Survey of the Spiritual Antichrist, Part 2 · Chapter 84

Survey of the Spiritual Antichrist · Part 2 · Chapter 84

p. 187CHAP. LXXXIV. Master Dell, and Saltmarsh deny all outward reformation, all Scripture seales, Ordinances, with Familists, and flee to an Euthyasticall Spirit, and an internall word onelyonly.

ANd among other Antinomians, Del Chaplain to Sir Tho: Fairfax, the Generall, An. 1646. Nov. 25Master Dell in his Sermon before the House of Commons, excelleth in debasing the Scriptures, and all Ordinances, and setting up his Euthysiasticall Spirit, not the Spirit of God, for all.

For he holdeth, that aaDel Ser. pa. 3.4.In the time of Moses and the Law, till Christ came, there was no true inward reformation; but notwithstanding of outward duties, performances, Ceremonies, and strict Lawes did carry along the severity of death, they were inwardly as corrupt and wicked as the very Heathen, and without any true reformation before God, till Christ came in the flesh with the ministration of the Spirit. But this man understood not his owne Text, Hebr. 9.10. in which the Spirit of God opposeth Leviticall service in Sacrifices, Ceremonies, to Gospel-life, not to Morall duties, or inward conversion, as if there had been no conversion, no remission, no actuall salvation, to Abraham, David, who were justified as we are, Rom. 4.4, 5, 6. and saved by the grace of Christ, as we are, Act. 15.11. as Dell imagines, dancing to Dennes bbDen Do…. Joh. Baptist▪ pag. 51.52 The knowledg of both actuall and eternall remission was no Article of the Jewes Creed. M. Del is ignorant of his owne …ext, and followes a …oc…an and Popish se…se.piping, one Antinomian to another, for both agree, that David, Asaph, Heman, Moses, prayed, and made heavenly and spirituall Psalmes, being as unreformed inwardly, and as farre from the Gospel-justification which David, Psal. 32.1.2. Rom. 4.4, 5, 6. esteemed his blessednesse, as very heathen.

2. Del maketh Moses his Doctrine, the Letter, Christ, Spirit and life. So Del followeth the Antichrist in the Councell of Trent, (though he will have all Presbyterians, the last prop of the Antichrist in England) Sess. 7. cap. 2. Si quis dixerit ea ipsa novae legis Sacramenta à Sacramentis antiquae legis non differe, nisi quia ceremoniae sunt aliae, & alij ritus externi, ccPag 3.anathema sit. The Sacraments of the Old Testament (say Papists) doe but signifie, not exhibit grace. Socinus goeth before M. Del in this. For Socinus saith, in 1 Epist. Joan. pag. 145. Nemo negare potest sub V. T. nec vitam aeternam promissam fuisse p. 188à Deo, nec modum illam consequendi fuisse patefactum. Ostorodius Inst. lib. 1. cap. 5. pag. 21. Promissiones veteris Testamenti tantum corporales fuerunt, spiritualibus in N. T. promulgatis — Non autem spirituales & eternae fuerunt & consequenter non accidentale tantum, sed substantiale discrimen inter Vetus & Novum Testamentum, si res promissas spectes, statuendum est. Del of the … minde, and his Antinomians with Pap…sts So…ini…ns, and … the faith of the …ewes in the old Tes…ament, and …urs in the new.Smalcius de Divin. I. C. pag. 25.….6. Fatentur omnes Judaei hodie — nullum vitae aeternae apertum extare, in ipsorum lege, ut ut apertius loquar in faedere, quod Deus cum iis per Mosem pepigit promissum. M. Del boldly saith, They are all Antichristian, that are not Antichristianly Popish, and of the Socinian way with him, to teach there was no conversion, no inward reformation, no promise of salvation and life eternall, nor the same covenant of grace in the old Testament, that is now under the New Testament; and that there was no saving grace, nor operation of the Spirit accompanying the Sacraments of the old Testament, but onelyonly temporall things promised them. He hath Arminians also on his side, as Episcopius Disp. 11. th. 5. The promises of the Law were touching temporall felicity, of the Gospel, concerning the everlasting inheritance. …h. 7. The doctrine of the Old Testament was known by nature, as agreeable to right reason, the doctrine of the Gospel was unknown to the Princes of this world, it is evident there is no precept (say the Belgick Remonstrants, Apol. cap. 22. cap. 24.) clearely delivered in the Old Testament, for beleeving in Christ, nor in terminis any promise of life eternall. Its sure Arminians, are limbs of Antichrist, and enemies to free grace. Yet Antinomians with Del joyne hands with them against Protestants, who all teach to this day, the same Saviour, the same promises of life eternall, the same free grace of imputed righteousnesse, the same covenant of grace was revealed darkely, in shaddowes and types to the Jewes, and more sparingly, and to us more clearely and abundantly in the New Testament, and that Abraham was saved as we; who now are Antichistian, whether Del and his Antinomians, or wee? These that teach the same with Antichrist, and contend for perfection and freedome from all sinne in this life, are not the men who must fight the battels of the Lambe.

But 1. was there then no Spirit and life in the Patriachs, p. 189Prophets, Moses, David, till Christ came in the flesh, and reformed them inwardly? What became then of the soules of those that dyed in peace, and entred into their rest, before Christ came in the flesh, Esa. 57.1, 2, 3. Dyed they under the curse and severity of the second death, as never inwardly converted? Hee belyeth the Old Testament who saith so; and doth the Letter of the Gospel without the Spirit save and inwardly re…orme and justifie before God more then the Letter of the Law? I thinke Judas and the people, whose hearts were fatted and heardned, and yet heard Christ in the flesh, and the Apostles, preach Gospel, were as farre from inward heart-reformation, as uncircumcised Jewes and Heathen. Mat. 13.14.15, 16. Act. 28.26, 27. 1 Pet. 2.7, 8. Rom. 11.8, 9. Joh. 8.21. Joh. 9.41. Job. 5.40. Then Del must meane by the spirit some other thing then the Gospel, as opposed to the condemning Law. For the Gospel is a condemning Gospel to thousands, who stumble at the stone laid on Zion, as well as the Law.

3. Del saith, ddPag. ….No outward Law, of Synods, Councels of men, can make men perfect, as pertaining to the conscience, more then Leviticall Lawes could doe, and so the Gospel abolisheth all such outward Lawes, imposed on conscience, as well now as heretofore under Moses. — Gospel-reformation (saith eePag. 4.….he) is the mortifying, destroying, and utter abolishing out of the faithfull and elect, all that sinne, corruption, lust, evill, that did flow in upon them through the fall of Adam. Or, it is the taking away, and destroying the body of sinne, out of the faithfull and elect, by the presence and operation of the righteousnesse of God dwelling in their hearts by faith. This is true Gospel-reformation, and beside this I know no other, Esai. 1.27. Zion shall be redeemed with judgement, and her converts with righteousnesse. — Againe, Christ as hee makes us righteous with his owne righteousnesse, and makes us the righteousnesse of God in him; so hee is called our righteousnesse, not in himselfe onelyonly, but in us.

And therefore, you see how grossely they are mistaken, who take Gospel-reformation …o bee the making of certaine Lawes and constitution by the sacred power, or Clergie, for externall conformity in outward duties of outward worship and government, and to have these confirmed by civill Sanction; p. 190and inforced upon men by secular power, when in the meane time, all that inward corruption, and sinne they have brought with them into the world, remaines in their hearts and natures as before, so the old Prelats reformed.

His reasons are 1. All things belonging to Christ, a Spirituall King having a spirituall Kingdome, are spirituall; a carnall Reformation is not sutable to a spirituall Kingdome. The reformation of the Civill and Ecclesiasticall state is but carnall, Pag. 6wrought by the power of flesh and bloud, and stands but in outward things.

2. Gospel-reformation is inward, layes hold on the heart, soule, and inner man, and changes and renewes that, d…th not much busie it selfe about outward formes, or externall conformitie, but onelyonly mindes the conformity of the heart, for when the heart is right with God, the outward formes cannot bee amisse. Christ saith touching the worship of the New Testament, God is a Spirit, and they that worship him, must worship him in spirit and truth, hee speakes not one word of any outward formes. So that God in his Gospel-reformation aymes at nothing but the heart, according to Jer. 31.33. I will put my Law in their inward parts, &c. So that they shall not onelyonly have the word of the Letter in their bookes, but the living word of God in their hearts. But now Civill Ecclesiasticall reformation is outward, and so industrious and elaborate about outward formes, Pag 7.outward orders, outward governing, outward confession, outward practises; like the Reformation of Scribes and Pharisees, notorious hypocrites, who made cleane onelyonly the outside of the cup, or platter, leaving them all filthy and uncleane within. So Civill Ecclesiasticall reformation makes a man cleane outwardly, with an outward confession of Faith, when inwardly he is all filthy thorow unbeliefe, and whites him over with new handsome formes of worship.

Object. But is there no change of outward things in the Gospel? Ans. Yes, an outward change that flowes from an inward; but not an outward change to inferre an inward, &c.

Answ. 1. Master Del must lay downe a ground, that outward Lawes were imposed on the conscience, and forced on them with violence of Magistrates, and Synods, without any foregoing teaching, under paine of corporall punishments to the p. 191Jewes, as he and his saith, Presbyterians doe now urge consciences, how shall Del prove that? 2. Hee must say, that outward, and meerely litterall observing of Lawes and Synodicall Decrees, according to the Word of God (for any others beside or against the Word, the Presbyterians know none) without Faith in Christ, doe make men perfect as pertaining to conscience, which is Dels dreame, not our doctrine. 3. Hee and his condemne all Lawes of the Civill Magistrate, yea, all the written Scripture, Law, and Gospel; and say, an Arbitrary and Enthysiasticall Spirit in the Christian Magistrate, without all Civill Lawes inacted, or written, should conclude of the heads and lives of Christians, without the Law Morall, or Gospel, and so condemnes all Acts of Parliaments.

Answ. 2. You could not have heard more, if Henry Nicholas, or Anton. Pocquius, or David Georgius had beene preaching to the Honourable House; for Del follow…s them at the heeles. For ffEpistle to the two daughters of Warwick. Sect. ….Henry Nicholas (if you but change Dels word of Reformation, into the word regeneration or begetting) in the same Spirit debaseth Christ in the Scriptures, and all outward worship, as if there were one Christ in the Scripture, and another contrary Christ in the Spirit, and inward working, for sure hypocriticall, and meere externall reformation, and the inward reformation, are by Protestants made two contrary reformations; the one from God, the other not from flesh and blood onelyonly, but from the Devill. So Henry Nicholas, If I could give all my goods to the poore, &c. If I had not love, it were not any thing to me; that is, whosoever hath not Christ, he is without God, and without righteousnesse in this world, I meane the being like Christ, which is received through the power of the Holy Ghost, and not any Ceremoniall Christ, which one man speaketh to another, or promiseth to another through the Ceremoniall service, (Dels Grammar is, Pag. 6. through the word of the letter in their bookes, in outward formes, outward worship, outward confession) which he out of his prudencie, according to his fleshly minde hath set up, ô no, the worke, or begetting, or procreating of the children of God commeth not so slenderly to passe, as men now at this time teach each other, out of their unregenerate Spirit (Del, out of a Spirit not inwardly reformed, the bodie of sinne not being destroyed) no reformation can come.

p. 192Henry Nicholas condemning all Scripture as a Literall and carnall thing, and an Elementish, hhEpist Sect. 5 Sect 7. Sect. 10.Ceremoniall, and fleshly service; yea, and iiH. Nicholas Epist. …. 10confession with the mouth kkDel. Sect p. 6 pag 7.as carnall, outward, hypocriticall, and Pharisaicall, and doth expressely reject all the teaching of men, or by the ministery of men, which the Apostle asserteth, Ephes. 4.11. 1 Cor. 4.2. 2 Cor. 4.7. And the Lord Jesus, the great Apostle of our profession, Math. 28.19, 20. Act. 1.6, 8. and pronounceth the Ministery of one man teaching another, to be fleshly prudence, and not such a way, by which the begetting or procreating of the children of God commeth to passe. Now that Monster of men, knew Protestants, whom hee refuteth in this, taught against Pelagians, and the Pope, (whom he denieth llEp…st. Sect. 27to be the Antichrist) and Papists, that we utterly deny, that the Scriptures of themselves, yea, that the Man Christs teaching in the flesh, or Paul, or the Apostles Preaching, or any mans externall instructing of another man, most soundly according to the Scriptures, can without the hearing and learning of the Father, Joh. 6.45. and his omnipotent drawing of men to the Sonne, Joh. 6.44. and the inward teaching of the Spirit, inwardly reforme, or beget men over againe to God: So his condemning of one mans teaching of another, as Fleshly, Ceremoniall, Elementish, is a simple rejecting of the Scriptures, and all outward and externall worship. And just as David Georgius rejected the Literall Christ, and asserted himselfe to bee the Spirituall Christ, and true mmSee Blesdikiu…, Histor. Dav. Georg. pag. 20.21. ar. 1.2.3 4.David. In the same manner M. Del speaking of inward Reformation, that is, conversion of a sinner to God, that onelyonly being his Gospel-reformation; hee knoweth well, Presbyterians and the Ass…mbly of Divines, who are (if they shall condemne his Gospel for the substance of it,) the enemies of the truth of Christ, and the last prop of Antichrist in the Kingdome; doe teach, that inward reformation, or destroying of the body of sinne, is not wrought by the onelyonly Letter of the Word, and the teaching of men, or Lawes, or Constitutions of Synods; but that wee conjoine with all outward meanes, the inward and omnipotent power of the Holy Ghost, without whose grace all other meanes, are nothing, yea Pauls planting, and Apollo his watering, are nothing effectuall to an inward reformation. M. Del argueth against the Holy Ghost and Paul, who Preached the Gospel to the p. 193blaspeming Jewes, and scoffing Athenians, Act. 13 Act. 17. for all he could say to them was but outward and litterall preaching, the Apostles were but men, and not Lords of the heart, and therefore could but worke outward conformity to outward duties, when the heart remained corrupt.

Nor is it much that Dell saith, there is neede of an outward change in the Gospel,Del for the fashion onelyonly requireth an outward reformation. which indeed is a belying of himselfe, for an outward change, is an outward reformation, and hee saith, Pag. 4.5. Gospel-reformation is a destroying of the body of sinne in the faithfull and elect, by the presence and operation of the righteousnesse of God, dwelling in their heart by Faith,— besides this, I know no other. An outward change is an outward reformation besides this. But this is nothing. Del acknowledgeth neither Ministery, outward worship, or outward ordinances, as Familists did before him. For the Author of that blasphemous Peece, iiTheol. Ger. cap. 28. p. 71.72.called Theologia Germanica saith, Just men have neede of no law, are led by the Spirit, and are not to bee taught by any Law, what they should doe or leave undone, seeing the Spirit of God which is their instructer, will teach them sufficiently, neither is any thing to be commanded or injoyned them, as to doe good, to shunne evill, or the like, but Pag. 72. Yet hee saith more then Del doth, to wit, That both the life of Christ, as also all Commandements, Lawes, Ordinances, and the like, ought not to be laid aside, and cast off, and to be neglected, contemned, and derided. And kkH. Nicholas Epist. sect. 8.9.Henry Nicholas saith, The Lord speaketh in the Scripture, but he saith withall, that the Spirit is the Word, not the Letter. So Del maketh an opposition betweene the Letter in the bookes, llDel Serm. p. 6.and the living Word of God in the heart.

3. Del speaketh exclusively, Other reformation beside this of the heart, saith he, mmDel Serm. pag 5.I know none. 2. Gospel-reformation (saith hee) nnPag. 6. Del rejecteth all outward worship, Script…re, Preachi…g, Hearing, Ordinances, Seals as Familists & Libertines did before him.onelyonly mindes the reformation of the heart. If only, then it minds not externall reformation. 3. Christ speaking touching the worship of the New Testament, saith, (saith he) Not one word of any outward forme; So that God in his Gospel-reformation aymes at nothing but the heart. Then hee aymes at no outward change, nor any externall worship, neither reading of Scripture, nor hearing the Word Preached, nor vocall praying in the Spirit of adoption; for sure, though p. 194these must come from the heart, yet essentially they are externall worship, and something in the outward man, beside that which is onelyonly in the heart; and something of formes they must have; for they are externall, visible, and audible acts of worship. The same was taught by a Silesian, Casparus Schunenckfeldius in Luthers time, as saith Conradus Schlusdelburgius, Catologo Hereticorum, lib. 10. pag. 30. Per externum verbum Dei ministerium, & praedicationem homines non converti; — non esse homines obligatos ad audiendam praedicationem verbi, externam praedicationem non pertingere ad eos; tantum herere in externis sensibus, testificari duntaxat de Christo, fidem aliam non esse, & praedicationem verbi nisi historicam, ne que esse fidem accidens, aut qualitatem, sed esse essentiam Dei, Scripturam non esse verbum Dei, verbum Dei non esse aliud quam substantiale nempe Christum. Luther Tom. 2. in Gen. cap. 19 fol. 133. Answereth externall Ordinances invented by God, profit to salvation; not these that are invented by men.

4. When the heart (saith Pag▪ 6.Del) is reformed, all is reformed,— and when the heart is right with God, the outward form cannot be amisse. It is cleare that Del and Antinomians mean, there is no externall worship commanded in the New Testament, neither hearing, reading, praying, confessing of Christ before men, so as we sinne in omitting these, or that the Letter of any Command obligeth us to obedience, as the Letter of the Law, from the authority of the Lawgiver, obliged Adam before he fell, and the Jewes in the Old Testament. For Del saith, If the heart be reformed, all will be reformed, that is, If the Spirit be in the heart, and act us to reade, heare, pray, confesse Christ before men, receive the Seales, wee are then obliged to acts of externall worship, and not otherwise; so that no Command written in Old or New Testament, no authority of God speaking in the written word, or speaking in the Ambassadors of Christ, either preaching the Gospel, or commanding by the Holy Ghost in Synods, Acts 15.28. doe lay any obliging Commands on us to any externall worship, outward Reformation, or confession of Christ; for the Spirit speaking in the writings of the Prophets and Apostles is but litterall, outward, externall to beleevers, except the Spirit be in their heart acting, and immediatly stirring and working, there p. 195is no obliging power laid on us to externall worship, or outward reformation by the Familists and Antinomians way. For we know their Doctrine, ppRise, raigne, er. 1.2.The Holy Ghost comes in place of the naturall faculties of the soule, and acteth us immediately to all internall acts of loving, and beleeving, and to all externall acts of outward worship, or reformation, and qqer. 49.wee are not bound to pray in our Family, but when the Spirit moves, and stirres us thereunto; and rrEr. 14.Christ works in the Regenerate, as in these that are dead; and therefore ssEr 21. er. 36. er. 59.all commands and exhortations are in vaine, seeing we have no activitie to obey, but the Spirit and Christ onelyonly doth all in us, in as much as ttEr. 4.5.no written word is an obliging rule to us, but the immediate actings of the Spirit onelyonly leadeth us in all wee doe.

M. Del Pag. 26. denies there should be any Lawes in Christs kingdome; but Gods Lawes (hee knowes wee are against mens Lawes within the Church and service of God) to wit, that of a new nature, the Law of the Spirit of life that is in Christ, the Law of love. All these are Lawes within men, there is not one word of the Scripture here, or of the Gospel preached, or of Church-censure, Excommunication, or rebukes, either from the Word preached, or the authority of Church, all these are without, and are not the inward Law of a new nature, or of the Spirit, or of love.

5. If, when the heart is reformed, all bee reformed, the outward man must be under no command, or Law of reformation; but by a result of curtesie, the free Spirit, and no written Law must lead the outward man, but hee who said, uuIam. 4.8.Jas 4:8purifie your hearts, gave a Commandement for the outward man, clense your hands; and Paul forbids the Saints xxEphes. 4.29.30 31.Eph 4:29Eph 4:30who are sealed to the day of Redemption, of corrupt communication, of bitternesse, wrath, anger, clamour, evill-speaking; and that yyEphes 5.3, 4, 5.Eph 5:3Eph 5:4Eph 5:5all fornication, uncleannesse, covetousnesse, should not be once named amongst them, as becommeth the Saints; yea, and filthinesse, and foolish talking, and jesting, which are not convenient, because sinnes of the outward man doe zzEphes. 5.5 6.7. Col. ….3.5.6. 1 Cor. 6.9, 10Eph 5:51 Cor 6:91 Cor 6:10also exclud men out of the kingdom of heaven, aswell as want of heart-reformation, and consider this is an Argument of the Familists for faith and love in the heart onelyonly, without all works of Sanctification, or walking in Christ; and of the Nichodemits, p. 196who denyed any necessitie of confessing of Christ before before men; and of the aaBullingeros advers. Anabap…is▪ lib 1. cap. 1. Doceb it The. Muncerus, Concion…tores qui illis temporibus praedica…ant, neque … Deo missos, neque verum Dei verbum p…edic…re, sed esse Scribas, & pr…edicare tantum mortu…m Scripturae literam, ext…r umque verbum non esse verum Dei verbum, sed solum testimonium veri verbi; hoc autem int…r…um & celeste esse & immediate ex ipso Dei ore prodire, & hoc interius doceri oportere, non autem Scripturl… & concionibus, Baptismum aquae vilipend… bat & infantium a Deo non esse, —Somnia ut inspirata a Spiritu sancto dicebant voluntatem Dei esse, borum meritricium & Diaboli prosibulum esse verum torum et impollutum. Cap. 2. Celestes quasdam revelationes, & visiones jactabant.Anabaptists, and their head Muncer, as Bullinger tells us, that they in his time said, The first reformers were not sent of God, nor preached the true word of God, and that the Letter of the Scripture was not the Word of God, but the inward word that commeth immediatly out of the mouth of God should be taught inwardly, not by the Scripture and Sermons, and that whoredome was the bed undefiled; they held all these externals indifferent, at least such things as defiled not the conscience. They said, Dreames and Visions, under the New Testament, was Gods revealed will, and boasted of revelations beside the Scripture, and that the Scripture was a dead Letter; And so said that prophane Popish Priest, the monstrous Libertine bbCalvin. advers. Liber. in. cap. 10. pag. 442 Verbum Dei Spiritum esse aiunt quia Dominus ait, ve…ba quae loquor Sp…r…tus & vita sunt.—Pag. 441. Verbum Dei nihil aliud quam Spiritum esse: similiter Christum esse Spiritum; nosque cum ipso spiritus esse oportere; vitam etiam nostram spiritum esse debere.Anton. Pocquius Who called the Word of God the Spirit, because Christ said, The words that I speake are Spirit and life. So saith Del. pag. 19. citing the same Text. Pocquius said also, That Christ was Spirit, that we and our life must bee spirit; and ccPag. 141. Scripturam in naturali sensu su… acceptam, Literam m…r…uam esse, atque o…cidere; ideoque missam esse faciendam, ut ad spiritum vivificantem veniamus.that the Scripture taken in its naturall sense doth kill, and is but a dead Letter, and therefore wee must leave the Scripture, and come to the quickning Spirit.

Bullinger ddBullinger advers. Anabap. Lib. 2. ca. 4. Statuebant Pedobaptismum, magistratum jus-jurandum esse res liberas & medias, — exter…am praedicationem, & sacros coetus & Sacramenta nihili faciebant, — fideles omnes, eum habeant Spiritum externis signis non indigere, — Liberum esse fidem confiteri —Si gravia pericula vrgent, tum posso sideles dissimulare ac sacere; satis enim esse coram Deo, si quis veritatem in corde retinent, etiamsi ext…rius coram hominibus contrarium faciatalso tells us of a sort of Anabaptists called Libertini, or Liberi Anabaptistae, free or Libertine Anabaptists, p. 197who taught, That Baptizing of Infants, Magistracie, Oathes, were things free and indifferent, which wee may use, or not use, at our Libertie, they judged the Scripture, and Preaching of the Word was not necessary, because wee are all taught of God, beleevers have the Spirit, and need not externall Signes or Sacraments, it is free to us to confesse, or not to confesse Christ, if danger be imminent, its enough to keepe the truth in the heart, for God delights not in our death and torment. After the same manner, the best argument that Del hath from the nature of inward reformation, will conclude; If Gospel reformation, because it is the internall destroying of the body of sin, and is spirituall, changeth the inner man only, and mindes onelyonly the reforming of the heart, and that doth change the outward man, then he excludeth all Civill, Externall, and Ecclesiasticall power which is busied about outward formes, outward orders, outward government, outward confession of Christ before men, or confession of sinnes before men, and outward practises; For as Del saith, Pag. 6.7. Gospell-reformation medleth not with reforming the externall man, and so not with the preaching of the Word, receiving the Sacraments, reading Scriptures, praying in publike, confessing Christ before men, if in the heart, or the inward man, a beleever have the Spirit, and retaine God in his heart; Dels reformation medleth not with outward practises, to forbid, and rebuke such practises, as Paricides, Murthers, Incests, Adulteries, Thefts, Opressions, Lying, Blasphemy, Idolatry, Sorcerie, Sodomie; neither the Preachers of the Gospel can reforme these with the Word, nor the Magistrate with the sword, by any warrant of the Gospel; the Magistrate by the Gospel, Rom. 13. beareth not the sword to take vengeance on ill doers; for Gospel-reformation meddles not with outward practises, nor outward order, then it medleth not with the outward man, nor commandeth it the outward man, to walke ddEphes. 5.15Eph 5:15circumspectly, nor to walke in eeCol 26.Christ, nor to confesse Christ before men, as we desire Christ to confesse us before his father, and his ffMat. 10.32.Matt 10:32holy Angels, nor to observe externall order in the worship gg1 Cor 14.32▪ 33 40. Col. 2.5.1 Cor 14:321 Cor 14:33Col 2:5of God, nor to abstaine from fornication, evill speaking, clamours, bitternesse, for all these be outward practises contrary to the rule of the Gospel, and though the soule and spirit, not the body, nor whole man should be sanctified wholly, as the Apostle hh1 Thes. 5 231 Thess 5:23prayeth. Yet by this p. 198way, I see not but all externals of either worship, or conversation that concerneth our outward walking, must be things indifferent and free, neither commanded nor forbidden under the Gospel. It is free to kill our brother, or not to kill him, to whore, sweare, worship Idols, cousen and deceive, steale, robbe, oppresse, if the Faith of imputed righteousnesse bee in the heart, then is the body of sinne destroyed (saith Del) and another Reformation that is outward he knowes not, and Dels argument runnes thus.

The onelyonly true Gospel-reformation is spirituall not carnall. But the Civill and Ecclesiasticall Reformation is not spirituall, but carnall, and wrought by the power of flesh and bloud, &c.

Answ. The Major is doubtsome, and the Assumption false. 1. For civill Reformation as civill, is not spirituall formally, but onelyonly materially and objectively spirituall. But to say, that Ecclesiasticall Reformation should be spirituall, as spirituall is opposed to externall and outward, and onelyonly spirituall, and in the heart; Satan could not fancie a more wicked untruth to destroy all godlynesse and holynesse, as it appeares in the outward man, in the duties of the first and second Table, for Gospel-reformation, as touching Gods part, is inward, spirituall, invisible, done by him that is Lord of soule and conscience, but this is but the halfe, though the choisest halfe of Reformation; but as touching mans part, it is externall, and also spirituall, and done by the Preaching of the Word, and discipline of the Church. For sure the Apostles and Elders, Acts chap. 15. Reformed the Churches of Antioch, Hierusalem, Syria, and Silicia, and that spiritually, and externally (for these are not contrary) when they send to them commandements, not to bee circumcised, nor to keepe the Ceremoniall Law; but to abstaine from bloud and things strangled, as at that time scandalous, and from fornication, as a sinne against the Morall Law, because they that held the contrary opinion, were, lying Teachers, and perverted soules; and so deformed with a spirituall deformity, the Churches of God, as Del and Familists now doe.How Ecclesiasticall and externall Reformation is spirituall, not carnall.

Now the Assumption, That Ecclesiasticall reformation is carnall as done by men, and not spirituall, is most false, for carnall it may bee in some part, and in some p. 199sense, that is, standing in outward, externall Commandements, and yet spirituall, given by the Law-giver, an infinite Spirit, tying and obliging the Spirits of men, and leading to a spirituall end; so the Ceremonies of Moses are carnall, not sinnefull, not unlawfull, vicious, fleshly, as Del, pag. 2.3.4. foulely ignorant of the sense and meaning of his owne Text he preached on, expoundeth it, in opposition to Gospel-reformation, which is spirituall, lawfull, not fleshly and sinnefull. For then to obey the Ceremoniall Law had been sinnefull and unlawfull to the Jewes, and God must have given Commandements to the Jewes, which were sinnefull and unlawfull judgements, and statutes, and ordinances,Externall and Spirituall reformations are not contrary. which is the blaphemy of old Manicheans; So the Reformation done by the Gospel preached, and by lawfull Assemblies holding forth the truth, and condemning contrary errors, is carnall, that is, externall, and wrought by flesh and bloud: Del meaneth, by the word carnall, the corruption of flesh and bloud, as the phrase is taken, Math. 16.17. which is a manifest untruth; it is wrought by men consisting of flesh and bloud in a carnall, that is, in an externall, outward, audible, and visible manner, and yet spirituall; also it is in that very externall Reformation, is according to the Word of God, who is a Spirit. 2. It layes an obligation on the consciences, and spirits of men, both actively to reforme, in that outward way (though God must make it effectuall by an inward reformation) it leadeth men, even as it is externall, to a spirituall end, obedience to God in Christ, according to the rule of the Gospell. The Church and men take not on them to reforme hearts, but instrumentally, by going about an outward reformation, by Planting, Sowing, Watering, and labouring the Lords husbandrie, his Church. I might borrow Dels Argument, and say, true feeding and nourishing of men,D…l removeth with fleshly Libertines, all the working of second causes. and upholding their life with bread is from the omnipotent power of God, Deut. 8.3. For man liveth not by bread onelyonly, and inferre, that they are grossely mistaken, who take true nourishing of men to be outward plowing, harrowing, sowing, earing, grinding, for all these are carnall, fleshly, and wrought by flesh and bloud, and by the power of man; but true effectuall nourishing commeth not from the plough, or the husbandman, but from the mighty power of God; and therefore if God nourish, plowing, sowing, earing, cannot bee p. 200amisse; So the Libertines made God the onelyonly author of sinne.

Del citeth, Joh. 4. God is a Spirit, &c. A place that Gnosticks, Enthusiasts, Libertines, Anabaptists abused, to deny all externall worship and acts of Sanctification; and Towne cannot answer Doctor Taylor, who objecteth, that Antinomians deny all externall worship, for he saith, A man is a fulfiller of the Law in Christ who dyed for him, so that faith is all; and the same saith Del, pag. 4.5. Gospel-reformation is a destroying of the body of sinne, by the presence and operation of the righteousnesse of God dwelling in their hearts by faith. He speakes not one word of sanctification, and personall mortifying of the body of sinne, and of walking with God, but saith, He knoweth no reformation besides this, as if sanctification were no heart-reformation.

The covenant of grace, and the Gospel, commandeth externall as well as internal holines and ref…rmation, whatever Del and Familists say on the c… trary.Del pag. 5. and pag. 6. alledgeth, that the new covenant standeth for onelyonly a heart-reformation, and writing of the Law in the heart, Jer. 31. but forgetteth that the same covenant saith, Ezech. 36.27. I will put my Spirit in them, and cause them to walke in my Commandements; and that the covenant of grace expressely forbiddeth, Psalm. 89.30, 31, 32. The forsaking of Gods Law, the breaking of his Statutes, and the following after the heart of their detestable things, and commandeth the externall as well as the internall walking in Gods Statutes, and keeping his Ordinances. Ezech. 11.19.20. and the Separating from Beliall, and unrighteousnesse, and the touching no uncleane thing, the cleansing our selves from all filthynesse of the flesh and spirit, and perfecting holynesse in the feare of God, 2 Cor. 6.16, 17, 18. chap. 7.1. these speake outward and inward reformation. M. Dels righteousnesse of Christ in the heart, by faith, his onelyonly inward reformation he knoweth must then be to beleeve Christ was Reformed inwardly for him, beleeved, repented, sorrowed for sinne, and obeyed the Law for him, and that is all the reformation (as Saltmarsh his Colleague saith) that is required of us.

Nor is this reformation wee urge, Hypocriticall; like that of the Pharisees of old, and of the Prelats of late, because it is externall. For though the Church can doe no more, and the Ministers, both in Preaching, and in Synodicall decrees, holding forth the Lawes of God, as Acts 15.22, 23, 24, 25, 26, 27, 28. but externally reforme, the Lord must give the increase, p. 201yet they neither injoyne, nor preach hypocritall reformation.

And its of the same Mettall and Coine that Del bringeth, Pag. 89. Gospel-reformation is thorow and compleat in the inner and outward man, Ecc…esiasticall reformation is by halfs,— and the power of God in creating and redeeming the elect, may as well bee resisted, as the reforming of them, the power of God is ingaged in it, Ecclesiasticall reformation hath only the power of man, and by it the heart and nature can never be changed.

Answ. Gospel-reformation to Del, is the taking away, and destroying the body of sinne, and this (saith he) is thorow and compleat, a great untruth, the body of sinne in this life is never compleat. But Del meaneth with kkHoney comb, c. 3. p 25.Eaton, and llTowne asser. pag. 77.Towne, and other Familists, that we are as perfect, as cleane from sinne as the Lord Jesus, or as mmSaltmarsh Free grace. pag …40.the glorified in heaven, and as nnCalvin. adv. Libert. ca. 18. pag. 45….Pocquius the Libertine said, They cannot sinne, being once inwardly reformed, and would prove it from 1 Joh. 3.9.

2. It is an argument against the whole Ministery of the Gospel, seales, promises, rebukes, commands, threatnings, as the Swink-feldians and Seekers teach. For Paul is called a Father that begat the Corinthians. Timothy is said oo1 Cor. 4.15. 1 Tim 4.16.1 Cor 4:151 Tim 4:16to save himselfe and others. Dels Argument for onelyonly internall reformation is against all the Ministery and Ordinances of the Gospel, as the Swink feldia…s of old, and the …eekers now teach.Now Dels Argument fights with the Scripture; Paul begetteth men Instrumentally, Timothy saveth Ministerially; sure neither Paul nor Tymothy doe convert men thorowly, compleatly, perfectly, within and without; nor doe they it irresistibly, and by an omnipotency in them, as the Lord doth; shall wee then say, Paul and Timothy, their saving, begetting, and converting of men, is no converting at all? And no more lawfull then the Civill and Ecclesiasticall States reformation, which is utterly unlawfull to Del? Because saving of men, and begetting of men by the Gospel, in Paul and Timothy, was externall, and of it selfe by halfs, without the effectuall working of the Spirit, (which Spirit neither Paul nor Timothy could command to blow) was onelyonly externall, literall, incompleat, by halfes, carnall, as all the Ceremonies of Moses were, to Del, nor could Paul and Tymothy write the Law in the heart and inward parts; so Del must meane that all Ministery, Preaching, Seales, Covenants, Praying, praysing, fasting, all reading, all bookes, and Arts, and learning, p. 202as all holy practises and walking with God, and acts of sanctification incurring in the senses, and eyes of men, might be cryed downe, because all of a Christian is spirituall, invisible, and the Gnostic faith in the heart onelyonly; in which M. Del and Familists surpasse the deedes of old Enthyasts, For at Munster ppBullinger advers. …abapt. l…b. …. cap. 9.there arose a Prophet (saith Bullinger) named Mathias Harlenius, a Hollander, by trade a Baker, hee professed Visions and Dreames, and by his Propheticall spirit commanded, that they should bring all their goods, and lay all downe at his feet, and that all Books should be burnt, except the Bible. M. Del excepteth not the Bible, nor Scripture, because it is an externall carnall thing, and so not sutable to the spirituall Kingdome of Christ.

For (saith he pag. 6.) As the Kingdome of Christ is Spirituall, so all the things belonging to it are spirituall. Del. pag. 9. The Gospel-reformation is constant so long as Gods nature dwels in ours, Del.it will dayly be reforming it, till it be altogether like it, as long as the Spirit of God dwels in the flesh, it will still be reforming the flesh to the Spirit, till the whole body of sinne be destroyed, and the naturall man be made spirituall. But Civil Ecclesiasticall Reformation at first makes a great noise, but when men have attained their owne ends, its activity ceaseth.

Answ. 1. This poore Argument proveth great odds and wide differences betweene the Lords inward and spirituall way of reforming,Del proveth that there is a difference betweene internall and externall Reformati…n, which is not in question, but not that ext…rnall Reformation app…r…aineth not to the Gospel. and the externall reforming by the ministerie of men, which this man may know is not the question, but it proveth not that ministeriall reformation by men, whether Magistrates, (of which I cannot speake here, but I hope if God will, to demonstrate, that the Monster of the l…berty of Conscience is Socinian and Epicurcan Atheisme) or Ministers of the Gospel, is either unlawfull, or no part of Gospel-reformation, but onelyonly it concludeth, that inward reformation is not outward reformation.

2. M. Dels expression, So long as Gods nature dwelleth in ours, and so long as the Spirit dwelleth in the flesh, it will be still reforming, till the naturall man be made spirituall, is hereticall, and not according to the forme of sound words; for there is abominable Heresie in speeches. Henry Nicholas the father p. 203of the fleshly Familist qqH. Ni…ols Epist. to the daughters, Sect. 1.speaketh so. God was one in substance with man. In the beginning when God made all things, there was no more but one God, and one man, and they were one, and had in all one order, being, and nature, for God was all that man was, and man was all tha… God was; and rrH. Nicholas Evang. cap. 8. Sentence 3.all must become one being with God, (by love, say the Familists,) by faith, (say the Antinomians, by regeneration said the Libertine Pocquius, and his) and his Godded man, and so be all manned Gods, and children of the most high. Let Del cleare himselfe of this s…me spirituall fury. Sure, neither Scripture, nor Protestants, nor any save Familists, say as Del doth, that Gods nature dwelleth in ours. But if he have one sense with Peter, who saith, Wee are made partakers of the Divine nature, that is, by Faith, and the created graces of the Spirit, not that wee are partakers of the essence or substance of the Godhead, or equall with Christ in any respect, hee speaketh soundly, as the confession of Britaine ssAssembly of Divines of both Kingdoms at Westminster, cap. 26. art. 1. art. 3. Del holdeth with Familists, that Gods nature dwelleth in our flesh.cleareth; but his words are not sound.

2. Whoever except Henry Nicholas, and David Georgius spake as Del, who saith, The Spirit of God dwels in our flesh, till the whole body of sinne bee destroyed, and the naturall man be made spirituall. If his meaning be, as Familists and Antinomians dreame, that Christ incarnate is nothing but every godly man Christed, and made conforme to the image of Christ, we are at a point, and know his minde; so teach the ttRise, raigne, er 21.New England Familists, and uuBright Star, cap 19. pag. 225 226.the Author of the Bright Starre, who tells us, of God humanized, and that xxPag. 19 pag. 244.the Crosse of God is God.

3. The Spirit dwelleth not in our flesh, that is, in our sinfull and unrenewed part, for so is flesh taken, Rom. 7. who dreamed that grace dwelleth in originall sinne? or if by flesh he meane the naturall man, or the carnall man, or the outward man that is in our person; hee then thinks this outward and naturall man, or our body is turned in a spirit, or spirituall nature, so as we are made by justification spirituall as Angels; and need no more Ordinances, Word, Seales, reading the written Scripture, then if we were yySaltmarsh … g…ace. …ag. …40.glorified Saints, as Saltmarsh speaketh of the beleevers; and as zzDel. Ser. pa. 2….he himselfe saith, You may as well goe about to bring the Angels of heaven under an outward p. 204and secular power, as the faithfull, who being borne of the Spirit, Beleevers are no more in need of prea…hing, or outward r…formation (saith M. Del) th…n the A…gels in heaven.are more spirituall then they. If so, then beleevers being more spirituall then Angels, and so l…sse literall, and lesse carnall, because by imputed righteousnesse they are Christed and Godded, and so the body of sinne destroyed by the the imputed righteousnesse of Christ, fully and compleatly then, as Angels need no secular power, because they are spirituall, so need they not heare the Morall Law preached, nor the threatnings thereof, nor need they give attendance to reading, nor need they marry, nor can they die, nor sin, as our Saviour saith, and that because they are spirituall; if then beleevers be more spirituall, as Del saith, they need farre lesse then Angels the written Word, or the Preaching of the Law, or any Ordinances, nor should they marry, or dye, nor can they sinne, nor lie, nor whore, nor steale, nor kill, but bee as the Angels of heaven. I cannot but professe my jealousie of all Familists, I much feare, when Del saith, beleevers are more spirituall then Angels; and that the naturall man must bee made spirituall, which is done (saith he) by the imputed righteousnesse of God, Pag. 6.7. that hee mindeth, with Mistresse Hutchi…on, that aaRise, raigne, er. p. 59. …r. 3.these who are united to Christ, have in this life new bodies, and two bodies, 1 Cor. 6.19. And bbIbid. …rt. 1.2that the soules of men are mortall, in regard of generation, like the beasts, Eccles. 3.8. but made immortall by the purchase of Redemption. And that the ccPag. 90. art. 5.Resurrection, Joh. 5.28. is not meant of the Resurrection of the body, but of our union here, and after this life with Christ. And so taught that abominable Priest ddCalvin. Instruct. advers. Libert. cap. 22 pag. 458.Anto. Pocquius, and the Quintists with him, with Phyletus and Hymeneus, that the Resurrection of the dead was in this life, and that we are not saved in hope onelyonly in this life, but really and compleatly before we die; and the same perfection of life eternall in this life, is taught by Antinomians, to wit, eeTowne asser. of grace, pag. 158.159by Towne, and ffSaltm…rsh Free grace, pag. 140.Saltmarsh, the colleague of Del. These must lie upon Antinomians, while they condemne their Fathers, the Familists, upon whose principles they walke, which they have never yet done, nor have they denyed the foule Heresies that are in the Story of the Rise, raigne, ruine of Antinomians.

4. Ecclesiasticall reformation in the intention of the work p. 205hath no kindly ends, that are fleshly and carnall, and therefore is as constant as internall reformation, except Master Del meane so much as the Nicholaitans doe, that the Letter of the Scripture, and all Ordinances externall, Word, scales, prayer, reading bookes, under the Gospel are abolished to the ggTheolog. Germ…nica p. 28.71.72just man, and onelyonly the Spirit leadeth him; yea, that these are all hhH. Nicholas Epist. Ser. 6. p 7.10.Elementish, Ceremoniall, carnall, and fleshly, and that iiBright St…r, cap. 2. p. 11.its unpossible that any act, meditation, thin…ing, aspiring, or working, can be sufficient to attaine the seeing of God in this life, that no discourse, exercise, nor rule (of Law, Gospel, Scripture, or Ordinance) or any meane can bee interposed betweene the soule and God; that kkB…ight Star, cap. …. p. 13.wee are onelyonly passive in receiving the will of God; that we B…ght Star, cap. … pag. 106.107.118 109.…10.and all our acts of the soule, of willing, loving, trusting, hoping, &c. are annihilated, and turned to nothing in a spirituall communion with God. And the reason of the constancy of externall reformation in its owne nature, I give, Because as grace in the soule, being a beam and day of eternall and unchangeable love, is ever like God the Author, constant, and so like its Father;Externall Reformation constant in its owne kind, as well as inward. so is externall Reformation constant, for the Letter of Law and Gospel commands ever, and immutably, a perfect conformity betweene the outward man and God, that eyes, eares, hands, confession of Christ before men, hearing the Word, reading, praying, abstinence from fleshly lusts, be ever the same, according to the rule of the Gospel, as internall Reformation is constant. Its true, outward Reformation is not constant in the sinnefull intention of the worker, because it takes not hold of the heart, and therefore the ends of externall Reformation, in the intention of men is often sinnefull, fleshly, carnall, yea, devillish, and so unconstant in good, and therefore its a vaine thing for M. Del to argue from the abused and sinnefull ends of men against outward Reformation, which of the owne nature is an Ordinance of God.

5. All the differences between inward and outward Reformation, prove an excellencie of Christs inward Reformation above mens outward Reformation, which is most true; but proveth not, but outward Reformation is a good Ordinance of God, for honouring of God before men. 2. For an externall blamelesse profession, and confession of Christ, and his p. 206truth before men, is commanded in the Gospel, Math. 10.32.3…. And ab…inence …rom grosse and scandalous sinnes.

Del pag. …0. If the Church be to be redeemed, Christ must redeeme it; Del with Libertines m…ke it … a… temp… to Red…em and save ….if it be governed, Christ must governe it; if it be to be protected, Christ must protect it; if it be to bee saved. Christ must save it. 1. God hath committed the care of reforming the Church to Christ onelyonly, and to no body else, and this is a thousand times better for the Church, then if hee had committed it to all the Princes and Magistrats in the world. All things are given to me of my Father. Christs love to redeeme, is his love to reforme; he will not break the bruised r…ed &c. and he reformes not ruggedly, and with violence.

Answ. This Argument shall prove, that none ought to come out to helpe the Lord against the mighty; for sure God onelyonly and Christ gives a peaceable and quiet life in all godlinesse, and honesty to his Church, as well as God onelyonly Redeemeth, onelyonly Governeth, onelyonly Protecteth his Church, and so we are not to pray for Kings, and all that are in Authority, that we may lead a quiet and peaceable life under them in all godlinesse, as the Word saith, 1 Tim. 2.2, 3. then away with Magistrates, Swords, Gunnes, warres; yea, away with Castles, Houses, Forts; for if the Church bee to bee protected, Christ onelyonly must protect it. So if the Church be to bee fed in Egypt, or on earth by bread, away with Joseph and his victuall, away with tilling, sowing, earing, trades, labouring with our hands. Let the Millinaries fleshly Paradice, or the Adamits world returne, for sure Christ onelyonly in his way, feedeth, cloatheth, protecteth, saveth his Church.

2. So Anabaptists, Libertines, argue, God onelyonly teacheth the heart, Christ onelyonly breaketh not the bruised reede; then preaching of the Gospel, and the sweet comforting promises thereof are not lawfull. Let there be no Watchmen, no Pastors under the New Testament, for sure the Watchmen that goes about the walles, will wound and smite the weake ones seeking Christ; and the Letter of the Scripture is dead, carnall, lifelesse, Christ is a quickning Spirit.

3. And just so reasoned the mmCalvin. Instruct. adv…rs. Liber. cap. 13 ca. 14 15.16.17.18 pa. 44… 446.447. &c.Libertines, to prove, That sinne was nothing but an opinion, and that wee should not rebuke any for sinne, nor praise any for wel-doing, Quia Deus p. 207efficit omnia in omnibus, because God worketh all in all things, and the sinner the Creature doth nothing. Christ reformeth onelyonly, and in a better way then all the Preachers of the world, and therefore none are to be rebuked for not reforming, nor doe any sinne in not Preaching Law and Gospel. For M. Del saith, p. 12. As none can redeeme, but Christ onelyonly, so none can reforme the Church but Christ onelyonly; for he onelyonly takes away transgression, and is made righteousnesse and wisdome to his people; and he onelyonly, Esa. 2. Layeth low the loftinesse and hautinesse of men. So he onelyonly reformeth inwardly, Angels and men cannot doe that, but it followeth not therefore, men by preaching the Gospel doe not reforme outwardly, for then if Pastors turne dumbe dogges, and reforme not outwardly, they no more sinne, nor are they more under any woe if they preach not, contrary to 1 Cor. 9.16. Act. 20.28. 2 Tim. 4.1.2. 1 Pet. 5.1.2.3. then they sinne, or are under a woe, because they redeeme not the world, and take not away transgressions, and are not made to the Church righteousnesse, wisdome, and redemption. And M. Del layeth no lesse blasphemy on the Parliaments of both Kingdomes,Covenant of the thr…e ki…gdomes, Art. 1. and on the three Kingdomes, when they sweare to endeavour in their severall places and callings, the reformation of Religion, in Doctrine, Discipline, and Government, according to the Word of God, and the example of the best reformed Churches, then that they have sworne to usurpe the worke of Redemption, and the offices of the Mediator.

By Dels way, and the Antinomians, in our callings and places, wee shall bee Kings, heads of the Church, Redeemers, great high Priests to offer a Propitiatory Sacrifice for the sinnes of the World, Prophets by the Spirit, to open one anothers heart, and inwardly reforme the Churches of Christ in these three Kingdomes, which all are onelyonly incommunicable and proper to Jesus Christ the onelyonly reformer, as he is (saith Del) the onelyonly Redeemer; and then how durst Del usurpe Christs office, in Preaching to the Parliament of England, what way they should redeeme the world. For sure preaching touching the right of reformation, is an act of outward reformation, but he did in this, in the name of God, as a Nathan, forbid them to reforme the House of God, or build the Temple, because they were p. 208men of bloud. But 1. knowes M. Del of a Parliament of peaceable Salomons that shall arise and build the Temple, and intrude on Christs sole prerogative, to redeeme and reforme inwardly? 2. It was both Typicall, Positive, and Temporary, for Salomon to build, and for David not to build, nor reforme that way. But I hope Gospel-reformation is Morall, Perpetuall, not Typicall; for Salomon was in that a Type of the Prince of Peace. 3. He knows the Ministers of the Gospel and the Assembly of Divines by Preaching and Synodicall conclusions, doe reforme as did the Apostles and Elders, Acts 15. should he not say, the Apostles and Elders who reformed externally, were either men of bloud, or intruded on Christs chaire of Lord Redeemer, and the great, and true, and onelyonly high Priest, and that the Divines are men of bloud also, and bee they men of peace, or men of bloud, they must bee too bold to sit in an Assembly, as so many sacrilegious intruders and usurping Lord-Redeemers and that by Authority of Parliament. For Del applyeth to himselfe, in preaching Familisme, Socinianisme, Popery, Libertinisme, calling them all the props of the Antichrist, who are not Familists, Socinians, with himselfe, that which is peculiar to Christ, Joh. 7.12. That some will say, Del in Preaching thus is mad, as they said of Christ, and hee is more then a Nathan, but I thinke, the truely godly will confesse, Christ to be the wisdome of God, and thinke him spiritually mad, as other Familists and Antinomians are.

Del Ser. pag. 13. I doubt not (saith hee) of the Churches Reformation, because it is Christs owne worke, and hee hath undertaken the doing of it. As none can helpe him to redeeme, so no power of hell shall bee able to hinder him to redeeme and reforme by his Spirit, all belonging to his care and charge, the rest of the world he lets lye in sinne, as not belonging to his charge, so I am at rest and quiet; Christ will reforme.

M. Del with other Familists m…rre all use of meanes ceaseth, …f God decries absolutely.Answ. So doe the New England nnRise, raigne, Er. 64.Familists, who abusing the absolute decrees of grace, say, None are to bee exhorted to beleeve, but such whom we know to bee the elect of God, or to have his spirit in them effectually. Then the reprobate, because absolutely reprobate, are not to heare the Gospel, nor should the Gospel be preached to them, who stumbled at p. 209the stone laid on Zion, contrary to the ooIsa▪ 6.8, 9, 10 Ezech. ….…, 5. ch. 3 4, 5, 6, 7. Math. 13 …4▪ 15. Math. 21.40 41, 42. Ioh. 9.39. ch. ….37, 38. Act. 28.2…, 25, …6. Rom. 9.30, 31, 32. ch 10.14, 15, 16, 17. ch. 11.5, 6, 7, 8, 9, 10.Isa 6:8Isa 6:9Isa 6:10Matt 13:4Matt 13:15Matt 21:40John 9:39Acts 28:2Acts 28:25Acts 28:6Rom 9:30Rom 9:31Rom 9:32expresse Word of God, and Gods absolute decrees must take away all industry, care, paines, praying, seeking of God, for if we be chosen to life, Christ hath undertaken to redeeme us, if not, we must lie and perish in sin. M. Del saith, He is at rest and quiet, because Christ is as able for the reformation of his Church, as for the redemption of it. Now he meaneth inward reformation and conversion to God, then may we all say, we are at rest and quiet, and will not study inward reformation and conversion of our selves or others, and will no more heare the Word, pray, repent, beleeve, or preach the Word to others, nor labour to bee converted, or to convert others, then to redeeme them with our bloud; we will be at rest and quiet, what Christ hath undertaken to doe, the powers of hell cannot hinder; these that belong not to Christs care, why should they heare▪ pray, knock, or why should the Word be preached to them? Saved they cannot be, as not belonging to Christs care. So saith the New England ppRise, raigne, Vnsavory sp…eches. pag. 19. er. 4.Familist, If Christ will let me sinne, let him looke to it, upon his honour be it. So Del yeeldeth to the Pelagian, qqR monstr. in Script. Synod. art. Object. 4. Infringit praecipuas rationes, pietateni promo ventes quae sumuntur ab utili, inutili, periculoso facili, —ergo inanes preces. & Art. 1. in expos. cap. 9. ad Rom. pag. 90 91. &c.Arminian, and Socinian, that exhortations, motives, reasons, preaching, praying, ought not to be for these that are absolutely reprobate; and upon the same ground, they need use no meanes, who are absolutely chosen to glory. Christs love and care is as great to reforme inwardly, and to convert, as to redeeme, upon the same ground, these whom God hath decreed shall live so many yeares, (sure God undertakes to fulfill all his decrees with alike strength of irresistible omnipotency) they need not eate, drinke, sleepe, plow, eare, labour, for no power in hell can infringe one decree of God more then another, all husbandmen, sit idle, all tradesmen buy and sell, and labour with your hands no more, be at rest and quiet, take M. Dels word, Gods undertaking, takes away all reforming in men, all undertaking in second causes: the husband-man can no more feed your body with bread, then he can redeeme your soules with his bloud, both belongs to Christs care. But though Paul knew it belonged to Christs care, Rom. 9. To call whom he predestinate, yet he had exceeding sorrow in his heart, for his kinsmen the Jewes, to save some of them, that is, to reforme them, and the care of all the Churches lay on them. M. Del hath more courage, p. 210he will not be dismayed. But wee heard that Libertines from Gods working all in all creatures, said the creature cannot sinne, cannot doe good, sin rrCalvin. advers. Libert. ca. 13.14. &c. pag. 445.446.447.is but an opinion. And all good (saith ssTheologia Germanica, ch. 4. pag 8.the Familist) is onelyonly God. And ttTheol. Ger. ch. 55. p. 158.159.God becommeth all things in man, and nothing is, uuBright Star c. 8. p. 69.70.71.or hath being but God, and his will, xxBright Star c▪ 8. p. 72.God is all, and the creature nothing.

Del by this Argument inferres a cessation of all second causes, of Ministery, Ordinances. Reformers, converters of soules by Word and Gospel, of Heaven and Earth, Sunne, Fire, Water, they may all sleepe, God undertaketh to doe all, and no powers of Hell can resist him, no lesse then Christ redeemeth his alone. Parliaments ought not to sit, Assemblies should not dispute, Ministers should not preach, nor Print Sermons; sure Christ shall make good his owne undertaking to reforme, though Del and I both were buried, and neither trouble our selves with Pulpit, or presse. But shall men therefore omit all dueties in outward reforming? Stoicks can say no more.

Del Pag. 14.15.16. Holding forth the meanes of Reformation, he saith, Christ reformeth by the Word onelyonly, and doth all, he calles, rejects, bindes, looses, terrifies, comforts, inlightens, makes blinde, saves, damnes, and does nothing in his kingdome without the Word. Now are yee cleane through the Word. The Word is quicke and powerfull, he reformes not you with outward power, but by his Word. I will publish the decree, Del and Familists seem to extoll the word, but they intend to extoll an Enthysiasticall Spirit. Del, Saltmarsh Familists, and Antinomians deny the Scriptures, to bee the Word of God, and call it a dead Letter, as Libertines doe.— the Spirit of the Lord is upon me. My word shall not depart out of thy mouth. When the time of Reformation was come, he sent his Disciple to carry on the worke of Reformation, he saith, Goe teach all nations; he sent them not out with Swords and Guns, and this Word only truely reformes, the outward power of the world sets up an image of reformation only.

Answ. 1. Del and Familists seeme to extoll the Word of God, but they juggle with David Georgius, and Henry Nicholas, who understood by the word, Verbum internum, the Enthysiasticall inward word of the minde, and the Spirit; for, he and Saltmarsh as they are sparing in citing Chapter and Verse of Scripture, so they never expound this Word to bee the Scripture; nor can I observe in all their writings, that they call it the Scripture; as Christ and his Apostles frequently say, The Scriptures must be fulfilled, as it is written in the p. 211Scriptures, and in the Prophets. The Antinomians in and about London, Deny the Scriptures to be the word of God, they say, the Scripture is but the Letter, not the Word of God. 2. They say, They themselves by the Spirit can write and dite Scripture. Mistresse Hutchison with hers, yyRise, raigne, p. 61. art. 27.said, That her particular revelations about events to fall out, are as infallible as any parts of Scripture, and that shee is bound asmuch to beleeve them as the Scripture, for the same holy Ghost is the Author of both. Some say, they can worke Miracles, The Antinomian Spirit cannot Dyte Scripture.as if the same immediatly inspiring Holy Ghost, and in the same measure, that was in the Prophets, Apostles, and Penmen of Scripture, were also the same sanctifying Spirit of grace, that is in all beleevers; whereas these differences are cleare betweene them.

1. The immediately inspiring Spirit,The immediately inspiring Spirit in Prophets and Apostles is a Spirit or acting of God, farre different from the Spirit of Sanctification in all Saints. rendred the Prophets and Apostles in that they spake and wrot by such inspiration, the immediate organs of the Holy Ghost, and such as could not erre. So that their word was formally Scripture; which priviledge is not given to the most sanctified.

2. The Prophets and Apostles were acted above the reach of free will, humane doubtings, discourses, ratiotinations in searching and finding out the truth, they needed not advise, counsell, teaching from men, or Angels, from flesh and bloud to come to the very knowledge of the Letter of the Gospel, Gal. 1.11.12. Ephes. 3. vers. 2.3, 4. But the Saints need such helps, though the Spirit teach them all things, to come to know the Letter of Law and Gospel.

3. What the Prophets spake, God spake. what holy men speaketh, is Gods word secondarily, and in so farre as it agreeth with the written Word of God, and no otherwise. Jeremiahs word was not secondarily the Word of God, and so farre forth onelyonly the Word, as it agreeth with the writings of Moses; and though Paul forbid Circumcision, and Moses command it, Pauls command is no lesse primarily and simply the formall object of Faith, and the written Word of God, then the word of Moses, or the Ten Commandements, written on Tables of stone by God himselfe. But what Del and Antinomians say contrary to the Word of God, is nothing else but the very word of the Devill.

p. 212Antinomians by the Word of God meane the Spirit of God, and the inward word as Swinckf…ld taught them.2 That Del and Libertines with him, meane by the Word of God, not the Scripture, but the Spirit of God, in his graces, I prove, because saith Saltmarsh, This Law (of the Gospel) is not such as it was before, a meere Law in the Letter; but it is now under the Gospel, a law of life, spirit, or glory, it is a Law in the hand of Christ, and with the promises of Christ, to make it spirituall indeed, — therefore the word is called Scriptures given by Divine inspiration, yyFree grace, 151.— and the Spirit is called the annointing, and teacheth all things, — and I will put my Law in their inward parts; But the Gospel as distinguished from the Law, and written by the Apostles, is but a meere Law in the Letter, except the Spirit quicken it in the soules of the hearers, as well as the Law; otherwise the very Law in the Letter, and as written by Moses, was a part of Scripture, and given by Divine inspiration, as well as the Gospel; and the Tenne Commandements, as given on Mount Sinai, were the formall Word of God, and Scripture given by Divine inspiration: except Antinomians, Familists, and Del, make the Law and Old Testament to bee expunged out of the Canon of Scripture,The spirituall word of Dav. George, and of the Antinomians one and the same. as Anabaptists did, or to come from an evill Spirit, as Manicheans said; for David Georgius said, The Word of God was preached but litterally by Christ, and the Apostles, and not in the Spirit, and that he himselfe was the true David, and the true Messiah, nor borne of the flesh, but of the aaBullinger. advers. Anabap…ist lib. 2. cap. 15.Spirit. Now its sure, Christ and the Apostles taught the Gospel. But because they taught as it is written in the Prophets, and in the Scriptures, and taught not the Dictates of an Enthysiasticall spirit. David Georgius said, they are Legall and Literall Preachers, and Christ but the Literall Messiah, and he the true spirituall Sonne of David, borne of the spirit, not of the flesh. So doth Del meane by the Word of God, or the Gospel, the Spirit of God excluding the Letter of the Scripture, yea even of the Gospel, as hee excludeth the condemning Law, because it was but a written Letter. Now sure the written, yea, or Preached Gospel without the Spirit, is no lesse a dead Ordinance in the New Testament then in the Old.

1. He proveth by the onelyonly Word of God, Christ reformeth inwardly, and doth all in his Kingdome. He saith, All p. 213the powers in the world cannot reforme the Church as the Word of God can doe, for it is quick and powerfull, and sharper then a two edged sword. Now remember he speaketh of inward reformation. 2. Of the word of the Gospel, excluding the Law; his reason is, Pag. 17. The Law maketh nothing perfect. Now that by the Word, he meaneth not the Scripture, or the Letter of the Word, even of the Gospel.

1. I prove the Word that inwardly reformes, excludeth all meanes, but the Word. Christ (saith he) doth all in his Kingdome by his Word onelyonly; that is, as hee must bee expounded by his Spirit onelyonly; for the Word cannot be the Letter of the written Gospel. For its false that Christ doth all in his Kingdome, and reformeth inwardly by the Letter of the Gospel onelyonly, for that may be Preached to Judas, and by Judas to multitudes hardened, but never converted, Math. 13.14, 15. Joh. 9.39. Joh. 12.35, 36, 37, 38, 39, 40. Nor can he meane, the Word in its Letter, but accompanyed by the Spirit; for the Word that Del speaketh of, Pag. 17. clearely excludeth the Law; but the Word in his Letter accompanied by the Spirit doth not exclude the Law, for the Law quickned by the Spirit with the Gospel, is a meanes of inward reformation, and so cannot be excluded.

2. This Word excludes all the powers of the world; for he saith, All the powers of the world cannot reforme the Church inwardly, as the Word of God can doe. But the Letter of the Word or Gospel doth reforme onelyonly outwardly, not inwardly.

3. This word that onelyonly reformes inwardly, excludeth the powers of the world, and all that man can doe. Now man can onelyonly outwardly reforme by the Letter of the Word. Hence Henry Nicholas said, the two daughters of Warwicke, and the godly in England regenerated, were but Antichrists, because they were regenerated onelyonly by the Ceremoniall, Elementish, Fleshly, Literall Word, he meaneth the Scriptures that are not aaH. N…cholas Ep. Sect. 1Preached by their Enthysiasticall Spirit of Familisticall love, that acts without, beside, and contrary to the Scripture. Paul and Apollos, when they water and plant, doe preach the Word, but this reformeth not inwardly, nor is it mighty in operation, and sharper then a two edged p. 214Sword, without the Spirit; so that this is the very Spirit, who onelyonly as the efficient and Author of inward Reformation; not as the meanes, or the onelyonly meanes (as Del saith) doth comfort and convert effectually the soule.

4. Del citeth Esai 61.1. to prove that the Word is the onelyonly meanes of conversion. The Spirit of the Lord God is upon me, —he hath annointed me to Preach good tydings to the poore. If Del meane that this Spirit and anointing on Christ, is the Word of God, Christ should say, The Scripture of God is upon me, and he hath anointed mee to Preach, &c. that is, God hath Scriptured me, and gifted me with the knowledge of the written Gospel, excluding all Law or dueties, to preach the Gospel to the poore. Now Del cannot for shame, give us so Literall a Christ. For sure this Spirit whereby Christ was anointed, was the Holy Ghost in gifts and fulnesse of grace given to him above his fellowes. And beyond all Controversie, if Christ saith truely, citing that Text, Esai. 61.1. This day (Luk. 4.21.) is this Scripture fulfilled in your eares. Then Christ Preached in a pure Gospel-way, and not as a Legall Preacher (as Saltmarsh saith he was to some) even to these that were filled with wrath, and persecuted him, vers. 28.29, 30. and so were under the Law, if then Legall Preaching bee to Preach deadly the naked Letter of the Gospel, without any spirit or life in the Preacher, then Christ did not speake from the Spirit of God, when hee said, The Spirit of the Lord is upon me, he hath sent me to Preach, and this day is this Scripture fulfilled in your eares; which should bee against the Text, and a horrible blasphemy, to wit, that Christ should be a Literall Preacher, as David Georgius said, and so a Legall Presbyterian, as Familists and Antinomians say. But if Familists and Del mean, that the Spirit went not along with the pure Gospel-preaching of Christ, as is clear from Esai. 61.1. and Luk. 4.21. Then its false that Del saith, That the Gospel hath the Spirit alwaies joyned with it, Pag. 18. Ser. 2. The pure Gospel must be preached to such as are under the Law, which is absurd. 3. Then the Letter of the Gospel comming to the eares of obdured persecuters, must be that Spirit of the Lord, whereby Christ was anointed, for so Del expoundeth it. So doth Del cite Psal. 2. I will publish the decree, and he expoundeth Esai. 59. the Spirit p. 215to be the Word; which cleareth, that he acknowledgeth no word of Scripture for a meanes of inward reformation. For hee saith, Pag. 18. The Word whereby Christ reformes, is not the Word without us, as the Word of the Law is, but the Word within us, as it is written, the word is nigh thee, even in thy mouth, and in thy heart, and this is the word of Faith. So this is just David Georgius, and Henry Nicholas, their internall Enthysiasticall word, that is, the Spirit, excluding all Law and Gospel that are but written, Inkie, and dead Letters of themselves, doth all; the Scripture is nothing. Now the Law, or Word written in the heart, spoken of Jer. 31.33. is the very new heart and the Spirit, or the heart of flesh. Ezech. 36.26, 27. the circumcised heart, Deut. 30.6. the new creature, the Lord Jesus formed in the heart by Faith, Gal. 4.19. Ephes. 3.17. it is not any meanes, or cause, or author of the new heart, but it is the new heart it selfe, formed by the Holy Ghost, as the Author and Father of the second birth, by the Word written, conveyed by preaching to the soule. Now except Del would say, Christ onelyonly worketh inward reformation by inward reformation onelyonly, (for this inward word is inward reformation,) he cannot make sense of this inward word, excluding the Law and outward Word both of Law and Gospel, as he doth. For nothing can bee more false, then that the Word whereby Christ reformes, is not the Word without us, as the Word of the Law is, but the Word within us. For I find great ignorance, if not worse, in Familists and Antinomians; in this bbSaltmarsh Free grace. pag. 179.180.Saltmarsh saith, The Spirit worketh Legally, and not freely, when men doe things as meerely commanded from the power of an outward Commandement, or precept in the Word; (he meaneth in the written Scripture.) For (saith hee) that bringeth forth but a Legall, or at best, but a mixt obedience and service, and a finer hypocrisie, — and when they doe because of some vow or covenant,— when they take any outward thing to move them, rather then apply Christ for strength, life, and Spirit. For it is the outward Word onelyonly in its kind,Nota. How the outward word onelyonly reformes us, and how not; and how Saltmarsh with his Antinomians are deluded Enthysiasts, in speaking against the Scriptures, and pleading for their new Spirit. that is the sole and onelyonly objective cause, as wee see colours onelyonly, because they are colours, and the Light of the day-light-Sun, p. 216onelyonly because it is light; and nothing else can be the object of the sense of seeing, but light and colours; and we onelyonly heare sounds, meerely because they are sounds; and smell things odoriferous and smellable, because they cast a smell: and onelyonly taste meats, meerely, and formally, because they are sweet, sowre, bitter, sharpe, or some way good or ill to the taste. Now life, or the faculty of seeing, hearing, smelling, tasting, are in no sort, the object of seeing, hearing, smelling, tasting. Just so, when wee doe meerely for the Word, in the Prophets and Psalmes, without us, and but of conscience, and meerely as commanded from the power of an outward Commandement or Precept; I adde, or a Gospel-promise written in the Word, then we obey God in a free, filiall, Gospel-way, out of meere conscience to an outward Command, as the onelyonly objective ground, warrant, and rule of our obedience, what ever Papists on the one extremity say,A middle way between Papists and Enthysiasts … to beleeve and ob…y for the written or preached word as the onelyonly objective cause and warrant. for an unwritten Word of God; and Enthysiasts on the other hand; for a Word within, or a Spirit acting and obliging as their onelyonly rule, excluding the Law and Gospel; because they are Letters, and written, and Scripture and a Word without; as the onelyonly objective ground and warrant of Divine Faith, was in the Prophets time. Thus saith the Lord. And in Christ and the Apostles time, According as it is written in the Prophets; in the Scriptures. So Christ, Luk. 24.26. Ought not Christ to have suffered these things, and to enter into his glory. Vers. 27. And beginning at Moses and all the Prophets, hee expounded unto them all the Scriptures, the things concerning himselfe. Vers. 45. Then opened he their understanding, that they might understand the Scriptures, and said unto them, thus it is written, and thus it behoved Christ to suffer, and rise from the dead the third day, and remission of sinnes should be preached in his name, among the Nations.— Then Christ would have beleeving and repentance, Preached and commanded for no warrant and objective ground, but because the Word without the Commandement or Precept in the Word commandeth it; and this Satan cannot call finener hypocrisie. So Revel. 2.11. Hee that hath an eare to heare, an inward, and renewed, a circumcised eare and heart, Let him heare what the Spirit saith to the Churches; this Spirit speaking to the Churches, is not an inward word, or a p. 217regenerating Spirit in the heart of beleevers in these seven Churches. Antinomians pervert the Word of God so. But it is the Holy Ghost speaking in the Word without, the written, preached, and externall Epistles that the Spirit sent to these seven Churches, and so the onelyonly meane of Abrahams obedience, to sacrifice his onelyonly sonne Isaak, and the onelyonly warrant for his faith was the Commandement of God, and a Word without. Goe now take thy sonne, thy onelyonly sonne Isaak, and offer him to me. Many other things, naturall reason, a seeming contrary word, that he should be the sonne of Promise, seeme to command the contrary, but Abrahams faith appeared in this, that he closed his eyes at all Commandements, and carnall inhibitions of nature on the contrary, and meerely for an externall command of God, as the sole and onelyonly objective warrant, and formall object of his faith, and of his obedience without; because God so commanded, he obeyed; and so are wee to obey and beleeve upon no objective cause, warrant, or ground, but the written, or preached Precept, or promise of the Gospel, or Covenant of grace, that is, a word without us, and the onelyonly meane of faith, and inward reformation; and this Word is written, as the Law is, in the Scriptures, and layeth an authoritative binding power on our conscience, to obey God for his onelyonly Word, as the Law doth.

But it is not the onelyonly Word, that is, the efficient and effectually working cause of our obedience, if the Spirit of grace doe not concurre with both the written and preached Law, and written and preached Gospel and covenant of grace, wee cannot obey. Antinomians make obedience for the outward written command, as the onelyonly objective cause, and warrant of our faith and obedience, through the effectuall working of the Spirit, two contrary obediences imagining that the former is Literall, Legall, and finer hypocrisie, and the latter the onelyonly true obedience.

A grosse mistake, 1. Because none can sincerely obey, meerly from the power of an outward command, or precept in the Word, but the man whose eares the Lord circumciseth, Deut. 30.6. Revel. 2.11. and whose understanding Christ openeth to understand the Word without, Luk. 24.45. and therefore the Word without, is the onelyonly meanes of inward reformation.

p. 2182. The Letter of the Covenant of grace, holdeth forth the inward grace signified, and cannot bee contrary to the inward Word in the heart, for the Holy Ghost, as the principall efficient, causeth us to obey for conscience of the command written and preached in the Gospel; which is, bel…eve in the Lord Jesus, or the written promise; he that beleeveth shall be pardoned and saved. And to say, they are contrary, is as good sense, as to say, light and colours, because they are without us, they are therefore contrary to life, and the visive faculty of seeing within us; or that sounds, or sweet smelling flowers without, because they are without, must be contrary to the naturall faculty and sense of hearing and smelling within. And its true, the onelyonly naked Letter without the Spirit, can doe nothing without the Spirit; but it followeth not, that the Spirit renewes without the sense of the Letter, received in the understanding.Ser pag. 19.

And most false it is, that in the Gospel, the Word and the Spirit are alwaies joyned, as Del saith, for then all hearing the Gospel should belong to the converted and saved onelyonly, whereas the Scripture saith the contrary, Esai. 53.1. Mat. 13.14.15. Act. 28.24, 25, 26. Ioh. 9.39. Ioh. 3.17.18. Ioh. 12.35, 36 37, 38, 39. Now M. Del will have the Spirit to reforme the fleshIsa 53:1Matt 13:14Matt 13:15Acts 28:24Acts 28:25Acts 28:26John 9:39John 3:17John 3:18John 12:35John 12:36for many are hardned, and heard the Gospel without faith, damneth eternally the hearers, as well as the Law.

It is as wild Libertinisme that Del speaketh; That the Spirit reformeth, by taking all evils out of the Esai. 53.1. Mat. 13.14.15. Act. 28.24, 25, 26. Ioh. 9.39. Ioh. 3.17.18. Ioh. 12.35, 36 37, 38, 39. Now M. Del will have the Spirit to reforme the fleshIsa 53:1Matt 13:14Matt 13:15Acts 28:24Acts 28:25Acts 28:26John 9:39John 3:17John 3:18John 12:35John 12:36flesh; he meaneth in Justification, as if we were Angels being once justified, and the evill of sinne dwelt not in us, while we are in this body; as is proved before. And its wild stuffe, that ddDel. Ser pa. 19.the Spirit doth change the flesh into its owne likenesse, for (saith he, dreaming awake) the Spirit is as fire that changeth every thing into it selfe, eePag. 20and so doth the Spirit in the flesh, make the flesh spirituall.

But, Master Del, what meane you by flesh? The corruption of sinnefull nature, then is sinne made Spirituall, heavenly, holy, meeke, good, loving, &c. Familists and Libertines thanke you for that, but ffLibertines speak▪ So Calvin. Instruct. adver. Libert. ca. 10. p. 442. Verbum Dei Spiritum esse, asunt, p. 443. Vitam etiam nostram Spiritum esse debere; They say the Word, and we, and our life, must be changed into the Spirit▪sinne is destroyed, as yourself grant. 2. Doe you meane by flesh, the body? Then belike justification turneth our bodies into Spirits, and wee have two bodies, as Familists said in ggRise, raigne, pag. 59. art. 3.New England, I cannot like that. p. 2193. If by flesh, you meane the soule, yee speake as Hereticks doe, and that without Scripture or example. The Spirit dwelleth in our flesh, that is, in our soule and spirit, and changeth our spirit in a spirit; strange Divinity. Familists I know say, As we came from Gods essence, so wee and our soules returne to God, and are made in God eternall, and turned into his essence, and so spiritualized; so teach hhCalvin. Instruct. advers. Libert. ca. 11. pag. 443. Lib…rtini statum animarū nostrarum loco Deum vivere in nobis▪ vegetare corpora nos…ra, nos sustinere, atque omnes vitales actiones efficere, quia vivens est tantum Deus qui vere est.Libertines, and by this they deny the Resurrection. But 4. if by flesh, you understand the sinnelesse frame of soule and body, take heede of Libertines grosse dreame of our dying, and returning to God, who onelyonly is, and all beside him are nothing, Theol. Germanica, and the Bright Starre, sport so with the truth of God.