^a^ more for free-grace than V^ms* 

$S No ChrijUanmuft bee prefi to duties of holinejfe. So SaltW." 
Sparkles of glory f c245 ,246. 

Cm a p. XVI 

Of the fir fi foyers of the tares •/Antinomianifmc4«(iFai»ilifmc 
in New England. 

cWf" and har ' ^T* ^^ .^^^ Authors of thefe wicked opiniom were N.Wheel^ 
t(?iicts. > rig\>t fonic adherents to MWbeclrighty and Miftris Hut^ 

chifon.This woman is called the American JefabeU ^^ was the 
wife of M. Willim Eutchifon of Bofton^ the daughter ofM. 
Marhury^ fomctimc preacher in London: She was hauty^bold, 
a^i\e in wit, eloquent, vaine, and (elfc-conceited, woqld 
not ftick to lye , and brought thcfc opinions from old Eng- 
land and fo was holdcn for a time out of Church coromia- 
nion, yet admitted, deceived many withcxcoUingof Cfcrift 
* as working all in the foules of belecvers, as in dead and p?ffive 
Organs and deprcflcd fandification and all qualifications of 
inherent graces as nothing held union with Chnfi mdjuf^ifica" 
tm without faithjfliee drew to her way many godly people 


Antinofnuns in N€w England. 1 77 

and many loofe and prophane by a weekly leAure rtie beld 
infaerhoufe, under precence of repeating fermons, tookeon 
her to fit in a chaire and to teach men. All thefe forefaid er- 
rottfi were condemned by a generall aflembly of the Churches 
of New Engiand^u New-fowwe Auguft 30. 1 637. They learned 
by fad experience ofthefe feducers from that time, as lam 
informed to remove farther from M. Rolinfons dcmocracic and 
popular government J and come a little n^^arer to Presbyteri" 
tfif Government , and while they imbrace that Apoftolicke 
Government, tkcy ftiall ever be infefted with hcrefies, as now 
they are this day with new Bee-hives o( Jnabaftilis^SeckersEn'- 
tbu/ia(isy Familifls^ and AntinmUns : they come, bieffed bee 
the Lord^i little nearer to it then they iid^M.Cotton in his Trea- 
tifcofthekeyesofthf kingdomeofhcaven^fct out by M. T. 
Goodwin and A/. PhiUpNye^ is well fojud ia our way,if hec had 
given fome more power to affimblies, as isclear ^dr.15. 
and in fome leffer points. Though Indefendents in England 
oppofe that Godly and learsed DivinCf and as wee heare have 
fuppreffed his judgement touching canftitution of vifible 
Churches, and are not willing that Antinomians^ Familijlsy 
SQcinianSy Anabaptifisy or other abominable fecSaries be broaght .^ 
to the tryall of a lawfulChurck aiTcmbly^but plead for a tolera- 
tion to them, which the Churches of New England deff rvedly 
abhor as Atheiftical and dillruAivc to the cruth,peace and unity 
©f the Church ofChrift. 

Miftris Hutchifon ought to have beene convened before this OiuWked- 
Church-aflln^bly, and M. JVbeelright and others were con- "^J^g^]^^?^^- 
vened before a civill court in Majfachufeu Ocfo. 2. 1637. For wj;j7a»d^^^^ 
difturbance of the publick peace , where in the month of FumihjL^^ 
March, Af. IFheelright was convid of fedirion : upon occafion 
wherdof, a number of Families gave in a Pecition or Remon-» 
ftrance complaining that their beloved MWh)eelTight wiS con- 
demned for no fault, whereas his dow^rine was no other then 
the very expreflions of the holy ghoft hi ntelfe^ though he 
had faid expreflely,T'ki MagiJlrates^MimJers^ andmo^o^ths 
feoflc were under a Covenant of work^s^ and t>)erefor€ were enmies 
to Christy fucb.fs Heroi, Pilate, Scribes ^^? J Pharif-es^ anUin-^ 
couraged the feople to rife uf again} tkem^ of Phiint: ns^ andfro^ 
nomced the curfe of Mcroz en them wa^J would not joyne with 

them « 

ij% of famous Libertines 

them againft the churches of the lcs;allifts. And made mention 
of Mo/ex his killing the Egyftian.ykich falid(jfl:rine and debates 
and difputes raifed he in the Church there, which were not 
knowcn before his comming to the Country, where upon he 
was fencenced to be disfranchized and baniflicd out of their ju- 
rifdidion and committed to Cife cuftody al he iliouldfiod 
furety to depart before the end ofMarchyU^u this he appealed 
to the Kings Majefty. 

Others of his Difciples faying he held forth nothing but the 
truth of Chrift, were cenfured, fome banitlied, fomefiaed, 
and imprifoned; Mi(lri<f Hutchifon boldly juftifiedher fclfe, 
that (lie might teach as PrifciUa did,reproached thie Minifters as 
LegaUifist told by revelation and many mifapplyed Scriptures 
that (lice was/orewarned by God, in OldEngland that fhe^ 
fliould feparate from all Minifters becaufe legall men : except 
MCotton and MWhcelrighn that ftie ihould come to New Ehg--. 
/(tnflf/uffer for the truth. She faid (he lliould be delivered as Da- 
rnell was from the Lyons.Such Prophets lo^c to foretell things 
paft and fay they knew them before they came to paflc. 

She having received the lentcncc of bani/fement, though 
fliefaad before diffembled and lycd, now flood to owneall 
thefe Articles layed againft her. 

1 Tbefoulesofmen by generationf aremgrtally as heajis. EccL" 
5.8. but made immortallin regard of Cbrifispurckafe who bought the 
foules of the wicked to eternall faine, andof tbeEleSto eternall 

2 T'he united to Cbriji have new bodies^ and two bodies I Cor. 
6.19, Shek^ew net bw Jefus could bee united to our fleply bo- 

5 J'hofc who have union with Chrijijhall not rife with thefe flejh^ 
iy bodies. I CoT,i$.^^. 

4 Ike RefurreSfion I Cor. 1$. and John 5. 22. is not of the 
body tut of our union withChriji inthi^ life. ^/^iJHymeneus, 
PhyletuSj the Libertines, f/;e Georgians^ Henry Nicholas, irw J 

5 T'kere he no created graces in the Saints^ Chrifi takes them cut 
of their owne hands into bis* 

6 There was no created graces in the human nature ofC^rif^^ he 
was only a^ed by the Ggd'kead. 

7 'Itc 

Iff New England. i-j^ 


7 Tk Image $fG9d /;2 Adam wof not in h9lineffe^ bkt- inbe^ 
ing lil^ t& Cbrifis tnanheod. 

8 N^aipture Wdtranteth Cbrijts manhood 1$ be new in beaven^ 
hut tie body of Chriji i bif Churchhio Saltm. Sparkles of glory, as 
bvforc obferved. ^ \ : : 

-9 We are united to Cbrijl with the fame unim that Chrifls hw 
manitie on earth woiwitbhi^ Godhead, Joh. 17. at. that is right 
dowRCj Ghrift and every Saint is one pcrfonj theii were the 
{aints perfonally and really cracifled, dyed, buryed, rofe again,^ 
and afcended to Heaven with Chrift. 

10 No evidence of 9ur good eflattyis either fr$mabfolute or C9ndi» 

11 The bifcifles were not converted before Cbrifis deaths Matth. 

. 12 The Law i^ no rule $fltfe to a CbYifiian. 

. .13 There h no Kingd^me of heaven but onely Chriji. 

1 4 There if afirftingraffing in Cbrifi by union^ frcm which € man 
might fall. 

1$ Ibe fir ft thing God reveales^ if ta ajfure us »f ele£ti<nu 

16 Abraham, till he ofered hU fon^ and faw the firmeueffe and 
certain^ of his. £k(iion^was not in the ftate of grace. 

17 Vni$n to Chriji is n$t by foftb. 

18 M commands even of faith^h^^ as the Lawdocth^Kon).^. 
17. Contrary to the Gofpei that gives life, and cooamands faith 
inChriftalfo. _i. ,^^.;,tj.^.*;»JiI •<^h\ -^^->i 

; 19 There knofakb of dipindmtPe^i^ 

I 20 Jhypcritemay have Adams right eoufneffe^ andferi\byand is 

obliged to k^ep the Law- ? :^ ' 

21 There is no inherent rigbteoufnejfe in us. 
r tiH^eate dead /© all f^iritualla^s^ smd onelj/ aSed by Chriji. , 
,13 l^ot being tgund to the tj^^it is m ititnfgrofjioh 'ttgainft the 
Lawytoftn^ for our/ins are inward^ j^iritmll^ exceeding fmfuil^ani 
onely againft Chriji. ^ " - 

^4 Hermn revelations about future events^ are osinfaBbteat 
$cripurey the fdoly G^(i is author of b$th^^ Jhe is obliged with cerf 
tainty of f^itb to telecve the »ncas^well<^ tbe other. ' - ^ •' 

25 So furyeof a man is ttrmion with Cbrid^ be can doe no duties 
t^ff^iit>y andwjii^uttpe communion of tbe unregenerate fart with 
the regenerate^ 

^J^^T'^ 'Thelo$f€ convnfdticn of thi 

16 I^oTfiiU$nstoxPori^(iHt9urfalvation^t9 makf ftrre 9HY t4l^ * 
ling and eUdion by good mrkjo ^^^ V'^^^ ^^^b ^* ^^^^^ ^'^^^ ^^^ ^^^ 
4 covenant of works • 

M# ff^eld ftieweih, when preaching could not prcvailc to gait) 
TamilijlSy chou£,h thereby many ^yere gained to the truth, raa-^ 
ny doubting ones confirmcd»an aflembly was appointed at Cam^ 
hridf^e^ then called Ncw-T'owne: M. Hooker^ and MBulklcy were 
Chofen Moderators. The Magiflrates fitting by as hearers, and 
fpeakers when they faw fie. Liberty beine given to the pcoplct 
to hear, that they efpecially might be wtisficd in confcience^ 
tcrtiching the truth then Controverted by wicked wits , A place 
was appointed for all the Opinionifts to come in and fpeak, due 
order being obferved. Which ifdone by citation and the Mini- 
fieriallpowerof Jurifdiftioni asmaybe gathered (xomMMtth. 
I8.i5,i65i7:>i8,ip3^. 177^.5.19. And they accufed upon 
the Teftimony of witneflfeSj and publickly rebfakcd, and not 
onely the Herefies condemned, but the holders of fuch opmi^ 
ons, miaifterially, and by authority and power given of Chrifl: 
for edification, 2 Cor. to. 2. declared publickly to bcfuch as 
trouble the Churches, and pervert foules^ ^S. 15.24, and that 
the people of God btlcevc no fuch lying opinions, nor follow 
fuch wicked pra(5lices5>f^?.2i.25. and if the Opinionifts fhould 
refufc to heare the Church or Churches offended, they ftiould 
be excommunicated and h©ldcn for Hedthen md Fuhiitans^^s 
Maitb. 18.1 5,16,17,18. I ar.5. 1,2,3,4^5. that they leven not 
che whole lurtipe of many Churchei, Gal 5. 9, w. compatei 
with Gall. v. 2. H^ I fay^ fo rhey had been dealt with, it had, 
been right. But though this Synod did OQuch work nponmany^ 
the chiefe leaders remained obftinate. 

When fourcEldcts were fent to MifhU Hufthifon^ flie with, 
a fiery eounuiiance, asking whe«c;e they came,, received tha an- 

«^e come in tbe time of the Lord Jefm Cbrifi^ fm the Chmi of 
Bofton^ to labour to (onvince youy Anfwercd, with difdaine, /rm- 
ike Cburcb of Boflon ? 1 k^cw no [neb Church j call it the wbofc and 
firm fit ofBofton^ no CburcbofCbriS* 

As men turn to thefe abominable opinions, G<^d gives them 

upto vildeaffedions, for divers of them became unclean, M* 

L HW faith, they had od prayer iii ihpir family, no Sabbath, in-. 

Familifts (?/Ncw EngUid. jgi 

(qffcrable pride, hideous lyinj, fome of chem cofivifttd of five, 
feme of ten lies, one fmircen of Ged, in the a(5t of l>ing, fell 
ip a deep fwounci and being recorcred, fuid : Ob Cody t})^ 
mightflbavs ftruck^me deady of Asxtiinks and Saphira, for 1 have 
ffiaintained a 1)9. 

,~ ^ Mi (Iris Hutchifon and others were excommunicated forlle$,«- 
'thers for other bule fcandals. Mijhif Hutchifon defended her 
twenty and nine errors in the Church of Bofl^n openly, with 
lyngjknowttf to many that heard her, (he brought forth de- 
formed Monftcrs, to the number of thirty. 

Omnipotcncy of Divine Juftice further interpofeth a reveng*- 

ing hand from heaven, for at Bofioriy 1637. OSober 17. When 

Goci was beginning tt^ take vengeance on pcrfccuting Prelates 

^ and their adherents in ^^cot/^i/zrfj f for the Affembly of CUfi^m 

was convened the end of the next year, Anno 163 8.) in which 

^ the Prelates ofScBtland were excommunicated, and the morning 

^ of Britons Reforipation was dawning, at this time the Wife of 

. Wiliiam Vjer^ a proper comely yo ng woman, was delivered of 

a large woman childc, (as the Story faith, Rifcy Rcigney p. 43, 

44 J it was ftili-bop, about two moncths before the time, the 

child lived a few houres. The child was a fearfull and rarely 

prodigious Monfter; It had no head, but a face which ft^odio 

low oil ths breft, as the eares, moft like an Apes cares, grew oa 

the (houlders, the eyes and mouth ftood farrc ouc, the nofc was 

hooking upward, the breft and back was full of fharpc prickles 

likeaThornback, the Navell and all the belly, with tbediftia- 

ftion of the fex, were where the lewer part ot the back and hips 

fliould have been, and thofe back-parts were on the fide the face 

ftpod, the armes and hands were as ocher childreni, but inftead 

of toes, it had upon each foot three claws, witK talons like t 

young foule, upon the back above the belly, it had two great 

holes like mouths, and in each of them ftucK out a piece of flcfli, 

it hadao forehead, but in the place thereof aboye the eyes four« 

homes, whereof two v^ere abov^ an inch long,hard and iharpe^ 

the other two (horter. 

The Father and Mother were the groffcft and moft aftive F4- 
mili^^s^ m;tlicious oppofcrs of the godly, tiic father of the Moa- 
lter>afteraMonerhsabfencecametoJ^o^fe;2, the Lords day the 
juft time when it was borne, and the lame dky was copveri^ed 

Z ^ before 

x82 of the later Familifts 

before the ChurcfajformakifigChrift* and the Saints a monftcr, 
he maintainCfi that Chriftand ihc Churcli^ together arethcBew 
creature, that there is no inheient righteoumelle in beleevers, 
tk^t Adam YjdiS not made after Gdds laiage, and other men- 
ftrous lies he held, which doe make thefirft and fecond Adm^ 

in divinity ,MonfterSt^rr-x">"-^r'" ^ '«'■'< > 
V 2 ThcMidwif€3Qnel^4W^*«j- WiPebr^ Ives, was notori- 
jOiisfor familiarity with the Devill, and now an a^ive Familift. 
3, The Menfter was concealed five moneths, yet in the day 
M/^r^jF/«tcbz/c;z was excommunicated, ftie revealed theMonfc^; 
ftcr, the Magiftrate caufed to digge up the grave, and it was feen 
in the hprnes, claws, hoks in the back, andibme fcalcsr,and thai 
by an hundred pcifons. 

4 When the childe dyed, being two houres after the birth; 
the bed violently (hook, that all in the houfe conceived it to be 
aia earth-quake. ; ^ 

5 The.manner of concealing it was (Irange, all prcfent with 
the travelling woman were taken with violent purgin^and vo- 
miting, fome fetched home to their children in aDew convul- 
fipn, none left but the Mid- wife with two other, of which one 
fellafleepe. . *. 

Miftfif HutchifonyV^kQ defended her opinions with lies, and 
equivocations, and pretended (he wasAill'of Mr. Cottons }\:i6gGr 
oent, and that fhewas by revelation in.E^zgtoJ, that flic durft 
hcare none, but }A.}Fbeclrigbt^ and M CqWoyi^ all.the reft being 
-Sathans Miriifters, ftillfpakeof the things of the Kingdome 
iOfGod, andprofe(redRep.entance,andyetkept her wicked o- 
pinions. MX^tm^ and M.Vavenport:^ convinced her of her er- 
rors all to the Uft, and Ibe confcfled in the Congregation, her 
Errors,her contempt of the Magiftratts^tharfbe was defertcd of 
God, deluded in her revelations, defircd the Congregation to 
pray for her, ahtr ward fbe was found to be a Iyer, gsive no fa- 
lisfadioninh'.ranlwers, but lying circumlocucions, and dcny- 
cd fht held any fuch opinions as were imputed to her,, the con- 
trary whereof was known to many godly perfons : ftie w«s ba- 
. nifeed to the Ifle calkd the Koad-Ijlandy from thence removed 
to the Dutch-phntatipn, near a place called in the MappeJHe/i^ 
grtte, where the Indians, befide their cuftoRiie, flew her and her 
daughter,and husbands daughter, foine fay the Indi^iiS burnt her 
. hop(p,andaU{hehad. Chap, 

of New England.. 1S5 

Chap. XVIL 

Of the late Famihft*. lanifbed }«f of New England in MifTichufets 
ani now inhabitants of Shaw-omec> ctberx^ife called Pro- 
vidence, and their tenets* 

THerc is a piece lately Printed and Licenfed. Ju^^ 3 . 1 6^. 
^ called Simplicities defence £^ain(i fcven-beadid Policy, Or, 
Irtnecency Vindicated^ beinjr unju^ly accujed end firely cenlured^ ly 
that feveK^'headedCturck-goverrmient united in Ncx^ England, Its 
a piece ftufFcd with wicked principles and grcfli and bhfphe- 
mous deductions of Familijrne:^ frriclling ranckiy of the abomina- 
ble Dodrine of Swenckefield^ Muncevy iecold, J)^v:d Georpmy 
and of H. NicMa^ the firft Elder of chc^ Family of Ln'e^ of the 
^'x^Z^Qdli^^ThtologiaGermAnica^ and the Bri-^ot Starre. It is 
fiowred with a Poem, inveighing againft the godly in New En- 
gf^nd^whobate the deeds of the NicholaitanSj cafinot indure thijC 
that calftbemfelves A^o^ks^cind are not, arid oppofe wicted Liber- 
ty of Confcience, and have baniflied Antinomians and Libertines 
out of their bounds^ ih^k Libertines fay^ that the ficie fpiric of 
periccution works in P^/j?j, je'^Sj Turhj, nnd the Cku^cbes in 
New England^ The Author of the Poem, who makes i one Saints, 
and of the Kingdomc of Chrift, but Fanjilijis and Antincmians^ 
and all the reft enemies^ is reported to htR.Becconj who wrote 
a Garechifme^ of ftuife not unlike this. 7h nf 

1 Sam* Gortyny and his lace Di'ciples of Fmilifmeylold aUthc ^j^^ luiv^hmi- 
godly and found^^Qf the Cburcbes a/New England5f/;^r are not theirs^ lifts called 

to be Antichrists^ IdolaterSy worjbiffers of the jlarre of their God Oertcniaiiss - 
Remphan, figures that tbej made to tbetnfelveSy PbarifeSy Scribes^ 
HerodianSi children of difokedience.m whom the G$d of thk world 
Satbanworks^falfe teachers^ &c. zndv^hzt noc^ and ciieinfelves 

2 Jbe CdUing of the Apojiles and minivers. ^ exlraoruinardy 
mihuttbc mini^ei) of meUi and the calling of t.)em now ordinarily, 
lymen^mu^ argue a Change in tbe(onneofGodanda.nulhlie>Xl\Cki 
muftth^ sealing of (acrifices and old teftameent-CerentonieSg 
andQois divers ways of revealing himlelf co us fay Chrift is noC 
the fame yclierday and toda^y^ and for ever fioviiU:y zo lieb.i^.jy 

T^he^tenets of the later 

3 Libraries^ hookas ^ and huntane learning tire to tee cQndemnti^ 
Simpl. defence p. 15 as Antino.dae. 

4 Ih rifing of Anabapcitts^ Familifts and fttfy^phkh the 
tmely godfy in New Enghnd feaxe'cmd ah'mre^ is tbcMeJfenger 
.^ftbe Covcfhriit, Cbrill;c0mm 

5 Herod, A(fl 12. Taking oft him to 't> d Magiltrate^ to froie^ 
the people with wifdg:ne and Counfs.I/y \o^ jH^Ue unto iher^'y 
tooi^on bim anpjjicitlut belona or^l) 'u (^ody( and [0 did trother 
'Winthrop, ihjGover^ourofHe^v England J for which cfiuje^H^-- 
TO j tr^ fiVul^n mthmimh^ yi%9^nvj then in it felfc muft be 
unlawfdl^Simplic.D^fcr^p 17,^ 

6 tbetxco Olive trees ^tdt^^^ before the God of 
the earthy a^^^^^ twowiin fjsmom the godly of New England doe 
ktU:^ andthefe trpo ^itneffes are the life ana death of our Lord Jefui^ 
C nifty ib'eflringthandtheweakiiejJeQfCbrill: for he watcrucifi'* 
ed through weak^cfey but fiveth by the fower of God, Simpiic.Def* 
p. ip^2o. Thus thefcWizzards change the true Chnft, true niaii 
like us in dU things^ exceft fin^ into a Mctaphoricall iniaginary 
Chrift ; for 6o>'m in the Poftfcript, expounding thcfe words, 
Excepye e4tethejiep)j&'C.^o\i.6Am\i^. 104. And wbereof he 
faithylfay untoyoUy or, as the word is^ I fay in you^ it Jrgnifies^ 
that Wat ever the Saints utter in foint of Kdigien^ itUy and muft 
hethevoyee^fiheSonofGod:, and mt of tbemjelves^; fo that as be 
fufferetb icathinthem^ etfe can he have no death atAlI^ and then no 
Saviourr-evenfo be fyeaketh intbeiffy or elfe bath bene voyce or lan^ 
guage at dV^ and therefore xvithout them^ no revealer of the nfiff of bk 
Father y For where Chrifi is filenfy there can be no revelation^ there-- 

, ' , fore he is the mrd^orexfre^on of bis Father. Hence by the hew 

UtTcTrS/SS wayofneWF4W/7i^x,itisdLar;» Chriftis noltrue man, dying 

of Nw Eng' in his manhood for man, but he dyeth in the Siints^ and fufFers 

hnd dtny the in thcfli, elfc (faith Gorton J He cannot dye^ nor fufer. becaufe^, 

iacaifution^or loj ,Hc is that fountain of life, yea^ life it [elfe. Tim all the dyip 

that Chrift was -^^g ^p j fufferipg of Chnft-man^ is the dyirg and the fuffering 

iycilfol^us!'* of the Saints j Bat the Saints dying and fuSeiir g offer not the/ii- 

felves a facrifice to God f^ their own finf^ and the fi/^s of tlie 

world, nar are they bur Redeemers^ nor Sa\iours^ to favethe 

people of God from their fiiis, as C hnft was^ Ma\tb.i.':.i. 

The Son of God is wade Jlep^ that is .r^eak^an^ fi'*i^'h in regard 
of us^or our nature that be tool^ But he m^^rs thxt ^ feiift tool? our 


FamiKfts in New England. 185- 

mture, not in his ownc perfon (that I cannot faften upon their 
Ifvords) but the Son of God became flefli in n$, that 1$, weak in 
the Saints, who beare his image ; therefore Gmm expounding 
fltlh and blood, 7^/?.(J. faith, p. 1C63IC7. By bhod is here mant 
the lifc^Sf^irit^und power of tbe Sonef Cod^ oi bedifcendsfrmthe 
fatber^ ^vcnaithclifc^^mupwer;^ veme and vigour of the Son 
iffhany runnes ihihc bkod inxrcaiures^ and [ucb is the lifc^ difccnt^ 
sndpwerofthe Stmofman^asheUoftbelifc^ difient^ axd fox9erof 
ibe Fatber from above^ andfoU God blejfed for ever^ Amen. So tbe 
Afofile, tbii is be thai came by x^ater and bloody that if^ bj weakpejfe 
^ Mdjirengtby — that is by weak^ejfe in us^ or in our nature y f then 
' notinChrift pcrfonallyj tutbypwer in Cody or in that nature 
iivincy fo k be f aid intbelik^fenfeto be crucified in tbf flefby but 
quickjtedintbeSfirit^ then itsbutmctaphorfciUfleflb and blood 
that Chnft cook, not reall and materially but in regard the Saints 
that bear bif image are men^ Chrift is a man in them, and Chrift 
vreak in thcm,^ that is, Cbrifi lives in them, according to tbe wif-' 
domeySh^Hy Ifrcngthy fiudyyandforeca^y about tbe things of Godytbat 
a creature f racerly as he i$ a crcaiure) if able to frocure and bring 
foTtby n^Webedtbifigib'atisinnian f faith he p.lo6,J which */ 
bis wifirmeyi4 enmity with God^forit it not{ubje{t to the Law ofGody 
neitbffind^id can ky fow^ hz\e from thck Famili^Sy an imagi- 
nary and a Mc taphoricali Saviour, And if wc eat tbe flefh of Cbrifi- 
aniirin]^):Uhkod Haichhe, f-i07^Io8,) that if, if xve eat and 
tommmicateWithAatweahjieffe and^ailty that it natnr ally in many 
orJwbi^tbeSonitfGoJafHmedandtook^intokniiyy (he faith 00c 
unto the lamty of the fccond perfon) with himfelfy without alike 
drink^nginp^a^dcomm^^ and lifey wherein be 

VI fits «r, ani comes info our nature from on higby ( even our 0^1 the 
bofome of the Father^ tbcndoewefurfeit and fufocate tbe Sfirii 
(fo is fl;:lli eaten to the body wkhout drink) and dye in our f elves 
and in our fins y andfoalfoifwenegleS that weakpcjfe that it inusy 
fas though no fuch thing were J and dreameofan high and ^iri^ 
tuaHe^atCy which doth not arifeout of, and is tbe refult (through the 
wifdome of God) of that weakiiefe that is inusy then doe we either 
finkjn our fotfy^ and become fotti/by tbe things of God being drunk^ uf 
^nely with tbe things of this natural life^ elfe are we pujfed upyand be-- 
€ow? giddy in curfelvesythink^ng that we k^ow [ometbingy when indeed 
9fck^notbingas we ought.. 

i86 • Tenels^fthe later 

In all thefe, F^miliffs i Deny the Trinity y three perfons in 
on God. And if the reader coriider it5'<a/^//?,fpeakcch the fame 
way with Gortine and jhc 2V/c;). Sparkles of glory p. 288. O- 
thers fay f he m-aneth himieife zniFamilifis wtom he divi- 
deth from Vroa&jiV\ts J the wy^ery of [alvation is no other .tben 
Immnucl or Ged with ust or Colin fle^y Chrifl being no mere but 
an anoynted one^ and th^t amynted one is our nature or weakenejfp 
'anoynted with the Jpirity even God himfelfe who it ftrength. Thcr^ 
is not a word feerc of God and man in one pcrfon^ and of true 
:God confubftantiall with the Father, and man like ii& in all 
things except finnc, in the unity of one perfon, lut Chrifi is our 
nature (in every Saint and belecter ) and weakpejfe anoynted with 
thejpirit. Then every hint is Chrift^ and Chrift hath no body 
and fouk'of hisowne, but every beleever^ Coded, deified, and 
anoynted with the fpirit^is Chrift. 

2 Chrift is not one fiugle man, who was crucified on Mount 
Cdvery: But every weake beleerer made of ficfti^ andafraile 
bodie, and of a foulc Goded asd anoynted with the fpirit, »• 
God manifeftintbefiepj and another Mefllah we have not but 
every Saint is hisowne Saviour^ Chrift is, nothing butmyfti- 
call Chrift by hisfpirit dwelling in the flefh and weake natune 
of all Saints ; is not this the Antichrift who denyc A that Chrift 
is come in the flefli ff 

Now Chrift fuffers in us faith Gortynf. 105. Becauferioo- 
thcr creature in the creation was made according to the Image of 
Cod but man alone^ andfo no ether creature in regard of degeneration 
can bear the image of death and be Shut man alone. Then the Father 
and Spirit fuffers in us and our weakneffe, becaufe of the unity 
of images that is in God^andinus, If this be all, here is no 
incarnation or fufifering perfonall in the Sonne more then of 
the Father and the Spirit. 

2 This IS bu'^^ the imaginary and Metaphoricall Saviour of 
H N/c5.and unclean Familijfls'j for if flcfti and bloed be but Me- 
taphors» t(i4tis/che weakencflc andnothingneffeofman, and 
blood be Metaphorically only the power of the divine nature, 
and if the blood and wjcer that iflued frpm Chnfts fide was 
not materiall Lloodi^nd watcr^ and if Cbrifts/j^Kg cr;^nj/c J ar- 
cordingto the ftejb^ ^.nd his living according to the Sprit y be but 
faire Metaphors, aswefiy, ff;i.'M;uiiTrjLi^gi,.vvhenthc^arcbut 


^/ New England. jg^ 

vigorousjgrecne and flourifhing, and are not capable of ma- 
terial! laughter^ n ore then of a reaforablc foule^ thenfurely 
Ckrift was not true man borne of the virgine Mary^ but a 
Metaphoricail man, that is, we^keinKS who alone arc hisl- 
mage by creation. 

3 Then dyed hee butin phantafieand Metaphorically, for 
his flc(h that hcewas crucified in, isnotniic flelh, nor the 
true manhood affamed in the unir,y of his perfon, but only 
it is Metaphorically the weakneflc that is in us. Andjofcw 
faith, Hee jfiWtbe water and the bloedtkat cameoutefhifftde^ 
And did beare record^ and bU record U true^ yea, they heard Chriji 
with their ears^thejjaiv him vpith their bodily eyes^and looked on hirHy 
andtheir hands bandied the Lord of life^ Jobnlczntd on his bo- 
forae, they pierced his hands and his feet, they parted his 
garments among them, they tooke downc his body off the 
Crcfle, folded it in clean linen, layed him in a new Tombc, 
hec truely rofe againe, eaa with his Difciplcs > when they 
doubted if it was he, he called to them to make their fenfes and 
fingers witncflcs, ajipirit hatb mtflejh and bones asyeefee I have^ 
I Joh.i.1,2,5. J^* ^9' ^^f- 26,27528. Luk.22.2g.ch.24. 
3P, 40, 41. And he was fccne of all the Difciples, and was feen 
otmore than five hundred brethren at once, iCor. 15. 5, 6. 
And hee (hewed himfelfe to Ibir VifcifUs after his fuferingt by 
many infallible proof esy being feenc of them fonrty daysy andjp^ke 
§ftbe things concerning tbe Kingdme of God, yitZj Paul faith, 
jiS.20.f2^. God furcbafcd a Church by hif blo^d. Our Divines 
with good reafonfay, Here is concluded againft the Sccini- 
ans a teal fatisfadidn, a true, real, not a moral! ©r exempla* 
ry dying by way x>f imitation only to teach us the like pati- 
ence, but that Cbrift Qo.d-man really offered to the Father 
fclood as a perfeift ranforac to redeeme his Church. The de- 
ceiving Fmilifts elu^ng the whole hiftory of Scripture, and 
this Impofture Gortyn faith his blood is to bee exponed only 
of the power of his God-bead^ and his flelh of the wcakeneffe 
©four natures, c«: of us, who only in creation are made ac- 
cording to the Jmage ot Gods l^ca,. Gortyn faith, p. 104, 
Cbrift fuffereth inthem^ that if ^ inthc weake Saints^ eljecanhe 
have no death at ati, and tbenno Saviour^ then he iuftcred not 
in his owne Manhood, then bajh hee not by himfelfe f urged our 

A a ftraieS) 

1 88 The Tenets of the later 

fin,fjet.!.3 Nor W3sic Chnft himfolfwhoin his owncbody 
on the tree bare our (ins, i Per. 2. 34. The body of Cbrift 
lay the Families and JnnnomiayiSj is his Church; Now the 
Church is his myfticall body, but Chrift'had and ycc bath 
another true, real, nacnrall body befideshis body the Churchy 
This feemethto nice to bcc the doctrine of M.Salmarp^^v^ho 
iohis latcft peecc f that I cannot now examine this worke 
being printed, but it is the very pidure of the fpirk of Henry 
Nichobs) givcth hints that Chnft is net true man. Sparkles 
of glory.]?. 3^» Tke tapijmeof Jcfuf Chrifi is that xvherebywee 
are b^tized into bis body. Now hU hdy ii ajpirituall oncy and 
jaflnoning liksbis gkryom oney that place, FW. 3.20^21, that 
fpcakes of Chrifts natural! body, SaltmarjJ) exponeth of his 
myfticall body the Chnrch, as if Chrift had not another body 
then his Church his myfticall body; Now Chrifts niyfti-p 
call body fuffcred not on theCrofle for our finnes. And pag* 
45, When Jeft4s ( (mh he) mnt out ef Jlejh into jfirity or 4^ 
tended^ he confirmed this miniftration &u Then Chrifts afccn- 
fion to heaven in his manhood is not locall and vifible, though 
the fcripiorefay A^. I. His Difcipks faw him locally and 
vifibly afcend, and the Angels faid thefetnenofG^W/efhould 
fee him after the fame manner come to judgement, but bisaC- 
cenfion is but his leaving of his flefh or myfticall body on 
eartl), and being turned into a (pirit, or his cBtring in a more 
ipiritnalUnd glorious being into heaven, andif this bee trne 
that his afc?en(ion is but his going ^ut $f flejh into f^irity fihen 
hath rot Chrift taken out nature and flefh and a mans 
heart to heaven with him that heemay be touched with our 
infirmities. Contrary to thefe Scriptures Ef b. 2. ver. S.Phi.^^ 
10.21. He6.4.i4,I5..Hfi^.7.24,a5',26.Hci.I0.20,2r. 

Againe by blood in fcripture is never meajpr the power or 
life of God. How IKallweethen make fenfc of th^t Heb. 
-2. 14. For Of much .as the children are partakers offlcfb and bloody 
healfo kimfdfe lik^wfetook^J^artfffihefame^ thatthr^u^b death 
be might deffroy him that had tbefowerof deatb^ that k^ the Pe- 
viU. And what is that but he wastrueman^ v. 17. JVbere^ 
fore in all things it behooved him to bee made like unto hii bre* 
thereby that he might be a merciful! High-Ptieft. 
Nowche ChildrtMi were not parwk.rsof flefliand blood 


Familifts o/Ntw England, ^gp 

that is of wcakeneffe and the power of God, or the God-faead, 
for fo Fam-Ujls expone Jiefb and bhody except we fay that c- 
very bcleever is both borne of the lecd of David according 
to the flefli, and is God blcffed for ever. A horrible blaf- 
phcmy, forfoChrift, Eow. 9. partakes of fleih and blood ac 
cording to the Familijls way. 

And this way of changing all hiftoriesof the word in al- 
legories, is the way to elude all truth. When it is faid, God 
created rbe Heaven and the Earthy thcSea,Man, Beafts, Birds, 
Fi{hes, wee muft make the world an Imaginary andMcta- 
phoricall world, the Creation muftbe but an allegoric, men 
muft be figures, allegories and metaphors^ fo mUil heaven, 
earthy fta, land, birds, fifties, be metaphors, for ri?er^*f ^ffrwe 
a nallhi^ory of all that Jefnf did and faid until/ the day be was taken 
vfto heaven^ AA. 1. 1,2. Asofall othertrue hiftoriesin the 
word. Elfe Families puts us Co a ftand in all the Articles 
of our faith. I confcfle the way that Del and the Families ^^^ ^^ ^ ^9 
take, wheo they cite thefc words for an iaternall word, and a 
fpirituall and allegorick fenfe, befides the licterall fcnfe. The 
mrds that I fieake are jpirit and life^ I$an unavoydable way 
to elude all fcripture,and M, Beacon in his Catechifime while fac 
clcarc himfelfe, is a groffc FamiUft to mee, for he fpeaking - 
of Chrift crucified, turnesall Cbrift in a Metaphoricall Ima* m, Beacon tum^ 
ginary Chrift in thcfe words pag. 1 37, erh Chrift o- ' 

^^ b$wlong did thit [uferinglajl.^ vcr in a meu- 

^. Till he gave up the Ghoft- phcricallSa^ 

A. The eld man. 

(^ Wi^at woi the eld man i 

A. The finfan man. 

Q;^ Is the fmfuHynan ceafed ? 

A. Yes, in Chrift* 

Q^How fo? 

A. He was left nailed on the croflf?. 

Tfaefe words (wfco x9m crucified) in a Catechifme, askcin 
what natiu- Chrift fuffered, and whether or no Chrift God 
&man iniegard of communion ofproperdes may be faid to 
fuflfwr. JFb$ did fufer ? Now he Qaould anfwer the Lord of 
life in his hildiimc mWK?» BaipaHing ehc anfwer touching 

Aa 2 aU 

I go '^f^^ f^^^f^ 0f later Families 

all petfonall and xnaccriall fufferipgs of Chrift, which is a fpe-* 
cialUiid fa.idamencallj article of our faith, and ought nocw 
be omitted in a Catcchifme, he conech to amorall fuffering 
of the body of fin by influence of Chrifts dcach on our fouleS; 
now firft tnd primarily Ghrifthimfelfc was nailed to the 
CroPfc as a factifice, for our finnes (this is otnictcd by £ca^ 
con J feconjarily as a fruit of hisdcaih^ tht Old-inan is cru- 
cified with him,Rom.6.buc not as Beacon mears^ thatthe Oid- 
nian is ceafed/and we fin no ixiore being once juftificd^as if the 
Ol4-ffian were perfe(Sly crucified, as he anfweretb. And it 
is tisue, that Chrifts dying teacheth us to die to finne, and fo 
Chrifts death is fpiritually tobc expQn~:'d^ where the fcrip- 
lure cxponeth it, as Kom. 6. i^, 2, 3, and i Per. i. 23, 24. and 
elfe where. But that is no groiinj. for Fafijis^ Antmmians 
ani F^w//i/?ito takeaway all the truth of hiftorles touching 
Chrift hisincarnation, death, refurreftiopi, afcenfion^ fitting 
at the right ha^dofGod^ redeeming of the world, heaven^ 
andhelt, ar^i to fubv^rt our faith and change atlinfpirituail 
and allegoricall fenfes under pretence ©fa fpirituail Gofpel- 
preaching, w^e cannot then by the learning of thcfe Jugglers 
cxponetheftoryof the drowning of the world by water?^ 
but of allegoricall men^ allegoricall drowning, not literal- 
ly. Forifweexpone the ftoriesoftheS^ctipcure literally, F^-j, 
mili'ishy we are literall expofiters and know nothing of the 
fpirit and fpirituall learning- .^ 

7 The fe F^?«//i,^i teach, th(H Chrijl reveaks his mil hy no 
vyce^but the voycc of the S fir it in the Saints yfAO^. that is, the 
inter nail Spirit iand word is our onely rule, and not the wri- 
tcn word, furabletoH.A^/cb/^his Spirit, and to the Emb>- 
fmimcs of Swenckefield:^ and to John U^'aldffo;, fa piece that M. 
ie-^co^ highly extols, p. 1 3 8. Catechi. who hkh, ConftJeraiioyi 
^.f.S.)Tbat bekevers m^ ufcofforne rules ( 9f Scripture) to fre- 
fii^nU^'iUejje^^^^ f}^^ h^^l^j^ ^f their be- 

hyll ^aconis ^y^ rather tdccnforrne themfelvcs cutwardly -with tbejons of Adam^ 

an' Eiiihyiud then kecaufe tkey feci tkcmjelves to (land in need offuch obfervations : 

and re/edch forafmu^k m they being governed by God alone^ obferve the wH of 

the faiptuics. q^^j^ und^xfkoUj defend on it. And the fame Popifh Author, Co»/. 

32. f.ior/^loS, Dj^kph crucifixes^ InkigeS'^ And the holy Scriftures 

J^fbdets of Chrijiian Fkty for te^^innm (M. Beacon Vlho com- 

^ ' mends 

z;^ New England- ipi 

mends this fuperftitious Famil.fticall book, muft alwaycs judg^? 
Images unlavvfiillj fo as a CbriiVan having firfi f faith WaldcfTo 
fAoS.)ferved himfelfvpitb kcly Scriptures aswitb^in Alfhahtt;^ te 
afterward leaves tbetn tofcrve for the fame effect te begmnerSf he at* 
tending to the inward inff nations^ having for biff refer Majler the 
Spirit 0f God y and fervim^ bimfelfe -with holy Scriptures^ as "with 
an holj converfatioHy and which a^ufetb refrcfhment unto him j alto* 
gether putting fro^nhimfelfe a^ tkcfe writings which are written by 
an bmtane Spirit. So chcy juige Scripture to be written by an 
human fpirit contrary to 2 Per. 1.19,20,21. 2 T/>«. 5.16. 

8 Its foUy to conclude of certainly of Serif ture^ and not of infaUi^ 
bility m tbt interpretation thereof j So M. Sdtmarfhy and MDeB^ 
deny the Scripture to be an obliging rule to the Saints, but 
onely the word written in the heart. Hence, as the Holy Ghoft 
ditei the Scripture^ fo aifo ditedhethe cxpofition of Scripture to the 
Fa'miliftSj and their expofttionU as infallible as the Scripture^ be* 
caufe the fame Spirit §eak^ in bothy for the fame ^irit that dites the 
werdvikd expone it. 

Anfw^ Then mud the writing of H Nicholas j and the uncle -n ^ 
hedfcofLove, and of Antmmia^is^ be as infallible as the wri- 
tings of the Prophets and Apollks^ who were immediately in- 
spired 5 Horrible blafphen^y* Men, and holy men may crre 
in th.^r Expofitions, but the Word of God is infallible truth. 

3. The Scripture is our rule, by which all other Truths, Do- 
brines, Spirit?, Revelations muft be tryed, aadif they bcnoc 
according to the Law^ and the Tedimonyy there is no light in tbctny 
Efa.S.i9:,io. Lkk^l6.^0^^i. Ffa. 119. lio. 105. LuK^ 4. xy^ 
I8,i9:,20521. >b. 5.39- 2T/m.5.i6. Ml.26.22. 

3 No marvell that Antimmians be Anti^fcripturianSy and de- 
ny Scripture to be the Word of God^ atiiiming it to be a dead 
letter, ^humane thing of Ink^y and that What the Spirit fpeaks 
to the foule, is onely the word of God^ and no other thing 
contained in the Old and NewTeftament. 

9 Faithjuftifying ks no fiduciaS recumbency onCbriij God and 
Man. Ncrr doe we eat hisjiefl) and drinkjjis blood fpiritual^ by be^ 

keving in Chrifi crucified, but by a£fs of humility ^ {^^1% our felf to Scaven headed 
beflejhandnotbing^andCbrijltoL'€inusbl6od^ that isy the Jpirit^ ?^^^^y?> i"- 
lifc^ and power of Goi^ as if we were Godcd with him. 

la Godand man united in one eate the fief}} of the Sm of mariy 

A a 3 and 

I p 2 The tenets of the later 

and drinkhis bloody or man as Godcdy and Gcd c^s humanized^-p,! 1 1 

11 'Tbenafonings anddi&ates ofourjphity are tranjlated inu^ 
ihe arguments rind diS^tes of the Sprit of Gody and fo the writings 
reajcrJngydid arguments become Vivine and eternally not humane 
and temporary. Wind-mils, and phanacicsmul\ they be biggc 
withall^ who leave the Scriptures, and imagine ihit Godonc- 
l)\a(fts5 underftands, wills, loves, feares, hopes^ &c. and doch 
all in the Saints. 

12 S-^earingat all^though before a Judge^U unlawful! f Simpl. 
Dcfcnc.f.2 2. 

13. While you tell the people (^faythey to the godly in New* 
England;) that by forrow^ compunSiony and anxiety of Spirit^ and 
tX9uhieofminde^ they communicate in the fufferings of Cbrijl^y it it 
nothing elfcy but to conclude the Son of God to be Beliel. 

14 Baptifme is unlax^full:, except it be conj$yned 'With the crojfe 
and fufferings ofChriJi^So Saltmarfh Sparkles of glory^p. 30,31^ 
denycth all Baptifme. 

1^ Js every Saint ought to hear the wordy fo ought he to preach 
If, Calling of Minifters is groundlcfle, fop.66,67. fo theAo- 
tinom. Beacon, Catechi^p.y.S. and Salcmarfh Spark* p.i 31. 

1 6 7hcy are Idoll Shefherds of Rome, xvho cannot preach to the 
people but in a way of fo muchjiudy and eafe^ not labouring pith their 
hands for their bread^p,6 J. 

17 If I preach the GG^elwllingly (fay they) I have a reward^ i 
Cor.9.17. thatis^ if I doe it out ofartyabilityySkiB^orvpillofmine 
oXQne^ gotten^ or acquired by any paineSy or induflry^ as men doe attain 
to Arts and Trades, wherein they are to be preferred before and alcove 
ethers^ then I have a reward^ that is, fomething to be attributed^ 
and contributed to me for thefamcy then Igoe about to deprive my Lord 
^fhif rights (hewingmy felfe an unfaithful! StcwardyScc^ Simph 
Defcn.P.68. then was Gorton unfaichfuil in writing this book, 
for pains ofart he muft have taken in wticing, in confulcing, 
by rcKling the Scripture, to fet down Chapter and Verfe, but 
all this is the Enchyfiafticall gang of Divinity, in which An- 
tinomiaas in praying, tclecvingjoving, bereave us of the ufe of 
minde^ will, rcafon, affections, and make the Holy Ghoft and 
Chrift in his perfon united to us to doe all. 

18 Toprcachfor (fipendor contrituUontistogiv'j untoGod^ and 
unlawful!^ contrary to i Ttm 5.17J 8^Tp. whi'.^ ^ %^9<}^h '^^i" 

Familifts in New Englamf. i ^3 

pends be the preachers dcfigne and end. 

ip. None if to foretbijik^ofwbat ffrVr §r [ubjeli he i^ to f reach oriy 
but as Gods Sfirit for the time cnhlh in his minde^p.7$ . thac iS^he 
is ro Ipeak phmcies, wichouc fenfej rrcthodj or incemion ro e- 
difie, which thing the Prophets, Chrift,aQd Apoftles^did noc in 
their preachings. But of this befcrc, and fomewhat hereafcer. 

20 He denies the refurre^ion, exponing thtfe words, My 
fiefhjbal/reliinhofe^thatifymy x^eah^ujfc and tyred out condition 
hath re/f and (i-rength in another^ though net in my felf-^ for tope^ that 
sfjeen U no hope. This place Ffal:i6. is exponed Act.^. 26, 30, 
Ji,32.ofehehopeofthcrefurredionof Chrift and of ours in 
him who is the firft begotten of the dead , but Gorton^ p. 106. 
wreftethit moft foolifhly to another fenfe, as iF it were meta- 
pkoricallflefhaniburiall,andfo an allcgoricall and fpiriiuall 
refurrcdion onely, 

21 He moft corruptly and unfoundly turnethall the Scrip- 
ture in childifli Allegories, as is to be fcen,p.p6,^7;98. 

In the follovring Treatife you have other Antimmian conceits of oth«r Jn - 
holden by Kc. 7mne^ who coldly rcfuteth Djftor 'taylory and uomians^nowm 
by M E4*o?2 in his Honey comb^ and Saltmarfh ot latefaine E/^^/i.i. 
off conformity to AntinomianifGie, and Job. Crijpy a godly 
man (as is thought^ Buc Melancholions, who having builded 
much on qualifications and fignes, fell to the other extremity 
of no figncsof fandification at all, byJFf. Venneixn High Altar 
man, a bower at the fiUables of the name J^jW^ and conforme 
to all the abominable late Novations introduced by Canterbury^ 
who alfo oppofed the Remonftrance and Petition of the well 
affeded^pleading for ariddance from Epifcopacy, Ceremonies, 
and other corrupt ions^ andi^nowarigid Arminian, and anc- 
nemy to free Grace, an Andaptifi^ an Aminomian^ to thefe 
)»ync Faul Hobfon^ who fpeakes more warily then the reft, and 
K^ieac9rhi^ his lace Cacechifm,who holds fundry groffe points, 
and M. I>el in his Sermon before the Houfe of Commons, 
whofe noble Aoccftors could not have indured Familifme^ i9a- 
Hnia^ifme^ or the like co be preached in their ears. 


I gj^ of the later Familifts 



Saltm^iflic/f^ret/; hk mindetcuchkg ferfonaS mrtificmtien faint" 
lyy and holdeth w^ny olher pints &j Familitae, 4f ef Chrift 
' crucificd^rijen.ajccKdcd to heaven in a figure^cr in thef^irit^ 
not nal/y in [kk true Marrkad. 

Sj4lmarjb is now the chcife Familiji in Engjmd^ hath writ 
ten ot late a Treat ife called Sfarklesof glory:, which con* 
taines the fpirits and extrafticnsof thedodirne ©f ^wewci^- 
feld^ David Georgius ^ Henry Nicholas , and all the Familijisy 
Jntimmians and older Libertines y in which he profeffeth him— 
(t\it A Seeker^ anddifclameth Presbytery^ Independency^ Ana- 
baptifme^^nd that there is r cither Minijlery; Cmeh 9r Ordi^ 
nances , nor any proiriifc of continuance ot* them till Chrifts 
fecondconimin§5 contrary to Mat. 28. ip:> 20,21. Ep/;r.4. 11, 
12,1 3. Mat. 26. l^.Mat. 24.14. And pleads forliberty of cen- 
fcicnce, and yeeldcth that he will write no more againft that 
learned and Godly man M. Tie. Citt^r. Hcc farther labours 
to clear c himfelFe, (Sfarkles off^lery pag. 323, 3 24, 325, 3265) 
That he faid, that Chrijl hath beleevid ferfeCdy , repnted f er- 
fedl)^ mortified fin ferfeSly for us j which hee thus explaincth 
to wafh it from Antinomianifme and fo calleth it a pretended 
Sdhmifjh _ I (faith hee J that Cbrifihath done all for us is truths hee 

would clcarc hath fuH filled all rigbteoufnefe forusy but that which is of the Law 
faow he faid ^^^ fj^^t which k in the Co^el in graces.&c. Andufenthir^c^ 
paia^^^^ c«w|?r is made unto us righteoufneffe^ &c. 

ved, repented, ^ Faiths Kef entance ^Mortification^ 'were all in Chrifi origin 
and mortified ginal/y^ pimotilyyOS in ibeir n^ture.their fount ain^their toother fecdt 
fnlor us, but and therefore hee is [aid to give repentance to Ibsid^ and he is the 
toaoporpofc. Jtithourandfinijhercfour faiih^ and it is caled the faith of the fon 
ofGod^ and of his fpdnefeal! wee have received^ and grac^ for 
grace^ for every grace in. him^a grace in us. 

A. 1 If Saltmarfij have no other fenfe, but that our faitky 
repentance^ mortification:, are in and from Chrift ^ the merito^ 
hs f^w/fjbecaufe Chrift by the merit of his death procured 
grace to us tobelccvC; repent, mortifiefinne, 

2 That 

Familifts p/New England. if$ 

2 That riicfcarc from Chrift ej^de;zf^r., as the efficient caufc 
Kit from tbe fpirit of Chrift infufing the life of GdcI in di, 
and aftuadng the fupernaturall habit of grace in us and work- 
ing in us to Wil and to do^this is chat which Proreftant Divines 
fay, that Chrift is our Savior merito and ejjicdcia^ by the merit 
of his death, againft Fafi^s^ and the affeduail; yea,aad the 
irrcfiftable applyiag of his death to fuve us, as we teach a^ 
gairil ?Ap^s^ Fdagianiy Secinians^ then furely I hope nei- 
ther that learned man Af. Gattak^r, nor any of oursceafured 
M. Saitmarjh f jr Antinomianifme or any hcrcfie, in his point we 
agree, ^ud then we fay that M . Saltmarfb in thefe words, gi\e8 
us a faire ani ingenious Recantation. I am glad of this. 

But Saltmarfb wiH be found to wa(h Antinomiamfme off him- 
fclfewith Ink^ water, and he hath no face, at leaft it ismach 
ignorafi'^e to call Pr9tefl'ants LegaUifiSy becaufe they teach that 
our fkitaiTcpentancejand mortification are from Chrift.by way 
of merit and the effcduall working of grace,nor did ever Pro- 
iejiam deny this. 

1 Saltmarfb free grace ip.6l^6i. exclude th perfonal not aft- 
ingfuchandfucha (inneand our perfonall fand.ficatien from 
being part of Gofpelpure, and fpincuall mortification, p. 
42, ^J. And faith 5 our fure and Gofpel tnortif cation iftobe-^ 
leeve that Chrid mortified ftnne ferfeHlyfor uf^ and the like hee 
faith of faiidification, and repentance, p, 84,85. So Saltmarjb 
wiUcth us not to repcnr, nor belceve, nor mortifie finnc in 
our owne perfon, but to belecve Chrift hath done thefe for us 
perfeftly,and then we beleete,repent:>and mortifie fin perfeflly 

2 He citeth Scripture, Bkf^ee 4re /^wS/jfec/, butyee arejufii^ 
fed Sec. This is out of all doubt perfonall fandlification flow- 
ing from Chrifts merits, and his fpirit. And I can do all things 
rbrougb Cbriflj which firengihenetb mee. This is perfonall do- 
ing Sa Fauks perfon by the grace of Chrift, and-wee are bis 
workpnanjbif created inCbrid Jc^iismto good worses. Thole be 
good workcs that wee in our owne perlcn doe^ by the fpirit 
of lanfliftcation. But Saitmarjh exponech all thefe to be not 
curs, but the vefy perfonall acffm^s of Chrift, for his words 
are thefe, pag. 84. free grace. 

Jlhbefe [criftHresfet forth Cbrifi tbe fan&i fixation and thcfulnejfe 
$f t/V, tbe^U m ^H Cbrifi bath bele^ved fcrfcCfly fvrhiyhee 

Bb mtb 

J ^ 5 Difcoveries of Famlifrr.e 

bath refentcd fcrfcdly, he hath jorrowcd for fmne ferfdfly^he hth 
^htyedfcrfcifly for myam\ all is ours, and ttc are Chrifts.and Chrijl 
is Gods, ^ovj Saltmarpj can have no fach fcnfe as here hee 
would force on himfelfe ; For never man doubted, but perfo- 
nalladlsofgraccjor, don by the ftrengthot- grace, are our$; 
but how are they ours.^as -we are Chrifis} onely as Chrift acflecH 
them for us without us. No, are tb^y not ours? the Spirit of 
Jclus worketh them in us,and caufeth us perfcnally to doe and 
aftthemjE^ei^. 36.27- Jobnj. 39? If Chrifts perfeft bdce- 
ving, pcrfeft repenting, and his perfedl mortifying of finne be 
ours, becaufe Chrift did thefe ads for us ifi the dayes of his 
humiliation while he was in thcfle{li;thcn are they ours before 
we be born, and the holy Ghoftmuft exhort us to doe all in 
the ftrengthof Chrift,and to be fanftified, and tobeleeve per- 
fedly tojoftitication, andthat we be hi& workman{hip> to 
walk in good workes, that vie put on the new w^«,that we mor* 
■tifie fin 1 640 yeares before wc be born: for fo many ycares a- 
goe Chrift performed all thefe things for us : but we are this 
day exhorted to put on the new man , and to walk in good 
works. Now the holyghoft infcripture muft either fpeak non- 
fen fe or whc he hith^^walkjn love eve thkr day.refem while it is to 
daj'ifland up- from the dead to day.beleeve to day\hQ, muft mean^you 
need not ftirre foot or hand^or any power of your foul to thefe 
afts : for Chrift performed all thefe acflsfor you 1 640 yeares 
agoe. For then he muft mean Chrift hath ref ented pcrfedly in 
me a beleever,and wrought perfed repentance free of finne in 
me a finncr , and Chrifl hath obeyed perfeftly in me a finner ; 
that isj by his merit and Spiiit, Chrid hath wrought in me and 
iamyfinful perfon, perfciflobeditiKe^ andfo hath made my 
perfonall fanftification^my perfonall new obedience by his 
grace perfedj andperfecftly conforme to the Law, which is 
moft talfe. And when Taul {mhjam able through Chrijls flrength 
foJo(!^//^/;/>;gJ5 his meaning muft be, Cl;r//if worketh in me, in 
myfiiifullfoule, underftandingr wilU afte(5Vions, and whole 
man^to doc all things through Chrifts ftrcngth perfe(?l!y:> as 
Chrift doih all things perfcftly. Now, fufr, Chrift doth all 
thingsperfcrdly^and without finne: But did Paul by Chrifts 
ftrength all things pcrfedly , andfo as he was free of finne/ 
•lihinknoc, 3. Saltmarfh taketh upon him toyedd us fome 

purer : 

/^M.Sakmarfh. Jgj 

purer and finer Gofpelraortification-, then the Tmcflant Le^ 
galiis have done informer timest as he faiih,pag.6i,(52. Now 
if his morcificacion be in Chrift onelyj an(J not in the finncr 
hinfifelfe^norany acflcf him, and a perfeft mortificatioa in 
Chrift onely^as the meritorious caufc^ and alfo as the onely 
efficient, not in us, and as in Chrift the onely fubjecfl not ir>^ 
us : then I grant he gives us a finer mortification, becaufe what 
Chrift doth onely and perfed:ly,and in himfelfe^ not in us,muft 
be finer then any mcrcitication or rfh of fandification we dt)e 
in our perfon, though we doe thcfe by the Merit and Spirit of 
Chrift working in us to will and to doe. But then Sahmarfh 
nill he, will he^ muft fay , the Golpel-morcification is that 
whereby C ^^h^^ hach perfedlly mortified (in for us,and not that 
f which he-fay ih. Sfarkles of glory ^^i^^^'^I'S*) mortificationv/oicb 
Chrift firll dot'oin himfeifyandthen in m through bimfrlfj and fo he 
vtodicares not himfelfe, (4.,^ I never yet (faith hQj denied gra- 
ces md fruits of the Spirit ojfGodyWhich apfeare in faitb^repemanccj 
new ^bedieme^ mortification of finne. Ijpeak^ it in another concept 

tion^and meafure of lights TheCbriJiian as tkeEnglifl^ or 

French^ can onely ffeak^in his own tongue or langua^e^ till the Lord 
he OneyandhkName One a^nongfi us. Itistrue^ I. Sdtmarfh and 
Antimmians fay^there are graces ofFaithj Repentance , Mortifi^ 
tationyor rather:, (as Town faith J gifts of Faith:,&c. But I. they 
are not Gofpel-mortification. Why? Gofpel^mortification is 
pcrfedl in drifts, faith Saltmarfbf Free Gr^ce,pag.84. thefe that 
are in us, arc not perfeft at all, nor conformable to Law and 
Gofpel. 2. They are not commanded fo, as the contrary omif- 
fions fhould be finne,they are onely free and arbitrary ads of 
the Spirit,and of a fpirit feparated from the word. ^^.Salttnarfi 
denies not graces in faith, repentance, and aK)rtificatiGn. But 
he denies the neceflicy of the things themfelves, as aded per- 
fonallybyus; Y^a, Saltmarfb faith, Confeflion, Repentance, 
arcfinnesj atleaftinfirmiciesorfinnesof weakneffe. For free 
Grace,pag,87. he hythyToufay well: For David cryed out in the 
litternejfe of bis fo^kitbat i)is Jinv:^as ^er before kimj andtbenhis 
fandffication was oulof bis ftght^and thatGod L.J forgotten to be gra^ 
cioHS :hut Ifaidfaitb be^his is my infirmity An which words, D^ 
vids confeflingof his (inne, which is an ad of grace, Pf^lme 
51, is joyned with his quarrelling with God, as if he fcad been 

Bb a a 

ad — - - - 

ip8 Diffdveries ofFamilifme 

a changed CodyTfaL 77. and of both it is tayd,that David fayd, 
7hif if my infirmity fit my finne. Now if hee fpak nocof lioch^ 
the words can beareno fenfe ; and if fo, confcflion of finne , 
^ and by the fame reafon, repenting of finne ) muft bcc a 
finfuil infirmity. How then can Saltmarjh acknowledge grace 
or fruits of the Spirit, except he acknowledge grace in fmning, 
which were abfurd. 

4. .Wrw4r/& calleth his unfound fpeaking, n Ghriltianfiea* 
kiHg^ill the Lord be one^ and hif Name One ; as if the exprefllons 
©f Antinomiansand their Hereticall doflrine, were the lan- 
guage of a C hriftian, when it is the language of the Jntichrift. 
And if Saltmarfh failed but in exprcflion, he fliould have an- 
(wered his own Arguments, and the Scriptures that Mr. G^f- 
tak^r allcdges on thccontrary,and confcffed Mr. Gattakers do- 
ftrine was found in that point, and his own Familifticall,in hi^ 
way of exprcflion of it^at leaft. 

Yea Salttnarf) further enlargeth himfelfe in other Articles 

o{ Familifmc^more unfound then before;) and worfc, if worfe 

can be j as 

Sparkles of ^ • ^^^^ Ufayd to he made after Gods ew« Image^x^hich Image xpjf 

sfery^P-i- JefusCbrifly called by Tauly the Image aj the invifibk Gad ^ the 

Irightnefe of his glory ^the exfrefe Image of his ferfon. 

Scriptnre fayth notf that man was made according to the 
Image of God Chrift ifor Chrift is the Subflantiall and eternall . 
Image of the Father. Mm was created in the created partici- 
pation ofGod in righteoufncflfc and hoi in fl' , Efh.^, a J. 24r 
and cipcchWy if'Saltmarjb fpeak of ChrilV as Mediator f as he 
doth, it is ipoft falfe. 

2f Man while heftocdwas the figure and Image of Jcfus Chriji 
in his new creation, or whole body^or Saints- p. 4, Sfarkles ^f 

An.V. 201. he fetteth down this as the laft & hightft difco- 
very of God to man^bove& beyond what Protelimtsjay offal-- 
nation by faith in Chrift: crucified^ died:, buried, afcended^ fitting at 
the right band of G$d^&c, For all thcfc Gofpel* truths he re- 
j^fts asliterall and fleftly,.T/be>/ii)', (fayth he, fpeaking of R- 
Hiilifts) Mam was a way by which Godfreached frji to many and . 
WOi not the fir (i man in whom all flood and felly but a way (figurative 
ajnd allc^orick^not liceraU and hiltoricall^as if Mam were a true 

in M. Saltmarfh. 1 99 

rcall man) by x^bicb tbU m) fiery ef God wai made t§ apfeare. But 
what Scripture is chw^re, thac Mam in the ftitc ot Innocenq^ 
was a figure of the Myfttcall body of Chrift Mediator? We 
may not at our w ill fanfie figures and types Where the word 
gocth not before us. 

5. Thif excellency and glory of tke firji moHf as it left G^I^ 
Ujc and communion m bim^ was a figure or image of this creation (/f- 
farting from God:, am living cut of God. 

Anf. What reafofl hath <S'4/rw4r^ to fpcak with H. NichoLn 
who faith man finned from the beginnii-'g, b9K fpeaks not one 
Wordofthefirft^J^tm that finned, asif th: firft finncr were 
not one fiigle man, fee Knewflub againft H. Nicool^. 

2 The Scripture faith^/Jow. 5. AH finned in the firH Adam^ Familifts deny 
asthehead^root^ flrft nature and publick father of all man-, the & a Ad^ 
kinde.. By one man many were made finners^ inherently and in. to be a true 
crinfecally. Saltmarjb will have all men to fin in Adam, . ss in "^^> ^^^ ^ ^' 
the firft figure^ type and Sampler by imitatioii,onely as Peiagius q^m^'^u^^ 
faid, or he will have the firft ^i/4W^ a man figuratively onciy, manon^figu^ 
not really and indeed, and wee know Familijls change the ntive!y,in re- '' 
wholeftoryof^J^imj fall, and fuy the tree, the Garden, eat^ gardofhismy 
ing were not materiall trees,, gardensj&c. but meer figures, f^^^^ ^^Y ^hc 

4. Jefui Chri^ it the Rczelation of God, even the Father, this ^'^^^^^^"^ 
i^ the glajfe or Cbriflal! of Godwin whom we with ofen face fee God^ {ufferctb. 
p.ii. ' * i: 

Anf. In 511 the wildc exprcrHons^ he hith of Ghrift, as chat ' 
hcis Gods Revelation, Gods Cbri'}all: He calleth him nor {he 
Son of God, by an cternall generation^ as Divines from Scri- 
pture fpeak; 

5 Toe vaile oftbSf firft Temfle or creation^ w^is rent by him wbc 
(fucified^Al/flefb through the eternullffirii and ennedinb^f glory. 

Anf. What Scripture faiih Cbrii crucified all pjb through the 
eternal! (^irit ; huth Chrift nailed all hisflefh to the Croffe ^ or 
muft hemean^asheelfewherehinteth, that Chri.t had rot a 
proper naturall body of his ovt^ne, in which be dyed^^bat ^11 his 
myfticall body the Church is his body, in which he fuft'ersaf- 
flidions and death in bis Saints, as in his image, then muft th^ 
fuffcrings of the Saints be that fatisfaftion and price of Re- 
demption, payed tojuftice tor our fins, and fo as mzRy ai- 
fli<^ed. fuffering SaAOts, a$ many Saviours^ -^* 1 •' 

'200 'Difcoviries of Familtfme 

. taj- 

6 Sparkles ofglory^ ^.^%^l6y 1 7. Ec ackj}cwlcdj[cth m^viji- 
bhCburcb-^ht oncly the inviftblc h.^pizcdhm one Spirit. 
• '''iArif.' The word acknovvlecigcth a vilible kingJome likca 
Pamilifts ac' rfraw-occthit gathers jn good ynd bad^ a barne floore in which 
knowledge no {$ chaffc and come, a l-icld^ m which is wheat and tJircs,Matth. 
vi(ib!c,bmon- ^-^^ a vifible houfc ot (ons and fcrvanrs. 
ly invij.hle ^ ^^^ ^^^ ^^^^^^ ^lY^j, 2 Theff.2. if thss^m^f't fc/h m every man, not 
^ the Amicbrifi the Fofc of Koiv.G. ., .. 

- * .^;^.Sq iaid H* NichoU^^ judgiiTg all ,the externals of Popery 
indiffertnc. #. ,^ ; \'} .: vin.: ' ^' ^A^y/ 

. 8 Pag. 29,;o. TfceBripf/jfwefi/T^^terjif John Bapt^fts^M/*• 
;7//^er>r/7/C/;r//?>C/;fi/?6^ft/^cJwo«e:,?2©ri'i^x Difcifles, but frm 
jVU^iH JohvsMi?2i(leryyfotbatBapti[me of water if done away^ its other 
'.?. 4 ^;:. legal/ (b^dovPSi and all baptizing ffok^n of in the Epijhles'^ is f^itl^ 
iuali baptizing. ■ ■ -w • , . ,. 

. , . ^;z.Chrjft gave a contrary mandatejM^r.aS. 19^20. and Pe- 

l^'\ tcr faith, ^c7. 10.47 .Can any man forbid water? Ad. 8. the Eunudi 

\ wasbaptized with wacer^^^?.!^ 33. CoL 2. 11,12. i Per. 5. 

-20^21. ^nfino;^/^^/ judge baptifme, the Lords Supper ii;difte-< 
rent, as lEhey doe all cxternall adminiftrations,for 10 them they 
are but the killing Letter, the flcfli- 
Familiftstcach 9 Chrijl afcending to heaven^ went out of ficjir into /p/rif:> f.43. 
thit Chiift is Sparkles. 

notafcended j^, Hc hath not then our Hature and flcfli in heaven,contrary 
to heaven m ^^ j^j^^^ 2.64Be is not then our High Frieji now touched in hear^n^ 
n^fii^^^ ^^^'^ ^ fed/«g()f o«r infirmities^ his flcfti is now;zot the new and 

"^'"'*' /iz//!f2;gW4y, contrary to Heh.^.\%.i6. chap 7. 24,25, 26. ch.io. 

20. Nor doth the Heaven containe him till the laft day^^is the Scri- 
pture faith, for his Spirit is every where. 



'\ Chap. XIX. 

Saltmarfhwitb Familifls pbangetb divas new adfnimftr»tkm,6f 
the Law, 0/ John Baptift, e/ tbeGoffeli of all Joints. ' 
• .1.: .•-....«<!.. .i'irj:-' " ■ ' 

10. A Nticlniflyor ffcc »«y/fcry of-iniqidt) came in ufon thiftni- 
JL\ nitration by giftf and Ordinanmi, end the glory of theffi* 
ritjondfowerof giftsy w^M^offjwni^iS v.ifiileQkmbr'f the glo- 

/;»M. Saltmarfh. 201 

ry of God from the T^empls to the tbr'e(Jyeld, till it vs>x wholly ^depat* 
ff:j', — and tillthimis in the abfcnceoftbejpiriti and of gifts were 
Adminidrcdby Arts md Sciences, '■Aii'd Grammatical!: kf.^Aedgeof 
tongues and languages, p.45 • ^be minidcry thatjhall defrroy the An* Sparkles of 
tichrid, ifjcirn himjclfe, tk Profhet whotn wemunbcare,and the glory P-4P- 
GodofWdm we faaliheJl taught^ pa. ^9. '^of that- of Arts and 
Science's HcauiredbyiiaMallfomrand'indk'ify. •■' 

^nThe falling a wiy was, nart he wafingoffxtraordinary 
eifcsof the Spirit in the Apoaies. But the Anticbrids bting-; VVhatis Anti- 
in- in of another Gofpel, >ln2.ver.io. and the Spirit that g' '°J^- 
c^nfeffeth not that JfefasChrift iscome intheflefhi Jo/>.4.3. j^ i,^^^ ^^^ 
is Anticbriji as the Libertine sH.Nicholx^ Job. Saltmarfhmd pmefiints 
Fmililis who pag, a i9.partethwitb the c&mmen Pxoteftant to whom tiny 
beholdafiateof condemnation infmand awayoffdvdtionhyjefuf(3.inyai[kgi\ 
Chrifl and faith in him— tohe teut a knovviedge ofCl^n/faf/er '^^*=^«* 
thejie(h and of ChriH asoneftnglefcrfon or figure ofaman and the- 
iirfi ilimvfe of -the love of God, and but merely <i discovery beyond- 
thcL^andall butafieiblyjpiritualty. And why? becaufcthis 
comes not by a Yard-length up to the F^w//ze of Love, and' 
teacheth falvation by Chrifl: whom thefe men call a figure 
of a man becaufe not true man. And the Antichrifl came in 
the FoPe alfo,and denyed Chriftto come in the flelli,nullifted 
his manhood', with tranfubftaniiation, a vifibie head of the 
Church, Images, merits, traditions of men, &c. invocation 
of Saints, prayer for the dead , workes of (Hperercgufon 
&c.but all thefe are indifferent to Mr.SaltmaxQ} and only An- 
nchriiiian becaufe literal aad extemall, F.ot becaufe they are 
not warentel by fcripture. and hee. brought in theabufiof 
Philofophy, Logick, Arcs and tongues , which mach. darke- 

ncdGofp:l-glory. , , c ■■ : . r f Wa•'.•;^'7;raak-• 

I The Apoftks with gifts and the Spirit made much ufe of ;,5i the A?ti 
arts and tongues as infenoar helps in their kmde to convert ^,;.-fj ^^ ^^^^ 
foules. becaufe linntrs are not Aagels, and faith came by hea- in with arts & 
rinf^ of known languages and fent preachers,K5?H.IO.i4. tongues, & yet 

? SahmarQ} hh Sf arises of Glory, muft be an adminiftration flj*^ve« tl^c 
by artfe & toTigues^and fo not that Miniftry that can dellroy die SZ;:\l\ 
MicbriHy an<i (patkicS oi flefti and Antichniiiam^rnc net of of broken 
olorv for he bcfprinckles the margine of his book m the be- Greek, fuch as 
oinnin", till his breath faile and he dry up, with the popiili lace he can. 
° "* ^ of. 

2 Q 2 Di [cover ies of Familifme 

of bits of Greek, as p. i , 2, J, &c. and citations of Scripture ; 

and he hath had Ibme Art. fuch as it is^ in writing Treaties to 
the Schooleand Family of Love^ the profefled enemies of Pu- 
ritans; yea^thcre is no writings no {peaking of Ewg/z/^^no ccn- 
fequences f of which there be many monftrous ones that foU 
low not from Scripture fuch as ro confeflion of finne, no 
wc rking in the Gofpcl, but gnely belceve^^&c. in Saltwarfl^ hij 
bookes) but from Tongues, Arts, Logickc, and fo Familifts 
yet murt be under the Law. 

3. Obfervc that Saltmarft} in bringing in ^;2r/cbr//?,isdceply 
filait of Popery ^and the Rvmift/ Keligion* For H. Nicl)olH , and 
FMilifts deny the Pope to be Antichrift , and think the Majfe 
and Rontijh Prieftfaood indiftercnt^as all Religions arc to them, 
and there is no Antichrifhbut the Legall Proteftant voyd oi the 
Spirit^becaufe he fpeaks Gree/^and Heirw, and hath fome skill 
in Logick, and would have the ^'cripture? in ufc,and the prea- 
ching of Gofpel, which .y^/fw^r/& in his Reformation would 
lay afide^as contrary tothat^ Tejhallbe all taught ofGod^ he hath 
fuch a ftomach againft/«ior^/?24f4 nonpugnant j but whether he 
wil or nojteaching by the Word,and fo by Tongues and Arts> 
and by timothks attending to readme, fliall goe together till 
Chrifts fecond comming, as is cleare E/<iy 59. 21. Elay 61. i. 
where Chrift is annointed with the Spirit to preach, and yet 
that Scripture was fulfilled when he fpoke by Art & Tongues, 
Lu\^ 4. i8,ip,2o,2i, 22,2?, &c. And that Sermon was but a 
dead letter to the hearers, v.^%.^^. nor was Chnft for that un- 
der any abfence of the Spirit, I T/w.4.14,15, 16. and 'Revel. I. 
3. compared with Rez/. 2. 7. whereas he (ayth, T/;e Miniflay 
that M to deflroy Antichndyis more gkrioU'S then Arts and Tongues^ 
and this is Jefus Chrift himfdfe, 

1. Libertines faid^the Gofpel or Word was the Spirit him- 
felfe; Sabnarfh here faych, the Miniftry dcftroying Antichrift, 
is Cbrifly which is moft falfe. The Miniftery is but i. an Inftru- 
ment, 2. a created Ordinance ChnftisGod, Man^and Me* 

2. The Miniftery that deftroyeth him is the Word preached 
as an inftrumenr,and Chrift the principall caufe : But the prm^ 
cipailciufe removes not the Inf;riiment, as Familifts imagine s 
but the Miniftery ef Familifts (hall never do it. 


iff M. Sakmarlb. 203 

Whereas fonncT Aminomi,<iHs made two contrary adminiftru-Familifts with 
tions, one under tke LtiCi^ in the old Teftnmentj another undft grace Saltmar. make 
cr the Gofbe/ym the new Testament : Ct\:\y John Baptili was pin- n '^^^ ^^^m.ni- 
ned in as halre a Le^abft between bo.n. . l^,^^ Oofp I 

Saltmarlh p.68.afcer he with the FAmlUfts hith made a grea- -nd ail' Spinv, 
ter number otfpberes SiVid ciiclcso? Adminijfraticns^ foL'owin^ Annnomians 
ft^lpiritinhisfHlne^e a^dvarieij, hefbldeth thei:3 up in three^ ^^^^j /^aw,and 
^/L^^, (7<p^/, and Spirit J or of iLf/f?r, G'r^w, ^;;ei God^ or ^oipH, as^tficy 
of the Fir/tf Second^ and third Heavens. Afcerrhecut oi Da^ expcnc 
tilGe&rj ■, who faid the firft Miniftration was the law of death, 
and th:? letter, the fecond was un jer Chri/} and the Apojifesy but 
not very fpiricuallj but flcrnly^ literally carnall; but the lad un- 
der David George the true M^jji^h was jpiritfia/fy purely (piritt^^ 
Miy hejordtbat ofChrift and the Apofltesy and fo fpiricu^U^ that to 
hwCConfcierceor/enfeofunc/eaHnffff, or Jiny.e^ r^as a worl^ of ths 
p/b. And Saltmarfb faith it is fleihly, and licerall that a pardon* 
edm^njhotildconfeffe (in^ip,6^^yD, a Chriftianffaith hee) paffeih ' 
thr$fg}feveral!ages9 even as Chrifl^M under the X;i^V, circttm^ 
cifioTj Sftpper of the Lordy Baptifm^j and thtn hee crHciped all that 
fifi fifecVpalked in under thefe di^enfati^ns^ and entered untogb^ 

Anfvr^ Then he crucified BAptifme^ the Lords fufper^freachif^g 
tftheCcffel^the Mimjierj:^the viable Church:, and every outward 
letter of conference, praying, for Saltmarjh now turned Seeker y 
denies all thcfe, and hee muft have aucifyed all his preaching, 
tongues, writing of books. 

2. What tcnguc or Science of the H<?/j Gbofl taught Salt- 
marjb to call the Ordinances of the New Tefiament^ pP^^^^rpJh- 
Ij Ordinances i for I doubt,he mcaneth not that Chrifi true mant 
dyed for ourfinSy for 185, 186. he faith \ It u a difcoverj of the 
highefi attainment of Protefiants generaSjy that ve are iorn in fin^ 
— — And that the ^aj offalvation ve>as hj Jefus Chrifi the Sonne ef 
Cody bom of a Virgin in thsfulneffe oftim*^ made tmder the Law, 
bearing our pnnety crucified^ deud^ buried, and rifen^ and afcen-- 
i/edy and entred into glory J c^c, hut p2ig, 1^0^ Ipl. heforfaking 
ibis as legal! doflrine, tels us oj a further difcoverj ^as to free grace 
as if the Proteftant Doftrine were merits of men, not the free 
grace of God ; And he fecteth downe that of the Antinomlans, 
and not a woid of Cbrifi God-man, crucified and ^ad for our 

Cc fins; 

20 A Difcoveries of Familifwe 

fins; JndtbeconfelJionofFaitbymadeinthi^ Ajfmhly at Weft- 
iTiinfter , }ca^ all the Reformation nov?^ is oncly in fome outward or- 
tf/wrtWf ex (faith hej net any furcr or more glorious discoveries of 
Godi or the Sfiritjor Jefi(s Chri(t^ orour union with the Sprityor 
glory astofiiritual!tbingS:^GrChrifl rifen^ but as to Cbrifl in the 
fle(h^ or under the Law^ of which theje Ordinanccs.were afignc^ 
And p. 1983199,2005201. which hecallech the lafl^ highe[ly 
andmofigkriom difcoverie of God^^bylove and graccy for fee ihe 
families) there is no Article of the Proteftant faith that fa-- 
vours of truth, for to them all our Dodrine is a dead Letter* 
Nor did Chrift die for our fins, and rife for our righteoufnefle, 
but onely the dying of Chrift is a mecre figure, infinuating that 
he dyed not in our nature zs true man^ but as Gortyn faith^the 
fufferings of every Saint who is the figure and image of Chrift^) 
is all the Ghrift crucified the Scripture knows* There is nothing 
in all the books or writings otfamilifls xdifcovercd touching 
thecontroverfies between Proteflants and their Adverfaries^P^- 
fifis:^ Arminians^ SocinianSy Arrians^ AntitrinitarianSySabellianSy 
Libertine S:^ Swenc\\efeldiansy AnahaftiUs^ &c. Concerning E- 
ledion, Reprobation, the power of free-will, the fupreixacy 
of the Pop^5 Idol-worlliip, the confubftantiality of the Son of 
Gcd^ Chrifts man hoodj his dyings fatisfadion^ nierir,buriiill, 
rtlurredion^ a^cenfioTj^ the laft judgementj heaven^ hcll^ the 
refurredionefthebody^ in all which they are unfound, and 
ought to give a confefllon of their faith^ as Anabaftijis have 

12 T'hc Jemjb Ghurchy.C{2i\lh S^ltmArfh p,7©*-) or dij^enfa- 
tion that was according to Mofes^ and. ihe Letter :i in which they were 
led cut in carnall and mort,fleft}lycourfes^as in proceeding agai7ifi 
tbeNationsby warre and fightings with all their ether legall Rite^ 
and Kudiment^yWere acltar figure of the Cbrifiian under age^ or 
Wars under ^^^^ ^^^^^-^ ^^^ GovernourSi<tnd worldly Rudiments* 
the New Tcft- Here lawfull Warrcs^ and the ufe of the S word;, arc made 
amcnc for any Icgall rices and figures. /^<?r (faith he) with all other legall Rites; 
religious oufa then Warre is no more lawfull to us under the New7e[iamenty 
not hwfiiU ta then Citcumcifionj and all the Law of Ceremonies. Saltmarff} 
^TvudiC^'"^ then would no more s^asaPr/e/f to the Campe, to preach 
tKemnotalit- to the Generall, then he would bt Circumcifed, except with 
iU, ' H.JSlicbQlasy he thought aU Mofes Law icdiffcrentp and that the 
" ^ ^ " ' ^ foirit 

in Mt. SaUiParfh. 205 

fpiric withour fcriptu^'e led him to he acccffirie ro unlawful! 
blood-flied,andthefpirkishisnile, not che word of God. 

2 If the ceremonies of Mofes be the figure of a Chnftian un- 
der Tutors, and worldly rudmncnts^ Tuch as hearing of oie 
Gofpcl, bapafme, prayer^ confeflio. 5 reading; then ail thefe 
muftbec aWIiflied in this life to the Chriftian;ar.d iiCbrifl 
have crucified all thefe as fieftily ordinances, to Pray, heare, 
nujftbc as unlawfull as to be circumcifed, which P^v/^/laith, 
GaL$. is to fall from Chrilt. See if t! cfe men mind God. 

13 7heVipf^es9fCb:iji(Jaith.p.jO^']l Johns 
minifterie were a type and pgure ofiucb as are underTurors^oi Gal. 
/^.i.andof carnal/ and Babes in Cbrijf^i Cor.5.152, 

Jnfw. Thefe under non-age^ GaL 4. i. arc under the Latv of '^^^ ^^p'^O^s 
Mofes, and ytt Heirs of the fromije: The Difciples were un- JJ^^S 
der Chrifts nuHifterie^andfeeleeved inChrift as come, and were a^e aiade 
bleffedjin that the Father revealed Chrift to them^not fleflri and difFerent by 
blood, Matth. 16. 16, 17. The i5^f r/^/?/*miniftery, and his Do- FamiUjis and 
ftrine , and baptifme, were all one with the minifterie and ^^tH^^- 
baptifme of Chrift and theApoftles, as our Divines prove a- 
gainft Papifls^ for both preached Chrift the Saviour that taketh 
away the fins of the World, juftification by free grace, faith, 
repentance to life, fanftification &c. 

Corinthians are called camall, not becaufe they prayed^ and 
heard, andbeleeved^ but becaufe, though Babes and weake, 
yet they were contentious, " and Shifmaticks, ver. 5,4, For one 
faitb lam $f Paul, and another I am ef Apollo. Sure Saltmarfh 
ordiHarily expones Scripture by conkquences which are flerfi- 
ly and legal,and phmfies types by a fpirit that contradids the 
ipiritfpeakingincheword* ^ • 

14 And the great and excellent deftgne (faitb beejpeah^ing of the -P^kJ^^^fg^^l 
marrow of the Family of love ) or mind bf God in all thefe things is Z.^ ^'^^ 
erdyto lead out his feopUy^ Churchy or Difciples^ from afe to a^e^ 1^1 aw ^ 
pom faitb to faitby from glory to glory^ from letter to Utter^^ from ot law Gofpcl 
ordinance to ordinanccj from flefb to flejhy and fo tojpirity andfo to and M Sfirn, ■ 
tnore^irit^ and at length to all fpirit, x^benthe Sonne {hall deliver and that the 
up the Kingdome t$ the Father, v^bkh is not only -when the fulneff'^ ^f^ ^^ ©ome is 
of time y or ages is come^ hut in tranfatfingand frniflnng in f ^^-f J j-^^^^ J^^^j-nJ 
And Members of the body of Cbrifl, and is not one ftngie acf^ pynt, to the way cf 
cr efufion of glory^ but a forfeiting and fulfiUing it^ in Jeveral! Familijis. 

Cc 3 wew- 

2 o 6 Bif cover ies $f Familifme 

members ofChriBytiU thejulnc^e oftbefiatHre of Cbriff • for tbcs 
day Jawms, i Pet, 2.19. 75 . jdndfor a Difclple to ft^j longer m 
any mini ff rattan then the Lord^or the life and Sprit ofChrift is in tty 
1^04 ifLoifhouU tarry in Sodome.i^e^rf faith he, p 72.) A Chri\ 
Jlian muS; crptcffie each condition he pa[fcth through. 

We muft then learn from FamiH/ls, i . That ChfiO: was a le- 
gall and licenll Saviour, as David George faid, for he paffcd 
through all che(e miniftrations. And Sa/tmarfh muft bee Reercr 
to all Spirit ythtn Chriil and the Apoftks. 
Familiftsfay *• Sa/tmorfi growes in tcanfitions to new Orbs and Hea- 
the day of ^ vens: For in his Treatifc of Free Grace, we heard of nothing but 
judgement is Law and Gofpel ; now he is upon the fccretsof Tamil (I s^ and 
in this life. £nthfiftafis, to crucifie Scripture, praying, hearing, writing, and 
he is become all fpirir. * Ard this is a third ftace. I grant the 
Scripture faith, that the Mejfiah ihall, Dan. 9. 27. caafc^ in the 
mid:} of the Weeky the Sacrifice And the Oblation Po ce^fe \ and that 
' fludows of good thingsto comelliallbe aboliflied, when the 
body and life of ceremonies fliall come. But I defire one letter 
of Scripture that faith;) when the Spirit commeth > even )n this 
life, he lliall caufe prayings bcleeving, prophefying, fcalcs, the 
Scnpcures^toceafe^and we (lnj?ll be above and btyond all Gof- 
pel- Ordinances even in this life. 

5. For Pamilifis ihn are all Sp^ih ^^ ^^^s bee baptizea 
with water, read, is as UiilawfuU, and fleihly, as for Lot to iby: 
in Sodon?e^2ii\cT th^ Lord had commanded him to depart. 

4, Then the delivering up of the Kingdom fpoken of, i Cor. 
I 5 . and the day oFjudgcmer.t is already begun^ and is in doing 
thtfe many centuries of yejrs. So w(e heard before H. Nicholas 
{ay, even no^ in this prefim daj^ doth the L9rafit in his Throne^ and 
]ti^gethe VkwlJ. Irather kleeve PWthen S^iltmar/h or H. M- 
ckolas; For jPi^^/ faith, i Cor. 15, fpeaking of the Refurredion 
of our bodies, which I am fure the Famtltih have not yet fecn, 
1 Or. 15., 24. then commeth 'the end;, %^j^ t^t^kQ-o-w:^ &c 
Then^ when the refurredron of the body jGhall be. Then fiaihra 
the endy'^hen he fhallfefider up the Kingdome to the Father. So the 
rcndringupofthe Kingdome to the Father/which S^ltmarjh 
faich5pig.72. is even now, "^^hen the day dawneth^ and the Day* 
fiarre arifeth^ ftiall not bee till the end, and till the generall Re- 
farrcdion of all bee : Andtherfore -S^//w^r/& miflfcth a ftep in 


liiM.Sakmarfli. 207 

his new dcvifed order, except he fay with Libertines^ and Hen. 
]V/cActe, thattlwrefurredion is 10 be exponed fp Iriciiallyj as 
Hywf^ie/^ and P/;/7^f«^faid, and there (hall bene more relurre- 
ftion^ QordayofjudgcflaenCj nor rendering of the Kingdoine, 
nor heaven nor hell^ but fuch as we fee in this life, (as it is molt 
like ^^//m.beleeve^h with al the Nation of the Fami!ih)ior the 
adminiftration of the fpirit is in this lif^as wel as the miniftrati- 
onof La.vandGofpelwerein this lift. The Scripture fpcakes 
of the day of judgement^as of a thing not yet come, 2 7'bejf.i.2. 
Let m man trouble j &u^neitim by [prit^nor by wwdynor by letter^ as 
from us^ds that the day ofCbriH is at hand. Then (bme by the fpi- 
rit of Scripture leflfe revelation^jas now Anahapijls and Famililis^ 
have faidjthc day of judgement was nccre^or begun in thislifc, 
yea^the Scripture faich. It is a day afpymed of Go J, Aas 17. 3 r. 
and fhcweth us the fore-going tokens of that day^ beyond 
which there is no more time ncr Golpelj as 1 Ibejf. 5. i, 2, 
Matth.2^^ 22^23, 56, 37,38, 39,4o,4i342>43>44.45,46>47* 
Mattb.2S.3lySc.^6. 2 Per. 3. 1. ?,35&i03ii3i25l3,&. I Cor. 
15. 24,25* 26. And whit needed the Holy Ghoii bid us watch 
and befotery and beware that that day c^me net on lis unawares^ and 
tell us , if we have not oyle in our Lamps at that nick af time, 
wh.n the llioutll^all be given that the Bride- groome is entred 
]nhischamber3M4n/;.2 5. rheie is no mord place for repentance, 
or buying oyle, or any poi1Sbiliiyoffalvation,whenth'icday is 
once come ; bccaufe, it the day of judgement bee now, and 
thcrendringuptheKingdome to the Father, bee in this life, 
hov; is it that (o many daily repent and efcape out of the fnare 
of the Devill ? And the market of buying oyle in this life, is 
rot paCfed : Fer Peur^ Act.%. willech Simon A4agtu.\\\{\\t he li- 
veth,to repeat and fue for pardon. And fothe time of the offe- 
red Gofpel,and the day of judgement cannot be boch togccher 
Taul could never f j, i Or. 3. / cohlii n t^r ite tojct$ad tofpiri^ 
tuaHybnt astocayKAti, except he meant that he wrote tj fom.e 
fpirit uat man,nor cou\dhti2iy,the fptritudimaf? dfeerfscth al things 
except the laft miniftration,which is the fpirituall miniilrarion,. 
w^re bf gun in the time that Panl wrote to the Corimhians, and 
then began the aiiniftration of the Spirit, an J our feeing of the 
Lard with open face^2 Cor.3. andio then was the rifing^of the 
4ead|& the nndring of the Kingdom to ths Fmhsr. And where are 

Cc 3 wc 


Difcovmes of familifme 

wee now, Ifchc dead have beenea rifing now thcfe flfceenc 
hundreth yearcs , and a dying all this time? For Sdtmarjh 
flflurcthus thatffce reffderingof the Kingdome U not in the end of 
the World^ x^hcn the fulncjfe of time or ages k come^ but it if a 
tranfaSing md finiflnng in faris^^ til! the fulmffc ofthejiature of 
ebriflj thit is EpheC 4. 1 15 125 13. that we mcete all id heaven, 
and the Lord Jelus his myftical body be filled up and perfedcd, 
andfo long3S Paftors^ teachers, and a miniftery fliall bee on 
earth3 and when this fhall be, the fcripture telleth w^Be;? the 
Did fhal! (omc^ i Cor. 1 5. 24. and When all m/e^ pwex:, and Aw 
thorit^P:al/ Leefut downcy andChrifis enemies fukdued^ mdxi>hen 
all things fl) all be fubdmd. Now this is not in this life. 

5 Hh^tSaltmarfl? and his >S'pzrit«^/i/fi ihould ftay under the 
miniftration of Ordinances of preachings praying, belecvirjg, 
hearing, reading, or that they ftiould pre^cb, ^^ unlawfuuas 
forLottoremainein Sodome. But when is there a minidration 
that Peter^ Fault and bclcevers in this life, ffeould pray no 
more 3 when they^re te fray cmtinualJy} toheareand read no 
more 5 when Jo/;w faith they arc bkjfed who ready and Chrift 
that they are bleflcd who heare and doe, and they are to watch to 
the endjto grow in grace ? 

Chap. XX. 

Of thec^aftngof Ordinances ftnce the Apojlles dyed as Salt- 
marfh teacheth. 

Since Antichrifl now reignethy and Prof hets^ Afoflles^Evange- 
lifts are no more^ there k no warrant to labour a reformation like 
the jfojiolicke times. God bath nowhere [aid hee rrillhave them 
refloredy but heaimesata jure jpiritualworflnpymcte glorious than 
ihatoftbe Jfo^lesy when there jhall be noTemfle nor Ordinan- 
ces; and that f lace E^h^C 4 Til/we all meet in the unity of Faith^ 
i'altmaiih is is tiUhee pV all things. 

for the ceiling j ^or who csinferfc^ the Saints but Ckrifl ? ApMes cannot doe 
^c^fl^Ztth^' ^^^ Wrv6'fc^z;6" noAfofllcs mw nor any of the pre f if ts of the holy 
Apoflks^ V^J ^''^^" ^^^^^ ^'^^ /cr/f t«re ^^zy where fbcal\ of AfoHles^ Evange- 
and nil ncy/ li^fs^ ProfhctSyonly for the fir(i agc^ anil Faflors and teachers onely 
Ap.ftks lik* for the ages after .^ Andthat ofVl^KUh. 22. Lolam wilhyoutothe 


Sparkks of 

in M.Saltmirfli. ^09 

end of the world is ( if more dearely tra?iJJated J to the finijhing of 
tbeagey ort'Mage cf w/«//fr^r/o;z,pag.ic8^lcp,iio,i 1 1* 

Anfw. It cannot bee denyed but Antkbriji reignech, but 
where / in falfe Dodrine in the Prsteilant Churches ? Ic is moll 
falfe. Wcchave feparated ivom Eahylon. Nor is it true chac 
Saltmarfl) faith, local/ ft-farat ion if Legal! and Jevfijhy and hath 
begotten ftrife and abated love^ p. ^^. For feparation out of £4-0 
bjlon cannot be Jewifb^ whtn the Lord hath exprefiy com- ivlm^Kom^ 
manded the Chriftians^ come out ofhermyfeojfle', and a Church- lawfidl. 
feparation, where there is nothing found, 2s to come out from 
the unclean Fatnilyof Lovc^ isChriHianv^otJewifhy except we 
fhoftld communicate with the unfruitful! workes of darke- 
neflfe^ and not care to defile cur garments. And Familijh 
feparation from Protcllant Churches upon their owne ground 
maftbefleflily, legally andjewif}}^ and hath begotten much jirife 
and abated love. But any outward performance or duty done 
out of confcience ofa coinmand, even not to goe ta Majjcj. 
not to worfhip Jdols, is iegall to Familijlst if wee doe ic not 
upon the impulfion of the Spirit feparated from thecommanj- 
as for corruption inconverfation^ if th.it be the reigne of y^/z- 
tichri^ ( our feparation^( I confefl'e ) is to fcarcc^ chen muil he 
reigne more in Familifts the unclean^fl: of fccls^ then inche 
truely godly who bate the deeds o/.che Nicolaitans. 

2 F^w/Vi i?i and 5ce%ri would have no Churches reformed 
according to the Apoiliick p^cerne^ becaufe thvy taink the 
Apoflles Icgall anJ Jewill:i men,, and they judge all extcrn.ils 
and outward Ordinances, as hearing, baptifme, praying, to 
bee Jewiili and leg ill, and hold chitloveisall. And anoiber 
commandcm.^nc ihce ought not to be. Upon this ground I 
judge Antinomians fay, this is the only gojpcl-work^ and way to be-^ 
kcvc^ and there is no Gnne but unbclicfes adultery, murcher^ 
fodomy, covenant-breach:) perjury 5 treacl-iene of Armies^ 
Servants to Mafters,are finnes before men onely^but not againl^ 
Gad, and in thefc we are obliged by no Law»but to plcale one 
ano:her in love, adultery is againft no obligation of command, 
Sahm.nrfl} free grace 191. y^. 142. 154, Town 39.40. Honjy- 
wnibe py.37.Pf» fermonof the man of fin.9310. 

5 Another more pare, and fpirituall,and more glorious MinK 
ftration.wkre^Ioye ^alljpirit reignes^ then is warranted by the 


2 T o Difcevmes of Familifme 

Doftrine ot the Prophets and Apodles, wee know not* Yet 

There are no Saltmarfh pag. 19^)195* condcmncth the JffemHy of Divines^ 

' "T^lu^l^'^^^ '^^ y^»^^^;^/y?/, their conf<^flion and re- 

more CO be ex- ^'onnarion, becuule thej indevonr a Reformation only i/i fome out^ 

pede^, afrei wvjr^ OrdjfjaKces^ and mt any purer or more gloriom difcoveries of 

the canon of God^ or uf^ioiWith th' Jpfrit or glorj. Why ? and what caufe is 

holy Scripruie i\x^rc ? for thefe ncrv cUfcovericf And new lights of a more pure and 

IS dole J. glort'jus (pirit, jjrc either warranted by the Word of God in 

theOW and Nc^ TcJiament^ or they are not warranted : If 

tiie firft be faid^ the Affcmbly and Reformed Churches^ Calvin 

and Luther^ vjhoirt S^jlcm^r/h carpeth at^ as p. 107. darf^^ ^^i^^y 

2ir d J ^'m'/h reformer Sf becaufe they loved not the Spirit oPthe 

Family of Love, ought to have gone no further on to reforra or 

irxafure ih^ Temple then according to the golden Reed of the 

word of God. 

But S^ltmar/h cannot away wi^h any reformation, but fach 
as fetteth up a firmament of new lights cfpeci ally oi Antimmian 
^^ and FAmilifticall wild-fire to ftiine to men^ and we confeffe we 
indeavour no new difcoveries of that kinde^ for they are not 
known to the Apo(iles^ fuch as that the juftified camot [inne^ their 
Adultery is no Adultery, they are as free of any indwelling fin as ^^- 
ftu Chrift. 

^ They are not to h touched irtConfcience for pn. 

3 Nor to crave pardon. 

4 Nor to doe Any duty becaufe commanded in the Ld^. 

5 N$r to beleeve that Chri^ditd for finners^rofe for their ri^Ae-- 

6 Or to pray continually. 

7 Toheare. 

S To be baptized ^ithfVater^c^c. 

jlnf^A. Paul hith^ l Cor. 2.1. He determined to l^orp nothings 
but Jefus C hrifl and him crucified^ then Paul knew no difcovery 
or new lights nor any more fpirituall way that is all^irit^ and a 
difpenfatioQ beyond the Law and that of thc'PropfaetSj and 
beyond the Gofpel , which is that of the Spirit^ all ^irit, and 
fnre fpirit y^ox Paul would have, no doubt^ defired to know it^ 
yea, all other things -nuyi^ whac-ever they bee, are dung and 
loflTe to him in comparifon of the fuper-exceUent knowledge 9f 
Cbrifi fefus our Lord^ Phih 3.2. John the Apoftlc who faw fo 


//^ M.Saltmarfli. 211 

* — ■ — ■ i ■■ ■ I - 'I !■ I l l . .1 ■■ , ■ ..I — 1^— — » 

many Divine revelations and difcovcrics of the fpirit, if any ^ 

man elfc^muftbee above Law and Gofpel, and up at this 

higheft atxl iroft fpiritual difcovery : But J^o/;;^ even in his aftu- 

alvifions, and fpiritual raviflbmentSj iJ.cz; e/. !• lo. was never 

beyond finning^and a capacity of exhortations, confolations, 

and rebukes for Idolatry,as is cleare, Tlez/e/. 1. 16, 17. Ktvd 

\9.\0. Revel. 22,85 9- Then there canbenofuch pure and 

fpiritual diipenfation to the Saints in this life as is beyond all 

ordinances of exhortation, confolation,rebokes; for the Holy 

ghoft telleth us that/ofe;/, in the difcovcries of God that are 

moft fpiritual, hadnecdoftbefe. Feat emu Ia>n the fir fi and 

the U^y and fee thou doeitnot, I am thy fellow^fervant^ mrfinf 


3. It will be found that the anoyn ting and the holyfpiric 
that leads in truths leadeth by no other mcanes then by the 
word preached.How* 10.14 j;/^.59. 19,20,21. 

But if thefe new difcoveries be not warranted by the word, 
they niuft be the traditions of men,and argue the imperfcftion 
of the word of God; and if they bee another Gofpel, then 
though the Apoftles or an Angel from heaven preach them, 
let alone Familijlsy we are to pronounce them as accurfed, 
knowing wel,that the word of God is able tofave ourjoulsjehn 
20, 3 1 .Luke 16. 29,30, 3 u Ti mai^e m ferfetf tofalvation^ 2 Tim. 
3.15,16,17- To convert the foule^ to make wife the frnj^ky Pfa. 
19.7. and that new fpirit muft involve us anderacurfe,andthe 
breach of a commandement , if we adde to the word of God, 
ReveL22. 18,19. Tewr. I2.32.chap.4.2. Prever. 30.6 And the 
fpirit of God biddcth us not follow a rule c6: rary to the word. 

3 Tnercis not aiiy in this fide of Heaven that need not a 
Temple, Qor Ordinances, but fuch as need neither the light 
ofchcSunnCjOr of the Moenc, or ©fa Candel, R^t/c/. 21, 22^ 
23.chap.22.5. andfo are freed of their bodies, and glorified 
with the Lambe, and fuch as fee God face to face, and are 
not in thedarkmoone-lightof faich, i Cor.i2 12. 2 Cor. 5. 7. 
We read not of 'any clothed wah clay-bodies, allfpirit^ all 
perfedj or that can lay they finne notj>Prc.2o,9. i J>/?. i, 8, 9, 
10. Ecf/e/. 7. 20 norof anybeyvud the reach of prayuig, be- 
leeviag, growing in grace. 

4 Nor can there be anymore inHeaveu than the peif<.dl> 
Dd on 


Difcovcries of Familifme 

on of Saints^ and the meeting ofiis all in the unity of F'aith^ .unto a 
fcrfe^i man 5 and the meafurc of the fl-ature of the fulnejftof^Chriff. 
For the moft perfed and moft fpirittiall, that are all Sprit, fhall 
have morcall and corruptible bodies till the blowing of the laft 
Trumpct^which muft be changed in a moment;, in fteadof dy- 
in^^ji Com 5.5 155 2. and fo cannot be perfcd:-, rheymuftbe 
VTatching, and girding up the loyncs of their-mind, and fo ru- 
led by ordinances. 

5. It is true^ Chrifionely perfef/cti^as the principal! caufe; biii: 
the Afofiles ^udMinifters of Cfer/,/f prefent men perfed: in Cbriff:, 
i.Cor.il^?# I Th^{\.'^.J9:>20. md they fave themfelves md others^ 

6. We have not Apoftlcs nouf fo eminent in gifts, toni^uesi 
miracles , but a Miniftery there is^ and beleevers, till Chrifts k- 
cond comming.there thall be : And if fo, their faith muft come 
by heaiinL-,and hearing there cannot be without preachicig^and 
{o ordinances of Preachings Preachers, Sending, Horn* 10. 14, 
elfe the gates of hell muft prev a ile againft the Church builded : 
onth.^Rock>Mrttt/M6. and therefore the Scripture w:irrantexh . 
us to chink there wcce Jpfiksy for the firft age,and Paftors and 
Teachers till Chrittsf^cond comming. 

7. Saltmaril-^ exponcth^ or rather deprave th the place^ McmJj. 
28.2a, with the help of :he Greek Tongue: then he? muft be a 
Legalift.andin.hisBook give us Sparkles of Uv^yFleff:, Ju^ . 

^oieth ilvit a And fore his InterprttJ:Cion comes not from allff>int\ nor - 
miniiloryihcre muft We take hisallegorieSjtypeSj corrupt glofTrsphanded con- 
muft be, and a fe£ju^nces,tQ be Vifcovcrit'S off me glorious lim.and all Spirit. For 
^^^^^'^^^^ .<*iiy, //;^ «?ar/J3 is not an.age containing the life time of the A- 
commmiX Poftles only.biit it isLthe. world. For the fin that CMat. 12. 32.) 
ever Seekers ^^ faid, not to be forgivm in this wnld^nor in the world t^ fowe, Mar^ 
and Snltmard) ?. 29. haihnoi fovgi'^jenejfe/iii n' ciiSm^ it cannot be that it hath 
fey on the con- npt forgivei^ette for that age.becaufj-it is punillied with eternall 
^0'- damnation. Maith. 21.19. Let no fruit grw on thee for ever, eiiSf: 

dtSm*. Saltmarfh his new Difcovefy of ^i'^Cj^jr/r^muftiay^ the 
Fig|e-tree for; all this might bring forth fruit t«e next age. LuV^ 

1.55. ashe j}d>^ to Abraham (tndrj)is feed for ever^Z^^^^^*^^' -^f. 
^ny man eat of this breadjhepsali live ^ m'.r it i^yet r for ever; And- 
xnu-ft h<;buciiYconeAse,anddietheiicxE? Joh&'4.i^.H£:j?;^// , 

in M. Sakmarfh. 213 

not thirfifor tvcr. So is the faine word, John 8.5 i • ch.8.5 2. 

2. Sdrmarfb by this new Difcovery^ hath found a good way 
to make heaven and hell endure but for an age, and then have an 
cud. For John 10 28. Chrijis (heep fj^U ntver^trii^v^.feufjj. 
He that hvethf faith C hxi%Joon 11.26.) and belevveth m mc^ 
iliall,j?/Aj)rtTc3t«V« «V nra,iSvciL:nevcr die. Bjc doe Seekers and Fami" 

Uirs chink he iTiall die the n.^xc age^ and Ive the fii:i> age ? John 
12.34. fFe have heard that Chri'iaoides for ever. John id., 16* 
7hekoly Ghofi abides withy ouy hi ^AiSvA, forever. Denun bath 

loved this frefentvporldy'2^Ti.i].^AO. 2 Cor. 4. 4. Satan is called^ 
' the God of this world/5 dr^©- %ni, in oppoficion to the world to 

come^2^F<?f.2. 17. IJ. To whom the mifi'cf dark^efe is rcferved 

hi r dt&vAy for ever. The darkneffe of hell endure ih ix>c tor an 

ag.^ onely. 

3. And cti^piQ- isfimply everlafting, and that which hath no 
end, John 1.16. He ihatbeleevethfhal] r.ot feriJJ: ^ h^'iyei^mv 
ti,tivioh hut hath ererwrtiy ///e 5 chat is, not lite for an age cndy. 
So Jo/;w 3.36. 7^'^" 4- ^4. 7ob?z4.36, Hegathereth fi'uit to life 
eternalljf^'hn 5.24. John 6. 40. v. 54. John 10. 28. Johai7.2. 
Afts i^.^.6.and jee judge your felves u7TWorthy ofeternalllife.Ko^* 
2.7,RoiTr.d. 22. 

4. The fime expreffion that is here, noteth (the end of the 
xverld*) For it is chat endurance beyond which there is nothing 
but heaven and hell^ Match. 13. 40. Sofly^Uit be in the end of the 
XQorldy hc^i^i zv rf (rvvnxkKt tS otioi ©-• The fame expreflion is, 
V. 49. V. 39. and the harveji is the end of the werld. A'.id Match. 
24.3, Whatfhallhethe.figne of thy comming^ and of the end of 
the world ? And here, Zo, lam mthyou^k^i t»; auvli'Nua.i t2 ai "y®-^ 
everi till the end of the world. 

5. ARdifC/;r/j^promifed tobe with his Church for an age, 
foas Apoftles doe ccafe in the next age, then maft there be no 
Saints on earth noWj but onely in the hrft age after Chnfis re- 
furrcftion ; For this promise of Cbri'b prefcnce, is extended 
not to Apoftles onl) (for C/;r/^ walketh with all cruc ChurC'ies, 
/ie:;.io.2.)buctoallche faithful!. Thencercainly, C/;nj? ^' the 
head of bis body the Cburch.Col.i . 8. buc he hach no body ; he is a 
Lusbandjbuc hath n© wife on ea' ch ^ he is a King-^and a King for 
ever, but hath neither people nor kingdome, nor Sccpcer of 
Word or Or4iisaRCc«. Hereignes inthe midji of jbi^ enemies by 

Pd 2 his 

^ J \ Difcoveries of FamiUftKC 

'• ■'■ iiisWotd'/layeth the wicked with the rod of hi^ mouthi hath an ever- 
laiiing kingdrmy & hath dominion till all his enemies hefubduedy Pfal. 
iio 1^2. Pfal 2.6,7. W^b. 1.8. Pfal.727,8, 9. Efay 9.7. cL ix- 
4, And if there be no Ordinances, no Churchy no word ©fright 
tcourneffepreached^which is the Scepter oi his Kingdome^ no 
Sword oi the Spirit coraoiing out at his Moutn^ no word of the 
Kingdome, no Embaflfadours 5 no MInlftcrsoft^!e Gofpel, his 
Kine^dome had an end above fourteen hundred years agoc. 

6. Now to all this we muft fay, Chriits order is (trange. Firft, 
h^ led his people through the Law, then to a purer and more 
glorious Gofpel-difpenfation, and (ky Families) to a pre /pi- 
ritual! way of all Sfirit. And yet after his afcenlion> and ceafing of 
Apoftks^he led them by a retrograde motion,and took away all 
ordinances of the preached Word, all Seales, all Preachers and 
witneffes, all Churches^ and they have ben fo under a darker then 
a Law-difpenfation tkfe fourteen hundred ycares, and fhall bee 
til! men of the Family ftamp ftiall arife* even men that are all 
furefpirit, fuch as H.Nicholas^znd Mt.Vell^Karidall ind Saltmarfh^ 
who teach that beleevers cannot finne, nor confefle finne, nor 
are to walke in any Commandement of God,nor after any Or- 
dinance of Word, covenant of Grace, Seales5Faith,Prayer.&c. 
16. InthUmoflfurej mofifprituaUmanifejiatmof God (faith 
hepag.36. ) alIJhaVbeffiritualII)ifcifles. IbUminiJleryifofthe 
wholetedyoftheSaintSynotof one Tribc^ or fort of men^ ^^^5^9 
J 2. and that immediatl) in all gifts and of erathns^ without fludjing 
9r induflry. 

Anfw^ Here i. all diftinftion of Church-Officers, which Paul 
SaltmarHi ta- hith:, jhall endure til! we aHmeet inthe unity of Faith^ Eph. 4. 1 1, 
minSJnd ^^' and is proven from the order Chrift hath cftablifted, that 
calling there- ^om^ f not all J (hill be Apjiles and T^eachersyl Cor. 1 2. aS^ 29^ 
iHito^andma- and onely thofe that are fent, Rom. lO. 14. andonely fuch as 
keth all Saints have fuch and fuch operations in Chrifts body 1 i Gorinth. i a. 
wkhouMndu- ^^' Rom. 1 2.4. But it IS apparent^ Familijis dreame of a difpen- 
ftryand iWy', ^^^io"? wheH either Chrift fhall not bc hcadj and have nobody, 
in his third orb and the F4m/7i,^i fo denude him of his headihip- or if Cbrijl 
or circle of mi- have a body, then all the members have the fame Oflfice^contra-* 
lUftratiom ry to Rom. 12.4. and all the body is one coember, and fo 
nobody at all, I Cor. 12. 1 9. and when there fliall be none 
to obey in the Lord^^ and none 10 cooimand^ contrary to 


//^M. Saltmarfh. 215 

jThe(r5.i2,i3.Heb.ig7.l7.TiM.5,7.8,9, 10. 

2. There is a ckare contradiftion in this, Tkat all (ball be 
7'^acoersandEdiiierfy andyec tfeerefhalibe none to be tuughc 
and edified, No T'emflc:, no OrdindKces f they are Seftjly and Je w- 
ifh carnalities) none but alISi'irit^4nd tan^rA ofGody page 88^ 80. 
page 72,75- pagtr 665 67. 

3. Atimeuuhis life there muft bee ^ when Jimcthy fliall 
give noaccendance to reading, and yet be a Prophet, and all 
men and women fliall preach the Gofpel withou: ftudying. 
Now the Scripture 'peaketh of no fuch time , and we cannot 
take fuch a poynt upon tradition from Families. 

Ij. tbe Chrifiian is and was (faith he ^3, 5^4. ) under PfeUc)'^ 

Why not under Pofery, Socinianifme^ Arrinnifme^ Judaifmcy and 
thcprofeflionofall thefe? For they are Chriftiars^ belcevers, . Siltmarfli 
and faved under all Rdigions,byH-A7c6d/i« his grounds, who mdifferenrm 
(aich, we may deny Chrili and RehgioR before men. all extcmall 

2: Salmarfh falth^p. loo^ 10 1. under all thefe Religions (he workup. 
excludes not Gentilifme) if they w^rt to c$me ufto higher revelati- 
ons of the Sprit x^hen difecvered^ they are ttue and fpirituall Dif- 
ciplesof JefusChrift. This is grace univerfall^ given to every 
Sia nto gain,and purchafe by his induftry and honeft merit more 
and more of Chrift^till he come to the higheft meafure ofallffi- 
fit. It is known H. Nidolas eftablifhed a righteoufneffc by the ' 
Uw and workes. 

Chap. XXI. 

7leJ)o£frincof Saltmar(hand Familifis teuching Magijiracy^ md 
Sfirituall difcerningof Saints mongH tkcmfelves. 

^XA^gifiracie (faith he^^ p. 13 50 is a fower ordained of Godj an 

•^^^ Image of the fowsr and judgement committed to Chrid'-, Serif-- \^ 

ture and the gift of wifdome^ ju^lice and right ecufnejfc^ are his unci ion 

^w V^^.Qli^.T'heyarefctuf mere ffecially to minijler fcacc and 

judgement to Godsfeofle in the fie fly. 

Then Nero^the great T«r^5 ihQ Indian Kings ^ being ordained 

cfGoii,Rom.i3. l.astheimageofCkif^muft be his fubme- 

diaiors aad under Deputies^ little fpirituall Kings^and Prophets-^ 

'" Dd 3 and 

2 16 Bifcaveries ef FamHifme 

and Priefls under Chrift as Mt'JMtflr. And who gave the Scrip - 
cures ) the Law, written Gofpel^ and fuch an undion to the 
ludian Kirgs ? for they are Magillntes. The n:an cannot fpeak 
• ofChrilHanMagiftratcs; for Rom. 13. whichhecit th^fpea- 
keth of Nero^ whofe head was dry from all nnL^ion of- the Gof- 
pel,or newTerrimenc. If the Magiftrate be an Im^ge of Chnfts 
power 3 and that power committed to him ; they may under 
the Mediator Chritt^ minifterially judge of the: dodrine preach- 
ed by Mmiftcrsjf true or falfe* And iftheybefct up to mini- 
fter juftice more fpecially to Gods people in the fiefh ; then the 
people of God in the Sprh^ and in all Sprit:, as Salimarfh faith 
moft of them all are^ fhall be under no Magiftrate ; but this he 
(aithofall^page 288,2^35200, 2CI32025&C. And by this evc-» 
ry Magiftrate muft be a Chriftian if an image of the Mediators 
power J orthenuoCbriftian^ orfpirituall man can be a M^- 

at. They arefetupto?^i?;2i/?fr;«^/ce(o the ^eofk of God in their 

fcjb^ But thefe thatarcrpiritualljh^.vingnoflelli^howare they 

under MagiflratesF The fieih is to Saltmarjl) that which is under 

r'd^-^^^S^.^ Law^not under grace : then .S'^fntJ are no m.cre under Magi-- 

^^x^n'^tet i^^^^^h^^^^^^^'^^^^ ^"^ when they are not un- 

^\c[:l^\. " der the fword of the rSpirit 5 or any ord.nanccS:> are they un- 

Oneni^nof der the fteel fword of the MagiHrate? And what judgement 

God lor.lcth miniftcr they to Saints, in whom there is no more finne, nor in 

Tcr^^thar^' ^^^^^^ ^ ^'^^^ '^ ^ beleevcr obliged to confclTe murder, paricide, 

wcie ilavery. adultery^ to a Magiftrate who is a man^and 1:0 crave him pardon, 

when i^/rw^ir/& faith, he is not to confeffeany finnes to God, 

page 192 He fecff s to grant Magiftracie^and fo do the Familifls 

m their petition to King James, But it was their do(^rinc there 

fliould be no Magiftrate, I4I3^2. 

19, SfirituaUmenmay know each other in Sprit and in Trutbi 
oi men k^iow men by the voyce^ features^ (taUirts of the outward 
Of the (lifcer- tnan. 

ning of the ^^.Tis true,there Is a fpirirual iiiftind that will try the fpirits, 
^^ra^u^^ ^^ ^^^ ^^^ '^^ manVjC^' cannot go in ro eledioii & reprobation^nor 
&fcr^iinknow ^^^ ^(^ek^f^rs^ and F^mMs any other rhmg then take their marks 
lalpcthcy '^y the 'MoonC:> when they fay, Tresbyterians^ Divines of the 
l:.av€ to know Jfcmbly^zo rh::ir fpirirs,irc the JrAiccnflr thcfalfe Prophet. 
•neanothor. a FamifiJs wiU have none judged FJercticksy becaufenone 


in M. Saltmarfh. 117 

can ffe whether they be truly Godly and felfc'Conciemned that 
hold fuch Doftrincs. Here they fay they know one another, 
whether they be Saints or Herctick^ to be avoyded, as one man 
by fenfe knoweth another* 

5 Let us juiige none before the day : tar^s grow andgoc 
for wheat even to the moft fpirituall. 

4 The FamiUlis of Netv Engla?id take on them to judge who 
arc ek(?l and who are reprobatc;and SaltmarjJjwA have one Saint 
to know another, as well as we know one another by vojce^ 
fea'HTcSj {laturesof the outward man', theninuft the light of* this 
new fpivit be as ccrtaine as cur knowledge by fenfe, why then 
arc webiddcii, try the Jpirits^ and beleeve not every ff>irit ? 
Pei^er(i^yth he pag,I505l5l5l $2*)x(^dlkedinhis _fiejhly affearance 
Vpith bpfjword^ not kriowmg God wets to call him out of that dijpen- 
fatien of the fle(h to more glory y into the fame glory he hadvpitb God 
before the war^d vp^h^ Eye for eye^and wars^are from the Lccw and 
legal frincifki^ $ 

Anf Peter was not called to the glory thatChrift had with 
his father before the world was,in this life, fo long as his flcjb • 
needed the defence ot a fword, except heaven and the re- 
(iirredlion be in thislif^i while we are clothed with flelli^ as 
Families teach. 

2 Si ■)lefll^ , Gallede, felfe-defence and defenfive warres, Tumilifts arc 
without nijikce, defire of revr.nge^are pcrpetuall morall dii- aoainiiall 
ties under the Gofpel obiieging the moft fpiricuali man by a'.W 
the fixe Commandeaient ( thou (Ijaltnot murtherj todef^eni 
his owneand brothers life from unjuft violence, £p/;» 5.28.' 
iXbro. 12. I. 2. 22* 56. I Sam. 25. 2. 2 Kin^s6.'^2. i 
Sa'.n 1444 'Pfo.2^,11. So Fertmiu^ Cacci.^Co7nmsnt,in\. ut 
vim vi ff. dejn'lii & jure* $0 the Lawl- Gencr, c. ds decur* L 
lo\, ft alius § betlijjiinc ubique glojf. in verf. &c. FcrAin. Vaf^- 
quez.il!uflr.quei}ion» 1. 1, c. 8. II. 1 8. the GofpcUthefpiricloo- 
feth no man.from the Law of nature ( tboufpolt not muftber ). 

2 Eye for eye, was a judicial Law^ falfly exponed by the 
Tbarifecs tomaintatne hatred of our encmk^^ and private re- 
venge, which both Law and Gofpel for bids. 

g iFbecaufewe are clothed with Belli, we may not in aiv 
innocent way defend our feives3 as the wormcs and all beafts 
d0e^ but the Gofpel niuft foxbjd this^ ibe.Gofpd muft for-^ 


Vifcovtrhs of Familifme 

The firft &: fe- 
cond i^datn 
men only ia 
figures not 
truly and rea- 
iy by the way 
of Saltmaiih. 

bid CO eat, drink> fleepe^cloth our felves. 

4 Sdmarfh in this condemneth Cbrf/J/^w/ and Familiflrto 
b€are armes, or to be Magiftrats^ the contrary of which is 
their daily prad:ice/pre/erz;e thy [elf e ) and( deny thy felfe ) are 
cor contrary as Saltmarjb imagineth, pag. 1 60. nor did God 
ever command contraries in Law and Gofpel. 

Chap. XXII. 

7he higbeji di[covery Tc^tni\i&s have of Chrilly to wit^ that 
hs. is a man onlyfiguraUvcly not true man. 

OF the ^zg/;e/J & lafi dijcovery of God to man faith Saltar, 201. 
They fay {jpeak^nge o/Famililts) Adamw^^ way by which 
God preached jirfl to man^ and wm not the firji man in whom all 
flood and fell^ but a way by which this my fiery of God was made to 
apfeare firfl to the creation^, and Ad^im held forth nature or d fart 
of this creation in communion with God as to grace and love while 
hee flood:, a7id another part of the creatisn or nature out of coihmw 
nion with God^ as to /©z'e^TZilgr^ce, (he (hould fay as to no lovCf 
no ^i^cc)but in communion or union to God as toLaw andju^ice^& 
thus they interpret thefefcripturesofmansfirfigkry^&fall^leffsin 
the very letter ^ and more in the myilery^ and in this twofold (late 
were all the reJl^^Csiin and Ahd&c — -They fay the Gofpelor fuU 
nefeoftimeof the clearer difcoverie of this myflery was the Lord 
Jejiis himfelfe:,orGod manifefied in the fle^^ or as in one man^ 4 
figure of the whole my Sicryy as to ^f ace and love ^ or God in ftefb^^ or 
inhis 5 or of God inthat other part of his creation his Church or 
Saints— — And all that Chnfi did fom his childhood to his cru^ 
cifjn^^^eath:,and cro^cy^as a difcovery of God by this figure in the 
whole my{teryJ)QW Cod is in allhisy& how he workS:i& hath his times 
of law and of grace Sy and gof^el^ of crucifingand offeringup all to 
death through the eternall fiir it which 'is the blood of the everlal-ing 
Covenant^ or Scalcy whereby God wimeffeth tohispeople^, that tk is 
their C^d^ and they bis pcopk^^ by I^Uirig all the flrcngth^ and Uf\ and 
power cf the fir fl crcation^^and carryino^ ii up Into a mote excellent life^ 
his cwn Spirit : And fo aliChrifts Hrthy growings Jul-miiti^ig toordi-* 
mniis^ crucifyi'ffgy deaths burial! refurreVtion^ afcenfion^, were fc ma^ 
ny difcQveries as to us in tbefteft?^ofthe whofemyjicry of God in' the 


in M. Saltmarfh* 

2 9 

SaintSy made ou^i^tijeje farts and degrees^ and feveraU ages and cm^ 
ditionS:^ tofljaw :}o'W God xveak^ns ani brings ia nothing the life of n^ 
lurcyorofthis re on in which he will dwell ^ and make his Taber^^ 
nacle, and carry it //f if.to a higher and more excellent life , even him^ 
felfe and his own, -hry : So^ oi tbeyfay^, all that if^ol^n ofChriflj a^ 
in that f er [on that W:^ born of <t vir giny who Wi^s crucified^ dead and 
buried^rifen and afcended^is ^ck^n in f^gure^ (in a myttcry:> ^n alle- 
gory, not in Chnft as a true reall man) ef the whole nature into 
iffoich God enters ^or is born i'ltm the ^^orld^andfo takes our nature 4* 
Ung with him^ thrsugh jev^raU adwini^rations'into glory* 

An\w. In all this oblci vc a greater and higher myftery of F^- 
W////I/ then in Antinomiam , though they be biris of the fame 
nefl. Saltmarfh fpeakes of uhem in the third perfon, that he may 
fcem not to own them, but rhey are his own SfarkJ^es of vain 
gfor^jWhile as he would Ipeake his Antimmianifme and Fami^ 
bfmeyin fo high;, aiyftenous, fu^lime a Arain; fo farre above and 
beyond the L -tterjand written Scripture, that Mr. G^tM^r^and 
thofewnocn hecallethLfg<j//lj,doenot lUiJcrftand him, page 
510,321- The lame very thing faith Calvin of Libertines, They 
ufcd Grange and dark^Unguage^jo f rating of Sfiritnall things^ that 
they could not be underhod. Inkruil.adverf. Liimmo/jCap,? • m O- 
pufc, p 43 5 • Cdtterwn obfcuro &pregrino fermone utehantur^ ut de 
rebm ^irituahbus obgannientes minime intel/igi foment Libertini, 
But left this high and lart difcovery of the Spirit, {hould not be 
known to all the Families of England^ he will rcveale it them^ 
and in print too, to MLegali^Sy wherejis before we heard Fami^ 
//^/reveale their fecrets, but to fome few of the perfedelt of 
their own Tribe. So H. Nicholas tels us, Exhor.i.c.6, Scd.5. 7 
S,$). And in his Elidad. Scft. 5. 

But I. there is nothing of the hrft Adams finnc imputed to us: 
that is plainly denied ; Joey fay Adam was a way^ that is, a figure* 
myftery^or example,iy which God f reached fir ^ to many Law, Ju- 
fticc and Wrath^ and w.is not the fir T- man in whom all (food and fell. 
What then ? H.^ was not a maceriall man at all, it was no tree , 
•nofruic no eating materiall or bodily. T )r all that is according 
to the Fofnili^s way, to expone th;? wor j in tht letter and fl (hy 
not in-tn^ Spirit. For fiith he, thifs tJyej inieryj^t t/;y:e Serif ikhs 
ofm.ins pr^ glory and faS^ ielfe inthe very i-ettzry^ iTid^nne in the 
w^jlt'y.Sotoc.'cpJ^icaUthehut- r softhe iirii Adu'n^ a;>d "bf 

E c Chrij}^ 


Difc6veries of Familifme 

Cbri^,noL in the Hiftoricall, Literall, and Gramuiacicall fenfe, 
but in the Myfterious, Allegoricall, and Spirituall fcnfe, is the 

way of Legalifis ; wi;o : % they) follow the Letter^ andjqiow m^ 
thing of the S fir it ; but the Letter killcthy and the Sprit quicknctlu 
Read ?hilo\ofh) dijfe^edyMi che peeccs called Ibcologia Gcrma-^ 
nica^^nd the Brigin Star^ andjH- Nicholas his Exhortations and 
Vocumentals^^ni you (hall tind ftrange Alkgories. And Salt- 
mar (h IS as Monkifti jn Allegories as they. 

X. Antinomians tell as often of imputed righteoufn-ffe,which 
fuppofcthChrift wasatrwereallManj and God-Man in ona 
pcrlon , and that we are favcd by the merit and fatisfaftion of 
his obedience and death impucea to us. But -^^/rw^r/^ and F^* 
wi/iffi berc cell uSjC^hnft is a meere figure^ iampler, document 
or example onelyj in which God difcovers to us grace and love, 
Ani^aUthat is n>oken ofChrid as in thatfcrjon^ (noc in that pcr- 
fon really,bui: figuratively as in that. perfon) that was home of a 
virgin^ woo wascircumcifedMc, is jpok^en in figure dfthe whole na^ 
l«r^. What ? Was noc Chrilt rcall and very Man^ our only fnrc- 
ty^ Mediator, High Prieft, who offered^ a reali facrihce for 
us^ Is be noihiug but. a figure .<^ and if ^^^w w^i wot i/^e fir/l 
man inxphcm all flood and fellj fo that all have finned in him, nei* 
ther can Chrift fa<. the fecond Man^ in whom all his fonnes are 
juliifie Si^edeemed , and favcd. But f^//i,^j deny that Adam 
was the tirft min in whom all (ioodandfell^ as Saltmarjh cold us 
bcfore,and therefore Familif^s deny that doftrine oi the firft and 
fecond MamiKoin.'f. and i.Cor,i5. 

3 . Ic is a myfttcy^thac.all that C/;ri/? did from his childhood to 
his crucifying^ death^and crejfe^ was a djfcovery of God by this. Fi'^ 
gure in the whole myjl^r)^ bow Cod is in all his^ and worlds and hath 
his times of X^w-crwr/f^/wg^e^c. Was his crucifying but a dilco^ 
very,or a decument of God by this rigure ? The Scripture rifeth 
higher: He was wounded for our tYanjgrelJiony he was bruifed for 
0Hr iniquity ^ the cbajlifement of our fence was ufon him^ with his 
ftrifes we are healed^ El ai,5 5, And him that k^ew. no finne 3 God 
made fmne for m^ that we might be made the right eoufnefe of Gffd^ 
in himja^ ic is 2 Cox.^.2\. And in bis ownfjelfc on the tree he ban 
^urjinnesyi Pet,2. 34. The Familifis vrnVt Chrift a difcove^,^. 
•nd a teachmg figure, noc a true Man, The Socinians make him 
fMan^but a mccrc example of patient fuffering, if we follow 

him, . 

T> M, Salcmarfli* 221 

hiiD, his example will favc us ; but tficy denycd fee payed a rcall 

fitisfaftory ranfome to Gods juftice for us. 

4. By Chrifls death f fay they) Godwitriejfeth to biffeoffe that 
be if their God and the) hi^feo^le^ by killing ail their ftrength and 
life^ and power of tbefirft creation^ and carrying it up to a more ex^ 
cellent and glmous life^ hU own Spirit. Wo^ killed Cbriji the 
ftrength^life and power of the firfl: creation ? Cbnyf isbuta figure^ 
and Cbriff but fufer^ (fayth Gortine) and dies in us^ when we 
irfro heart hU Image (For Man faith Salimarp^ p. ?, 4. U created 
nccording to the Image ofGod^ which wof Jcfus Chrii ) doe fufer 
tmd dicy for God cannot die. And to this agreeth well what Salt^ 
mar (h (iith.p.iSi. Otims fay (i^QhimkliczndFamiliftsy in op- 
pofition to Protf/f^^zf/j who uiake Gofiel-admini^ration toftand 
InrepeDtaiicc fuithjiuncflificationjiftincation^ 2853286.; the 
^myflery cfjahation is no other rben Imrnanuelyor God with mfih rift 
'teing m more hut an anointed one^ and that anointed $ne U our nature 
%r weak^ejfe^ anointed with the Spirit y even God bimfelfe who k 
jlrength. And this myftery of great and exceeding gh^y^ is revealed in 
feeces andpartSy and after th^ manner of men^ according to the infir-^ 
Entity ofourflcfhy within the Chrijiian in graceSy&c. md in the Serif- 
tureSyor expre^ons and formes without the Chrijiian : then is Chrift 
cruciried nothing ba: a be'eever graced w/f/;i;z with Godsl- 
Hiage. And p 283. he faith, bw dbth the pure i:fpearance of God 
fowre Jhatne upen a'JjiefbyandfleJbly glory y — Either by letter or by 
gracesytae day of the L.rdwillbe upon all our Cedars and O^a.NovV 
% Saint anointed^ is Had tnanifefted in the flcfh to Saltmarjby 
and will the Lord powrc tbame on God ffianifefted in the 
flifli ? or is the day of the Lord agaii fk Chrifl Revealed within the 
Cbrif^ian in graces ^ and in the Scriptures without the Cbriftian ? 
Then is Gods wrath kindled againft gr^ce within, and Scripture 
without ; brave Divinity. The Scripture faith not^that Chri^ on 
the Crtffc killed toe ^rengtby life^ and power of the fr^ creationyiYat 
is^ Goipel-grace, beleevir.gj an H God manifefted in the: Saints, 
that iSjthe new aeature in them; and the firft creation;, that is, 
as they fay,the nacuaraU faculties of knowing, willing^ nillmg ; 
foasthe holyGhoft,and theLord Jcfusmdit comein place of 
thefe faculties^ and in us, love, feare^, beiecve/rejoycc^and \ve & 
all our powers that we had in crea tion, muft be dead paflive or- 
gans J Induftry, ArtSj Sciences, Tongues^ Labouring^ a(5h'ng of 

JEc 2 JDucies^ 


Vifccvirhsof Fmiilifvse 

Duties, qiucc removed, as fiefn and corruption^ apd wv turned 
in al/Jpirit. See Rife rcii^n^ £r. I^ 2, For Saltvi ^aith^Sparkks of 
Glory, 230, 23 r.ai7 otter askings or [cekings of Cor, which are mt 
thus in yfiiit^j in the will er mind of Cod, in f ome. evidence Qy^wc 
vpork^ofthe Spirit^ is but the askings, of crcatureSpiU creatures. AI/cx* 
hortations in Scrifture to this dttty^ as ^ Scekjeemj^ Uce^ Pray 
continually^ are ovcly then rigbtly^^effedual/j/yandfroferlj afplieu and 
sbcyed^ when the :^pirit of Cod doth it in the Cor i dim, when the Sfi* 
tit of Cod hreathes inland reveals the will of God^ and acts in the dw- 
ty^or exprelJionSiand the Chrifrianjpeal^es in him\elfe^ or thefrefenct 
of otherSy that mind of Cody and fo the jSfirit of God cloathes it felfii 
infiefhy or letter:^ or exfrefjions as to the outward man. If by a pure 
work of the Sprite Salimarp: a}tan,that the Spirir-jacch c4che 
prinopall dcxcrmi,njing,mov^ng^ acting caufc^ carrying i^ the 
work ib,as our Spirit^and natatall faculties of iiiind^ will,.afi'€- 
| ftion-, have their own Subordinate^ and inferiour a(!\ive ipflii- 
: ence intke work^the holy OboH helfijig our iiifirnutics ^it 13 goo4; 
but this is no ne^y light, nor Famiiiliicall fccret of all Spirity bat 
thai which Proiefi-ants teach apainft Dew^and other Arminiansy^. 
oJd liers^and new lights.But, I fearc) a.pre worl^of the Spirity is ^ 
much as the Spirit ads purely!^ w;iiolly, oiJy,in piaying,and a|l 
fupcrnaturall acis, and the naturall facukiis^ firength^ power 
and life of the hrft creauon are deihoyed and anmhihted, lo sis 
we are dead paflive Orgf^ns^doing nothing, but the Spirit doth 
ajlj ts Libertines hy\ Second caufes work norhing^ but God, is 
ilie loul of all, vvorkcth 4II in all creatures.Th ais the fecrct^and 
fo the prayings and all the.fupcrnaturall duties of beleeverSj 
^VQpuiewQrh^oftbeSprity and works ol- aS Spiutyd^ni pcrfcd: 
according to the rigor of the Law ; for the ads of the pure Spi- 
rit admitting of no retardment, poliucion^or lu.ac- from our ng- 
^mcmuil be as ptrfed as pure works of Ancels. And if our n$i- 
turall faculties be not wholly dead,they are But 2(ft> o^ the c tea- 
iure,as the creature ; ih^n are all our fupernatuiall pcrlonall du- 
'lies^no lefle pcrfeft and (irkflfc, then the iir puted nghreouAuife 
and aftings ofChuil. 2. Then the holy Spirit oDcly,i§ to be Ua- 
med, when either the Saints pray not, or pray r>of lirthe.Spjit^ 
w not with that fervor, faith^teelingj and puit lpiri:u Jit* that 
iG&ii Tjfquireth in his holy worduhi$,ifttny ttung;)i^apiliow 

3^ So 

./>Mt. Sail narfhi. 223 

4 ■ " 

3. So all the cxhorcacions to fray continually^ to aa and worl\ 
iutourfalvationinfcare^to hve toe brethren^ maibe given to the 
holy Ghofly not to us ; the contrary whereof is evident^ we the 
Sauits fnjtGod, not the Spirit of God) are exhorted to 
prayings and ads fupernaturall, which cannot be if the Saints 
have no more adive influence in all cnefc^ then ftones & blocks 
have; for that is none at alh then are we mcerc paffive and dead 
in all thefe . then muft a praying Chriftian be God^, or his Spiric 
manifcfted inthcfltfti^ asto.th.s J and a Chriftian belegving, 
praifingjis the like. 

Chap. XXIIL 

Pra}i% ^ tcm-hndage^ the letter of the mrd no olUging Rule to 
tbofe that ar? in the Spirit^ by the way of Saltmarlli. 

22. ' tr/Hile Chilians are inlondage^and not yet brought into pJ2ls^^^ 
^^ the gloriQW liberiy of the fonnes ofGody Rom. 8-. tbcyaf<; pjrtcfLWall 
^under the mhiifiratm of prayer^ as children nre to a Father in ?*o;2-: bondage. "" ' 
^age ^ndpii^Jage.,'^^'xxk\^%:, p. 23a. . ^' / ' • '; ^ 

^.His fcnfe is^that the Saints may be in a ftateof not praying 
SK all in this life-, but taking bondage fur a ftare of frailc), & itb- 
fence {16 God, it is true^praying argueth iOiiTC Bondage^ 5c >j^'MI 
of full and con^pleac redemption, chat we.as woirt^n iraveliing 
in birth^long after.But Saltwarjl? meaneth of Leo all Bondage .snid 
feare of the curfe,and flefiily and carnall ftarej and iiioft' blafr 
phcmoully hj makes Pauls thrice Pray.np^ to remove ihcMcjfen^ 
gcr of Satan^^c Chritts chriec praying, my Father:^ if it he fojji^ 
bley remove tkif cuf^tiot he fraying in the ft i fit:, but in weakncffc^or 
the flefli^according to thrir owi fcills ; which muit make pr. ymg 
in faith to be in the fame' act, praying.out oflegafl and ticllily 
unbelicfe^and make thrift under a iit of unbelicfe , and not to 
pray in the Spirit, when he faid. Remove this Cup^ &c. Now 
Saltmarfl? could not have brought a place more againft hin.fclff ^ 
to prove that prayer iy not a ht of Legall bondage, then /f ow.8. 
For it is faiJ,v. 15. For ye have nor received thejpirit of bondage a^ 
gaintofear€:^kutti)ej}iirit of /iJofm^wherebywe cry ^ Abba^Fa- 

23-^ The mem Conmandements and letter of Scxiptute^ is not a 


Difcoveries of Familifme 

Saltmarlh hol- 
deth that nei- 
ther written 
hw nor Golpcl 

is any obliging 
Rule to the 

Calvin Inft. 
^vcrC Libert, 
C.15.C. 14.C.15 

Law to a Cbriffian^ 'why hejhould walk^in dutUsybut the law written 
in our hearts^ Sparkles, page 245,245 • 

An{. Then the wrictcn Gofpel^anci promifes of the new Co- 
venanr^ oblgeth nocabekever copray^beleevc, givealmes^ or 
not to kill his fachcr,or Kir^g; but when the H. Ghoft brcatheth 
in the f' rale to do ? thefe dutics^then if a beleevet whoore^fvvesr, 
kill/obj blafpheme, misbclceve^&c. hefirnesnotagainftany 
command in Law or Gofpd;> becaufe the holy Spirit aded him 
not to abftain,'ani God ihc holy Ghoft is the onely caufe of all 
thefinncsof the Saints, becaufe he concurres not with more 
then the letter^ even with favhig grace, ^o prevent thefe (innes. 
Wee finne not in not praying, not beleeving, when the grace 
of God joyns not; then a maD being in Chrift^may whore^ robt 
blafpheme^raisbcleeve, &c. if God wil be wanting to him wit^ 
his flowing^, and out- Minings of free grace, let him fee to it^ 
blame himfelfe^he fails againftnoLaw^ CoEniiiandementiOr 
Obligation. Libertines taught theveiy fame^to wit, I'bat God k 
the onely caufe of fin^ no creature^ Man nor Angel is to be rebuked or 
' fumJhedfor/tn^GedCinmsmthtiT). Ohblafphemyl a. We ne- 
ver faid, that the mcer Commandements and Letter of the Scripture , 
U our obliging rule y as theLctcerisa thing of Ink,and a Paper, 
divided from the naturall and g«^nuine fenle, but as it includes 
the things fignified, and as it expreflfeth to us what is the guody 
fcrfed^and accef table wil! of God : which will obligcth Chriftians 
with an obligation different from any obligation that the Law 
written in the heart layes on us. But this is as much as when a 
Seftary being juftified, robbeth and kiileth the innocent , hee 
fails nothing againft: this written commandemcnt , ( Thoupalt 
not mkrthcrjmd a Saint cannot finne^yea. if thcLaw written in the 
7;c^rt5 excite him not to abitaine, he finnes againft nocomman- 
dement of God , but the Law written in the heart:,is the new cre- 
ation as ading, which cannot be a RcguUy or Rule, but 3 rept-* 
latuwy a thing ruleds and this is|to make the Spirit within us,not 
thefpiritas fpeaking in the Word^ the formall objed ot cur 
faith, the Judge of controverfics, and that is then lawfuIL, that 
every unwarranted fpirit biddeth us doe and btleeve. 

3. The Law written in our hearts, is either an obliging Law 
to the Chriftian, becaufe it is onely written in the heart, or be- 
caufe it is written in the Scvipturej or agreeable to that which 


in M. Sakmarfli* ^^5 

iswritcen in the Scripture: It the former be faidjthcn istheirn- 
pulfionoFtheSpir'cinthe hearty wKhouc any relation co fhc 
Word, our warrant ; this is nothing bpc ScripturdelTc revclati- 
oHiif Chen a Spirit in the heartjComand BecolJi & Kni^er doling 
to doe ^^s of inurcher and Rebellion^AS they did, they fiane in 
not obeying thefe impulfions, which yet arc contrary to the r€- 
veakdvvill of God. Now icisacontradiflion in one an J the 
fame aA^co obey the revealed will of God^ ai^d that lawfully, 
and not to obey ic^ and thac alfo lawfully* If this heart- law be 
an obliging law, becaufe it is alfo wrirten in the Scripture^then 
ischr-meereCoirimandemement and Letter of th:! iicripture, 
the laft obligii^ law at leaft to a Chrillian. And then ycc when 
the Sprit does nut conjoyne his fweeceft breathings ro procure 
in us an holy, abitinence from murcher, harlotry^ perjury ; but 
the Cfariilian falls in thefe finncs, he fiiines not, becaufe no man 
finnes, when he doth what he is not obliged to forbearc, or not 
to doe : For every one thac (inncth , doih againtl an orJiging 
Rule. But when .there is noinfpiracion, nor acluail moving or 
Itirring law in the heart, there s no obliging Rule at all chat the 
Chriftian can contravene : For if the law m ihc heart be the 
onely Rule that obligech a Chriftiaa it muft oblige as it ftirrech 
and moveth us, then when it ftirres or worKS not^ it is no Ru'e; 
and if fo, in all the finnes cojinitted by Chniliansj, be th^y ne- 
ver fj heyaous, the Chnftia i fi i.ies no: • fo: he go.s ag-^iiiit no 
I^w> nQ> any obligi g Coinmandcrnvnu. 

Chap. XXIV. 

Of the Indulgence of finning unu.r Law and Gojpcl^g' ante j Lj ':c 

God had a, time before Chril came in the Spii ity.ts he h.:d before 
Coril: came in thejiefh:^in whicobefuf red XviA) patience tl:eir 
finnes ', (o-'^mw under Efifc of acie^ Independency,, Fresb)ter),.bs 
ujeth much forbearance h-but be ml a lime in wbicb be will judge the 
TGorldy and dcdroy Antichrijl:,and then jhall all t^e Saints Indulgent 
cies ceafe to all thefe ti)ings under which they are rpalhingi foine in 
confcience,ioine in liberty. Sfarkjes,2$ 1,^5 2,25^". 
Anw. . Tk Scripture ipeaketh of. no Jnduigency to inning 


2 26 Discoveries of Familifwe 

afcer the revealed Gofpd; becaue after his atcenfion he came 
both ill thcflcih and Spirit^and m^n have no excufe for their 
fins. ASs 14.16. A^ts 173®' In times of ignorance GodwinMy 
ht wow^evei^in P^uls time, be mnmands alho rsfent. 2 Cor.6.2. 
Behsld^now is the day ofjalvation. And RoaLl 3. 1 2 Now the ni^ht 
isjarj^ent^and ^h-c day is at hand. The Gofpel day is dawn, -^ day 
of the Spirit beyond the Gofpd day the Scripcurc kr.oweth 
uoCjeKccpt the incomining of the Jews, which is a Gofpi 1 day, 
in which the Moonlight fhali bee as the Sunnc in his full 

2 , Here is a new Farailiftical day of judgement begun in this 
- lifcjand why not alfo the Lti^crtinc and Nicolaitan refurrection in 
this life? 

5. Sinning in csnfcience and liberty excufeth no finne, nor 
can Saints (iniie at all in the Antimman way, as is proven, 
and {hall be hereafter, God willing. Now under Epifcopjcie 
mult God give difpenfatfons to PrLlaticall Saints, under that 
A?iticbri(iian miniftration, to bow to Altars, and Crqcifix^s^ to 
all cheir Popery that now they profeffe and prafticqf, and they 
fin not in that cafe; yca^and/wc/; v;a\mth God in alibis removes^ 
p 3 16. and in all outward religious Adminijirations^ page 314. 
and even following Popery. 

Chap. XXV. 

FamilijV will have us to be very Chriji or Chrifled 
and Godded. 
25 COmefayyC u k 1 s r in usisno ether then the habit ofgrace^ 
We ate Chrift, and fuel) a work^ of fandification wrougbt by the graces of the 

ai»j made very Spirit y and this they fay ^ if C H R I s T formed in us. "this 
Ci-na^S: God f'iji; PfQicf^^jii Generally. Others fay, CuKis'X in us is^ when we 
^^'^^^^^\^^ ^'"^ ^^^'"^^ ^'^^ ^^'^ointcd of God y which is Cbriff^ or the whole iritirc 
the /jirnhL 0,)ii%as onefiirituallnew nwij I Cor. 12. £2. and that the Image 
way. of Chri^ in us^^ is Cbrilimanifeflcd in our fleflj as to fujferingSy and 

death, whereby the flefl) is crucified in the pwer q'\ Gods and of the 
, Sprit, the outward man orjlefh dyingdaily:^ and it is r:o more we tk^t 
liv:^ but Chriji mam fe fled in us^ as in refurreliion^ Sparkles^ 255^ 

Anfw. 54/rmrtr/^ here qui^s the Proteftant, but leaves him 


//^M.Salcmarfli. 227 

with a flander and bloc, that Chrift in a Chriftian is but a habic 
of n) rtificacion : but he fpe^ikcs nothing of imputed nghceouf. 
ncfl' .and Chrift livii^.g by fauh in the heart , which hc'knowcs 
the Protcftdnt teachech to be Chrift in the Saints, thchopc^cf 

2. H^c takes him to H.Nicholas, and makes every Saint one 
intire whde Chrift, and the whole myfticall body of the Ca- 
tholick Church in every beieever ^ i Cor. 1 2. 1 2. chat is, every 
man isCbrifl^and God manifeficd in theflefl^ymd Godded with God^ 
and Chrifiedwith Chrid in fuffenng : and ch.s is all the incarnati- 
on of Cc^d^and crucifying of the Lord of giory, that Sa!tmar(h 
will allow us. But we beleeve Chrift died^and rofe , and in our 
flefti is fitting at the right hand ot God, and wichali, that in a 
fpirituall manner he dwels in us by faiih, cloathinga (inner in 
his whites of glory, aiid breathing, living, ading in him as in a 
Tabernacle,a redeemed and graced palace , which he will caft: 
down,ani raife up at the laft day. and phftef, and more then o- 
FiOeft pureit glorj ; Tbi-f ;V Chri'^ in it^ytbe kofccf 

ver. gold with fineft 


Chap. XXVI. 

T'heFaTnilifi'S f<nnjje of eurfaljlng from one mimjirufion toano^ 

ihsr of higher ghry in this lifc^and the Lords Prajcvy 

and Chri\iian Sabbaib. . 

ij^Hern is a fiery triallefthe Sfirit, i Cor.3. i 315.2 Per.j.Spai-kles of 

io.Kt\2.p-, in^Aich a,Cbriftianfa!ji?i^[, fro7n Law to Goj- S^^^y^^J^^ ^7 
fcly andfrornaCcfl'djlate of graces, ^ifts and ordinances, .to more 
glorious manift "Nations of God, and all Sprityhurneth and crucijieth 
all bis fermcr workes and mim^rati9?is^as vile and r.Qtbing. Rimilifts fancy 

Anfw. Law or Gcfpel-n erit^are d ily to be br.rnt and tram- j^'l^/^ ^^^ ^^iT' 
pled Uiidtr foot,and rot only vvhtn we padefrom Law to Gol- hfe^in whic/i 
pel,exctpc men under the old Ttftameni be (aved by Law-ngh- wc cAl of jU 

teoufnelle. ^^^ t'orin ei- m t- 

2; When we pafle from Law to Goiptl^we leave Aadowes, ^^^^^^^^ --'"^s* ^"^ 
and approach nearer to the Sunncjand the night-torchts oi ce- new mmftn- 
remonies are Mown out,tec<«ftf/e t/;e ^rt> c/^w^rft/;. But th^tweare tionotail bpj' 
to admitxicw lights contri^diccnt to the old, is an untruth: there i^t and g 'iQiy. 

ff^j was> 

2^ 8 Di [cover ies of Familifme 

wiiS ever the fame truth from the beginning, I Jehn i. r^ Jeu 
6. 1 6,Ge;2. 3. 1 6.He/?. 13. 8- neither Chrill nor Truth weares out 
othdiion^ the maccer is not thus. 

It was not of old, Confcjfc ftnnc ^ an J now it U ftnne to 
Saints to confcfcfumc. Nor was it of old, that VaviJ wjsjufiifiei 
by TTor/y^i; but uOvV Faul is jufUfied without work^s by the imfutei 
righte&ufneJfeofCbri^. Uor \V2S it of old^ a par doiied man canftny 
and iS forbidden to murther; but now a pardoned man can notftny 
& no written law forbids a Saint to inurcher.Thus,we burn no, 
wc crucjfie no truths^no adls of righteoufncflTe^the grace of God 
commands them now^as then,T/r.3i.ii.i2.and never bad crucifie 
them. Thuswewafli our hands of newlights^ or rather new 
lies^contradicenttaold truths; new and clearer manifeftati- 
ons of ancient C/;n7f,are our new lights. 

3. I Cor. 3 . There is no pafling from Law to Gofpel , the 
Law and Gofpel-truths are never called Hay and Stubblc^'dndep* 
pofed to filver and gold; truth is not oppofed to truth. 

2. God burncs that tradi, law-merits we are to burn- 

3. That hay is laid upon a golden foundation,Chrift; Law or 
Gofpel-merits are not builded on Chrift; the Spirit cxpones not 
this text fo as Saltmarpj doih. 

3. It is 6^^hw4r/fc his hap to mifexpone all places for the laft 
judgement^and the refurrcftion of the body. I dare fay, the Spi- 
rit of truth never minded his pafling from one miniftration to a- 
nother^ 2 Fct. 3 . the burning of the earth^^and the mrkj ofity is not 
mens burning ofall their works. Fori. Scoffers mock the laft 
day, and the promife of Chrifts comming, but not the joyfuU 
day of their pafling from their fcoffing^merits, felf e-righteouf- 
nelTe^ to a new miniftration of glory. 2. ?eter minded a reall, 
not metaphorfcalldcftroying of the world in Noahs time, not 
with figurative, but moft reall waters, and from that of burn- 
ing the earth with fire really, not figuratively. 3. The whole 
frame of the creation hereisputoutoforder,v.io.ii. 4. Iiis 
the day that (l)alUome as a 7hiefe in the nighty which is the day of 
jiiAgcmcnt^ Adatth.-i^.^^Ah iT^htfsA.z. 5. It is the day 
before which God will gather in his own, willing them to be 
(aved. 6. It )S called^T/;e day of the Lord, v, 4. p, 19. I fliould 

Of the Lords "^^ ^P^"^ ^^^^ ^'^ refute fuch new dreames. 

Pr.iycr. * 2 8, Page 16 2.26^.Saitwarfh ccnfurcs the Lords Pr3yer,as a le- 


/;^M.Saltmarfh. a 29 

giWpcQCQ^bec^uk khycSyOur Father xfhich art in heaven ^ but 
as we are not to dreame of a locall God, fo neither {hculd our 
thoughts be creeping lowland clay ic in prayer. 

ap. The Sfirituall Cbrilhan Iqtowes no Sabbath but the bofme of 
the Father j'i'66. Saltmarfhand 

AnfiQ. No wonder Aiiiinomians deftroy the fourth Comman- Familiftsarca-, 
dement, they deftroy the other nine, and all the letter of theg^inftthc 
Bible, as fleihly,and a kilkng Letter^ I belccve the Lords day is Lords day, 
morall and perpetually morall tillC/;r/.^i'Comming, from Gen. 
2.2.Exod.2o. S.Veut.^ .12. Matth.2^>20. Jobnl9,/\i. Luke 2^^ 
56- 1 Cer.i6.i. Acts 20.7. Rev A. 10. Let Saltmarjh and Fa- 
tnilifls call for the book ot fports on the Lords day : I knew ne- 
veMny truly Godly in either Kingdom defpife the Lords day. 

20/jrk Scrmure<.or mitiniiS^are the true Seriptures'^ not as they Famihfts are a- 

* f . / . ^ ' It a <-f ^ r r eraintt the writ- 

aremeerly intheir Grammaticall conltruction&jenjeyor common rea- ^j^Scnptur^. 

ding^ wbicS any that under (land. the. Hebrew and Greel^may ferceive. 
And according tofuch and fuch interfretations^ are not to be imfofed Smrklcs, -J9. 
as metre things of Faith and Fundamental/} but fo far re as the Sfi-^ 
ritofG^d reveales them to be the vfry mind ofGod^elfe they are r ec ti- 
ffed for the authority of Man. lb c Fbarijees had the Serif tures in 
the Letter. 

Anft$e Scriptures arc not the word of God, but in their 
Grammaticall fenfe and reading 5 otherwife Jewej and Ph-jrt- 
fees hayc not the Scriptures in the letter. that is, in theirue lire* 
rail fenfe : for the Pharifees corrupted the Scriptures, and made 
them null : the literall fenfe is the meft fpirituall fenfe, becawfe 
Familifticall and Popiili allegories, and new-lighc-fcn'es, are 
wild- fire, not Gcds word. Saltmarffj and HN^ doe as corrupt- 
ly alfoexpone Scripture as the Pharifees di^d of old. Fcr exam- 
ple, I 'Ti^n. 5. GoJiT^anifcjfedin ta'/n?;:)andZ^r/;.i3:. 3,4,5. and 
aPer.3.i,2,3,4.&c. aid /fow.5. that notable pLcc concerning 
ihQ firji and jccondAda)^. J and 2 7hejf, 2: and the place, Fe:^, 
II. 1,2. where Saltmar(fj faith, p. iji the outer Court tfthc Tem^ 
fle^ troden upon by the GentileS:^ k tbeflefh andprd creation^ and ail 
cufwardadminijiraiions^^^ii many the like, fo as they leave off to 
be the word of God, being abuicd by their phantafticall allego- 
ries and fenfes , that are not the minde of the Spirit, cor his 

-2.. If yec receive not Fundamentals, l uc in U far,as the Spirit 

F f ^ reveales 

220 Di j cover tcs of Familifrr.e 

tevcales them in the literal! fcriite , yee doe well. But a naturall 
Spirit injjy receive the Orthodox found fcn(c,aad befarrc From 
inward revelation, thdt makes the word tffeftaall. 

3. We will no mun to receive the Word bcleevingly, becaufc 
men or Churches command io to doe. But of this bctorc : the 
fame is Smncl^dds argument. 

Chap. XXVII, 

How Ordinances ^nd the letter of the Word are Inflruments of 

conveying cfChrifi and bi^ grace to usyand neither 

adored of usy nor ufeleffe to us. 

3 X. T^TO outXQard Ordinance or Miniftration of the Creature^ «r 
JLN oj Letter ycan convey or conferre my f^irituallthin^tbey art 
hut images or (hadowes of jpirituaU things :, the feeing of things dark^y^ 
asinaglafeyiCor,!^. Sparkles of glory, p 247. 

Jnjw. This is that which Sx^enckfield andMr.PeiZj and all 
Libertines teach^that the written, read^ and preached Word , 
is no inftrument of faving foulcs ; becaufe it is not an effedual 
inftrumcnt without the Spirit 5 but the word internall , or the 
Spirit within teaching, muft be all; then is every mans inward 
word, Spirit, Confciencc, his Bible, Rule and obliging Law .• 
and every man is obliged ro follow his blind guide, his confci- 
ence,and then he is not intallible.Hence no compulfion in mat- 
ters of Confcience;. yea, nor in Polygamy , murther. For the 
Word is no Rule, fay Familifis. 

2. There is not one faith^but every man hath a faith and Re- 
ligion of his own,by which he is faved. 

3 2 Siiftm^rjh now rifeth higher, for whereas he faid, Free 
jjr^^C.4p. p. 179, 1 8o, To doe any thing merely at comfnMnded 
from the fo\\er of an outward commandemcnt , brings hut f^rth 
legatl add mixt fervice^ or at hefl firmer hypocrifte. Now hec 
faith in his S^arkfcs of glory y now the outward Ordinance crmi^ 
niflratfon of the creature or of the letter cannot convey fpititnai 
things to us,^«^ epm, to the Header p.6. 7 he other oynion ( of 
Proctltants) u that the (cttingufoffucha forme ; ofwotlhip- 
in- Go.^ inctdinances, Rripture, letter of the word, pr 7 ng, 
faith, habits pf ^^caccs, &c. ^ k an immediate v^$ij 0) fi^ir?£ ^lod 


in M. Salcmarfh. 20 j 

andhts spirit Hp9n U ; which is indeed^ afiner ki»d^f MjUry^ tg Themin-eof 
conceive thut God enters intooutrrard things^ and conveys his M^ SaltmarOi anj 
glori^ffU AndMUmi^htj fpirit hj them^ rvhen as they are onelyfignes, J^isF-^milifts 

JigHres^ and Images of more fpirituall thmgi tnjeyed, or to he tn- ^"<^^f"''".2 or. 
jojedj and that of Gods appear ance^ and conveyaxce of kmfelfein^^^^^^^^^^^^ 
put^ard things accordtyjg to this opinion^ is I fsch as the Vapitis hold, pnyTng!^7aSi 

ast(f Image s.drc. Or things conferring gra^e ex opere opera Co,4«^ ing, Uccanicnii 
all Idolaters acccrMnglj conceiving that God immediatlj informer' ^^' 
and glortfifs , and {pirituali^th thofe formes and figures to the 
beholders I 04 the Ifraelices ^hen the Calfe ^as rn^de srjedthefe 
are thy Gods O Ifncl. 

Il^nofp Ordinances ufed in their trsse nature and dS things that 
arethep^rables^ figures, and types of jpirifHaEthiKg'^ are nottabe 
rejeifed^ hut many Chrijiians doe fkeetly pa>-takf of them in this 
their efiate of weakeneffe or hondage^ wherein God makes hea'Oenlf 
things appeareby earthly ^ that Tnenas Thotnzsmay fee dmihe'* 
Ueve^ though blejed are they that have not feene^ and yet doe be^ 

leeve. Thr^ u fomething of the my fiery of God tu th^, and 

fimf thing of a mjfi^ry of Sathan in it : That of God is thisy that the 
Lord doth in mnch "^'ifdome fufer the weakenefe of Jome Jpiritt^all 
men to come forth^ Oftd by this hee carieth fpirituall things in more 
my fiery ^ andmanagfth the glory of his ^irit through vfayfsand 
things which are an offence and fcandal before the world^ by r^hich 
fomt ftumhle and fall anh are broken^ Chrifi ^as fet up for the 
falling as "^eS as rtfing of many in Ifrad. That ofSathan is this^ 
of reproaching the pure fpirh of God by reproaches, viz. Of fray ^^ 
ingbjthifpiriti and preaching by the fpirit, andnevp revelations^ 
and no"^ lights^ thus making the world blafpheme, and the weaker 
Saints afraid of the glory of the fpirit, lefi it proove delufions. 

Aniw.Wtx^ is, good Reader, a more avowed reproaching 
of the wndome ot God in Ordinances, FamiMs and Antinomic 
<:;:x wiliinglymi'take and pervert Scripture, w**iie they con- 
ceive tbe letter tbat k^Ueth ( which is the Law of works, as op- 
p jfed to the Gospel, and notain^ eUc, J to be the wiiole Or- 
dinances oFGoi as in tormes, that is, the written Icripcures^t 
praying, preaching, fcMlcs, hearing, conference, arj thatrf 
Wcbcleeve, Godcoii'ir. vs his Tpincin, orby theic, we are J- Whitfs meant 
d9'-^ersand worfbipC-od i?i formes^ ir^gcsand itg^cs , thcverV ^yy '^ ind 
.D^dnneofH.N/Cf.,?.*^,butXom.7.6. tht oldne^e of toe. ettcns ^^^ J^^^ 

Ff3 ihc^-^^'- 

232 Difcoveries ofFamilifme 

the law commanding intire and abfolucely perteft obedience 
coder a curfe^and having no promife of the fpirit and grac^^, t© 
obey, and this oldnejfe of the letter is the meere letter of the hw, 
as law»holding us a3 ihe Sonnes of the old -^J^w under con- 
demnation. And the newnejje of the ffirit is the grace of the 
Gcfpel inabling us to obey what the law commandeth, and . 
whereas we cannot obey perfeftly, affuringus we are under. 
a new Husband and Surety who by his merits takes away the 
guilt of our finnc, for the oldnejfe oftk letter is oppofed to the 
newmjfe of the fpirit in the Text, as two contrary dates, to . 
wit, the ft ate of LaWj and the ftate of Grace, which are as 
two contrary Husbands, the one faving, the other condemn- 

^ But the cldneffe of the letter y or of the law is not contrary to.- 
the ordinances of* fcripture. Hearing, Prayings Sacraments; 
for then the lawibould condcmne and forbid all thefc, which. 
it doth not. 

2 Becaufe P^/// h^d called the Law the oUnefe of the letter y 
feme might fay, then the Law is eftentially an ill thing, and fin,, 
He anfwereth, ver. 7. What (hall wee fay then? ktheL,awftnf.' 
Cod forbid. Tlien it is cleaie, by the oldneffe of the letteiy he . 
eieant the law. 

5. The oldfiefeof the /etfcr is oppofed in the Ttxtto the. 
Tiemeffe of ihe jfirit^ then the oldiiefjc of the letter cannot be or- 
dinances, fcripture, the letter of the Law and Goipd, the 
written and preached wprdjfor the written and preached wcrd 
is never oppofed to the grace ofChrift,or the renewing fpirit. 
The word & fpirit arc diverfe. never oppofite 01 contrary. And 
1 Cor.3.the leiter is not the written word, and ieales, and otr 
dinances, and Mini!>ers preaching the GofpeL 

I Becaufe Faul faith exprcfly, God hath mad^us able Mini (I er^ : 
^ftbe new Jeftarnent. Now fure, inthis fenfe^j they were Mi- 
nifiers of tl)e letter to the far Jargtll: parr to whom they preach- 
ed, j/^^ the fayoiicr of deati) unto death,, 2 Cor. 2. 1$. and. their 
Cojpelhidy 2ind(^a mere letter tothefe thatperifli,. yea, and 
to the mod part to a world, 2 Cor. 4. 3, 4. but they were Mini^ 
yiiflersofibe ffirit^ mtoftbe letter^ not becaule they preached 
not the letter, and extcrnallword of the croffc to the eff fta- 
^Wy called, for lh€ contrary is faid, 1 Cor, I.23. andif chelet- 


in M. Sakmarftn 233 

terbe ordinances^thc Apoftles were Minrftcrs of the letter to 
all faved^ and not fawd, for wordj and feals, and Lfew, anrf 
Gofpel, were written, fpoken, preached^ held forth by the 
ApoiUeSj to both faved^ and loft in the viiible Church. But 
Taul exprefly denies that they were Minijiers of the httev:^ hut of 

2 7be letter i^ the minifiration of death The miniftraticn of 
deaths written on ftones only 5 A?id not onJJefhly tables of the 
hearty not the Law mitten in the inward farts. Jer.3 1 . For this 
Law on Hones, is the Law commanding, but promiiing no 
grace to obc/jand commanding all^andperfeft obedience un- 
der a curfe and eternall wrath, and for that a killing letter^ 
yea, for that, the miniflration of death y. the letter is not then 
new Teftament ordinances,as the written and preached Go^ 
fpell an.d feales of the Covenant, for as thefe are written on 
paper, and not on the heart,they are alfb a killing letter,bnt 
not in the Apoftles renre,and yet the Apoftles were Mini.iers 
of the new Teflament in thefe, to thofe that were loft and to 
thofe that were faved. 

5 'the tnimfiration of death had a glory that IfraeJ could not hr- 
beld^ and if a glory then a fpiritualnefle, as it is v.y. and v.g. 
it is called glory , but letters graven on ftones are dead of 
themfelves, and have no glory at all,except in the thing lig- 
nified, then the written Law, as it i$ here /poken of, is not a 
ndkcdfigne^figureyandfhadow^ But a fpiritnall ordinance in- 
cluding the thing fignibed, and fo^omcthing of God , and 
therefore the Letter or minidration of death here , caniiot be fo 
large as all written or preached ordinances and fc^lcs , and 
that as they are meere tormes, ty pes, hguies. 

4 The letter (pokeii. of here^ vai is done away andoppo- 
fed to that which rcmaincth^ and is not dune away^ but the letter of 
the written Law^ ar.d the Ordinance of the Gofpel, preachinc^ 
of Chrift, and the feales of the new Covenant, and expreily 
the Lords Supper, are not in this fenfe a letter, a meere hgn , 
figure, and fnaddow, for they are not done away. The old 
and new Teftament doe remaine , and mufr be preached till 
Chrifts fccond comming. Yea, that the let-ter and outward 
ordinances are not done away , as Mo/ejhis veile, and his 
fliaddows and types, is moH evident in that John who wrote 


2 J4 D i [cover ies of Family [me 

after the miniftration of the Spirit was come 3 and to thefc 
who have the anointing that teach tbetn all things^ i John 2.27.faith 
cxprclly^ I ya/i;2 1.3. wc declare unto yon (by writing) the 
word of life, i John 2. i . I write thefe verA 2. J write to you 
JittleChildren^ 15, 1 write toyou Fathers^ 14. Ihavewrir- 
tm^2 6. Thefe things have I written to yon concerning them 
that fedace you , and Taul niuft be a Miniver of the letter in 
all the Epiftks he wrote to the Churches by this way. 

5 ThcGofpel a^d new Tellameht Ordinances are delivered 
with much plirfeeneflTe of fpeech^ t^.I2* and the oldTefta- 
ment is yet to be read^and far more the newTfeftament is to 
^be read and preached, as is cleare v.l^> Then the Utter can- 
not comprehend all Ordinances 5 and old and new Tefta- 
•ment in their formes, and preaching to be done away, as 
F am tlifi s drczm^. 

2 As touching the fuppofed Idolatry of ferving God in 

Ordinances^written^read^and preached Scriptures of the old 

and new Teftament. i .We doe not include and imprifbn the 

infinite God who is incompreheniiblc in founds , letters^ 

writen or (poken ; in creatures. Sacraments , that are not 

Godfwe confefle )but holy and warrantable Ordinances of 

God^for we are here to do as God himfelf doth,for we teach 

no man to fix or pin theAlmighty within his ordinances^thc 

way of the Spirit with the word we dare not determine, but 

the Spirit goes along with the word 5 the Lord puttcth his 

word and his Spirit in the holy feed in Covenant with him, 

E/I1.5 9.2 1 . T'bf fooli(bnc(fe off reaching it a mean to fave i Cor. i . 

13.18. And if it be Idolatry to ferve God in his own Ordi- 

n^nccs^Familifls ftumble the fanie way at preaching^calling it 

Idolatry, as thefe that were loft break their necks upon the 

preaching oftheGofpell as fooliflinelle,! Cor.l^ 18.25. And 

thefe that ftumbled at the word, I Pet: 1 .2.8. ftumbled not at 

the internal word and the law written in their heart^thc only 

Saltmarfli and word o{ Swimkcfeld Siud Familifls^hut at the external! word 

Familjftscall preached, for they never knew the internall word 2. When 

feric Goa in ^^^'^^^ he)Protenants fet up fuch a form of mrpipring CodCm 

ordinances thc^*'^^'^''^^^^^''^^^^^'^?'^^^^^'^*^"? ^^^ Scriptures,read?ner,pray- 

contraryis' ii'^ga fealesj it if an immediate Way 9 f fixing Godandhif Sfirit 

proren. ufon it , and indeed a finer k^nde ofUohtrj to atnceiveibat^Goden-. 


in M. Salcmarfii, 23 j 

ters into outward things ^ he means the written and preached 
Scriptures, Sacraments, prayings hearing, &c. (o the Antkbri^ 
Jiian Beafl H.Nicholas fpcaketh^ Evangel)'^ orjoyfuUmcJJage of the 
Kwgdome y chap. 34, But the while now that the Figurative 
Services an^ ceremonies of the Chriffian^ flourifhedin their vigor^ 
he bath raifed up me H. N. H* Nicholas meaneth hearing, rea- 
ding of Scriptures^ and all outward Ordinances, which he cal- 
leih Figurative Services and Ceremonies^ and Saltmarfh faith, 
Worfhipping God according to the Scriptures, is an immediate 
vpay of fixing God and his Spirit to this form zSS^ Scriptures and 
Ordinances^en he giveth us his good leave^ except we would 
be ferldo/^rfri to. follow the Spirit without and bcfide the 
Scripture. PortheScriprureisbuta Form^ and a thing of Fi^ 
gures and Litters : And though the Lord an his Spirit be not 
eyed or fixed to Scrip tures^yet are we tyed to the Law and 2"e- 
yj/>W(?;z>';aniifanyfpirit,any ApoltleP^w/, any H. TV. or Salt^ 
mar(b , will lead us by a Spirit^ with another Gofpel, we 
pronounce him accarfed!,E^j 8.20. Gal. 1.8. 2 Joh. 10. 

3. VVeconfeffe, if to tremble at the Word, as Jo/tab die?, 
t Kings 22. 19. and thefe in whom God dwelleth, Efay 66a^z. 
£p^ 57.1 J. be a making of an Idoll of the Word, and a Legall 
fcrvicej then did God command and reward Idolatry in the old 
Tcftament, which is abominable ; and then we profeffe that 
wee^ under the n:wTeftament;, worfliip God after the way 
which thefe men call Idolatry, but mourning and fheddingof 
teares at the feeing of hiffi in the Word preached, whom we 
have piercedjZ^c/M 2.10,11312. is no Legall Idolatry, buta 
Prophefie to be fulfilled under the kingdome of the MtlJiab : 
and when the Saints are pricked in heart, and tremble at tlie 
Word preachcd,.^c7x 2.37,38. ^rri9.5,6. Aas 16. 29, 30, 
L«t^e7 37.38. They adore no: the Lttcers, nor founds of the 
Word, bur God that conveyes himfclfe to their foules by thefe 
meanes of his own appoiniing, 

3. It is abominably falfe, that God conveyes himfelfe in out- 
ward thingSjis Pafih fay, he conveyes himfcifc: to the (culeby 
Images : Fo:- ImageSjOr Portraits of God j, are in themfclves re- 
ligious meanes of worlliip utterly unlawfiiil and forbidden in 
th'efecond Commandemeat; wknas Ordinances are lawfull 
conveyances or God to finncrs. i Cor. 1.18. For the preaching 

Gg of 


DifcQvtries of Familifme 

are not bare 
(liadowcs and 

oj the Crojfe^if to tbem that ferijh^faslijhmfe h but unte m who arefa^ 
vedy it is the pfver of God. 2 1. It f leafed God by the fooUfbnejfe of 
freaching^o [avefucb as beleeve. 23. But we f reach Chri(i ixuci- 
fied-i to the Jewes a (lumbling-blocl^y to the Grecians foolijbnefc^ 
24. But unto them that are calledjboth Jems and Greeks ^ Chrifl the 
l^*i)Wer of Cody and thewijdome of God^ Rom. i.. .1 6. Fcr lam ?2et 
afljamed of the Gofpel cfChrifiy for it isthefowcr of God unto falva- 
tion^to every one that belecveth^^to the Jcw.firflyand alfe to the Greeley . 
iCGr.^.455. 2 Cor. 104^5. Rev.1.16, and this is never faid 
of Images in old gmlHCW Teftament. 

4 Wc utcerly deny ibat God immediatly informelsghrifres^and 
^iritualizcih thefe forms andfigures^ as the Ifraelites thouglic that 
G^d informed the Cdfe. If any idolize the preached or wmtten 
Word, it is not our doftrine, npr did Saltmarfh evtr .aim to. 
prove any (uch thing to be our doiSrine 5 o^ tbac th:^ Word 
heard conferreth grace ex of ere oferato : If hearing be not xrixed 
with faith, it profiteth nothing, the carnall moralift dreauieth^ 
that formes and Chuich-fervice will favc him , bvuFrottfantS: . 
teach no fuch tiling. 

5 . Ordinances arc not meerc figures and fignes^ but holyjdi^ 
vinc^powerfuUfignes, like a Hammer, a two edited Sword^ 
weapons mighty through God, and the life^nnajefty^ivmicy, pow- 
er^ heaven that is in the Word, doe be-ly Famiiijis : Therefore 
it is falCe that in their nature chey are buz Parabie^^ Figures, and . 
Tyfes. For the words and letters are fo, but in their fence, as 
they iiicludc the thing fignifiLd, they are another thing of a 
higher ftraine. ^ ^ ' 

, 6 Thefe Ordinances are the everlaftmg Gbfpcl^ the Covcriant^ 
the Lords Suppc:r, in which we annunciate the Lords deith 
. rill he come again, I Csrr. . 1 1 . 26,anQ therefore are not for the 
fla eof bondage onely. 

7. Nor are Ordinances earthly things^) but lively^fpirituaii^ 
heavenly treafures, 2 Cor.4.7. 

8.: Who evercxponed Scripture ^s Sahmarjk^ni Familifts 
doc ? tor he calls chc feeing, ^^p^ng and feeling of the l)olesin 
Chrijhfj demand the frint.efthe nailes in hif hands and fe^y the or,- 
dinancesot the written and preached VVprd, and SciUcs^jOr Sa- 
xraments^ by which he clearly infii u^ ies,that fome never enjoy 
o^dipances pf W or^ Scriptttte^jftnd ^.alcs, and yet bclceve. u> 
' , Chijft, 


i> M. Sakmarfh. 257 

Chrift , as Chrift fiich^ that fome never fa w^ never groped the 
holes in hi^Jnands and fide,as 7'bomas did» &yet do bela^vt:, and 
fo are more blefled then Thomas. But let Saltmarfh lliew vvho 
are theie who beleevc^ and yet their faith came not by hearing, 
contraryto 2^:0^.1014. t ^ , ^ N^turaH men 

9. It is true-^Chrift preached and conveyed toth- foules or donotilutnblc 
men by the foolillineire of preaching ^ is a fcandall to many, .u the letter of 
But not that only^but tnat Chriil: only fo low & defpicable^as a the Gofpel^but 
Saviour,llia;iied,crueihed,curfed,reieaed,nioulcl be the Saviour 'i^^//''|;'S!^^ 
of the world, and the way to eternall happineffe , is the great ^^^^ ^' 

fcandall, fo it is not the Letter, or found of words, or the foo- 
lillinefleot Figure^ and Signes y that occafioneth mens ftum* 
blin^ at Chrift ; but the thing liquified in this letter and found 
ofvvords: For theGreck?^f andgreat wits of the world^ did 
convey their happincs they promifed to men, by Cbaraaers^Lct^ 
ters^and fi>«rcj,namcly,by the Divine writings of PUto^JriJlotley 
Ciccroy Scnea^ Socrates , and fo did the wile Philofophers, who 
by words and grave fcntenccs would make tkir Difciples and 
their Seftancs happy. Then Chrift is not appoyntcd for the 
ruincofmen, and tobeafnare^ becaufcheconveyethhimfelfe, 
his Spirit and faith, falvation and grace , bywords: but by 
words otfodcfpicable and bafe a Redeemer as Maries Son^ han» 

ged on a tree. 

lO* We cad no reproaches on the Sprit 5 but are as much for 
fraying by the SpriU peaching by the Sprite, as he ; but not by the *^ 
Spirit fepirated from the Word & Revelations. Such i.as the 
Word knoweth not : 2. Revelations contrary to the word, for 
the Scripture faith^ the juftified perfon can fin^muft confeffc fin, 
bcc^ufe God is faithfuil to forgive: But Antmmians fay, the 
fpiricjihatexponeth Scripture to them without arguing, dif- 
courfing, reafonmg, or comparing Scripture with Scripture, 
but by an immediate revelation 5 tcacheth that the juftified can- 
not fmne , are not to confeffc finne . and that they are no more 
to forrowforliane, then 10 goebacke again to Legall bon- 
da^^e after they are juftified in Ckrijiy which is concradicent 
"^he word of Truth 5 and therefore (uch a fpiric wee know 


n . The weaker are much deluded by SalmarJIj and his ^ if 
thev beleeve a Spirit feparatcd from the Word. 

^ Gg 2 Chap. 

^jg Difcovcries of Familifme 

Chap. XXVIII. 

Of our ajfurance and comfort from Acts of free Grace 

33, -^ Hefurc^^rationay^and gkriom ajfuravce offalvationyComcs 
. - J' fiomthe fure manife(iathn of th Sprit bearing witncffe. 

Glory p^ T'bi^ *^ the white flone^ Rev. 2. 17. 7he undion 'whereby tvc ^«ow 

' all things:, I Johni. 20. 4«d t/;e f/;/«^i freely given us of God^ 
I CGr.2.l 2. Tbere ^ ajjurancey l. by Reafon^ or the metre light of 
nature y and works of this creation^ as in Job and Cornelim*^ bntfure 
there isnofalvationout of Chrift. 2. By graces^ gifts j or fruits of 
the Sfirityfelfe^dcniaHy faith^repentancey and by ihp LetteryPremifes^ . 
or outward Ordinances or duties : thk.ajfwrance Uof m higher and , 
clearer^and more gkrius certainty then God through thcfe doth afford ^ 
and that is darkjy (as the Jpoftle faith^ as in a glajfe. 
Sermon on p^^^/ Hobfon^VjUo fpeaketh more congruouily to Striptare then 
^d^Vt *^^' ^^y of this way : I read (faich he^fpeaking of ©iir joy) It is one 
chilto p.104 ^^^^^ ^^ rejoyce in an a^^ and another thing to draw our joy > from an 
' ^ ' a£i' It is one thing to rejoyce in mrfutaHe walking uptoa^uley ano- . 
ther thing to draw our joy and refreping from the afpreh en/ton of. a 
futableneffe betwixt the A£i and the Rule. Men may pay andmourne 
forftnne^ orferform any other particular duty^ and have much joy in 
that of^ortunity^andyet not draW' their joy fr'om it ^ but onely their joy.; 
is dijiiUedfr'om afecret in-come ofChriji ^.which carries them atovt- 
ity while they are aciedin it ; hut thefefoorefoulesythey onely arejoy^ 
full when they fee they aiifuitable to a Kule , . and they draw. their joy 
from that fuitableneffcy which appear es in thisythat if their JHitablcnejfe 
friigge 5 their joy is deftroyed, Idoenotfayikut that tvery jime ought 
to produce for row in us;, but it is one thing to mourn for finnc^n;oying • 
faith with peace '-, and another thing to mourn for fin to confirm faith^ , 
and to beget peace. 
Of affurancfj j4njw>i.^ deny not but there is a pure and icnmcdiatc affurance 
^ ioy and fcnow that flowcth from the witncffe of the Spirir^Kow. 8. 16. 2 Cor. 
f^^^bl^^^'^^ 1. 21,22. Eph.i. 1 3.14. So as the l"hining of the Su::ne maketh 
fuiublc t^o the^ evident that it is day^withoiit a fyllogifme.and difcourfe y and ^ 
rule of the hw the feeing of the mother tcachcth the Lamb, without any argu-- 
©r word of mentatiYe lighy o f-cllow the mother^ and to follow no other* 
Gp4- And the Sun-ihinc of glory on ihfi foule^tcackth it is iq a ftate 

' ^' of 

in M. Saltmarfli. ^39 

of happineffe with immediate lighc ; but I utterly deny^ that, 
in every moment oftime, when the perfon beleevcthjhe is af- 
fured he is in the ftate of falvation ; for this refled aflarance is 
not effentiall to fmth. Many beleevc and fay. My God, and yet 
complain that God /orj^errefibr/w«, and fhuttcthup their pray- 
ers, and cafieth offtkirfouky^s is cleare in prayers put up to God 
in fairhjin which the Saints want aflfurance, Pfalm 22.1,2. Pfalm 
31.22. Jonah 2. 4. E/4)'45>'H;I5- ^4^^^.5.456.7, Cant.^A^,!^ 

2. Many doubt , and thefe both godly and learned, of the 
immediate word and teftimcny gf the Spirit, they fay it is from 
(ignes and efffiSs of faving grace, by which as by Arguments 
the Spirit teftifics, that we are the children of God, as thus. He 
t)at beleeves and loves the brethren^ and hath a hope cauftngaman to 
furifie himself e^U inthe flateof[alvatiott.ButIamfuch anone^there^ 
forelamintbefiateoffalvatiQn. Both theAf^jor aitid Afumption 
may be wicnefl'ed by the Spirit of God, and ourownfcnfe. 
And the places alledged by Saltmarfl?^ fpeak not of the way or 
the manner how the 5'pir/t , i\it x^hite fione^ the un^ion doth 
teach us, or bear witn^s; they onely fay,thev beare witnes and 
teach, but fay nothing of the manner , and ir the .Vj/z-zr teach us 
to know the^hings fre44y given to us of God, and the anno)ntin<i 
teach us all things^ then far more doth the Sfirits anointing; teach 
US that we arc the Sonncs ot God, becaufc we love the Bre^ 
tfcr^v, becaufe we beleevc, an J, faith is o;<r viclory iywbhv we 0- 
vercome the world. 

3 There is afTarance by rcajonoj themter light of nature and 
mrks cf thf(f Creation , thar there is a God, and that bee. rc- 
wardeth them that [eeh^ /;/w, but that men have ailuranccof 
falvation, or that they are i^ a Rate of falvacion, ( as SahnAr(J} 
his title of the Chapter intimateth jcr that Job ^nd Cornelia 
have aflurance or fixation by I Cifon, or the mccr light of na- 
ture, and works of this Creation, is the new Divinuy of Je- 
fuJtSy but hath no warrant in the Scriptures, and that joi and 
Cornelius wcravoyd of all Gofpcll-revclarion, is contrary to 
Job. 19. 25,26. 27.Aa. 10, 1,2,3,4,5 A 34> ?5 

4 Far leife was it ever heard that Prore-^^?2rj teach that men 
may have aflfarance cf falvation from the mecr letter of jcrif'tare • 
Saltmarjh fathers many untruths on Prottjfants Co make his own 

G g 3 way 

2A0 DifcovericT of Familifn:e 

y^rj of Allfpirit, take ttie better with the people, ' "''I'- 

5 I prove elle wher e that the v^ay of affarance, by divers 
places of Scripture^is rational! and Argumtntkcive, and that 
moft of all the Articles of our faith in the new Teftament are 
proved argumcncatively from the old; nor are the aflurjlifTCc 
of the (pint, and ratibnalland argumentative difcourfes of the 
Spirit, contrary one to another ; For the Holy fpirit al- 
moft in every line of fcripture is an arguing fpirit, and infers 
oncconclufion from an antecedent , and from an other con- 

6 Nor did we ever teach men to build alTurance onmeer 
outward duties done without the grace of Ghrift, 

7 Nor can the aflTurance^ by the immediate teftimony of 
thefpirit^bemore cleare and glorious, then God doth afford 
light, nipre then certainty by fignes and eftcds can be. 

8 It is a wonder to me that Saltmarjh fo undervalueth all 
aflurances by effeds and works of grace, fo as they nffure w 
darkjyy & oiina glajfe.Thcn the immediate Teftimony of his al^ 
ffirit muft yeeld an higher evidence tbandarkcly andinaglajfe ; 
thismuft be the light of the immediate vifion of God in hea- 
ven : Hence F^wz7//Ji will but have the day light of morning 
or noone day glory Ihine on us in this life, whereas the Apoftle 
makes all the light we have in this life to be darke arid in a 
glaffe, I Cor.l J. 12, Ij. andoppoleth it to feeing of God face 
to face^v.iz,! j.in the life to come: And Salimarjh fhal ccacb us 
new Divinity 5 if there be any evidences to found our affurance 
but two in Scripture ; onej of walking by Faith; and another, 
byftghty 2 Cor.').6yy^ The one, while we are abfent in the body 
fromthe Lord in this life y the ocher, when wee are at home in 
our CGuntrey in the lite to come^yea^the higheft lights in which 
vpe fee with of en face:,& are changed therby fiom glory to ghry ^is in a 
glafc^yi'nr^vlvAi/ty^ijjc'n 2Cor.^.l8.is Called a feeingjiGor.ij. 
i^'K^TLTrl^tl^oy^vot: then muft 5^/tW4f/& make the certainty of 
faith to be as conjedurall and low as the certainty by fignes, 
whichrhe faith is dim^ formally difcourfivC) and that is jfha- 
dowed and clouded^ which ovc r thro weth the Antinomians Prin- 
ciples touching the afliirance of faith, which they iay^ exclud- 
e:h all doubting. 

•'^'^ As tor the concei: ofFaulHohfon^ that m may re]oycein nn a3^ 

i/^M.Saltmarfli. 141 

and not draw our joy from the apfrehenjion ef the fuitablenejfe bftween 
the A^ and the Rukyheis much out : For i. if wc joy in the ad, 
and joy not in the fuitablenejfe betxf^een the Acf and the Rule ^ our 
Joying and rejoycing is vain ; for then doe we re Joyce in finne : 
for an ad uot fuitable to the Rttle, and revealed will oi God, 
is fin, though it be not in a ftricl legall way fuitable to ihc Rale* 

2. We may have (.urjoy difiilled by a fecret in-come of Cbrift^ 
hut not from the Alt (faith he, ) but thefetwo are not contrary, 
but friendly agree : For this in-come of Chrifi that procures our 
jpy^is for the gracioufnefle of the ad rather then for the ad ic 
felfe. And if by an in-come he mean an inflnerce of the grace of 
Chrift caufing us rejoyce in the gracious ad^ becaufe gracious ; 
we yeeld fit willingly. But then wee gather neither ioy, nor 
peace, nor aflurance, from the ad fimply, tut from the ad as 
gracious.and as wroaght ijv us by the in-come and fufernaturall 
influence of Chrid ^ who worketh in m both to will and to doe. . 

3. And we may well draw joy from tht fuitaUeneffe between 
the Acf and the Eule^mr^g^vd this fuicablenefle is nothing elfe 
but chat gracious convenieiicie between the Ad and the Rule, 
which ftandeth in this,Thatthe fubftunce of the ad is agreeable 
to the. will of God revealed, and in tb^ principle of faith ^ and 
the end for Gods glory ; which conveniencie ard faitabk- 
ncfle of the ad, is wrought by free gracc-^and fo we yet r . joycc, 
gather affurance from the father of the ad, to wit^ the holy 
Gh.oft the worker, rather cbcn from the ad ; and though the 
fuitablemffe fiafige , yet if it be fincere, the joy may be ItiTcutd, 
not deflroyed : bur the rtafon prefappofeth we can neichcr have 
joy nor peace in the ad, exccpc it be pcrfedly fuiwble, and in 
every degree agreeable to the !avv> which is a moft falfe fuppo- 
fition: For we cannot come up in our ads to that pQifedion the 
law require ch. 

4. Upon the fame ground we may mourn far fin, to ftreng- 
then faich, m regard an ad of belee ving doth arife from the ad 
of mournipg,asoccarioned thereby, or wrought in us by the 
holy Gho(i , who caufcth Us fee him whom we havcficrced^ and 
mourn chereforcjas one doth for his onely ckildy Zach. 12.- 10^ ii^ 


242 Difcoveries ef Familifmt 

Ch A P. XXIX. 

Ihcfcofe o/S§ltmarfh bU Book^ called Sp^vkks of Glory, and of 
bif denying Cbrijl to he any \bm<^ hut a man figuratively 
and my^ically. 


' lie onely [cope (faith he to the Reacler)of this Bcok^if to mind 
you of an bigkcr excellency thenmeere created things can afford 
you^of the truth that U in JejiiS:^ or in Sprit : and of that unity of Spi^ 
fit -which Chri(fia7ufl?ould live in under their feveraH formes and at- 
taintmentSy and I have not held forth any difcovery ofT'ruth, or of any 
higher dijpenfaticn y fo as to darken too much other dijpenfatie7is in 
which Chrif}ia?is live 3 or to lejfcn anduider- value their attaintments^ 
lut only tobcfaithfullinthepwerofCod to'his difcoveries in mine 
The mind of I deftre we may heare one anothers burdens ^and conftder that God 
Saltmarfli con- if in all his fever all Mf^enfations^^and rneajures; and Chrillians are not 
ccining hgh fQ bafien out ofajiy^till the Lord himfelfejay:, Come uf higher^ and the 
ramihrmc^and ^^^^ ^^^ ^^ f^^ ^j i^^^^i^i.^ of\he W^ak^ 
other admini- -^ ^^ .^11 j ^' i. 

ftrations th:it to ^ ^*^ ^^^ againfl the lawy nor refentance^ nor duties ^nor ordinances^ 
himaiclowcr, iis fomemuld fay': fo all thefe flov& from their right frincifles to their 
and tottching right end. lam not agmn^ thefetling of Church- government pu^ 
thclaw.repen- dential!y:,as li^w^^fo OS allcf a7iotherway be ^ot ferfecuted^ becaufel 
unce.dKties, know God bath bis people under (ever all attaintments and meafures^ 
governnicnc ^^" ^ ^^ ^^^ f^^f^^ ^^ ^'^ thefe vi bis meere.gtace ard lovcy as formerly 
Kpifcopacy, ' ^^ Bifhcfs^ andtboufa?ids ef Weak^ Chrifiians in ^ueen Elizabeths 
i icsbyteiy. and ^^cen Marits dayes cfmartyrdofne in their formes. I am onely 
againfl any form as it becomes an engine offerfecutton to all Chrifti-- 
ans differing fi'ofn it. 

I am not again^ a fitting of an Affembly of Divines at Wcft- 
tninftcr^ffcjf are foferfwadedybecaufc ibis is lut to allow fucb liberty to 
others confcicnces as we deftre our felves : And furcly^ if they would 
frofcundfuch things onely as they have received^ or they are in cojifc:^ 
ence ferjwadcd of to all the kjngdomc^ andfo leave it to the Sfirit of 
God^andtbci: Mini^ery ^ tofer^ade and convince, and not deftre 
j'uTV'tT fiom oibers to comfeli: this were but to minifter as they had re- 

Afijw. If the fcopc of a Book be taken as it ought to be/rom 


in M. Sakmarlh. aiiij 

the fnbjeft matter contaiaed in it ^ then the fcope of this 
booke is a farreother thing 5 then the truth thatt^ injefiu 
firtd in Sprit : but to deny that Chriji is cowe in tbe/Iefh , as I 
here evidence 5 which is the myftery of Antichrilt 5 is tht 
Icope of his booke^ i Job^.j. For every Spirit that confejfctb 
not that Jeftu Chrifi is come intbejlepumtofG^^ and this is 

^- that{Sprit)of Antichrlfi i*hereof}GU have heard that he is come and sJunirSi St^ 
rven now already is in the world. But Saitmar{h confefleth nycth Aat l^^ 
not^ but denieth^ that Chri c is come in the flefh) or is true CusChriftis 
man , or hath any other body that he fufFered in 3 int the come i»ta ^ 
myfticallbodj^ the Saints^ Sparkles of glory^ p. 1 3. ihe Sonne ^^^ 
of Cod did not only fulfill th^ brmgrng kothe thisprjl €reatian or 
wan tB God according to bis fir ^ excel/eticj and communion Tffitb 

^^^Cody but in this appearance oj thejlefhp he xcas a figure ofGodwhofc 
deftgne is to make his Saints hif lemple^ his tabernacle^ his hodjy his 
new credtipHy his habitation or houfe; and God tbus'manifejied in the 
flejh ^as a figure of that myftery of goJlineffe in us , or G^dbecom^ 
ming^ Immanuelf or God mth us. He hath a large defcriptioix 
of the fecond Adam ^ p^g- J^S^^jio^i I5I23I35I4515. hene- 
ver once faith^ Chrift the Sonne of God was made true and 
very man in all things like unto us^ finne excepted , or the 
fecond per/on of the Trinity afllmied the nature of man i^. 
the unity of his perfon 5 or C/;ri/J was the tine Sonne of 

rDavid^ borne of a woman^&c.as Scripture and Divines fpeak3 
but by the contrary only in this appearance of fiejh he was a 
figure of God , W'hofc defigne it is to make his Saints his temfle^ his 

tabernacle^ his body and God thus mamjejled in the fle^i that is^ 

God bj his Spirit giving us faith and a new birth to be th Sonnei of 
Godwin v;hom he dwells hyfaith^ is the Imwanuel God with us ^ that 
is, all the God-man, or God incarnate 5 which this fpirit 
of the Antichrill: will yeeld to us^is nothing butjCvery Saint 
anointed is Chrift and Inmianuel : now the Father and 
Spirit) both make the Saints the temple of Gody the ;2<?VV crea^ 
tion^ the tody ofChrif} thus 5 and fo the Son is no more C'oi^ in- 
carnate then the Father : and Go<J is thus manifcf-ed in the 
flefhj in making us his dwelling houfe^ and Temple 5 and 
jbody by faith, as Sahma)fh is fure not to fpeak againfr, but 

-with the herctickcs who dcnyed Chrifi to have a true bod7, 
or to be true nian^but Qn1y to be a figure gr appearance of a 

Hh' man. 

«44 Di[coverics of Familifme 

man, or a man in reprcfentation, in forme, in rneer (hapc^ 
not truly and really ; fo as the Vifciples beardy (a\V mth their 
ifcs^ and Uok^ d oHy and thar hands handled the Lord oflife^ i Joh. 
I.I. of him they faid^ He is not here^ he is ri'en agai»c ; exapt 
ye beleeve that I am he t yeejhalldyein fcurjirtnet. And in his 
crucify hig (faith Saltmarjh p. 1 3. 1 4.) ^ff bi> fitji gforj h xfhicb 
Child really ^^ appeared, revealed that old aefigne ofGod^ that my fiery hid jrmn 
crucified and agesy ^ndnow made manifefl to the Saint Jy nay ling all the flcfh of his 
'dyed^and not Saints to the fame croffe , and being lifted up drawcs all men to him^ 
in a figure , as r»hich is the myjlerj of the Gojpel^pr Chrifi cruafi^d, H. Nicholas 
7^"*^ ^'^. ^'^"^^'' document, c.3. fen-^- to be tome of the Virgin Maty out of 
Saltnwih, ^'-^ f^^^ ^f J^^^i^ ^/^^^ the fle(h is to. be Lome of the pure 
dodrine (of H.N.) o^f of the feed of love. How Chrift nailed all 
the fleJh of his Saints to the erode except myAically and fir 
guratively, and in a fpirituall fenfe, I know not^bur this is 
ail Chrilis dying on the crolfe , except Families fay that 
Chri(i dyed not really and truly, but only in a figure ; or 
they fay Chrit\as an' extraordinary holy nian^was God mar 
nifefied in the fielh, and that he was not the oonfiibftanriall 
Son of God , but being a . man Godded with the holy being of 
love, dyed as an example of lingular love and patience, and 
moft fubniilTlvc obedience , and fo nailed to his crojfe ^ all the 
flt{l* of his Saints cxeniplaiy, that we fhould follow him, a$ 
the Sccirjans teach, and fo his death niu!r be no real],no true 
fatisfaftion 5 nor any fatisfaclory ranfometo junicc for 
us, but that Cod forgave all men their finneswithcut a 
price or ranfome of blood ; and . Chrijl gave not himfdfc its a 
realiranfomc^ priac or fatisfaciion for our iinncs^ but dyed ri.s 
a. nile and patternc of holirielle,that we fliou!d imitate him 
and without his, but by cur owne perfonal) merits wcc 
might be favcd , as we were faved by following the godly 
PJVes of other holy men. The Scripture faith, he nailed his 
owne Cefli to the croflfe; for fo it is, 1 Pet.2 24. JVto his own 
fclfe bare ohv finnes in his body on the tree.. And AlV.i 5.28. 
Though they found m caufe of death in hrm^ yet defired they Pilate 
th^j he fhould bejlaine^ 29. Jnd t9hen they had fulfilled all that vpjs 
written of him , they tooke him downe from the tree and laid him in a 
fefukber^ but God raifed him frm the dead : Now the man 
Chrifi that was nailed to a tree ^ and buried in the grave of 


/»M.Salcmarfb. 145 

■ n il. ■ ■ .1 - I IB^— ^— i«^ 

Jofepb of Arimathen y that fame man God raifed from the 
dead, but Chrift nailed not the Saints fleftij and tbe bodie§ 
othdccwevs^of Saltmarjh and others^really to the crofle3 nor 
were their bodyes really laid in Jofefhs new tonibe, nor did 
God truly and really raife them from the dead 5 only in a 
(pirituall meaning, we dyed 5 are buried with Chrifl-, and 
partakers of his reiiirreclion. But ( faith Peter^ Adc.'^.^o. 
Tl)e God of our fathers raifed up Jefus 5 whomyejlew and hanged on 
A tree. But Saltmarfh faith, the Chrift,cr«df}/«g and nailing all 
tbeficfh of his Saints to the fame croffe , and being lifted uf^drat^j^s 
all men to bim<y if themydcry of the Gofpely or Chrijl crucified. Btut 
Chril- crucifying tiie fieih^ and iinfull corruption of bclee- 
vers in the fame croffe, is Chri:!: myl^ically and Spiritually, 
and by the merit of I;is bloody death, mortifying ftn in the 
Saints^ and the futterings of the Saints are not fatisfa^florjr 
to diviiie ju lice, as Chri ':s fulFerings were, but cafngat ^rie, 
to deaden them to the lulls of the flefh : and the Saints fiiffe- 
rings are not Chrit cruciaed, nor Chri:ionthe crofic 
drawing all men to him ForCjr//f died and was but once re* ^-M- i« ExV 
ally and truly in his blelfed defti and humane Jiature cruci- 5''^* '^^^ ^^ 
fied,Heb.9.26,27,28. Matth.27.34,35. Marke i4.24Xuke J^*/^^^^^ 
23.v.53,34. Joh.19.23. on Mount Calvarie. But the Saints ood, uKwpo- 
were not really crucified with him, for m;iny of them were fated to God 
not borne, when he dyed. I have obferved before , that ^^ ail lovt^wkt 
Goityn and H. Nicholas make the Saints who beare the image whom God in 
of God fuffering and perfecuted in the world to be C/;ri/f ^^^ heing, awl 
crucified, and nodiing elfe, becaufe faith Gortyn^ Cbrifi being holTs^frit ^ i% 
tbe Lord of life, cannot dye^ norfufer in bimjelfe , and therefore bee homifird or be- 
fufers in his Saints^^nd Co every fufFering Saint is all the cru- come mans and 
ciiied Chrifi that thefc men grant. Yea H. N. never confef^ this is their 
feth Chrill to be tnie God and very man, but fometime the God incarnate. 
fabbaoth isChriic Evang. c.2.f i*^. or the fervice of love is 
Chril:. Exhor.i4.f 1. or the godly being in men is Chrift 
Evang.i3.f 16. ortheeldert Elderof the family of love is 
Chrijt, that is, H.N. or a godly life is Chrill:, fo are we fa- 
ved by our owne good works. And Sakmarfh faith, p. 1 4. 
Now aUthis of this new or fecond creation , as they are ff?iritUAlIand 
bcaverily^are only /;;, and through the fame Spirit^ and difcernci in the 
fame Spirit. Hence a Ckrift of flelh and blood, who is trrie 

H h 2 man 

2>5 Difcoveries of Familifme 

man and dyed for us 5 is but C/>ri,^ in the letter 5 and the 
Protertanfc legal! Chriji that, as a killing letter^killeth and 
pcrfefteth nothing, and cannot give lite 5 but the true 
€hriji is a Spirit and fpirituall , and dijcerncd intbc Sfirity 
that is to favjonly the family of love knoweth, by the Spi- 
' rit abftrafted from Scripture., and from all flefh and letter, 
the true God manifeAcdin the flefli of eveiy Saint, and 
crucified in beleevers, anddifclaimeth the Proteftant Chriji 
that dyed and was crucified on Mount C^/z;^r/e , andwas 
.buried in a new Tombe, and rofe the third day, and afc en- 
ded into heaven. And p. 17. T^hif is the lemfle (faith he^ ' 
• ipeaking o-f the inviflble Church ) which the An^el meajures ' 
with a golden reed and the alter thereof ^ or the eternal! Spirit^^ upon 
which aUthc firfl creation ir: offered in the Saints , .'as it ^its offered 
m Chrifiy whe through the eternal! Spirit offered himfelf, leaving out 
the oulK^'ard court or theflefh and firfi creation^ and aff outXQardmini- 
flrations which are given to the Gentiles to tread down^* Anf. I feare' 
th^t by nailing the creation to the croffe , and offering itMpto God 
when .Chriils fle(h was offered up, is meant that which fj» 
2^ichelas faid Spir.landx.5 ^.feft.j. if a man would entei^ into 
life, he ynuji be taught in the fervice of love , andunlearne againcaV 
that he hath taken and learned to himfelfe y that is, as Libertines 
faid, he niuftcaftoff^the knowledge of good, andallfenfe 
and knowledge of fin , and as a childe, know and fcde ntj^ 
the r adultery, murther, lying, dealing, nopafts of mercy, 
jufticc, chattity, but have a confciencepaft feeling of both 
good and ill , and this is the offering on the croffe ^ the creation 
ofGod^ the crucifying of the naturall faculties of the fbule^ 
and to unlearne all you once learned oiChrifi , becaufe it 
was literall, Hellily and caniall; and fo to crucifie it, is one 
of the firftlelTons that Families teach their new difciples^ 
when they enter into the fervice of love. H.'Kicholas exhort. 
C.I 3. f 9. Hee hath a good head that can take thefe 
giddy flefhly notions ofSaltmar/b^ and can render the fcnk 
ticher of Cortyns booke, or of this. But it is cleare , when 
Chrift offered his life and body on the erode to the Father 
for our finncs , he offered no Befh , no true real! body to God 
through the eternal! Spirit, for in that offering (faith he) he lefi 
€ut the outer court^andthejlcjh or the Ijf rj? creation ^ and outward ad^ 

mini ji rations;^ 

in M. Sakmarfli. *47 

■ ' '^ 1 ■ 

mmfirationfy then the crucifying of Chrifl in the flefh, as the 
Scripture calkth it^ is but a dreamer Saltmarfb fakh^ That 
Utbe outwardcourt the letter, theflefb, XQhich all the Gentiles trample 
ufon y and thefc Protejiants that bsleeve Cbriji ruffered accor- 
ding to the flefh , are heathen and prophane men. Corid in 
theflefb or undcJHhe Law^ is to Saltmarjh p. 1 9 5 . the fame with 
the literal! Chvli oiVavid George ^ not the fpirimall true 

. Henry NichoLH faid every creature in the lirLT: ftate of crea- H.N. Evang* 
tion was Goc/5 34.ofent.10. he bath now declared himfelfe and 
hk Cbri} together wilb all his Saints^ unto lis bis elect , and alfo 
made a dweUingwitb us , <ind brought evenfo unto lis out of bis holy 
beings the mofl holy $fbis true tabernacle with the fubiefe of his gar^ 
mjbing and Jpirituall heavenly riches^ to an everla^ing faji (ia?iding 
Jerusalem , and boufe for Gods dwelling according to the. Scripture. 
T'q be made partakers of the divine nature, according; to Familifts 
fcnCQ 5 is to be of the fubftance 5 nature and eflfence of God,. 
and to live with the tare being and very life of God. It is Saltmarfli with 
true^ Faynilifis fay in words^ they meane not that the crea- t^^^/.^L^L^* 
tore is the Creator ; nor th^t man is G^dy becaufeman ( faith everv creature 
Randal in a Sermon) is vanity and a lye 5 but not man as isGod^ or a 
ereated or renewed to the image ofGod^ and let the Reader fLibftantiall 
judge 5 if Saltmarfb in hhjp arises of ghn ^ delivers not the P^^-'^of God. 
famedoftrine^ fpeaking of two Creations^ or two natures 
of flelh and fpirit, p.3. While man was thus in the image of 5^^^^| "'^ 
God^and flood and lived in communion with G^d^ walking in tbatpa-^ ^'^ /o 1^*20^' 
radifeyor that glory of bis firjl creation in obedience to God^rmd parti' 
Xipation f God^ he was tb^ image of alitor any created excellency^ as it \ 

wasy or isy or (ball be in order to a more excellent life, to a lif^ out of 
itfelfe in him ^ who is tbefountaine of life. Saltmarfb cannot 
meane that man was created in a participation of Go J in the 
ien(e that Protedants meane 5 in regard of the image of Gody 
but with H.N, in regard of the gpdly being^wb^ewilk ma?t wa^- ' 
godded and diefied at the bennning . And p.6. Saltmar^ phrafeth 
tvith H. Nicholas^ N&w all ibis excel/ency and glory of the firfi man^ 
did leave God being tempted of the woman , and the Serpent which 
were a figure of flefl^ly wifdome without Gody and of the weah^nejfe of 
this creation in its owne nature , as it w.h draw le a:wayfrom its life 
in Gody and commmon with Cod to live in its felfc^ n owne- life, cr 

H h 3 . to 

248 Vijcovertes of Familifme 

to he itsfelfexphdt G^djbould have been , wifdeme and life , rrgt^r- 
^ufnefc. aidfoxvetyand (irengtb^and jrefvrvatiQn^ and allunngs. If 
Sdtfnarjh mean with Protenaius^that^J^jm did leave his mo- 
rall or IpiriniaJl being and living in, and with God , while 
he yet (lood in the flate of innocency^why doth he not /peak 
with Proteftants^ for this is nothingjbiit Jdam lofr the image 
of God^biit not his life & being as he came from the hancfs, 
or as it wei^ , out of the fliop of the Creator^ in which he 
was moulded according to the image ofGod.hM I frar Saltm. 
both fpeaketh and hath the fame knfc with H.Nicl>cLiSj that 
Jdam toft his life , and loft the very created being and holy 
felfc which was the veiy fub!lance and nature of God 5 aiid 
now having fallen into nnne, he falls iiuofelfe^ and lives in 
/"W/e, ftperated, as touching the eflentiall dependency of a 
creature from God 5 and loll: his fubftantiall jW/e and beings 
which is a pecce and fubflantiall parccll of God. For Fanti-- 
lifts fay that Adam^or an An^tl (hould have afcribed being, 
power, or any thing to it felfe , was linne and nothing el(e 
out the Jez/zi/, and deny ing (elfe or fubfrantiall being had 
beene in Adam^ and was in him, his (landing in innocencie, 
and to arrogate to /eZ/e, beings and livings x^as a/tnne and a lea^ 
vixig of God. So Theolo.Germanka and Saltmarfh p.i4.fparkle5i 
All the life or excellency af his firfl creation ^ if crucified in ihe 
Saints as in Chrifiy xvherehy they enter into their glory as he did into 
bif and are in tbi fame glory of God made one^ as he and the Father 
a^re one^ Joh.ij* The life or being of the firft creation, as it 
is a part of God or the finlefle workmanfhip of Gody is not 
crucihed in the Saints as in Chrii^'-i for in the Saints,onIy fin 
is crucified , and that fpiritually by the merit and efficacic 
of Cfcrz.^j death, and his Spirit, the naturall being and life 
of tlie Saints as they are living men conlifting of foule and 
bodv/is not crucified) but no linne, nor luPsnor dominion 
of linne, were in Chrifl to be cmcified , but hee laiddowne 
his natmall, rcaJI life and blood, as aranfome fatisfaftory 
to the 'uftice of God for our (nines : But this deceiver mea- 
neth that ChriUs anihilatin^ on the crofle all the natwall 
faculties , power and excellencies that the Creator gave to 
US, when we were created , and nailing thefe to the erode, 
was Chrills cmcifyijig of the Hefh , and we are the fame 


/>;M.Sa!ta arfh* 249 ^ 


way.cmcitied with Chfifi-^ as fo niany :oynt Saziiours with 
him, by differing affiftions, and in place of this cnicilied 
fleih, all the Saints have the Spirit to afl in them ; and our 
converlioir to God;,or i el^auration in the (econd Adam^ is, 
in that \vc are made againe in Chri(t ^ partakers of the divine 
naturcy and of the (iibfiantiall being of God > or godded with 
the new beavml) being ofGod^ in love, and Cbrijledwith Chriffy 
and turned , when we are perf eftly renewed, into al/(piriu 
Saltmar/h Sfarkjes of glory ^■pTig.ji. And the natarall faculties 
of our foule, mind, will, afFeftions are, in our converiion, 
removed , and in place of them comes the very Holy Gho.^ 
in perfon, and.very Chrijl himfelfe acls in us. Rife,Reignc, 
Ruine of Amino, art. i. art.2 pag.i. and lives in us, not by 
faith and created grace , but (iiblianeially and perfonally, 
and for this they alledge,Gal.2.20.7//t;r na^but Chrid lives in 
mcy and fo neither our naturall power or any thing , nor is 
created grace any thing, but Cbriji is. all in all. ' 

Chap. XXX. 
Familijls will knvt al! externals indifferent; 

1. (^Altm. faith, Ghriftians j7^ok/J live in the unit) of the Sprit. 
^ under •iheir fevered! fortnes md aV.aintmenls, Now hy foms- 
md 4ittAin\in£ms hemeanes Trebuc^ Prrsbjterie^ IndcPendcncie, 
yea Topric , and nil otrtward worlhip and ordinances or 
which he faith , there is no forme nor model in the It'tter oftbe 
Scripures y . and fo he maketh the Scripcnrcs as unperfect a^ 
x\\tPafifls doe, the one dreaming of a Spirit in the brea^ of ^ 
the ?Afe and curfcdClergie to be tlie ma-ier of our fairh,the 
other an •^wAi;j//?/c.'7// Spirit of unwritren revelations to be 
our leader, and they reproach the word of God^ as fcrw^e/, 
characters^ figures^ a faith Cercnioniall, atnl fjnuriHiveferiicts 
out of 'the knowledge of the Stripure^ as H.N. faith, F.vang ch. 
34.fenMO. And ' by Chrirrians he nieanes Saints of divers 
and contrary fecl:s, wayes, Religions, fuch as is the Cb^oi 
of a Church in the Sectaries Army,in which there are Arr.^- 
ans that fay Chri:t was but a mere godly man^ Antitrinitari^ 
(OU^SoanianS) Aimini^s^ ^,Ue\^rs^Anabfipip^ mojt of them all 


250. Dffcov tries ef Familifme 

being Anninians , Familifts^ Antimmians^ Enthyfiajis 5 and all 
theic iliould agree in the unity of the Spirit^ and as he faith 
after pag.20- in thefe outward things ^ tbey ought tofleafe one 
another to edification^ Rom. 13. 10. Rom.8.2. Gol.2.20. the 
Law of love:, and fpivity or lifc^bcm^moreroyaB and exceffcnt 
then an) worldly rudiments whatfoever. Now it is cleare that hii 
meaning is they fhould keep the unity of the Spirit 5 and 
plcale one another in all outward things 5 as Rom.i5.i.2» 
i(^fo I thinke he ihould cite the place ) that is^ doe as Ana-* 
baptijls among Anabaftifts 5 be a Presbyterian among Presbyte-- 
rians 5 an Independent among Independents 5 Prelaticall among 
PrelaticalJ mcny that we offend not one another^ becaufe the 
Law of loving our neighbour , is above being baptiftd or 
notbaptiiedj andufing of thefigneof the crofleor not 
ullng if, and all the five Popifli baftard Sacraments are leffc 
then loving our brother : upon this ground Families make 
all externails free and indifferent^' and fo doth Oliver Crum^ 
reel! in his letter to the Houfe of Commcns 1645. which I 
let doivne here, that many in both Kingdomes who looked 
on him as a godly man may be fiitisfied toward him^ whe- 
ther he favour Fatniifme or no^for it fmelleth rankly of that 
ficflily fcct^ it was printed before by Authority, 
A 1 ctter Prin- • Presbyterians ^ Iiidefendents 5 all have here the fame Spirit of 
tc(i by Aiul.o- faith andprcyer :, the fame prefeme and anfv;er ; tbey agree here^ 
iity inuicr the, l^^jo-w 7W iwncs df difcrcncc'o pity it U itflmddbe otherwife any 
name of Oliver ^,j,^^^ ; All that belceve have the real/unity^ vi^hich is mofi gforiom 
^ ^T^VI^r^^^^I bci:cu\e invpard and IpiritualL in the lody and to the head'^ for being; 
tocciuaiii ma- ^initcd m tormes, commonly caUcdunifwnity^ every Cbriftian 
ny iccrets of x^iUfor fcacc fal\e (iudy 5 arid doe as far as confcience x^ill permit : 
g'cifc Famr a?hi from Brethren in things of the minde ^ we looke for wo com^ 
hfrnc. pip on, tut that of light and rcafoii^, in other things God hath put the 

jWi^rdin the Parliaments bands, for tbe terror of evil/ doers ^^ and the 
yraife oftbem that doe xoel/^ if any flcad exemption from it:, '^^ k^^or^s 
710 1 the Coj}el/^ if any -aouldv^ring it out of}our hands , or fieale it 
frcmyoUyurJcr xi'bat pretence jocvcr , I hope theypjalJdjc if wiibout 
effcTt^ th<-A Godx^'iU maintiiine it in)our hand ^ and direct ycu in 
ii^eu^e ikereofy if tbe prayer of:, 

Ncnv bc'canfc this Letter was p'lblickly Printcd,and con- 
vta^!ics dc.arinc 'jn'ound rr.u rcaiHl>]^^ns-^omeand ma-i^.y 


/;; M. Saltmarfli. 

- 25 

othcr^Sc evcryChriiaan is obliged to be ready to give an answer 
to ever) man that ask^th a reafm of the bofe that is in hi-n^ppith meek;;- 
71 fTc and f ear ^ i Pet^. i ^ .elpecially when he giveth a publick 
fcandall of unfoiindnefre in the faith 5 I thought my Cdfc 
tyed in confcience (and others are debters to me for the 
fame frecdome of confcience in the truths which they crave 
to themfelves in errors and heresies ) to ihew howlcanda 
lous and anfoiind this Letter is. 

?f^s 'yterians^ L dependents all kc^ve the fame Sprit of faith and 
-pAyer^tbe \ame frefence and anfwr* 

Ar.fw, This is noju:! eniinieration to prove the inxvard 
and (firituall unit) in the ^/wy^which he intends: for there bee 
in the Army Sodnums^ ArmmianS:, Jnabaftillsy and by name 
Jo.Saltmarp^ Mr. Vel^ and Seek^ers ^ who in Print diicJaime 
both Fresb)terians and Independents , and to my knowledge 
there is not this day in England any that is a mere Lidepen- 
dent which maintaineth nothing but Independencie with 
mo:! of thefe of N. England , and does not hold other un- 
found and corrupt tenets 5 efpecially that of Lzicrry ^f 72- 
fciencc^ which bord.reth with Atheijme^ Scepticifme:, and with 
all faiths^ and no faith. 

2. I am not of the Authors mindethat Preslytcrians and 
Independents as now they are, can have the fame j^irif of faith 
and prayer^ except we fay with H NicbbLiSy the hr.t Elder of the 
family of love J that all externalls in Religion ^ Presb)terianSy 
Independents^ Popes^ Cardinals^ Bipops^ Prieftst Deacons^ Sextons^ 
.Services^ Ceremonies, yea and the Church of Rome , till contenti- 
ons arofe about thefe as H.N. Evangelic C.32.C.33. faith^ are 
indifferenty and no 'wa)es unlawful!, H.N. faith^his/oi^werj^re 
fuhje^ to no Gods ^ no Laxves^ or Ceremonies-^ but only to the Lord 
their Gody and to his mo^ holyfervice of love , they are not likewife 
fubjecf in bondaiieunto the creatures^ neither yet to any created thim^y 
hut only to the Creator^ &c^ all their life, minde and delight only is ii 
Godj andGodhimfelfe lik^ife with his mind , life or Spirit is in 
tbe^n, and they are cvenfo of one conformity or fuh^ance with each c- 
thex^ namely God and his people^ of peace. Spirit. Land c.^^Lq. 
No wonder then this Author cry downe outward formes^ 
and cry up inward fpirituall unity : For the fame Spirit of 
faith they cannot havej that beleeye contradiclorie articles 

I i of 

- ^ DifcQveries of Familifme 

of faith. But many that goe under the name of Indefendents 
and Fresbyterians^ beleeve with Familids that Jefiis Cbriji dy- 
ed not as traeman forfinners, and that he dyed as true 
man for finners:^ that the ju;liHed can fin , that the junified 
cannot llnne; that the juftified are perfcft in this Jlfe, that 
the juftitiedare notperfcft in this life, that thejuftih'ed 
ought to confefle and crave pardon for finnes^ that they 
ought not to confefle , and ought not to crave pardon for 
finnes: For Snltmarjh tclleth us, there ai'e contradictions be- 
tween the faith of Protellants touching Chrift his birtb^d)ingy ^ 
crucify ingj bur iall:^ afcending to heavcn^&c. and of others (hee 
meanes Famili(i^ and Antimmians^ who have attained the highefi ' 
and mod glorious dijcoveries of the Sprit :i Sparkles of gloiy, 
P.185518651875I9O5 191^19^5 19851993 &c. then fuch 
IndefcnJents and PresbyterianSy as the letter intendeth cannot 
have the fame faith, except alfo we hold every mans confci- 
encc within to be his rule and faith 5 if he have love (as the 
Familifts fxy) and that all faith or Religions without are 
indifferent , as Familids in their Petition to K.James , An. 
J 604. profeflTe they will take or leave Familijme as the King 
and his Laws thinke fitting it may be for State int(re .s^thcir 
praftife now is a little eccentrick to their faith. 

2. Nor can they have the fame Spirit of prayer, the fame 
vraycr or anfwcr ; for Presbjteria?n pray for the neared uniformity 
in Reli^ieVy faiths worjbif, government. And for all the ends in 
the Covenant^e'Xf/rf^riyr/ of bereft e^ ofFoinii yne^Amimmianifme^ 
SccVticifmc^ alominahle Liberty oj confiience. I fhould be glad, if 
Independents 9 and the Author of this Letter would pray 
and indcavour the fame; tor William pel , and John SaltmarfJ} 
have preached and printed to the wcjrld the grofl^efc points 
of Famililme-i and they are ordinary Preachers to the Gene- 
rally and the rcll of the Commanders, vjhcn Armmians and : 
Socinians^and men not halte fo abfurd and monfrrous in the 
faith as they^did preach before the King, the godly in both 
Kingdomes mourned for it to Gcd^ and prayed againfr thefe 
things; and 1 conceive the godly Presbyterians doe the fame 
yetjandhavejiot forfaken their principles, or the truth in a 
jot. If the Presbyterian pray^as they doe, that God would a- 
vert thatAthefticall pi ague^of Liberty of confcience^ 8c extir- 

in M. Salcmarfh- 


pate F(mili[mey Socinianifme.^c. Ajid Independents pray that 
God would grant them the grace ofLibeiTy of conlcience^Sc 
t\\At Famili'\S',S^dnians^^c, may be tolerated and promoted 
to highe t places: Can the Spirit be low the fame accclfe and 
frefence to tbc praiers of the one as to the other? Have contra- 
dictory prayers the/^r«c<2;z]Trer/?*ow Go(/? Will God heare 
and fatisrie both? But I obferve here that Saltmar(h and 
F'amili ts father all their new lights on the Spirit, and make 
the holy Spirit the author ot Scepticifme, and contradicent 
truths, for Saltmarfh faith, if there be not a toleration of all 
Religions, aHthe glorious dijcoveries ofGod^ above or beyond tbat 
(yfumc or form of Jortfinc &c.(e"^abl tilled and concluded by the 
AiTcnibly of Divines according to. the word ) j^oail be judged 
undjcntencedasberefteand fcbifme ^ and fo Cod /hall be judged by 
man-. Why? becaufeGod himfelfe fpeakes Fdmili^yr^e^Arria- 
niiine^ Sodnimme^ and all herelies in thele that now goe for 
Independents, and God fpeaksthejut contrary in Presbyte- 
rians^ and if men udge cither, becaufe the fame Spirit of 
faith is in both, then God miift be judged by men. 

3. Ave not many Indefendents now turned Fayn Hi ffs ^ ^^d^^ 
fobeyondanynereTity of Ordinances, praying, reading, ' 
Sacraments, Scriptures, and live upon only all Spirit^ pure 
glorious revelations? 

4. lyee h^o'W no names of difference : True, wee did all 
with one minde ( as we beleeved in the fimpliciry of our 
hearts) with lifted up hands to the moft high God rwear,to 
endeavour according to our places, to defend the Reformed 
Ji eligion in the Church of Scotland ^ to endeavour the extirpation of 
fuper(litio:i:iher^re^fchi[meyfrofhaneneffe', who hath left this oath 
of God?Know we not Treshyterians now by their names? Are 
they not now the moll: perfecuted men in England ? Can 
God differ perfecution and blood in Independents^ becaufe 
Independents ? 

All that beleeve have the real/ unity 'which if tno^ g^ioriom^ 
becaufe inward and jpirituallintbe body and to the bead ^ for beings 
united in formes , commonly called uniformity , €Vi:ry Chnifian v;ill 
for pace fal\e fiudy^ and d:, f? ^w farrc as confcience «?/ 7 permit. 

Anfw. No union to this Author , is real! and mj^ (^^.orioris 
andj^irituallhnt tiie inward union : exrernall union is excl ukd 

I i 2 from 

Q 5 4 Di f cover ies of Familifme 

from being a reall union. Why ? this union in hearing the 
fame word of faith y receiving the fame leaks oftheCove- 
.^nant^ bowinp our knees to the Father of our Lor J Jcf-w^ 
' Ch)i^ in the Church of cTomzr/;, i Cov,ii,ijy\>^y\c)^2o^2i:^ 
22^2^. As at Troi/f, Ad:.20.6yy^^^c}^io, 'Crinke)cc aliojtbis^ 
Tatyecp is an unity in the external], vi,]bly aclcd^andperfbr- 

• medworftjpof God, is it not both commanded and reall ? 

'it is no notionof thebraine , but externall worfhip com- 
manded. True, but not in the fame forme, manner, way, 
time, place, but we difclaime an tmiformity in the Phylicall 
circumllancesof time, pla,ce, andnevertyeany but to the 

* generall,naiiirall,limpkconveniencieoftime, place, per- 

But the Author hath a higher aimethen tocxchide this 
uniformity ; for T finde Mr. Del and SaUmarfh^ profciTed Fa-- 
milflfs^ fpeake to the minde of this Autlior moft grofle Fafni" 
lifmcy for Mr. Vd preached a Sermon before the Commons 
againft outward Reformation^ and outvpard formes-, all his argu- 
ments conckideagainll the written word of Cody again'ltiie 
pfv ached word by men,Pi;w/ orJfQl/oJ:>e.c;ii]fc Golpel-Refor- 
mation is a worl^e ?iot of the creature j tut ofGod^^nd as proper to- 
God as to redeem or create the ifl7or/J.NowPreachers can have no 
hand in redeeming or creating the world : and when this Au- 
thor faith, inxiarduniiy is the real/ unity. Obfer7e,he calls it the 
unity y the rcallunityy then that Ti?e a!!jpcal:e the fame thing^i Cor. 
1 . 1 o.. is no unity y not any reall unity y and that we allwall^ ac^ 
cording to this rule oi the new creattire in our converfation 
and Chri (ian pra^ice before men, as Gal. 6. i6. and according 
to the fayne rule y as we are commanded Phil 3.16. that we all 
'Walk^ in lovCy and as children ofthelighty ahflaining from fornica- 
tiouy unclea72mJfeyC6Veteokfnefcy as Eph.5.2,3',4,«?,6j>7:j^. And 
that we all walke in Ckrifi as we have received him^ Col.2.5,7, 
&c. honeffly as in the day , not in rioting and d)^n]p^nne(fe , not in. 
chambering and w/imonnejfe , not in ftrife and envjing , Rom. 13. 
12,13,1 The(r5. 1,2,3,4,5. I Pet. 2. II, 12, J 3. is neither a 
part ofthe;^;7/>j, nor reall unity ^ but imaginary inrty, becaufe 
outivard^ and in viilblc f6rmes before men , not inward^ not 
(f>irituaU^not7nofl glorious j lb are whoringjlyinej^chamberino:, 
linnesinthe jiiilitied, only before men , and done by the 


in M. Salcmarni. ^55 

.fle(h 5 not iiniKS before God ^ nor again:! any Law; all that 
preach diuies 5 and againil fiich l^nncs^ to our Families arc 
literally outfidcy carnal/andlcgaUfrcacbers : to I-LA^'cholji Evang, 
C4.f 4. uniHuminatcd^ unregcmrated^ unremxvcd^un^/jdded^uifenty 
& all becaiife they are Serif turc-learned', and to thefe mai the 
Scripture is but as formes and outward irJjigs 5 and fo no hn to 
neglect it^there is no unity of profe^ng, hearing, fj^eak/ni^ 
the fame truth^of walking as theP\edeemedof the LordLove 
in the heart is all. H^Nicb. 1 Exbor, C.16.L2. caliethail Or- 
dinances 3 and Chri rian walking in Chri }^ fal[e-i:xcrdy^s or 
ufages which heart a godly fhew. 

I. The i\iKhor will have no reall unity ;, hiK inward and 
Jpirituall. What then is become of all oittward Ordinances 
that have an outiide by Chrifls appointment anfwering to 
an infide 5 and theft two united make but one and the fame 
fpirituall Ordinance? for the body followeth die foule,. 
and both follow the Spirit of Jefiis accordin^^ to the writ- 
ten word, and the vocall praying 5 the preaching-, the heii- 
ring 5 viiibly afted by a beleever in the outward 5 isjio kfle 
{pirituall ( when in.ide and outhde both joyne with the 
TV'ord and Spirit ) then the inward acls of the minde tranf- 
acted only within the foule. This Author following H, Ni^ 
cholas and Mr. Pe/ and i'^/w^r/J would exclude all unity /;/ 
the body to the head that con'iTs in outward Oixlinauces, as if 
Chrid vjcrc not the head of the body viiible, and of the true 
vmble Church, as well as of the inviiible Church; and as if 
Chri(ly as the head of the Church^did not command and ap- 
point there fhouldbee a vi:ible Mini ery , an externall 
Church-government which is fpirituall, andoutx^-ar-d.Or- 
dinances of hearing, preaching, praying, Sacramencv'^^^'ltr 
ten word of the old and new Tellament , but had left all 
theie.,frce to men : therefore H KicbolM condcmns-ull know- 
ledge of the Scriptures^, as Ceremonially, fatfe^ literal! and Jh'fbly- 
Wifdome. So his Epi h to the two daughters ^' Jf^arwickj: fp^akcSy 
and Evangel, ch. 34. he re'ecVs the figurativ^e feri/ices ajid Ce- 
remonies that avikfrom the knowledi^e of the Scriptures^^ as con- 
trary to the fpirituall and inward lerv ice of the Ixily tciiTg >f 
Gad in love , and godly wi dome. Therefore the(e Authors call 
die word of God and externaJl Oi'dina.uccs nochinp^ but 

1 1.3 " formjS:, 

2 5(5 BifcQveries of Familifrr.e 

form Wjthe /effer, chara&ers^ fiiures^ fleflj or externaVjJefljly Orii- 
;74wcex5that peridi with the ufing^ and are no better then the Ce- 
remonies of Mo\cs Law that are pone and buried , and may 
not beufed, Saltmarj. Sparkles ofglory5p.293.28752885243, 
244,24^^246,247. Del unifoimlty examined pag.y.S. wee 
know bamililhy and efpecially Mr. Dels Sermon before the 
Houfe oiCom7mnip,j^Sy9^io^iS^ic}^Scc. cvycs downc all Re- 
\^ for mation hut that which is of the heart and inward andjpirituall. So 
'Saltmarfh Sparkles p. 1 1 7. And tDif Anticbri!l is one who denyes 
ChriH comyning in the ftc'fh^or Goi in his feofle^ who is comming and 
Saltmirfti wi-i- comming^ that is ever flo'^ingout in frejb and glorious dijcoverics ani 
tcth that Go<\ manifeff at ions of himfAfc y forbidding alf be) ond the^n^ as new lights 
manifeftcd m ^^J falfe revelations^^d fixing God and his afpearances in their aon^ 
^v ^^k ^ ^^r% ^^f^^^'f^h ^0^^-^ ^^^ refultSy and councdsj and conftquents and Lawes 
h T^5 Spirk^ ofwor(f)if. In which you fee thefe are one and the fame, deny- 
Acovvfing i^ Chrifr comming in the fleP) 5 and denying hif^omming in fi ejb 
new lights of and glorious difcoveries of himfelfe \ then ma!l Cod incarnate and 
Familifmc and manifeffcd in theflcfhy and borne of a woman^ and of the feed ofVa^ 
^'u^ h ^"r ^^^' ^^ nothing but God by his Spirit opening a new light of 
nabic heretics, y^y^j^^^^^^^ j^ ]V taught ^ every (pirituall man was Chrift , 
aid there was not another ikcondAdam^ and every fmnhig 
man the firft Adam. 

2. C/;r/7^intheflefhisbut aforme, andflefh, and to bee 
under his heavenly and (pirltuall teaching, as he preacheth, 
Matth. 13. Joh.i3, Joh.i55i65i7.&c. ^^ ^^ ^^^ under the 
Law^and the bondage thereof as under a more legall Chrift^ 
thenthat of^/Z-^'p/r/f 5 andpre and glorious Sprit. It is moft 
confiderable that Fawilifts and Antiriomians^ who make every 
Saint ' to he Godded and Chrified with the godly beings make every 
beleever to be God manifefled in the flefh. And as Papfts make 
as many hofts, as many Chrift s in their dreame of Tranfub- 
ftantiation y Co only Familifls and Pafifts multiply many 
Chrifls to us : and no doubt Cbrifi had an eye to both , but 
fpecialJy to F^w/7//?/, Matth 24.2^. thenif any man fay unto yoUj 
Loc here is Chri(t:,or loe there is ChrOJ-y bclceve it not^ ^4. For there 
P^al/arife falfe ChriUs and falfe Prophets^, &c. 

-^ The forbidding of new lights^ and new difcoverieJ^ of 
God beyond what is revealed \\\ the Scripture, to which^un- 
der,pain)of a curfe^we may not adde3Rcv.2 2. 17. 1 8.is unlaw- 

//^M.Salcmarfh. 257 

full, becaufc the fcripcurc to Sattwarfh is bu: a forme that fcri-- 
(hith v^itb tbeufing'y and to Familijis'd fixing of God Idola- 
troufly w thin created formes. Vnion in formes common* 

ly called Vniformity, every Cbriftian for feace fake mil Hudy. Why 
fhould the Auchour fpeake of Uniformity, with fuch an e* 
ftranging and deteftabk exprcfflon, tor vjithhU hand lifted up 
to the mo(i high Godht fwears to endeavour to bring the Churches 
of God in the three Kingdomes to tl)€ nearefl Vniformity in Religion:^ 
confejjion of faith:, forme of Church- governmerit. Whn Unabr- 

^owhy uniformity "WC undcrftand not figures^ -words ^ c/;^* l^jty we meaa 
ralierst which we tyenoman too, fo they fpeake not as Here- ^" ^^^^ C^^^- 
ticks and F^w/Z/^/j who tell us of an incarnating of God in e- ^^^' 
very Saint^or a Godding, a Chrifting of a Creature, fee H. A7- 
chol^ Evange. c. 34. Nor doe we meane union in time , places, 
perfons, as Mr. Vel ic^ncriitly phancies, mhis Vnifoimity e^- 
amined: hemayexamme his owne examination, for he fpeakts 
he knowes not what, by Vniformity vve meane union in the j 
things^ and inthetrue DoClrinf, and fubftantial pradifcsof / 
faith, wprfhip^. government ofthe Church in the fundamen- / 
tals ^ But the Arguments of Vel and other Families prove that 
the Saints are not to be taughtby any ordinances, preaching, 
reading, hearing, (Illiould be glad this Auchour were nei- 
ther oF the faith ofPe/nor Salmarf}?:^hvx hs letter fmdlcch 
rankly of them, ) Yea, by this way all England are licencc^d ro 
doe what they lift on the Lords day, and the Buoke 0} fports, 
licencing all Pi^ys and paftrincs froai morning tiil ng»con 
the Lords day, mull be c-.llcd for aga ne, which grotlrnui'vjChe 
Bifhops were ailaimed of : for Vmtormity of ail Chriftians 'md 
Churches to ke.pe the Lords day is but a focm^ aidrofpi-. 
rituall wprlliipcoF<im/7ilf. j, , 

Del faith:^ ihj.jpirituall Church is taught hy the anoynting the car^ ^ nj^i, ^^^ 
nail Cburck by councels. By this Ci^ Fcwiilifis d.ny all Oithcr, jc 
and Covenants, and abjjration of falfc D.jdrine under the 
rcw Teftament, in which they WjU have nothing but inward 
fpirituail worlhip, and fay now it was unlavvfull to tal e the 
CovenanCj and ths deepeft Famitifts fay it was at that time 
dangerous to refufc the Covenant ^ and thty might law foi* 
ly take it, andkeepe their heart to God, forH. 2V. Epiftleto 
the Daughters ei fFawick^ fo teacheth. Now councels, as 

fcrmons . 


1 5 5 ' ': D:fcovcr:cs of 'FumiL(me 

Lrmons, and preaching, :^nd the written word, are but fcfme« 
to chcfc men. A'loyncmg is the work of the alone Holy Gholt 
I John 2. 27. aid no woike of men ; and ihey are all carnall 
n C1I5 or fuch (as H. Nkbolas (peakcch ) are wife with JForldly 
Antickri^iany falfc andflejJAy x^ifdome. 

2 He rtlsus, the Kcw Itf anient mrp^ip conflict)) in faithy 
hofcy love:, and c.cethJc/;« 4, 2^. 2nd Paul preached at Tro^s 
av.d admini'\rtd the Lords SufpertiU break^: of day : all that be-^ 
Ictvvd were rogcthcr and continued daily in the Jemfle. and did 
breake bread frc?n houfc te boufe^ he eWiii union^ lutnot awordef 
extervM Vnif^rmitie. •.-'- — 

Anfw. Here was all the Uniformity we crave,for that which 
Teter prtached in one bouf;^ , Matthew or another Jpftlc 
preached notthe fame very woids^, and in the fame formeof 
Grammer^buc all the twelve preached the fame thing in Db- 
drine5& prayed for the fame things & all adminiftrcd received 
the Supper of the Lord according to the Inftitution ofChrift 
all did fit at table, alldidtake^ breaks and eate„ all did drink 
after the elements were blefltdj, this Uniformity or uz-ity, cal 
it as you will^ wc fccke, and an union in the cxternall ads 
^nd ordinances, but this unity is not among Presbyterians^ Fa^ 
milijis^ AntinomianSj Arrians ^ neither Dod:rine5nor prayingt 
nor beleeving of thefe fame fundamentals are one, as the let- 
ter would fay : for if all have love, and all give faith and be- 
leife to the didats of their Confcience and a Spirit leading 
Wiihout fcriptufe.this unity fufficeth not Though F^w/'/i/Ji be- 
leevc Chrift is not God incarnate, yet we belceve he is God in- 
carnatet& xhouihAntinomians beleivc a juftified man cannot fin, 
needs notcofede nor forro w for fin,yet w^e beleive the juft con- 
trary,hcre is neither unity(fay we)nor uniformity,we have uni- 
ty of faith hope ft love,fay ¥<imili(is^hux. no uniformity.becaufe 
there is an ir.difierency in what ye beleeve^ if yce bekcve what 
Confcience or an Enthyfiafticall fpirit fpeake to you, it is all 
one, you have true faith and true love. By the way of thcfe men. 

The Uniformity that Familifis cry downe is the tying of 
the fpirit and his various working to one form and way ofworh^ 
inii^ forthU weretorulc^ order^ inlarge and flraightenthe jpirit of 
Godly thgjpirit of man^ (faith VcL ) But we jtidge Familijis to 
be: ignorant of the llate of the qucftion. Fox the preaching and 


/0 M. Salcmarfli. i$0 

worfhipping of God in fpifit and truth is not the thing in que- 
ftion, but haw iheoutward Ordinances, whither the fpiric 
concurrc withrhcnij or concurtcnot^oiight to be ordered? wc 
fay. God hath not l^ft men at freedome to follow the di- 
ftates of Confcience at will, which often is conceit, not Con- 
fcience, thewt)rd regulateth us futficiemly, that welooketo 
the rules of edification, charity, prudency, order , decency, 
and efpecially the word of God. 

Butthe myfteryisthis, all outward things are indifferentj 
and we ate to fleafe one amther in them,zni the fpirit withput the 
word is a rule to us, in the ordering of externals, Wc hearc 
Salimarjb ikt)d M. Beacon (zy^vfc muft pleafe one another in 
love in outwand thingsjo H. Nkbobs faith, paterne of rfic prell 
Temp. Tbf Services and Ceremonies ( he meancs all the Idcda- 
trous Service of the Churdh of Rome )JbaBnotfave any one with- 
out the good nature ofjcfus Chrift^ anacfbiifervice of l$ve^ nor yet 
condemne any one in that good nature of Jefus Cbrijl^ m^ f in the [er^ 
vice of hve. 

I fe^ not then bow Becold finned in taking fifteen wives^ at 
once, (or to follow the word and figures of theLaw,(tbo» jhalt 
not commit Adultery is) as Del and Familifis tell ixSythe^irit of man 
that inlargetk &ftraitens the fpirit of God, which woald have Ibme 
colour,if preaching of the word,facraments,hearlrig,wcre ro be 
ordered by the wildome of mere men^and if Orthodox Doftrincc 
of councels in their matter were mensdcvifcs, and notGcds 
word, and if the fpirit of God did not agree W goe along with 
his owne Ordinance. ' 

InVmformity eijery Chri^ian will doe for feaee fnke^ as far as No mlc for 
Confciis:ce wiUfermit. But ftiall the Chriftiandoc nothing for Uniformity of 
truths (ake, and for the commanding law of God in Unifor- ^^.*- JP^ ^^^" 
tSityor In u^iicy or onencffe in externall worfhip ? In external ^^^ in^tbc' 
worfliip tten we have no law, but pleafe one another in love, word^Familifts 
and the law of peace, or if Confcience have any aftjng there- make the fan- 
.;in, it Is Corfcience afted by the Spirit without rhe word, fo 9* of a fpirit 
in all externala (ifwekeepc faith and love in the heart, xve ^'^*\°""''* , 
may live as we lift, j A good loofe world ; there is an Unifor- ^^^^ ' ^ ^ ^ 
mity in wars, in marrying, in whoring, in invading the rights 
«>f the Subjc(JVs, their power, libertyjgoodSjponcIlior.s, wee 
ive no law in thcfe, bat peace & plcafing one owtkcr iniovr. 

Kk And ^^ 

^5o . Difci'vmes of Ffiiniljfme 

And what may we not doe then ? If we keepe FdrniliflkdlovQ 
incur heart, which is tht Godly hcin^y znd the Goddingof man 
Ttvt/; Coti,'^ permitcfog Confcicncc. ni) word of God iis cut 
rukj But theonelyrde(fay they jis Confcitncc, ted with 
peace, that is with a defire ta fleaje one another in love^ in all ex- 
ternalS) incurfing or no curling, murthering or noinwrther- 
ing, whoring, no whoring, lying, blafpheming, railing, no 
lying, no blafpheming, no railing. Kor the wri*t ten word and 
law of God, the Old and New Teftainent to \/^;;r/mw/Vj;2/ and 
Families is a ^orme.. a leWer^ and feme certainefgureSy which yet^^' 
are not the Chriftian mans obliging rule Salm7fiathjes of glory p. 
258,239. for p.2i6, 2ij^7be vpbore is adorned ( faith he ) x^hh 
gold andfearhy which are thofc excelkncyes of^ nature and fortnes of 
worjhify and Serif tures with which jbe^ decksherfelfas a counterfit 
;S>w/e flf Cbr/f} pag. 243. 245. So the Uniformity of having 
thelame Old S< New Te/f^m?>2f,and ihe fame Law and Gofpell 
preached, is here covertly condemned, and the having the 
fame outward Ordinances, is contrary, to inward r.ndjfirituaU 
unity in ibe Godly being of love andfnithy a^sif we had no word 
of God tor CO read Scripture, partake of Ordinances, but all 
externals were free.. In things ef the mindy v^ee kok^ for no com^ 
plftcn, hut of light and reafm. 

'XhQ /luthouT means in Religion and faith, which cannot be 
compelledjwe looke for no compulfion ; This was as much; As 
we lookc not trom the V^rliamentsfor any Laws or ufc of the 
Sword to punifli u$^ then if one fnould deny there is a Gcd,t^^. 
many fools doe: if any lliould blafphemc and raileagainft 
the Godhead, wee Icoke the Parliament lliould not takenotice 
of it. 

2 alb Religion here: .iomes in under thojanneof thinp dfthe 
minde. Then Families ^v^ho ftcke no more but love in the heart,, 
will b^ glad that ail externals be cut oH] now there is nothing 
then of Religion but Opinions, knowing, belceving^ hoping^ 
fearing^.loving, for bowing to Idols,* perjury, adoring of the 
^i^evill, vocall covenanting WnhSatbrJi tl>efehave nothing to 
doe with ReligioR, for they are not things of the mndf^l obfervcd 
before that H. NichcUs epiftle to the two Daughters of Warwicke^ 
JaidjChrift gives leave to any man to dmy lypslieligion before men^, 
j;ftb^.i^art be go.oil Chrifl k not jo cruellnor tak^nwilh tbe-bhodof' 


in M* Salcmarfli. 261 

men^ hs to ^willany to lofe his life^ his hcufer^ chiUren:^ brother^ fifi^r:^ 
larJsy for him and the Goffel. Hee m^y deiiy God and Chrift3 
aiid botfai Law and Gofpel befq^^^ai'thly J iidges^ if he^ Jcecp 
a gov^'d Heart to God^ hefailesriot againit Religion, or any 
*oFthe tiril: foure commandss for Religion is fettered v/ithin 
the circle of the minde. .: ji;:j 

2. If all Religion bw a thing of the minde : If any tfeint arid 
Jbeleeve he rnay take lifteene wives^,. and offer his childe a fa- 
-criiice to God d.s Abrabavi did ^^ and that heemayitaiie hrs 
neighbours goods^, becaufe the Saints are the owners of the 
earth 5 and aiay mairy his wives? illler, his owne mother in 
laWj he cann(>t aft according- to his fakh^ Ixcaufe lie may be 

. comp^elled to unaft and ab.laine i-reni fydi things (iffb£mifid 
by the^pweroftJ[iel3rVOi;(^:N^ coiiipaIiio}i 

to things of ^bt minde. ;.- - 

3, 1 know not any^ that e^erl read^ronheard^iaid^ the 
'fwprd of me^i can cc m\K]ltbe,minii€:^ or com^Unmnik.i^nngs of 
thminde 5 '*for let the perf?ciitiag BnfAms .^/zi:ii^:dlth:<"ry- 

^^ants'^on earthyarmed witlj the furj^.OJid pov/er of tli£ Prince 
of the bottomleflepit^ tortnre^torajrHC:* or kiil;^they canjtot 
reach fonle^ mind^;^ will^ coorcipic^aad affecSLions. we ne- The Cwovd a 
v,ev fciid that the fivord ^s-a meshes pf coQMeitliTg ioiilts to n^canes of dc- ^ 
iChrifiy^v that Religion is 5 . or canj>^ coihpeiicd :. .kit v>^e ^^^^"3 ^^uk 
hold th^t t he fword is ail ext email, .tiiPsghHOt limply n^- ^^^ pervjc- 
;ce0ary meanes tp; h^inder wolves . and gi'ievoas foxe^ fo tsafromthj 
.deitroy the fa>ules of others^by bringlngputofthdr corrupt truth, but no 
mindes. in word^ writing y teaching 5 px-orefling another "*^^^^ atalil)y 
, Gofpe]:> fuch as fleOiIy an4;abpnrinable fainilifine- now thQ ^^^^^^(fbrine to 
not perverting of the foules of 6therSj,t:lic.only object of the thc^cciivei- 
Magilrrates fword^ is not the converfion, nor ^iy lign'e that fion ot men^to 
the falfe teacher thus hindered ^6 hurt tlic Socke^ is conver- the rrhth or ' 
tedto the faith. The M<2;{//?Me then defeindeth only , and ^^opig^ting of 
guardeth the Law of God andChurch from peirilenr here- ^'^*^ ^^fpeU 
iie ).. bnt neit-herjie^nor his fivprdjs h-ereby made a means^ 
Way^ Or caufe of converiion of foules 5 or propagating the 
Gofpel : w^ioever ufiirpe the fword to defeiid raVeiihi^j 
wolves 5 that, with (iich doftrineckih'oyes the flocke ^f 
Omd^ they give theirpower torhebeaft^ arrd their horncs 
and ftrength to the hi fe Prophet^ 'and I Writ it ^ God fhall 

K k 2 deliver 

i6i Dif governs ofFamilifme 

deliver foiiles out of their captivity j ( for the elefl: cannot 
finally befeduced, Matth. 24.24.3 and j}?aII make their carca^ 
[ss^faJJiH dung ufon the of en field ^ and as the ha?idfu 11 after the har^ 
vi^ mau^ and nonejball gather thcm^^ and nictk^ them as a wheele ani^ - 
asftubble before the windy and fill their faces with \bame. 

But if confcience ought to bee theraling principle in 
all we doe. in afts of the lecond, a5 well as the ftnl Table of 
the Law; yea in eating and drinking, i Cor.10.31. the 
fword hath no placeatalloverChrillianSj oratiyatleaft 
profefling Chri;l : tl^fe that marry many wives at once, and 
lacf ifice their children to devillsjand thruft nien out of their 
pofledions^and take them to themfelvcsj becaufe thcy5being 
Saints^ are the only juft owners of the earth ^ and rfee meek^ 
jball inherit the earth:, thefe that f^^arc a Covenant when they 
arc I0W5 as Familijls doe profefle they may , and deny their 
Religion before men 5 as H^Nich. taugiit and divers Anabaf^ 
Pifis and Nicgdemits in Calvim tim^ ^ and then unfweai'e and 
perjure and bi'eake theirCovenaiit with God and men^when 
they have the fvvord in their hand^ will fweare and fuffer for 
itj that they doe all thefe from meere confcience, and upon 
Religious grounds in the minde 5 and.the Magiftrate is as 
Hiuch obliged to beleeve that confcience leads them in all 
thefe, a5 he is to beleeve all Pueligions are to be fufrered, and 
the juftified man cannot linne, cAiinot fleale, murther^fwear, 
whore, blafphcme., coftn, and brought not to compel 
with the fword 5 godly men in fome things of the minde ^ and 
not in all things , except he be paitiall in the Law. 

In other things Cod hathfut thefwordin the Parlia^nents bands 5 
for the terror of eviU dms^-If any flcad exempi^yifoM it^be iqiow.s 
not the GofPeU 

Anfw.liior the tenx)r of evill doers, then for the'terror of 
falfe teachers, who are frkvom wolves notjparing the fiocl^yhd:. 
20.29. evill workers-, Phil. 3.2. and make thele that receive 
them in their jhoufts, and farre more in an Army of Saints, 
partakers of their evill deeds, 2 Joh.v.io. whofubvertwhokfami- 
lies^ThA.ii. make their follewers twofold more the children of 
bell then themfelvesy Matth. 2 3 . i s . 

2. If by other things the Author meanc all things but Re- 
ligipU; Uku Parliamfints have no place to be Nurfe-fathers to 


/VNTtSalcmarfli/ 265 

the Church, they have done iriiirplrtgly to ftveare to defend 
the Reformed'ReligionoftheChut'dh of Scotland^ t9 cxtir*- 
pati herefteSf and what ii contrary to found dodrine ; that is, to To</t 
out FamiUfme^ Antinomianijm^ Secinianifme^Arriamfine^ Axtifcri^^ 
turifine^ Pafilisy V relates^ Seek^rs:^ Arminians. 

3. If any flead exemftion from the Parliaments fword^ he kiioxves 
not the Gojf^e/:that is a poor punifhnient^z/^/e at fofwwjmany^of 
the Authors way, fubvert the doctrine of the Gofpel , as aH 
the families : But the Author faith not, hee fhall feele the 
weight of his (word , but only^he l^owes not the Goffel : then 
many Anabapifis whohold this thing of r/!?e w/We : under 
the new Testament there ought to bee no Chriftiaw Magi- 
fu-ate, no Christian ought to beare the fword, cannot know 
the Gofpel ; there are of theft that thinke they know the 
Go£pel as well as this Author. And Saltmarfh the prime Chap- 
laine of the Army profefleth he knowes more of the Gofpel 
then lVk%f-^ Calvin^ Luther y and all Prote (tants ^cnei ally. Yet 
he/etsthe Magifir^tes up for worldly focieties, and more 
frincifally ferthefeofle of Godinthe Jiefb. Sparkl. glo.p.138. 
but the Saints in this life (faith he) attaiye to al/ 5'p/r/r, pag^. 
\7 1,72, 198, 206,207. and are above the fleihand Ordi*^ 
nances^and to returne to a difpenfation of the flefh that i)ee- 
dcth Magiftracie, is to come backe and remaine in Sodome, 
pag.75 • when the Lord luth bid. you come out^ pag. 12 1 • 


The Author and M. Sdtmarfh nluft herein renounce tJ. 
Nicholas ( and they are fo neare of kin that all the water in 
3" Jiwmex cannot wa-h their bloud alunder V the one from the 
other) for HM faith Sprit. Laud.c.^^S.S.9, I'he family of love 
have no hcadsy nor Kings which are borne of theflefh and bloud of fin. 
And c.yjXrj, It is well-pleafing of God^ that one man of God lor* 
detb not over the other^ neither that the one be the others^ bdnd-fervantj 
c. 38. f. 4. A Kingistbefcum of ignorance. Then the Saints 
cannot returne to thatcarnalldi^enfations tobee under 
Magifti'ates , but-Faniilifts by their principles, have leave to 
iay one thing and beleeve the contrary; So d^ch if. ZNT.teacHL 
Epiil:. to the two daughters of ^^rwic^. 

M.Bowls tor ungratitude a min1:er of nien,if he be the A4-' 
thr <^fcliat. lying PamphIet,calledM^;t/^^'I truths ^cokild ha*e 

Kk 3.^ wi^^ 

2^4. Difcevenesef Familifr?^£ 

witneffod moi^e again c the fenfe of this letter, but he^defen- 
ding it^betraycth the truth, the Covenant of God , as tQ^ 
many like him doc now 5 for he cafls a covering over this 
letter , and pafTeth it in a word , and boldly afl^erteth for 
truths many groflc lyes, and fpake never one word in Print 
of the hereiies and foule tenets which he heard as an eare- 
witneffe in the Army , though his chaigc was to be a prea- 

To GOrtclude, I know none that xQouldm'in?^ the [word out of 
the Parlia77ienis band J but thcfe that force the Pai*liament by 
the terror of twenty thoufand armed rnen, either to grant 
their un-uH: dema?:d5 by Thurfday at night next ^ or they mil take 
fornix cxtracrdi?2ary courjewitb them. 

So Beacon in his Farmliflknll Catcchifm^^ p. 189. would 
y^^ ''^^^.^ prove the truth of this, that all exteniaJls are indifferent,by 
thinpspleafe GaL6.i^. For in Chriftjefi^s neither circumcifton availetb arQi 
wic another in thing , nor uncircunici/ien , hut a new ereature^^nd i CaiMo.29. 
lovcjasifall Now by outward things F^w/'/z/^jmuftmeanc all ibiitward 
ourward ads of worfhip or Idolatry, and why not a^s of iaving or detlroy- 
^^'^'^y^ "^"^ ^^"^§ ^^^' brother , J:he taking or rfot taking of your neighU 
v^r' i^diffe-' ^^^^^ wife to pleafe her in love , for the Law of lojje^ of Sprit 
rmr is taught ^^^^ ^^/^ ^ ^^^^ R^yalland excellent , then coinviitting Idolatiy ©"r 
by pamilifts^ not committing Idolatry, then mur6her,adnlteiy, perjurjr^ 
Sahmar. &c. or not doing of thele outwayi things, becaufe the Jj^ 

Bcicon, of love ^ is thecaufc andgencrall Commandement of the 

and oikry^ whole Law and above externallSy but if thcfe be indiffeiient, 
fo as we muft, for love and the unity of the Spirit, do them, 
or not doe them; then. Peter was not to be mamed by i'W, 
GaLi* for he pleaied the Jews in that Iiie did, but P^Yi// faith 
in Judaizing inaleflematter, he rp^ t9 be blmncd^ and locked 
^trryt^tbe Go^eU -» 

Nor cai^FamliJls fay in externals in the firft table we are to 
do, ©r not do, as the Law of love, in pleaGng one aiiothcp, 
fliall permit^but in matters ofthc iccond Table before Twen, 
we arc not to muither,(3r not murther^whore oi-notwhofe, 
becauft the Law of love cannot Hand with murthermg. 
wlioring, dealing. 

y:(p.C I fee not but the indifFerency upon the Familifu 
^' round is the fame as touching both Tables of the Law- 

I. Be- 

;;7M.Salcmarfli. 255 

I .Becaiife if ChriPc free us from die Law as a rule of lifejhe 
fi-eeth us from the Commandements of the fecond Table^as 
a rule of life, as from theie of the tir:t Table y becaufe the 
Gofpel-liberty is alike from all and eveiy part of the La:w> 
except we fay Chrifi leaves us under condemnation as tou- 
ching finnes againft the fecond Table ^ but freeth us from 
condemnation as touching Idolatry 5 perjury^ blasphemy,. 
A'theifme^unbeleefe, which is abfurd. 

-2. We are to pleaife one another in love^ Rom. 15. e(pc- 
cially in afts of charity between man and man^ in eating or 
not eating, Rom. 1 4. and why not in afts of adultery and 
murth^r ? he that faid^ (T^houpalt not worjbip fdje Gods) (aid 
(ihou (halt doe no mirtberj; ^ .^ , .^ . . 

3. The Law of loving God which Is more woithy then 
the Law of loving our neighboiir^makes the keeping of the 
firft Tab* as ftrong a bandto pleafe God in loving him^and 
in keeping all his Commandements ^ as the Law of loving 
of our neighboiir, if it be true^that we mud obey God rather 
then man. ♦, 

4. But here is the hiy.fleiyjthere is no finne^in relation k> ^ 
God;)Can be committed by a pardoned man, becaufe pardon 
makes him he caimot fin 3 but for fcandals fake he muft not 
dlfpleafe his brother. 

2. If we muft) in outward things, pleafe all , in love and 
tlie unity of the Spirit, then doth the Law of love oblige us 
to" contradictory obfei-vances at one and the fame time, 
which is unpo^ible: for to be circum'i'cd,offended ?/7///,aud 
beleevers of the Gentiles, and not to be circumcifcd, offen- 
ded the Jewes, ihen doc what yee can, yee mu a fail againPr 
die Law ©f love and the vnity of the Spirit : And then S^ltr 
niarj}^ and IScaccri among Jewes mud bee circuniGifed'^ and 
P^w/faith,that is to f.^lifrom 6hrj(^ ; then may wee whore or 
not whore, murtheror not murther, to pleale one another 
in love, and profefTeordeny C/;?'//? befoiemen, to pleafe 
-one another. 

. 5 The law of God and command of Chrift,that miift flow 
from the law of love, (for love is a fuUfilling of the law ) doth 
commapd th^ Jpo files to teach andbaftize, and command cf.e 
people taheare^ and be baptized, and to caceand di:inke till 


266 i>ifcoveriesof Familifme 

the Lords fccond comming, in remembrance of Chrifi crucifix 
ed, then except wc finncag^infttheloveofGod^ we cannot 
wholly omit thefc outward things. 

4 Upon this ground, Saltmarjh and Beacon doe preach, writ 
Books^ pray, which are outward things, yet they cannot but 
difpleafc thek brethren the ^cc^er/^and the moft fpirituall or ra- 
ther moft carnall of the Family of love, info doing, for they 
breake the unity of the Spirit in thefe oatwardKhings, when 
chcy ought in lovetopleafe one another, and not writ any 
thing, which they thinke and profefle to bee a ly. The place 
The plavTcGal. Gal 6. hath this ftnfc, neither circumcifion of the Jews nor 
45. 1 5 . neither Want of circumcifion in the Gentiles of themfelvcs and fepara- 
cfrcumcinon tcd from a diflne commanding Authority and inward renbya-^ 
not uncirciim- ^ jon can fave a man, but a new Creatmeby faith onjy, 
ciiion avaleth Qrrathcr, neither the Jw, called circumcifion, nor the 
acicare . Q^ji^ies ^ called uncircumcifoi , ( as \x\Gd. 2. t.)^\h any 
ihingjHor are men faved, becaufe Jexcs^ or becaufc Gentiles^ but 
as new GreaturcfS in Chrift, as Gd. 6. 28, 2p Then k neither 
Jew fur Grceke i« Cbr/^^c^c. as the vcr.i 6. cleareth, as many 
as Wdlkf according to thU rule , &c. ^ Then it maketh no- 
thing, for the indiflPerency of circumcifion, which to ufeat 
that time wSiS to runne in vaine^ andts fall from Chrifl^ Gal. y. 
and for Rem. 15. Paul fpeal<cthof meats at that time indiffe- 
rent, in the wbicb we are to fleafe one another in love^ but not, but 
according to the rules of love and charity, yea, we are todif^ 
pica fe one anoth.^r raih?r, ere we difpleafeGod andn^.urthcr 
our brorhtisfouk: T^ul would notpleafc Percr in Judaizing, 
Yea, if an Antinmianj or zFamilifi-^ zSocinian^ anJrrianot 
any falfe teacher come to us, he not bringing this dodrine 
of the Go(pi Uwe are not co pleafe h m in love, though preach^ 
irg another doiTrine be an outward thing, yea, wcare not 
to receive hiyfi unto cur houfc^nor to bid himCodffeed^for he that bids 
him Cod (■pccd:,if fartak^er of bU evil deedsy and we are never bid- 
den keep the unity of the fpirit with falfe teachers. 

5 It is true, love is more then outward things, and the great- 
«f\ commandcment next t® the jove of God. But loves ex- 
cellency ftands not in this, that wc muft breakc any Com- 
mandemcnt of God, topli^ale our Brethren in love. Chrift 
Should have the wehcminence in all things above our Brother. 

6 Salt- 

i^ M. Sakmaffh. 2^7 

6. Saltmarfb hath no warrant to call the Commande- 
ments of Chrilt in outward things fiich as to read ^ and 
learch the Scriptures y to preach the Gofpei 5 to heare the 
preaching of faithj to he hzptiCcd^n'orldlj rudiments ^ which 
name, G^/4.9. and worfe, yea the name of weakeandieg- ^^^^^n . ^>j^ 
■garly rudiment', P^^/ giveth to Jewifli Ceremonies, that were ^^^ 5•o<;^€;*. 
then in their ufeunJawfull. Cbfifl fpeaketh more honou- 
rably of the Coramandements of the New 7eflament , Mat. 
28.20^ teaching them to obferve all whatfoever I have commanded 
\'o^5 Joh. 15.14- ^c;« are my friends ^ if you doe whatfoever I com- 
m^dycuj Joh. 1 3.17. Ifyee k^iow tkefe things y kaffy areyee ifyee 
■ do fbcw^Mat.i 2. 50. whofoeverfbal/do the T9ilIofmy Father wbicb 
is in heaven^ the fame k my brother^ my ftjier^ and my mother^ Mat. 
7.2 1 . A"ct every one that faitbiLord^Lordy (kali enter into the King- 
dom of heavcn^hut he that doth the wil/ofmy Father which if heaven. 

1 well remember that H. ^Nicholas , Evang x.^i. C[i. 2. 
.and (^23. CaHeth the Cturch of Rcme, the commurJon vf all Chri^ 
fliansh the Pofe the chief e anoimed^ the mojl holy father ^ the Cardi^ 
nals moji holy and famous^ and 7iext to the moll ancient and holy father 
the Fofey in mofi holy Religion and under flanding ; no dt ubt bc- 
'caiift there is no iinne, no IdoJatry in external! worihip, if 
love be in the heart. The Famili(ls repute all perfonall mor- 
iication and fanftihcation done in the f^rength of Grace, 
^erldly rudiments and all outward things, killing or not kil- 
ling, whoring or not whoring , pleating^our neighbour or 
fifter in whoring or not whoring,hearing the word, or not 
•hearing, praying or not praying; Prelacie, and Popery, or 
the contrary , as they pleafe or difpleafe men , indifferent, 
and nothing to one that is in Chrift Jefiu. This is a faife 
way for John o( Ley den to take fifteen wives, and for plurali- 
ty of wives, andproraifcuous lufts^^robberies, and the world 
ot'Vavid Georf^e^ to act all villanies externalU for the Fami- 
lijls and SaUmarjf) fay the outer mayi cannot firwc^ and in all ex- 
ternally we are to ykafe otie a?iotber in love ;, and not to cpunf a 
ruihora fcraw of pleafing, ordifplealmg of th^e Lord our 
God if there be famiUflicall love , or Antinomian faith in the 
heart, all 13 well. 

-> . / 'kc not ( Aith Saltmarfh) undervalue other attairitments or 
effentbenio he meanes;, Frelacy^ Fofery, Preshyteiy, Independency, 

L 1 though 

26Z Diffovmes of Famflifme 

^ though lije hec in words againft them all, being now turned 
'S,cc.ker y. but if they bee unlawful!, as you ju4gc tbeni , yee 
ihould not only undervalue theni^^but hate thenxos^ori of the 
fcjh:, have no communion withthcm^^ being HnfiuitfHUx9ork^.of 
darlqiejfe^ but rather refrove themy Ephen5 .1 1 . as meere will^ 
worfhip, andi/wfpokeninhypocrifie, butalljthatis con- 
trary to tnie fapftiticajt ion^ is but trifles to Famiiifts. 

,, 4. In fevcrall di^enfations^Cbriftians ate not to haften out, of any ^ 

tavt h WuU for ^'^^^^' ^^^^' ^^'^M^ f'^y ^^^^ ^ ^'^^'^' ^^''^ ^''"^^ ^ ^'^^^''^ ^ ^ 
no man 10 call of the Spirit ^effeaually moving and drawing men from 
come out of Prelacy, Pofery^ the way oCLegalifts (for thefe arc the attaint^ 
Pidacy, Pope- y^^f^ts he fpeaketh of) up to higher attaintments, to a Gof- 
ryoraoy un^^^^ ^^jl ^^^ ^f jntimmianifmey to a higher way of al/Spirit^^d 
the fpltit^cl^ W^ ^''^^ which now Saltmarfhhz^h found tout, though H. 
feftualfy driw Nkbdla^^ Vavii George-^ Munccr and JSeco/dof Leyden^ have fa.- 
thtm. ved him a great deale of labour. For H. Nkbolas proverbs 

ch. 3,f I2.divifecl fundry orbes or fcverall cut-breakings 
of light 5 I'Piv.om Adam to Noahy 2 Then from A^o^/nill 
Abraham. 3. Till Mofes. 4 Till Samuel and David. 5 TiH 
ZprobabcL 6 TillChrid. 7 Till cur fed H.N. But if thefc 
lower attalntments of Popery :, Prelacy ^ &c. be finfull and un- 
Jawfull wayes^ and if the ftate of Law-bondage be a.deiiy- 
ing that Cbrifi is cojne in the fle(h 5 and the attaintment of 
Preiijtery^that teacheth the Magifirate ihould u/e the iword 
again'l wolves and falfe teachers^ be to Satm. per/ecution; 
then murt Chriftlans not haften put oftliat difpcB/ation^ of 
Pofery and ferfecution of thc^ Saim5 ^ but mud llcep iiLSodome^ 
as being o^jfiged by ,no letter of a eommandement to hufien 
'out till tte Spirit i.bw.ardly.callj Cem^.uf bitbery as Jolmw^s 
■JiV a rapture; and' yi(ioii>..caIled.to ^omeuf bitberyRcv.^,^. , 
: So-thcii I : We miill beare one anothersbiiithens of P^- 
frry andperfecution; fo dqth Saltmarfl) countenance a bloo- 
dy War againft the Presby teriaHS.,& that for Liberty of con- 
Icience; this is to beare our corps.in ^ wet and bloody win- 
ding (heetto the grave^in waiting for raptm-es of thip Spirit. 
2. Then are we not obliged to come out of any finne^ or 
vr-zj of Pofery^ Presbytery :iOr persecution^ til/^hy a viiioii and rap-p 
ture of the Spirit y Gti ipcakc effeftually to the hearty and 

3. Thcn^ 

in M. Sakmarfh, 3^p 

3. Then we doe nothing againft a L^W 6bligati6n 5 till 
the Spirit move us. So the Spirit not moving ftiall be the 
caufe of all linne^ and not the iinncr ; for he doth nothing 
againft an obliging rule, becaufe the Spirit /aying, Come up 
hitbcry is the only obliging rule of men, not the letter of any 
Commaiidement fay tney. Saltmarjh Sparkles p. 243 . 

4. Saltmarjh but the kft yeare Uid, Free grace pa.97 .98. 
W^cc cannot too haHily beleeve in Jefiif Chrijly and haften from 
out of the inthralling law , nuw this yearc , he will have 
mep flaying under any dilpenfation, and nHhajknifutiHf God 
[ayy Cmne uf bitheu 

5. All men tnuft pleafe themfelves in^'th'e falfe religions 
and know its Gods will they hafien not out of Sodome , till a 
Rapture fay, Comeuf hither^ and if that never come, they ai-e, 
contentedly and fubmiiTively unto Gods revealed will,to ^\t 
ftill, there in a finfoll and unlawfull worlhip , for thi^ is 
Gods will fo to doe. 

4. lam net agoing the L<nr (faith he) nor repentance.^ nor du^ 
ties J nor ordinances y foas all flow from the right frincifles.- 

Jnf. hut I never knew a controverlie between Armn9mans & How Silt- 
Pro te/J^nfijWhether repentance & duties flow from the prin- mar/is agaiaft 
ciples of Free grace,and the in-dwdling Spirit of Jefiis, if Duties, 
Antimmians move this queftion , their Arminians and fclagr^ 
rt«i,(of which, divers are with thcm,)'not we, are their ad- 

2. For the right principle of ordinances, we know none, 
but the Spirit fpeaking in the word. FamUijis will have no 
crdin wees , but the Law written in the heart , this wee 
difclaime. But 

3. The queftion is touching our obligation to repentance 
mid duties ; they fay to (brrow for finnes that Chrift hath ^ 
(b blotted out, that they have neither name, being, nor na- 
ture of finn^s,is unlawfull, and we are obliged by no Gom^ 
mandement of God (fay they) to duties,the Spirit maketh ^.^ 
us willing , but the word and Spirit ai-e not contrary (as 
we conceive)& the Spirit doth oblige as it goes along with 
die obliging word^for if ye commit mtirtker,or lie,fay they 
being juftified, yee finne not, but the flefii in you. 2.Wee are 
not gurky therein , becaufe the Spirit aded us not to for- 

Ll 2 beare 

.570 DifcQVirks of Fdmilifme 

bcare. 3. It was pardoned and remitted before it was rom- 
niitted^and fo hath neitl^r nan>e nor nature of iin^ie:for die 
right end of duties^ we know no ot^l^r^bat to glorifie God, 
^ to be land-marks or a way tp pwrcountrey , and to tcftific 
we love our Redeemer 5 we make them not one penny of 
payment for heaven, 

<^ lam not againjl tbe [ettlcment of Cbi^ch^cvernm^ntfru^eritl} as 
Saltmarfii it ^^/v If Pfudential-govemment be from Chrift and his Tefta- 

foranyChurch jj^p^^ it is not enough, not to be againft Chrift, but yen^pft 

Sl^TvSnt ^^ "^'^^^^^^ '-> ^f ^t ^^ "^^ ^f Chrift.the more Oiame to yo«, and- 
altyour way, not to be againft; thsit which hath txxi Chrift fot^r 
its Father and Authoar^ . 

^^TheKing ofthc Chur<:h> in all fubftantials, hath fct out. 
a plat-forme inJiis worjd \ Humane j^udence is too bold to pre- 
fijribc to. Chrift how he fhpuld rule his Houfe. But this way, 
Salmarjh is not- againft the Church- go vertiment of U owe, by 
F^fcs^ Cardinalsy ¥atryarchs:^ Metropolitans y Arch-lBifJjcfes, and.; 
tbeGovcrj?ment abjiirdinhis Covenant, for thcfc bcj^ruden^- 
tial Cburch'governments. 

9 Icis.a wide F^wfi/?/rtf// confcience to teach there is no . 
Church; no miniftry , no preaching, bo cenfurts now on 
earth , as you and all .S>ci;erj doe, and yet not to bee againft a ^ 
Church-government in a pruJentiU w^y^ in which the Ma^^ 
pftratc fits as a Church-Officer roi^idge. But this is thede- 
t^ftable Neutrality pf Antinomums in-all Religions. to be nei- 
ther hotp nor cold, this^ nor that. ^ 

6 Nor is this any caufe or reafon why 5^/fw^r/I; fhould not .- 
h(izg^\n^i\\tIrtidtntUriG.overmnmt of -m^ns devifing, tecaufe 
God katb bis fecfle under fevcrall fAtaintments andmeafur-es:^ as in 
^ccn Maries Martyrdom, for then, bccaufe God hathfavcd; 
ibme under Fre/^w, fome under PvfcriC:, yea, before C/;r//?i 
' €omming , fomc under Centilijme ^ as Saltmarjh thinkcth of 
Jiiby for then Saltmarfb and Fafnilips fhould not be againft th^. 
(ettlcment of Pr^eUticall Government Md oftheirJ?<)w//7; Cere- 
monies : not ^^gainft Pqfijh ztid Heatbenijh Prudentiall and I-. 
d(pla;rou» Church- Government,. I thinkeihen Saltmarfb \v\\U, 
hf. aoy thing in externals, Pagamjk:> Popfh^ or Prelaticalj no>, 
;wtQndc:i: tl^eq, that F^^/Vi/Jj in their P?yuonraik,agaioftP«-^ 

/;; M.Sakmarfh. 271 

Tftans for none- conformity, andprofefle in their Petition to 
iei«g James their obedience to all the Pr^/^r/r<j(^ wtll-worftiip. 

Cu A P. XXXI. 

Salmarjh and FmiUflsitzch that there is falvation in all Ke- 

Jmonely again(t ttjomej as t\ htcmesan Engine of ferfecuti^ Saltmarfc and 
_on5&c. Anf.So Saltmarjh here opens a great myftery of Familifts teach 
Fantilifmey which is Liberty of confcience^and falvation un- **t there is 
der all Religions 5 for if any forme of Ifeligion^ never fo ^'^^^!^" *° ^'^ • 
found be commanded even by a Law of God\, and ratiSed ^ ^^-^^' 
politically by a Law-of man, andnonelefcfree to mens 
owne Spirit as to the only binding^ruk, though if be a Spi-' 
rit of Sathan, it is no larvful/B cligion to Salmarjh. NoW that 
this is his minde is cleare from that he faith Spark.ij 1,17 il 
Inboot^of controverjie:, we can butfet letter tivlefitf^ 4fii ^affttttj^ 
to Scripture y and argument to argument^ a7tdhotbing^c4n.he juigei; 
tiJ/the Jay or time of more revelation cfirufh 5 tilltbciioly Ghoji^Jt 
fire fit ufon each of uf:^Jr)mg every mans mrl^e^ ^d humini up th^ 
in us which if hey and fiubble^ m which words beiide that Saltm^ 
]udgeth and condemneth himielfe in writing this fame^ 
booke of Controverfie in favour of the F^m/7/,fx condemning, 
in exprefle words, the Protcflants in all the articles of their 
faith 5 he will have no man to fee truth , or to judge any 
otherwife^j or know what hebeleevesbut bycon)cftares, r/Zr* 
the day of revelation comcy thSt Hb tume Famili^ and become aU 
Sfirit^ zxid all glory \ fb all the Prote.lants that arenot Fami- 
liffs fet but letter to letterj and arc litcrall legalifis^and have 
no certainty what they beleeve , and when this Spirit com- 
methjheteachi^thnot bytheword, fcttins^ktter to letter^ and 
Scipture to Scripture^ but by immediate infpiration, abovfej 
and beyond the word;:' *^* '^ ' 

2. This Spirit eveu Kavihg come upon Saltmarfh^ as hee- 
plainly faith, p;68. And in his Epi:tletothe Parliament 
pi2.5.does but diftateto him errors , hayandjiMle that mufti 
be confiimedsfor if he (b do^when he hath taught thefe toyes 
hee tf ai:hetb tbe^ contrary the. nest day^what a ipirltis this? 

jy I Difcov erics ef Familifme 

3. If the Scripture be not the judge ofcontroverfies^ by 

^ening letter to letter ^ Sirifture to Scrifture (underrrood accor- 
ding to the naturall^and genuine grammatical] fenie^which 
the words yeeld without conllraint) then is the Scripturejas 
Scripture^ and in its native fenft 5 anofeofwax, andliwtli 
no native lenft^ but wee arc to expeft a higher^ fpirituall al- 
legorick rcnle^then the letter can bcare^Sc that from the Spi- 
rit.VVc have by this way then no certain rule of faiththe un- 
liable then may lawtiilly wrei^ the (cripture to their awivdm 
ftruftion. Paul provethJefc.to.be the true Me^^/;^ andth* 
convincingly J he confounded the Jewes^ t?Mi;(^i/J6j confuting 
thcni.,that they woi^ confounded in their mind^and flrongly 
proved/with violence anclilrength of Script ure light , that 
x\\l$ x$ tht Ckrijl^ miJi^i^A^cifV A£l.p,2 2. aid Chrift remitteth 
the Jews to theScriptures as the judging nxle^A^l.'^.^Q. If the 
Scriptures be fbdark^un certain jdoubtfome to naturall'men^ 
void of .the Spirit^ye ftiall not convince Cain by the 6,Con;- 
mandemeut that he is a murtherer;nor Achan by the 8 Com* 
mandjthat he is a theef nor Ananias that he is^Jyajr.All may 
(ay thcSpirit hath the cotrary fenfe^Sc that tnily by this way. 
And in the following words^ie v^culd not be againft anAjfembly 
cr Synod at J^e/ffw/n/?er(though he deny there is any fiich Or- 
dinance of God) now, as Synods or Miniji^rs or Churchyf they 
YPould miniftcr oi they have received-, that i<f^frofound to all the King-^ 
^^^^con^i- ^^^^ ^^® ^^^^^ "^^' ^^^^^ Churches J what they are ferfwaded of in 
cncc,and ownc ^^^^^ conscience ^and leave it Vpithout comfulfton to the Sfirit of God to 
fpirit is his on- ferfwadcy for this XQere trut liberty^ where we fee, to minifter as we 
\y Bible receivey 1 Pet-4. i o. to Saltmarfhy is to teach and propound to 

ani obliging others 5 and walkethemfelves , and accordingly Jbelceve as 
ruk in all Re- ^j^^y havc received, that is according as they arcperjwadedin 
Salmi! and Fai their confcience', then if the Ajfembly of Divines wcrcipcrfwadcd 
milifts. in their confcicnces tJhat to one man to have fifteen wives at 

once, as John of LeyJen^and his,beleeved, and that tTiey^/c^t- 
ron were the truth of Goc/, he fhouldthinkethey 7«/>7//?er45' 
they received ^ all the Familifts :ind Antinomians in Eiigland ^ if 
they fhould lit down in a^^TTot/^aiid ail the Pafifts in another 
Synod, all the Socinians, in third Synod, all the Arrians m 
a fourth, all the Prelatical/ Reconcilers in a fifth, all the Ana- 
haftijis iji a fixt , and propound [uch things only as they have re- 


in Mv.Saltmarfli. ^73 

ceived pr they are in conscience ferfwaded of^fo all the Kin^dome^thej 
jbouldtben al/minifler as they had received^ and ftioiild be gcod 
fitwards of the manif$ld grace of Godj for fo Paer ipeaKeth^ 
I Pet.4.1 i.for fancSaltrndrfh can-not fay^tli^ conimandemcnt 
of the Tarliament muft be required to make a Synod ,. if men 
fpeake their owne drunken pcriwafions^xo M. Saltmarjh they 
fiUfill the Apoftle Peters rule ^ Let every one minifier as he hMb 
received. Now^ by this^ to minifler as we receive^ i% not to mi- 
mder^^ we receive from the Lord^ i Cor, 11. 2 3. nor according 
as Minifters, He^re the word at the mouth of God^ E2eck.2.8. eh. 
2.10.0V as the anointingteachetb us ^ i Joh.2.27. Joh.6.45,46. 
becaufe the Lord or his Spirit^or the anointing cannot teach 
men lyes^contrary to the word of tauh*, but the perfwafions 
of men often are lyes^ error^miSakes^then fhall every mant 
erroneous confcicnce , and his owne dreaming fpirit be the 
rule of his owne faith, and his teaching of others. 

And 2. This is cleare from his words in the former Epi- 
ftl^ to the Parlia^nent 5 if fucb as conforme not to do&rinc and dif- 
cipJiffe of the Church y and f reach without ordimtion^ fballbepo^ 
ceeded againji by fines, imprifonmentj thenall.tbe glorisus difcoveries 
of God above 5 or beyond that fydemeyor forme of do&rine ; fhall 
he judged andfentenced as here fin andfchifme , andfo God himfelfe 
jbaO be judged by man. Now this confequence is nothing, that 
Cod muji b^ judged by man^^Xiitpt the perfwafions ofthe confci- 
cncesof Famili^s^ Antinomians^ Socinians^ Arminians^ Atriansy 
zxid all the {^^s that fay they are the godly party , 'be very 
Gody beleevin^yprofc'iiing^ teaching in them, tbcn^iffuch can no 
more be judged then God , what ever their fpirit perfwadeth 
thenijmuftbetruth 3 for God cannt)t b^tperfwade truth, 
then I eonfelfe the SeAs muft be infaliible^becaufc the Scrip- 
tures fay no more of the Prof kefs, and Afodlcs , then God^ake 
in them-, and the mouth of Prophets is called the very mouth 

3. Why > Thefs judgeSjthe Saints, now called Se^aieSy 
are not infallible? but when Sectaries come twenty thou- 
fand armed men againft t\i^ Presbyterians:^ who in confcience 
beleeve and hav^ proved that the Sectaries fpeake lyes in 
hypocrifie,muft not they be infallible in both/judging them 
to fpeak againlt their confcieacep aadiii oppoling Liberty of 


j^^ Difc^vcricfof Familifme ^ 

confcicnce, and alfo in killing them, or then tkey kill men 
upon fallible conjeftiires:Then liVrcsbymiansb^ perfwaded 
in their conlcience, that liberty of ^onfcieme if Atheijtne ^ not true 
liberty y then miift Se^rdri^s ^who are bat men, judge God, aild 
punilh us 5 becaufe we mini ft cr to others what wee have receive J^ 
for we are perfwaded of the truth we teach. 

4. This way promifethralvatlon in all Religions, (b 
men in thefe be perfwaded in their iconfcience of the truth 
thereof 5 againlt w4iich the Alfembly hath determined ac- 

Chap, XXXII. 

fP'hAt certainty,i)f faith the Saints may Maine to beyond the Tmi- 
lifts fiuduatim of faith : ofHerefie and Schifme* 

^.ITl^^ilifts^ and Antinomians , goe one with the Belgicke 
XT Jrminiansy and all our late English Indefendents^vjho are 
for Libei ty of confcience, and a Catholicke toleration and 
puniftiing in a coercive way no kinde of men never fo bla{^ 
phemous,for their confcience teach & print What they will^ 
^ ^J^f^^^ ^^ there being no infallibility now in any,(ince the Apoftles ex- 
iallibiey. pired : But ifhis is a moft fal(e ground j for there is a two- 

fold infallibility; one in teaching, flowing from immediate 
infoiration, proper to the Prof bets and AfoftleS: and anotheiT 
inrallibiJity and certainty of perfwafion common to all be- 
Icevers. Now Libertines turne all our faith in a topicke and 
conjcfturall opinionjfo moft of them are tumedScepf/rJ^x and 
affirme that we know nothing with any certainty v yea the 
more fupernatorall and ftiblime that ftindamentalls of ftl- 
vation are , the more indulgence and latitude of liberty is 
to bee yeelded to the coniciences of all men , becaufe the 
higher the fubjeft is , the ranker is our propenlion to erre^ 
Cod having given a thinner and more fcarce meafure of 
knowledge in fupernanirall thing*;, that doe fo farre trail- 
fcend the fpherc and orbe of naturall reafori, then of knqwr 
ledge in naturall things , our mindes being in their owne 
element, and in a capacity to reach their coimaturall and 
proper ob;eft whc' they are among natural things knowaWt 

in M. Sakmarfh. 2 75 

by the light of mtore, hence that opinion now fo previihng^ 

that all and every Religion is to be %lleratedy'dnd aa indulgence 
yeelding to all in fuperftrufturs in foundamentals, though a 
man ftiouW deny that Chrift is the Saviour of the worlds thcr- 
fore Salmarjh takes on hini,%r^/ej ofgkry asf.i 85^186^1 87, 
I-88careck6 out the articles of our fakh^eipecially concerning 
the fir ji Adams ftn^ftnoriginal/^ofChrifi krne of the Virgin Mary, 
made under the law^ bearlngBur JinSf dead, buried^ afcende4int^ 
HmveUy fifing at the right hand &c.& fpeaketh of the bighefi at-- 
iaintments of the VxotcQizms generally in the myftery of falvatioiu 
but fpeaketh not one word of the gcnerall refurrecftion of our 
bodies, of Chrift comoiing to judge allmen^ ofa Heaven and 
Hell after this life^ as if thefe were none of the highefi attaint* 
ments <?f t fee Prote-ft ants generally in the my fiery offalvation. 

And Saltmarfby as I conceive with Hymenem and Fhiletrj^^ 
and other Libertines in the Armic^ doubt of^ or deny thefe ; 
therefore not owning thefe points of faith, nor the doftrine cC 
faith, repentance, love, new obediencCj) praying, preaching, 
facranients, as it heeprofeffcd himfelfe no Proteflantin thefe 
points^ faithjt hefe are beleevedby Frotefiants^ but doth net owftC 
them as a part of hisowne bcleefe, but hcgoeth onp. 190. 
and teacheth us of a further difcovery as te free grace^ as if ?r«- 
tejlants hzd never attained 10 a further difcovery as tefreegrace^ 
and here he falks in on hisowne kcv^tsof Antimmianifme and 
contraditSeth the Prof e^^nti^^and debkfeth the corifeflicn of the 
late Anabaftijis the leaven Churches Sc of the affembly of Divins 
at IFefbninjler'.&c fpeaks not one word in this new difcovery of 
Chrifi Goi^man born ofa woira,under the UwAc.or of the Ar- 
ticles of the faith of Pro teff^Tzti yea, fa.\9%o ^99* &c, he tels 
vs of the laftj and as fome fay, of the bigheji and mo(i gkricus dif- 
v_ fry CQncerning the Mpbole mydery of God to men^and hk <reation^ in 
which heeagaine (aith nothing of the Prore/?^m faith, not one 
wordofChrift^ GodandManjofthcRefurrc^ion^ ofthelaft 
Judgement, of the Life to come, which yet the Apoftle Heb. 
6.1^1. raakcth fundamentals of filvation, though the Chap- 
ter tells us in the Title, of the lafi difcovery y and bighefi concern-^ 
ingtkewbokmyftery of God to men, 

^Biit in that Chapter, i. He denieth the Trinity and makcth 
the three pcrfons ( as Mr. beacon doth^ in his Catec^ifinc alfo p. 

^-5 Difcovtries of Familifine 

^TA^A9S^^^'^'^^^^ manifcftations of God. 7hm G^dbe^ 

^"" ing infinitly one^ yet in c three-fold manifeftation ( faith he) to ws of 

Fathetj Smand Sprit &c. a perfon is not a manifeftation,but 

hath need tobcnnanltcfted tous^and denying the perfonallu- 

Saltmarfhwith nionof the fecond pcrfoci with the M^^zCbr//?, he makes it but 

f amilifts, de- God j?rc/ewt mth men and Angels in the manifejtation ef grace and 

nycihtheper. r^;^^^^^^ aiidwith Devills andmchd men in the ^manif elation of . 

lonaii union t)i j , rr /i . r^ ^^ j • '^ j • 

the two natures Lax^ and juftice. So God is no more united to our nature m 
in Chrift 0©d- the man Chrift, then he is united^ to Jngels and Vevills^ and 
man. to elcft men and the wicked and the reprobate : and Chritt is no 

more Cod-man in one perfon, then he is God^Angel^ or God^ 
I>eviSi(l tremble to fpeake it^ in one perfon, and Chrift is juft 
God-man the Sonne of M^ry^ born of a woman and of the feed 
ot Vavidf as he is God-Peter,God-PauL,God Cain, God-Ju- 
das Ifcariotj for faith he5p.i99.G0i makes out himfelfin an image 
in this creation or natUre^fic therefore he takes to himfelf one prt of 
it into union to himjelfc^according to one x(^^y of manifejiatm called in 
the Scripture lights lovcygrace ,falvation^¥ ather^ Bridegroome^gloryy 
and that fart which injoyes God in this manifcffation is called the 
Wftat a new ^%els^ the Saints, the eledty the Sonney the Tabernacle of God , the 
wnion between new Jerufalem^tbeTemflc y the Spufe, — he taketh to himfclfe the 
Chrift, God other fart of the creation , and there he is frejent^ but not in this way 
and man , de- ef grace and light 5 but of another manifeffation called LaWy jufiicey 
vills .ind An ^vrathyevcrlajiing burnings and thefe are called deviUs^ wicked meny 
IwhWv^i /ejl?, which live in God and {ubftfx in him as creatures in their being. 
Now theScripture cals this the grecymy^erj^pdlineffe^CoAma* 
nifefxei in thefle(lK Saltmarjh maketh this as great a mytticvy^God 
manifeiicd in the VeviUto caft him into htll. And as the nev? Jc' 
tufalcm 5 tfce Spoufe is Chri^ , or God in the fitfli of the Saints, 
and Angels by grace and falvation 5 and Chrift liveth in Taul^ 
and Taul is by grace^ Godded and C/;r/7fei,and the Angel Gabriel 
Godded and Chrifted^ fo Chrifi lives in Cain^ Judas^ Bcelzebubr 
by juftice and condemnation ; and the union of Qcd is neither 
perfonaH in the fon of Mary , ner id Sathan , bur only in 
«he effcfts of grace and lalvation in 11 theeled, and by Law 
and juftice in all the damned Angels and Eoen y and here is the 
xnyftery. God is all that part of the creation that commeth un- 
der the naaac of reafonable creatures, men and Angels , and alt 
ihc. Angels. an4 sn^n created ot Cod were crucified with 


in M. Saltmarfh. 277 

Chrift 5 and all are the Lord of glory by union , fo that as 
Libertines made God the foule, forme^ and life of all things^ 
men and divills ^ and faid that God wrought all good^ all 
ill in the creatures^and no creature w^ to be praifed for do- 
ing well 5 nor to beblamedorpunifhedfo^ ^^^ ^^^"5 5 t>e- 
caufe God is the Authc^r of ligfiteouuieUe and finne ; fo the 
Fmilijis fay thatChriit is the form and foul of men eleft and 
reprobate, of Angels eleft & reprobate^ and that Gcd works in 
them^Sc is united to them^and they are meer paffiv^ organs in 
all good or ill.So I beleevc Saltm.znd the Familijls do fubvert 
the whole faith^an^ hold nothing with us^but doubt of all. 

But I rctu»^^^ to that I (aid , there is a twofold infallibi- 
lity : now^ though beleevers have not that infallibility A twofold cer- 
properto Profbets ^nd Afoflles^ inprophefyingand writing ^^l^T^m ^ ^'^^'^ 
Scr4pture:,yet muft we not runne to the other extremity^and fhe^r ot faitT^' 
fay as thefe that fight for Liberty of confcience , that there the former wu 
is notjfince the Trcfhets and Apjiks fell afleep, any infallible peculiar to the 
perfwafion and certainty of faith ; but all our knowledge is P^^;^^" ©f 
conjeclurall, and a meerefluftuationandfketing opinion, oth ^^"^^ U bic^ 
and a faith for ayeare, a month, or an houre , which wee leevcrs. 
may lay aiide the next month , and that anointing even the 
Spirit of God infufeth in us opinions of God contrary a- 
mong themfelves , and falfe and true which is the prefent 
judgement of our minde , which we are to ftand to and to 
fufFer for, or to deny as we fee the times goe. 

For I. The Scripture tells us of a fure perfwafion of 
thing§ beleeved, Luh^ 1. 1. mpi77i'7r\»^^;>ff*w'«r and Luk^ 
holdeth forth to Tleofhilus a certainty of knowledge iv^ 
thyvZcmfi^'¥K0'7nx^^»^hh/t0filui6iTPA^^^ that thou mayeft 
hfow the c/rtaintjef thefe things whereof thou baft been mfhu^edy 
So the word imports a certainty 5 -^<f?.5.23. ^fif.2 1.34. A^. 
22.30.24S.25.26. Aa.2.^6. Let all the boufe ef Ifrael k^ow 
et(r^tfA«5 affureily. A fiill and certaine perfwafion exclu- 
deth all doubting and deception or miftake , and this the 
Saints have and may have, C0/.2.2. 'That their hearts might bee 
comforted — unto all riches of the full ajfurance of under ftandingy 
tii mvTu 'n Mvsf tJV -TcXfie^^piAi iHi cvfi^i^c I 2l?ej/l 1 . 5 • T^he Go- 
fifcl came not to you in word only — but in much ajfurance^ Kom. 4.2 1 . 
being fAlfy ^crfx^aded. This was the perfwalion of a faith;, and 

Mni 2 fuch 

-j«y Difcon/eries ofF^amilifm^ 

' — fiacha faith as by which wee are juffified without workes^ 

Ii-om.14.5. Let every- one be ful/y fe^jiMdcd 7FAwPtf<popeiV9« inhH^ 
0wneminde^ 2'Tim.4.i7. 71m by yne the preaching might hcefnllf 
^m-wne. Nor is that perfwaiion of VmU Apoltaliekcy or by 
revelation exii^v.«^inai'ily ^ bat common to all Chrillians, 
liona8.38. for J. am ferfwaded toai ni:hi>i:r deaths nor life ^ nor 
jingelsy&c.pallbe able to jeperate m f< om the love of God which is in 
Cbrifi Jeju^our Lordy 2 Tim. 1.12. 1 i-^^iowjn whom I have belee- 
vedy andlampcrfwaded that hceifabletokeepe-tDatvfihichI have 
committed to him againd that day^ TKis cert^iine perlwalion 
niuft bee certaine and infallible both to themfelves ^ and 
grounded upon the promife and truth of God^ 'jrho caii^ot 
lye^ 7it.i.2^ Yea and our Divines with good warrant fay 
WhatinfiUibi- the Catholicke in viiible Church is thus iarre infallible 
iicy agrecth to ^^^ ^^ j fundament all s, 2 neceflary for falvation they can- 
t^ ^C^^l - not, 3 finally and totally^erre and fall from the faith. 
OtWkt and Etit all our Pix>i«ex and your owne confcflion of the AA 
inyUible. ^ lembly at IFeftmnfier faith, cb.3 1 .^rt.4. All Councells, ge- 
neral] or.particular^ fmce the ^p^/ei times^y j»5j erre^^Tzd 
many J)we erred. 

To which lander. No Gouncells 3 nay nor the whole 
invifible Church is-infallible in the fenfe that the Apoftlcs . 
are infallible^both in beleeving and teaching by immediate 
r infpiration^ and fo their word is not a rule of faith. 

2. A Gencrall Counc^ll conveened in CounceU may erne 
I in particular Synodicall d.St§^ th^t-is for a tii»e and in fome 
/ points as the Synod liieaneth3 but it followeth not, ergo, the 
/ inyinhle.Church at all times > and finally may finiply fall 
fromthefbondfaithvof fundamentally neceflaiy for falva- 
tion, more then th?s is a good confcqiience, this-particular 
belcever may in one particuh/r fundamental! point errc 
fouly and groflely for-a time^ ergo^ he is not infalli^ille fim-- 
fliciter^ but may finally and totally fai'I away. And that of 
our Saviotirs, / hava prayed for thee, that thy faith faile not^ Luke 
22.32* though it free not Beleevers from particular failings 
both -jn doftrine of.faith,^andconverfation of life, and that , 
groflqiy ai^ foulyy yet it feaires them by Chri Is intercellr- 
on ina ftate of infallibility in fimdamcntalls, and in a con- 
^^ion ofh^cclinabiJity in coaveriion^ fo as bcic'evers are 

;>M.Saltmarfti. 27^ 

infallible in point of faith touching fundamentaliiiiecefra- 
ry to falvauon 5 except Famili[ts hold the Apofracie of the 
Saints y or that all may goe to heaven finally doubting. 

Pag.i74.175. Sparkles Saltmarf. tells what are the tradi- How Famih'fts 
ons of man , and for iMark.7.9, he citeth Matth.9. or here- ^^^^^ herefics. 
lies; Now a he re fie X^fxithhc^ if fomctkingagainji. the doctrine- of 
faith in the word or Serif tures ?iot again(la?iy interfretatio?2SydoarinSy 
cmluJions^glofes^commentSyorf reaching ofmen^whojpeak^not Scrij"- 
ture original!) nor infallibly ^ the Afofiles didjyutfo far as that is the 
very Scripure theyf^eah^^&fo far astheyffeakjhe truth in Jefus^and 
in the Sprit o^Ged^ elfethey teach for dodrines the traditions of men. 

Anfw4 Traditions of men 5 are not neceflarily errors in 
fundamentalls ^ except only by a remote confcquencc as all 
errors are againd the fundlmentallfi 

-? There are hcrcfico that are by good confequence againff 
fundamentalist elfe the Saduces their denying of the rcmr- 
reftion, M^^2 2. was no herefie ; for Chrirt proveth by a - 
good confequence that they denyed the Scripture ^ lam the 
God of Abraham h when ^^ir^/^m was then dead when God 
fpake out of the bufh to Mofcs Exqd,^. yet th?y dfnyedjbut 
conclulions deduced from Scripcare; 

3. Thei^ is another ftrange ingredient in herelie accor-^ 
<iing to Familiits . and that is , becaufe God fpeakes not 
now immediatly his word to us as he did to the Apjlles : no 
ir^an is an hereticke that denyeth the whole faith^ except he 
that denyes the Scripture as the Scripture^ and except he de- 
ny it in fo farre as tcach^rsjpeak^e the truth in Jefus. , and in the 
Sprit efGody elfe,(thatis^if they be not Familirts, that teach 
aTid {peake not in the Famifticali fph'it) they teach for doctrines 
the traditions of men 5 that is herefie^ for Gods truth ; then to 
fpeakeherefie is to fpeake oniy againft fundamentall truths, 
when a Familitl in theSpirit of God ipeaketh them. 

2. But then 5 when a hereticke readeth in the word this 
fundamentally Cbrifl came in the world to favefinners^ i Tim.i. 
J 5 though he deny it^and /pit at it^that is-no herelie^becaufe 
the' paper and printed booke, (peaketh not Jn the Spirit 
of Jefus. 

5. The written word of God.is not the word of God^ but 
only the word islpokcn by aFamilirt in the Spirit ofChri:K 

Mm 3 4, When : 

28©, Difco^erksof FamtliffKe 

4. When Preachers void of the Spirit fpeake that which 
is the very word of God and fimdamentalls of faith ^ thefe 
truths are not the word of God^ but the traditions of men-> 
and herefies: fo his Mailer H.N". taught the Scripture & prea- 
ching to be but figurative iervice^the word of God was never 
publilhed to the worlds till BN, the leafi among the holy ones of 
God — XQ(^ made alive through Chrifiy anointed with his godly beings 
The. Schifme manned Imnfelfe with HN. and godded H-N. with himjelf^ fublijhed 
that Familifts the light of glory* H.Nicholas y Evangelic. c. ^^.fent.9. 
acknowledge p^g^ jj^^ Schifme is a dividing from Chrifiians who are in an 
outward frofeffj on of truth. Now there may bee fchifme i? viftbh 
Churches or feUowjbips of Saints upon this account i but therecanbee 
none in the true body ofChrift^^ or thejpirituall Churchy— for they that 
arejoyned to the Lord^ai t one gpint^and they are made ferfeSi in one. 
Jnfw* There is no outward Schifme or renting but U be- 
gins at the heart. Schifme is a dividing of the hearts as well 
as a vifible parting with the Church or a part thereof ^ elfe 
fchifme were no finne ^ which yet Paul reproveth as a finne, 
I Cor.i- I Cor.3.1. 

iJ^' 2. The Church of Corinth^ and thefe that made a rent, 
were both the vifible and the invifible Church ^ that they 
were the vifible^ Saltm. cannot deny^ they were the invifible 
Church alibj i Cor. i.i 3. Chrift was crucified for them, and they 
iwere bahes in Chrift fed with milkey i Cor. 3.1.2. and built upon 
tm only foundation, v. i o. Saltmarfh muft fay they were all un- 
converted that made the fchifme. 

3. Families will have none the true body and jpirituall Church of 
Chrifi^ but the invifible Church : fo that upon this account, 
they that beleeve andvifibly profefTe neither Chrift nor his 
tmth before men, yea who all their dayes deny C/;n7f,and fo 
ftiall be denyed of Chrift before the Father and his holy 
Angells, M^tr/MO.32533. may be and are the true body of 
•Chrift and the SpirituallChurch.foH.N/c/;o/^ Epiftle to the two 
daughters of Warwicke. 

4. May not a fchifme and feperation fall in thefe that are 
both the true body and fpirituall Church 5 when of a 
Church of beleevcrs effeclually called confifting of foure 
hundred;^ two hundred feperate^ from two hundred? I think 
they may as vjtW^s. Barnabas^ agoodufana?idful/ of the Holy 
Choft^ f cperatcd from Paul. But 

/;7M.Saltmar{h. 281 

But in fo fane of they are (faith he) in that one Sprit they can- 
not he divided. 

Anf True^biit Saltm-jpeak^s lyes in hypcriftCj when lie faithj 
the fpirimall Chiirch are madeferfea inone Lord inthif life^ 
upon the fame reafon as they are one 5 and as united to the 
Lord they cannot lye^ whore^ fteale^ murther ; but out of 
fbme remnants of corruption they can Iinne. But Familijls 
put them in a condition they can in this life iinne no more, 
or if they finne^ thezr tranfgrelfion is not finne^ it is not they 
but their Affe the tieili that finnes ^ as Libertines faid ^ but 
that is no violation of the Law of Cod* 

Chap. XXXI II. 

Saltmarjh Sfarh^es^ fa^.226, familipminde touchi?ig 

ALL conffantjpeah^ngs to God in this (as they caU) a conceived 
way or impemeditate or extemprary way^ is tah^n commonly ^- 
mongfl Chrijiians for prayer in the Sprite and for that Sprituall^ay 
which the Vifcifles of Cbrifl ufed in thcGoffiel 5 who were grow fie up 
f'om the infancy and childifhnejfe of formes or words taught thenty 
fphich Ulut a meer natural or outward thing^as they fay ^which any m^y 
ferfirm by (Irength ofnaturaUfarts-^as wit, and memory ^and a fed ians. 

Saltmarfk here firftcondemneth prayer morning and tve- 
ning, under the words of conftant fpak^ingsto God, becaa'e he 
will have no praying but when the Sfirit afts immedir,t!y. 

2. All extemporary prayers goe not for praying in the 
Spirit, aiwig Chri^iavs commonly 5 he belyeth Prote^ants^ and 
the truly anointed of God in this^ words are but the outward 
skin of pray er, the Spirit muft adde fbule^heat and breath to 

Some have a (brt of eloquence in praying who have as 
little of the Sfirit ofadopion^ as fome that cannot pray with- 
out a booke^ a growing up from booke praying 5 to e^ctem- 
pory praying is no growing in the Spirit 5 becaufeif wedi- 
ftinguifh (as we fhould) between a gift of praving and prea- 
ching 5 and the grace of adoption , or of praying and prea- 
ching in thcHoly Gtojf^many al their daies have a naturail li- 

^g ^ Vifco'V cries of Famflrfme 

berty oFpraying, and fay Lordy Lord without a Booke, that arc 
lut x(^&r.l^rs cfinicntys as divers JnUnorhians and Fainiliflsztc 
for the n/.oft pirt, and their rniere Aiming gifts and golden 
wo^ds are bought and fold by the fimple^ fot grace and tho fpi- 
riiof adoption. 

. ^ Nor IS extemporary prayer always a mere outward thing, 
becaufe xvity memory:^ and ajfvriions aft therein^ iliefe powers 
are not mere blocks andftoues in prayings and by thisargu- 
xnent, all that Saltmarfb writes is but d mere naturallmd eutvpard 
things and not u'ritingin thejpirity as he vainly boafteth in his 
Books^ becaufe ^'if^ memory:^ affetmns aft in the producing of 
fuch prayers^ y.ea, they that areflefhly may write all the new 
difcoveries and fparklesof darknefle, andficfti ihn Saltmarfb 
writes/or the Spirit never taught fuch drcamcs^or rotten phan- 
cies, nor fuch interpretations, as he doth offer to us, as diftates 

Chap. XXXlV. 

Atajiof thex)pild aUegorkk^interfretations of Scrifturethat arein 
thiifeece o/Saltmarfb, which be fathers ufon thefure im^ 
. mediate actings of the Spirit beyond law and Go^d 

Saltmarfti will "pRom this. Is God the Ged of the Jews only^ and not oftheGen^ 
tave as many Jj ^^/^^ ^/j^^ ? RoBi.^.Hc infcrreth that God hath notlimited or- 
pubhck preach- J. ^^ p^^^^^^^^^^ f^ ^s none in a conftitutcd Church 

Y^iunr'with fbould preach but tky,as if to be a God to his people in Cove- 
God, nant were to make al in Covenant' men & wemcn fent preach- 
ers of -the gofpel. 

2 Pfa. 50. fhou thougbt^jl 1 was fuch ^a one as thyfelfe ; Becaufe 
I puniflicd thee not-,but was filent at thy Adulteries and Slan- 
ders, fo the true fenfe is, but Saltmarfb faith, that is a God mere-- 
ly of one image^^or figure : Jherefore C-odis not in one forme of wor^ 
Jhif^ ( faith he ) the laWy the goffell^ tut in another beyond bethy to 
Wit thefjfirit. What greater violence can be done to the fcrip- 

5 And the Heavens cannot containe him^ therefore God is not in 
cnc (crme ofworP)ip. doctrine or confeffion. He may inferre, there- 
fore he hath not futiiciently revealed himfelfe to us in his word 


in lA. Sakmarfh. 283 

and works contrary to Pp. 19 . 

Saltmarfli 284. "Iheday of the LordwiUbc upon all our Cedars 
gnd OaJq^andfleajant Pictures andldob of gold:^a7id judgement Jhall 
be upen all tbe Merchaffdije of Babylon, thepearlcjfe and pretious 
ftoneSy the Cynamon and Odors, H)en muji God pourej'hdme upon all 
-fiefh^ And fie(hly glory ^ upon all thevi/ions and dreames that man 
hath of God by reafonycreature-'imagerie^ or outr^ard admini(iration^& 
mtion by Utter or by graces &c. 

Anfw. In fuch a noone-day light of the Gofpel, can we be- 
leevethat AnticbrifiGciovM call Golpcl-admin^ftration by the 
letter, that is, the preached Gofpell^ inward graces, and faith^ 
laying hold en Chrifts imputed nghceoufncfle, with the name 
9fftejby dreames ^imager ie^ idols ^ oak^of Bafaan^ Babilovs preti^ 
ous -wares ? Did the Holy Ghoft Ifa. 2. 12, 13. &c. Kev. 18^ 
12 .intend any fuch thing? 

4 7 ouch not mine anoyntedt^vgo^^ive the anoynted liberty ofconfci* 
ence to preach or teach of Go i, W)£:t they pkafe. An. but tbat(^doe 
wy ancynted no harme ) will warrant that the Prophets fnculd 
not laddcn the hearts of the ar.oynced in the way of r ighteouf- 
neffe. But it ft^all never follow, ergo Nathan may not rebuke 
David the anoynted of God, for his adultery and murther : er- 
go if ^n anoynted of God commit murther, the Magiftrate 
ftiould not puniih hnn for it, nor ought the anoynted co be re- 
buked or hurt with the tongue^though they deny, God^ Chrift, 

Not cfs Lords over Gods inheritancey er having Lordfhip overycur 
faiths ergo liberty of all Religions is lawful/. 

Anf^. SaUm-iifii ftiall never prove this confequence. 

T'othe wcakel became as 'weake^ then are all outward things in 
wrfhip indifferent. 

We are to pleafe one another to edification^ Rom. 15.2. ergo all 
cuiward things are indifferent fee .9p^rt,/ei p* 20. 

Anfw. The place Rem. 1 5 . is to pleafc one another in ads of 
thefecond Table, as not to offend our Brother in meats, then 
may we pleafe him in drunk .nneffe, gluttony, whore dome ex- 
cept the words be other wife exponed. 

iTheff.I. Chri^ (ball come to he gloryjiedin his Saints^ that is^ 
ihe Lord Jefus his. (f^cond)comming in [pirit and glory ^ inrcvc^ 
klini'i i^^ ^^<^i^^^' Sparkles p. 2 2. 

^2 A DifcQverits.of P4milifme 

Salmarih An{xc. Then C h rifts fecond comming js not in the end of 

makcch Chiift q^ thc World, in a bodily manner^ but fafpirituall, .as it is dai- 

tfomming ill jy fulfilled, and the day of Judgement is. evtnnow andinthis 

SbeeaT ^° iife^as (aid f/cwerj N/cW^ and it hath beenc.thef^ i647yeareS. 

thcfc 1^47 Jntkhrid or the man of/tn , 2 Theff. j . if the old m^. 

years as H. Nl- Anfw. Saltmarjb will not ; havcthc Pppc the Antichcift, be- 

cholas did be- ^^ufe Popcty and all Religions ate indifferent. 

foic him,and jj^^ ^^j^ q-^i^Y^^^i^. jj^^j j^ ^^ats and drhikj and diverge wajk*- 

phTemrfauT ^^&^ and carnal ordinances:, then baftUingwith water Ujewifh^ , 

thc^K^uneai- Sparkles 2p. 30- XQc are circutncifedmh bim inbaptifme, ergo, 

ofi was paft, there ifino baftizingmthxC(iter^ Spark. 31. 32* 

H N. evangel. j^infw. The alfirmihg^in fcmcjcfpeCiof thC;Operaticn>of the 

ch. 545 andch. g^j^ canfe^doth not anulLall the aftings of the (econd caufchpc r 

3 J fer. 8. bring to nothing all ordinances. 

. Job,29*2. The candle ofGiidffyntethupn their, heads y and tht 

v«brpcrTe^ //Mt^,//^e P//a>/ri fctfrf.. 

tol Scriptures ^'^^ Summer [unfhining on thm^-wbile Chriji was aynong them in the 
that tkre is no Jie/hy vpbcn that minillr^tfon came ik( to its funr^-ritbecarpe a flaC€ 
baptizing with J^r Satyrs and Qxvls.., 

water. Anfw^ Job^ fpeakethof his worldly prolperity^ before bis^ 

troubLjs came op hioii. and E[a. c. 1 3 .19. 20. of the defolatH 
on of Bah}lonf nekber of .whichthc Difciples faw : SalmAr(b> y 
citeth the place of^job as if the Holy Qhoft intei>ded his monkf 
ilh fcn^e, which was never in the heart of God. 

Hee J^aHbapize you with the Hoi) Ghojl andwijk fire^ Cigo,., 
Jn]u\ It is no confequence. 

Coc t::icl\and ta^fize^ that U^ goeDifcipleattd^b^p/zc^ noXQ.,^ 
Paul and ApoUo. n ere 72cthin(i aJidxannot n:atie Tifciples^ tlyen hee 
wufljpeak^ of the minjfiratlon tftbe Holy Gboft orgiftSy which wen . 
fp contir.ui:^ for that age only. 

Anjw. But the Apoftles minifterially ^s inft;ruments :and Ser- 
vants could make E^fcipl^'s^ aaj baptize outwardly; Chrift.; 
only inwardly aqd cftcduaUy as the principall cjaufe. . 

Col. .2, Eeing circumifed with circwmifton m^^de without- handsy 
then as true cinumcifion is made without hands^ jo is baptifme. 

An{w. Butit toUowcchnot, circumcifion with hands is for- 
bidden C^/. 5.-3^4. but baptizing iscomiranded, Matth. 28;; 
X9,2o, By thij argument .Salpnarfh (hould ppt preachy nor > 

in M. Saltmarfh. ^gj 

write books , nor bow his knee, nor pray, nor read Strip- 
ture 5 bccauie true preaching to the heart , \s God teaching 
without a mans tongue ^ and true writing is God writing bi€ 
Law in the inward farts^ without inke or paper^and traei pray- 
ing in the Spirit is without knee, tongue, or lifting up eyes,^ 
or hands, &c. by fuch arguments H^Nicholas and Entbujiafls 
abbliili all ordinances. 

Jefm Chrifi h the Profhet whom we are to beare^ and they (hall be 
all taught ofGodjCrs^Ojno minijiery by the Utter can defiroy the Anti^ 

Anf If followeth not , for when the AntichriH is revealed 
Id nien to be the ^/zf/ctr//? , he is de[lroyed , otherwise the 
Anttc^STi^^w^ be converted to the faith by this way. 

Chri^ hycrfecfcd and entered into glory y Luke 24. that ^, alt 
Chrifts body and Saints are made Minifters and prc<jfl?eri',Sparkles 
^•5 1, and a pure Spirit without all ordinances. 

Anf. Saltmarfb with H.NicboLis turne Chri'l^dying and en- ^xih ift cruc^fi A 

•tring into gIory,over into a Ckriti ipirituall , that is God li- is notbhu bet 

^ving by grace in the Saints , then as many Saints as many the SaintsGod- 

Chri^s crucified and riiing againe. ^^^^ Chrifted 

I Cor.8. We kr.ow that an IdoUU nothing, nor an'Jdol temple', Z'lu "n'i''' V"^ 

f 1 « J I f r 1 t I • ^^^n all r he St* 

then outward j^rmes and orders are only a jupflement to the abjcnce fuff.rin^ pa^iJ* 
of the Sfirit ojfGod-y and to order the $utward man amongfimen to cntly as Fami- 
theirfcUo^^Saintsortheworldy while the Law of the Spirit of life hftsfay. 
«f not in them (hining and conforming them in Spirit and love to the ^^ cxternallf, 
image of Ghriff^then preaching and ordinances are but charaders *j^J'«> and wil* 
tf bondage to the unregenerate^ ani while they fee darkly , and in a slh^marft^arc 
gfaffej and not face- to face, I Cov.i^. ^ indiffcrcac. ^ 

Anf The meaning of that , an Idol is nothings is, or is va- 
r !ty,as the Prophets fay,an Idoll is of no force or power to 
hallow or pollute meats -> that of themfelves are indife- 
rent, yet the things (acriticed to Idolls fhould not be eaten •: 

before the weake, and if they be eaten in the Idoll Temple^ !-.<: 

we partake of thedevills Temple, and that is nothing, 
what ever Families itliagiiie. Then we are to abilaine from 
Topifh 'Idols , and to ab taine from murther, and to walkc in 
love , according to the rule of the Gofpel and Law com- 
mancfing good, forbidding ill, only while we are unrenew- 
ed men , Ortiinances are as the horne-booke to children 

N n 2 to 

^6 Difcfiverkf of Fawilifme 

come to the family of love, that are old men in Chrifi^ and 
need no Ordinances, an Idoll is nothing, hut 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 confcienceona Saint or FamiUji ^ Toash^ 
fhould iinne in kneeling to , or praying before an Idoll or 
abrtaine therefrom. .' 

Thcftoryof the Serfmt ^ Gtn.:^. rcof.flejfAywifdome , thee^mfaUsofthe 
f II k* c wont(in, the wcak^nejfe, of creation, p.'jj, 
loSS M- Thentheftoryof^^.« P.r.rfzr^,/,^^^^^^^^ 

man, woman, marriage, are no reall hiftories , but meere alle- 
gories and metaphors , and niyfticall things , which only 
can be expounded by the fpirit of Fawilifts and Antinomians 
and this is the only fpirituall preaching, praying and ex- 
pounding of Scripture that ^^/fw<jr/& giveth us. 

SaltmarJhSpariil^sf.6^.6^. By meekpejfe of the Saints only 
jball the Jchujic and enmity of. their enemies he allayed , Revel.i 4. ^ 
here is the patience.ofthe Saiiits.^ " t* 

Anf There is not in the text one jot of overcomming the 
enemies with meeknefle , here is matter of ground for the- 
patience of the Saints 5 as cfcdf 13.10. and with as good 
ground he may fay the keeping of the Comrnandements of God 
and oftbc faith ofjefns , is that which allaycth the hatred ,of 
the world contrary to i Job.'^.i 2. Job.i 5 . i p.22.Mattb.S.i i 

12. for the enemies doe expound Chrifls nieekncfTeandfil 

• Icncc to be guiltinefie ; they wondfr that Cbrift anfwered no- 

thingjXhc world hate and malice the meckneffe of the Saints 

r ' . though an eminent grace , as. they doe all ©thcr fhinings of 

Chria in them, and yet by dying they ftrengthen the faith 

Thec'oftiinerfofothers, 2vez/.i2.i3. J«b.^-^o.He mufi increafcylmuli de- 

JohuBiptift is creafs, that if, my minifirattonly word and mater mu(lk- gone and 

gone rnJ ^vay^notbermereffirituallmufifLcceed, and^is the fire fim heaven lie- 

LTmai'''' ^'^ ^ ^^''f'**^' ^'*^'''^-^ '^"^"'^^ ' f' '^^ ^'^''J^"^ 4 toe SfirLas 
^ fire,wMtolickeuf.thkrofwater,i]\'mg.ii.^^.to.i^S.v.6c. 

A. But Johtt fpeaketh not fo much of his Miniftery,which- 
wasin the ramedoftrine and Saci anient to continue to .the 
end as of Johns evanifhing in his pcrfon, and as the day ftar 
atiherifingof theSunne, forlohn was robe gone and to 
dye , and his time of aaaall fervice to expire (though the 


z;^ M.Saltraar{b. 2Sy 

doftrinc liveth till this day) and in his graces , the fiilnefle 
whereof was in Chrir^and that Elijaos facririce was a type of 
the Spint:,icBaals otjobn Bapti^s Miniftery is a Menkes dream 
the Spirit of God never intended furh a thing^for we are ftill 
huildedufon the doSrine of the Prophets and AfoTies , Je\us Ckrift 
being the chief c corner (lone^ Eph.2.2032 1 ,2 2 andfo an habitation 
of God through theSfirit'^ and fo the fame d xftrine of the Pro- 
phets and of the Baftil muft continue-, but this is to deprive 
us of all the old Teflament as the Anabafti }s doe. 

Eye foreye^and tooth fortosth^ was the Law^ Mattb.^.'^g, And c ? n -^ 
Itjveyour neighbour^ but there ps a higher minuiation oftDe Sprit m s-odnians and 
the Apjlles time^ Love your enemies y avenge not. Papifts will 

Anf. The 5pim never meant 5 that under the oWTe/?4- have ihc love of 
ment^ we might revenge our felves^ and hate our enemies^the ^^ enemies 
contrary i^jevident, D6?«l. 3 2.3 5. Trov.20.22. Frov.2^,21^22, "^^comman* 
and this was lo«gHbe&nr€^i4f?^ came in the flefh, this i^ ^0- q^jj^^^^j^^ 
cinianifme and Fofery ^ if Saltmarjh underftand either of the 

Bleffed are the meek^*^ Chrifi prophcjied of a winiflration in the Sparkles p. 64. 
Spirit by meelqiejfe a?id patience of the Saints y Revel.14.12. 4wi ^^ 
Heb.4. there remainetb a rejl to the people of God* 

Anf. This meekneflfe andpatient fufferingof iri'iu'ies and 
heavenly Sabboths was in theold^ as well as in the New Te- 
ffamentyTf.^,j.j^S,v, i i.Pr-34-^vW^^-ii' 33534-'»35!)5-6337338-^ReveI zr. 
Ifaw no Temple there : tbtm in tbklife the Saints jhiHbe without. Siltm^rOi 
ordinances^ and the Kingdoms {haHbeddiljcrcd^ up\o t'^^Tnt'm^btf^^^^^ti o(x 
that can receive it^ let him receive itJ^^.6^\66\ ibh' mmfTratr^hisP'^^^^ ®^ earth ^ 
not only done upon the whole body oi Chrifl at U[l, but a hiMcd in ^^^^,^2il not 
Its particular accomplifhmentSy and myftcry of Spirit here.. , ^^^ 

An\w. I . There is no more ground for fuch a miniftratioiy 
in this life^ then there is fonno death^no cryint^^, no fon'6\^^5 
no paine in this life^ Jicv.21.^. noSunne^nor Moone^ :,.2 3. 
no uncleane thing, no finne^ v*2'j. and no more warrant for 
delivevng up the Kingdome^ in this life, i Cor.i 5. then for the 
refurreftion of the dead, 23.37. and the bloiving of the laft- 
Trumpet5 52. and the fwallowingupof deathinviftory, 
5 5,5 65*57. ^^ ^^^^ thcCc fhould come to paiTe in this life a«: 
greeable to this, faith H.N. Evangel, ch.^^fe 9. In which re-^- 
fHn€(iion,of the dead 4 Godfhcwetb tmto m that the time if now ful^ 

Nn.3 fiUay. 

^ ,>. ' — J ' 

j^ Difcoverks ef Familifme 

fHedy that his dead y #r the dead wb/cfc are fallen afleefe in the Loriy 
rife uf in thif day of hif judgement and affeare unto us in ^dly glory ^ 
vphici) fhall alfo henceforth live in m evcrlajUngly with Cbrifly and 
r eigne ufen the earth^xphercin the Serif ture cvmmeth to be fulfitfed in 
thif prejcnt day. And Saltm. willeth thefe that are as fpirituall 
as himfelf and hisFamilifls yto bcleeve this and receive it^that 
is, except, we make ihipwracke ofTaith , and fay the refur- 
reftion is paft in this lite,' as did Hymem us arid Tbiletusy wee 
are all legall literall men, and void of the Spirit. 

2. Sahmarfh i^ unwilling to contradift the truth of Cody 
I Cor- 1 5. 24. too openly, to wit, that in the end the King- 
dome fhall be delivered up : Now whether this be meant of 
Chrifis reigning no more in his Church in this life by Ordi* 
dinances, or as Cbryfofl-ome doth expound the place, it be the 
rendering up to the Father his conqucifcd and purchaftd 
people, as it is moll agreeable to .e]^/7.5. 27. I dilputenot 
now , but Saltmarjb faith faintl]^ , ThU is not only done on the 
XPholc body ofChrijl at the lafty but alfo here. He dares not fay this 
rendering up is not onely at the laft day, but alfo in this life; 
yet the Apoftle is cleare , he thought of no renderinj^ up of the 
Kingdome in this life , as Saltmarfh by this new fpirit fiippo- 
ieth, forthetcxt is cleare, t;.22.2 3. every man fhall rife a- 
gaine from the dead , Chrifl lirft and then his members 
fj-m Tt riAi©- iiw t«©e/? T^hen if the end when he fhall deliver up tU 
Kingdome to d)t Father. Then there is no rendring up till the 
deadinChriftberaifed,t/.25.24. but the dead in Chrift in 
their bodies (of which undoubtedly the Apoftlefpeaketh, 
3Cor.i5.i,2,3,4,&c. doe not rife in this life. 2. Thisren- 
dering up, is not till the end, then (hall the end be. 3. It is 
when in rule and authority (baH be put downey v. 27. This is not 
in this life. 4. It is when , the lad enemy (hallbefubduedj z6. 
5. W/hmGodfballbeallinallyiS. Thefe are not in this life, 
therefore Sattm. dreames. 

Saltmarfh Sparkles p.lS'y.Jer.^S a. He 4hat gocth forth to the 
Chaldeans fhall live y ht ifyeefiay in the Cityyee frail be cotifumedy 
thif if a figure of abiding no longer under my difpenfation y LaWy 
Cbrifi in theflefby Gofpely Spirit, then Gody and bisprefence afpeares 
upon h. 
I Anf We know not this Spirit that dreames of phanfied 


1 ^ : . - 

/> M. Salctnarfhr *8^ 

types, and allegories without (hadow of reafon in the holy 
Scripture , wee have no ground to beleevc that the Holy 
Ghoft intends any thing of thiskindcj only Salmarjb hi^ 
Popifti Spirit faith fo; the Scripture is filcnt. 
Siltmarfli pag. 14.5. 147, J^S. he faith Mah J.ver. 18. Tefbatl 
difcerne hctwwic the righteous and the wick^edy froveth the Sfirit of 
difcetning^ . h) w])ich x^.efbaU kpow fxilfe teachers^ iAntichrifisy as in 
tht Jfojiilickc Cl)urchy and who feares God trueljy who not^ 4S the 
fcnfe k^ws its objeir. 

Anfw. By V this FamiUfis deny the fpirits and hercttcks are to 
be judged by. the word, but: that man is the Heretic%5 the 
Lfg4/i/^ though never fo heavenly, -if hebeafKr/Mw the fpi* 
lit of Families difcerns him to be a Cain or a Judas. 

a The place of Mi^/^cWcis thisver. 14515. Ycidy itisin 
vaine to ferve the Lonl^ md. there is no reward for it. Bnc ferv« 
yeGod, and yeftiallfinde in your ovvne experience a revvatS 
and comfortable fruit in differencing betweene him that fer- 
veth God^andierveth him nor/or ch.^. I. Chrifts trying day 
Cometh. . 

Saltmarfi z\(o ffarhjes p. 70, 7 1 ^bufeth thefe Scriptures GaU 
4I. and I Or. g.i^itHe applyeth the former to the Difciples 
of Chrift under J06?/; minifttry and Chrifts in the flefh, but The place Gal/ » 
thefc words, The Heire fg long ^ ke is a child difcreth mtfrotn a ^.i.o^th.c < 
fervanty though he be Lord of aU-- -Touch not the times offohn ^^'^^^^^^^^ ' 
Baptijl or of Chrift m the dayc5:of his flifli, though inthcfe ['^"".JSa^ 
times the Ceremonies sWere ftill mvigor^ buc the He/'r under niififme by" 
nor^aie and^7i<tors^ Gal. 4, is the Church of the 5^ err; under the SaUraarir-i. . 
bondage of the Law and the Ceremonies thereof, and the Ru* 
dimencs of the World : it was not the Holy Ghofts n:ind to 
fpeakeof Chrift in thefleftiasa Mofaicall Lawgiver, or chat 
his heavenly Sermons he preached Mattk. $^Matth.2^..'fobn 10. 
J9b chapters i3>14, 155 16. his heavenly Prayer ?o/;;i 16* hs . 
death, and luiJcrings, and refurredion was a difpenfation to 
be lay d afide as the tutory of the law and beggerly Ceremonies, 
Sabbarh, and (badows he fpeakethof c;4/,4. forthen theA^. 
poftles invainc callus to mind of the words, ^oJt commanded' - 
ments of our Lord and Saviour Jeft^sChrifiyZShec commandci^ \ 
them to doe Af/i«b. 28. 19,20511. i John i.'i,aj54, 2Fet. i.i. 
l5i;i^|i7il8,>r^.^aiKl though Chrift promifed at bisafccwding ; 

2po ^ I>ifcoveriesof Familifn;e 

to fend the Spirit,this was not to aboliflaed the doftrinc of John 

and that which Chrift had taught them in the daycs of his 

flefli> for of that Spirit he promifeth to fend^ he faith, Job. 14. 

16 Tee k^w that Spirit^ for he dx9elleth in you ( for the prefent ) 

and (ball be in you , in a lai'gcr nieafiire when I (hall Ccnd 

him^ A£t,2. But Familiftsand Antinomiansnuifthaveno 

miniftration of the Spirit till Chrift afcendcd to heaven. 

Spark.P.70.7 1. A'^^ f^^' ^^^ other place, Paul i Cor.3. i .2. calleth the Co^ 

The place iCor rinthinns carnally and could not write t9 them oi jpirituall , not be- 

3. 1,i'3^ whcic cauie they were under the doftrime of lohn Baftift and Chrijl 

the A^^^ as Saltmarjh drcameth : for that doftrine taught no camall 

calleth the Co- ^ivilions^but he calleth them carnall on this ground. v.2A' 

rmthians car- ^ . ^, . . /r •/• j j- •/• ^ :? ^ 

xiall perverted Whereas there ^ among you envying^ (trife^ and divtfions^ are ye not 

by Saltmarfe, carnal/ and xcal^e as men ? For vplnle &ne faiths lam of Paul^ ano^ 
ther I am of ApUoy areyenot carnal! ? if the Apftlecall the 
Corinthians camall, as Saltmarfh faith, becaufe they were un- 
der the doftrine of fohn Baptift and Chrift in the flefli , fof 
which there is not a fy liable in that text or in all the Scrip- 
ture)then muft Chrift and John Baftifl have taught their hea- 
rers (trivingy envying, fckifmes, and one to fay, lam ofPaul^ 
end another^ lam of AfoUoy x^hich is blajphemous. Now it is a- 
gainft (cn(c and reafon that ever God ordained any mini- 
ftration fo carnal] , as that thefe under it were camall, be- 
cause of their/Viving and envying. 

Saltmarfh tells us as I obferve, every m^njhouldftay under the 

fninijlration he is in till the Spirit fay , come up hither ^ then Paul 

calleth the Corinthians to abide in this carnality of envying,, 

ftriving, and fchifme, till the Lor J fay, come up hitber^whcrc-- 

as he fharply rebuketh them for their envying and fchifmes. 

Now if h^r envying and fchifme thcCorinthians bee camall 

^as no doubt they were carnall in fo far ) and if therefore 

under the miniftration of Chrif in the flefh^ and not under 

all Spirit^ upon fome other conilderations , they mud have 

been fpirituall , and fo under the all- Spirit , or pure glorious 

fpirit of M. Saltmarfh ; for as they are called carnaS ^ foal/b 

jpirituaH^i Cor.i. 10,1 1,12,13,14. wafbenyjuflifiedjandifiedy 

in the name of our Lord Jttu^ ani^ by the Spirit of our Cod^ ttwples 

ef the Holy Ghof^^ i Cor.6. 1 1 . 1 5 . 1 9. changed into the fame fpirit 

fom^hry t^ glory as by the Sfirit of the Lord^zCor'^^iS.efpoufcdto 


in M. Sakmarfli. 291* 

me husband Chriiif2 Cor.i i.2. let Saltmar. ianfiver if iiohc of 
thcfe were converts that arc called f^r«<ii7 for their envying? 
2. whether oncpait of this Church were under Jote/ and 
Cbrijls Miniftery^ feme under a 11- ff hit ? 

I Ccr.i- Cbrilifent me not to baftife but to f reach. Then hee We hare free 
baptifed according to bis ffirituall liberty y to the Jew be w^ a Jew. liberty to all 
ptSz. externa II wor- 

An[. Heefentnot Paul to baptife rather then to preachy ^^^l"" ^^^^^^ 
for Paul baptifed i Cor.i^.i6. then he did it as fent^ but it is leave undone 
a tricke ofFamilills to comply witl> all Pveligions^ and denv at will, as Salt- 
the true Religion where there is hazard as ff . Nicholas faid^ marih faitk, 
Epiit. to the two daughters of ITarwick^^ and call that com- 
pliance theliberjiy wherewith Chrift hath made us free. 

2, Then baptizing with waterwasapartof ?^«/xMinI- 
ftery^which Saltmarjhd^ny^s. Hcb. f t. 

T'he ffirits of jufr men made ferfe&^or the true Cbrijlian inffirit^are 
tbeje true ffirituall Elders in the New Tejiament. 

Anf. The fpirits madeperfeft, are the glorified in heaven 
aflbciated with the ^w;;^/^, Heb. 12.22. But Saltmarjh will 
have life eternall confined within this life only to the El- 
ders of the New 7eflameht :,that is^ as I conceive Elders of the fa- 
mily of love. 

7l?e true triallofthe gifts yis when thefprits ofProfhets arefubje^ How Saltmir/h 
to the Pi ofbets^^that U^when the gift by which any oneffeakes of ]efus would karc the 
Chrili iimanifeftediutheheartsorfiiritsof the Saints ^ when they Spirits trycd* 
fee the truths^ they mini fier^ astheyare in]efM^ andinthemfetveSy 
and in them that are^iritualland truly aminted^ by the fame Sfirity 
915 92. 

Anf. Such afubjeftion to the Prophets hath no warrant Chrifts Dirci- 
in the Text^ for it iiippofeth none to be Prophets, but thofe P'". "^^ "9^^^ 
that are inwardly anointed , and manifeft their fpirit of ^ ^^^^^ ^^^ 
Prophefie to the anointed only ; as if the anointed may not of our Saviours 
take him^ for an anointed Prophet who is only gifted and converfing 
void of faving grace. ^vith them on 

Soflr.N/ct.Exhor.i.c.i5. No man can rightly, according ^^ ^^^ fa'S?t^^^^^ 
truth of the holy Saipture^or according to the fiirituaU underft-andingof x^^llthly^wcrc 
the godly wifdme^deale in, orufe the true Gods Jerviccy — nor (hould the anointed of 
tak^ in harj to bufie bimfelfe therein^ but only the illuminated Elders God as well as 
in tbe^godly wijdome wbicb walk^ in the boufe oflove^ &c. after waid. 

O o a. There 

^p2 Difcowrtes of FAmilifme 

2. There is nothing in this' triaii ot his apnejfcto.teacby 
amd his knowledge in the Scripaires.. ' 

Siiltm. p.272. 7bc) did alldwik^ the fame jpirituaHdrinkey that 
if 5 the Ordinances of the Old Tefiamentwere as mud) ffirituaUoi 
tbefe of the Nexv^ andft^jiified Chrifl in theflefh : B«t he concludes^, 
be notyee Idolaters' ^ that ^^ idolize not outXQard formes 5 the rocke^ 
hapifme^ 27 1 . tbefe both of Old and New leflament are alil^e out-* 
f^ard letter^ vifibk^^and ferifl) with the uftng. 

Jnj, The Ordinances of the OldTeftament are called! 
C4rw^//inoppofitiontoendlefrelife5 Heb.^\i6. and becaufe 
weake; and they could not^ though bloody^take away fins, 
Heb.j. iS^i^. Heb.io.1^2. for the new Covenant promifes, 
in Cbrifi the true^ better^ eternall Mediator^dot all theie^ then 
it is againft Scripture that the Ordinances of both were 
alike carnall:, though without the Spirit^ neither availed. 

2. The Idolatry of outward Ordinances is condemned^ 
as trudin^ in lying words. The temple of the Lord^ facriftces^, new 
Moonesy&c. Jeny 8.9. Efa. i . But it was never in the minde 
of the Holy Ghoft thsit Ifrael worftiipped Manna^ water^ Paffe^ 
over J or that the Corinthians did adore preachings baptifing: 
for their Idolatry ^ i Car.10.7. is the worftiiping not of the 
Paffeovero Manna^ water ^ but of the golden calfe, Exo.32^, 
when they feafted and played. Saltm. then devifeth an Ido- 
latry the Ho/jG/;o^ never intended. So here i Cor.io. hee 
diflwades from Idoll feafts in Idoll temples. 185 19520. And- 
never did P^a;// intend'5 i Cor. 10. to charge the Corinthians 
with that finne of idolizing or worlliiping baptifme^ writ- 
ten Scripture^f gures^lettersjor outward Ordinances^ but of 
fitting at the Idolls table 5 which was to be partakers of the 
table & Clip of devils: and the Holy Ghoft would in the Old? 
Te -ament have told us offomeflich adoring ofManna^water^ 
P;affcover : but Salm. his new Spirit devifed it to reproach all 
Ordinances^, Scripture^ Sacraments, Prayer, Church, &c. 

Lord teach us to fray ^ ^ John tat4^ht his Difciples : Then they 
were under a forrrie and rule of prayer i theyfaw little more of Cbrifi 
then b'>f flefhly presence and miracles^tbey loved bimyand clai/e to him^ 
hut bad very few difcov.eries^.of him in- the Spitit , except fome few at- 
- kis transfiguration. 

4^z/w',. No Prelate 3 norPricftj noi^any Iknow fayChrifts- 



Difciples during their converfing with him in the flefti, were 
under a forme and ftinted liturgy, fo that they prayed only the 
Lords prayer. 

2 It is cleare, the revelation of Chriji in the Spirit wee now 
have, the Difciples had the fame : for Chrift AdaUi6, 17. De. 
clareth Peter to be bleffed, becaufe that the Father, tha t is tha 
Spirit of the Father-, had revealed that to him, xQhichflejl) And blood 
hadimrevealedy and Mat. ii.Ghrifi thanh^thhi^ Fatheri$. for 
revealing to Babes y\\is Difciples and otJiCrs the Myfteries of the 
Kingdome, and to none ocher ihough Worldly wife and great, 
& M4M3.1 i,i2,i3.Thc Myfttries of the Kingdome are rv^vea- 
led to them,not to others who are judicially blinded, and hhn 
1. 1 1, 1 a. /o/??zfaiththey have thepnvilcdgeof Sonnes, and fa 
the fpirit of adoption J^ow. 8.14. and fo have the fealeand wit- 
neffe within them 1$, 16, 17. 26, 27,28. who beleeve in him, 
which faith undoutedly the Difciples had. And for the difco- 
vcry of God at the transfiguration, it was rather an extraordi- 
nary rapture not befto wed' on men in this life as beleevcrs: as 
Families would live upon raptures of fpirit without the word, 
tut an extraordiniry revelation beftowedof fpcciill favour on 
three Difciples Tetert lames and lohn^ who were to be ApoQles 
.and Pen-men of Scripture, as the Prophets were, 2 Vet, 1.16, 
17^ 1 8, ip, 20, 2 1. l^Familijls be all Organs and Pen-mc.i of 
fcripture immediatly infpired by the Holy Ghoft, we fay no 
more, they are feene to others as well as to uSj,tQ be Impoftors 
and not infallble Prophets and Apoftlcs, ' ''^'^' 

2 Thef 2. pag 1 10, 1 1 1. The Antichri^ is net the FoVe^ . but Saltmarft c- 
a mimjiery in the Utter y and 107* Hufli, Luther, Wicclifte, Cal- Sme??^ 
vine, ^lartyr andh^^Q bad but faint and fmall difcoveries of the Calvin Ltither 
j^ir/f, andletter:^2nd pag.II I. pag. 24,25.He, that didwitb hold men that had 
and hinder the repealing and the dominionofthemanofftn^mstbc^^^^^^oUbtCpi- 
Jpirit. He that fits in the feat of God is men in Synods, judging J*it^much of the 
the fpirit himfclfe, and God in the Saints p. 147,148. H. Ni- Si fcT^^ 
choLiS Evang. 3 1. Scft. 1,2. faith the Pope if tbc cheife artoynted. ^ "^^^' 

AnfW' Bxct]pt H,Nicbolas/JivA Saltmarjby no Prof e.^^;2f Di- 
vine cxponed the man ot fi.i to be any other then the Pope, and 
theHindert? that he lliould be revealed theEmperor5anri oaly 
'Saltmar(h and the Anamiisoi Hunger put a.note of thjme 
& Aniidxil^iianipne oa Luther & Calvin as licerall reforaxt^, & 

Oo 2 no 


hifc0vems of Familifme 

noqucftion^becaufeA/^rrjr refutes AnabapiHsj Calvin th^Lh 
bertines 9ind Anabafti (is y BuUinger ih^ Afiabaftijts and Ewt /;«/?- 
4ffx, Luther the AniinmUns : Mr. Saltmarjh fees himfelf 
Sdtmar 114 ^^^^^ ^^^"^ ^" ^'^^ alf-fprit and b/gbe/? dijcovery of glory. 
ij J, lam witb jouto the end of the mrld^ that U^ to the end of that mh 

nijlrationy till the Afoftles dyed and no longer. A. of this before. 

Jhelews C fparklcs of glory p* 151, 1$^. J rvere m onelj a 

yve ofthetrueChrifHanChttrchj but of the Cbrifiians inthe lowefl 

dijpenfation^ and in their armed tribes and Generals (as Mofes^Md 

Jofhua j xvere a figure ofChrifiians under pupillage and bondage to 

naturCi and fo they were led out againji the nations^ wbowereafi" 

gure ofworddly tyranny and i^jppreffiony to recover their landofrejl^ or 

fuch ivorldlypriviledges as they had in promife^ donation from God: 

Sfti fti ^^^^^ ^^^^ Gojpel the Lord fufered the fame figure in Peter, wl* 

TOokah th^ rc^alk^d about: with Chrifl inhifjlejbl} appearance^ with his fword girt 

Scn>urc I'n^^" ^^^^^ ^^^ 'till Chrifi bad him put up hiffword in hiffkeath, becaufc 

poning Peie" ke Wiis goeing out of that dijp-enfationof flejh intamre glory t. into the 

fword^and th« j^^fj^g gii)ry he had with God before the world was. 

laying of it a-^ ^^j-^ YVj^^ ^^^j, mocked thc word of God as thefe men (fo? 

^f ^ TodAn'^ ^^^ ^^^^^ froathy allegories muft be difcoveries of aV-^irityZ,^ 

L^DiTciplcs bove Calvins and ±uthm light, 

with the.glory X Soch types or dfcames have nothing, fo much 2ls in a (ha- 
that Chrift had ^ow^of ground ir> the word. 

witb the father, 2 Ckiftiuns under bondag^e to nature is a new phancy, 
w^\a as. "^^^^^ ^^^" ^^^ ^" ^^^^ nature chey have nothing of Chrift or. 
' * Chriftianity, .nor feel :^ any Law bondage:, yea^ nOi« know it. . 

3 l^?'eiefs Sword was a figure ofminiflfation of tbeflefh^ to be 
*iji)e^^yJJe>whc Chrift now afc>:?nd^ toglory,how dare GhriftiT- 
anMagiftratcs then^bearthe f word ? for after the afcent ion of ! 
Ghrill^ they are entered into glory with the Fa thc r^ andTuth 
glory: asrv, Chrift had before the World: was^ golden iniagina- 

What mockingof the wordof God is this ? Bcca»fe Chull. 
prayed, John ij. Father:, gUryfiemewith the glory that I had.witb 
' thecy before the world w<ifi therefore Chrift rayfticall and the 
Saints hs body were then to enter into the g|t)ry that Chrift • 
hiSid with thc Father bcfdrc the world was that isitemall glory. 
• fttbcn Peter wdf. at Chrijls command to lay a fide his (word. 

1; VYhac.wwaBi.tQmakcP^m Swoid^afigurcof Chrifts 


in M. Saltmarfli. ^95 

flclhly difpcnfarion, and his Ikying downe of his Sword a type 
that Chrift and his Saints ought after this to fight no more, but 
to enter into a glorious difpcnfation, into which uii the Saints 
were to enter^evcn the fame glory that Ghrift had with the 
Father 5 before, the world was. 

2-. Whether ought the Saints to dye^ eat^ drinke, marry, 
after Cibri/? hath commanded Peter to lay afidehis fword? 
fhuuld they not enter into the fame life of glory^farre above 
and beyond all thefe infirmities , and bee as Cbrifl was 
dwelling in the elory he had with the Father from etemi- ,^,v^ 
ty ? Then fhoiild Jiot FamiMs warre any more^but disband 
and breake their (peares into plowfhears. 

3. Who made them capable of the glory Chrift had be- 
fore the world was > 

4.What Spirit fancied this interpretation^F^ffcer g/c?r/;?e wrj 
elT'C.that i%yFatber^cartym)SaintS',Qutofa difpenjution of blood^^wars^ 
to A life offurcy and al/^Sfirit and glory even in ibis life. Saltmarfh 
defpifeth interpretations by confequences, and whence had 
he thefe more then monftrous con^fequences > 

1 6 1 . p. In that a Chriftian if bone ofChri^s boncy he U more then 
k tmquero\ec^o,%. quenchexb the violence sffire^ Hebri I. 

Anf. Our having the /ame flefh ai^d r^ature that Chrifl: 
had makes us not vigors 5 but our faith is that which over- 
comes the world. 

I Job. 5. 4. None can fee mee and live , Cpg. 282. J fo *«* 
they that fee God d^ not live ^. or tbauhing called themfelves doe 
not livey that which if called a mans felfe. is his^ cwne reaforjy his wif^ 
dsmey bis rigbteoufnefey his de fires y ormlly his luhy &c* Mw if 
thefe livcy God was neveryetfeene. 

Anf This place Exodrji^,2o. is fooliihly wre/led by Salt- The iphc^ Et», 
tnarfh ^ for God fpeakcth not in that place of the feeing of ? ^ J« corrupted 
God by faith in the light of his Spirit , as if thefe naturall ^^ ^^^-^^l^*"- 
faculties were annihilated andpuUed but in regnieration-; 
and God did aftually fee^ know^ beleeve^ love in us^aiid our 
foules were turned over umo dead pa^Tive organs ; nor doth 
God fpeake there to Mofes of regcrveration, but he reprefleth 
the {pirituall and too much curioilty ofMofeSy ivho delired 
to. fee God face to face y and more then the Lord was plcafed to 
jppYeale ia this life to him or to any in the ftate of mwtali ty, 

Oo 3 Mofes 

^a6 "Difcovcfks of Familifme 

,Mo[cs dcfircvUo fee more then the Lords backe parts^ 7;.i8, 
Mojcs faidj bt; -wh thcefhe'sv me thy glory. God anfwers^fo much 
as is good and profitable for him hee (hould fee^ but his 
glory^as in the lijte to come^ he could not fee in this life. 

Saltmarfb 307.308. exponeth the place^ Zac'o.i^. more 
^irituaily By the falfe Prof bet Uinent the Spirit of Antkhrijl), by 
the father and mother that begat bim^ they who made him a Prophet or 
cryed him up:^ and their tbrujlifig oj him through for lyes ^ is theffiri^ 
tuaUfmiting of the Jntichriflian vf^orking mth the fmrd of the S^i^ 
rhy through jome new enlightnings from God, - '''- ■'^:^^:'y ' 

: Anf. Such lying wrefting of Scripture from the' literaH 
and native fenfc of the Spirit is the way with Origen to turrt 
all Scripture into allegories^ and types^ for read the words^ 
and they are a Frophetij^all threatningof death to the falfc 
teacher by his nearcftBloud-friends 3 alluding to Deur. r3. 
where father and mother were to caft ftones at thofe^ deareft 
to them^ if they fhould prophefie lyes 5 and this is to be fill* 
filled under the Mejfias opened fountaine of his bloody v* i, 
253. I mllcaufe the Prophet to ceafe y his father (hall threaten 
him. 7houjhalt not live^ he (ball be aihamcd^ and fliall ndtdarc 
to profcfle himfelfe a falfe Prophet 5 but a herdman ^ and hec 
ftiall have vifible wounds, thefe are the wounds I received in tb^ 
hufe of my friends. 

2. What fenfe is there here>the{e that begat him^ that iiy 
his ciycrsup that extolled his learning {hall fay ^ thoufhdt 
not livey that is, thou (halt be a Prophet no more in regucft^ 
and they (hall thnift him through by ftrength of reafonand 
confound him. What is it to mocke the word^ if this be to 
expone it ? his crycrs up arc his Difciples and feduced 
followers ? fhall they refute him and they only ? not the 
Paftors and teachers ^ V^ 

3. This thrufting through of thd falfe Prophet (hall caufie 
the falfe Prophet diflemble and deny his Religion for fearc 
of his life^and fay^ lam a herdman^ not a Prophet. This is the 
great argument that Li&m/;2f/ have againft the coercive po- 
wer oithcMagidratcs (word againri: falfe teach ers^and here it 
followes upon the ilrong convincing argimients xxkd againft 
tb^^;. by Libertines , as the fole a«d only way of extirpating 
htvvile > .znd are falfe Prophets fo afraid of arguments that 


/i^M.Salcmarfli. 297 

convince them ^ that they deny their Religion for feare of 
them ? this is prodigious; falfe teachers boalt that they can- 
not bee anfwercd, 

4. The(e falie teachers fhew the viiible wounds they re- 
ceived in the houfe of their friends , and complainc of the 
2eale of their friendi again'tthem in delivering them up ^ 
ihe Magi rate to fuffer bodily' pnnifnment^z;, 6. lefTe then 
.deaths pro merito culf^-, if they be lilenced by ftrength of truth, 
they {hall be alhamed of no fuch thing. 

Chap. XXXV. 
Of communion with God:, andferving him in the Spirit* 

THere is much talking by Enthuftafts and Farnilifts, of the 
Sprite teaching in the Sprit. I Ihall therefore fpeake to 
to that : And^ 

1. Of the Prophetical! Sfirit. 

2. Of the Spiritmil life^ and ferving of God common to all 

Saints. ' 

Hence thefe Conclufions of the former. 

!• Co?iclu. All the Saints^ as Saints ai'e not Prophets, but 
fome only called by God thereunto^ i Com 2. 29. Are all 
Prophets'^ Eph.4.11. Ckrid gave fomeito be Prophets. Obey 
them that are over you in the Lord, i Thef.'^ .^^3^3- 

2. The Spirit of prophelie is mafter of the man in whom hcB. i 2.7.19 
heiS;)Rez;.i.io. I w^ts in the Spirit in the Lords day. Hee faith iTim^i/. 
not) the Spirit was in me^ but I was in the Spirit as in a ca- » Tmi^a^yf^ 
pacious houfe. Glory went round about me , above mee, "^^X;*** 
below me;) on every fide of me. I was as a velfcll calcn into ^,/"^' ^^y* 
thefea^ there is more of the fea without it, then within it. Rer.a.r/ ' 
So theft that are in a trance are faid to fall, Numb.2s^.^SroTn 
themfelves. Hence that quelHon, whether thefe that Prophe- 
lie doe know perfeftly what they propheae ? 

To which I anfwer , there is a twofold knowledge, one ofthcknovr- 
naturall and conjoyned with organicall knowledge 3 ano- kdgc o( fuch 
ther intelleftuall and abltraft. as nc under 

2. There is an evident intelleftuall knowledge ^ and a -'-''^^^11 vificn 
Hiore imperfect^and darker knowledge. ^" ^ trance. 

2ap8 of the Anointing Spirit ,, 

Then if we {peakeof an organicill knowledge ^ the man 
under aftiiall vifion knowes not whether he be in the body^ 
or out of it^ as Fad 2 fi'or.i 2.2. yea and ?e\er in a trance, not 
t^-Ottly could not fee, heare or eat. Ad. 10.10. but was wholly 
afted upon by God : but^(5f.i2. an Angel conies to him 
^A lofcth his chaines and caufeth him gird himfclfe and binde 
onhisfandals y and he thought it had been ^ z;i//c«5 and knew 
not th^t it was any thing but an intelleftuall:, vifionall^rc- 
piefcntation, not a reall deliverance , till he came to him- 
lelfe, z^. 1 1 . yet fomething of a trance there was, for hee was 
not at himfelfe , then v/e may fee and aft bodily with An- 
ids 5 and walke and not know the neceflity of what wee 
2. Ifwe fpeake of a weaker Propheticall fight, fincethc 


light ofProphefie can let us fee in the opened (peces things 

to come,ancl we may know that we know them^Sc that they 

are rcvealedibut when theProphets preach of new what they 

Prophets not h^^^ ^^^^ In a vifion^and prophefie toKings and to men,they 

ever under a- are in far other condition^then when under an aftual vifion, 

ftuall vifion as becaufe under an aftual vifion,! conceive they are not under 

Prophets, when ^j^^ dominion of free-will. Jeremiah cannot chufe but fee ^ 

ihck v[fiom ^^^^hing pot toward the North,bccaufe the objeft naturalfy 

to men, and in offers it ftlf to the fancy ,& God never threatneth a Prophet 

tt far other cafe under pain ofpuniftiment, to fee vifions, for he cannot here 

then when they ^j^k and clofe the eyes of his mind,Balaam could not chufe, 

^^^f^ T'r ^"^ ^^^ ^he vifms of GU.and the goodlinejfe of Jacghs tents. Num. 

ISit^^ulVr 24- ^^^ if ^he Spirit thus fiiould aft the Saints to pray, 

God. praife , hear with faith^ I thinke their afts fliould not bee 

aft^ of free obedience, nor capabk of a precept , nor the o- 

milTion of thefe afts lye faire for a threatning^rebuke^or pu- 


But when the Prophets deliver thefe truths that they did 
% fee in raptures and vifions ^ they doe not ever fpeake thefe 

truths to men 5 and preach them by a Propheticall rapture, 
but by the Spirit of grace fometimes, or by a conmion Pro- 
phet icall gift, as in wicked Prophets^ not that Prophets doe 
aftually publifh their vifions and Prophefie, not as Prophets 
but as godly men, I have not that meaning, but that an im- 
^ mediately Infpiring impulfion of anaftuall cxtafie doth 


and of the Letter. 299 

not ever lead them to preach. So God never doth command 
and threaten men to lee the viiions of God^ for here there is 
noplace for frfeekftion 3 but God chargeth and comman- 
deth Jeremiah to preach the truth ^ which he law in a viiion, 
Jer. I >iy'TI)ou therefore gird up thy loynes^arije andjpeake unto them 
all that I command thee'y and he threatneth him in cafe of difor 
bedience^ Be not dijmayed at their faceSy ic(l I confound thee before 
them h and he comforteth him in the following words^^ 1 8. 
Behold I have m^de thee this day adefe?icedCity ^ and an iron -wall. 
So the Lord (peaketh to yere/*«/^/; alfo;, c. 15, 19520. then w^ 
need not fay neceflarily that Jeremiah did aftuaily propheiic 
©r fee the viiions of God^ when he faith^ c/;.26.i 5. of a trut6 
the Lord kaihfe?it me to you : at leaft there is no warrant to lay 
that when the Prophets doe (peake and publilh their viiions 
to thefe to whom God hath fent them to Propheiie , that 
they are in the aft of publilhing and preaching to nien^ mi- 
lder the fame aftuall and immediate impuliion of the HoJ^ 
Ghoji that they are under w^hile they are in a trance ^ and 
aftually fee the villous of God 5 as jerew/^ljwasc.1,1 1.12; 
when hee feeth thefe vifions. JerewM/; only obeyeth Gods 
command;, and relateth his vifions that he had f^cnc before, 
and did this by the Spirit oi grace common to other belee- 
vers by which he was inclined to bee faithfall in fpeaking,* 
what he had heard and fccnc : and the like I fay of Micajah 
in preaching to Aoab^ and of all the true Prophets^who aid 
not ever from a Propheticall infJuft^ utter or prcvich tq 
men the things they had (eene in extaticall vifions ^ but of- 
ten from a principle ot grace by which they were to bee 
fiiichfull to him who fent them 5 and duisl: not preach 
fmooth things 5 nor conceale the vifions of God. Falle 
Prophet's as Balaam and Caiavhas doe out of a Propheticall . 
'inipulfion both lee and fpeake the vifions of God .> and are 
puuifhed of God ^ for fpeaking Propheticall truths which 
they cannot chufe^ bat muH: fpeake , for they preach them 
not^ becaufe they are awed of Qod ^ and dare not heale the 
wound of the daughter of Gods people with faire word% 
but belide iheir intention as Balaam did^ Num,2:^.ch.24.. 

And thus it is not neceflary , when Prophets reveale vi- 
iions that ir>that aft of revelation^ they fee tliem to be tmc 

P p rcve- 

500 of the Anointing Sfirit, 

revelations , with only a Propheticall light. And becaiifc 
the rropheticall light is not perfect , but infufed tid modum 
rcdftmtis as we are capable to receive , the fpeces Ox^ things 
may be objected to the Prophets iinderftanding , and they 
fee them as things, but not in the fpirltuall fignification 
they l>and imder ; fo hhn faw feven ftarres,and feven golden 
Candleaickes,but knew not that the one noted the [even An- 
gels ef the Chun b, and the other the/ez;en Churches. 
Prophet* fee The way Cod offers the fpeces to the underranding is 

t»t really the not knowne to us , but it is fiitabJe and congru-ous to the 

SlrXtSm things them(elves,but only the intelkauall fpeces for ,^/«. 
jnthevifions 22. 17.1 9,20. compared with V.2S. cleareth that Ifraell was 
of God, but not really fcattcrcd, nor Abab really killed at Bamotk-Gikad 
only the fpeces but only vifionally/or^i[)<ii then Ihould really both be dp-,4 
S Se": "e "i^t^^ |Wfcattered,& not fcattered,atihe fame tFme, 
of God ortomc w^ii^^h /"volveth a contradiaion , yet Micajah faid he had 
other W3)r. f«€ne the one and the other .then he faw thevifionall images 
prin ted in the revealed decree of God, or feme otherway of- 
fered to his imagination. Now this Propfitticall Spirit 
doth not aft the Saints in beleeving and praying or the like 
a.-; Avtinomians would have alt to be Prophets B^iit the Spirit 
©fgrace and fupplication,of whkh chcfe conllderations may 
fervc to ckare truth between us andAntimmians, whorunne 
the way GtEnthufiafls. 

Hence, i. That w.e may more exaftly know tlie nature 
ipf worfliipping God in %>// and in tb: letter. 

The Spirit op . Y' '"Yk 'a^'''^^ ' • ^ ^^'''n '' ''K^'^f''^ '^ '^'''' '''^'^'^ ''« ^ 
^kHo^hJ body and bodily and externally as Luke 24 3^. Handle mee 
which is bodily indjecyfor ajpmt bath not JIe(}} ^ndkanes, asjoufee I have; tints 
vd to that (Jiey carl C/jr;/r in tile flefii , not a ffirituall Qr//? David 
which is exici* Ccorge, and B- Nichols call him aflcPy and a literal/ Cbrifi- be 
•»*<• caufe fuch a Chriii (fhy they) commeth under the fcnfe's as 

if Chr4lr, becaufe true man in. the flefli , who was Hlled w'ith 
ihe anointing above his fellowes, and becaufe he was doa- 
thcd with our flefh ,. could not preach and pray more foiri 
xiully then J)<?.vid George or H.Nieholof. 

2. A fpirit is oppokd to that which is literall and exter- 
^*J1, and IS only *y?g«<>, aftme, z found, and hath nothing of 


and of the Letter. goi 

■ "' — .— — ■ w 

life and fpirit in it^ Ioh.6.6^. It if the Sfirit that quick^ctby the 
fle(b frofiteth rothingj the words that I ^eakeuntoyou:, theyat^ 
J^irit^ the) arc life. The Spirit there is oppofed to carval/^thcfe 
ofCafernauyn dreamed of an oralljCarnall, material], bodily 
and exteinall eating of Chri "S flefli^^and drinking his blood, 
Cbriji refuteth thatjaivd fayeth it was the Spirit of Cbri^}y not 
his Darefleflh that quickneth dead iinnersjand thae his words 
(poken:,i/.54555556. Of^^tingthejonnevf mansfle^i^ a?id drin- 
king hif bloody mull be taken fpirifurJIy ^not carnally and groffcly, 
and (o Antinomi^ns hKdy impute to us that we expone all 
tropes and allegories , thatfhouldbe exponed fpiritually, 
in a carnail and licerall fcnfe. 

3. 2 Cot. I. The Spirit and inward working is oppofed 
to the letter and outward working ; and fo externall and 
outward worlhiponly and in the only letter and found of 
wordS) is oppofed to the ipirituall and internali worfi'iip in 
life and power. _, 

But ifveefpeake5mre;zr«wwpo/ffo,onlyandmeerly5 extcr- 5^^!^ eittemaai 

. .-^ /; ! • •" I • • 11 1 I • Ordinances arc 

Tifli/and literall workmg is hypocrjticall , when there is no contrary to the 

heart-worke, and it is as it a painted man fhould fpeake^ no Spirits ading, 
heat no warmnelfeot breath commeth out of his mouth, snihownot. 
this afting, is no Ordinance of God, but an aft of hypocrj- 
fie5ib we^oe not plead for externall reformation in concrcto^ 
nor for the reading, heaiing, meditating, and preaching on 
the Scriptures with this poikive act of doing theie hypocri- 
ticall V5 if we fpeake againe infenfu divix>^ of the word in the 
letterjand Scriptures^in themfelves not including the Spirit, 
or any influence thereof in , or with the word , we judge 
thefe two, the word and the Spirit to be fubordinate, not con- 
ti^ary, and fee not but we are to -rand for, and deknd all Or- 
dinances in themfelves, Scripture^reading.heanng^praying, 
Sacraments, as in, or of themfelves Ordinances of Gcd> and ' - 

of divine in' itution.tliough as they are Inch the Spirit joya 
not with them ^ n-r doth the word of God make any fuch 
oppofition between them ^ r.s ihvic f^)me Chrillians (hould bee 
under thefe externall Ordinan.:es as being more legall and 
letTc fpintuall,and others beyond & above allOrdinanccs ex- 
tern.ilU and tmih^ o^ God immediately , becanfe tlvejf are (fof- 
(boih) ni^v .11 l]^irit,a:id prcl) ffiJritu^l\^^^({(btJ^^^ 

Pp 2 they 

2Q2 ^f f^^ Anointing Spirit^ 

they have no more need of Ordinances 3 then learned Do- 
ftorshaveto read thehorne-bookej as fFaldcfo fnth. But 
how the word and Spirit are particularly united^ happily^is 
more then the learned and godly can define. 
Three waycs ' I fhould thinkethe word and Spirit arc united 5 as the 
€f union be- King and the Kings Law revealed to his Sub-ects are onc^ as 
twcen the word ^ye fay the King is in everyCouit,in regard the Kings Law Is 
and the Spirit, ^[^^erc^or the Mailer is with the fcrvant in his ma^krly autho- 
rity that the fervant carrieth^ when he fpeaketh in the name 
of his Mafter.So as when/tTew/^i/^andEpi^itjyea^orany faith- 
ful! Ambaflador fpeaketh lu C/;ri/?/name the word and wilh 
of God 5 God is faid tQ fpeak by the mouth of thofe his holy 
Prophets and fervants. 

2. The word and the Spirit are united as the principall 
and inftrumentall caufe, as Chrijl is where his word is either, 
converting or convincing 5 and becaufe the way of Cbri^s 
working by the word is much in a morall vvay^as by a iigne . 
conveying the thing iignified by his Spirit. 

Ihcrcforcthe 3. way how C/;r/,/?, or his Spirit Is in the 
word^ may be thus : C/;ri/rcIoathethhimrelfe with the word ; 
or Scripture read^or founding in the eare^ as the thing iigni- 
fied is in the llgnc^ as the King carries himfelfe to the minde 
and afTcftion of hi^ Spoufe in a farre Ccuntrey by the pour- 
trait of the King 5 or by a friend 5 an Ambaffador, or 
wa^oj t/'/xe©- by whom fhe is married to him though flice, 
never law the King himfeJfe in face and countenwince. 

And when Chrifl is in our hearts by faith 5 and we xirgene' 
H wthe word ^^^^^ h tbemvKort^iUfeedQftkcn'crJj i Pc't.i.-23. after thisnew 
rematneth in biitji^ there 1 emaineth fomething of the word ^ fome other 
the newbiah, thing paffeth awayuhat which remaincth is the thing iigni- 
andhdwitpaf- fied in the word ^ or produced by the word^ which is Chri^ 
fcxh away. formed in the heart by faith 5 or the new creature. Bat the 
cha,rafters and letters we read 5 the found of preaching wee - 
heare^remain not3bHt are tranfieni: and pal?ng away things, . 
they arc not limbs nor members of a ntw creation 5 the (pe- 
ces or images of the word may remaine in the memoryj but : 
in the new creature there is nothing tranllent or corruptible 
fuch as <^giires5 letters, figncs, and founds, as when a grain of 
wheat is callen into the earth;^the husk pafTeth away and rot- 


dnd of the Letter. 202 

eeth, butthc/iibflanceof the grainereniaineth andistur- 
ned into thee ftalke^ blade^ and eare of growing wheat^ and 
(though thefe expreilions and iimilitudes come ihort of the 
thing it felfe) Chrift is pleafed thus to convey himfclfe 
through words and /bunds as a chariot 5 of his owne ap- 
pointing 5 which we muft not negleft except we would dif- 
pife God^ and fo Chrift lodgeth hinifelfe in the heart paf- 
ling through the outer gates and ienfes, eyes^ tale, and fee* 
ling in the Sacraments^ and tJie eares in the word plea- 

But what ever herel fpeake of the Spirits a^ftings 5 not 
feperated from the word^ let me not be mi/laken as if I did 
thinke that every acting of the Holy Gbefii\iOi\\d goe along 
in an exact Mathematical! length and breadth 5 v/ith the 
letter and found of the word 5 as if the word were the bel^ 
lowesj the Spirit the hand^ that (Hrreth the bellows ^ for 
though all utterings and ftirrings of the foule that flow 
from the Spirit be warranted by the word, yet I am aOiircd 
Ibme are, and have beene, even in our time , [9 changed from 
glory to glory^ as by the Spirit of the Lord^that their faces have (hi-* 
ned like the face of an Jnc^clxhcy have been at fnighig and a^ 
defire to fhout for joy, yea to leap and dance, and ha\'e been' 
fo filled with the fulnefle o''God, that they could not fpeak, 
and have been like veflells filled with new wine that wantecf 
vent, that one faid Lort/, hold thy jwidythyfcrvanf k anelavcffct 
andean hold no more oft'oy nmxQinc; and another cvy^d^VulJ^^till^ 
gained -with a fidncff^' of God with niarro.w and fatneffe, /ici.5.. 
which I ^m fiu'c is the joy unJffcahMe nnd j^lorioi(s ^ fpaken of' 
I PeM.8. andthe bejiunnefidncffeofGod^ Ep,(?.^.iQ. and a bo- 
dily foule-lickneffc for Chri.}, a fit of the fwoone that /{?/;.7 
fell into, Rev.iA^. And -when Ifaxv bim^ TfctJ r.t his fe^i.a^dcad.. 
It is true that was a Propheticall extaiie in lohn like that of' 
T>Aniel^ c. 10.7,8,9. 15. i^^ whieli the operations ofchebodr- 
ly fenfcs , or organicall actions were fufpended ; f^ as the 
Pix)phets in thefe cafts could not eat nor drhike; (o by pro- 
portion here I know ibme fhicken with paleneile, crem- 
bling^ and deprived of the u(e of die body for a time which 
I judge to be a trembling at the word: one a dying faid^ I feci 
s Jiron^ rankcftnell ofperfume^ and the ftveetn^jfc Ifeck^ but cannot 

Pp 3 ^eak^.\ 

^Qw of the Aminting Sprite 

/j?crt%. Another faid, 1 injoy^ I injoy. Another 5 I fee hta^en 0- 
fen md the high throne frePared. Another^ could doe nothing 
but jmile and looke like heaven : All thefe to me are the 
over-banke and high tydes of the Spirit by way of redun- 
dancie afting on the body^ becaufe of its neare union with 
the foule, and I know warranted by the word 5 produce no 
new doftrine^ but how the word and Spirit in theft afting« 
ar united and move together, I confelfe I am ignorant. 

2. We profeffe we hate with our foules that Chrirtians 
fhould adore and fall downe before an inke-Divinity, and 
meere paper-godlinefle 3 as if the Spirit were frozen into 
iake^ and dead figures, writings, letters, or as if naked lan- 
guages of i^e^rew? , Greece and Latine ^ could fave us. The 
Ringdomc of God is not in letters, nor in externalls, but in 
life and power. The glafle of the Phyfitian workes not the 
cure, but the oyle in it. The Doftors written direftions in 
the iicke-mans pocket helpesliim not a whit; no man fliall 
lay the only outfide of or<iinances lower in the duft then 
we. All the obliging power is from the letter of the word, 
all the ftrengthning phylicall power, by which we are in- 
abled to aft,is from the Spirit that worketh with the word, 
and if we (peake properly , a belecver is^not under an ob- 
liging and morall commanding power , becaufe the Spirit 
afts them in prayer or beleeving, for the naked Spirit, as 
the Spirit is hot a morall rule to me to aft by, nay it is no^ 
to me the Spirit of God3 now when the Canon of Scripture 
is clofed,but as the Law and theTeftimony5goes along with 
it, for by the Law and teftimony , I know now that it is no 
deluding Spirit, but the Spirit of Go J, but all the comman- 
ding and morally obliging power is from the word as it nc- 
teth the fign and the will of God fignified : for I muft obey^ 
becaufe God intimates his will to me in the word; and I am 
ftrengthned to obey from the acting of theSpirit of theLor J. 
But Saltmarjh Sfarkles of glory ^ pag.2455 . refuteth thi'-j'n the 
VroU'fl-ants generaUy. OutKQard Ordinances are commands o\ Chrifl^ 
and therefore to he done , because they are commanded^ and that they 
are fanrrificd by God and by hiy Sfirit^ and that we are to wait on God 
in the ufe ^fmeans^his r€Afon(\\'\vch Swink^feld ufcd alfo)is,r/;^t 
ff^irituaH things iannot by Ordinances co)wcyed int>o the foules of men. 

• "■ ' " "'Now 

and $f the Letter. ^qj 

Now Antimmians deny outward Ordinances to be com- 
mands zfCbriT- that oblige to obedienccjfor p.243. the mcere 
Commandments or letu r of Scriprure , is not a Laxv to a CbrrJian 
wbjbejbouldwalkein duties 5 but the Law wrimn in onr hearts 
(he faith) and he citeth Tlo/w 6,14. Km 7 13253,4. becaujc fin 
hatb no dominion over m ^ dixxdwe are mi under the Law^ but under 
grace y and under a new husband Cbriji y being dead to tbs 

Anf. The outward Commandement fure is neither finne 
nor the dominion of hnne^nor is t.e Law finne^God forbid ^ the 
Law if holy :i jufl and nood^ Rom7.i2. and the unconverted 
ftand under an obligation to outward Comiiiandcments, 
though they want theSpirit^cr then the unconverted cannot 
fin more then the iuftified^ becaufe theft that faile againft uo 
commandement finne iK)t5and Cbrift hath laid upon iuflitied 
Vavidy Peter ^ and all belecvers outward Commandemeuts 
tbatwefinnenot^ i Joh.2.i.i?.2^. tbcU we k^ep our [elves from Weireto wait 
Jdol/s 3 though the Spirit aft us not to ab.4aine from, finne^ o" ^^ in thQ 
otherwifeno man can finne whether unconverted or jur "{e of outward 

fiified Ordinances, 

2. ChriH bad his Afofifes write, and yet hath jiot inclofed Spi^ worke 
Tiis Spirit in inkc ai|d paper , then the written Command not ever witfi 

muft be an Ordinance fanclified of Chrifly fjr blejfed k he that ^^^ w rd,n3r 
readetb. But whereas Saltrnarfb will have the Commande- "pon:out hearts. 
ments of the Gofpel not to oblige the el eft to obedience ex- 
cept the Spirit goe along with tham > in that they con^ire 
with Arminians and Velagians^'s^ho will have the Covenant of ^ 
grace an unjuft bargaine ^, as obliging to things unpoJiible, 
except God bellow fufficient grace on all ; andagaine they 
muft (ay none unconverted are cond; mned for not.belec ving 
thatGofpellj becaiue itis unpoilible in the letcer^ as well 
as the Law to any 5 except the Spirit worke ih us to will 
and to doe. 

3. He denyeth that we are 10 wait m outward Ordinances ^^.or 
en God in the ufe ofm^eans^ which hath a double fenfe : 

I. As if we were to wait for converlion from only out- 
ward means 5 or as if the letter of the word 5 the found of 
mens voice ^ the feales or Ordinances of themfelves could" 
worke faith or of themfelves convey fpirituall things to 


206 cfthe Anointing Spirit, 

the fouleythis we teach not. But we teach that faith comes 
by hcariiig, not intcrnall hearing, for that is converlion it 
feifc:) but by hearing of a Tent Preacherj Kom. 10.1451531 6^ 
But the way of Gods conveying fpirituall things by the 
word preached wc dare not determine : but fure we arc to 
wait on Ordinances externall 5 as the man waked thirty 
eight years at the poole for his healthy though not the pool, 
but the Angel tTGublingihc water healed all that were healed; 
and while the Eunuch reads and heares Philip ^xponc Efa,'^:^. 
the Spirit afteth upon his fowle^ and while Lydia heares^ the 
Lord opens her hearty while Peter freachetb the word 5 the Holy 
Divci's wayes Choft fell on all that beard the mrd^ Jcf.io.^4^ ^c^.8. 34535536. 
•f the Spirits A6i.l6,i^. while three thoufand heare Pefcr^ the fioly ^i)oJl- 
cQ^cuvnne, pricketh their heart andaddeth them to the Churchy Aa.2. 
with the wot . ^y^ ii^y gladly receive the x^ord:,v. 57538^39540>4i342. the in- 
ward opening goeth along with Gods outward teach ing.By 
Saltmar(h his way .5 we are nor to heare the word y nor to wait on 
God in ihe ufe of any meanesyiiov to uft any meanes and commit 
the fucceffe to Cod^ but to waite on extraordinary raptures, 
and inward teaching (fay they) not on outward meanes, 
but our wating on the outward meanes pioufly ufed is 
all in order to the breathing of the Spirit of life and the in- 
ward word (fay we) as fome faile and feeke the wind both 
at once; and doth this offend F^w/7/j^i 5 thatweferve and 
wait on theLordforthedefired harvcft? and that fome 
wait on the tyde and then faile: fo is ;5'^/fw. angry thatwe 
heare^ preachy read, (though the unconverted doe not thefe 
fpiritually) and in the Lords good houre , when the Angel 
commeth downe and trcubleth the water 5 the Spirit lifteth up 
the ficke man and puts him into the waterjand he is healed: 
Proteflants generally are- not afiiamed to ownethisas the 
way of God. I. In hearing and outward means.no man is ta 
limit the boly One of Ifrael to his rime, the time of the Fathers 
teaching 5 the third or the twelfth houre is not knowne to 
us 5 but all our life it is our duty to lye and watch at the 
pofls a?jd gates of wiJdome^Proy^^.'^^^. 

2. We are not to idolize meanes^and to take Scripture^or 
Ordinances fovChrifl^ they are creatures^ not Cbri(i^ and of 
ihcmfelvcs caiHiot fave \ then let us nle the meanes, net give 


and of the Letter. j^- 

them any higher place then means, neither think aH xs done if 
wcufe means ; thus it's not Chrift without «s, but Chrift 
within, that cffcftually faveth us. 

3 Nor is the adingof the HolyGhoft fo as if the word 
Biuft firlt ftirre the fpiritof God, 6utby the contrary, as the 
Poole of Btthfaida v[\owQd net the Angel^ to bring him downe, 
but the Jngel cariie dp wne and ftirred the Poole ; fo the Spirit 
(rrft ftirres and blowes upon both our fpirit^and the word, and 
then theword, and we both are inlived ; for any ftirring upoiji 
the word, and blowing d: the North and South- wind upon the 
floweiS:, and Garden, to wit, the foules of the eledl, is firft and 
principally from the fpirit, for the fpiritisthe Authour cre- 
ator and in the immediately infpired Organs, the Prophets md 
Apojilcs^ the Pen-men, and the Spirit, dcvifed and dictated the 
the words, letters and dodrine of the old and new Tejfament^ 2 
7/^.3.16,17. zPeUl. ip,20,2i. Luke 1.55570- 

2 Its he that fends Meflengers to fpeake in his name Efa. 48. 
16. E/4.6, 1,2,3, Jcr.26.i2\ 

3 When we doe not aftually heare, orpartake of Ordinan- 
ces, the Holy Ghofi bringeth the word to our remembrance, 
and wakens up the memory and faith of the word, by works of 
'divine providence Jo/;. 16. 13. Job. 14.26. Job. 2. 21.22. 

4 The Spirit ads by rods, judgements, and afflidions, Veut. 
30. 1,2,334,5. H0/.5. 15. L«/^e 15.15,15,17. Yetfoas heere- '^ 
i^iveth the memory of the word preached, read, and heard and 
workethin, and by it. 

5 Inprayitig, promifing,threatning in the fervour anizeal 
of God, there cotneth upon the foules of the fervants of God 
ibme ftrong and mighty propheticall impreffion, and violent 
impulfion that they fpeakeaudprophecie what otherwife they 
would not, m cold blood fpeake, and God hath made good the 
words of his fervants^ which as it is nc^t ordinary, fo it nu{i 
be tryed. 

Families have no ground to dreame that Jeremiab or Jefew in- 
tended a contrary betwecnethe outward teaching, as a killing 
letter, and the inward teaching, as the only quickening of the 
Spirit, exclaJing the letter, and all teaching of men, bccaufe 
the one kidyJer.-^l.'^^.Jrid tkey fbaUteacbno more ever) manbif 
neigbhur^ and every mm hi'S hrother^faying /^ow tbe Lord ; for they 

Qjl jbaH 

of the AnoyntingSfirit^ 

fhailallkjiQW tnee,&c.and the other h\d,i John 2. 27. Andye need 
ml that anymante^chyouoferthefme mynting teachethyekofall 
things^ and if truth. 

I The Juthour to the He6rw/c.8.applyetb|he faying oljefe^ 
miah to Chr id -and his difpenfation under the Gofpell, and the 
toroicr Co\ciiantto thclaw and difpenfation of the old Tefta- 
uicnt:, fo as if it prove any things k muft be agginft all .teaching 
ofaien^ by men, by th^ AfoflleSyEvangelifts^ P^/Jori, and Per- 
dgts which arc certainly brethereo teaching brethereii, and 
neighbours inftrufting.neighbours^ which clofe fubverteth the 
end of Chrifts afcending to give [cm^ to be A^oMes^ &:c far the 
terfe£fing of the Saints^, for thework^ of the minijieryy for the edify^ 
ing of the tody of Chriji and .that to. the end, tiUrWeall come in \ht 
unity offaith^6cc. . 

2 ItDTiUR; beagainft xhcvJ^kmgot ihcnew Tejfament^ and 
the teaching and JoCirmp of the Prophets jmd Afoftles^ upnxvhicb 
u>e are tuiltjjcfu^ Chriji beingthe chafe corner flone. E^h.2>^Q. 

5 The Authour toAh^lkbrews applyeth this { they (hall be aU 
taugk of Cod J to all newconve;rts^. under the New Tcfta- 
nient,and the fame doeth Chrift John 6*455 4^.- But Saltmarjh 
and his Families fay only the p^rfedl ones and thefe that are all ^ 
Spirit are beyoni and above all Ordinances of man teaching 
n\3.Vi^Spar]4es of glory pa. 247. 87. Yc^ John lliould in writing 
this epiftle ccncradicfl hinifelfe, for he was a man^not God who 
wrote, and hec faith even to thtfewho had the anoyntingin . 
them in the fame place, \cr.26.lhefe things^ have I mitten to you 
concerning them tha,tfeduceyoUy i John 2. i.^ihcjc things write I un^ - 
toyou^ thatyefmnoty and vcr. 12, i3,l4.Heprofcfleth, hemit^ 
eth to /ittle children in Cbrifl J toyoung-meny fo/^ffcrn-ithtn: either , 
John wrote what was not needfuU, towit^ thatarpanfhould 
write to anoynted opes ; or then John was more than a man^or 
then in writing that he might teach the anoynted, he ccntrave- 
neAwhat he wrot in all his exhcT<ationes,and teaching in thcfc 
'three cpiftles, and the Evangel, and the Revelat^n. 

Againe, it is a cleare Hebraijme of which there be many in 
Johns writings ^ for the Hebrews deny ppfitively when they 
intend tp deny only comparatively^or j>c«wJ«w quidyis when ^ 
God and men are compared together, or the aftion of God 
1»yith men^ P/. x 27,2.f the fenfc is^ Jo great fball be the abundance 


4nd »f the Letter. g^p^ 

cf the Spirit of grace (would ]crcn\hh fay J mJerthe Kev^TeJfa^ 
tnenty that rather God bimfelfefhaHbe the teacher^ then one manfhall 
teach another , there jhall be fuch exuherancie and feas of knowledge 
under the Me^abs Kingdome^ and the nexv Covenant ^atove the Cove^ 
nant God made with hiffcofk:, when he brought them out of E;^j;^t : 
Aniyee necdnot(v;ould John fayjfo much that men teach )oHjjo ful/^ 
fo rich J fo glorious is the Anointings teaching , it is Jike to 
thisj Hof6.6. Idcftredmercy andnotfacrij^'ce y yet fare he de- 
fired and commanded facri [ice, fo lie exponeth it. / deftred 
the kncwledge ofGod^ more then burnt offering , and Chrift expo- 
neth it fo, Af^ftfe.12.7. that mercy to the life of the hunge- 
ring Difciples^ who plucked eares of corne on the Sabbath, 
is more then extemall oblerving of the Sabbath ; yet doth 
not Chrift deny potitively the externall obferving of the 
Sabbath. So l Sam.^y. They have not tcje&ed thee ^ but they 
kaverejcrredme. Certaine itwas, they rejefted ^^TW^fe/, and 
would not have him 5 to judge them 5 but would have a 
King. But the words are to bee exponed in a comparative 
fenfe, though they be Ipoken pofitively, that is, rather, or 
with a more hainous meafure of difgracement and reproack 
they have rejeftedme their Lord and God in Covenant, 
that I fhould not reigne over them, then my fervant Samuel^ 
^Cor.15.9,10. Not ly but the grace of God with me^ thatis, not 
I fo much , who am but a weake man , btit far rather the 
grace of God , was the caufe why I outftripped all the Jfo- 
files in labour. And i Cor.^^.J. So then , neither is he thatplan^ 
teth any things neither Ixe that watentb ^ but God that givetb the in^ 
creafey that is, he that flanteth or be that wateretby is nothing, iti 
comparifbn of God ^ yet the planter is fomething, he is the 
MinifterofChriltyandStewardoftbemy^eriesofGody i Cor.4.1 
Paul faith,! Cova. ly.Chriflfent me not to baftifcyhut to f reach the 
Gofpel;yct Mat.28.19.he fent all the Aj^ofdes to baptise alfo. 

Nor can we beleeve that the word of God hath two fcnfe^, 
eheintemall, fpirituall,more excellent, andperfeft, that 
4oth afFeft the hcaj t, and is divers from the literall and ge- 
nuine fenle ; and another written ienfe of the letter that is 
''leffe excellent 5 and but preparatory for the more ex^ 
celient, as Arminians falfely impute to U5. Sim. Epifco. 
larxl^Thejf.ljM^H.'s.'' But asitis the opinion of Ewr^^f"/^/?/ 
' ^ CJ^ z falfely 

r.jQ 0( the Anointing Spirit^ 

falfely imputed to us ^ becatife we teach that there is a ne- 
cellity of the iuperna^urall ilhimination of the Holy Ghoft, 
to caufe us favingly know and beleeve the one onely trae 
and literall icnfe of the Scripture3 with an evidence of light 
fpiriiuall andfupernaturall -> v;hich we knew before with a 
common^ naturall^w^nd literall light and evidence^ which is 
notwantinginDevillS:, otherwife they could not believe 
and tremble^ apprehending Chrift as their tormenter^ and 
in many wicked men , or th«n they (hould not be inexcu- 

2. The Scripture could not fay they know God^Job.j.lt 

3, Nor could they mocke and fcoffe at the wilcloitie of 
the croflre,if they were void of all knowledge of the doftrinc 
ofthecroflTe astheydoe, i Com. 18. 23^24. i Cor.2.14. this 
opinion we lay at the doore of the Antinomiansydind judge to 

For I, The unregenerate man were obliged to beleeve 
awd apprehend one fenft of the word y and tl>e inlightned 
another different i^^ni^t ^ whereas both may literally know 
one and the fame {^nit that Jefiis is the Sonne of God 5 and 
Saviour of the worlds and the one beleeves and the other 
fcotiesj mockcs and fttmibles at the word^Mtzit/;.! 1.25. iCor. 
1.1 8.25.1 lim.iA'y. I Pc^2. 6.7.8. 

2. Then fhould thefe words^ QChrifi ii God and man the Sa^ 
viour of.bdi ei eri J have one fenfe to beleevers^ which they re- 
ceiving by faith^ faveth thenij and another to others 3 that 
Chri^'is not ntan^y but ancly God^ asmanifeflsd in'a Saint^ is Cbrifi 
the Savmr of ^^aints^ but not the man that on Mount Calve- 
ry dyed , and bare th^reall puniiliment due to us by divine 
ju'^f:ice for our iinnes : for thefpiritiiall faiieis either all 
one with the literall fenfe or divcrfe therefrom , if all one 
wr have our intent, if divede^ no man can hav^c c€r*tainty of 

For I. Howcan webcaflTiiredby any fiippofedSpiritor 
intemall rapture of minde , that this is the true (^D{t of the 
GofpelL Th^t Chriii is hut God ^ or the anointing of God 
furiFering, aflifted^ and dying in the ^aintS5\vh€n the words 
in ihe letter doe beare the ,\xX €Ontradiccnt^ that h^ W^s a man 
likens in i^llt hi n^ii:^ccptfi9^ a. The 

mi efthe Letter. 311 

2. The Scripture Ihould be no light to our eyes^ no lantherne 
i9 our feety if it have two fenfes , for how (houid we with af- 
finance of faith and an undoubting confcience in all wee 
beleeve in all we praftiie^ doe all ? for how fhall poore peo- 
ple be refolved which of the two fenfes to follow^lince con- 
tradiftory fenfes were offered to them, for Proteftants lite- 
rail foifc and Familifts ipirituall fenfe ^ are as contradicent 
one to another as yea and no, light and darkneffe, 

3.Since Familifis deny that they are infallible in exponing 
any Scriptiire^andyet the Spirit doth fuggeft thefe fpirituall 
fenfes, that Antimmians and Families boalt off , and that im- 
mediately afting on our foulcs as dead, pa^five organs with- 
out difcourling, realbning and arguing, which to me is the 
very Propheticall immediately infpirin^f Spirit that carried 
the Profhsts and Jpo^les in feeing the viaons of Go J^this miift 
be a Spirit that is fallible , and a Spirit that immediately 
fuggefteth and teacheth untruths to fome , and to others, 
'Hich truths and fenfes as may admit of a further light , and 
of a retractation and a beleeving of the very coHtrarv , and 
(b a Spirit both fallible and infallible,like to the Spirit im- 
mediately infpiring the Prophets. . 

We take Iiterall expojirioa fometimcs asit is expofed-to 
figurative and typicall , and in this fenfe ivc condemne fiich 
as prefle all borrowed nietaphoricall and allegoricall fpee- 
ches in Scripture according to tlie letter , whereas thefe by 
analogie of faith muT: have a fpirituali fenfe, and.yettl\e 
grammaticall and the fpirituali fenfc are oppofed, as Pf-ji. 
16. '"There (JjaUbe an bandfulfof cmne in the earth upn the tof of the 
mountaines , the fruit thereof (fjalf fhake /;j<e Lebano-ij Jer.3 112. 
Th£rcf(^e they [ha!/ come and ftng inthe.hcighto\ Zhny md (hall 
flow together to thegoodnefc of the Lord^ fc^rwjeat addforwiaeyond 
foroyle.andf^rtbeyQunioftbeflock^andtbcbcrdi.^ ■ 

Thefe words and the like, Calvin ajid oar worthy^ Refor- 
mers, Muxulu^ dixidi Luther (of whom v?4/r^4rj(!?fairfi,nhey had 
but little difcovcries of the Spirit:, beciule Calvin wroce a^iin-l 
his fathers th^ Libertines^ Lumber again t Ai^immians^ Bu7:ir^er 
' again'^the Anabafti^s^ zni th^ Ent hufi al s ) iivregard o^ h'^Ti- 
felfeandtheF^m//)' (j//ozy^, (as Bijrr'Jiflp raileth more a^aial 
Calvin then any Jtfuit can doe.) Thefe wojrds; (I fay) oar 

^j^ of the Anmting Spirit, 

worthy Reformers expone of thefpirituall glory and fniits 
of the Spirit under the Kingdomc of the Mcjjid^ becaufethc 
the Scripture cannot beare another interpretation which 
faith, i\ow.X4.l7. Jbc Ki?igJome of God U not meat and 
drinl{p&c. So wedetelUheir groUe and literall expofition, 
who expone Chrtft^ as meaning that we mult difmember our 
body 5 when he compared the renouncing of our vilde affc- 
ftions to the pluckjng out of our ejef, and cutting of our hands and 
feety becaufe this literall and grofle exponing of Scripture is 
contraiy to the fixt command, 7boujhall not murthero and wee 
^ fay Uere that figurative (pceches have no literall (enfe , but 
that which they would have, if they were turned into modi- 
tied and fimpletxpreflions, though none moi'e then I^nthuji* 
'a(ls and Families rejeft all literall expolitions, and Co caft a- 
way Scripture 5 Miniftery, reading, hearing, becaufethc 
^ Scripture depreffeth all thele and calleth them nothing in 
ccmparifbn of the operations of the5f /r/r that aie above na^ 
ture. 6ut that the literall and (pirituall fenfe are one and the 
iame and the Letter and Sfirit (iibordinate, not contrary, we 
^ affirme : for Scripture hatli not two fenfts, but the gramma- 

ticall and native fenfe that the words offer, without violence 
or ftraining of Scripture, is the true meaning of Scripture: 
indeed there be two evidences and lights that manifefl one 
and the fame fenfe,as the naturall man fecth the true fenfe of 
the fame Scripture with the naturall , literall and ftar light 
of nieere naturall reafon, and the evidence of a naturall, li- 
terall,orthcdox Spirit, and the renewed man feeth the fame 
fenfe with the fupeniaturall,fpirituall,andSunne-light,and 
fpirituall evidence of a Spirit of grace above nature. 

Hence, how farre the fpirit, and fpirimalUftings of the Ho* 
Ho^ tkc Spi- ly Ghoft are oppofcd to external!, literally and naturall adings 
rit is oppofitc and the letter of the word, and exiernali ordinances, to what 
to the Icttec is faid I adde thifc corfidcrations 

^d tocxtcr- J j^ preachCthe like I fay of praying;,hearing,and the nfing of 
^** all ordincnces in their kinde) r^itb tbe wiifdo^ne of words^ 

1 Cor.i.iy. with excellency of Jpecch with theloftines , high rid- 
Ttc fpirk cor- ^^g? ^"d f oaring of words, or humane eloquence, and wifdom, 
irary'to huma» a predominant Itarre lliining in al fa'Te teachers^cfpecially in E/z- 
cloquencc. tbujraftsf Familip^ and the like, who give out'that they fpeakc 

• -•" coals^ 

and of the Letter. 313 

coales, and firc-flaughts, when it is but wildfire 2 Fer. ^^ 3. 
Kom. 16.18. much in requeft now ) to preach ( I fay J fo lofti- 
ly, is contrary to preaching in the evidence or dimonflratm of 
tbejpirit^ fo Saltmarjhs Sfarkles of glory y Gortynes dreamesy H. 
Hicholof his writings are farre from any fpirituall or heavenly 
forcing and convincing power, they have great fwelling words 
like globes or balls of capacious fwelling bagges, or blathers 
of wmd, but every word is not a pound weight, but a wander- 
ing cloud, adQctiDgmc/fuchastheJpirity furejpiritydifcoveries 
ofthejpirit^ hightenings of furey free grace, allGod^ al/CDrifiedy 
fulfyy and furely jpiritualized SaintSytbat live not on an) of thefe creA*^ 
tures belowy no not on ordinances} are ordinary to them. But then, 
i^ Theyfpeake none-fenfe, that others mare heavenly then 
thcmfelves not underftanding them, may go forcamall, legal, , 
litcrtU men as not having the fpirit, and fo not able to under- 
ftandor;Wg of the things oftbe^iritj^hQi2is they 2VQth.onl) jpi* 
rituall men that judgallthingSymthQtncmtmQihty know not 
what they fay, & (peak contrary to the Scripturc^fe to fenfe.2« 
They have a fort of high&lof (y fpeaking.but far from theScrip- 
ture-ftile^ that as it is high, yet runneth with Chrifts feet and 
pace in the fimpUcity of Jefus Chrifiy now their eloquence is a 
combing, decking ^nd busking of Ghrift, and the beauty and 
glory of the Gofpel, which is, as if you would doih the noon- 
day-fan withagowne ofcloath of gold, fet with rubies and 
precious ftones, or as if one would make a purple coate of fine 
pare filk,to a fairc Rofe or Lilly 3the Sun and the Lilly are twife 
more beautyfull without thefe, then with them. 

2 To fpeake in the fpirit, is to fpeake with power, life, ma- «p^ /.y^^i^ii 
je^y, ina peircingway in the power of God, i Cc/*2.5.and ,^5. . 
this is not a narurall power. Agaiata fpeake or preach in the 
letter, is to fpeake drily, coldly^ deadly, or if it be wichfcnfe ToTpeakc 
and afFeflion, it is naturall, like Ciccra^ JDem9Hc?ieSy but with- ^o1j"^.^"qj - 
out the majefty and fome what of heaven, and Chrift in the foeakViTthJ^ ' 
tongue, like a very Scrib and Pharifee in the chaire,not as Chrift Spk ic. 
v^h(yjpak^e w/t/; Authority y for when purfevants were fent to take 
hhn with bodily violence, he tooke them with heavenly power 
they could not lay hands on him, but returned with their apo- 
tgie, never man fiake tis this many fuppofe the fame fermon 
and.^h^le very wordb; m mauft andfenfc b«d come out of : 

gi4 cf the Anoimlng Spirit, 

then-iOuth of a Pb^r//i?c , they had loft the Majeftyin his 
.tongue, I confeflTc evciy hearer cannot know this^ and a Ipi- 
rftiiail Prccicher can no morecaufe a natiirall eare hearc 
thi«, then yee can wjite founds 5 oryour eyes can difcernc 
tlie Iwcetnt'ii'e of honey where the tafte is only judge ^ and a 
baitard Spirit iiiay goe on tar to counterfeit the true Spirit, 
but in the manner of Ipeaking, he comes llion , but fo nigh 
he can come, as, if it v.'erc pjjible^be woM deceive the very elecl^ 
Ai^rr/;. 24.24. andkeepes many elcft 5* and many precious 
Chriiiians in E7igU7id this day captives under the power of 
abominable hereiies^ butO^ftiall ( I hope) relcuethem, 
and lcel{out biffljeefe that are fcattered in the dnrl\e and cloudy day, 

9. That which excludes humane induicry 5 and much of 
the afiings and ratiocinations of man in the firft moulding 
of heavenly truths, is mot1: (pirituall. So the Prophets wore 
infpired ^o$Mm carried, rolled, moved, afted immediately 
by the Holy Gho^^ for God ufed not reafon , or humane dil- 
conning as an intervening organ or afting Inftrument to 
the deviling and inventing of ^irituall orGolpell truths, 
2 Pet. I. 20, 21. but yet this inmiediately infpiring Spirit 
ipake written Scripture,commanded the Ordinance of aftu-' 
all prophcfying, commanded the Prophets to write, and the 
people to hear and to read the words oftheProphefie,^;;^/;/^* 
mians 2ind Ftiw/7//fx conceive that now, when divine tniths 
That wKich is are framed and come forth to the immediately infpired 
moftfpirituall Scripture, that the fame immediately infpired Spirit 
excludeth moft ^^^^ ^^ x\it Saints as meere paffilve organs, to preach in the 
^["^' ^^ouT^ Spirit, ihimediatcly to pray, to heare, to write in the Spiritj 
diflouVfin^^^ (hould be as infallible, as the Prophets^ 

itguing pait, both in preaching, praying, interpreting Scripture, but the 
ordinary aftings of the Spirit doth include and carry along 
the aftings of reafon, minde, will and affcftions, but eleva- 
ted above themfelves. 
The Spirit IS 4. The Sprit is oppofed to caniaJl and wilde logicke and 
contrary to ratiotinations, and fo all cjniall thoughts and Imfull 
wilie and car- p^^'^^^ difcourfcs , ^vt Satham fortirications and Souldlei- 
nail loguke. ^^.^j.j^5 agpjnft the knowledge ofGod^ 2 Cor.io.53<5. i c'V^.^^. 
1,-2,554. I Com. 17. but the Spirit (itcth upon and afteth 
reafou to make our whole icrvicc ^'o:)tyJ/j!?^(tTMy rcaf<uable 


and of the Letter. 3 1 f 

fcrvice 3 yea and all the Scripture is a mafTe and booke of 
difcoiinive refined reafon^j unbeleevers are tfJiTrjiabfurd;, iin- 
reafonable men, going againft fenfe and found reafon. And 
thefpirit goeth on in a.perhvading way, 2 Cor.5.1 1. Gali. 
to. P4«/^e7. 13. 43. ferfivaded tkem to continue in the grace gf 
Gedj -^a.18.4. he ferjxvaded the Jems and Greeks^, ^ff.19.8. hee 
perfwadeA the things concerning the Kivgdome e/ God. So doth 
the Spirit carry us along with exhorting, ^ff. 2.40. 
2 Cor.9.5. 2 ThejJ,^,i2. 2 T/w.4.2. Heb. 3.13. i Pef.5. i. 

5. Amongfi the charafters of a fpirituall /late and condi- 
tion. Some concerne the ftate^jfome the aftions. For the 

ftate^ a renewed man is faid to be in the Spirit. '^^^ e-xpreffi- 

, GaL%.2'^. Ifje live in the Sprit, l^t Uf ^owall^finthe jpirit. ^^^^^^^^^ 
So as the Spirit is the life of the man , iii his fpirituall wal* 
king ; fo are we 5 as touching our ftate 5 faid to receive the 
Spirit3G^/.3.2. Sew. 8.1=;. fe^etorwe o/f be Sf/'m^as receiving 
a new fpirituall nature^ 70^.3.6. G^/4.29. and the Spirit [aid 
to dwell in us, Jam. ^.^. and tkejf>iritugivento u^^Kom.'=^.^. ThcSpint Jc- 
For the aftings ; the Sfirit determineth the aftion accor- termineth the ' 
ding to the nature and fpecihcation 5 and rendereth the ^t^icnsof the 
aftion fpirituall, fo as they are led in their converfation by 'P'"^"^^' ^^^ 
the Spirit, and fo are knowne to themfelves to be the Sonnes ^j^cir fpeab'ca- 
©/Go^f, Kcw.8.14. Ifyemortifie, thrcugh the Sfirit , the deeds of ticn, or n2tmc 
theflcfhye (kal!live,Konv^.i 3 .Paul was frejfed in Sprit^and tefii- and kinde. 
fiedtothe Jevpes, that fefm -was Chriff, ASf.i^.'^. Af olios fervent 
in Sfirit, fj^ake and taught diligently, Rom.S.i^. For vpee through 
the Sfirit wait for the hefe of rightcoufneffe by faith. 

6. Theexercife of fpirituall afts is managed mofr from 
the Sfifit , when there is more Sfirtt , and lefle Law in our 
afts of obedience. But that this may be rightly underftood, 
give me leave to diirin^uidi in the Law. 

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

2. The fetting of it on with power and lift: upon the 
minde, will and affections. 

3. Thf compelling rigorbf the Law in exacting highefl: 
andfuperlative per feft obedience in thought, word and 
deed, and the terrifying threatninfij. 

R r Di- 

'^g • of the Anointing Spirit y 

How obliging Dheaive and obliging light being the commanding will 
L.iwpnd a free of the Lawgiver revealed to us in the written word is not 
Spirit conki- contrary to the S]nrh ^ but written to us by a divinely and 
ftcih together, j^^n^cdiatcly inlpiring Sprit 5 as all Scripture 5 luid as the 
written letter of the Golpelj 2 7/>« 3.J 6317. though to us 
naturally ta'kn in iinne in the fecondrefpect 5 or in regard 
of the jcruTzf: on of this dirc£iivc otli^wg li^ht upn the foule with 
power and life to produce aftuall obedience , the written 
and preached Law as Law ^ and as a Covenant of workes is 
void of the Spirit , and hath no more power to caufe us 
obey then dead and fpiritlefle figures and chai'afters^written 
on lione can worke men to bow rheir necke to obey the Law 
ofCoJ, 2 Cor.3.657. yea but fo the written and preached 
Golpell externally propoftd without the Spirit is a dead 
Ic cter alfo. I grant the Gofpell in its letter both promifcth 
a new heart and a new fpirit 5 which the Law as the Law 
doth not 5 and^ when the Spirit ]oynes with the preached . 
Gofpcl^ and the 1 aw alfo doth prepare the fmner for 
Chrift, by the word of the Gofpell the Spirit is given^and (o 
the Ap(ile5.^^dFa(ion:^^-i:^Mmflcrssfihe New lejiammt ^notef 

Eut:?, The Law in compelling under tliepaine of eter-^ 
nail death to fuperlatively perfect obedience^ hath the Spi- 
rit by accident and extrinfecally conjoyned with it3 as it is 
the Spirit of the Mediator that makes ufe of it to caufe the 
broken man fee his unpayable, and to him^impoiTible debt?, 
; and caufe him heare the tinkling and noife of the fetters :?.nd 
' chaines of helljthat he may flyc to the Gofpell-furetyj which 
the fame Spirit revcales to him in the Gofpell. Now this h 
an extrinfccall ufe pfxheLaw. 

For I . The Law fhould have its intirc and perfeft effence 
^nd full operation in rewarding or punifliing 3 if we fup- 
pofe there never had beene a furcty for linners 5 ncr a; 

2. Its a Gofpcll-fpirit that makes this ufe of the Law a- 
'^^boveitsnature, for that, which can but reveale to the bro- 
ken man. d< bts unpayable by him, andinclofeth lijm in an • 
uu-nall ayle, andgivesnoltrcnii:;th,norway ofredemption, 
eanaoi have of it iclfe any influe.nceto lead the broken man . 


and of the Letter. ^ j - 

to a fiirety. But this the Law doth of it fcJfe 5 hath net of 
it felfe one fourth part of an ounce of Gofpell-coui teiie 
or grace^ to be flow on the linner. 

But 2. The compelling rigor q( the Law^, as touching 
perfeft and eternally aftive and pallive obedience ^ niufi bee 
coniidered in its fevcrall branches ^ as it commands perfeft 
aftive obedience^or as it obligtth to palTive obedience, it re- 
fpefts two forts of perfons ; the man Chrid, in the dayes of 
his flefh, and the eleft Angels^ or 2. fallen iinners. 

In the former confideration , the Law^ in it felfe as the 
Law, eternally and immutably prefleth perfect active obedi- 
ence, but gives not ftrength to obey, but fuppofeth ftren^th 
tothefe^towhomitisiirftglven : butif fo be that thefeto 
whom it is given, have abundance of the Spirit and 
ftrength to obey perfectly ^ as Chriji in the dayes of his fieih 
and the elect Angells have, theLaw, in its highc'rriaor of 
commanding perfect obedience, ( it is not proper]y rJ2;or 
though we muft ufe the word, but ftrictnefle) hath no com- 
puliive power over them •, for yecannot (Iiythata wilIino= 
man, or a man delighting to obey Godyis compelled to obey 

Bur if we i[peake of man fallen in finne , who is unable to 
performe perfect aftive obedience, the Law itands over him 
hi a highe-1: pitch of morall compuliion : for whether he be 
willing to obey or have the Spirit, or be unable and void of 
the Spirit, the Law ftandeth above him exafting a fumme of 
ten thoufand talents from hini,that cannot pay the hundreth 
part of halfe a talent, or an halfpenny,as he ought. 

And the man, out of Chrifi and under the Laiv , is ftill 
compelled in both aftivc and palTive obedience, the letter of 
the Law and this miniftration of death without the Spirit 
hailes and draws him , as the literall prifoner fettered bv a 
extremely exacting Law void of all Spirit 5 and conferring 
no faving ftrength on him to doe er fulfer ^ the penalty 0I" 
the Law. 

And for the beleever in Chrift. the rigor of the Law is a- 
bated , not that the Law^as the Law, requireth lefle of hini 
then abfolutely perfect obedience, but becaufe in what hee 
comes fliort in performing of new obcdiem^ from a r^.ew 

R t 2 .^ prin- 

J g of the Anojnting Spirit^ 

principle, to wit, aGofpell-fpirit in him, he is pardoned in 
Chrilt^and therelt is accepted for Chriits fake , as if it were 

Now in this ntrw obedience 3 the Spirit fo oyleththe 
whecles of free-will as obediencc^in its kijide^is as tree, con- 
naturall, delightfully being fwcctned with the love of God, 
as if there were not an awing Law 5 but a fweetly alluring 
•and heart-drawing free love 5 fo that the beleever obeyes 
with an Angell-like obedience ; then the Spirit feemesto 
exhauft all the commanding awfomenefle of theLa'W;) and. 
fupplyes the Lawes imperious power with the ftrength and 
power of love ; if we fuippofe there had been no Law com- 
manding Chrift abfclute obedience,yet if we fuppofe a meer 
Howmorall direding light 5 without any compelling , to fliew him 
«K)nipuUion of ^yi^^t is good and agreeable to Gods commanding will , (6 
iufi-Tbv Se did Chrifi obey perfeftly from a principle of love , and fo 
trecneife of a doth the juftified beleever give obedience, though impcrfcftj 
Gofpel-fpiiritof yet fincere to wliat is Gods will? then it followeth : 
iovc. I. Th^ higher and larger meafure ofwillingnefTe, or the 

more fuperlatively the will be bended, the light of a divine 
Law {hining on the minde and will, the more of the Spirit, 
(becaufe the Spirit is efTcntially free, P/si-i2. 2^^3.17.). 
the more freeneflTe: and the more freeneffe, the more renew- 
erl will in the obedience : and the more renewed will the 
lefle cdr?ftt^ahit3 becaufe freeneffe exhauftcctS conflraint, and 
efpecially wufn <:onftraint looketh toward eternal] puniftv-. 
nient:,and theLaw rompelleth^under pain of eternal! death, 
Threttning: thofe that are under Law-:^biigationj>to obey. Now fear of 
kid infiucncc eternall wrath is wholly fwallow cffi np , where a free fp'rit 
T rT aS «. of Jove and ftrong delight to obey, int'.^JTcnes between obe- 
R :totthc fc- dience and luch fcare , as is cleare m the man C\m\t m the 
coI^a,o^ofcoH- dayes of his Heih, and the confirmed An^^els : and though I 
fi^nit-dAivjcU. doubt nothing ^ but feare of the fecond death was in its 
way , and fo farre as was congnious and convenient for a 
ftateof finlefle innocencie, to workeupon the will of th<^ 
firft A^cm and JF^^^fc to deterre them from finning; other- 
tvife that threatning o{God(bi the day thou catcfl thou [halt dye J 
had no intrinfecall end, nor was it rational!, which cannot 
be faid^yet L^w^thrcatiypgs had no inSlueacc pn the will of 

and of the Letter. ^^9 

the confirmed Angells 5 nmchleflfeontheperfeft and holy 
will of the fecond Adam , which was fo filled with God^ fa 
balaftedwJth fo many talent weights of ftveet delight and 
free love5P/;40. 758. Job,^.^j^. diS Angd$ Tmd Chrijl obeyed^ 
without any eye-looKe or glance of their thoughts to Law- 
threatning. And the juititied beleever' now obeying as a 
Sonne^not as a bond-ilave^yeeldeth willing obedience^froni 
afree leading Spiric, the Spirit of adoption proper to Tons, 
who obey their father, out of an infthict of love, not out of 
a principle of commandhig awhig and terrifying Law^ 
as Haves under bondage doe obey their mafters , KoraS. 1 45 
155165I7. And the Law of the Sprit of life comm^th in into 
the place of the compelling and curang Law (not that the 
directing and obliging power thereof is removed ) and a- 
diCih a beleever to obey^ as if there were no Law over him at 
all, and freeth him from the Law of finne , from'the domi- 
nion of the Law in binding him over to a curie , Kow.8.2. 
Ji.om.7. 152,3. as if therewepenotaLawgiven to ajuftified 
man, I 7im. 1.9. And looke how xvee fay the willing free 
obedience of men coniifteth well with the necefiity of Gods 
abfolute decree , fo fweet delightfull freeneffe of a Gofpel- 
fpirit led by God , does well conlift with the neceTity of an 
obliging and ftrongly commanding Law, though the iling 
of the curiing, and threatning be removed. 

7. Now the fond conceit of ^tj/Jf/fo^confideration 63. is 
utterly to be rejefted , for (he faith) the Serif ture {hines as a jheplac^ 
light.in a dark^f lace until! the dc^-flar arifc inihe hearty 2Pet.i. 2 pet.i.umill 
and then the man hath no more need to feeke that of the holy theday-ftarrc 
ScriPlure:, which departs of it [elf e ^ as the li'r.n ef a candle t/e- ^^ ^f"^ ^^^"^^^^^^ J 
farts when toe Sunne-beames enter ^ even as Mojes departed at nothing for a 
the frefence nf Cbriji and the Lawattheprefe'nce of the Gojpell. nikcdMghtof^ 
But ( s^ U7itill^ noteth not a certaine time of the removing the Spirit withn - 
of the light of the word^ fince Peter there preferres it to the o^tthe ^cnp- ^ 
revelation at Chrifts transnguration. Matth.i.2$. Jofefh^^^^^- 
k^ew her not mtiUJhe brought forth her Hr^ borne ^ it followeth 
not 5 ergo he knew her after, fo Ai<?rfo. 1 1 . 1 3 , 1 5 . the Law and 
Trofhets are'^^^ until/ John ^ then no more Law and Prophets 
after John^ it followeth not, Mattb.12.20. hejhal/mt hf eah^e a 
hxuifed rced^ ?»; till fee bring forth judgement to vicfor) ^ therefore 

Rr ^ when 

^^ of the Amlnung Sprit ^ 

^' - when he has brought forth judgement to viftory , he muft 

then break the bmifcd reed^and be no 1 jiiger tender to weak 
ones, M^fr/M4.22. he conjlraincihit Vijciplcs togoetothe other 
fide tillhefcnd the multitude /.-way : then he lent not the multi- 
tude away, when the Difciples were come to the other lide > 
it is ablurd. So Mattk. 1 6.28. the) (f:all not tajle of deat'j until! 
they fee the Kingdome ofGodcome^ ergo, they (hall live no longer 
then they fee the Kingdome of Cod come? it followeth not: 
Af^lf/i. 22.44. Sit thou at wy right harAtilll ynak^ thine enemiss 
thy fcotjiiole^ ergo after Chrifts enemies are fubdiied, he (hall (it 
no longer at the right hand of the Father : Joh.'y .17. My Fa- 
ther work^th untiLhiow and Imrl^e^^ eftj^apTT ergo my father works 
no more after this in his providence, in governing the 
world; what more abiiu'd? iT'/m.4.i3. 1 ill I come, give 
attendance to reading-^ to exhortaUoUy to do^rine ; then muft Timo- 
thy read, exhort and preach no more after Faulis come? The 
place prefleth us to wait on the Ordinances and hearing,un- 
till the day-ftarre, the faving light of the Spirit (that goeth 
before the Sunne and day-light of the vi(ion of glory) fhine 
in the heart ^ to make the word efFecluall ; for though 
candle-light and funne-light cannot concurre to make one 
lights because the lefler light evaniiheth and difappeareth at 
the comming of the greater light , and the moon-light or 
ftarre-light (^f faith cannot be mixt with the noonday-light 
of glory, I Cor. 13.11,12. no more then the knowledge of a 
young child, and of the fame, come to be an aged man, caa 
fee in one and the fame man; yet the light of the Scripture 8c 
the light of the Spirit may,and muft neceflarily be together, 
, . ^ . and are no more contrary , as fFaldejfo and Famili(ls vainely 
tf called th^"'^ luppofe , then the light of the Sunne without, in the aire is 
iav-lUr. contrary to the vifible faculty of feeing within^ in the eyesj 

' the -yp/r/'ns by a metaphor called the J^j-/?^rre, for the Spi- 

rit is not formally light , but effectually only ; for it is that fa- 
culty by which the eyes of the underftanding are ftrengthe- 
ned t9 perceive the things of God ; and therefore called the 
Jpirit of K evelatien^ Eph. 1. 17. the eye-£a!ve is not properly ihe 
light that makes colours vifibIe,thought I may fay to a dim 
figlited man when I give him an excellent eye-falve, fee } 
yve youths light of your eyes. Whm 1 ^ivchimbut that by 


And of the Letter. ^21 

which his feeing faculty is ftrengthened to fee perfeftly:that 
Scripture is not to be layed aiide upon pretended fiifficient 
light of the Spirit^ without the Scripture Jight^ is cleare^ ' 

2. Becau(ethe perfefteft ie/eez/erj have patience and comfort 
in the Scripure^ meditating in it day and nighty ?/. i . and arc 
ftrengthened through reading againe and againe the premi- 
fes, left they faint P/ .1 1 9.49. 

3. Becaufe the Scripture , to every new reading and hea- 
ring fuggefteth fome new thing of God^ as a fountaine that, 
can never goe dry, P/'i 19.96. 92:^93.72. 2 PeM. 13314,15. 

8. That faying, l^emoreof thelettery the lefe of the Spirit^ 
hath truth^as touching the only and meere letter refted on- 
and confided in : but is not limply true, that the more of the 
knowledge of the letter the lefTe of the Spirit, but the more, 
rather of the Spirit 

9. The nearer to glory , when we fhall be cM-^irh , and j^^ 

have nothing of a Temple and of Ordinances ^ and of the ,s co hH! en^^ 
mirror or glaiTe of the word , the lefle literall we are^ that (the i ere of 
is, we repofe the lefTe on the letter , and are the more fpiri- ^^cl^ er,the 
tuall, as the nearer to the morning, the lefle of fraiTe-light, ^^^^ ^f th-. Spf- 
2 PeM.19. I C(?r. 1 3. 1 0,1 1, 12,1 3. But it followeth not that ^-^/^^^n-^/^^^t 
the nearer beleevers are to an immediate viiion of gJoty, the ^^"^" ^ ^'^ *^ 
lefle knowledge they have of the letter of the Saipiure, 
(though this knowledge of the letta- (hall fully be aboli- 
{hed at the dawning of that morning ) for the nearer it bee. 
to the full harvcft, the more abundance of the firft fruits^and 
yet when the full harveft commeth the firft fruits ceafe and 
give place to the harveft, and the more of the morning 
twilight, the nearer day, though the morning twilight 
evanifh when the perfect day commeth h yea the nearer that 
the daVv'ning of the morning face of G(/ifliine in at the win- 
dowes of our foule, when we ai^ in the child-birth paine of- 
eternity, the more of the knowledge ofthe will of God we- 
have, in regard we are, l Per.3.14. to grow in (j^race aridin the ^ 
hpowkd^e of our Lord and Saviour Jefiis Chrifl , and this know- 
ledge doth incliude ^ not exclude the knowledge of the 


22Z of the Anointing Spirit, 

The Spirit is not a part of the rule of faith or of the words 
the Spirit is not the word , the word is not the Spirit ^ but 
the Spirit is that which maketh lively and efFeftuall appli- 
cation of the word to our foules; as the Mafon is not the art 
of building , but he is regulated by the precepts of art and 
reafon 5 and tyes himfelfe to the following of art in all the 
workes of building ; the word is that which tyeth us as our 
guide, rulcj conduft ^ but the Spirit goeth along in a real! 
uniting of our hearts to C/;n/J (as it were) enclofedin the 
word, and in applying the word to our hearty and fo is cal- 
led the anointing. 

10. The fpjl^itualty of our foixUs is in a fort of dominion 
over the letter of the xvord,when our foules are transformed 
into the things contained in the Gofpell^ and we are changed 
into the fpiritualnefle of the word, fo Rom.6.iy. the Gof- 
pell is called a forme, a mould, a lignet, for looke what let- 
ters and charafters are in the fignet of filver or brafle , theft 
fame characters, in length and breadth and juft proportion, ■, 
areinftampedon thewaxorthepaper, the GoJ^e// container 
^h^^^a^'d ^^ m ^^^^ Loxdjc^us^ his image the lineaments of Chrifl in a new 
t^he^a^me^fp?ri- ^^^"^^^ new will , renewed affeftions , knowledge, love, 
tualneffe con-^ nieeknefle, patience,lowlinefle,&c. it is a morall containing 
tainedinthc of Chrifi :, as the figne containcth the thing that is 
Gofpel fi2;nified by the figne, the .Sf/r/f inframps and forms (as it 

were) another Cbr//?*, that is, his living fpiriiuall image 
inourfoule, GaL^-i^. anew ingravingof thenew w^orKe 
and new creation of thefecond ^J^w, 2 Cor. 5.17. on our 
7cr.} I, hearts , which is called the Law in the inward parts , when wee 

have the fame ftampe and image of C/;rz7J, and are changed 
over into the Gofpcl,not into the letters of the Gofpe].»or in- 
to the externall words5but are new-moulded into theSpirit, 
and new fpirituall nature of the fecond Jdaw^ and are borne 
ofthe*Jp/r/r,76/;.3.5,6.the wordis called the feed,! PeM.23. 
the tree is vertually in the feed; the new birth, and new Spi- 
rit we receive in regeneration is in the word vertually,as the 
thing fignitied in the figne; fo are w;e faid, 2 Cor.^.i 8. to bee 
changed into the fame image from gjorj to glory ^ even as by the Sprit 
of the Lord. And the Sfirit lookes to his copy or fampler,and 
looke what lineaments, legs, limbs^ proponion of mem- 

aridof the Letter. 325 

bers are in the \vcond Adnm^ thefe fame the Spirit by the word 
preached, draws and frames in iis^ now the/ecowJ Jdam^thc man 
Chrift, in his rpiricualSj is thcj^n'? boine of every creature Col. i. 
1 5 . Chrift is che malter peece, the flowcr and glory of the Acfls 
Oi'God^ in creating new creatures after the fecord creation^ 
and there is framed onh.'m holineSe;, lowlinefle, meekntfTe, 
humility, patience, heavenly mindedneffc, and the fpirit ac- 
cording to this glorious mould draws the kgges, annes^and 
all oh;^ leverall limbesand members of the new creature in the 
SaincSj and he makes efficacioufly good, that part of the word: 
Learnc of me that Jam meeh^and lowly^ Mat. 11.29. let him take uf 
hk crofc and foL^ow mc^ Marth,l6.24. let this minde be in you tlxit 
ft-w al\o in Chrifl 7ej';%Phil.2 .5 . fo doth the Sfirit change hs un- 
to^/ Sfidi^wd this is the right Chrij\ing of the Saints^^when the 
Lord by the word Sfiriteih^ andofnew^ Naturethus over a-. 
gaine into new fpirituall children like our brother rk'/^/re,^^- 
mong the Sonne s of men^ holy, heavenly, fpirituall^meeke^ low- 
ly like Chrift, though fcecaui'e of in-dwelling fin inall, all the 
new Creatures come farre fliorc of the firft coppy. And when 
we are thus changed and made fpirituall, theGofpelis aftei 
on us/o are we fpiritualized into Chriji and made one with him 
by faith and planted into the fmilhude ofChrifi Rom. -6. now the 
ktters and ch:iraaers or f$unds of the written and preached Gojpcl 
are tranlient things, but the Gofpel and new Covenant in the 
glorious promifes& fpirituall priviledges contained therin ftand 
ftil as the everlafting rule according to whichwe ^re daily more 
and more conformed till we become one fpirit with the Lord* 
And bccauie the continuation of the lifbid up witbGod inCbridyis 
aprotcad:d thread of con tinuall dependence by renued ads of 
hkh-)<>ffatiemeand comforts through the Scriptures^ of growing 
in faith, the word muftgive a daily n^rw objeclive lifeco our 
ta.ta,andthe renuei ads thereof 3 for faith is our vidory, I ^ 
7c>/;.5.and weovetcome by che word Rev.i2.1i. i^ Antimmuins 
can give us a time when we (hall be fecurtd fromrhe tiery-darts 
of Sathan on this (ide of heavc<i, we yedd that the fl:ieild of the 
word is to be layed afide, bucihat we knownot^ fee Ephe.6. 
15^16,17.1 Job;z 2. 1 4.1 Fet.% 8^9. Were we indeed made per- 
Lc\ intitc 5 wichoucr^ot or v/rinckle of indwelling fin in this 
life, and fuch as wce can fiii no more, as Antminim vainly 

Sf ^ ^ bgaft 

of the Anointing Spirit y 

boaft ofthemfclvesasTouvzr, Eaton ^^Sabntarp?^ DendndCrijpe 
will hereafter teach us, I could yceld there were fome Wvc 
colour or hewofreafonto(ay thacweare^ being juftifitd^ in- 
vefted in aftate of ^i/and fare j])ir it ^hcyoud theorbe and fphere 
of all neceflltie of Ordinances^ and Scripcurcj becaufe pure fpi- 
ritsneed nocharadlers or letters of Sciiptare, feals, or other 
ordinances^no more then learned Dodors need th(^ Horn-book, 
toufe the vaine comparifon of Jolm JValdejfo. But we muft go 
in over the threflioldof heaven^ holding the bcokc of the 014 
and New Teftamentin ourhand^ growing in knowledge, till 
we be ptrfcfted with him who dwells in light inacccflabic: and 
lo there is not any thing fignified^ and holdcn torth to us in the 
fcripture^ nor promifed or prophecied in the Covenant oi grace 
Vcut.^^^Ezech.it* ?er. '^i.Ezecb* ^6.HeL 8. lutthecoppy 
extradtor the double thereof is written, ingraven and crea^- 
ted in the fouls of the eleft in which fenfe the aflumption of this 

JVbofoevcT beleevetb/hallbefavcd. 
Mtl^JobHyMariebekeve. ergo. 

Is inScripture and the fame fpirit of faith and the beleeving 
fpokenofbyE/d/^bj lermiab. Ezecbidy &cc. The fame circum- 
cifed and new heart that they prophecied of, is in lohn^, Mary ; 
and fo the Sfirit worketh the fame new heart, and the worke 
er^cftofbeleeving in length, breadth, figure, limbes^ parts(to 
fpcakcfo) that the Scriptures of the Old and NewTeftamcnt 
promife^ as a Painter draweih the portrait, head^ face^ eyes^ 
cheekSjmouth^whol body incolourS:>& al by looking on a live- 
in" man^now how the man7G/;w or tdary^m a rtfled knowledge, 
can prove the fame to his owne comfortable aflurance and 
peace^ is anotb.r thing. But here is nonewdifcovery of God 
or ot the Spirit, which 5.;/rw/2r/I;calltth for^ Sf arises of glory 
pa. 1945 195. for he con plaincth tbat there hath bare no rtfvima- 
now /«rr/;cr ( in this Aflcmbly at Wcftuiinlicr J ?7or ary bigbcr 
attcjnmcnt in tbefc tbings ( joints o\ ilcdrine as tojuffifiuAioUjfand-' 
fiutioH:, faitbjSit.tbeininiftery^ v:ord^Sacramen\Sy v^biibtbey iall 
mcahes ofjciizntion ) tben the Bijhop made and the Sy?iods in Eng- 
lane former/). We grant all, we know no new cur^ nor other 
new way ofjuftificationj then the way David 2ind PouIw^vq 
juppcd Rom, 4. hh 3j4^ h^^ Pf^* l^- !• ^d we glory 


and of the Letter. ^25 

^that v/eeadde nothing to Articles of faith contained in '~ . 

the Scripture ^ we only explicate them^ and vindicate thefe 
Articles trom the falle glotlcs of Pcpilh Bilhops , and the 
fame that ^^ima. obecteth to us 5 might anyobjeft againfr 
the Canonicall Epittles oihbn the Jpojlky and fay^ Tblf fel- weJcnow4i«K: 
low tells us only of jomc oumard tmgs ^ ad outward Ordinances of oi ih. Jami - 
^Cbrifi frecefts of love to the brethren of doing righteoufnejfe , and all lifts new di[^ 
thefe but mitten with paper and inh^ too^^wejee no higher attainments ^^^^^'-^ 0^ th^ 
ii)en thefe that the Prophets Chrijiy and Paul, and lames and Peter """^'''^^ ^^^ ^\^ 
iold Hs y j)c tells m nothirg of any purer or more glorious dipvenes of ^,^^1^^ ^^^^.^^ ' 
Cod or the Spirit^ or J.ejus Chrift 5 or our union with the Spirit^ or 
glory as to j^irituaU things andChriji rifenMtasto Chrifi in tbefiejb 
or under the LaWy of which thefe Ordinances were afigne] we grant* 
wee can reveale nothing but old truths, and we cannot give 
-to Saltma^p any other new cut or fraginent of tnith ^ but 
what the Scriptures, held forth. 

2. Wee can but hold forth outward things^ that is^truths of 
ancient faith , ipoken by iinfull men and printed in papei-, 
and thefe oi'Chrifl both dead, rifen and afcended to heaven; 
and wee confcffcwc can but baptifc with water ^ and can but 
build,plant5water , and are but underworkmen and inftru- 
mentsof words, formes, founds, printed books , and the 
Prepfcc-tiand^foff/^i received thefe and no other thing from 
the Lord, but our Mafter caft doe more, he can , and doth 
by our weake labours, and the foeUpmeffe of preachings give the 
holy Spirit. 1( Saltmarflj can give purer or more glorious difco^ 
Tjeries of Gods of his Spirit^ Cbri-iJefnSs&c. let him take Et 
Nici^elas and Va.Georgs to helpe him, let us heare them, pro^ 
duceyour reafons^&c* for we ever urge this, thefe new difcov eries ^ 
of God or the Spirit , are either revecded in the word , or not 
revealed \ if in the word, then are they but outward Ordi- 
nances,fuch as former Synods have difcovcrxd^uid ib accor- 
ding to Saltmarjbs to be reiefted , if they be not revealed in 
the word , they muft be additions to the word , and fo uu- 
lawhill, Ke7^22.i8. Pcwr.12.32. Prov.^0.6. 

2. The Spirit that comes with niE'wpofitive doftrines 
without the word , muft prove it fohc to bee: from God by 
lignes and miracles, as Chrift and his ApoHles did. 

3. jr^/^i/;^ Malacky^ propheliedof JoknBmi^^ thous:'h hee 

Sf 2 ^ ^ , ^ did 

of th Anointwg Spirit^ 

did no miracles. Let us fee the like warrant, for tliefe new 

4. This Spirit muft be try ed by the word ^ as C/;ri^ was 
Aft9.l^ willing to make the Scripture judge , whether he was the 
A^.^6^l^ MclJiah ovno^ Joh,<^.'^9. T aul ont of Mo/cj and the Frofhets 
Luke 4. lOjii, pi^Qved that Maries fonne muftbe the only SaviourSo did the 
^'^*^- reftofthe^^o,^/^. 

5. Wee are commanded to ]udge them curfed impoftors, 
and not to receive them in our houfe or bid them Godfpetd 5 who 
bring ariy new difcoverics of God or the Sprit , w^hich is not the 
doftrine that Paul and lohn received from the Lord^ G^/.i .8. 
%Ioh,v.io. I Cer.11.23. But F^w/7//?i will have the Scrip- 
tures to beare witnefle to us of 5 and to reveale, the Father 
and the Son; but for the holy Spirit ^hc mult be revealed with- 
out the teftimony of Prophets and Jpodles^ though Chriji our 
dying friend hath left us his will in his laft teftament confir- 
med by the death of the Teftator, and forbids us to expeft 
?.ny farther revelation, Hei.i.i. J{ei^.22a2. 

Is it not fafer to belceve the Prophets znA Afodles 5 upon 
whofe word and doctrine 5 wearebuilded as living ftones 
and a habitation to God^ Efh.2.2Qy2iy22, then to relye up- 
on the word of fuch feducers, as HNichoLpsyVel^ Sahnarfby 
and the like^ who come in their owiie name^ and bring nei- 
ther word nor workes to witneflTe their doftrine, not To 
much as Simon Magus and the Antichrifk^ who bring wonders 
and living miracles to evidence that they are ftnt from God^, 
Faniilifls have no efcape but to fay that their new difcoverics 
are revealed to them by the Spirit to be contained in the 
fpirituall and allegoricke fenie of the Scripture. Now un- 
deniably the Scripture bath a literall fenfe^and here it hath 
a myfticall and fpirituall fenfe , and fo many len/ts, as the 
Pa]ifts teach. So Belkrmine do verb. dtil^.c^.Ttomas p,i. art. 10. ■ 
So Ca]ttanm ibid,Al\>l:on us a Cafiro.l. 1 ,adver,her*Lyra in 2^Rcii.,j 
'Bucanus in Theolojl,' ScoIafHc.far-t.2,c,'i.q,'^. 
?Tow Jiiticsarc I K The famcGofpell-truths in the manner of pi^eaching 
ip.itniiUy and derner'ng of them mav be fpiritually by fome,and lite- 

tangfirinthe* rally and dryly pubJilhed by others; and nothing is thereby 
G;)ipcL cither added or taken away from the fubfiance of truth. But 


and of the Letter. g^y 

duties commanded in theLaw are then prefled upon the con- 
fciences of the hearers in a legal way^ when they are forced 
upon the confciences of the people upon legal mctives^Laiv- 
oWigations^threatnings of curfes & lad judgements^but they 
are then fpiritiially preached when they are prefled upon the 
hearers in a terrible Law-way 3 but for that end difcovered 
to them^that they may be ciiafed intojcfus as to the Golpel- 
fanftuary , and City of refuge to fuch as runne themfelves 
out of breath to be in the bofome of our Saviour. 

2. They would be prefled To fpiritually, as there may bee 
ftill a pointing at a pardoning ranfome , and a healing and 
curing fpirit^ & fo that all obedience muft be new from new 
principles of the Mediators grace^and upon Gofpell motives 
only^not from Hagar and the covenant tending to bondage. 

Nor 3, upon the fame necellity and account they were 
to be performed by vertue of a Covenant of workes. 

What I before faid toucheth the queftion whether the 
formall and laft oh\tdt of our faith be the word of God ^ or 
the anointings ftrength faving, grace and eye-falve of the 
Spirit (as fome Schoolniin , Granado and others affirme the 
latter ) but the word is the formall ob:ecl of faith , the fa- 
ving grace or anointing the efficient^by which we are anoin- 
tedjinabled and quickned to beleeve the word: now the eye- 
falve or anointing is not that which we fee and beleeve^ that 
which we fee is the faving Gofpel-truths we beleeve. 

Saltmariih wit\v Families denying the Scripture to bee the 
word of God^ will have the inward flipernaturall grace and 
anointing to be the only obliging rule of faith 5 otherwife 
(faith he ) its In vaine to write bookes one againft another,, 
for we then but fet letter to letter y argument to argument:^ reafori 
to reafom hut eAI in vaine -without the Sfirit:, as ifCbrid in proving 
the refurreclioii againft Saduces , Paul in proving iultificati- 
on by faith without works^againfffuch as turn the grace of 
God into wantonnes^ had not fet kt:er to letter^ ctroument to ar- 
gment 5 andi all in vaine 5 for they remained frill blinde s yet 
Chri(i and ?aul convinced and iilenced thefe obftinace wrang- 
lers by the \^ord of God , without powring the Spirit on 
them without whofe power they remained unconverted and 
hardened againft the truth 5 the formall objeft is that into 

Sf 3 which 

^ of the Anointing Spirit^ 

"^""^ which our faith is refolved when we give a reafon of our 
faithj as thus, for what caufe or formal! motive doe you Ice 
with the eye of faith^and believe thatM^r/ei \on is thcMeJfiahy 
t^ only Saviour ye do aiifwer^becaufe fo iaith the Lord in the 
Old and N. Teftament^ and that is the true ob;eft 3 but yee 
doe not give an account of your faith 5 when yee anfwtr I 
bcleeve it becaufe I have eyes within inlightned^becauf^e that 
is not to aniwer what is the true ob'eft of your faith ; if 
any aske yoU;,upon what morall grounds goe you to Rome? 
yea give no reafon 3 if yee anlwerj I goe to Kome becaufe I 
have a will and a locomotive power in the nerves and mu- 
fcicles of my body to move^, for now you aniwcr by the effi- 
cient caufe when the queuion is made of the formall ob-. 
j^ftive caitfe. If anyaske, why doe you fee colours in day- 
light ? yee doe not anfwer, becaufe i have eyes and ai^eing 
faculty \ but to the former you fay^ I goie to Kome for /uch 
bulinefle , to the letter i iee colours in day-light y becaufe 
they are feeablej and colours cloathed with light before ray 
eyes : fo i /o/;.5.io. he wat helcevetb onthe Sonne of God bath 
tic witnejfj within b/w^that is the beleever hath obieftivdy the 
tiie truth ftampcd in his htrart ^ but the anointing by which 
he was inabled to receive the teftimony and truth, is not for 
that the ob'ieft or the thing beleevcd or received^ but the fa- 
ving helpe by which wee are ftrengthened to bdeeve and re- 
ceive the teftimony 5 the inward /peaking of God to the 
heart^^as Juguflinefaith^lib.ii.confcfc'j fme (lrefitui)Aal^aruniy 
without noiieof words 5 is the faving apprehending of, 
Cbriji and Gofpell-truths^but it is not the thing or obth fa- 
vingly apprehended : the day-ftarrein theheart, isnot the 
Gofpell-truth that wee fee and receive, but the light of 
Chri(i inabling, and the Spirit ftrcngthning the foule to bc- 
leeve and receive thefe Gofpeil-truths^ for without the day- 
frarre and Spirit, no man can fee thefe truths. 
Ai 'he 6orp<rll 1 2 ITpon the i^rincipl^s oCJntinomiam and Fawili^fjihcie 
t' A I '^^^-^ and the like Gofpell-promifcs, I will give jou a m^w hearty and a 
nn^ . mtcrc ;?ti«? fj'irit : Behold I jn^ke dU things ?i^w^ a bruifed reed ft)all bee not 
k llin ' 1 Iter ^^ ^^^^.. ^^^^ ^^ ,^^ ^^^^^ t:\i'.:rr wear) and bvavj ladcHj and I will 
;w . iC t. /- If, ^^^-^ ^^ . j^.^ ^j^^^ commet)Iwillii no n^ife caft away^ but will Taife 
b.m ii} <♦/ li^ Ujl day 5 lec iM pave m monj cme hjyond eat^ &c. 


and of the Letter. 729 

are as literall an d Icgall being written and preach ed^, and as 
carnaii^'ibr they value them to be but outward ordinancesj 
as this 5 Curjcd be every one that abides not in all that is xi^rittcn in 
the Law of God to do it s or as the very Law and Coveiiant of 
workes y which promiftch not any new heart ^ bat preffeth- 
the Law in its condemning rigor in the old heart : for tiie 
Gofpell is but a form to them^and theie Gofpel-promife? of 
pure fr^e grace as oppoiite to theLaw of works in their gra~ 
matieall fenfe, are but carnally legally flejhh, outmrd vijtble 
f^meSy 271. now to u^^ the promifcs of free grace in thac 
which they ligniiie and promiie are no killing letter as the 
Law is^ but the mini'l-ration oftDe Spirit and of life , extept wee 
fay, the pjcomifcs^ of the Gofpell are but faire lying wordsy . 
andthat God intends to keep nothing he promifes to us^ 
and no more to give a new heart in Gofpel-promiies nor 'm 
the La^'^^i which und ^ubtedly is falfe , when- #e conlid'ei^ 
the word of God ^ efpecially the Goj^^e/ 5 the rpiriamlity 
thereof above and beyond ail letters and charafters^ appea- 
reth in that, 

1 . The Author can be none other but God an infinite and ^ 
glorious Spirit. 

2. The matter fpirituall , fo heavenly l> as the imputed ^t ord fti- 
righteoufnelTe of a flaine Saviour ^u ifyingthe ungodly^ ntuallbcyci^ 
eternalllifebyadefpifedand cruGi.iedma^ibafomed in an figures and let- 
union with God 5 a fpirituall communion with God^ mor- ters, in every 
titication to every thing eminent to the creature^ the hidden confideraticn. 
manna^the white ftone5the newfia-me^the flelli lying down in 

the dufr with the feed of the hope of a glorious re- urreclion^, 
the inviuble imbracements of C/;r/^5 love-licknefle for him^ 
joy in tribulation^ &c. all fmeil beyond chambers ^ paper, 
inke, or any thing vifible, 

3. The forme is fpii-ituall, if we confider the Ma:e;'ry -^Di- 
vinity 5 the omnipotencie of Cod fas it were) inftamped 

OB it. , 

4. The end and intrinfecall effects are mod spiritually for 
it changeth men into fpirituall and heavenly Citizens of a- 
nother worlds deadneth them to the created glory of the 
creature, peirceth between the marrow and boncs^ even the 
LaWjpartof it is jharfertben a tw^-edgedfiverd^y feirmgevento 


2 2Q of tht Anoynting Spirit^ 


tbe dividing d[under of thefattlcand^iritandto thejoynts andmar* 
rov;^ and if a dijcerncr of the thoughts and intents of the hearty Hcb. 
4.1 2. carrieth along Chri^i to the foiile ^ caileth in a liinipc 
of love in the heart , that contrary to nature and all the 
ft;ong impreilions of nature^ it ftampeth and fealeth eterni- 
ty, heaven^ appreheniions of glory beyond all the vilibk 
feniible borders of time, dayeSjlife^royalty/athers^mothers, 
children, wives, lands, inheritances, and that on the tables 
of the foule. It is in upon the Spirit ^ downe in the reines, 
and yee know neither doorcjwindow, norpaflae;e, itcanic 
in atithen how dorh the Spirit aft with the wora.' fo all the 
aftings, motions^turnings, ebbings, flowings, varjous ups, 
downes , high tydes, hell-downe-caftings , heaven-vilits, 
raptures of love, fignes of joy,aftings of morning-dawnings 
ot eternities glory , are more hardly difcerned , then the 
growing of the bones in the wombe of the woman with 
The Spirit de- j ^. por the exercife of fpirituall afts, through the Spirit^ 
teimineth the ^^^ ^.j^^,^ tc.tihe a fpirituall being in Chrifi , when the ftraine 
f irhmirman^ of our converfation runneth moIHn a heavenly communion 
according 10 with God, and we have our City-dwelling and convennifi; 
thcexcrcifc of in heaven, our love, our heart, our life, our Lord, being 
*^*"« there and upon thefe grounds as ri/cn with Cbrifl , wee are 

there^ P/;/7.3.ao,2i. Cc^/.j.i^a^;. Mattb.6.20^21, Het. 19.19^ 

2.When we favour much of theSpirit,and the breath that 
comes out of the mouth, comes from the abundance of the 
Sfirit in the heart, & the fpeech is much the language of Canaan^ 
ira.i9.i8.& fmelleth of a favoury heart,Cc/.4.^.fp/?.4. 29,30. 
And though humane wifdome&: learning in the Scriptures 
that ismeerly literal, be not of it /life not idolized contriiry 
to the Spirit,but is capablcof being fpirituallized & height- 
Hcd above it felfe, and is aftually gildcdSc skied with faving 
light coniming from Go J in the h.cc of C/;r/7?, yet v/hcn the 
Spirit reigncs, all knowledge, learning, and arts are hunted 
for only in order to a faving communion withCoJ, and 
when in the crcatui^ and gifts the fpirituall man feeleth and 
taftcth nothing otChrifly but mifTcth Chnft in all thefe.they 
aix as taftelcflc to him as the white of an egjge , yea all drv^ 


and of the Letter. j^ i 

iaJjelefTe, dead> his L§rd J cjmii not hi l\i^t empty gniVe^ 

and therefore his heart, lodgeth not a moment there 3 Carh. 

3.5 325354. ?/;/7.3.73859.yea thefpiritual man fathers no good 

upon the empty creature 3 I Cor.3.8. the creatii re fmels bf 

fieih and vanity to him5 Zcich,^.6. '' 

- 2. Ordinances 5 inherent righteoufnefle, faving grace 

,created3 becaufe creatures arefaluted by him as creatures^ he 

gallops by them as aPoft that feeth them not to be his home^ 

.but a far other poorej Iean5and defpifed nothing in compa- 

rifon of Gir/j^ 5 in point of confiding^or glorying : for the 

.gold-bracelets ai^ not the bridegroome 5 the Spirit aimes, 

pants, and breaths after a perfonall enjoyment of God hinl- 

felfe in C/jr//J.The joy and comforts of the Holy Ghojl to him, 

are but accidents 3 created chips 3 and fragments that fail i^^'R^'*^"^ 

from Cbrijl. 

3. The Spirit carrieth the foiile from the fight of all 
things as from vifible ob;efts, things created of God , up to 
the bofome ofGBd^ and there the ipirituall foule loves3lives, ^^'^ 
breaths^ dwells. 

^v 3 When the outward fen fes fuck fpirituall apprehenfions 
cue of earthly thingS5 from the Well ofhcob Chiift draws a 
confidjrationofthe Well of life lohn^. l3-^4- F^«/ pofTibly 
from his Tent-making, drawech thoughts of the falling of this 
Tabernacle of clay and our being clofed with our houfe from a- 
bove, 2 Cor.5.i;,2. (o the outfide of the creature, the skin of ft 
that lyes before out feirfes is turned into inward and Ipirituall 
thoughts of God. Becaufe the bdeevers fenfe of fmelling is 
ipirituall and draws all in co God. AvA minij will, aff^ionS, 
thoughts, intentions; tongue, yea^and thcnacurall aftionsdr 
caiir^, and drinking are fpiricualized, and for God and his 

Nor could I thirlve that ^,s touching the order of marfhelling ThcorJcrof 
and drawing up oilrfpirituaU rh-ughis and adions^ as why we a<^'agin fu- 
doe this fpiritualUaion firft, Ais^ecohic this third, why we ^^^"^?^*' *<^i- 
iTiarfhall this Petition fir ft, this fecond, bu: this ranking is not ^J^^'^ '^'^ . 
fobound up by the rule orScripture; buta fpiriruall foulein ^^"^^^^4^*- 
the order of hisadinp, i':ciiKdurni^rim &piiciius^ is carried on ri>- 
by the only free blowings of th^ (pir t of grace^) lt^5 true, the 
'acts oiuft be regulaccdby the word^ that v;hat we petition for, 

T t muft 


of the Anointing Spirit^ ^ 

muft be lawf ull, and muft be warranted from the found Do- 
ftrin of the Gofpel acccr Jing to the proportion of faith, but the 
ordering of them often coineth froni. the Spirit of urtcrancc ancl< 
fo iaimediatly as ii'^s hard to fay at leart ordinarily & in a fet coi>- 
ftantriJe, there is any confulting with Scripture, reafon^ me- 
mory, art,, but the imnnciiate breathing of the fpirit order- 
cth and rankethalU Andthefe fit words like apples of gold, 
not others, which meets,fc/c & nunc^u this time;>with the heart 
•f a finnet and catchethM^nbw, Peter, 5<j«/ , flo weth from 

2 This Major Propofition, whoever beUcv fhal/be favedf k 
certainly knoweaby the light of .Scripture, when the Spirit is - 
pleafcd to open the eyes^ to caufc us to £cc and beleeyc^ faving* 
. ly this trueth 

But this ;t(ruaipuon» 

Butlbelccte. I5 proven not by^^ 

the fhining light of Scripture, butinthe"kindcf re fled: know- 
ledge that is cjieare by the light of the fpirit, reflcft knowledge, 
I take, is* the immediate birth of the Spirit, in fo farre as it is 
rcfltiJl, for when it is to bee proven by difcourfc and another 
fyllogifme, thus. He that loveth thebrethern htieeveth. But I love 
tbebretbrcn ,ergp^ Ikleeve. The alTumption which is note- 
vcrclcare but often needeth an higher proofe, muft either bee 
made go^d by another Scripture, and fo in infinite, or ye muft 
come to fome immediate light, comming only^from thc-fpkir, 
yc cannot go in infinite, for ) eleavc the foul in that cafe in per- - 
pctualldoubting,anJ thcrfort (ome immediate light there muft 
bptQ difceme (uch a thing asthiS3 which is noc knowen, by 
^the light of nature, for the objcft is fupernaturall, and the light 
of Scripture doth not fcrve thcturneif we fpeake of a rcfieft • 
knowledge on which the confcience doeth reft without any . 
further prjofc, becaufe the fcnpture procveth not to you, that 
either you, inch a man, by name beleeveth, or that the cha* 
radcrs.ot bele-iving, to wit, that you JoJb;;, Anna by name, 
luVL^the brethren, that)QU kpow bim^ bccauje youi^eepc bU cem-- 
mandments more tian it doeth evidaice the lame to any other 
by n me, and fj exc.pt your name were in Scripture, nothing 
can be proven by light of Scripture, as touching the truth, and 
cyidcut and clcare rcfclcd knowledge of the afliunption, Butl 


The affumpti- 
•n of a fyllo- 
gifme of our 
rcflcft afts of 
knowledge of 
our fpiritull 
ftate is at 
Icngh provrn 
only by^lenfe 
monyof the 
fpinrt without 

and of the Letter. ^27 

bclceve, cxcepc you fay a major propofiticn can prove an if- 
fumption, and make this a good confequence all that belecv^ arc 
faved:^ ergo, John and Anna arefavedy which is no ^^ood con- 
fequence, & can not fettle the confcience,or that this is a ftrong 
confequence crefe that keepehis comtnandements, thofe that 
love the Brthcren, know Chrift favir^ly, and are tranflated 
from life to death, ergeljobn^ Anna^v/Qztc bynamcfuchas 
know Chrift favingly, and are tranflated from death to life; 
cither muftthe aiTumptionJ, Joiiw,- Anfui^ we an [uch as k^epe 
his commandemmtSy and love the Brethren ^ be proven by Scrip- 
ture, which is unpoflible, except your name were there, oc 
then by fcnfe and the immediate light of the Spirit. But the 
truth is, from the book of nature yeie may prove, all that have 
lift and perfeft eyes fee and difcerne colours , but except it 
bp in the booke of nature, thsLtJohnyAnna^hzYC life and per- 
fect eyes, or except by your owne immediate light of fenft 
and life, yea prove that Johtty Annay have life and eyes, ye 
ca^inot make good that John^ Anmy doe fee and difeerne co- » 

lours, if they ftiall thereof doubt. 

2. Our Divines upon warrantable grounds of Scripture 
fay as Ik^iowyhe that bekevetbjballbcfavedfby light of Scripturcyond 
Jkpow that I beleeve by the teflimony of aninlightned conjciericl h f6 
iknovj that I fee colours both from the (hining of the Sun, 
and from my owne fenfe convincing me, even fo I know by 
Scripture,and Cain knowedl, he that hates and malicioudy 
kilieth his brother Abely is Condemned; But wthat Cain m^y 
know he hateth and malitioufly kilieth his brpther Abely he 
needeth not to have it proved to him by Scripture, his owne 
conlcience can prove it. 

7. Ifthenthequcftionbe, v/hether or no the Saints doe How 6r the 
fo grow in knowledge ^ that they molt ever leave place for Saincjarcto 
new light from the Spirit? leave room ft|^ 

I anfwer in the fenfe the Se&aries intend, it is moft fal/e ; '^^^ ^^' - - 
for fobny Fauly and the Saints know and are perfwaded that 
Cbrifiy Codman dyedf$t /inner Sy rofefor our rigbteoufneffe^jufUfietb 
the un^^ly that beleevcy&c.Sc other^manifeft Scriptural! truths, 
not hindamentall , as that there w^re eight ferfonsfaved from fv..^j;4 

drowning in the arkf ; fo as it is blafphempus to fay thsy leave J ' ? 

place to a new light of the Spirit to belc^e the contrary of 

Tt z thcfc 

22± of the Amwting Sptrti, 

thcfC) to wit, thftt Chrifi Ced-man iJyed not for/inners^ as Fawh 
Uh teach:^ and tbi t be rofe not for our rijt^hteoufnejfe^tbat beju^ifieth 
HQt tbe ungodly that belcevi: in bim h and that there were not eight fer-» 
jcnSy but tnly iwofAved in th& <irke. For this were, 
; : J< To Iplc the oW true light 5 to get a neiv falfe |ight. 
-' : 2») This Were to fubvert all certaimy of faith , andto 
dojibt of all we beleeve. 

3, This were to make the Spirit of tnith the do(!l:or and 

uacher of lyes anduntruthj for of two fontradiftory truths 

the o^e n^iufc be falfe : but God is light and truth, and there is 

m d^rk^nejje in hint ^ and fo th« Spirit cannot teach two con* 

, ' tradiftoric wayes 

If we make the gueftion whether are we to know and 
karnefobythe Spirit i^ that we muftr grow in knowledge 
SA^d light of old truths to know thi?m more di/>inctly and 
Vf'iih a bighei^ raeadire of farthier knowIe<lge whkh is jiew^ 
not innature^^ ^t in degrees ; we acknowledge inthis fenfc 
»fW lifi))t^ becaufe, tli€r:e are neiv coo Sequences and dedufti- 
ons of the Spirit from the oldthithsimplicitely, and more 
dai'kly knawn wJhich were not fo diftin'i3:Iy knowne before, 
^nd fo aft^ ages hath more light then former ages,and that\ 

I . Tbe leafl: of the Kingdome of God is greater , in re- 
gard of faving light, then JohnE^piff^ thegreateji ef Prophets. 
... : r^ Under the N* Teftamcrtt^ its f^id , they pall not teach one 
^ Mnother^ but they paD be all taught 9fGodj Jer.31.34 Efa.54. 11. , 
wliich was fulfilled in part in Johns time, andwheq the 
^foftle wrote to the Hebrews, i loh. 2. ly.Heb.S.i o. and the 
Sfirit k to be fowredon al!jJeJhjd,s was prophefied, Joe/ 2/28529. 
and fulfilled Acis2. when the Holy Ghod was Cent downe, as 
Winy new dc- Peter faith, but I judge, though the day began then , yet it 
iiuaioFis from was bur tlie morning & dawning of the Chriftian Summer 
ancKiu truths feafon, that is to endure to the end of the world/and tb^rc- 

which'w^crr'' ^^^^ ^ ^^^^^ ^^^^^ ^^ ^^^^^' i(thcf€ Prophelies bee fully and 
Lownc bdorc compleatly accQmpliflied, Efay 2.1.2.^ as touching the peace 
or-ly implicit- that ftall be under the Mefjiahs Kingdome x ^r that which is' 
\y and in the Efay 1 1 .6,7j,8.efpecially that v.q.FoT t}>e earth (fyallhefuU o\ the 
anrcrcdcm not kjjowledge of theLord OS the Waters cover tbcjei^nd that oflfaiah^ 
diftinaiy. ^Ij^jq^ i^yi9y^Qy2iy22^2^y2^'^^. t^nd tliMv. 2 6. More<^ver the 


and of the Letter. ^^5 

light of the Mdotic /ball be as the light of the Smne and the light cfthe 
Sunnejhal/hefeveri'fold^as the light of [even dayes^in the day that the 
Lordbindetb uf the 'jreacb of hii people ^and kealeth the ^roak^cf their 
v^und : a,nd th^t of Ifaiabch,^^, and ch. 60.C.61.C.62' ajid 
of divers other glorious Prophelies ^ which I humbly con- 
cclve, God rtiall fuJill at the incomiriing of the Jews to their 
Mejfrah at that refurreftion from the dead , when Antichriji 
(hall be fiilly deftroyed, and the riches of the Gentiles added 
to the/eweXjthere (hall be one fhepheard and one (heep-fold 
and admirable unity and peace like a river among the 
Sainrs,and though Seftaries of old in Germany ^^ now in Eng- 
land^ doe it by the Sword, we have no prophene that that 
(hall be the way of God, or that C/;r/7f fhall have a perfonall^ 
cxternall vilible glorious reign on earth 5 and the Law of 
God ii exceeding broad^zjid containeth the unfearchable riches 
of Chrift, for who knoweth all the glorious deduftions and 
conftquences of knowledge contained in the word ? and 
who can binde up the Spirit that he fhould not reveale more 
ofChrifiy and more yet till the knowledge of the Spirit co- 
ver the eardi? But this new knowledge is of ancient truths^ 
and the Spirits ancient truths made out in broader and lar- 
ger eonfequences , and not fuch as deftroyes the former ar- 
ticles of ProteHant Religion 5 in the faith of which, millions 
are arrived fafe to heaven ^ and ai^e now up before the 

Sahmarfh in his late giddy treates^gathers thefe articles of 
Proteftant Religien together, 'and as chalke ftanes cafteth them 
away, and will lay a new foundation^ and put in z figurative 
Saviour ofH.Nichoiis and make .a new building of his 

15. N^or is the preaching of duties , yea even of fiich as Preaching rf 
are external 1 and obvious to the eyes of men contrary to fpi- duties or of ck- 
rituall teaching or worfhip in Spirir^for then ftould it have ^"^"^ ^ worfl^iip 
btenour Saviours intent, Joh.j^.. w4ien bee will havens to \f,g^^'^^J,|^^j^^^ 
•wcrfb'i^ him in ^irit and truth 5 to rf move in the iV>A^ Tef^a- theSpirir, as 
ment vocall praying , bowing of the knees to the Father of An:i;,omians 
our Lord Jefus^ contrary to Jcl.20^^6. Paulhieetcd dcw^e and^^-^^^^- 
prayedwith ihem all^ Eph.3.14. and helhould not charge us. 
Doe this in remembrance ofme.^ and obey thefe that are oz-er vo«; 

Tt 5 " if 

^^^ of the Anointing Sfirit^ 

— -' if it were fo, yea all the exhorting of the Apoftles that children 

cbty fnrents 5 fervants their majlcrs^ brethren admonifh one another^ 
fliouldbe againft the difcoveries of the Sprit to the ApUles and 
and Saints^ upon which ground Antinomians will have all the 
government of theChurch^mward and in the Spirit and in- 
viable, as if one and the fame worlliip might not both bee 
cxternall and (pirituall. 

' And now the Army fend Laws to the Parliament to remove 
^ the penall ftatutes againft all hereticks, what ever they bee, 
Arrians., Libertines^ JDavi Georgians^ Familiflsy Antifcrtfturifisy 
fuch as deny there is a God , a Saviour that bought them^ Antino^ 
mians^ ^72 J what hel can devife^that their impure conventicles 
and Churches may be tollerated through out all England^cX'^ 
cept only Popifh Recufants and found and proven to bee 
fuch 5 bccaufe the Pafi^s di^urbe the peace of the liate y yet 
under the dccke, this lyes hid, that all Religions^being pro- 
feflions of the outward man, are indifferent and no finne in 
any worfhipping of the Devill, or any creature. 

Yea there is nothing to be builded in favour of Famili(ls 
What the Law on the Afojlies words, Tiom.S.a. For the Law of the Spirit oflifcy 
of the Spirit of jg indeed the indwelling Spirit of fanftification,mortifying 
^ the lufrs of the fmfull fiefh , called a Law^ in oppoiition to 

the Tjranny ofjinne^ and this Law as it is in Chrift^ is the Law 
of faith and of the new Covenant , by which wee are freed 
from the dominion and overniaftcring power of finne and 
life, and as the Law is in Cbrifi^ we are nieritorioufly freed, 
as in us, we are freed by begun fanftilication , as a new Ma- 
iler frccth us from fiibjeftion to the old. 

9. We are then fpiriraal],when we oBferve the wayes and 
r!nr:.»ftcr5ofa various aftings of the Spirit in externallsalfo, ashnw God 
li^'ju"^' ^^ fn^gefteth motions into fome by the crowing of a cocke, as 
by it the Lord caufed Peter to awake , and by the appearing 
of a Starjfomc come toChrifi by the working of a miracle or 
a wonder or rare providence in Church and ftate others are 

^. When we obfcrve the Spirks various diftenfations in 
A^ "?» (piri. J^^dingfbme through hell and deaths and defpairesto hea- 
luill^ Q.rii;;;i- '^^"> ^j 5^3.1 «>. and that from their youth, and in feeding 
go. '^ others v/ith the flower of wheat , with the hony combes of 


and of the Letter. ^^7 

inward and rpirituall feafts of joy and confolaticn, 
filling them with marrow and fatnefle. When the Spiric 
tbbes and i^owes to the fenie of a beleever goeth and com- 
nicth 5 ca^leth do wne and bcnightcth the foule , and againe 
ihineth in gK^7 and beauty. 

3, Whenwe obey the breathings of the wind^ and yecM 
with chearfuhieile to the comforting 3 {hining, witne Hng^ 
fcaling, inlcU'gingofthe heart with bjIdneireandaccefTe^to 
the over'oyiha. rrentheni :g, qnickning.direfting, inlight* 
jiing^ con^'rmin*; works and aft- of the 'Spirit. 

4 W hen we obey from frecnelu ard t '1 r fwect attraftions 
of grace, from a Spirit of love, no^of k;.r- ?d Taw- 

5. When xce trytbejpirits : for the dimibc knocking: ofre- 
velations without , or contrary to the word^ art nc n\.m 
Gody and whei> wecanUidge that Hre, heat^ eagcrneJe of 
afFeftion ia praying for a way, a feft , a war re , when wee 
hate the contrary fefl:, Presbyterian, as we imagines is not 
fpirituall boldnefe and freedorae. of heavenly accefle to 
Cod through Chriih 

6. When we inclofe not tKe Sfirit or God in the letter or 
found of words, nor obey for the awe of dead characters or 
founds, but formally are led becaufe the ^p/r/'r goes a^ong 
with an obliging precept, or prcmife,and we adore nor dead 
cliai-arc^iers and founds, but tremble at , or fubmit to the 
word, for the thing fignlfied,' and doe not ieperatc the f ?gne^ 

and the thing fignilied'*: therefore Saltmar(^J is farre oat when Sparkles of 
he denies the difiindion of GojpH'ordinancei in offofttion to kgall gIory,p.27 1, 
ordinances^ becaufe (faith he, p.270.) nothing is pre , fpirituall _ 
divine-Gof^cl^ hut thatr^bicb if liaht^ life^ glory^ Sfiril : forhee ^oTdTo ^F^?n - 
taketh the fruit of the Gofpell and the (pirituall efficacy of 1.^5,5^5 ^'|y"^g 
theGofpel for the Gofpel. Bat as the Law is one things to or iLidcw of 
wit, he that dotb thcfe things {hall live thereby ^htn\\y Law , and^h: ccicmor.ial 
aftuall obedlenceto this Law is a farre other thing fo the |^^w tin .pert- 
Gofpel (hethaibeleevethJiMlIbefaved) is truly Gofpel and a S^^^^^^^^^ 
Gofpel way to falvation, but actually by thegi^ace ofChrift wiicrcn and 
to beleeve is a farre other thing. preached to be 

Saltmarjb faith , the letter andmtxcard forme if a thing, tJ)4t fe- the cvcrlaftmg 
ril!:etbmh the w/c^ which is fpgkcn of meat and dri^ike, that ,^^'^P^^ 


338 of the Am)ftting Sprit ^ 

ivaflc away while we ii(e thcnij and as Cfcr/Tf" iakh^Mtfftb.i^, 

17. cnm mo the belly^ and are ca^en out with the draughty not of 

t\\z \vritten Gofbdl which perifhcrh not as meat and drink, 

but both in the letter , and the thing fignihed hath indured 

fincc Mofcs and the Profhets were^ and (hall doe to the end of 

the world 5 and in regi\rd of the thing fignified 5 Chrifl the 

)ca and amen of all promires(which we doe not feperate from 

the figne and letter ) is an eveilafiing Cojpely ReveLi^,6. and 

thexvo^dtkat endnreth for ever^and perifheth not^as corruptible 

things doe 5 1^^1.1.23524325- fiich as are meat and drmke 

that:are made for the belly, and (hall be deftrayed with the 

l^lly/o the Prophets dye^^hut their word doth not^Zaeh. 1.^,6. 

yet Saltmarfh tcUeth us the minde of the Familijis as fome of 

his Sparkles of glory^ 247. that outward ordinances areferifhing 

and €vam(fjingfl:adowes , liich as circumci(ion , /acrifices and 

old Tefi anient Ceremonies, for as thefePaff away ^ when the 

body Chrin cameyfojhalltbey at the comming of the Sfirit:> and they 

being the beholding of God inaglaffe^ I Cor, 13.12. there conies 

an adminiftration o( aU^Spiritym which thefe glafles mu(t be 

broken then we muft fay, reading, hearing, preaching. 

Scripture, feales are as unlawfull now to Familifis^ as falling 

from Chrifl:^ and denying of the comming of the holy Spirit, 

for touft Af(?/ei Ceremonies now , were to fa^ from Chriit^ 

and to deny ChriH to be come in the flefh. 

2 Cbrifi k with his Difciples to the end^ m preaching and bap- 

^ Ordinances of ^jj^j^^ Matth. 28.19,20. and Paul chargeth 'timothy to keepc io- 

wordTanT vioiably, and unrebukably this command of prophccying^ 

preaching are preaching, found doft fine, reading, meditating, i Tim. 4. 14, 

to continue to 1 5,i6, to tcach and exhort, i Tim.6. 132. and of governing the 

the end. HoUfe of God. by Elders that labouir in the word and doArine 

and fome that labour not in the word and doftrine , i Tim. 5 

1 73 ^ 85 19, 20, 2 1, &o. even to the appearing of our Jefus Chrifl 

I Tim. 6.14. 

Icis knowen that Swench^f eld dcm:d the Scrfpmre to bee the 
word of God, and made only rhe internall inrtm(fl of the mind 
the word of God, fo faith Palladium de hercftbus l:u)us Trnpris^ 
and bis owne writings, and fo doe Saltmar^ and T>cU 

When the Holy Gboft highly extoUf ; the word of CiiJ^and 
\ recommends it to us , he cannot n^ ane the inteiiiall word 


^^^-•^•■^■-•^ 1 . 

ami of the Letter. 559 

or the Law of the &^int ^flife vpritten in the heart^but the prea- 
ched woi'd, AS. 6'^' wc will give our [elves to the miniflery of the 
nor Jj that isj to preach 5 and not feivetaBTes, it cannot be 
a mini^iery of tl^ iaternall Word > and U'w afthe Spirit of life 
in Cm^ J^j ^1 that internall miniftery is not given to Paul of 
^Hlh-, x^ho Are notlmg^ Job. 1 4. 3 5 * the word which y ok heart is not 
tnine^ this was not the internall word, AOs 1^.26. tD)on if tbt 
w^Til %f\uhamn knt: 46. it W4f neajfary the word $f God^)ouldbe 
jpokcn ^9 y{iu • the inicmall word was not (poken to them^ for 
tjiey blafphemed , 2 Jhfff. 314. if my mM obey no} tut Word not 
fkchaone : none can difobey tlieinteinall word, J^^iw.l.ij. 
ifgn} man U $in be^eroftbcw(trda7iddocitm: rebelling agamJ} 
^he Lord is rebelling againft hif word^ Num.20 24. becattfeye:t 
nk^lfed againfi my w$rdj yeefhaH mt ent'er int9 the land , Ifa. 30. 
1 iji 5. b^^i y^^ d^ife this, mrd-^'-thii iniquity ffxUbt to yon a 
breach : not to humble our [elves at the word is not to htrmbltf 
Qur felv€5 before the Lord,aCtro. j6.1 2*2^rf^i^mf> did that Y^ich 
WJS ^ili ift ^^fi^'^ of the Lord biiGod f and btmUedncrf himfelfe 
before Jeremiah the Profhet Clf^eakjngJ from the mouth of the Lotdy 
Mat. 10.3 2.k tba^ dmiefb meifistith Chrifty befere menjxviltien^ 
himy but MiJr^S.t; Jaft, be that (hall be cfhamedofme and rny xpords^ 
f^c.to be aftiamed of the txuth and word of the Gofpel then^ Sparkles of 
is to be afhamed of Cbnfl y and to deny him. What then ^^"""^'J '^^ "^ 
(halt be iaid of ihat which Saltmarjb (aith ? 49 outward admi" 
nitrations whether as to Religion^ or to naturall^civiH and moraUeon-* 
fid^rati^ns^ 4r« only the viftite affearances of God as to the wortd^ qv 
in t\yis creatim > orthtckathingofGod , being [uchforwes. and dif 
finfations as Godfuts an amongfi men to af^feare^ to tlxm in : this k 
the garment the Sonne of God was cloathed with downe to bkfeet^ or 
to kii IfiWe'l^ ^feari^HQ^ — and t& worfhif [ucb an adminjtration when 
(^ m i^me 9^t ofii% if to reor^' an Jdol^ an image^ n ft^rme without 
Q(^,, t^ranynMmh^^^i^^'OrfG^inity [avi to him (w1)oasPmt 
[A^ib^yk^lBiei m IM H k nathing^ i Co*.S.4. 

/tni^ W(^U4 Salting and Prf give 115 Annotations on the 
"^^^ ^ they (Kaiv^^ fiirmifh ui with many mongers in Divi- 
i^rity • ^^^ ^ npi.aketh t/;e ^armm xph&rewith the Sanne of God 
i^.4^^i4ihedyKcyi.i. all die formes of Wo^iliip whei'ewith 
God maftifefted hlmfeWe tothc Jcwes under the Law , ta 
Ciir^i4Pl t»4« th^ Gorfpeiy y4a^ to the hettficn that had 

Vv but 

gj^o of fhe^ Anointing Spirit^ 

Divcrs waycs but iiaturall and civill Revelations of God; Shall wee aske a 
gmd fonncs o£ warrant for playing thus on vifions^ types^ allegories? Far 
Tft^dof ^^i^if^^ ^^^ "S^ ^he Spirit taught them fo. 
Icavi'nTthefe ^^^^ I. what Spirit made Cbrid the Son of God Mediator to 
formes, and af appear to heathen in thtir Poets-Religion, their Idolatrous 
cendiug higher images and falfe Gods 3 for they worfhip devills 5 not the 
and higher. Son of Coci, LmM7.7.Pe(/f. 32. 1 7. P/.106. 57. 1 Cor.io.20,21. 
from »^tura , j^ ^^^ l^^^^ ^ faving of every man in his own Religion? 

tocivilland j r - 1 • r^ j- i 1 r • •» 

niorall Reli^i- ^^^d a favmg revelation or Gea in the workes of creation? 

on/rjmihcnce 3, What ground of fo many circles andjiew formes of 
to Law^then to Religions, a natural/^ civil! or moral! Law^ Joh.Baptifli way, 
Johns baptifm,. cbridswzy in tk.flefhythe Sf limits w^y^which is (fay they) after 
^'^^" e^flc^ Chrifts afcention to heaven3 all glory ^without ordinances^ ataU? 
then to pure the Serif ture tells us of none but Law or Gofpel , and the 
Gotpcl.thcn to Sonne of God is in^none of thcftj withoirt Law or GofpcU 
pporc and sU- that we read of.' 

Spii't'^^ ^^^^' 4. That we worfliip God in all theft formes acceptablyjinr 
hfts phaacici, ^j^^ heathens way of adoring Jufiter and Bacchus wee know 

5 • Wee know not what this rneancs to worff^ifthe Law^thc 
heathens Religion^ the Gofpell ^ we know ho worfiiipping' 
of created thin^Sj of word. Sacraments, figures^ Scriptures, 
reading, all thefe being meanes of tendering worfhip to 
God, not things worfhipped 5 Chriftians worftiip none but 

6. It muft be Idolatry to d,Familif{ to WOrfhip God in hea- 
ring, Sacraments, reading, praying, for Gorf hath left all 
tbefe to him , and he lives in. a higher way upon the Spirit 
without Ordinances. 

7 . But to him that knowes an Idoll to be nothing, as Fa- 
^ mjUns doe, an Idoff if nothings becaufe Idolatry and the finnes 

of the putwardmanjadulteryjlying, fwearing,for(wearing, 
atonguejpeakjng vanity J aright hand af falfebood^ arc no finnes^ 
becaufe done by the outward man , and Saltmarfb and his 
fellow- libertines^ have that much knowledfi;e of the Spirit, 
..y s^s to know adultery is no adultery to a uflrned man , or anf 
JElder of the family of love, and that which is Idolatry to 
an unrenewed man, to adore figures and formes, is no Mo- 
Jajtry to rcnc wed wjcb who havt^JtnowIedgc that an IdtU if 
^ no-' 

dndofthe Lemr. 541 

mtlxn^ not any extcrnalls to FamiVSs^ the wickedfc prankes 
hell candevifearenolinnes 5 and linne is but an opinion^ 
know then killing of your father , and bowing downe and 
adoring the devil! to be no finnes, and lay by confcience of 
finne^ zsVav. George j and Anton, focquiw ^ and fuch fwinc 
teach US5 and they are no fins. But thefc words, we k^ow an 
Idol U nothings hath another fenfe, as befare I cleared. ' - jjow morufi- 

1 6* Another fpeciall figne ot a fpiricuallconditijn is morti.- caticn is a 
ficatior, which is not merely and onelyina tocall abftinenct figne of a fpi- 
from fin or hatcred of che world, Heathtns void of the fpirit of ^^^"^^^ coniHu- 
Jefas, upon morallprinciplesj of their menhzingPhylofophy °^ 
c{PUto, Socrates^ ScnA:azin goe farre on this way : But when 
abckever fecth him feUe, and his life inxorporaced in Chrift 
and his croflcj G^/. i 20, I live not -^ but Cbrifl lives inme^ not 
becaufehis dcadrefl'c to the crature cower/) xvitheut being frocu-^ 
reJf as jr^/JejOT© coi.fider. pa. 345 fiith J -or fought mtb bwnm 
indk'^eryy Jot though human inducer) it'salone, yea, or help- 
ed with, fupernaturall Qofpell- truths, or fome common grace 
can nener produce any, but a ba!fsr i mortification. Yet ads 
of fendifiedreafonand/;2^«'ferj fpiritualized with the infufci 
-life of Chrift^ and informed with the pure light ot f i h behold- 
ing Chrift crucified^ doc worke mortification; But then cur 
Spirit muft be as dead to thefe adsj asufts, asif they were noc 
in us in the poy nc of reffcd feeling and confiding in them, not I, 
but grace^ not i[, but Cbrifl in me. 

1 The powers of the body or outward manby tficfoule-re* 
doundunceof adings, ftandor lye dead to fm^Rom. S.^.But 
yea ate not in the flejhi but in the jpirit^ if [0 be that the spirit of 
Cod dwell in you. i:d: And if Cotifl be in you the body is deady be* 
caufe of/tHyOT foxG^ybut the Spirit is life becaufe ofKigbteoufnefe : 
The body is a part of the fltfti^ and in fo farre as it is renewed 
wich the fonle, there is not that fire and fcrvout in bodily 
admgs of finne as in a man void of the fpirit , becaufe 
though flefli and body both ad too ftrongly in fin, yet are thefc 
powers blunced and the f.^nfes dec not fo welcome lufts as once 
they did, but the fpirit is life or lively^ as touching righteouf- 
neffe both to be aded and la d hold on by fail h^ fo the renewed 
man is m a manner grcived that he muft (atisfie his naturall life^ 
yea fo that he cooldrcjojce, ifhe were deprived of his fcnfes^ 

Uu 2 M 

njL2 of the Aaahting Spirit j 

orac Icaft, were freed from ^xcreamc qaickneflfc of fervor in 
his fcnfcs apprehending ibwr delighting pbjefts : hence cometh 
iuthc mor ufk4 ^forc ofholy challenging of bis liberty, as a 
feitant made free can tell his old Mafter'^. he now owes him no 
fervice, fothe fpirituuU man faiths J?ow. 8. ii; therefore bre- 
il)re7iy we^r^ debters m to the flejhy to live after the ftejh^ we hoW 
now of a newl-ord, and are valfals to the Spritofjefns. 

3 If the foul be muchfpiritualized, and have much of Chrifls 
life mit, the man is much fatisfied with the aftive mortifying, 
defrauding of his lufts and fleflUy pleafures , and there ^l much 
x^ill^ and fo much life of God, in fubduiHg the body, in Cove- 
nanting with the eyes, in bearing ddwne, and (ubduing the 
flefti I Cor.() . 27. But Ih^c^e under my hody^ but how ? As thofc 
ihat runne a race for a Cro wne,there is much ml/ in fuch a run- 
nin]^ & fwcating for tht garland^and much confcnt and eagtr- 
xiefljeofmind, that the flelh^ body^ mufecls^ and loco- motive 
power pay for it, fo doe fpirituall runners for the incorrupt ijble 
Garlandj^ this argues deadnefle to that flefli which lovvS to ffeep 
Sfi iye rather then to fv^rcac tor a fools birds-neft thai ir (lxs nor, 
and info doing, he deadly fulpcfts his owne wiUoffelte-feek- 
ing, which is a lingular note of deadneft, for he trernbies for 
feare that/W/e came in with the jS>int and cry bulfe mine i Cor. 
9.25. ever) ^ne tl}at [iriveth fortb^ m^fhry is temperate in all things 
Temperance of ih: mind is much affraid of vainc-gloriation. 

4 There is nwxch will alfo m joyning confeat with fufferino 
Gods wii.Tu rejoy cing in fuflfciingjargut^ ihat Fanl defired much 
lhuthcfo^aofCbri[i migj)t reji m bim^ zCoi. 12. lo^jb^refore 
It(ikfk4^t€ (" here is much deadncffi of wilUo fatisfie ficfh 
und IclfCx arid ii;uch life of will tp jpyne adivdy with Gcd in 
hfiais}^)jii infirmities^ in repre^cbes^ innecef/iuc*s inferjecuti* 
ms^m diftrejfcs |W C:.^tflsful^ :, buc he lufpedcs himfclf. m this 
d(Cadix{fc, vcr. ij. Jam k(.omc a f^oU m glorying^ he checkcs 
himfcltcjCbuthe may 'uftci for Chnfts fake, not forhis.owne 
fake, 4i>d ch<^ oiorc dtad the wili js, the more mortification and 
the, more morciiication, the more of the fpirir, and ttc Itffe of 
iLcHcftviam the imn^f^ow.&y^Sjrjjo^Uji 2,1 3^14^15^ J tf. 


and of the Letter. 54? 

Header^ thou haft here^ though I inttrnded it 
fhould have been printed with the rife of Htnry 
Nkkdas (biit it came later to my hand) a Peti- 
tion or Protefktion of the Faynilijls which was 
printed and fpread in England:^ an, 1604. and is 
iaid to ba>^c been prefentcdto King James. 

To the Kings moft Excellent 

lAzjcRy James the RxO:^ by the 

grace of Godj King of Eujind^ 

ScothndjFrancejZnd Ireland:, dc- 
fender of the faith;>&c. 


The Family of love. an. i6oir .t-. . l t ^ 

A «■>. A u. J ^ ^ There IS noth>n^ ffi fhfsPe- 

'OflGracioui Sovereigne z.Lordy where there is ^^tion th:K fme^s cf O^ruh 
hutlifhed, in a booke mitten byy^rhighncjfe, as ^^'^^-^f noihin^-tux: locks 
tn in^tuCum a lo)OHrmo^mbk'ionm (wDom Al- ^.a. th/ucad^d* al tkn.s, 
mighty G&dbkjfe with much honour, haf/pnejje and long nothing to heighten chift, 
life') of a-peopk that are of a vHe feli b among the Ana- muih to fluter K. ixmuaX t« 
IMs caM thiFatnily of love ^ WM doe fco/J ^W l^'t cbac ab .minaU. m>p. ftor 
n;.j;..;.m^pr.«J. unchawMc, unchrijlian^^ and It/^J^.Z^^';!''^ 
mofl b abjurdofimons , unto momyour highnejje doio ^auni\ Puaiaas, and ihc irLily 
nlfggTve the name of c Puritanes, affirming i,i the podlyinEngLmJ^Kc w<?rJs 
/aiJ /'opt^e tfeflt divers of them ( ^if d Browne^ Penry^ oafe, cartbiy, low, ^cviliOijhc- 
andQthers) dae accordwitb them in their foule errmrs, ^^-i^ij* tciuporaing^^.^ 
beatiy and ^ntajikall ofmims , ttjf;ic/).re time fei 'p^^.^Sr. ""''''' '^ 

d^mif t^larg^ by yeur Majeffy^ advifm^your roy/J i^ThcirfleiklyaiiaaUtfiiau^.lc 
^Qnne (js is Tmfl meet) e to J^unijb tbem^^ iftbty refuse doftrinc, as cfjj^cuJIy cla^i the 

Familiib may w-ilLow ia 2<l4il- 
icries, bloodj rebellion, perjury, and if the Spirit hcipe tocm notagainll tKck Hxuics, ih*. y a: c 
as ionoccntj as the maui forced in the held, who did cry and there wr.5 none to helpe, ruia lb 
fey no Law canbeguiUy. See their tenets, as H. \ii;?>o/jf tauglit. h Their fuule opiaxMiB 
tyiay here be read in tkis Treatife, and in H.t^Lh^.'of wiitin^. c K^ng J.a2Z-'i" was aiu(.nror- 
med in thar,for Familifls and the godly un;uft]y called Puritans, ai-e as ccnir..i y as lijhc aiul 
darknclTe.if The unjuftly fo called PuritanSjdid never owne Bro^vj'^ni^t PcUi'jf ^who fct on £x x 
^eolddo^rincoftiieAnabayt fts inEngUnd,and Enthuiiallicill revelations b^i.dciiae v^Citd 
of Gvjd, e It isnocunl.ke that (uchRiCliy teachers who a a ve Liberty of c.iicicncc lo them- 
ftlves , will petition the Ptincc that the^^rannous laws cf Prelates, becxjccuicdagaiEfit u^ 
truv-ly godlvj and that liberty be denied co all Civc to ih.snfelves only, a^ ^opcr iharaito of 
Haetieks and Schifmatict'S* 

Vv 3 to 

344 ^ Petiiion of Familijls 

The Famdiftsand Amino xq qJjc) the Law , andxQillmt ceafe to ftir up rebellion* 
niians , becaufe Purirans arc jy^^ ^^^ gmiouf Sovereigne 5 becapi^e it U meet 
cftcemed the .odiy P^rty, now j Higimcjf, (hould under jiand by their jufplica^ 

call thtftiiUivcs , but moitun y h jj j J . i , r i ' 

juft!y,thctrue(occcff.i-soft!ie t ton and declaration of the truth herein bytbemjdves 
Puritans, and all tke godly op- (of whom your Maje<fy hath been thus informed) fro- 
p jfitc to their way, who ilrne (frate atyour Princely fee*, as true (jaithfuHt loyaHarti 
to walke with God , they c.jl (,/,^j,v„f Subjeas to all your Laws and Ordinances , «- 
dSo^V h'lxL^fc they ^'/^ folitiguc, s,jpirnual!and temporal/, they wUb 
change all colours , with the hmble hearts doe befeech your Princely Majefty to un~ 
court and win J oft times, thty dcrffand that the people of the family of love, or of g 
are enemies to old non-con- (ji^J^ doe Utterly difclaime and detefi all the [aid ab- 
»o.miflsaled fomctinie Pu- .^j^„j j^ felfe-conceited Opinions and difobedient and 
;rtVe;ti; aF:lnars erroneo. forts of thelAn^bapiUs Browne Penry, 
inJiffcrcnc. 2. They vc]Qa ^^uritmSy and all other froud minded iecis and berefies 
Scripture nnj imbracc rcvch^ xvhatfoevcr^protejlinguponfaine of our lives^ that wee 
tions. I. Thcyconteinneclofe ^re not Consenting nor^agreeimi with any fucb I braine^ 
wilkmg witfi God ^^?h^' fickle Preachers, nor their rebeUii^m and difobedient f^as 
mime and law-li/in^. 1 r it 1 j •;;/ . 1 l :i- 

/^ whatsoever , bur have been and ever will be truly obeai^ 

/Out I noted before that Famf. ent toyour Highnelje , andyour Ldws to^tbe efufm of. 
lifts will have no Mag Itrates ,/ , h jj -y j 1 1 -j - ^ 

overthem, and wc m.^ fee it ^^^ ^'^^^^ ^ ^"^ exfences of our goods andlav/ds inym 
to be thcii-pradife this day. Majefiksjervicet highly lauding Almighty God , who 
g The Familifts fubjedion /^rl) /o gracioujiy and peaceably appointed unto US fuch a 
of their confciences to the ^^y.^^^^^ wile, religious and noble King:, and fo Care- 
fpirituill PopidTlawes of Pre- f^fj ,ndunPartial/a JuVitiar to govcrnc over us, befee. 
lates prove them to bee men J ' -^ ^ ^ 

of* more wide confcicnc-s then Puritans , they need not feare to bee called Puritans. 
g Deceivers as Simon Mn^'u and others take godly titles to thcmfelvcs ^ for H,N fairh, fiddle 
tas d6cl.c,^.\e6k. \ i.befidcGods ferv»ce of Icve there is not another in heaven or in earth : here 
they call themfclvcs the family of God. h They knew well that Prelates imbittered '^he 
mind of K. "^imcs againft Puritans his f^ithfullcft fubjcdf. i They fay it to the praife of their 
Mf. Hoiry Hicholj^ that he names ao mans name y but here they name both fef^s and names. 
t Protcftants know Puritans to be godly, and found in the faith. Familifts turne their backe 
then on the ^'roieftantsand the found. ft of them. /Reader iudge how the Familifts tnd.An- 
tinomians now in England fhall deale with Puritans and the truly god ly^w hat a bloody heart 
they bcare toward thcm,fincc their fathers the old Familifts do persecute them with fo bloody 
a tongue before their Pnnce.w Obedience to the Kings laws to the effuGon of their blood,can 
have no orher fenfc, but they will raift^ bloody wars againft Puritans if the K (which I hope 
fh:\ll not be)command them, I pray God it be not fulfilled in their children ihis day in Eng- 
land : thty prcnn ife they hive been, and ever will be obedient to the Kmgs laws which rcfpe- 
dcth the time to come, fo as if the King and 'Parliament fhould againe eftablifh Po- 
pery they fay for all time to come they (hall be ever truly obedient, and addc no limitation, 
condition of obeditnce in the Lord.You may fee the confciences of Familifts that (as after yc 
fhall heai c) they proftitutc themfelves to avouch or deny , take or leave all Religions , as the 
times and mens lawcs ftall approve them or not. 


to King James. 345 

ibing him daily to blejfeyour Highnejfe x^itb hk godly 
xpifdome and holy under jianding to the furtherance ofbU 
truth and godlinefe ^ and wit ball honour ^ haffinejfe^ 
feace and long life^ and to judge rightly between falfe^ 
hood and truth. 

' And bee aufe your Maje^y/iouldhave aperfe^view- 
pr anaffuredperfwaftonof the truth ^ of the fame our 
frof filiation^ if therefore there be^ny indifferent man of 
the Kin^dome that can jufilyn touch us with any fuch ..,., «, .- , .^/-> 

j-ri J- . J ' L JL jJ' c n r l « Whit Pharifecs bcc thck ? 

dtfobedient and wick^ed handling of our felves,as jeemeth doth not Pau/ judge himfclfc 
by your MajefHes booke^ it hath been informed unto your the chiefe of Gnners ? is not 
Highneffe^fUnlefe they befuch our o mortal enemies the ^H^ a man compaflcd with 
dtjobedient Puritans, and thofe of their heady humours, infi^«ies> No wonder k bee 
before named, whc are much more zealous, religious and ilJl^'^l fo', "nni 
pecifein the tything of mint, annps and cummin, p and ch$laf in his Epiftle to the two 
in the preferring offuch like pharifaicall and [elf e chofen daughters of Warwickt wcu^d 
a outwad traditions and grounds,or hypocritical/ righte^ proy« menmaybcly and difr 

oufnefe,th€n in the performing of judgement, mercy and ^^^^'^ ' t?^^ ^""1 V^^^' ^'^ 
r-'L J r Li'\ i J • J • L. r rr Sio^^ and Chrilt before meni 

^ailb, and fuch like true and q inward r/gfefeo/z/we/e |, ,he heart be ^ood. 
ve^bichGod d^th mofi chiefly require and regardCMuth. Shall wee tlicn bclceve that : 
i^Ay.&c.Jandwhofe malice hath for twenty fiveyears ^3irni\i^i now in England 
pafi and upwards,r & ever fine e, with very many untrue will not be deadly pcrfecuters 

fucsLedtons, and mofi foule errors and odious crimes, the ^J^^^^^^^^ *■ ^.-^a .n ..1; 
•^f?, fj/T.-r I tl . p Puritans are againlt all rcU- 

whichx^ couldpew,if need were Jought our Utter over- 'i^^ ceremonies of mens 
throw and defirudion , but that we have behaved our dcvifings, fo that tything of. 
felves in ^l/orderlinefe andpeaceablenejfe of lifc,where mint, is unjuftly afaibed to 
we dwell, and with whom we had to deaUh s or if we do ^^j^em. 
v^ryorf^ervehm^he t eUahUH Kdigion in thi. Ll^.p^^^f idlL^ra:^ 
Umd either injcrvice, ceremonies. Sermons,, or Sacra- traditions, they live only upon 
tramentSyor bavepublickjy JPoken t or inveighed.eitbei love within ^ and are fwine, 

jf There is toTamllifts no/u'^gement and merq', but that which is inward^ let men, as tou- 
ching the outward man, be fwine for filthine^e. Lions for blood and rapine , they may have 
inward right:© ufneffc, and that is all and enough, r Then P ik itans only none or few of the 
pfelatiall way or other Sed iries refwted Fam ilifts. s Familift^ count all Religions, popery 
or any thing ,' as they come out to the view ef m«n neither up nor downc. t But the Saints 
of Jovc(Ciy Familifts)are above and beyond all laws and Hulcrs,Masiiftracie is but for flcfljy. . 
men. t Familifts by their principles ynay protcflc or deny any Religion^ as the Market. 


346 -^ Petition of Fdmilijls 

hy word ar writing a^4in(i mr Ltc Sjverelim ^fincejfp 
government in calcs fpirituallor wnp^ral/y 'tb^n let ui be 
rcjeSeaJQt Sc^arics^ and ncv^r rcc^m tbc Lmcfits Qf 

Only right gracious Sovtreigne^ twehavs: read m-' 
rrh-4 is no little exception i^n faim b&ak^s b^rQughtfonb iy n Gwmne JuWor under 
which ihcy [wtrvc from the ^j^^ cbm^l^rs w of H,N. v?l)o affirmcth therm that oec 

tcadeilrudivc iq all Ch rift ian jcnd tbc mQjt bo^j^rvtce Qfthc lave af God and Cim^ 
lejigjon . to Ch ift , his perfon, or ofKi*^ Holy Gbd ^ UHtQ the cliildren of x men ufm tU 
offivc^righteorfneflfe tmpated, univerfaU canbym ^fvf^hicbft rvice or minngi w,e kc 

SSS;5Jc^^^^^^ f^'^'^^ andtoUv^aj^ad^an^imeftUf,, andt^lm, 

w He thatijoth cvill hates the God above aUtbings (arid Qur nei^bQurs as aurj/^lves y 
ligbr, H.N. was once thotight agreeing tkexei'S mtb all the holy Serif tuns , oi 2,wce 
t<i be homoii^v'is But M. f^J^' underhand them. A^^n^ wlneh /iuthor and hk iook^ 
thd^ was a fleMy »^X"^">^ neveryet heard n,r kpew my Uw eli4bli(bed in tbk 
M^r^er m Afriftu dam. Hume by oHT ktc grmo ?^ Savet eigne But t'oat wee 

X Ncith r Calvin nrlufher migat readtbem witlmt ^; fence ^ '^bofer^ritugs X9:c, 
kxity<f^!^yxh\ng(i'God,huTot^' fuffofe under your Highnefe coxr^^ian yonr M<i)€.^Jf 
ly H.slcbo/Af IB tfac Catholick 7;^^^^ y^^ ^^^^^ leemorpiultdy heaxdoihyany indifc" 

no^frr^ "^^^^ '^^ r^^nar true information : fortbefaid H.N.' inM , 
rNctWng here of Chrift by dQaxine andmitings(beini ^ we. ax^ credibly infc^mcA 
whoftnafueonly wcarcfavcd OS wuch matter in v^lumncy if they mxQ aHcQmpikdtQ* 
Aa.4.iMi. dutifull ^edi' g^ihcras tbevpboleh Bible contAinetk}iQ.tbfntiithQnakci 
ence to God ^nd Magiltrat(.s, p^^^ ^^^u ^^ ^^^^^ againfi m PartiOkkr t.am ox cm.^ 

r-jgan>doedTefie, 2shi^hc{iy^tpaifenordi^rajjeanyofthmbynm^\ but doth 
devotion > in ail tivs petition, oTiL} /tw infarticuUr in fcir j^ddwriiingn C^fmik ka^ 

npilii.ng fp^Ueth of Chrift his 

^V^'^? '^t^JtH'O'y ^^^^^ ngofScifpturattorfpirituall rntnmun ion with God in Chrif^Jefw; 
^ All here^ic'^ s make the Scripture ( heir rule and only /u^ge^ ^W^ tto- ^^HPply, feut as jhcy jin- 
dciOa^nd tbe»P > which is to mal^c their ow^ieupdtrft^pcimg mly \;mpircan^judee ill tk^' 
m. tc^rs r;)f Gcd. a They afterward r^rppt tfv^ King to fqrfikc the Pioteftain KeHgicn » afti 
to nnc F^milift. k Itsapure^omopcndaiion that HN/<^^o*4ir wjroterrvch , the tnore the 
worlCjfinrchf wtircthao^inftthe Prophets and /p ft If s^ c CKrift andfy Afrftle^ nnmc 
filfc ^e^hi't? S-^duces, ITj-wrie^^d, W^(t'ii^Sir^oi\Hafi^ii^^^m^^ t^c. feii< tKouj^ h^e paine 
rvitiKr.C'^h'^*'' V^r Lutber^ yet their J( s^rii^;^' he calteVh of^ca, amall^, fre(hlji:, feifij;^ ccrtroo- 
oiall wifdome, th: fewer, die ftcfli,thcdevii^^yp:eiif?e. 



irk unpartiaHjQTvice of love 5 rcquircth what U good^r 
^villfor every one^wber^in the man bath right or nyong 

^n any fointy d whether it be in the (late ofbif foule to^ ^ Thefc men that ov cat a- 
mrds God or in the (late of hif body toward the d Ma- gamft Scnpturc-wifciomc as 
pfiratesofthexcorldy and towards one another ', to the 'i^cr^V'^''''^^ 
-end that all feoJ>i€Cwben they hcarc or read hifwrit^ngsy cir.noi f^eakc hcnou.^bly of 
and doe thereby perceive their ftnncs ^ and e!iran-^ing the perFeaionofScrfpruic 

€<riptures Qotblil\ewi]e require tht fame of every one. thcm[cl/^i rcisae as cnly 
And that f rfcy mi^iH in that fort become faved tbroitgh Ki^g^ en earth 'everlaftin^'y, 
Jefiff Chriiiy the only Saviour of all the world. f^^ 'i^^-^ ^^'^.^-4 Tcft 1 8. 

'Noiwithfianding, dedre Sdvereignc y yet hath t^l^e '^^ ''^V'^^TT''^/;'i^'.'i' 
faid Author andhn dormne a longtime , and ftiU li, ,hey fp.akconly of 1hc woiks 
moflfljameful/yandfaljelyjlandercd by our foresaid ad- of the Law, of inherent rioh- 
"verfarics both in-t-hif land and in divers others jds to bee teoufneffc and rcpemaace, not 
rePlejii(I?ed with all manner (of damnable errors and ^^-^"^^^^^^ ^''^- Z^^^^* ^^^-^^ 
filthy liberty oftbeflefh. "\2rr: ^ r 'rl '7'\'^ 

And we his wel-wiuers and favourers in the uf right milifts then are the IceallPe- 

-driftof hif do&rine (^as aforefaid) have alfo beene of bgfnn?,notwe : norcforma- 

ibem comvUined on^ and accufed unto our late gracious ^'o" i^ knowne to F:im:li{ls 

^Sovereigne. gAndtheMagi^rates of this land^ ior* ^"ij"^^^^^^^VK^^^^^c^'Car^ 


infected and (lained with all manner of deteffable wic- doavincis^fcwu , apumpe 
k^dne^e and errors , that are not worthy to live iifon the dunghill , and a fca o^ mmy 
earth , but yet would never frefent any of bis books unto flcfnly errors and hcredcs. 

bi^ Majedy h to Verufe , nor yet fet them forth h in any f^^'^ ^"' fruits cf repentance, 
^ i-/r^ . 1 ■ r\i Tj , 4 and ne\fnc(Ieof hte, arehcte 

tndiferent or true manner x^ the view of the world leH niadeameadent in^ancsanJ 
their malicious and Jlanderous reforts and accufations wayes gofn^ before our Hrvm? 

fn Chrift, or our free re- 
demption that is m Chrift ]efus, fo as we muft be /tiftified by wcrkes, ctherwi'e let any man 
niak-e fenfc of thcfe words, g Oar Saviour faith yee (hall know th'^m by their workes. 
h The foulcftof the bockcs of H.Hichoia^ conjamingthc myftcry of F-imilifmc and 
fle(l)ly loofenclTe 5 are only to be fjcn- by the wife ani eyp.iienccd El!e;5 who caa 
digcftthcm. i. It is hard to prove any ihing againft them who pr::fl(re it Lu«fali to deny 
their Religion before men. H.N. Epift to the dui^htcrsof VVaiwicke, i It is not like but 
(^Eix^scth keard of rhcfc oookes and faw ihem, fince many of 1 cr and K Jj«;;ci his Goin*e 
favoured them. 

X n: againji 

348^^ ^ P^titoff ofFAmilifis 

againll the fame and u^ ^ (hould tberehy bee revealei 
iJob. }inerv^u'^,\i^fiiY01tu^^l, and dijpToved to their great i (hame. TbreugJ) mhicb 
AifvoYtb wrote againft tl-ufc ^|^^.^ ^^^^ ^j-^^^ ^^,j J^r^ comvlaints againfi us. th^ 

^::^:^j:Ltt:S ^n^flrr dldtben andal^ohaveno^Utelyca^ k 
I? The Prelates, the Vo^\'i[\ diver s of US into pifon to our great hindrance and dif- 
M uyftrates never troubLd credit j butyet have never freved againfi us Jby fufficient 
thck licentious men, becaufe and true teftimonyy any one of their many ^oule accufaii^ 
they tocke part with them a- ^. ^ ^^^^ ^^^^^^^ .^ r ,^ ^^r ^^j ^^^^ | ^^.^(^^^^ 
eur.lt the Puatans, only lomc ^ a ua • .a-r i . r ; .i 

lodly Maoiflr-t:s ni.k-named ^'^^^ '^^^^ dealt tl>erein can tejtipe.but arefo utterly void 
ruiitaRs,caft Tome of them in of due and lawful! proof e thereof^ that they l>ave framed 
prifon. divers fubtk articles 1 for us y beingplaine and unlearn 

I Ndchcr by oath or any other ^^^^ ^^^^^ ^^ anfwcr uVon our oath ^ whereby to urge and 

^ay cou^d they \l^2'^fl^^^^ father fsmetbincs from our felves , fo to approve their 
nuke confeilioi'i ot the leciets^ ,r -^ , , 1^/ / . / ^r ,r -i? 

of impure Familifme. U¥ ^^^^ uucori^ian accujaiHns to be true 3 or el\is will 

I rhey fay they will take or force US to renounce^ recant^ and condemne that which 
leave their Religion of love a£ ^.£. doe not m wilfuUy maintaine nor jufiifie ^ (much 
the Laws thinlce fit , but they ; -J ^ y^ ^^ p^amfed in the Primitive Church againfi 

^'n t )l': !:^S^ SS ^^^ ^^^^*^^ ) y^^ ^'^^ ^^^ ^^^ ^^^«^^ ^0 lay their 
ftrate.thcy perfift^ then the in- owne and all other msns o difobcdicnt and wicked acrsf^f 
fcvioui- iv^^giftrare to them is what frofejjion foever tixey be ) ufon our backs y to the 
noMagittrate^^theLawL^no end cunningly to furchafe favour and credit to them* 
^^^;, , ., J . felves y and to^make us feememon^rous and dete(\able 

"^S^X^^S^M^r^ ;'- M^^^f^^^f, -]f^- -f-on^mle every 
maintaine no herefie , and WDereyfor that we and t)c docfnne of H.N. might with- 
therefore plead for liberty c^t any indijferejit trial! and lawful! or orderly frocee^ 
of confciencj^and a toleration ^jy;2g 5 OS heretofore hath bee?te ufed in the p Chriftian 

^*^il^*^r^^''M^/i J c T Church in fuch cafes y Ur confuting and condemning df 
:h The Familifts dchme the , r i ,, j -^ \] . r ^\ i j - t i- ^ 

doarine of the ApoflLsand herejity be utterly root edcutv^^^^ with divers 

Sriptures, an J have nothing Other mod cruel!fra£fifes proceeding out of their bitter 
to doe with the martyrs of the and cnvious heattsUwards uSy tendingto the fame un- 

pi imi-ive Church, for i^^^^'..chriflianand7ncrcilcffefurfufey the which we wil! here 
2, 1 obfervctaughtthK Chrnl ^^ ^ . ^ ^^ ^r^ ^^ -^^^^ ^^^^^^^ ^^^^ ^^^ 

never bad any nun by down i - i fr^ i ai n n. 

his life for him, or his truths ^/^^^ toyGurbtgbneJf^, and mofi hmbiy craves your moji 

l\i« meaning was only allego- 

rically to renounce his lufts for Chrift, otherwife Ghrift rejoyceth not (faid he) in our death 
or bljod. The Pu itans rcfufing the Popifh ceremonies, and the Romifli dencminatio|! 
c^f Pxclatcs arc branded by thofc men as difobedient to Magiflratcs. p They dcfire the Popifh 
Laws agi^'nft hereticks to be ufcd againft them by which any mm, that denies his herefie and 
fc.i.h, he bckcveih as the Chu/ch bclccYvfh, is abfolvcd which Families da 


to King James. ?y^_ 

gtfichM f anion and fatitnce therein , in n^eU tha\ 

vs^eaketo clean mr [elves of fuch matters at may 

touch our lives and liberties (which are two o f the cbic' 

M Jewells q that God hath given to manklnde in this | Faith ind a good confcience 

ror/J; and alfo for that r y^ehavefew fiends or any 5^^"^^,^^^: oUTatS ?«" 

othertneanes then this to acquaint your bigbn^j}r with ^^ j^^^. 

tke truth and (iate of our caufe^ whereof we tbinke your ^ 7^^ Prelates and prophanc 

Ma]e(}y is altogether ig7ior ant ^ but have very many t courtiers 5 and thewiiulcuudc 

enemies w\}omwe do ^ireatly fuipeawill not be (lacke to were their fends ^'^J^^^^^ 

r \ ■ £ 7'' ' ] /• • - " ' d to all licCRtions religions. 

pofceute their falje and malitivtis fur{Oje a^amd us , nivet^ of the court ^^ 
untoycurbighnefey even lii^^ ^ they have accuflo^ed Elinbtt b indo(K-^^^^^i »"^ 
to doe in times fafi unto our late [over eigne jS^eene^ fomer.oblesweTe Fanuhfts,! 
through which prevailing in their jlanderous defacing of would thefc who now rule a , 
lis and LWCciufey divers of us for want of friends to ynake by violence and force, wei 

. L I I ? n/T •'/! i r 1 I not of that abominaDic wav. 

It righlly known unto kerMajep have [undry times been ^^^ enemies they had few or 
conjlrained to endure their injurious dealing toward vs^ n^ne, except Puritans they li- 
re our great vexation and hindrance. vcd under the (Viadow of Pi c- 
frherefore^mod gracious Sovereigne^this is now our lacieand court , when many 
humble fuh unto y our kigbne few that when your Kingly thourands ef prenous eiu- 

if - r • ^ . I -I njr ' n 1 1 • ftians for ncn-vontormity 

.af aires of m^rtance, which your Majep hath now in ,veie{^lenced, bamibcd, pn- 

hand jhall be well overpa^ C for the frofferous ferfor-- foned, wafled. 

mance whereof we wil^as duty bindeth usjdailypray un-^ w If the way oiH.Hic'yjIns teo 

to AlmightyGod)that then your highnefTe will be vleafed th .• only mic w ay of falva-ion, 

Cbecaufe we have alwayes taken the fame Authors worKe ''iT '^'\ ^'^C Z,fc 

c r-].^ J . r ?i ]f \^ 4/e3.n. theKmgfhould bee 

aforefaid to proceed out of the great grace and love of p^.i^cned withont delay to 

God and Chrijis x extended toward all Kings ^ Princes y take ittohfs confiderationas % 

Rulers and feofle^ ufon the univerfall earth Q as he in matter to be preferred to all 

many of his wor'l^es doth witneffemlefre) to their fal- ^[» "^^il important Kindf 

to grant us that favour, at your Ma]c(lies ft and conve- ^ne that loch eviil, hateth the 
nient time to fetufe the bookes your fclfe with an un^ar- light. 
tiall eydconferringthemwitb the holy Serif tures^where- x^Then they allow a fliaie 
initfeemethbythebooks x that are ftt forth under your of, ^^f grace of Chrift on 

are therefore the better able to judge between truth and pei-fecurcrs , and or. all ^an^ 
falfehood. And we will whenjijev^r it (halI}>leafey^kT klnde on the univerfail earth. 

X Groffe flirterv. ^ Them hey 
c*n fettle ucorfno Reliaton till K:7Mnes find leafure to try and reai the hereticall and fleflily 
writings oiH^HichsiAi. 

Xx 2 High- 

l§© A fmnm&f 

Highnejfe to apfoint the time^ and to (;(immand and li-^, 
$ In this they profeffc their cerzce us tkertmtO:^ doe our heji endeavours ^, to procure 
i^ale to have K. Imes^n lUu- j-^ ^^^y ^j^f^^ bookes OS we can out 0/ Germany (w/;ere. 

nnnatcd Elder «/ J^e *am^^^^^ the) be Printed) to h bc delivered unto your Ma] edy, or, 
ofloYe,asitwourdbeiheir;oy^ 1 j; / ; j • j/r ' -.^l n/i r 

this day to have Kxh^rles ont^ch go dlj, learned and indifferent me^y.^^ it Jhaljf^^^^ 
their way , that fo hcc might jaUT Majefy to appoint. 
compell all others to that way^ 

for they talke much of libcrty^of confciencc to themfelves^but wc finde 5 whenthcy havc(s 
the fword , the^ ftraiae and fqueeze to the blood , the confcienccs of all contrary to their 
way. b They conceive King lames and all not of their way, that are but Scripturc-Karned' 
with the flefljly wifdome( as they fpeak) of thektter.tqbe ihc very Amichnft, 3nd all lyes . 
that the ungodded or nnilluminated men but of the imagination or riches of their oWnc. 
knowledge, and of the leainedncffe of the Scriptures bring fort h^ . Inftitiite, preach ov^ 
seacb.Sce Evan.ch.3 i.ch. J ^ j^.and H.N,;Exhpr.c.i4.Sca 9. 

JndwewlUalfo (under y out Highne^e lawful! li-^.y 

cence and commandement in that beJ)alfe ) doe our lik^, 

endeavour- te procure [ome of the learned men in that^ 

c They doubtif there be any Country (if there be any yet c remaining alive that were . 

of their way and family i^ well acquainted With the \^uthor and his Worses in /;^, 

eem:ivy, which eyidtnceth^yj^ ^y^^^^ ^^^ which likewife have exercifed his 

'^hVi^^^'^'T':^^^^^^^ o^^cr and attend mn 

is godded to pubU(Kthq/oyful.>«r Majefly at your apfoimed time convennnt,, 
^>j;ffgeinalUhe worjd. And ¥13^0 can much moje fujfidently inflfuCi and re- 
RN- E^hor. i!i.k6i,A,o. '^nA, folTjcyourJrlighncffe in any c unufuall words y phra{e%r , 
ExhGri4.lc<a,9..that ^l th^ ^^^^^^ ^/,^^ ^^^ ^^^^y;^ y^^^ j^^^^ ^^j dcultfull to 

IS^S^mb^hJm t"S;> m^fty that any of us in this your land are able to^ 

op.^ Kingdr-me of peace aad do^j^, 

Tpve: and thi, fame love fcr- 

Yice (hall brcake in ampng all Nations andlet-it felfe be Heard ovei- all lands; but here they 

4'och; if in one coiner of Germivy one man of this way can be had. c All herctickcs , as- 

Cji'vfn noted of libeitincs , delight to (pcake in uncouth language, befide the Scripture,tha:v 

theymaybeihgpnjy fpirituaUmtn, whom none can undcrftand but fpiritualifls, of their- 

s^ne way. 

And fo upon fuch your Highneffe' d(hife.(l con- 
fuUdtion and.cenfure thereupon {finding the^me 
worses hereticall or feditious and not agreeable\o, 
Gf^ds holy word and tejfimonies of all the Scrip-- . 
tures ) to leave them y^ to tal^ them 0s your Ma- 


-^..>.J...l.J CHe? ^X JJ^lLiil. 

foKi/ig James. 351 

reifies d Urns, (hall therein affoint liS, having m in- ^ They clearly profelTe they 

evtr it be , hut dutiful!) to obty thereunto according to on'yt.ue Religion, and make 
the cGunfi U of Serif tures e andalf(^ofthejaid /luthors n.Imenhc^ibCiAutc ^nd p^- 

fporkes.^ remptory judge, thac if he find 

^ them hercticall, they (hall 

fttbinit, faith, confcicnce and fahadon to the King , to leave or take the writings of Henrj^ 
t^ichofas as hn Ma;efties Laws Ihill appoint them, this is a Religion for the times and the 
flcdi.This well asveeth with the Facnilifts of our ximcVel^SaltmnrpiBJcen^Rmde/^md othcry, 
10 whom profeffion of truth and of Chart before men is an externall and a forme in 
Rcli<^ion, and who cry outagainft formes 3nd uniformity, and teach that we fliould pleafe 
one another in love in 3il thcfe exrernalU, we may dee or leave undonc,Sabbai h, preaching, 
hearing, Sacrameiits, let them be inroUed in the Kallendcr ot the late indifferent ceremo- 
nies, fincethey arc JewiQi, cirnill, literall, flefl^ly, and pcrifh with the ufing, and let the 
Service: bookc , bowing to altais , the name cf Jefu9, Epifcopacy, J'orin ianiftiic, profelTc J 
Arianifmc be recalled, thefc belong nothing(ray they) to RefOimation or R^ligi jn. Refor- 
mation is only in the heart , Religion is a thing of the minde. The Kingdome of Chrift 
is neither promoved nor hindered by thefc, FamihiUcall Icve in the heart is ail, then foiely^ 
the Nicodemites in Cdvinstimc , thefe that buy a. religion with every new- moon,crre not 
eThen the Scriptures and H>Hkho, bids usfollowxhe Kings religion , whatever it be j and 
denying of obedience to the King and his Lawcj, ifthey f )rbid a Religion that is the holy 
fetviceoftheloveof God (as they fay) is rtfilting and undutifuUdilbbedicnce to the Law> 
fo muft we obey men rather then God, 

And our further humble fuit unt9 jour Highneffe h 
thai of your gracious favour and clemency you mil grant 
and give order unto your'^Majedies officers in that be-' 
hal\e that all of us your faithjuU loving ful]eCxs 'which 

ar^ now inpifon in any fart of this your Realme^for the ,.iil^.,i 

famecaufe^ may be rekafed ufonfuch baile or bond f/ They (cc^< not the truth and 
as we are able to give ^ and that neither wc nor any of C''^urc of Chiift to be cleared 

that company (hehavin^^our fAves orderly and obediently^ i^ '^^ P/'^^"^ ' but only pre- 
Ti^ u (T T \ ^ . r \^L s. r lent cafe to the iltiliandin- 

underyour Highneffe Lawcs) may oe any further perfe- lar^emem under baile. 
cuted or troubled therein until! fuch time asyeur Ma]el}yyg They arc willing to ftibtnit 
end fuch godly learned anaindifferent men of your g their caufe to the cfcrgy, that 
Clrgy ^ as your Highneffe {haVaffoint thereto , (haU^^ ^^^^^ S^^ly l^relatcs who 

haveadvifedly confultcd and determined of the matter ^""^^ ^' ^'^*^^ '^ condemnc 
'-' J ^ J J them, becauic they take tha 

ParitansofF from tHiking upon their lordly dominauoo and will-worllijp , and the more 
enemies and pcrfecuters thePuiitans have^the more eafc and IcITc coRtradifting of the Preiati- 
c^U caufe,as this day the Prelaticall party declare thcmfclves willing to compound wichArri- 
ans,Sorini3nS3Fam lifts, AntinomianSjAnabaptrftsjSefkers.Separatiris and atl/o ihc Prcsby-* 
to^iins that ftand for the Covenant of God andrcforniation may fell. 
Xx .3 where* . 

3 5» ^ Petithn tf Tdmilifls 

h In all sgei Hfwtieki end cfc^rge e/ jwpr/fwwfnfh ajicf ^er/kaf/e« j ^n^h) the 
SeAw'ics hrive alUd punifiiing hard Jfaling efour 4dvi'rfaries 5 for we dre <j teep /e ht 

iJoers, 1 [oh. to, ;ind fo juftly ^^^ ^* 

punifliable, Roni.i ^4,^ with the wmeof pcrfccutidn. i Yet they pcftered twelve Couti^ 

rics in Englaocl,and WqwW God they were few in nuiiibcr thi$ day, 

^acredTrince:, x&e humbly fray^ that the Almighty 
tpill wove your Princely heart with true judgement^ to 
difcerne between the right and wrong of our caufe ^ ac* 
cordifig to that mofi certaine and Chriflian rukfet do^^'n 
by our Saviour Chrijl unto bk Vifcifles^ Matth.y, 1 2. 
/^ Yctmay Pamilifls live in all Tee kjhallknow the tree by his fiuitSy and in our obedi- 
fortofflcfhlincife ^^^^ l^oh- ence Peaieable ^d hone fi lives and conversation t^pro- 

T^Z^^^I'^S ^^% ^' ^-^IT' f^t'1 ^^^ rnifdentcanour tofu^ 
not , they are no more guilty ^^fi ^ *^ rejtjters of Gods ordinance^ 4 the Ktngly aw- 
then the maid forced in the thority and mofi high ojfice of ju(lice committed to your 
field that did cry, and there Majefly to that purpof^ toward ymfubje&S:, Rom.13. 
was none to heipe 5 andfoby * j -^ 

Law (he was innocent ^ Vecument. fent.^, cio, they cannot bring forth any thing but all 
goodznilovCyVocumem. fent. c. infect,!, in many places H.2V. extolls his difciples as 
Gods habitation, the fealc of Gods Majefty ^the holy City of peace, the new lerufalcm,one 
with God, God one with them,6cc. And whereas ^ohn maketh the love of the brethren a 
marke of thcfe that are tranflated from death to life, i loh. j . 1 4* Yee may know Fami - 
lifts by their worfces, they are malitious haters (is is evident in this petition ) of the truly 
§odly in Eagland whom they call their enemies thefe twenty five yeares. 

Jnd gracious Sover eigne 5 we bumhly befeecb your 
Higbnefe with Princely regard in equity and favour to 
fonder and grant the bumble fuit contained in this mofl 
lowly fupplication of your loyall true-hearted faithfuB 
fubje&s^ and to remember that your Majeffy in your 
^booke of Princely^ grave and fatherly adviccyto the hap-* 

lrol)lJ:i:rK^^^^^^ Parcere fubjeftis & debellare fuperbos , ^d then 
is to fubdue, all others the . , ,— * ^i .1 5 1 J i.,ji . 

Anttchriftiin fcft , afid the Familifts only the , houfe of Goa , of. love, of thtf godly 
being, &c. ^^ 

u King ]^mts. gjj 

no doubt -^ God wiS blejfeyour Highnejfe xvith all your 

noble of-JPring^ithmfeace, longlife, and aH honours ^ Twice they pray God for 
and hapfinejj€y long to continue over us ; for which we tSe King ani his fon.that tfeey, 
will ever fray with inceffa)it payers to the Almighty, may hivc long hfe , howour, 

happineife, a long reignc, but 
iK)t one word of Jifp etcmall and the blcffings of the life to come; we know the do^jrine of 
H. N. is that the rcfurredion5the laft judgcmcnt.all the happineffe of Saints is clofcd wfth 
in this life, the day of judgement, of refuireftion, is even now in this piefent day , H-^^« 
Evxng»c,i,(cdt.g ch,-^ ^ .c ^ \.fnu 1,2,^. the immortality of the f5ul , the refurreSion of the 
body^ heaven, hell, or judgement bev^ond this life there is none, 

Moif gracious PrincCyhere foUowefh the hriefe re- 
hearfnll andconfejjion of the Chrifiian beleefe and Keli* 

gion of the comfanyn that are named the Family of love, n 71,^5 confeffion was fccac 
which (for the caufcs therein jpecified^ wjs by them ftt by few, it is faid to be Printed 
out in Trim about the time whenthey were fir Jifirfecw ^^ M75. It cannot be known 

tedandimvrifonedinthis Realme for the fam^ Vrofeffi-'^^^''^ f j]!^ '^'^ P^^^^^^'J 

1 1 ' t r -J ] r ' ' J I. ^ /.;•, <^r that conrcflion was oftered 

onby their aforefaidadverfanes.andbymeanes of theiT^^^^^^^^^^^ ^.^^^ ^^ j^.^^ 

falfc accusations and complaints unt$ the Magifirates a- umes, h'^w ever that conf^ffic r 

gain^ them-y the which we have thought ncceffary to pre- was not theirs, (or the word of 

fenthere unto your Majedy : for that you may thereby ^^^ ^^ them is the only in- 

the better underfiand of our inmcent intent and fr of ejfi -'''''' f ''?'^ ^" '^'' m;nde,the 

, r n Hi J. .1 [ 1 word as they expone it.but not 

onwhatfoeveryoujhallhcarereprtedtotheconunry by ,^^^ Scriptures of the old or 

our enemies or by any that be ignorant thereof. Humbly new Teftamem. But it were 
befeechingyour Highne[fe to vouchfafe to read the famey good tbar the Familifts and 
and with your unvartiall and godly wifdome to conftder Antinomhnsnowin EnghmX 
J • I £ i r • u. } r woula pubhih to tne world a 


<ordingly:, til/ your Ma]ejty, (baU hav€ further trueiUi-, ^^^^a it not this ycare, they 
ielligence thereof. thi: doe cvillf hate the light, ' 

Here followeth alfo the tnie copy of an Ab- 
mration tendered to the Familifts an. 1 5 80. odi^b. 
jo.of Elizabeth by ten Lords of the Privy Coun* 
pell. Becaiife there were divers Coiirreours and 
i^Jcbles familifts, the Prelates that refpefted ever 
fhe pei^ons of men^ would not publickly acciife 
them by name, becaufe they w^re eminent men^ 
a^ they are now 5 and becaufe alfo they were 
friends to Bifhops, and enemies to JK)n-con- 
formifts then called Puritans. 


354 -^^ Jkjurdthn tendered to the FamiUJts an.i j 80. 


The Abjuration, 

"Hofoevertmbcth that the dead which an fal/m 
ajleep in the Lord y rife uf in this day of his 
judgement y andapjKe/ite Hnt$ us in godlj glory ^wbich fliall 
henceforth live inus everlailingly with Cbrifi^and reign 
4 The Andnomhns and Vsi-^ontbe earth if adetefiabl heretick^. aButli.N.iea^ 
miliftsnow in England, efpc^ c/;cr/;/o, Evangel.c 37.feft.5?* 
cully>K47zic/, Saitmrj% Vel, Wbofoever .teachcth that to he borne of the Virm 
p^f b^ok? t:^tZ^^ M^^y -^^/ ^'^^/-^ ^/ David yrer the flefb is to bee 
we fame very doftrinc. exponedof thefuredo^rineoutofthejecdof love is a 

dttef^ablehereticl^e. ButB.NdeacbetbfoiDocixnKnu 

Whofoever teacheththat Jefu^ Chrifi is come againe 
unto us according to hi^fromife to the end that they all 
whic^ love God y and his righteoufnejje and Chrifi and 
prfect being , might frefently enter into the true refty 
which God hath prepared fiom the beginning for his e^ 
le£fyand inherit the everla^ing life is a dctejiable here-* 
ticke.ButH.N.EY^nx.lSc£t.l.teacheth fo^&c.Having 
examined thefe reafonswth the bookj of H.N. we doe 
finde that in truth heboldetb thefe bere/teSyandwe tbink^ 
in our hearts^andof our own knowledge ajfirm that H.N, 
is in thefe bereft es a deteftable heretick^promijing faith- 
fkl/y befor God and your honours never hereafter to have 
any dealing with bis bookes and dodrinynor to go about to 
bring any to the kveyliking^or reading of tbemyand that 
we now^eah^U the true meaning of our hearty^ wekoh^ 
for mercy at his hands which fearcbeth the heart. 

It (ball never be well with England t ill the like ab^ 
juration of the (fofifriwe o/H.N.o/ Wil.Del Joh.Salt- 
marfhje/Town^EatonjDen^Crifpeand the Scan- 
dalous Antinomians be tendered to moft of the 
Army of Sir Thomas Fairfax y and all the Scfta- 
ries in England , but the Arme of the Lord 
muft ftill bee ftretched out againft the land in 
fury and indignation , till it be deftroyed, and 
till he throughly avenge the quarrell of the Co- 
venant^with fo high a hand, and fo pre/uniput- 
cufly broken by the Kingdomeof £«g/W. 



of the fecrets oi'zAntinomanifme . 

with a briefe rcfatation of them 
from the word of truth. 

Chap. I. 

Antirwmians «»/»/?// <iff#y<^w, 

ijf cannot be judged, either a wounding of th^ 
^ weake, who fide mth Fami/ifis for a baflard 
love r with Aminemians for a dead and 
rotten faith, with Libertines^ the enemies of 
holy walking with God.to * anfwerthofe tha^ 
asks a reafc'/t ojonr hope ; efpecially when we 
are nick-named Leg^Ufts, Antijidians,Phari^ 
fees, Antichrifiian teachers, enemies to free Grace ; becaufe we 
liand for a rule of righteoirfnefle in the Law, repentance from 
dead workes, ftrift and clofe walking with god ; againll: all 
which, that is tome a wall of bradc, ^ As deceivers, and jet i 
true ; as Hnknowne^ and yet well kijowne. Yet I give a briefe 
account of thofe faving and innocent Dodnnesof thehoaft of 
Protcftant Divines, if poflibly truth may pierce through their 
eye-licis, wlio wjnke, becaufe they will not fee. Of old the 
Alhig^^f^^ were called Hereticks ; but (faith an indifferent man) 
aenns hArefeosnumquamn^minant:. So now neither the herefic 
nor the Proteftant Divine can, be named, that teach that the Law 
Htuigofpel are mixt in the matter of juftiftatiom j or that 

B tem-es 

1 Pcr,^. 


A fffrvey ^/Antinomianifmc* 

reares of repeyttajice wajh us from our ftnnes^ th/xi the covenant 
of grace is a covenant of workj^ thac we are to feeke righteonf" 
neffe in ot^rfelves. 

Chap. IL 
Antinomians are Pelagians. 

* Saltmarth i 7 \ 7 ^^ ^^^ ^^^^^ ^^^ Pelagian grace, that an unconverted 
pig^i.&4$^ ^ man a can leave finne^becanfe finmy^ hath an ear^ 
ef fmiTdce, nejl deftre of fonlc-faving comforf^ ^ cannot Jpeak^nordoe^bnt 
^ Pag.i6 17 in fear e of finne i that *^ an hypocrite under the Law can in 

Pag, 16, ^^^^ earnefiy and downer ightneffe of heart, jeeld himfelfe whoU 
trix^rhitt h ^^ ^^^ '^^ ^f ^^^> ^ ^ ^^/^ ^^ ^^^ husbandy to bee inftrnEled 
uavew birth ^^^ ordered in all things y inwardly^ and outwardly ^ after the 
und r the co* minde of God in the Law. So c Saltmarjh telleth US of aZ^- 
vcvam of gallj'GoJpeUway of converfion, in which Chrift, in truths isre^ 
Th^^\ . ceived. Much like to that of Familifts of New ^ England, 
turlknowerh ^^^^ ^ Legalifl for trnth may attaine y the fame righteouf-^ 
no fuib birth ^^/T^ > ^hat ^dam had in innocency before the fall ; and 
^ Townc af^Z a living faith^ that hath living fruits ^ may grow from tha 
fert: of free n^i^g l^y^^ 

"^S annarui ^^ ^^^§^ that an unconvert is fo farre from a conformity to 
fncirace, the Law, that his confcience is burnt with a hot iron, and he ne- 
pag 34. ' vcr fuw his keepers face, hee being under the law a captive in 

* Kife,raipf€, thick datkeneflfe ; and therefore all his faire vertues are white 
luiTie of the finnes. (2.) Hee is an ill tree that cannot bring forth good 
Fa^HlTLil ^^"^^- 00 True mortification is wrought ^ bytheGofpel- 
brrTiVcso/ ' (pp^* (4;) The law cannot give life ». 5. An hypoaites 
N* E. f M 2. faith who is under the Law, is dead K 

g lbu\ l'vf(ivoryfpc£c})Qt^ cr.^.pag.15. ^ Rocn.^.ij, i4,xf. * Galo j. 2i. Rom. r.S^ 
^, JO, ^ ] m»2*i 7 

Chap. IIL 

rye hold no morall preparations with Pelagians, Papifts, and 
Arminians^*?/;/^ before converfion. 

Saftmarni T yC 7Eetcach not that, which » ^J^/^w^r/J folfely chat^eth 
ineirm^ VV ^^j ^'^^t Vowes and undertakings never afcending to 


■ - ■ ■ ■ ■ 

A ylrwjf i?/Ai*inomiaf*irinc. 

Chrift^ fit HS for convcrfion^ nor doe t?^^? too mnch hnrne^ or heat 
the vfine of gojpel^grace^ with the Law-fire oF workes and 
conditioiTS ^. For i .we deny, againft AatinomUnszni Ar- ^ Crifpctoi. 
mimanszny fuch Gofpel-promife ; he that doth this and thtiyy* ^•f^/- 
andu fo^ and fo fitted vpith fftch conditions^ qua/ilfications, a^ ur,n.id.^n* 
money and hire in handy Jhall be converted^ as a reward, ef bis ^{ 9^42oTaad 
vforke* The qucftion touching preparations is not, whether an vol, zStv. 14^ 
humbled foule, becaufe humbled, hath a good warrant to be- 
Iceve and receive Chrift. We conceive the bottomeoFno mans ''^^^^(f the 
faith is within himfelfe , but the common ground and Royall 'j^^^^l^ [^^^''^' 
charter, warranting all to belceveis the free and money lelf^ of- 7f/onve^^^^^^ 
fer of a precious Saviour; who ever will have Chrift,and pay not mth Aa/inot 
a penny of condition or law-workcfor him, take him freely, miaus. 
But the qucftion is, of Chrifts order of bringing us to belceve 
and clofewith Chrift; and the queftion is, whether a dam- 
ned Pharefeeon his high horfe of merits and law- righteoufnefle, , ^ 
2n undaunted Heifer y ^ Simon Magt^, a defpitetull Atheif}, ^^^^^' P^'^^''* 
£/jfW4^ a Witch never broken, nor convinced by the law, muft jrli/c^ofi^a^ 
in that diftance to Chrift and the Gofpel, be charged to beleeve thwifmmfuu 
an everlafting love of cleftion toward himfelfe, and without (J^^^hali fin- 
more adoe, be led into the Kings chamber of wine, to the flow- ^^^^^ '^'^^ 
ings of foule-redecming blond ; or muft he firft bee humbled, ledilTcJ^a^ 
convinced of finne, burdened with everlafting burning due tot^nychufi 
him, and foledto Chrift. Antinomians « Xvf ^Sinners asftn" majbe^our 
ners belong to Chrift^ ^ and have Chrift offered to them a^fm- ^J^^f^ 
tters , and ^ none can beleeve too haflilj in Chrifl : but fure, ^^.^ ^^^^ 
they can beleeve, or prefume, too miforderly , and arrogate /j the'r^oJI^ 
Chrift to themfelvcs (as you teach them) while they know no rvas maioy 
finne-ficknefle for Chrift. For i . ibme too haftily will bee ^^'^'io?7j (/ 
Chrifts Difciples, before they make their reckoning what it will ^^.^^ ^^J^^^ 
coft them. ^ z. The Lords order is to caft downe, and ^^^^'^j^f^eoHr^was 
convert ; firft he draweth away fome of the ill bloud and UiJikat chrifi 
rancke humours, and prickeththe heart, and then bringeth the ts7icver realty 
ficke to the Phyfitian, the trembing Publicane to his Saviour ; yours, folofy^ 
as the g Wordfaith, -. Chrifi converteth not finners as fin^ ^^^^^^^"^^ 
ners; foastheir finneftillconditionfhould be the ratio forma- reLnir/^^a 
/^, thcformallreafon why they are converted ; for then ftiould prince m jour 

foule vay^ we- 
vertUlyou beleeve. «* SaltmarfliFrff ^r/ace,rA 184. ^ P^/ 98X iTpcvoI^ ,fcr. 7, 

B 2 Chrift 

A farvey ^/ Antinomianifmc. 


Chrift convert all finners, zWPharifees^ i!\ Americans ^Indians ^ 
Tartarian ; hee hcalcth none but ficke finners, but neither as 
finners, nor as ficke finners ; a gracious Phyfician who healeth 
thcfickewichoutmonsy, healeth none but fuch as are ficke, for 
rhac were a contradiftion ; Yet thci^* ficknefle is not the formall 
reafon, why he healeth them,for fo he iTiould heale all. So Chrift 
Luke 198-curethficke finners, and chefe onely ; S but notbecaufc they 
9, 10. are finners, nor becaufe they are ficke, butbecaufe,and as they 

ACii i*i:7* are freely chofen of Godjjoh.i'j. 6, Thift- thy were^ and thou 
E(af .6 i , , I , g^yeji them m^ ; here the caufe and the reduplication, for which 
m' tfti'^ * ^^ faith,r/7i';' have k^cft thy word. But this fuiteth with Familifis^ 
Lu'.'T^.iVir ^^^ will have no new creature at all, no ^race inherent in abe* 
I ^,1.^.7 A leever, as we fliall heare ; and fo no reall change made, but onely 
Siimrs are a putative or relative change. 


theFk)fitijn Chrijfy as finners.mr m, orhcafc repentip^y or ficfi firiKtrs^ hut as frtt^y 

chofen of mem ^racc to thtt blijfed ttarjlxmn Jrom death to life. 

Chap. IV. 
Ho7» we teach a defire of grace to he grace ^ 


^Ee never taught that a defire of the grace of convert 
fion^ in the HHConverted^ is converfion ; or that a de>- 
fire in them, to pray andhleevCy is prayer or beliefe ; as * An- 
* Saltn^aidi tinomians chzxgtus. But in the converted, areall unfeigned 
free^race,i7 fupernaturall dcfire of grace goeth for grace, i. In that its 
lll^^* virtually the feed, and of the very nature of grace; the fame 

ferer^e^bir' Spirit that >r^r^^r^ /A^ willyworketh the deed.^ 2. 1 1^ grace 
tvceivc a full i^^ Gods acceptation. Abrahams aime to offer Ifaakjy isklthe 
irav. and d Lords bookes an offering of him. ^ Becaufe thou haft done this 
M\riji,r, things C^ c. ^. Where ever a defire of grace is, concomitant^ 
^\\V , , // there is grace. /^ IVith my Joule I have de fired thee in the 
^ G v.ii,\6 ^i^^^ 5 this dcfi^rc is blefled of God, « as faving grace; judge 
hi bM 1.7/ I^hen of Familijis, ^ who fay tis a vaine and delufive Do^lrine^ 
1 Cor 8,12 , that Ged pa(feth by our djtyly infirmities^ acccepting our wils 
*^l^'*-^'9-forour performances. But they contend for a perfeAion here 

Neb. I, li, < rUicl.f. 

C H A P« 

Afurvtj 1/ Antinomianifmc. 

Chap/ V, 

Hovfi ype Are freed from the LnWyhtJif nst. 

THree things are to bee confidered in the Law. i. The tht frficom* 
commanding, 2. Thepromifing. 3. The threatning wz^^^^fr/, t. 
power of the Law.Now as for the mandatory power of the LaW; fi^^ promt ft rg^ 
wc are to confider. i . The motives, bands, and helps of obe- l^./^t ^^^'f^^^- 
dience to this command of the Law. 2. Thequantuieof it. ' tULm^^ 

The Law as fteeled, and clothed with conftraininglove, and '2 C^x,<,,^^ 
* lovely authority of thankefulnes to God-Redeemer,and as due Re m*i2,i,i. 
debt to the Lord-Ran ;omer "^efm Chrifi, (and this is amorall 
motive)and as it commethfrom the grace of Chrift, bmdethus 
to obedience, not onely in regard of the matter, butalfo of the 
authority of the Law-giver, thou;:h ^ Towne fay, We are freed ^ Tovfnc af- 
from the Law in its dominion, oficeSy andejfe^s ; and another, fir, , ^ 
^ the fonnes ef God are not fubject to the Lawythat is^ they are z Theo'o \. -- 
not to ke taught "what thej Jhould doe, or leave undone ^ feeing G rmani^a, 
the Spirit teacheth them : — they need lookefor no Law,Com- <^^?- ' S« fv-^, 
mand, or precept, but are above all ordinances, Reading, hca- 707 i, 72* 
ring,&c. as Chrift was : and another,^ The Spirit of Cbriji ^ S:lcirraih 
fetteth a heleever as free from hell, the lawy andbendage here <^,'*^9^Pr€e 
^n earthy as if hee were in heaven^ nor tv ants he any thingto^^^""^^'^"^^^ 
make himfo but to make him beteeve he Ufo. 

Chap. VL 

How the command of the Law layeth an ob- 
ieiging band on us. 

BUt I • we (ay not that the morall Law bindeth under that 
reduplication y as given by MofeSy for then all Ceremoni- 
ils Ihould bind as alfo who are Chriftians.But that God intended 
by t hcfe ten words delivered by Mofesyio obleige all Chriftians, 
:o the worlds end,to perpetual! obed ience, is clcare. i . Chrijiy . a R^ni^i ^,8^ 
md his Apoftles, preiTe the morall Law upon the Gentiles. Paul 1^^ lo. 
XDmmandeth the Romans the ^ fulfilling of the Law in love ^ ^ Ep'*c.5,^.s 
he Epheftans ^ the firft Commandement (given by Mofes^ 'J^^^ui^S,^, 
^xod. 20.) withpromife. fames his hearers <- the fulfilling '^*' 

B3 of 

Afurvcj ^/ Antinomianifmc^ 

of the roy^ll Law , according to the Script nrCy (no Scriptures 
but the writing of yl/^/^^ and the Prophets) and that not-for 
the matter only^for fo a Sabbath day could not obleige the Gat^ 
tiles^ if the tiaw-givcr did not command it ; but from the au- 
thority of the Law-giver, fotverf.ii. Hee that Jaid (this is 
the authority of the Liw-giver) T>oe not commit adultery, [aid 
A Ijtjjj. 4. u, ^Ifoy ^oe not kjH ; and ^ There is one Lawgiver ; fo the A- 
poftles addc in their Epiftles thefe very things that Mofes com- 
manded, to the doftrme of faith;, (hewing that they are Chrifts 
ten Commandcments, rather then Mofes. 2. Notwithftan- 
ding that all Law {ThoHjhalt not kiUy Thon Jbalt not fteale^) 
(bould expire in regard of any binding they have from God, 
juftas this, thoH fhalt be circumcifed ; when Chrift dyed and 
rofe agdine ; yet there is Scripture for removing of (hadowes, 
AB.\^. QaL%. CoLz. but none for removing the love of 
God and our neighbour ^ except in the cafe of juftification, 
Rom. 7,. GaLi. A£i.i^. 3. P4;</ expreflcly refolveth the 
'Horn j.ji. AnttHomian qucftion. ^ j)oe wee then makf void the Larv, 
through faith ? God forbid. Tea, we eflablijh the Uw» And 
Romj6.i. M^hat Jhalt we fay then ? fhall we continue injinnc 
(that is, m a breach of the Law) that grace may abound f that 
is, that the riches of pardoning grace in juftification may flow 
largely, God forbid; 2ind Rom.j.J^ istheLawfinne? oecaufe 
it irntateth our corrupt nature, God forbid. For what ever is 3 
finne to the belcever, argueth fubjcdion to the Law ; as Adul- 
tery in a bcl^*ver, argueth that he is under a commanding Law ; 
to fay itsafinneagainft Chrift the Redeemer, maketh all the 
ten but one: love Chrift, and no finne in the world but un- 
thankfulnefle : but thisftiouldbc no finne to a Tartarian to 
mutthcr ; why? he never heard of Chrift. J ok 15.' 2 2. andfo 
can be guilty of no. unkindnefle to Chrift ; and for finne againft 
the morrall Law, if it be abrogated in Chrift, as the ceremoni- 
al! Law is, Murthering his brother is no more finne, then if 
this Tartarian be not circumcifed, it can be his finne to be fo 
'Dcut 12,^1 4. The law of Nature bindeth perpetually, and bindeth th 
Lcvit. .^.^4. Gentiles,^ then muft alfo the Morall law bind; for the au 
M* thority of the Law-giver, for the law of Nature hath all its obli 
I Cor. J, I . g^j-^Qj^ fj^op^ Gq j^ ^hQ y^i-Qj. jj; in the heart. When the Heathe 

t»r.m''l f 1^^ were charged by their confcienccs for great finnes, they natural 
ly feared vengeance from a Law-giver, who had written thet 


A [nrvey of Antinomianifrac 

lawes in their hear?? ; now the Morall law hath all its obliging 
power from the Law-giver alfo. 5. The Law, by the operati- 
on of the Spiritjis a meane of our converfion.pA 19. y.as all the ^ ^ rim. ^,16 
obleiging power that the reft of the Word oPCod, even the ^- Marh\.\ 3 
Golpell isufefuU/or S doEirim\ for refrQefe^ for correcti^ ^o- 

OH , for injiruEHon in righteoufne^fc y to make m perfeEt to ' I>e^t,4 ij 
falvdtion; and the Gofpell without the Spirit is a dead letter "jf/^tf fc^ 
as well as the Law ; and if fo, then to finneagainft any meanc covc^iTt^cvtv 
of converfion, muft be againft the law of God ; and fo this ten commw-^ 
law which commandeth to heare and obey all that God com- dementt* 
mandeth us^uft obleige us perpetually. 6. Chrift faith expref- ^^^'*^^''^ 
ly ^ that he came not to loofe any from obedience perfonall, \ J^|*^|' g 


though unperfeft to the leaft jot of the law. The law as a co- 
venant of works ( for fo ^ the Scripture callechit) is now fo ^GaKg.'o.f jc 
f a rre forth abrogated ^as that we are freed from the neceflity Rem, 3,1^, 
of juftification, ^ by theLaw,and thecurfeofit ; and thus far ^^*f^' 
goe the AntinomUn Arguments, and no further i ^\itb, ' *' 8 

Antinomians free us ^» from the Law,as its a beame ofChriJi ', ' | 

in fubjiance and mattery fo as wee are H§t to feeke the light of Htbr,8.<; 7, 
€ne beame ; now when the Sunne of righteoufneffe U rifen him- ^j9. 

felfe ;: though Mafter Towne be not fo ftrift. " Sahmarfh 

Hence is it that they offend fo much, that any glimmering of f T/f/V^/^^* 
light fhould come to us from the letter of Commandements ^^^ J^^^'^^^^ 
cither of Law or Gofpcl ; that tofeareh Chrijt in the " Scrip- ° Er, 74^ 
tures is notfafe^ and ^ all covenants in the written and preach* Th? e!,Ger, 
cd Word take men off Chrifi^ ^^^7 h?^^ 

tJow toe Lnw and the go^c I require thefamt obedience • 

BUtfeeingtfaeZ^jr cannot contradift the Cojpely and fpeak- 
eth nothing of a Surety and Mediator, andfo is negatively 
diverfe from thcGofpel, yet pofitively it is not contrary, nor 
denyeth that there ought to be a Mediator (for fo ihould there be ru Ur» and 
two contrary wils in God, and fo it had bin in juftice, and againft: Gitfpi,. re ret 
a J uft law, that God fhould fend his Sonne to die for finners.) hf'^^'^^h c^^" 
It is the fame very obcdienee commanded inthe Law, as a ftrift ^'^[>^^ ^^ 
covenant of works, to be done by ftrength from our own na- ^"^^^^^^ 
ture,and for the authority of the Law-giver, and ihe love of 


A furvey of Antinomianifmc, 

God, atid now enjoy ned in a mild covenant of grace, from the 
fi;rengchof the grace of Chrift, and now not onely aftech on 
us by Legall motives, the love of God, the authority of the 
Law-giver, (wljli the Gofpel excladeth not) but upon the 
love of a free Redeemer and Ranfome-payer : as it may bee 
the fame debt, which a man payeth of hisowne proper goods, 
and of the money borrowed from a rich friend. 

1. Perted: obedience, which the Law requireth, and im- 
perfe<5l obedience which the Gofpel accepteth (for it requireth 
perfe(5lion as well as the Law doth) are but graduall differences; 
as the fame fumme of gold, though clipped, if accepted by the 
the creditor as full payment, the reft which is wanting being 
pardoned, may in grace and value, bee as good as the mil pay- 
ment. It is the Law that commandeth the love of God, under 
paineot ecernalldeath,forthe Icaft faile, and by way of a co- 
venant of works. Now the tenure of a. covenant of works i$ 
an accident of the Law. 

2. A new obligation of obedience varieth.not the nature 
of It ; as it is the fame morall obedience that God commanded 
to the heacheH,and the fews,hMt that it Was written and preach- 
ed to fewesy addeth more guiltinefle, when they * difobey^and 

. Hof,8,«i, thefe iame duties that Mefes commanded of righteoufne{^, 
P . 5>\ 19, 20 holyiiefle, and fobriety, Exod. 20. doth the grace of the Gofpel 
injoyne. Tit.^.u, and the Apoftles command as afts of fan- 
diScation ; and though Afofes flhould not command them by 
the morives of the grace of Redemption (which yet is falfe, 
except when he preflcth the Law as a covenant of works) yet 
Gofpcl-motives vary not the nature of duties : as a Mafter may 
command the fame ducies to his fonne and his fervant, upon 
different grounds. 
The Gofi^d j:;. The Gofpd abatcth nothing of the height of perfedion, 
c'omm^iTidah jpi commanding what ever the law commandethin the fame per- 
/ Jw re upcih ^^^^^^^ 5 ^^^ ^^^ ^^ holy, pure, and fpirituall m commanding, »?^ 
hut A'ccBtcih ^^ p(^rfecv as onr heavenly Father ^ and holy y as ^ he is holy ^zs 
of :c//c, the Law is. In acceptation of grace, the Gofpel accepteth lefle 
^ Mat.5,4S, then the law, but comnriandeth no leilv, therefore the Gofpel 
' 1^'^'^ * " * gran teth pardons, but nodifpenfations ; the Law though it deny 
Oil."! o!*^ not pardons, nor forbid them pofitively, yet it granteth nei- 

Ch A p. 

A/urvey (^/Antinomianifmc. 

Ch A p. VIII. 

Of the promiffcrie part of the Law ; the differences betyveen 

the two covenants mifi^en by Ancinomians 

arc opened. 

FOr the promiflTory part of the Law. It promifeth life and 
reward to no obedience, but to perFeft apd abfoluce obe- 
dience, if there be the leaft defed in the lead jot ; the garland 
and crowne promifed is forfeited ; fo as there is no regaining of 
it for ever ^ by that bargaine. - But the Gofpel promifeth to the 
leaft (incere obedience, were it bnt a cup of cold water to a D/- 
fciple^ a reward of glory. Therefore the difference ftandeth 
not as ^»r/;7(?iwM;/jdreame,betweenc the covenants chiefely 
in doing, andnot <J^i;j!^,as if the Gofpel or covenant of grace did 
notalfo command d<?ing, in relation to life etemall ; yea, and * ^T'm^^X 
with a promifc, as well as the Law doth, but in a far re other ^ 
way: for ' Godline(fe hath the promifes of the life that now is ^ ^ Marfe.ic, 
and that which u to come : and to the followers of Chrili, *,>*^* 
( and though they halt in their walking ) and fuch as 
fbr{ake all for Chrifts name, is promifed fitting on thrones, 
and a hundreth fold in this life^ and in the life to come, life eter- 
naU. But the difference is, i . That no obedience is ac- 
cepted in the Gofpel without a Mediator, not fo in the Law. 
2. That the Law is given in its ftri(5left bargaine, to a holy, 
perfeA nature, theGofpel to a lamed, wounded and dead fin- 
ner. 3. The Law givech, by way of debt, not ^excluding 
boafting ^' in fome meaCire, not that ^^^wcould merit an in- ' Rc^-4*4^ 
finite crowne, by a peece finite-work, or could doe beyond 
obligation, more then we; but becaufe, for holy works, by 
ftrift covenant, without the Mediators grace, without pardon, 
the worker might claime his wages humbly, yet glorj^mg, hec 
had woon them by natures good deeds, and by works, and for 
works, not of grace. ^ When P^^/ faith, Rom.^> 2. if Abra- ^ Rom.i 1.^, 
hiim hath whereof to glory, its not before God. He meaneth 
not, that juftification by the works of the Law giveth ground 
of boafting, or glorying in our fchcs. For i. a conditional! 
propolition can conclude nothing pofitively. 2. He fpeakech 
of ^loryine,asci4p.:<. 27. comparatively. Law- juftification is 
more like ^orying, then grace ; for Angels cannot boaft, Rom. 

C 11.56. 

lo Afurwy ^/Antinomianifmc. 

11. y6y :j. the Gofpel giveth of free grace. But 4. the 
Law could not accept another mans imputed righteoufnefFe, 
that is fupcrnaturall ; and to beleeve this required grace, and 
ftrengch of a hi^er ftrainc then Adam had ; it demandeth but 
a mans owne perfonall and perfcft righteoufnefle, and curfeth 
the (inner for theleaftwrincfleorcrookedneflfe in the firftbud, 
or fpring of theinclinations or motions, 5. The Gofpel lea- 
veth place to repentance (which the Law doth not)and openeth 
a doore of hope, to a loft (inner ; and the fpeciall condition is 
Faith, that a ranfome payed by Chrift (hallbuy me a title and 
right to heaven, of which the Law faith nothing, 6. The 
Law gives a reward as a due debt, though not merit *; the Go* 
fpel giveth arewardagainft merit. 

Chap. IX. 
Of the tbreatnings of the Law and Gofpel. 

TOuching.the third part, as the Law is in ftrift tearmes di-^ 
vided from the Gofpel. i. The Law-threatnings ar« 
on the perfon for the adions,and for the leaft faile in thought, 
word, or deed ; but the Gofpel-threatnings are rather on the 
* FdnuA in ftate, then the adions ; or if they be on the anions yii is for 
ammeninca^ ih^ condition and Jt ate ; therefore the learned Parens ^iiixhy 
^ R^^ ^Tl ^^'^^ ^^^ Gofpel, as the Gofpel, hatfi no threatnings at all. • For 
, lob'"? 1*8. ^^^^^^ the ftate of thekingdome of the beleever fcncech him 
, * * * from the curfe ; ^ he is free from condemnation, becaufc he is 
under another King,' then the man that U tinder the Law. As 
the man in Scotland is free from Murthcr which he committed 
in Spaine, not becaufe his ad of Murther defcrvethnot hee 
flioulddie ; but becaufe he is a member of the ftate of Scot- 
Undy arid no penal law oi Spaine can reach bim in that Sate. 
Parens thus farre faith true, that it is the Law properly that 
curfeth, and that the Gofpel, as the Gofpel, curfeth not, but is 
properly ^/^^ ty dings. For i. He that beleeveth not iicTw Kixfila/, 
u Already condemned i that is, before his unbeliefe, fentence is 
paftdonhim by theLaw, and the Gofpel doth but ratifie the 
fentence. For if we fuppofe there had never been a GorfpeJ, 
nor a Mediatonr^ the finner fhouki have been a caft-away and 
icntcnced man; but now becaufe he beleeveth n(H ^ he Jhatl 

A furvcy ^/ Antinoraianifmc. 1 1 

not fee lifcy bm the -wrath of God iiivuW tivlov: abideth oh 
him; theiiitwas on him before, if hee ftiould bdcevem the 
Sonne of God, the fentenceof the Law fhould be taken off; the 
Prince ofFereth a pardon of grace to a man that hath killed h:S 
Sonne, fo he will accept of it, he rehifeth to accept of a Pardon , 
and therefore dyeth rather for his bloud-fhcd then for his not 
accepting pardon, it would feeme among men too low a caufe^ 
of death, to put him to death, for refufallof apardon ; at leaft 
the fentcnce was given out for killing the Kings Sonne , onely 
he dyeth more de{crvedly,that both he killed the Son,and defpi- 
Tedhis Princes grace ; or rather his doame is aggravated, and 
the chaines ot Capernaum y are made heavier, becaufe they 
comparatively juftihe Sodome^ and fo the Gofpel-vengeance is 
an addition to the Law- vengeance, as he that dyeth of an ex- 
treame diftemper of body, and by a gracious Phyfitian may be 
cured, but refafeth the medicine^ the diftemper is the Phyfi- 
call caufe of his death , his contempt of the art of the ¥hyfi. 
tian is the morall caufe, and a reafon why he dyeth without 
thccompaflion of his triends,and with greater torment of mind 
to himfelfe ; Yea, Faith is not properly the caufe that hath a- 
ny effedive influence on fo noble efteds, as are free pardon, 
and free falvation, farre lefle is it any meritorious caufe. Chrift 
hath no joint caufes with him in this excellent worke offiving 
a (inner ; unbeliefe is a morall caufe, non removens prohibens. 

2. The Golpel is an exception of grace againft the Law ; 
for the Lawfaith, Hethat ftnnesfhaUdye ; theGofpel addeth, 
except he belecrve ; or, he Jhall certainly dje, except he beleeve 
in him who jfijfificth the ungodly ; fo that the Gofpel faith A- 
men to the I^wes thrt^tning , and takcth them not off, nor 
contradifteth them in their owne nature, 

3. What ever threatnings are executed againft an unbelee- 
ver, they are the Law-threatnings ; its a Law-death that tho. 
unbeleever dyeth ; flJrall that eternally perilTi, doc peri^li un- 
der thelaw,and the covenant ofworks ; never manjis loft under 
Chr^ ; if therefore the Gofpel fay, Whoremoncers, Adulte- 
rers, Murtherers, Drunkards, iTiallnotinheritcthekingdonie 
of God, this threatnin;^ doth neceflarily prefuppofe a Law- 
ftate, if they which doe fuch things, remaine under the Law, o^ 
therwife the Gofpels intent is not that they pcrifti, but that 
they beleeve and be laved, 

C z Cha p. 


A fkrvey of Antinomianifine. 

16, 17 

Ch A P. X. 

Of Gofpel feare. 

f ar 1^ ^^ confiftent with Gofpel-frecdomc to ft:arehell,{awce 
o/htlulJft' I^'care not hell and pLinillimenc more then finne ; tor finnc is a 
ji.thmtkgo- greater ill then punifhment. For i. we are commanded to 
ffdfrccdome. fe are hi my who cancafl both foule and body into hell \ 2* Its 
Matr , o. pQ^ <^ Lavv-fpirit of bondage, that fome tremble at the word of 
thrcatning, ^^ nor for Jofii^hs heart to melt at the reading ot the 
Law. 3, Not to be affraid of judgement, is a part of a heart 
rockieand hardened. Though Felix his trembimg at judgement 
did prove him to bee under the Law, becaufehee feared onely 
judgement, and judgement as a greater evill then finne. Nor 
is it mercinary to love the reward, fo it be not more in our in- 
tention, then a holy communion with God. For i . Mofes 
c Hcb.ii.2 5 by Fj^ith had an eje to tkc recommence of reward^. Paulkt 
^ Ph. Kg, 111 the garland before him as his end ^. 2 Wee arc commanded 
C ^ ^ * /^ ^^ rnnne^ that we may obtaine ^ : to lay up a fare fotindatl- 
] \ I'^^X.^ 0^, that we may *^ lay hold on life eternal. Onely wee are not 
[c)l to make happinefle, and our created bleflednefle, fo much our 
g Ajfct. igo. formallend in running our race, as holy nefle and our objedivc 
happinefle, which is God himfelfe. If Antinomians would 
difference betweene love of a hire, and- hireling love ; then 
ihould not s ToKvne condemne the juft ; nor can the Fathers un- 
der the Law, be faid to have fervcd the Lord with an upright 
heart, if they ferved him for hire, which Satan judged hypo- 
crifie in "^ob cap.i. verf. 9. 10. See Tfalm.ji. 25 Job I'^.i^. 

Amor mncc* 
di5 ^ xmar 

' iob ji, i4« 

Gha F. XL 

Law f ear e and go/pel-faithconjifient. 

NOr doth Mafter Towne and Antinomians inferre by good 
arguing, becaufe belecvers may beeftricken ojft' finnes, 
upon the confideration of Law-threatnings,'that their finneSi 
deferve not wrath, as well as thq finnes of others, as 
^ Job faith, IVhat then fhall I doe^ w^en God rifethnp ? and 
b DeflruElion from God was a terror to me. But it foUoWeth 
not, that therefore to obey GoAfubfana^ for fcarc of the con- 

o^ furvey ^/Antinopiianifme. i j 

<lemningLaw,is not free, Gofpel-obedicnce. For its mofl fallc, 

feeing this obedience for feare of the defert of iinne was in 

Paul, though he was p^^rfwaded ,. that etemall vvrach iljould 

never be infli(fled on him, ^ as is clear.eby his words. Knorv- c ^ Cor < xu 

ing therefore the terror of the Lord, wee pcrfwade men. And '^ i C r i\ 

^ we know if onr earthly hotife he dijfolved we have an 

honfe not made with hands ^bnt eternail in heaven. 2. Law- ^^^ ^^^' 
threatning (when Faith aflareth the confcience, of freedome ^Q^fX7b 7^ 
from the wrath to comcj and lovc-perfwading arc moft confi- erle^ml/con. 
ftent. For moft clearc it is, that Chrift and his Apoftles doe /?/? to^ahir. 
command, and ftridly charge in the Gofpel. So Antinomic 
Ans erre, who ^ teach that the Gojpel perfwadeth rather then ' Sa'cmarfh 
commandeth — and reafons and argues m to dntiesy rather ^ree^r- 48; 
then hindes and enforces ; and that ^ holine(fe and fanciifica- ^^^^ 
tien now u not fnch^ as is fajhioned by the Law of outward 
command, bnt bj the preaching of Faith y by which the Spirit 
is given y which renewes a bete ever, and makes him the very 
Law himfelfe, and his heart the two Tables of Afofes. For, 
I. perfwafions and commands may well ftand together , and 
all LaW-mforcings are but meere reafonings, and morall and 
objed:ive afts on the minde and will, and fo the Law no more 
inforceth then the Gofpel. 2. Holinefle and Sanclification 
commeth by the Law,aErimated by the Spirit, as wellasby the 
Gofpel : fox the Lawconverteththe foule -^ g but it doth this b PAl,i^^7. 
(faith the Antinomians ) not as the Law, but as the Go^elre- 
vealing Chrifi.. But I am fure, neither can the Gofpel literal- 
ly, onely revealing Chrift, and being void of the Spirit, it can- 
not convert the foule ; and the Law as artimated by the Spirit, . . 
leadeth to Chrift as a Pedagogue, I meaneas mixed with the mah^TbTo^ 
Gofpel. For the Law without the Gofpel can never fandifie, fp^t the mry> 
nor lead to Chrift ; and neither of them without Ghrifts Spi- Sp'mt •f 
rit can doe any thing. And 1 find Saltmarjhes Euthyfufti-/^^^- 
call pulfe and ftrainc of Familifme , when hee faith , that 
the T^ reaching of Faith is the Spirit given to a b^leever^ and 
It mak^s him the very Law it felfe. For I. the Preac hing of 
Faith, or the Gofpel preached, even to hardened Pharif ecs, can- 
not give the Spirit reriewing the Pharifecs ; for Faith was prea- 
ched to them by Chrift and his Aponies, but they ftumbled at 
Chrift, and never beleeved, 2, Tf:c preaching of Faith and 
the Spirit differ as much, as the principall caufe and the inftru- 

C'3 menn- 

li^ A furvtj fif Antinomianifrac. 

ment ; now who can fay, the writing of the penne is the wri- 
ter ? 3. Antinomi^ns meune by the Gofpel, or the preaching 
of Faith, here divided from che Law, not the glad tidings of 
peace preachy J, bu-ctiie renewing Spirit, without all letter, or 
word of promife, or command , that is, the teaching fpirit, 
and the inward annoincing Without the Law, or Gofpol either* 
/miaomians Now Sanftification in this fenfe muft bee wrought without 
remove all or. Lavv, GofpJ, Precept, Command, Promife ; and wee may lay 

%Zutelt ^^^^"^ ^^^ ^^*^^^ ^^"' ^"^ ^^^ Ordinances ; and therefore no 

^nchufilur. wonder then , AntinomUns tell us fo often of th^ Letter, 

czi Spirt in and the Spirit i for to them old and new Tcftamcnt, andall 

fUceoj-ibcm, the fweec promifes are a very Letter, and in the new Tefta- 

mcnt we are ;*<?/• to ferve God according t$ the Letter ; and 

therefore all Preaching, Commands, Exhortations, Promifes, 

Threats of both Law and Gofpel muft belaidafide* TheLerd 

^ AlT^r.'^lQ. k,^^P^^^ (fiith ^ Towne^nnder the Go^el in rightegt^fneffe, 

* * rpuhoHt all Layv Ceremoniall and Moralt ; and every where 

they (ay, -we ferve God now according to the Spirit^ not aC'- 

cording to' the Letter : oucWard Ordinances then to Antino^ 

mians are matters of meere courtefie. 

Chap. XIL 

Antinomians deny acfuaU pardon of Jinnes to the fewes. 

2 a \ Ntinomians deny that the knowledge of * aduall and eter- 
':iohn^Bmifi ' '^^J^i'^ll rcixiinion was aa Article oT the Jewiih Cr-eed, but 
p./u52,s?-^ a myftery not revealed till the GofpclL But then ^ David^ 
b Ron? .4.4. and the Fathers, Abraham^ and others, r^ere jufiified bj the 
^. ^. ^5- M imputed rirhteoufne^e of Faifby as wce are alfo. Davi/mnik 
P/U/. :;2. 1, 2. defcribe an happmefle he knew not what. Da- 
vid faith , Th^u forgavejl the iniquity of my finne^ verf. 5, 
♦ Ad.15'11. 2. fVe be/eeve<^ through the grace of the Lord feffis, we /ball be 
^ faved as well as they. 5. All the Fathers dyed in the faith, 

' I c or ^ *c* ^ '^ ^^^ ^'^ ^^^ ^^^ f^^^ fpirituali meaty « and did all drinl^of the 
2 ^ * * fame fpirituali Rockj and the ^ck^was Chrifi.. 4, The 
^ 011,3.8,9. Scripture forcfeeing, that God ^ would ]ufii£e the heathen 
C^fpc \oLi, throuf^h Faith, preached before the Gofpel to Abraham, Efaiah 
^S'l'^^^"^^ prophecied of Chrift 5 as an Evangelift.Z)/iw/ of the flaying of 

finrt too^^z vot akthcit [i'^>:tia'wfjf ^but form fi'r^eswtrt upon themfortbdt time^ whUbwat 
tbecau/cojtbeif^omf^uitft^ fs^aivn^yiM(m,79^ t cap, 5^ 


Afnrvej <?/ Antinomianifme. \^ 

the Mefliah , and evcrUfling righteonfne^e through him. The 

Prophets ^ tcfiified before hand the fufferings of Chrifi, and^ i Vcui.it. 

the gUrj that fhonld follow ; a(5liiall rcmimon then was no 

myitcry to them. Abraham ' rejojced to fee Chrifis day, and' lnkaS.<6. 

faw it. 

Chap. XIII. 
0/ the nonage of the "jerves^ what it was. 

NOr was the tutorie, bondage or nonage of the J ewes any 
thing, but I. A lefle meafureof the Spirit then is now. rhc^cwe; 
2. A harderprcflingof theLawon thx^m. 5. A keeping of were ^'/^ra«. 
thatinfant Church, as a child under Pedagogues and Tutors, in^cr/fcc law 
regard of the Elements of Ceremonies; partly, teaching them ^^^ ^^^^^ 
rudely; and partly, warning them by bloudy Saaifices, ^^^^^l^l^L^^f^^ 
diverfe waftiings of the defertof finne,andthe filth of it -hvity^^rire. ' 
this is nothing to prove the J ewes were under the Law. For 
I* then iTiould they be * under the curfe ; andfomufteter- ' Ga'.j.ic. 
nally perifh , contrary to the Word,^ nor was their pardon 
of finnes by halfes and quarters, a. Then muft they be fa- ] ?^^*"*^^ 
ved by works ; Paul c {iixh^They came fhort of righteouf- a Rom'l^?^^^ 
neffe, becaufe they fought to eftablijh their owne righteoufne^e^ c Romi^,^, * 
and ^ fiumbled at the ftone laid in Zion^ and fought it not bj io> i i>i 2,1 1 
faith. And it was never kwfuU for them, more then us, to ' R<^in,4,i,^, 
feeke righteoufnefl& and juftificacion ^ by works of the Law ; '^'/r*^* 
fo they were in this under no Law-Spirit more then we, but h ic^,ls!i6. 
jurtitied, the fame vfsiy, that we ^ are. 3. Yea, many fweet ^ h blk^i 4. 
Evangelike promifes are made totheHi,as to us, g Hoy every ^ Mc.7, xg, 
one that thirfts, come to the water ^r^c.^ Behold I lay on Zion ' ^^^y^S'^r 
afione,&c. ^ The juft /hall live by fath.^ IVho is a God /%"f ^^^^'^o- 
unto thee ^ that pardons iniquity.^ i^eyenl am he that blottetb If^i 103.8,0^. 
out thy tranfgrejfions , for mine owne fake ; and divers « o- 10, n, 12. 
ther Scriptures prove this. 4. The Prophets cry ed » againft ^^no^ l^.6 7. 
legal! and outward fervice, and prefled wafhing in Chrifts" ^^^^^^^^ 
bloud,and faith and repentance, as the Apoftlesdoe. And to p^^.j'j^ ri^8 
^ Chrifi gav^ all the Prophets witneffe, that through hi^ name J ^^" ^j^ 
whofoever beleeves in him- fhall receive rcmiffton of finnes. Efay ^6, i^s 
p There is miKh of the* Spirit of adoption, ^ of fpirituall ii- '^ A5:s ie-43 

^ p jPraL2 2.i. 


\^ A furvey (?/ Ancinomianifdae. 

aiai,2C>.c?-io bercy in prajing, ^ wreftling with God, ^ giving no reft to 
ILr* 6 i. \6. God, t Heavenly boldncfle, and acccfl.^ to the throne of grace, 1 

If iuM«^*7- in faakol^.j Davidy Mofes, and fweetEvangdike,and Gofpel- f 

^•^V, familLarity " between C/7ri/? and his Sfoufe ^ the Chnrchin 

V[!\illXt the .5'^;i^o/i'^^;»^»,^ Fcafting and banqueting together; on- 
2,4.^/ ' ' ly the Lawcsadminillrarion was wrath by accident, through 
P;.6.i,i,i;»8. our corruption, Idfe glorious, becaufe of darke typs, and a fpa- 
f fi.4t. i|ii} r^r meafure oF the Spirit, 2 Cor. 3. £/>/?ir/l 3. 9. lo* and 
t Cint.uut p^^^ heighcneth GofpeLglory, and lefleneth the Law in the 
^^""cap'^'V vaincfenfe that falfe Apoftlcs, and legall Teachers, put on it 
h.u.m! i! in over-exalting it, as iF without Chrift It could favc, y or with 
« ca[^v*i2. Faith it could juftifie. 6 aU under the Gofpel, Eled and 
cip.s-^ Reprobate, muft be freed from the Law, ii the Jewcs w^re 
y Ad- 1 5 -^^J y^j^j. jj. ^ 21II to whom the Golpel is preached muft bee freed 
Rom i'1'7 8 from it ; and to De^ne, znd Moore, whoareboth ArmimHus 
Rom!^i,l,3 and Antinomians , all and every one of mankinde muft bee 
4;5/« under grace, none under the Law of Commandements ; for 

the argument holdethfor all in oppofition to the Legall Jew. 

Chap. XIV, 

The old m^Hy or the ^ejh to Antinomians is under the 
Law , the new Man freed from all Law» 

' Townr, p* ^Tis admirable, that ^ Towne will have the Old mm in be^ 

/.j^nu* \leevcrsy jhitt up under the Law y and the New man above aU 

Lawy or fubjetl to none at all ; as Famihjh and Libertines 

when they iinned, faid, Non e^o peccoy J^d afinus meus \ not I 

but the flcih doth finne ; or lenfe , reafon, the Old man doth 

fmne, becaufe the Old man onely is under the Law, not the 

New man. 2. Guiltincfle and linne, is a thing that falleth on 

the perfon, not on a part oi man. 3. The command is given 

to the perlon , the perfon is the fubjeft of punifliment and con- 

Dcn c fff* dcmnation,not his fcnfe only. 4. Thus Denne and Saltmarflf 

\r v!^\^^ fiy, Fai:h,righteourncfIe, light, joy, and peace is iiiconfcience,in 

iO.. i.ii*/* the fen(c, Helh, converlacion is linne ; yet nothing that can 

* SjI ra rilj condemne, becaufe the cojilcience is walhed in jultiiication ; 

rrcc^raL,^:. buc finnc is in the convcrfacion, fuith Denne;^ and ^ in the 

Mi. fcnlc, reafon, or d^ihyiM^SMr/narJb , fohere originall finne 

fliall be no finne 

C H AP. 

A fttruej ^/ Antiriomianirmc. 

Chap. XV. 

Antinomians hold the jufiified to finne before men^ andxf 

tenching their ^onverfation^ not before God^ and 

04 toHching their c&nfcience, 

^O AntinomUns ^ fay, the juftified have no finne in their VD nntibiJ. 

Iconfcience, nor can God fee any finne in their confidence •^ Silcmarfij 
y^t therein finne in thepr converfation, and fi>e/&. But I. fin frtegr^Qe, 
Originall, and the flefh lufting againft the Spirit, dvvellcch in-^ '-^^ ^ co- 
herently in its tflcnce, being a blot in the cx)nfcience, and"^^^^^,"^^^^^^^^^ 
whole man; though guilt and aftuall condemnation bee remo- cfiovi.pl}. 
ved : fo was Panl^ a wretched man, onely for finne, in i3,?9» 
mind, will, confcience, afFeftion , no ill, but the ill of finne, s g^^^^. ^. 
could make him cry out of his wretched condition. 2. The '♦ * ^ 
juftified muft be as perfeft as Angels, if no finne dwell in them, 
and they need not pray for pardon, wanting all fin. 3. Stn 
in converfation^ as murther in the hands, oppreffing of men, 
blafphemy in the tongue, arc againft the Law of God,and mud 
be finnes in the confcicnce, elfe they are againft no Law of 
God, which make the finnes of the juftified and their doing 
g0l4cn graces. 

Chap- XVL 
fnfiification is chfe mifiaken by Antinomians, rphen theyptda^ 
it to be an extirpation of finne y Root and branch, as Papifts 
fancie^ venials to remaine onely in thejufiified. 

IUftification to us is not as Antinomians dreame an utter ex- 
tirpation of finne in its eflence, root and branch, for Papifts 
conceive of juftification, Co as nothing that is finne remaincth in 
the juftified, but fome gentle venials , which we can facisfiefor 
ourfelves : but we judge juftification to be a judiciall, and law- a ^ ,r ^.^| 
removall of the guilt or obligation to eternall punifiiment. t. uw^.p..^^ 
I. It is a judiciall and forinfeeall Law-declaration that is op- 8^, thfift 
pofed to condemnation ; but this removerh Law-guiltinefle to ^^'^/^^/^'» ^^'^ 
die, not the intrinfecall inherent blot of finne, as if the finner ^^^^^'"'*:|; ^"^/^ 
had never finned,and were now no finner. 1. By it the finner ^^. ^^^ '^^ y^^fca 
is v\ot{zs Antinomians {^y^) * as righteous as Chrift ; becaufe r^o.j dih^ 
Chiift could 6y in truth, I have no finne , but wee even being va'.. 

D jufti- 

"77 "" A furvey ^/ Antinomianifmc. 

^ I W:). T • 9. juftitied arc //^r/, if ly^ faj we have no finne b. 3. Sin dwcl- 
• Rom,7, 1 8, i^^j-h not in Chrift at all, nor was there in himflefh and concupi- 
^^'V'y fcence, hiding againft the Spirit, as in <= as. For it is cleare from 

'^"^Eccii^^'o the Scriptue ^ that finne d welleth in the juftificd. 
Prov, 0,9. Prjl.14, J. Kom* r^io, II, I 2, ij, 14, ij, i^, »?• ilohni.8,^, io» 

Chap. XVIL 
Chrift not formallj the finncr^ as Antinomians dreame. 

^V 7 Or was Chrift fo made finne, as the intrinfecall guilt of fin 
^ Cr:rpc vol, i^ was laid on him, as ^ Crtfpe faith, Chrift was onely the 
iX.r, ^ j-a^. Adulterer , the Idolater, the finner imputatively,not inherently, 
90.91,9 2 ,5^5 , and formally ; in that he did bcare the fatisfadory puniftiment 
of Wrath and hell due to our finne. i. Chrift was fo made 
finne, not in the imagination, but really fuifering in our per- 
fon ; yetfo as finne phyfically and inherently, in its blot, re- 
^ lIo^.T,s, maines in us, and after wee are juftified, ^ wee have finne. 
10. c lye are fold under finne y and carnall ; ^ in many things r^ee 
R<^^7'U^ 0jferfda/l. Now its blafphemy to fay that Chrift was fo finfull 
' lam /i. ^^ ^^ ^^^' ^* ^^^ ^ ^^^ furety the principall any way, favc 
onely legally , fenalljy impntatively , the debtor : there is no 
injuftice in the furety, as in the principall in borrowing mo- 
ney, and profufcly wafting it, and wronging his brother ; nor 
can the furety bee called formally the unjuft man, the wafter;, 
though he be legally the debtor, and holden in jufticeand really, 
not in imagination, to pay the fumme ; fo was Chrift never 
inherently ^nd formally the finner ,as the fnow is formally white; 
bccaufe Chrift in himfclfc, in his phyficall perfon and natures, 
was innocent, holy y harmeU^e^ undefiledy feparated from fin-^ 
ners, even while he was a furety for finners. 3. Scripture 
expoundech Chrifts bearing of our finnes, not as if the eflence, 
forme, and intrinfecall, fundamentall, and eflentiall guilt of 
finne had been on him, then he fhould have been a finner as 
we are, and fo not a finlefie facritice for finne, but in bearing 
' T Ptt 2. 4. the puniftiment due to us in his owne body c ok the tree^ 
Ii(a. 5^ ^ iu being f mounded for our tranfareffions : but ICS the An- 
R-om4 15 tinomian WJiy to confound San^lification ^nd fuftification^ud 
Rom, *.6, jQ make us as inherently and intrinfccally^ in our very perfons, 
Iiuly, finndeflc, righteous, free of the indwelling of Origi- 

A furyey ^/ AtKinomianifmc. j p 

nail finne, and the old man, and the flefli, as Chrift himfelfe : (Veare not a* 
and this is the f4;»i7^_/?^ principle ; That Chnft hath Coded J»'-<^€efjt avd 
and Chnft ed a Saint , and Chrift is incarnate and maned ^^'^■^^'U' ^^ 
i» the heleever '^ fo that thebelcever^ God manifefteiinthe ^ '^' 
ft^JhyAnd duvelling ferfonally in m : all the (innes that a be- 
Icever commits, arc nomorefinnes then the adions of Chrift: 
for all our (inncs were fwallowed up and annihilated in Chrift : i Townc af^ 
He that is borne of God (fay they) cannot ftnne j and g M. h-p^iy]^* 
Towne telleth us, that JHflification is regeneration ; and ^to ' ^Jf^^-i^- 
faith there is ne ftnne. 7 2- 

Chap. XVIII, 

That Kve are notjuftified untill v^e beleeye, 

r 7T7Eehold againft Antinomians that we are never jufti- . 
V V fied till we beleeve. They fay ^ from eternity we were ' '^he Author 
juftified ; or b from the time that the Mejftah djed, all fins ^/ J^'^ ^^^th^ 
Tvere finiihedy and yvee juftified, or from our birrh. Butjufti--^^^^^^^^ 
ficationin Gods decree and purpofe from eternity, is no more Antm'c^ians 
juftification then Creation, fandification, glorification, thccru- reUtetbtbisef 
cifying of Chrift, and all things that fall out in time ; for all ^^^'"^pag.u 
thefe were in theeternall purpofe of God. 2. In juftifica- ^*^^ ^*^ 
tion, our finnes are, in their guilt , fully done away, as a ^l^^fp^^t/?/'' 
c thick cloud, caft^ in the hottome of the fea^ e remembred u^ andn-nfl^J^ 
no more ^ f foHght for, and not found ; if all this was done rah them fuU 
from eternity, beleevers were never finners, never children of ^{- 
wrath, really, as Paul Z (aith ; never dead in finnes^ never \ ^^-^P^^^'cU 
i^ enemies to Gody or ungodly ; they Were onely fuch in a \\\^^^l\2^* 
mentall confideration. ^ It is true, God loved his chofen i^^] 
ones from eternitie to falvation ; and ^ frcm that love, fent ' i^d.^^r^, 
his Sonne ^ to die, to ^ wafti, juftifie, and fandifie them; ** Mic,7*ip. 
but this is not their juftification, but a fruit of juftification in ^'^^'•^'•i4. 
time, when our time is the time of love^ "^ and wee are dj- , £ph^^j ^^* 
ing in our owne bloud^ he wafheth us \ ^. Wee behoved '^ coi/kxj! 
to belecve from eternity, for wee are juftified by Faith. Rom 5,6, ' 
5. All the juftified have a reall union and intereft in Chrift, ^ Epl^eCi .2; 
to live P by faith, and wait on God in all their troubles by \ ^^^l*^^* 
feith; but though their be an union of love in Gods minde „ Ezlchic* 

D 2 from 

20 ^ furvey $f AntinomiOipirmc, 

from ccernicy, bctwcene tkc eled: and God, yet a complcat 
union betvveenc us and Chnft, without the Spirit, and with- 
out any faith, though it be boldly q afflrted by FamUiftsy is 
** ^ifcf^^^r^^' againfl: the Scripture ; for tiien might wee bee borne againe, 
Muhi II 11 a*'^J"oc receive Chrift by Lith, contrary to the r Scripture; 
Antmcimuns and be united to Chrift, as branches to the Vine-tree, and not 
hold an umari abide in Chrift, ^ have Chrift dwelling in our heart, and not 
vpiihchtijl by faith, contrary to ^ PdHl\ fo might Chrift live in us, and 
btjoftmbc ^y^ ^g^^ ^pj drinkc him as the true Mannay have the Sonne, 
*^loh,i I ^^^^ y^^ ^^"^ ^^^^^^ contrary to " the Scriptures. All which; 
2^g,4 ^/^ or i^oft of them, prove that wee were not juftified, when 
» fcpbci.3, yy Chrift dyed on the croflTe. 6. All that arc juftified, areun- 
»» GaUi, 10, fcparably fand:ified and called , * and the blefling of juftifica^ 
Rcv.i. 7^, jJQj^ j^^^j^ ^^jjj^ j^^ j.jj^ receiving of the fromife ef the Spirit^ 
4^47 sl^t?* ^^^^^g^ ^ faitby and'^ peace with God, through the Lord ^r- 
* Roir^i.jo f^ Chrifij accejfe by faith into grace; whereby we ft and, re^ 
I C x*6, I, jojcing in the hope of the gUry of God, glorying in trihulati^ 
' 2. on^ patience y experience , hope ; but many for whom Chrift 
^Gif*^^ dyed have none of thefe, till they be juftified by Faith ; thc^ 
»j^Q^*^^'J^*diftinftion of jijftification in, or before God, or to our own 
^*^4*/- ' fcnfe by faith, will not help this;for the Scripture no where fpca- 
keth of juftification, but by faith onely ; the meritorious price 
of our jaftifiation is payed on the Crofle, but that is not ju- 

Chap. XIX. 
There is a r call change of our ft ate in juftification. 


! Or can wee ft and to that Antinomian ground : that in 

' f^ftification there is no change of our ft ate andjpiritmaU 

condition before God ; and that God hath the fame love to Hi, 

before and after converfion^ and that it is a vaine diftinHion 

of Gods love of good willy called /«»fd7r, JycToxlflt^, vel benev$* 

* DthVi^'^'ir. lent ia^znA good likingy Amor compUccntia *, becaufe Godlo- 

oj gracey m ?- veth, bccaufe he loveth, and for no caufe m the creature, not 

^ s3-H^3 5« their moft eminent works, done by the influence of Gofpcl- 


But if this diftindion bee right taken, it hath an evident 
ground in Scripture. We teach that the love of bejievolence and 
good Willis the liking, frcedelighr^ and choife of the perfon to 

v^yjir^-i/^jf ^/ Antinomianifmc 21 

glory, and to all the meancs, even to {hare in Chrifts Mediate- Oodsicve »f 
ry love, and the fruits of his death : in this lovehe willeth,and/^'<?J »i///o- 
crdainetb,andlayethupgoodand happineffe for us, exporting ^^^-^^^^ p^r* 
nc payment at our hand, the other love is onely denyed by An- ^^oodTki^^lt^- 
tinomUns , but without ground ; for this love of complacen- nfar/oarj^itb 
cie IS of things, not of perfons ; and when we lay, God andkoiy wai- 
loveth his Saints, for their inherent holynefle, and delighteth t^^/j « weaf- 
in them for it ; we meane no other thing, then that God ^^^^^^'f/^^^^f^J 
the fparklesofhisownerareft worke, his faving grace, fo farre InfcriZure. 
as to make it a mcanes to fulfill the love and gracious decree 
of good will, of free eleftion ; not that any new immanent aft 
oflove, arifcs towards the perfon loved, that was not in God G^dcreateth 
toward that perfon from eternity : but the truth is, Godfirft a iove^ worthj 
aeateth a lovely, and love- Worthy objeft, and then out of that ^H^^r^ ^!^' 
love that createth being, and the lovely objeft, hee goeth on aldlovab'it 
to continue the former aft of loving and delighting in that fredf, 
objeft, and rcndreth it more lovely. Creatures cannot cre- 
ate the objeft of their love, blit find it created to their hand, 
afid expeft to have fome perteftion added to them in an uni- 
on of love, with that excellent thing they love, and they are 
often deceived ; and ever their love hath a cawfe, and hire, and 
reward in the thing loved. Now, when it is faid , that God 
hveth all th^he hath m^ , then he created his owi^ lo- 
ver, and his owne love. a. When hee loveth the cfcaines 
and bracelets about the neckof his S^oufe^ Cunt. 4. He there 
createth, in his Chrift, a new rare piece liker to himfelfe, then 
the works of pure and fimple creation ; this is not pure love, 
but a continuation of his creating good will ; nor doth the 
creature engage God to love it ; but as divine love gave be- 
ing to thefe ornaments of grace, the inherent holinefle in his 
Bride ; fo that the fame love continueth it felfe in delighting in 
-his owne worke. 3. So he is faid to love his Bride; for, or 
becaufe of her excellency and beamj^ that he ^ fntteth on her; ^ Extdi. 16. 
and ftill he loveth his owne m Chrilt, for his owne rare work- ^4. 

manQiip, not that the creature was caufc or begetter of that 
lovej zndhe crowneth his ovpn gift s^ not our merits^ (zilhjiu^ 
gt^fiine, his owne worke, not our worke ; for we arc mcere 
veflxls to containe grace as grace ; and meere patients in this 
love : and fo he loveth Chrifts imputed righteoufnefle in hs^ 
and this righteoufnefle imputed is not fimply eternall, but hath 

D 3 its 

22 ^ furvcy cf antinomianifme/ 

ics rife in time, if then Antinotnians fay, we make our time- 
holineflea caufe and condition of etemalllove, they muft re- 
move this objeftion themfelves ; for imputed righteoufneffe 
which they xinake the caufe of etcrnall love will tbnd againft 
them, more then againft us. For wcc fay, both imputed and 
inlitfrent righccoufnefle are meere conditions, no caufes of etcr- 
nall love^ and that not {imply, but as they are protradled and 
continued, to carry us on to glory ; yea imputed righteouf- 
neOe is no more a caufe of eternall love, being onely a thing 
temporary, and not eternall, a parte mte^ nor inherent righ- ' 
Pfal 146 ♦B teoufnefle ; fomuft all thefebc expounded. The Lord^ /^. 
PW f i*^» ^eth the riohteom. ^ The Lord loveth truth in the inward 
CiLat. 41^,7 P^^^"^^ ^ ^^ Mi^r/&/?/(?^//;/r^ in t hem that fear e him. The Lord 
is ravijhed with ^ one of his Spo fifes eyes^ with one chaine of 
her necke ; to him flje is aU faire^ and not a jpot in her. All 
thefe include not onely inherent holynelle, but imputed righ- 
. teoufnefle, and both have their ufe in time , but can never 
prove that our time excellencie,* whether imputed or inherent, 
is the caufe, condition, reafon, merit, or ground of the Lords 
eternall, immanent, and unchangeable love ; but the fruits 
thereof and the condition of its continuance. And that our 
Lord loves us with the fame love of complacency, that is, 
thatJie drivcchon his chariot paved with love^ fweet fruits 
of rrce eleftion, the fame way, with the famWelight ; But 
that when the juftified perfon, whores, fwearcrs, kils the in- 
nocent, denieththe Lord fefuSyZS did Peter^ znd David, God 
loveth us as much as when they beleeve, pray, walke in < all holy 
converfation, and that God is not a whit difpleafed with the 
Saints ,for chefe finnes, becaufe ail his difpleafure,or revenging 
juftice, was drowned and fwallowcd up in Chrifts fufferings, 
19 to US abominable. 

Chap, XX. 

There is a re all change of our ft ate in jnfli^cation, 

'Ea, clearely before God, there is an excellent change in the 

ftate of the Saints, from ungodlinefle to juftification, fo as 

they were not from eternitie^nor before tliey beleeved^ juftified 

Hof.i.io. and godly, i. becaufe the Lord faith, * In time paft the Gen-- 

i Per. 2. 10. riles were no people^ and obtained no mercie^ and new areafeo^ 



A fwrvej e/' Antinomianifme. 23 

fUy and htive obtained mercj. Jerufaletn ^ Was once poUu- ^ E2tch*i6. 
luted in her owne bloud, and the Lord looked on her fo,and ^^^jJ^^j^ 
he vvaQied her, and adorned her. a. The Apoftle was once \ 'J^^^V' *'^ 
to God c a blafphemer, a perfecucor, and God faw him fo^elfe *\l\ 

neither was the ApolUefo, nor*could he fpeake truth in faying Tit,^^. 
io^hut heobtaniedmercy. So in other Scriptures ^ a moft reaU Bphcf«»>x,t, 
change is holden forth, and that in Gods eye. ^^"^ 

^ • ^ ^ Ephen4- to. 

Chap. XX J. xTim.i.pv- 

jye mixe not -works s and grace in the matter of 


r^7\ 7Ee utterly deny that Antinomians can make good 
V V their charge, that we mixe works and the Lxw in mat- 
ter of juftification , with faith, and the free grace of God. 

1 . Works done by grace fmell of the mired fountaine they 
Ipring from, they are polluted with finne ; now Faul Rom. 
5. faith, All fewes andGentiles have finned, none doth good. 
Pfal. 14, PfaL 53, Void of finne, therefore by the Law can no 
flefli be juftified ; and fo the righteoufnefle by which we ftand 
before God muft be free of finne, and free of a breach defer- 
ving a curfe, which muft fall on us, if We continue not in all the ^ 

Law in the moft gracious works we can doe , ^ yea, if not in a ^^t ^^. 
all that the Law requires to the leaft jot or tittle ; we are not D^uczy! xs] 
juftified now with fuch a Goipel-inherent righteoufnefle as 
no man hath. 

2. Chrifi muft be a Saviour by halfes and quarters, if 
we divide the righteoufnefle of our Saviour betweene faith or 
works, between Chrift and our merits. Free grace is a jealous 
thing, and admitteth of neither compartnerjcorrivall, or fellow 
with Chrift. P^/i/ will have his owne righteoufnefle in the plea^ 
but dung. 

3. It quite brangleth the peace of God that iflucth from 
juftification, that it is a peace that free wmU creatcth to my felfe 
from my owne works , and not a peace dipt in fatisfaftory 

4« It taketh much glory from Chrift,that we weare a garment 
fbreternitie of our fpinning, better the wedding gannent bee b Rom.4,i^ 
begged , and all its threeds be of free grace, and that full 2;i;er/;io/ 
glory be given to the Lambe ^* Rev. j .9 v * 

5* La>5» 

24 Afurvtf $f Antinomianifmc* 

5. Law and Gofpcl, Grace and Law-payment muft be con- 

6. ChriH tnuft die in vainc* 


Antinomians (Unjfinneto be in the juJUfied, 

* Eato. Ho^y A Ntinomianf * Vj\}X\aytnofinne remaining Ht all in a ju- 
cdmbty c^i.ca* JL\, fiiped pcrfon , and nothing contrary to Gods holy Law; 
jo,3 u gi* And ^ Crijpe faich, Its cloferemovcd, as if it had never been, 
Towfu njfer. ^^ ^hich is true of the LaW-guilt, and aftuaU obligation to 
^s fit ^idr fly free eternall wrath, but of the Eflence,being, or blot of in-d Welling- 
/rare, i ^o. finnc in us, its mod fal(e. i . Pardoned finne, that Chrift pay- 

b Crifpe vol. cd for, is fo finne, that if wee ^ who are pardoned, fohn and 
i.^cr. y. vag. the reft of belecvers, who have "^ an Advocate with the Father, 
< ^ ^ lol' V.k ' f^f^ Chrift the righteous y fay ivce have no finne y -wee deceive 

* I loh'.i!i.* eur felves y and the trmh is not in hs. (^i%) fVbo {tVQtl 

<^ Frov.1c.i9 of the juftiHedJ can fay ^ I have made my heart cleane^ I am 

f Ecclf.7.to ppfy-ff (inherently) from my finne ? there is not ^ ajuft man on 

c R m.^I 1^ earthy that doth goody and ftnneth not. There is none Z that 

^ AttMi^^' ^^^h good, (noz David whois juftified by faith) no not one. 

jvffiSvnut 3 • The flcrti, in the regenerate, finnes and lufts againft the Spi- 

non fit, f^ii ut rit, and the holy Law of God, and the body of linne,, though 

wow imfutctur fubducd, having loft the Kingly dominion, asaTyrant,though 

' R.<j«^-7- J4> not the nature ; and being (as AHgufiine ^ faith) of finne, 

G.i'\ 7.18. ^ ^ ^^ underling dwelkth m all the juftified, but is not im- 

Hcb. 1 : • 1 • puted. 4. What we want of the perfeftion that God requi- 

k Aug.contr. reth to be in our fandifiation, and mortificatiorf, which are 

< uj5cpi f-^e- but in growing, while we are in this life '^j muft be finfuU im- 

'^«^'' • '^"^ • perfeAion. j* For wedayly aske of our Father which is in 

^oif^Jtdut h^^^^^y forgivene(fe of finnes^; which WC Could not doe, ex- 

mnimpuutuf cept finne remained in US ; nor doc wee withPapiftslay , that 

■ Col. ^ 7' Chrift but covereth, but Wafhethnot away our finnes in his 

^'9- bloud, for the guilt obleiging to fatisfaftory punifhment, is ful- 
i.p c.4.ii, jy waftien away not covered onely. 

Ck A p. 

A jurvey g /Antinomianifmc, 2 s 

Chap. XXIII. 
Antiiiomiansyijr, to faith there is no fmnc. 

r 7X 7Ee judge that unfound, which Towne a f^ith, T^ ^ Tov^nc ajf 
V V Faith there is no finne^ nor anj uncleane heart ; for fi/,71. 
then fliDuld Chrift dwelling in the heart by faith, and (inning, 
be inconfiftent, which is known to be contrary to Scripture^; 
to the experience, weakneflTes, complaints of the Saints groan- 
ing under a body of finne, as ^ captives in bolts and yron b gj^y^.f. i ♦ 
fetters, y And muft argue, that who ever beleeve, are as 
perfeft as Angels in heaven. 5. Thatajuftified perfonbe- 
leevethnot ondy pardon, but the perfection of Angels, and 
that hefinnethnot, and muft beperfetSlyfanAificd, it he be- 
leeve a lye, towic, that he finneth not, but is perfectly holy j 
and this fancie they build on Luther s words perverted, who 
faith, 1 beleeve that there is a holy Chnrch, rphicb is indeed 
nothing elfe^ hut I beleeve there is no fmne^ no maleditlion^na 
ekath\nthe Church. Whcr^^s Luther fpeaketh not of finne,. 
in its inrdweliing blot, but of finne as in point of Law> 
it doth aftually curfe, condemne, and inflift the feccnd 
death ; in which fenfe, in point of free iuftification , there 
is no finne in the invifible Church of the juftified and efFe- 
ftually called Saints. Saltmarjb Free grace, pag. i J4. Thu^ 
the Scripture caKeth h4 ungodly ^ and finnQrs^ and children of 
Tvrath : nor that we are /i, but feeme fo \ or nst fo in Gods 
account y but in the worlds. 

Chap. XXIV- 
The raigne of Faith not ahfolute^ a^ AntiiXMnians fay. 

ANtmomians ^ will have the raigne of faith fo ahfolute, » Townc af- 
that in faiths kingdome of grace^ there is no finne,which /r. of ^race^ 
weremx)re then a golden heaven on earth ; for fo i. Faith P-^g-75- 
wereperfeftly ftrong, and in the hightft pitch of fulnefle of 
perfeftion in all the juftified. 2. if, wichall, the whole mo- 
raR ads of a juftified perfon , fhould flo\V from no other 
fpring, but this ftrong faith,ever ading us to good. But wee 
cannot yceld to cither £i^^m»^/, or Antinomians ^ that Faith 
is fo 2d)folutc a Prince, as that all fin, rout, and branch, noton- 

E ly 

25 A firvey $f Antinomianifmc. 

ly inics fulleft dominion, batalfo in its being, and fimply in- 
dwelling muft be baniftied out of Faiths donlinions, foasonce 
beleeving, we could no more, as finrleftill men, but muft aft as 
beieevers for ever ; but wee thinke under faiths raigne, finne 
dwelleth as an underling, as of old the (/i^^<>»iVa dwelt, un- 
der conquering fo/huah, and viftorioiis Ifraely as hcrpers of 
ivoody and drawers of water. Yet thcfe Cananites Were faid 
to be fpued out of that good land. i. Jure beUt.hy the Law of 
conqueft, and of viiflorious inheritors, as fometime they were. 
2. They make the ftate of juftifiation, a ftate of finneleflc 
and abfolute perfedion, and of compleat fanftifiation , to 
which nothing can be added, which is not poflible ih this life, 
and then we mould yeeld a fcepter of higheft royalty to faith, 
5. If the Law of Faith did free us from the Law, as a rule of 
righceoufneflc, good works were not our convoy and friends 
10 'accompany us to heaven. 

Chap. XXV. 

The Antinomians^r(7/!^;f^, that God feeth no finne in the 

jfijitfiedy refnted* 
"" Townc af-- 

rert<96.7^9'^* \ \7 Eq judge it abominable to fay, that God ean fee no 
Trn^d^I^'' ^ ^ Adultery, no Ijin^, no blafphemj, no eonfening, ^ in 
/>6. 1^7. 138 beleevers, though they doe fallin fnch enormities. It is true, 
t C «rpc vol, he feech no fins m beleevers, as ajuft Judge to condemne them, 
5.lrl.^p. 49, therefore ; but will Antinomians y who deny that the Jewes 
rhdr c;;^e under the ^ O Id tefi amenta and firfi covenant had a compleat 
1%','^^^^^^ ivf.thtlaaksb ofGodyVJizh 

sxony , hut whom God was in covenant in Balaams time, and therefore 
f^mz (lines that falfe Prophet <^ could not be able to ufe enchayntmenta- 
vpere upon g^inft them, Were capable of fuch a compleat rcmiflion, as that 
[^r^^^hkb ^^^ could fee no iniquity in them ? God then mnft fee fome 
»auh7ctuU iriiquity in Jaal^ob, and no iniquity in ^i^^ij^i'. Butfure, God 
cj that am multas God, thu' knoweth all things, ijind as a Father fee all 
fiiim. the finncs chat juftified perfons commit. But Antinomians dc- 

' N.nib.cap, j^y^ that the fiinnes of beleevers, committed after they are ju- 
aj.v.io.ti, {^jf^^.j^ 2j.^ finnesac all, and fo God cannot fee ihemtobefins, 
Vp^innH'Tj. which are not finncs ; but fo we cannoL fee finne in our felves, 
cf/oibc. 7.M 9* except by the fight of unbeliv fc, whichis a falfe fight. And that 
^ F^^7^) i'^8 is their meaning, which I prove. Becaufe faith Baton ** of that 


A f4rvey of /Kntinomianiimc. 27 

which is noty there U no tcmporall fnnip^ment , correElidn^ &r 
fatne ; forgiven finneis r.otyOr hath no being before God^ foh^ 
1.^5?. Therefore of forgiven Jinne, there u no fHnifhment. I 
aflume. But Davids Adulcery, Peters denial!, all the finnes chat 
the juftificd, yea, of all the clcd,are (fay Antinomians) ^par^c Qn/p^scii, 
doned and remitted^ before they be committedy and taken away f^r.^.p^g, 9,,' 
on the Crofe, by Chrifts bloud ^ then the finnes committed by 9-^91 9^^ 
juftificd perfons, are no finnes, 2. To faith there is no fin ^^"^^ combe 
(laith f Towne.) 3 . There ^ nofinne under the raigne of faith. ^^^J^^ hl*^* 
4. Nothing remaineth in a juftified perfon that is ftnne. y^ho^fworke. 

But that God feeth finne in the juftified, thoui^h not asa roirre/i,^' 
Judge to cx)ndemne them for finne, is cleare. i. He feeth the 97^9^^ 
thoughts a-farre of^ g and knoweth all t kings ^ ^^ and fo muft ^ ^^^l.T^^.a 
know evill and finnefuU thoughts. 2. He forbiddeth Dst- pfal ,*'''^^ 
vids Adultery in the 7. Commanu, and Peters deniall of his BdiA^oV.z 
Lord in the 3. Command, even after they are juftified perfons/g,4,5, ' ** 
except D^x;^^, becaufe juftified, have a difpenfation to finne un- » Kmg 8,3^, 
der the Gofpel, contrary to the Word \ 3, The Lord rebu- ' Wath,5«i7, 
keth finnes in the juftified, in David, k in Peter ^ ^ Get ^^^4li*h\ 
behind me Sathan. 4. The Lord puniftieth finnes in theju- n ^ Sam^^^*^ 
ftified »«. 5. He is di^leafed with them, " doe jee provoke 7^8^^ 
the Lordto jealoHfie.But the thing that David had done dijplea^ ^ Mitfa,i6,ij 
fed the Lord. Sure not fo as to condemne David eternally," ^Sam^iu 
then there muft be in God another difpleafure, for finne, by ^Cor 11' o 
which he muft fee itasitnne, then his everlafting difpleafure.* i^orao/ 
6. Th« Lord recordeth the finnes of juftified ^ perfons in his ^x^ 

Word ^ as o( Mofes^Davidy Peter yfoht. 7. He hateth them, ° » Sani, n. 
8. Giveth his Saints grace to fee and bcwaile them . p 9. Di- ^ ^ ^7^ 
r^ftcth them as finnes to bis owne glorj% ^ which hee could ^ Saml^ll^^ 
not doe, if he faw them not as finnes committed by his c- Gal 2,1 mi^ 
left, r to manifeft the glory and riches of his free grace. Matih,i^,69, 

Rev ♦X9 A I ft, cap, 21c, 8^, s Zach. n. iQ, J A^s 2.57,38,41,42,^. i Tim^uj^., 

Ch A P. xxvr. 

Confejfton required in the beleever. 

TO confcHe finne in the juftified, cannot be a workcoF^un- ^ ^f*l«f«*?* 
beketc. Ihavtfmnedy taadi David. 2. And forgivencfle 2Sam*24,iai 

E a is 

2 8 A furvey 0f AntinomimiQne, 

•• Vcov.i.8. 1 J is promifcd to therinncsconfened by beleevers i' ner can it bee 
i" l^'h^ *,' ^' ^^''^' ^'""^ ^^^ juftiried may confefl'e their finnes committed be- 
^ Tan'.ti J ^orc.their eftectuall calling, as Paui^ doth, or that the Church 
may confeiTcr their finnes, according to the unjuftified and un- 
regeiKiated number that arc mixed with the vifible Church; be- 
caufe thefe truely, as they make one vifible body with the ^fti- 
Tocbeicever fied, have fiwicd. To which I anfwer. i. By the J fttino- 
ntoctvjefe wM« grounds, Pau/sCmncs whichheconfefleth, ir«»». i.ij 
Aminmntans J"^' '>' "^^""^ pardoned before they were committed, and fo ta- 
ken away, as if tbey were no finnes, before they can be named 
blafpheray, or pcrfecution, and fo Paul muftiye in calling him- 
feUc the chiefe of finners ', for hee could never truly fay to 
Antinomian God,he Was afinner ; pardoned finnes to J xtinomiatts are no 
eojffeMion re- finncs. 2, Antinomians muft fey, there were not one eled 
/"/'<• nor regenerated of that part of the Chprch, of which Mofes 

' pfal. 7.8, ' '^ fpeaKeth ; and « Eraidh, f Daniel, g feremiah, when the 
^ EC.64.*.,7 8 Church faith, Thou hafi fet our finnes in the light of thy com- 
t.(i.'i9.i\,ii'tena»ce', and our trangreffiom are multif lied before thee, and 
'n'n* . c "^^^ fi""'^ ^'fi'fi" "i'^^^fi ^ J which Antinomians czn never 
T^^VoWy P''°'"^' ^^^ '^ ^ meereconjecflure, and manifefUy felfe, for that 
11,13. ' companyconfeifcth, P/zz/w. po. Whohadgo^rj(ff,>(?^^/r«»w 
:«. 14-8 9, everlafiing to everlafiing, Verf. 2. and that faith Efai.6^. 8. 
_ 10 But nofv, Lord, thou art our Father ; and who acknow- 
B I loh.i 8. ledgeth God to bc/M> hope and Saviour, fer, 14. 8. Nor is 
" Cufpc vol. it conftiTion, that we have finned, as h Crifpe faith, to acknow 
?.fer.p3.i(fo. ledge that Ckrifi hath fatisfied for our finnes. i. "Becaufe 
i<5i.' .confeflion is an acknowledging, what wee have done againft 

the law of God ; that is, to acknowledge not what we have 
done againft the Law,or what we are,but what Chrifthath fuffe- 
red, according to lHc Law and will of God. 2. Confeflion 
is an ad of forrow cxprefled in words j But that is an ad of 
Faith flowing from joy and a/farance, that Chrift hath dyed 

for oiir finnes. 


Cha]^. XXVII. 

The Law kfyet to he preached to beleevers. 

7^c an, ^Y ^^ Law IS jet to be preached, a.s tying hs to ferfondll ^be^ 

j>:. ? I. J dicnce, whatcvcr ^ Aminomians lav on the contrary ; in 

the covenant of works, perfonaU and pcrfed obedience was 


o/ furvej e/'Antinomianifme, 29 

craved. Antinomies judge that by the Gcfpc 1, Chrifi hath 
done ^11 for tis, which is moft true in the kinde of a meritori- 
ous and defei-ving caufe, fatisfying juftice, but they doelcofc 
us from all pcrfonall ducies, or doing our felvcs, orm our own 
perfons, fo as we (hould be obliged to doe, except we would 
finne. We thinkc the fame Law-obligation, but running in a 
Gofpel-channel of Fre^.grace,Ihould aft us now as if wc were 
under a covenant of works, but not as if the one were Law- 
debt, and the other wages that We fweat for, and commeth by 
Law-debt ; Antinomians make all duties a matter of courtcfie. 
Yet would wc wiOi i . Preachers to extoll Chrift, and ftudy ^^^^^ll'^ 
Chrifi: as their dayly Text, and heighten free-grace, 2. Preach pr\i%oj^ 
Chriftthegarland, crowne, andfloureofall duties, ?. Prefle 
duties as taking their rife frorti Gofpel-grace,