Survey of the Spiritual Antichrist, Part 1 · Chapter 30
CHAP. XXX. Familists will have all externals indifferent.
2. SAltm. saith, Christians should live in the unity of the Spirit under their severall formes and attaintments. Now by forms and attaintments he meanes Prelacie, Presbyterie, Independencie, yea Poperie ▪ and all outward worship and ordinances of which he saith, there is no forme nor model in the letter of the Scriptures, and so he maketh the Scriptures as unperfect as the Papists doe, the one dreaming of a Spirit in the breast of the Pope and cursed Clergie to be the master of our faith, the other an Anabaptisticall Spirit of unwritten revelations to be our leader, and they reproach the word of God, as formes, characters, figures, a faith Ceremoniall, and figurative services out of the knowledge of the Scripture, as H.N. saith, Evang. ch. 34. sent. 10. And by Christians he meanes Saints of divers and contrary sects, wayes, Religions, such as is the Chaos of a Church in the Sectaries Army, in which there are Arrians that say Christ was but a mere godly man, Antitrinitarians, Socinians, Arminians, Seekers, Anabaptists, most of them all being Arminians, Familists, Antinomians, Enthysiasts, and all these should agree in the unity of the Spirit; and as he saith after pag. 20. in these outward things, they ought to please one another to edification, Rom. 13.10. Rom. 8.2. Col. 2.20. the Law of love, and spirit, or life, being more royall and excellent then any worldly rudiments whatsoever. Now it is cleare that his meaning is they should keep the unity of the Spirit, and please one another in all outward things, as Rom. 15.1.2. (so I thinke he should cite the place) that is, doe as Anabaptists among Anabaptists, be a Presbyterian among Presbyterians, an Independent among Independents, Prelaticall among Prelaticall men, that we offend not one another, because the Law of loving our neighbour, is above being baptised or not baptised, and using of the signe of the crosse or not using it; and all the five Popish bastard Sacraments are lesse then loving our brother: upon this ground Familists make all externalls free and indifferent; and so doth Oliver Crumwell in his letter to the House of Commons 1645. which I set downe here, that many in both Kingdomes who looked on him as a godly man may be satisfied toward him, whether he favour Familisme or no, for it smelleth rankly of that fleshly sect, it was printed before by Authority.
Presbyterians, Independents, all have here the same Spirit of faith and prayer, A Letter Printed by Authority under the name of Oliver Crumwel opened, and found to c…ntain many secrets of ….the same presence and answer; they agree here, know no names of difference; pity it is it should be otherwise any where: All that beleeve have the reall unity, which is most glorious because inward and spirituall, in the body and to the head; for being united in formes, commonly called uniformity, every Christian will for peace sake study, and doe as far as conscience will permit: and from Brethren in things of the minde, we looke for no compulsion, but that of light and reason, in other things God hath put the sword in the Parliaments hands, for the terror of evill doers, and the praise of them that doe well, if any plead exemption from it, he knows not the Gospell, if any would wring it out of your hands, or steale it from you, under what pretence soever, I hope they shall doe it without effect, that God will maintaine it in your hand, and direct you in the use thereof, is the prayer of,
Now because this Letter was publickly Printed, and containes doctrine unsound and scandalous to me and many other, & every Christian is obliged to be ready to give an answer to every man that asketh a reason of the hope that is in him, with meeknesse and fear, 1 Pet. 3.15. especially when he giveth a publick scandall of unsoundnesse in the faith, I thought my selfe tyed in conscience (and others are debters to me for the same freedome of conscience in the truth, which they crave to themselves in errors and here…ies) to shew how scandalous and unsound this Letter is.
Pres…yterians, Independents all have the same Spirit of faith and prayer, the same presence and answ…r.
Answ. This is no just enumeration to prove the inward and spirituall unity in the Army, which he intends; for there bee in the Army Socinians, Arminians, Anabaptists, and by name Jo. Saltmarsh, Mr. Del, and Seekers, who in Print disclaime both Presbyterians and Independents, and to my knowledge there is not this day in England any that is a mere Independent which maintaineth nothing but Independencie with mo…t of these of N. England, and does not hold other unsound and corrupt tenets, especially that of Liberty of conscience, which bordereth with Atheisme, Scepticisme, and with all faiths, and no faith.
2. I am not of the Authors minde that Presbyterians and Independents as now they are, can have the same spirit of faith and prayer, except we say with H Nicholas, the first Elder of the family of love, that all externalls in Religion, Presbyterians, Independents, Popes, Cardinals, Bishops, Priests, Deacons, Sextons, Services, Ceremonies, yea and the Church of Rome, till contentions arose about these as H N. Evangelie c. 32. c. 33. saith, are indifferent, and no wayes unlawfull. H. N. saith, his followers are subject to no Gods, no Lawes, or Ceremonies, but only to the Lord their God, and to his most holy service of love, they are not likewise subject in bondage unto the creatures, neither yet to any created thing, but only to the Creator, &c, all their life, minde and delight only is in God, and God himselfe likewise with his mind, life or Spirit is in them, and they are even so of one conformity or substance with each other, namely God and his people, of peace, Spirit. l. and c. 55. l. 9. No wonder then this Author cry downe outward formes, and cry up inward spirituall unity: For the same Spirit of faith they cannot …, that beleeve contradictorie articles of faith. But many that goe under the name of Independents and Presbyterians, beleeve with Familists that Jesus Christ dyed not as true man for sinners, and that he dyed as true man for sinners; that the justified can sin, that the justified cannot sinne; that the justified are perfect in this life, that the justified are not perfect in this life; that the justified ought to confesse and crave pardon for sinnes, that they ought not to confesse, and ought not to crave pardon for sinnes: For Saltmarsh telleth us, there are contradictions between the faith of Protestants touching Christ his birth, dying, crucifying, buriall, ascending to heaven, &c. and of others (hee meanes Familists and Antinomians) who have attained the highest and most glorious discoveries of the Spirit, Sparkles of glory, p. 185, 186, 187, 190, 191, 192, 198, 199, &c. then such Independents and Presbyterians, as the letter intendeth cannot have the same faith, except also we hold every mans conscience within to be his rule and faith, if he have love (as the Familists say) and that all faith or Religions without are indifferent, as Familists in their Petition to K. James, An. 1604 professe they will take or leave Familisme as the King and his Laws thinke fitting it may be for State intere…s, …heir practise now is a little eccentrick to their faith.
2. Nor can they have the same Spirit of prayer, the same prayer or answer; for Presbyterians pray for the nearest uniformity in Religion, faith, worship, government. And for all the ends in the Covenant, extirpation of heresie, of Fami…i…me, Antinomianisme, Scepticisme, a…ominable Liberty of conscience. I should be glad, if Independents, and the Author of this Letter would pray and indeavour the same; for William Del, and John Saltmarsh have preached and printed to the world the grossest points of Familisme, and they are ordinary Preachers to the Generall, and the rest of the Commanders, when Arminians and Socinians, and men not halfe so absurd and monstrous in the faith as they, did preach before the King, the godly in both Kingdomes mourned for it to God, and prayed against these things; and I conceive the godly Presbyterians doe the same yet, and have not forsaken their principles, or the truth in a jot. If the Presbyterian pray, as they doe, that God would avert that Athesticall plague of Liberty of conscience, & extirpate Familisme, Socinianisme, &c. And Independents pray that God would grant them the grace of Liberty of conscience, & that Familists, Socinians, &c. may be tolerated and promoted to highest places: Can the Spirit bestow the same accesse and presence to the praiers of the one as to the other▪ Have contradictory prayers the same answer from God? Will God heare and satisfie both? But I observe here that Saltmarsh and Famili…s father all their new lights on the Spirit, and make the holy Spirit the author of Scepticisme, and contradicent truths, for Saltmarsh saith, if there be not a toleration of all Religions, all the glorious discoveries of God, above or beyond that systeme or form of doctrine &c. (established and concluded by the Assembly of Divines according to the word) shall be judged and sentenced as heresie and schisme, and so God shall be judged by man; Why? because God himselfe speakes Familisme, Arrianisme, Socinianisme, and all heresies in these that now goe for Independents, and God speaks the ju…t contrary in Presbyterians, and if men udge either, because the same Spirit of faith is in both, then God must be judged by men.
3. Are not many Independents now turned Familists, and so beyond any nece…sity of Ordinances, praying, reading, Sacraments, Scriptures, and live upon only all Spirit, pure glorious revelations?
4. Wee know no names of difference: True, wee did all with one minde (as we beleeved in the simplicity of our hearts) with lifted up hands to the most high God swear, to endeavour according to our places, to defend the Reformed Religion in the Church of Scotland, to endeavour the extirpation of superstition, heresie, schisme, prophanenesse; who hath left this oath of God? Know we not Presbyterians now by their names? Are they not now the most persecuted men in England? Can God suffer persecution and blood in Independents, because Independents?
All that beleeve have the reall unity which is most glorious, because inward and spirituall in the body and to the head, for being united in formes, commonly called uniformity, every Christian will for peace sake study, and doe as farre as conscience will permit.
Answ. No union to this Author, is reall and most glorious and spirituall but the inward union: externall union is excluded from being a reall union. Why? this union in hearing the same word of faith, receiving the same seales of the Covenant, bowing our knees to the Father of our Lord Jesus Christ in the Church of Corinth, 1 Cor. 11.17, 18, 19, 20, 21, 22, 23. is at Troas, Act. 20.6, 7, 8, 9, 10. Drinke yee all of this, Eat yee, is an unity in the externall, visibly acted, and performed worship of God, is it not both commanded and reall? it is no notion of the braine, but externall worship commanded. True, but not in the same forme, manner, way, time, place; but we disclaime an uniformity in the Physicall circumstances of time, place, and never tye any but to the generall, naturall, simple conveniencie of time, place, persons.
But the Author hath a higher aime then to exclude this uniformity; for I finde Mr. Del and Saltmarsh, professed Familists, speake to the minde of this Author most grosse Familisme, for Mr. Del preached a Sermon before the Commons against outward Reformation, and outward formes; all his arguments conclude against the written word of God, against the preached word by men, Paul or Apollo, because Gospel-Reformation is a worke not of the creature, but of God, and as proper to God as to redeem or create the world. Now Preachers can have no hand in redeeming or creating the world: and when this Author saith, inward unity is the reall unity. Observe, he calls it the unity, the reall unity, then that we all speake the same thing, 1 Cor. 1.10. is no unity, not any reall unity; and that we all walke according to this rule of the new creature in our conversation and Christian practice before men, as Gal. 6.16. and according to the same rule, as we are commanded Phil. 3.16. that we all walke in love, and as children of the light, abstaining from fornication, uncleannesse, coveteousnesse, as Eph. 5.2, 3, 4, 5, 6, 7, 8. And that we all walke in Christ as we have received him, Col. 2.6, 7. &c. honestly as in the day, not in rioting and drunkennesse, not in chambering and wantonnesse, not in strife and envying, Rom. 13.12, 13. 1 Thess. 5.1, 2, 3, 4, 5. 1 Pet. 2.11, 12, 13. is neither a part of the unity, nor reall unity, but imaginary unity, because outward, and in visible formes before men, not inward, not spirituall, not most glorious; so are whoring, lying, chambering, sinnes in the justified, only before men, and done by the flesh, not sinnes before God, nor against any Law; all that preach duties, and against such sinnes, to our Familists are literall, outside, carnall and legall preachers: to H. Nicholas Evang. c. 4. s. 4. unilluminated, unregenerated, unrenewed, ungodded, unsent, & all because they are Scripture-learned; and to these men the Scripture is but as formes and outward things, and so no sin to neglect it, there is no unity of professing, hearing, speaking the same truth, of walking as the Redeemed of the Lord. Love in the heart is all. H. Nich. 1 Exhor. c. 16. s. 2. calleth all Ordinances, and Chri…tian walking in Christ, false exercises or usages which beare a godly shew.
1. The Author will have no reall unity, but inward and spirituall. What then is become of all outward Ordinances that have an outside by Christs appointment answering to an inside, and these two united make but one and the same spirituall Ordinance? for the body followeth the soule, and both follow the Spirit of Jesus according to the written word, and the vocall praying, the preaching, the hearing, visibly acted by a beleever in the outward, is no lesse spirituall (when inside and outside both joyne with the word and Spirit) then the inward acts of the minde transacted only within the soule. This Author following H. Nicholas and Mr. Del and Saltmarsh would exclude all unity in the body to the head that consists in outward Ordinances, as if Christ were not the head of the body visible, and of the true visible Church, as well as of the invisible Church; and as if Christ, as the head of the Church, did not command and appoint there should bee a visible Ministery, an externall Church-government which is spirituall, and outward Ordinances of hearing, preaching, praying, Sacraments, written word of the old and new Testament, but had left all these, free to men: therefore H Nicholas condemns all knowledge of the Scriptures, as Ceremoniall, false, literall and fleshly wisdome. So his Epist. to the two daughters of Warwicke speakes, and Evangel. ch. 34. he rejects the figurative services and Ceremonies that arise from the knowledge of the Scriptures, as contrary to the spirituall and inward service of the holy being of God in love, and godly wisdome. Therefore these Authors call the word of God and externall Ordinances nothing but formes, the letter, characters, figures, flesh or externall fleshly Ordinances, that perish with the using, and are no better then the Ceremonies of Moses Law that are gone and buried, and may not be used, Saltmars. Sparkles of glory, p 293.287, 288, 243, 244, 245, 246, 247. Del uniformity examined pag. 7.8. wee know Familists, and especially Mr. Dels Sermon before the House of Commons p. 7, 8, 9, 10, 18, 19, &c. cryes downe all Reformation but that which is of the heart and inward and spirituall. So Saltmarsh Sparkles p. 217. And this Antichrist is one who denyes Christ comming in the flesh, or God in his people, who is comming and comming, that is ever flowing out in fresh and glorious discoveries and manifestations of himselfe, Saltmarsh writeth that God manifested in the flesh is nothing but God by his Spirit discov…ring new lights of Familisme and other damnable heresies.forbidding all beyond them, as new lights and false revelations, and fixing God and his appearances in their conceptions, votes and results, and councels, and consequents and Lawes of worship. In which you see these are one and the same, denying Christ comming in the flesh, and denying his comming in fresh and glorious discoveries of himselfe; then must God incarnate and manifested in the flesh, and borne of a woman, and of the seed of David, be nothing but God by his Spirit opening a new light of Familisme, as H. N. taught, every spirituall man was Christ, and there was not another second Adam, and every sinning man the first Adam.
2. Christ in the flesh is but a forme, and flesh, and to bee under his heavenly and spirituall teaching, as he preacheth, Matth. 13. Joh. 13. Joh. 15, 16, 17. &c. is to bee under the Law, and the bondage thereof as under a more legall Christ, then that of all Spirit, and pure and glorious Spirit. It is most considerable that Familists and Antinomians, who make every Saint to be Godded and Christed with the godly being, make every beleever to be God manifested in the flesh. And as Papists make as many hosts, as many Christs in their dreame of Transubstantiation, so only Familists and Papists multiply many Christs to us: and no doubt Christ had an eye to both, but specially to Familists, Matth. 24.23. then if any man say unto you, Loe here is Christ, or loe there is Christ, beleeve it not, 24. For there shall arise false Christs and false Prophets, &c.
3. The forbidding of new lights, and new discoveries of God beyond what is revealed in the Scripture, to which, under pain of a curse, we may not adde, Rev. 22.17.18. is unlawfull, because the scripture to Saltmarsh is but a forme that perisheth with the using; and to Familists a fixing of God Idolatrously w…thin created formes. Vnion in formes commonly called Vniformity, every Christian for peace sake will study. Why should the Authour speake of Uniformity, with such an estranging and detestable expression, for with his hand lifted up to the most high God he swears to endeavour to bring the Church…s of God in the three Kingdomes to the nearest Vniformity in Religion, confession of faith, forme of Church government.
Now by uniformity we understand not figures, words, What Uniformity … in thi… Co…nant.characters, which we tye no man too, so they speake not as Hereticks and Familists, who tell us of an incarnating of God in every Saint, or a Godding, a Christing of a Creature, see H. Nicholas Evange. c. 34. Nor doe we meane union in time, places, persons, as Mr. Del ignorantly phancies, in his Vniformity examined: he may examine his owne examination, for he speakes he knowes not what, by Vniformity we meane union in the things, and in the true Doctrine, and substantial practises of faith, worship, government of the Church in the fundamentals: But the Arguments of Del and other Familists prove that the Saints are not to be taught by any ordinances, preaching, reading, hearing, (I should be glad this Authour were neither of the faith of Del nor Saltmarsh, but h…s letter smell…th rankly of them.) Yea, by this way all England are licenced … doe what they list on the Lords day, and the Booke of spo…s, licencing all Plays and pasttimes from morning till night on the Lords day, must be called for aga…ne, which …, Bishops were ashamed of; for Vniformity of all Christians and Churches to …e…pe the Lords day is but a form, and no spirituall worship to Familists.
Del saith, U…formi…y examined pa. 10.the spirituall Church is taught by the anoynting the carnall Church by councels. By this the Familists d…ny all Oathes, and Covenants, and abjuration of false Doctrine under the new Testament, in which they will have nothing but inward spirituall worship, and say now it was unlawfull to take …he Covenant, and the deepest Familists say it was at that time dangerous to refuse the Coven…nt, and they might lawfully take it, and keepe their heart to God, for H. N. Epistle to the Daughters of Warwick so teacheth. Now councels, as sermons, and preaching, and the written word, are but formes to these men. Anoynting is the work of the alone Holy Ghost 1 John 2.27. and no worke of men; and they are all carnall …en, or such (as H. Nicholas speaketh) are wise with Worldly Antichristian, false and fleshly wisdome.
2 He tels us, the New Testament worship consisteth in faith, hope, love, and citeth John 4.23. and Paul preached at Troas and administred the Lords Supper till breake of day: all that beleeved were together and continued daily in the Temple. and did breake bread from house to house, here was union, but not a word of externall Vniformitie.
Answ. Here was all the Uniformity we crave, for that which Peter preached in one house, Matthew or another Apostle preached not the same very words, and in the same forme of Grammer, but all the twelve preached the same thing in Doctrine, & prayed for the same thing, & all administred received the Supper of the Lord according to the Institution of Christ all did sit at table, all did take, break, and eate,, all did drink after the elements were blessed, this Uniformity or unity, cal it as you will, we seeke, and an union in the externall acts and ordinances, but this unity is not among Presbyterians, Familists, Antinomians, Arrians, neither Doctrine, nor praying, nor beleeving of these same fundamentals are one, as the letter would say: for if all have love, and all give faith and beleife to the dictats of their Conscience and a Spirit leading without scripture. This unity sufficeth not though Familists beleeve Christ is not God incarnate, yet we beleeve he is God incarnate, & though Antinomians beleive a justified man cannot sin, needs not cōfesse nor sorrow for sin, yet we beleive the just contrary, here is neither unity (say we) nor uniformity, we have unity of faith hope & love, say Familists, but no uniformity, because there is an indifferency in what ye beleeve, if yee beleeve what Conscience or an Enthysiasticall spirit speake to you, it is all one, you have true faith and true love. By the way of these men.
The Un…formity that Familists cry downe is the tying of the spirit and his various working to one form and way of working, for this were to rule, order, inlarge and straighten the spirit of God by the spirit of man, (saith Del.) But we judge Familists to be ignorant of the state of the question. For the preaching and worshipping of God in spirit and truth is not the thing in question, but how the outward Ordinances, whither the spirit concurre with them, or concurre not, ought to be ordered? we say. God hath not left men at freedome to follow the dictates of Conscience at will, which often is conceit, not Conscience, the word regulateth us sufficiently, that we looke to the rules of edification, charity, prudency, order, decency, and especially the word of God.
But the mystery is this, all outward things are indifferent, and we are to please one another in them, and the spirit without the word is a rule to us, in the ordering of externals. We heare Saltmarsh and M. Beacon say, we must please one another in love in outward things, so H. Nicholas saith, paterne of the pres. Temp. The Services and Ceremonies (he meanes all the Idolatrous service of the Church of Rome) shall not save any one without the good nature of Jesus Christ, and of his service of love, nor yet condemne any one in that good nature of Jesus Christ, nor in the service of love.
I see not then how Becold sinned in taking fifteen wives at once, for to follow the word and figures of the Law, (thou shalt not commit Adultery is) as Del and Familists tell us, the spirit of man that inlargeth & straitens the spirit of God, which would have some colour, if preaching of the word, sacraments, hearing, were to be ordered by the wisdome of mere men, and if Orthodox Doctrines of councels in their matter were mens devises, and not Gods word, and if the spirit of God did not agree to goe along with his owne Ordinance.
In Vniformity every Christian will doe for peace sake, No rule for Uniformity of doctrine worship, Government in the word, Familists make the fancy of a spirit without the word, the only rule.as far as Conscience will permit. But shall the Christian doe nothing for truths sake, and for the commanding law of God in Uniformity or in unity or onenesse in externall worship? In external worship then we have no law, but please one another in love, and the law of peace, or if Conscience have any acting therein, it is Conscience acted by the Spirit without the word, so in all externals (if we keepe faith and love in the heart, we may live as we list,) A good loose world: there is an Uniformity in wars, in marrying, in whoring, in invading the rights of the Subjects, their power, liberty, goods, possessions, wee have no law in these, but peace & pleasing one another in love▪ And what may we not doe then? If we keepe Familistical love in our heart, which is the Godly being, and the Godding of man with God, a permitting Conscience, no word of God is our rule, But the onelyonly rule (say they) is Conscience, Led with peace, that is with a desire to please one another in love, in all externals, in cursing or no cursing, murthering or no murthering, whoring, no whoring, lying, blaspheming, railing, no lying, no blaspheming, no railing. For the written word and law of God, the Old and New Testament to Antinomians and Familists is a forme. a letter, and some certaine figures, which yet are not the Christian mans obliging rule Saltm. sparkles of glory p. 238, 239. for p. 216, 217. The whore is adorned (saith he) with gold and pearle, which are those excellencyes of nature and formes of worship, and Scriptures with which shee decks her self as a counterfit Spouse of Christ pag. 243.245. So the Uniformity of having the same Old & New Testament, and the same Law and Gospell preached, is here covertly condemned, and the having the same outward Ordinances, is contrary, to inward and spirituall unity in the Godly being of love and faith, as if we had no word of God for to read Scripture, partake of Ordinances, but all externals were free. In things of the mind, wee looke for no compulsion, but of light and reason.
The Authour means in Religion and faith, which cannot be compelled, we looke for no compulsion; This was as much; As we looke not from the Parliament, for any Laws or use of the Sword to punish us, then if one should deny there is a God, as many fools doe: if any should blaspheme and raile against the Godhead, wee looke the Parliament should not take notice of it.
2 all Religion here comes in under the name of things of the minde. Then Familists, who seeke no more but love in the heart, will be glad that all externals be cut off, now there is nothing then of Religion but Opinions, knowing, beleeving, hoping, fearing, loving, for bowing to Idols, perjury, adoring of the Devill, vocall covenanting with Sathan these have nothing to doe with Religion, for they are not things of the mind, I observed before that H. Nicholas epistle to the two Daughters of Warwicke, said, Christ gives leave to any man to deny his Religion before men, if the heart be good Christ is not so cruell nor taken with the blood of men, as to will any to lose his life, his houses, children, brother, sister, lands, for him and the Gospel. Hee may deny God and Christ, and both Law and Gospel before earthly Judges, if hee keep a good heart to God, he failes not against Religion, or any of the first foure commands; for Religion is fettered within the circle of the minde.
2. If all Religion be a thing of the minde: If any think and beleeve he may take fifteene wives, and offer his childe a sacrifice to God as Abraham did, and that hee may take his neighbours goods, because the Saints are the owners of the earth, and may marry his wives sister, his owne mother in law, he cannot act according to his faith, because he may be compelled to unact and abstaine from such things of the mind by the power of the sword. Now this is great compulsion to things of the minde.
3. I know not any, that ever I read, or heard, said, the sword of men can compell the minde, or compell men in things of the minde; for let the persecuting Emperors, and all the Tyrants on earth, armed with the fury and power of the Prince of the bottomlesse pit, torture, torment, or kill, they cannot reach soule, minde, will, conscience and affections,The sword a meanes of defending souls from being perverted from the truth, but no means at all by our doctrine to or for the conversion of men, to the truth or propagating of the Gospel. we never said that the sword is a meanes of converting soules to Christ, or that Religion is, or can be compelled: but wee hold that the sword is an externall, though not simply necessary meanes to hinder wolves and grievous foxes to destroy the soules of others, by bringing out of their corrupt mindes in word, writing, teaching, professing another Gospel, such as fleshly and abominable familisme; now the not perverting of the soules of others, the only object of the Magistrates sword, is not the conversion, nor any signe that the false teacher thus hindered to hurt the flocke, is converted to the faith. The Magistrate then defendeth only, and guardeth the Law of God and Church from pestilent heresie, but neither he, nor his sword is hereby made a means, way, or cause of conversion of soules, or propagating the Gospel: who ever usurpe the sword to defend ravening wolves, that, with such doctrine destroyes the flocke of Christ, they give their power to the beast, and their hornes and strength to the false Prophet, and I writ it, God shall deliver soules out of their captivity; (for the elect cannot finally be seduced, Matth. 24.24.) and shall make their carcases fall as dung upon the open field, and as the handfull after the harvest man, and none shall gather them, and make them as a wheele and as stubble before the wind, and fill their faces with shame.
But if conscience ought to bee the ruling principle in all we doe in acts of the second, as well as the first Table of the Law; yea in eating and drinking, 1 Cor. 10.31. the sword hath no place at all over Christians, or any at least professing Christ: these that marry many wives at once, and sacrifice their children to devills, and thrust men out of their possessions, and take them to themselves, because they, being Saints, are the only just owners of the earth, and the meeke shall inherit the earth, these that sweare a Covenant when they are low, as Familists doe professe they may, and deny their Religion before men, as H. Nich. taught and divers Anabaptists and Nicodemits in Calvins time, and then unsweare and perjure and breake their Covenant with God and men, when they have the sword in their hand, will sweare and suffer for it, that they doe all these from meere conscience, and upon Religious grounds in the minde, and the Magistrate is as much obliged to beleeve that conscience leads them in all these, as he is to beleeve all Religions are to be suffered, and the justified man cannot sinne, cannot steale, murther, swear, whore, blaspheme, cosen, and he ought not to compel with the sword, godly men in some things of the minde, and not in all things, except he be partiall in the Law.
In other things God hath put the sword in the Parliaments hands, for the terror of evill doers—If any plead exemption from it, he knows not the Gospel.
Answ. If for the terror of evill doers, then for the terror of false teachers, who are grievous wolves not sparing the flock, Act. 20.29. evill workers, Phil. 3.2. and make these that receive them in their houses, and farre more in an Army of Saints, partakers of their evill deeds, 2 Joh. v.10. who subvert whole families, Tit. 1.11. make their followers twofold more the children of hell then themselves, Matth. 23.15.
2. If by other things the Author meane all things but Religion, then Parliaments have no place to be Nurse-fathers to the Church, they have done usurpingly to sweare to defend the Reformed Religion of the Church of Scotland, to extirpate heresies, and what is contrary to sound doctrine; that is, to root out Familisme, Antinomianisme, Socinianisme, Arrianisme, Antiscripturisme, Papists, Prelates, Seekers, Arminians.
3. If any plead exemption from the Parliaments sword, he knowes not the Gospel: that is a poor punishment, vale at totum, many, of the Authors way, subvert the doctrine of the Gospel, as all the familists: But the Author saith not, hee shall feele the weight of his sword; but only, he knowes not the Gospel: then many Anabaptists who hold this thing of the minde: under the new Testament there ought to bee no Christian Magistrate, no Christian ought to beare the sword, cannot know the Gospel; there are of these that thinke they know the Gospel as well as this Author. And Saltmarsh the prime Chaplaine of the Army professeth he knowes more of the Gospel then Wicklef, Calvin, Luther, and all Protestants generally. Yet he sets the Magistrates up for worldly societies, and more principally for the people of God in the flesh. Sparkl. glo. p. 138. but the Saints in this life (saith he) attaine to all Spirit, pag. 71, 72, 198, 206, 207. and are above the flesh and Ordinances, and to returne to a dispensation of the flesh that needeth Magistracie, is to come backe and remaine in Sodome, pag 75. when the Lord hath bid you come out, pag. 121.122.
The Author and M. Saltmarsh must herein renounce H. Nicholas (and they are so neare of kin that all the water in Thames cannot wash their bloud asunder, the one from the other) for H.N. saith Spirit. Laud. c. 34. s. 8.9. The family of love have no heads, nor Kings which are borne of the flesh and bloud of sin. And c. 37. s. 7. It is well-pleasing of God, that one man of God lordeth not over the other, neither that the one be the others bond-servant, c. 38. s. 4. A King is the scum of ignorance. Then the Saints cannot returne to that carnall dispensations to bee under Magistrates, but Familists by their principles, have leave to say one thing and beleeve the contrary. So doth H.N. teach Epist. to the two daughters of Warwick.
M. Bowls for ungratitude a monster of men, if he be the Author of that lying Pamphlet, called Manifest truths, could have witnessed more against the sense of this letter, but he, defending it, betrayeth the truth, the Covenant of God, as too many like him doe now, for he casts a covering over this letter, and passeth it in a word, and boldly asserteth for truths many grosse lyes, and spake never one word in Print of the heresies and foule tenets which he heard as an eare-witnesse in the Army, though his charge was to be a preacher.
To conclude, I know none that would wring the sword out of the Parliaments hand, but these that force the Parliament by the terror of twenty thousand armed men, either to grant their unjust demands by Thursday at night next, or they will take some extraordinary course with them.
So Beacon in his Familisticall Catechisme, p. 189. would prove the truth of this,That we must in outward things please one another in love, as if all outward acts of Idola…ry, murther, perjury, were indifferent, is taught by Familists, Saltmar. Beacon, and others, that all externalls are indifferent, by Gal. 6.15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature, and 1 Cor. 10.29. Now by outward things Familists must meane all outward worship or Idolatry, and why not acts of saving or destroying our brother, the taking or not taking of your neighbours wife to please her in love, for the Law of love, of Spirit and life is more Royall and excellent, then committing Idolatry or not committing Idolatry, then murther, adultery, perjury, &c. or not doing of these outward things, because the Law of love, is the cause and generall Commandement of the whole Law and above externalls; but if these be indifferent, so as we must, for love and the unity of the Spirit, do them, or not doe them; then Peter was not to be blamed by Paul, Gal. 2. for he pleased the Jews in that he did, but Paul saith in Judaizing in a lesse matter, he was to be blamed, and looked awry to the Gospel.
Nor can Familists say in externals in the first table we are to do, or not do, as the Law of love, in pleasing one another, shall permit, but in matters of the second Table before men, we are not to murther, or not murther, whore or not whore, because the Law of love cannot stand with murthering, whoring, stealing.
Ans. I see not but the indifferency upon the Familists ground is the same as touching both Tables of the Law.
1. Because if Christ free us from the Law as a rule of life, he freeth us from the Commandements of the second Table, as a rule of life, as from these of the first Table, because the Gospel-liberty is alike from all and every part of the Law, except we say Christ leaves us under condemnation as touching sinnes against the second Table, but freeth us from condemnation as touching Idolatry, perjury, blasphemy, Atheisme, unbeleefe, which is absurd.
2. We are to please one another in love, Rom. 15. especially in acts of charity between man and man, in eating or not eating, Rom. 14. and why not in acts of adultery and murther? he that said, (Thou shalt not worship false Gods) said (Thou shalt doe no murther.)
3. The Law of loving God which is more worthy then the Law of loving our neighbour, makes the keeping of the first Table as strong a band to please God in loving him, and in keeping all his Commandements, as the Law of loving of our neighbour, if it be true, that we must obey God rather then man.
4. But here is the mystery, there is no sinne, in relation to God, can be committed by a pardoned man, because pardon makes him he cannot sin; but for scandals sake he must not displease his brother.
2. If we must, in outward things, please all, in love and the unity of the Spirit, then doth the Law of love oblige us to contradictory observances at one and the same time, which is unpossible: for to be circumcised, offended Paul, and beleevers of the Gentiles, and not to be circumcised, offended the Jewes, then doe what yee can, yee must fail against the Law of love and the vnity of the Spirit: And then Saltmarsh and Beacon among Jewes must bee circumcised, and Paul saith, that is to fall from Christ; then may wee whore or not whore, murther or not murther, to please one another in love, and professe or deny Christ before men, to please one another.
3. The law of God and command of Christ, that must flow from the law of love, (for love is a fullfilling of the law) doth command the Apostles to teach and baptize, and command the people to heare, and be baptized, and to eate and drinke till the Lords second comming, in remembrance of Christ crucified, then except we sinne against the love of God, we cannot wholly omit these outward things.
4 Upon this ground, Saltmarsh and Beacon doe preach, writ Books, pray, which are outward things, yet they cannot but displease their brethren the Seekers, and the most spirituall or rather most carnall of the Family of love, in so doing, for they breake the unity of the Spirit in these outward things, when they ought in love to please one another, and not writ any thing, which they thinke and professe to bee a ly. The place Gal 6. hath this sense, neither circumcision of the Jews nor want of circumcision in the Gentiles of themselves and separated from a divine commanding Authority and inward renovation can save a man,The place Gal. 6.15. neither circumcision nor uncircumcision avaleth &c. cleared, but a new Creature by faith only.
Or rather, neither the Jew, called circumcision, nor the Gentiles, called uncircumcision, (as in Gal. 2.7.) is any thing, nor are men saved, because Jews, or because Gentiles, but as new Creatures in Christ, as Gal. 6.28, 29. There is neither Jew nor Greeke in Christ, &c. as the ver. 16. cleareth, as many as walke according to this rule, &c. Then it maketh nothing, for the indifferency of circumcision, which to use at that time was to runne in vaine, and to fall from Christ, Gal. 5. and for Rom. 15. Paul speaketh of meats at that time indifferent, in the which we are to please one another in love, but not but according to the rules of love and charity, yea, we are to displease one another rather, ere we displease God and murther our brothers soule: Paul would not please Peter in Judaizing, Yea, if an Antinomian, or a Familist, a Socinian, an Arrian or any false teacher come to us, he not bringing this doctrine of the Gospel, we are not to please him in love, though preaching another doctrine be an outward thing, yea, we are not to receive him unto our house, nor to bid him God speed, for he that bids him God speed, is partaker of his evil deeds, and we are never bidd…n keep the unity of the spirit with false teachers.
5 It is true, love is more then outward things, and the greatest commandement next to the love of God. But loves excellency stands not in this, that we must breake any Commandement of God, to please our Brethren in love. Christ should have the preheminence in all things above our Brother.
6. Saltmarsh hath no warrant to call the Commandements of Christ in outward things such as to read, and search the Scriptures, to preach the Gospel, to heare the preaching of faith, to be baptised, worldly rudiments, which name, Gal. 4.9. and worse, yea the name of weake and beggarly rudiment; Paul giveth to Jewish Ceremonies,foreign. that were then in their use unlawfull. Christ speaketh more honourably of the Commandements of the New Testament, Mat. 28.20. teaching them to observe all whatsoever I have commanded you, Joh. 15.14. You are my friends, if you doe whatsoever I command you, Joh. 13.17. If yee know these things, happy are yee if yee do them, Mat. 12.50. whosoever shall do the will of my Father which is in heaven, the same is my brother, my sister, and my mother, Mat. 7.21. Not every one that saith, Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father which is heaven.
I well remember that H. Nicholas, Evang. c. 31. s. 1.2. and s. 23. Calleth the Church of Rome, the communion of all Christians; the Pope the chiefe anointed, the most holy father, the Cardinals most holy and famous, and next to the most ancient and holy father the Pope, in most holy Religion and understanding; no doubt because there is no sinne, no Idolatry in externall worship, if love be in the heart. The Familists repute all personall morfication and sanctification done in the strength of Grace, worldly rudiments and all outward things, killing or not killing, whoring or not whoring, pleasing our neighbour or sister in whoring or not whoring, hearing the word, or not hearing, praying or not praying; Prelacie, and Popery, or the contrary, as they please or displease men, indifferent, and nothing to one that is in Christ Jesus. This is a faire way for John of Leyden to take fifteen wives, and for plurality of wives, and promiscuous lusts, robberies, and the world of David George, to act all villanies externall; for the Familists and Saltmarsh say the outer man cannot sinne, and in all externalls we are to please one another in love, and not to count a rush or a straw of pleasing, or displeasing of the Lord our God, if there be familisticall love, or Antinomian faith in the heart, all is well.
3. I doe not (saith Saltmarsh) undervalue other attaintments or lessen them; he meanes, Prelacy, Popery, Presbytery, Independency, though he bee in words against them all, being now turned Seeker, but if they bee unlawfull, as you judge them, yee should not only undervalue them, but hate them as spots of the flesh, have no communion with them, as being unfruitfull works of darknesse, but rather reprove them, Ephes. 5.11. as meere will-worship, and lies spoken in hypocrisie, but all, that is contrary to true sanctification, is but trifles to Familists.
4. In severall dispensations, Christians are not to hasten out of any, till the Lord himselfe say come up hither. Familists will it lawfull for no man to come out of Prelacy, Popery or any unlawfull way till the spirit effectually draw them.This (come up hither) is a call of the Spirit, effectually moving and drawing men from Prelacy, Popery, the way of Legalists (for these are the attaintments he speaketh of) up to higher attaintments, to a Gospell way of Antinomianisme, to a higher way of all Spirit, and pure Spirit, which now Saltmarsh hath found out, though H. Nicholas, David George, Munc…r and Becold of Leyden, have saved him a great deale of labour. For H. Nicholas proverbs ch. 3. s. 12. divised sundry orbes or severall out-breakings of light; 1 From Adam to Noah. 2 Then from Noah till Abraham. 3 Till Moses. 4. Till Samuel and David. 5 Till Zorobabel. 6 Till Christ. 7 Till cursed H. N. But if these lower attaintments of Popery, Prelacy, &c. be sinfull and unlawfull way…s, and if the state of Law-bondage be a denying that Christ is come in the flesh, and the attaintment of Presbytery ▪ that teacheth the Magistrate should use the sword again…t wolves and false teachers, be to Sal…m. persecution; then must Christians not hasten out of that dispensation, of Popery and persecution of the Saints, but must sleep in Sodome, as being obliged by no letter of a commandement to has…en out till the Spirit inwardly call, Come up hither, as John was in a rapture and vision, called to come up hither, Rev. 4.1.
So then 1. We must beare one anothers burthens of Popery and persecution; so doth Saltmarsh countenance a bloody War against the Presbyterians, & that for Liberty of conscience; this is to beare our corps in a wet and bloody winding sheet to the grave, in waiting for raptures of the Spirit.
2. Then are we not obliged to come out of any sinne, or way of Popery, Presbytery, or persecution, till, by a vision and rapture of the Spirit, God speake effectually to the heart, and say, Come up hither.
3. Then we doe nothing against a Law obligation, till the Spirit move us. So the Spirit not moving shall be the cause of all sinne, and not the sinner; for he doth nothing against an obliging rule, because the Spirit saying, Come up hither, is the only obliging rule of men, not the letter of any Commandement say they. Saltmarsh Sparkles p. 243.
4. Saltmarsh but the last yeare said, Free grace pa. 97.98. Wee cannot too hastily beleeve in Jesus Christ, and hasten from out of the inthralling law, now this yeare, he will have men staying under any dispensation, and not hasten out till God say, Come up hither.
5. All men must please themselves in the false religions and know its Gods will they hasten not out of Sodome, till a Rapture say, Come up hither, and if that never come, they are, contentedly and submissively unto Gods revealed will, to sit still, there in a sinfull and unlawfull worship, for this is Gods will so to doe.
…. I am not against the Law (saith he) nor repentance, nor duties, nor ordinances, so as all flow from the right principles.
Ans. But I never knew a controversie between Antinomians & Protestants, How Saltmar. is against Duties.whether repentance & duties flow from the principles of Free grace, and the in-dwelling Spirit of Jesus, if Antinomians move this question, their Arminians and Pelagians, (of which, divers are with them,) not we, are their adversaries.
2. For the right principle of ordinances, we know none, but the Spirit speaking in the word. Familists will have no ordinances, but the Law written in the heart, this wee disclaime. But
3. The question is touching our obligation to repentance and duties; they say to sorrow for sinnes that Christ hath so blotted out, that they have neither name, being, nor nature of sinnes, is unlawfull, and we are obliged by no Commandement of God (say they) to duties, the Spirit maketh us willing, but the word and Spirit are not contrary (as we conceive) & the Spirit doth oblige as it goes along with the obliging word; for if ye commit murther, or lie, say they being justified, yee sinne not, but the flesh in you. 2. Wee are not guilty therein, because the Spirit acted us not to forbeare. 3. It was pardoned and remitted before it was committed, and so hath neither name nor nature of sinne▪ for the right end of duties, we know no other, but to glorifie God, to be land-marks or a way to our countrey, and to testifie we love our Redeemer, we make them not one penny of payment for heaven.
… I am not against the settlement of Church-government prudently as now.
Saltmarsh is for any Church government of mens devising.Ans. If Prudential-government be from Christ and his Testament, it is not enough, not to be against Christ, but ye must be with him; if it be not of Christ, the more shame to you, and all your way, not to be against that which hath not Christ for its Father and Authour.
2 The King of the Church, in all substantials, hath set out a plat-forme in his word; Humane prudence is too bold to prescribe to Christ how he should rule his House. But this way, Saltmarsh is not against the Church-government of Rome, by Popes, Cardinals, Patryarchs, Metropolitans, Arch-Bishopes, and the Government abjurd in his Covenant, for these be prudential Church-governments.
3 It is a wide Familisticall conscience to teach there is no Church, no ministry, no preaching, no censures now on earth, as you and all Seekers doe, and yet not to bee against a Church-government in a prudential way, in which the Magistrate sits as a Church-Officer to judge. But this is the detestable Neutrality of Antinomians in all Religions to be neither hot, nor cold, this, nor that.
6 Nor is this any cause or reason why Saltmarsh should not be against the Prudentiall Government of mans devising, because God hath his people under severall attaintments and measures, as in Queen Maries Martyrdome, for then, because God hath saved some under Prelacie, some under Poperie, yea, before Christs comming, some under Gentilisme, as Saltmarsh thinketh of Job, for then Saltmarsh and Familists should not be against the settlement of Prelaticall Government and of their Romish Ceremonies: not against Popish and Heathenish Prudentiall and Idolatrous Church-Government, I thinke then Saltmarsh will be any thing in externals, Paganish, Popish, or Prelatical, no wonder then, that Familists in their Petition raile against Puritans for none-conformity, and professe in their Petition to King James their obedience to all the Prelaticall will-worship.