Survey of the Spiritual Antichrist, Part 1 · Chapter 6
CHAP. VI. How the Word converteth.
TOuching the necessity of the word of God preached for the conversion of sinners against Swenckefeldians, Enthysiasts and Antinomians, these conclusions we hold, premising some considerations.
1 The vocall or preached word is the instrument and Organ of the Holy Spirit in our conversion, not the author, nor efficient thereof
2 The word written or preached is a created thing, not the formall object of our faith, and affiance, nor the obje…tum quod but the objectum quo, or the interveening meanes or medium of our faith.
3 The word, as all instruments are, must be elevated above its nature to more then a literal impression of Christ beleeved in.
4 The writing, speaking, conveyance of Christ to the soule in the word preached may be humane and literall, but the thing signified by the word, Christ, faith, the Image of the second Adam is divine supernaturall,Certaine necessary considerations how the Spirit and the wo…d act together. and the way of conveyance of it to the soule, in regard of the higher operation of the Spirit above the actings and motion of the letter, is divine, heavenly, supernaturall.
5 The action of the Holy Ghost, in begetting faith, may be said to be immediate two wayes.How the acting of the Spirit with the word is mediate. 1 as if the word did onelyonly prepare and literally informe the externall man, but the Spirit commeth after, and in another action distinct from the word, infuseth faith, this we cannot deny, but then the Spirit of regeneration is not said to worke with the word, but a more common operation of God there is which begetteth literall knowledge, or some higher illumination. 2 the Spirit worketh with the word, so as in one and the same act, the Spirit opens the heart to heare and receave what is carryed along in the letter of the word, and so the Spirit worketh mediately, not immediately.
6 How in the infusion of the new heart,How immediate. and of the habit of the grace of God ▪ in which we are meere patients and put forth no cooperation with God, more then the dead doth to quicken it selfe, Ephes. 2.1, 2. and the withered ground to receave the raine, I see not. Esai. 44.3, 4. in regard, that though the word goe before, and the word may be preached in the meane time yet the act of infusion of the new heart is no morall action of God, but as it were physicall, and it is a reall action, receaved by us by no subordinate literall action or morall apprehension of the minde, or act of the will, and therefore in this formall act of infusion, what the word doth, but by way of disposition or preparing I must professe my ignorance, though it be most true that faith commeth by hearing, and in the very mean time Act. 10.44 whilst Peter yet spake these words, the Holy Ghost fel on them which heard the word; Then if conversion be taken in congregato, vel concreto in the humbling selfe disparing of a sinner and all preparatory acts; going before the infused life of Christ, and in the first operations flowing from this infused life, the word is an instrument of conversion, but I cannot see how it is any active or morall instrument in the soules lying under the Lords act of infusion of the life of Christ, except yee call it a passive instrument, because it perswades not the soule to receeve the new life: nor is the soule, being a meere patient, an apprehending, knowing, choosing, or consenting faculty under this action of omnipotency while the Lord powres in a new heart. It is true the word is thus farre the instrument, that the Spirit worketh in us the same habit of new life, and the same Spirit of grace and supplication that is promised in the word Esa. 44.3, 4. Zach. 12.10. Ezeck. 36.26, 27. and the same Spirit that the Scripture saith Christ by his merits purchased Ioh. 1.16, 17, 18. Ioh. 12.32. Revel. 1.5. Heb. 10.19, 20, 21, 22.
… Conclusion. The word concurreth inst…ument…lly with the Spirit, and this is the externall, not the internall and substantial word.1 Conclusion. The word preached is that meane that instrumentally concurreth with the Spirit for begetting of faith. Rom. 10.14.17. faith commeth by hearing, and hearing by the word of God and that he speaketh, of the externall, and not of the substantiall increated and internall word, is cleare, ver. 14, 15, 16. he speaketh of such a word, as a sent preacher carrieth. 2. such glad tydings as messengers on the mountaines bring, which is not the Spirit of faith, to all that the messengers are sent to. 3 It is such a word as he calleth ver. 16. a report. Now this is not an inward substantiall report or word, because all that heareth the father to them the Spirit makes an inward report, they come to Christ and beleeve the report Ioh. 6.45. But few or none beleeve this report ver. 16. Who hath beleeved our report? 1 Cor. 1.23, 25. But we preach Christ crucified to the Iewes a stumbling blocke, to the Greekes foolishnesse▪ But unto them that are called both of Iewes and Greekes, Christ the power of God and the wisdome of God, then the word externally preached is instrumentally the power of Go…: and that he speaketh of externall preaching, not of the substantiall word, or Spirit himselfe, is cleare. 1 Because the Spirit internally preached is received as the power of God. Esay 59 19, 20. And a God teaching Spirit, but this word of it selfe is not such a Spirit. 1 Because the Apostles preach it, Men such as the Apostles were, doe speake, or preach of Christ and of the Spirit, but they cannot preach or effectually inpreach (to speake so) Christ and the Spirit to the hearers, for then should they give the Holy Spirit to al those they preach to, which both is against scripture and experience, Act. 12. Act. 14. Act. 17. and is blasphemous, for God onelyonly giveth the Holy Ghost. 2 Because the internall and substantiall word preached, to the eares internally is effectuall conversion, but this preached Christ must be externally preached onelyonly, to some, to Iewes and Greekes, who stumble at Christ, and beleeve not, 1 Pet. 2. And the same is proved by 2 Cor. 2.15. Wee are unto God (preaching the Gospell v. 14) a sweet savour of Christ in them that are saved and in them that perish, to the one wee are the savour of death unto death, & to the other the savour of life unto life. Now the internall substantiall word is to none a savour of death. 1 Thes. 2.13. For this cause also thanke we God without ceasing, because when yee received the word of God, which yee heard of us, yee received it no… as the word of men▪ but, as it is in truth, the word of God, which effectually worketh also in you that beleeve. That is, 1 The externall word, which yee heard of us, 2 It is the instrument of the Spirit. Yee received it not as the word of men, but (as it is indeed) the word of God. 3 Its not the internall word, for it was not received of all that heard it, for ver. 14, 15, 16. the Iewes that heard it, received it not.
2 Conclusion. The word preached of it selfe, is not a dead letter, as Swenckfeldians say with Antinomians, 2 Conclusion.Paul calleth the Law a dead Letter, Because it teacheth what we should doe, but promiseth not the Spirit of Grace, to obey as the Gospell doth. And punit delinquentes punisheth eternally delin…u…ts, saith Chrysost, 2 Cor. 3. hom. 7. and Oecumenius ▪ foreign foreign.August. de Chir. …t lit. c. 4. Quoniam legis, l…era, quae doce… …on esse peccandum, si spiritus vi … …esit, … f…cit peccatum … quam … Theophylact saith the same▪ Augustine saith the Law makes us know, not eschew sinne, and the Gospell is not a dead letter of it selfe, even as the Letter of it is voyd of the Spirit, except by accident, in the same sense, that it is the savour of death unto death, and a rocke of offence to those that stumble at the word. But is not (may some say) the law also by accident, and through our sinfull condition, a condemning letter, aswell as the Gospell, and so both, because they are externall, and literall, must be a dead letter? I answer, not so, because the Gospell in the letter and literall sense of…ereth a way or meanes of reconciliation to tho…e that beleeve, but the Law as the Law in no sense, can either offer or give life, but in regard that all have sinned, the proper use of the Law to all under the Law, is to give out a sentence of condemnation in the very externall and literall sense of it. If the Law lead as a Paedagogne any to Christ that is now by a higher Spirit then that which speaketh in the letter of the Law, it's true, its the same infinite Spirit, The Lord that speaketh in all Scripture, but in the Law he saith nothing but either perfectly, doe all or die eternally. But in the Law as handed by the Prophets, Christ and the Apostles the Lord condemneth and convinceth, that we may flee to the suretie of a better Covenant, Heb. 7.22. Now in this sense Law and Gospell called the word of God, is not a dead letter in it selfe for Psa. 19.7. The Law of the Lord converteth the soule, &c. Rom. 1.16. The Gospell is the power of God to salvation to every one that beleeveth, both to worke faith, Rom. 10.17. and to give salvation. Rom. 15.4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfor… of the Scriptures, might have hope, this must be the written scriptures foreign 1 Cor. 1.21. For after in the wisedome of God, the world by wisdome (naturall) knew not God, It pleased God by the foolishnesse of preaching to save them that beleeve, then is the word preached a mean to save the beleevers, Act. 13.26. To you is this word of salvation sent. Yet the Jews, to whom it was sent, Blasphemed, and judged themselves unworthy of eternall life, ver. 46▪ Act. 20.32. I commend you to the word of his grace, which is able to build you up, 2 Cor. 10.4. For the weapons of our warefare are not carnall, but mighty through God, to the pulling downe of strong holds, casting downe imaginations and every b…ight that exalteth it selfe against the knowledge of God. That which is the strong weapons, by which men fight, word and discipline, and is mighty through God, is not a dead letter, though these weapons be mighty through God: so is the word a hammer and a sire, and the people wood and the sword of the Spirit, and sharper then a two edged sword to discerne the thoughts and intentions of the heart, Ier. 5.14. Eph. 6.17. Heb. 4.12. Re. 1.16. Ps 45.3. The Rod of Christs lips, by which he smites the earth, Esa. 11.4. The Sceptor of his Kingdome, all which evince that the word externally preached hath power in it selfe to destroy, and being accompanied by the Spirit, hath power to cōvert, and so is an instrument of the Spirit both wayes.
3 Conclusion, The Lord hath made and sanctified a ministery,3 Conclusion. and ministers to be fathers of the second birth and instruments to save themselves and others, 1 Cor. 4.17. 1 Tim. 4.16 2 Cor. 3.2. Yee are our Epistle written in our hearts read of all men. 4 Forasmuch as yee are manifestly declared to be the Epistle of Christ▪ ministered by us, written not with inke, Swenckfeld, interne agit deus cum Christiano, per verbum Spiritus et vitae: in quo se variis div. tiis bonorum Caelestium per Christum revelat, exter…e vero ag…t cum carne hominis per verbum licerae, seu praedicationem et per symbola. Swenckefeld & Antinomians grant a ministery and Scriptures in word, but deny it in very deed, both say it is given to the outward man and the flesh not to the inward man.but with the Spirit of the living God, not in tables of stone, but in the fleshy tables of the heart. 1 Thes. 2.19. For what is our hope, or ioy or crowne of rejoycing? are not even yee in the presence of our Lord Iesus Christ, at his comming? 20. For yee are our glory and crowne. Swenckfield denyeth that he destroyeth Scripture, or the ministery or preaching, but saith he Epist. An. 1529, In a Christian there be two things. 1 The new and internall man. 2 The old or externall man, called the flesh. God dealeth with the Christian man internally by the word of Spirit and life (he meaneth the substantiall word) in whcih he reveales himselfe through Christ, by the various riches of heavenly blessings, but externally he dealeth with the flesh of man by the word of the letter, and by preaching and by signes and seales. So Saltm. as if brought up at his feet, saith, free grace. pag. 150. And this Gospell fits man, who is made up both of flesh and Spirit, and so hath need of a law without and in the letter, aswell as in the heart and Spirit; The law is spirituall, but we are carnall. Rom. 7 nor can such a state of flesh and Spirit be ordered by a law onelyonly without; for the word of the law and Spirit meerely is for a spirituall condition or state of glorie, as Angels, who onelyonly liue by a law spirituall and word of revelation, then both agree in this, that the law is given to the outward man, the flesh the body: and the law of the Spirit of life to the inner man the soule and Spirit, hence these foule consequences.
1 The law belongs not to a beleever, but to civill courts, as Isl…bius said.Absurdities that follow from the Swēckfeldian and Antinomian distinction of an internall or substantiall, or a vocall and externall word
2 The word of God can lay no tye no band on the inner man to know God, beleeve in Christ, love God, intend his glory, long for heaven and Christs second appearance; for the law is given to the flesh and the outward man, nor can the letter of the Gospell bind him to any Gospell or heart obedience. absurd
3 There can be no sinnes in spirit or soule or inner man, because no law, and so no obedience. most absurd
4. All Ministry & scripture is not to rayse an inward spirituall conformity between the Soule and the Gospel, nor to make us lowly and meek in spirit as Christ is, but to put on us an outside of externall conformitie, between the flesh or outward man, and the law▪ how then is the law spirituall? I should rather think that the spirituall law and commandements of the Gospel were given first and principally and most kindly to our spirits, and thoughts, and intentions, and rather secondarily to the body and outward man, so farre as the acts of the outward man fall under the dominion and command of the will and faculties of the inwardman.
5. The spirit without the word is the law, and only rule that regulateth man in all his inward and most spirituall actions, and not the scripture, and so the more spirituall, the more lawlesse, loose, and carnall.
And Mr. Del goeth farther on with Swenckfeld, for he will have the accomplishing of Gospel reformation, that is the justification of a sinner and his conversion to Christ, M. Del the Antinomi…n his subverting of the ministery and the preached Gospell.to be done by the spirit only; without all power of man, and so it is not visible, nor ecclesiastick, ser. pag. 4.
It stands not in making lawes to consciences (add Mr. Del contrary to the word of God, act. 15.22, 23, 28 &c.) by the sacred power or clergie (by the messengers of Christ and of the Churches) for externall conformity (only and meerly externall; its false, wee aime at more) in outward dueties worship and government, and to have these confirmed by civill sanction. To have Artaxerxes and Kings to ratifie and command, under penalties, the building of the house of God, and to have Kings and Queenes nursefathers and mothers to the Church is lawfull, and should be our aime and prayer to God 1 Tim. 2.1.2, 3. and that the Kings of the earth, bring their glory and honour to the New Jerusalem Revel. 21.24. wee heartily desire, though the Lord can build Jerusalem, without the sword of sectaries, and the arme of the Magistrate.
And Del sayth this Gospel reformation doth not much busie it selfe about outward formes, and externall conformitie, but only minds the reforming of the heart, and when the heart is right with God, the outward forme cannot be amisse; and therefore saith Christ, touching the worship of the New Testament, God is a Spirit, and they that worship him, must worship him in spirit and truth: but speaks not one word of any outward forme. So that God in the Gospel-reformation aimes at nothing but the heart, p. 6. Swenckfeld ascribeth something more to the ministrie of the word, God (sayeth he) deales externally with the flesh and outward man, by the letter of the word, or by preaching, or by signes, or seales. But Del is so much for this spirit that he will have the gospel to mind only the reforming of the heart, and to aime at nothing but the heart. So these foule consequences must follow hence. 1 The Gospel cares nothing for outward duties, or outward worship, all externalls must be left free and indifferent, to bow to Idols, or not to bow,Absurd consequences following from M. Del his Enthysiasticall Reformation. to murther, or not to murther, which is the false charge that the Councell of Trent puts on us, the falsest calumnie the Devill can devise, that in the Gospell, except faith, all other things are indifferent and neither commanded nor forbidden.
2 Conseq. The Apostles and Elders Act. 15. in forbidding fornication and uncleannesse, minded no Gospell reformation, such as Del pleaded for.
3 Conseq. Davids heart was right, and Peters also in the maine, when the one committed adultery and treacherous murther, and the other denyed his Lord, then shall murther and denyall of Christ before men, be things indifferent; for Gospell-reformation mindes onelyonly the reforming of the heart, and when the heart is right with God, as was Davids, whose heart was according to the heart of God, long ere he fell in these sinnes, 1 Sam. 13.14. and Peters heart Mat. 16.17. the outward forme cannot be amisse: then outward practises of adultery, and treacherous murther, and denying of Christ with oathes, were not amisse. Old Anabaptists, called Fratres liberi, and Nicodemites, come and learn at M. Del, to keepe the heart right, and violate all the ten Commandements, your false worships, your lying, whoring, couzening &c. cannot be amisse, your Gospel needs not busie it selfe with these formes ▪ For saith he, What Christ speakes not one word of in the N. Testament worship Ioh. 4 that hath nothing to doe with Gospel-reformation: I Assume. But Christ speakes not one word of formes, of right externall worship, not adding Idoll worship: bowing to Baal, not one word of speaking or preaching as the Oracles of God as it is 1 Pet. 4.11. nor of consenting to the wholesome words, even the words of our Lord Jesus Christ, and to the doctrine, that is according to Godlinesse, 1 Tim. 6.3, nor speaketh Christ one word Io. 4. to hold fast the forme of sound words. 2 Tim. 1.13. Nor to obey from the heart that forme of sound doctrine once delivered, Rom. 6.17. yea many say Christ speaks in that place Ioh. 4. not one word of faith, love, feare, hope, of preaching, hearing, praying, praysing, or of any worship either externall or internall, but onelyonly of the manner and sincerity of worship, then by Dels arguing there should be no externall worship under the Gospell: yea more, Reformation in worship, is but the halfe of reformation. Christ there speakes not one word of the other halfe of reformation of the duties of the second table; of love, mercy, righteousnesse, sobriety; not killing, not whoring, not couzening, and oppressing, the widdow, the Orphan, as Antinomians doe, then Gospel-reformation, aiming onelyonly at the heart▪ cares nothing for any of these.
4 The power, wisedome, and righteousnesse of men have no place in Gospel reformation, because saith M. Del, it is the hautinesse and loftinesse of men that must be layd in the dust, in the day of reformation, pag. 12, 13. Now the power of preaching the Gospell, and the Keyes of the Kingdome, to shut and open, to proclaime ministerially the remitting and reteining of sinnes, are the onelyonly meanes on mans part to reforme the Church, the word preached by sinfull men, is the cheife meanes, now these are not pride and hautinesse, because Christ giveth these to men Mat. 16, 18, 19. Ioh. 20, 21. 2 Cor. 5.18, 19. 2 Cor. 10.5. 2 Cor. 4.7. Ephes. 4.11, 12. 1 Cor. 12.28. But hee giveth not pride and hautinesse, nor infuseth he these into any, they are from that evill one Satan.
5 It is true: M. Del in words, saith it is the word that onelyonly reformes, not the power of the world, nor the sword. But he knoweth in his conscience, we plead not for the sword to reforme. The sword was never sanctified of God to turne a soule to Christ; but when an Elimas perverts …oules and the Gospell, we hold, the sword should be drawen against him, that he pervert no more: But this word, that workes Gospel-reformation, Del Distroyes the written word and with Swenck…feld pleads for … which is the Spirit hims…lfe. The Law is a means of … conversion … the Gospel, and cannot be excluded from …is yet the internall and substantiall word of Swenckfeld & of all the E…thysiasts for he saith page. 17.1. This word is not the Law, but the Gospell, so say all the Enthysiasts: now if Enthysiasts meane that onelyonly the Law is made by us the meanes of conversion excluding the Gospell, their conscience beare them witnesse, that that is a calumnie, the Law, it alone makes none perfect, and converts not any, nor speakes it one word of Christ; But if they meane that the Law is wholly excluded from the worke of conversion at all as they teach; Then 1 The Law ought not to be taught at all in the Church. But Christ and his Apostles taught the law and the Gospell both. But what use hath the teaching of that at all that hath no influence in the conversion of sinners? 2 That by which is the knowledge of sinne and our sicknesse, and is a paedagogne to lead us to Christ, is not wholly excluded from being a meanes of our comming to the Physitian, but such is the Law Rom. 3.20. Gal. 3.23, 24.
3 That which lets us see our condemnation, and that we have ground of selfe dispaire, and stoppeth our mouthes as guilty before God: that which lets us see our debts, and that we are drowned and broken, for this end, that we may flee to Christ our rich surety, that which closeth us under sinne; that God may shew mercy, that is a meanes of our conversion, But such is the Law, Rom. 3.19. Rom. 8.2, 3. Rom. 11.32.Swenckefeld: epist. an. 1529. verbum c…pi non pote…t nisi ab i… lumi…a is mentibus. Tametsi millies verbum Dei auribus … inculcav…ris, nihil nis… sonum sus…ipient, et s…ltem affectum carna…em … …idei et effectae, e libero suo Arbitri… nec diu …. Gal. 3 22.
2 Del and his Antinomians meane no other thing by the word, but what Swenckefeld meanes: to wit, the internall and substantiall Word: heare him then speake with the mouth and tongue of Swenckefeld, ser pag. 18. So that 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 the… &c. if thou live under the word many yeares, if it come not to thy heart, it will never change thee nor reforme thee. 2 he adde pag. 19. that in the Gospell the word and the Spirit are alwayes joyned, and therefore saith Christ the words that I speake are spirit and life that is, they come from the spirit, and carry spirit with them.
Then 1 the Gospell p…eached externally to Del and to Antinomians, is not that word by which Christ converts soules, faith is not from outward hearing as an instrument of our conversion, the contrary of which we have proved. Its from the inward word in the heart, now the word in the heart is very faith it selfe, the argument of both Swenckefel. and Del is nothing: for it is this, the word outwardly preached, except it come to the heart, can never convert the soule, because it is but a meere sound,…t is no good consequent, that the word is …o Instrument of our conversion, because it can do no thing without the Spirit. saith Swenckefeld, its but a very letter, say Antinomians, therefore the externall word is no instrument of our conversion but onelyonly the internall word, I utterly deny the consequence; lay a pen well inked to paper a thousand times, it shall never write, except the hand of the writer draw the characters, ergo the pen is no instrument of writing, it followes not: So bread except by the blessing of God it be turned into blood and flesh, can never nourish, ergo the bread, that the Baker bakes, is no instrument, by which we are nourished. Its an unjust consequence and distroyes all ordinances naturall and Spirituall: It onelyonly followes, ergo the word without us, is no efficacious cause of conversion, and no principall cause, and can do nothing except the Spirit inact, and animate, and concurre with the word which we with both hands yeeld and beleeve as a Gospel-truth.
The word is but a sound & a letter, I answer it is not a common sound,The word of it selfe is not a common sound. such as the odes of Horati…s and Epistles of Seneca render, but it is in it selfe, a sound filled with Majesty, power, heaven, so as every word seemes to be with-child of grace and life, yea and separate the word from the Spirit, and in the stile, conveyance, method, there is so much divinity, majesty, holinesse, life, gravity, as the child bewrayes heaven in its forehead, and lookes like the Father and Author God, and therefore its more then a sound, to a deafe soule actu secundo, it hath but a sound, and whereas Antinomians say, its but a dead letter, they speake of the paper, inke and printed characters of the word but vvee take it not so, but as the vvords do connotate and involve the things signified, the precious promises and as the Lord saith, foreignHose. 8. The great things of my law, and so they are not dead letters, but the instrument, chariot, meanes of conveyance of Christ and the Spirit to the heart, and though vvithout the Spirit the vvord vvorkes not, as no instrument, no toole, nor hammer, no axe can build a house, except the Mason and Carpenter act and move them: shall it follow, they are not for that instruments at all? 2 Del and Antinomians with Swenckefeld will have the Gospel preached to none,Antinomians & Swenckefeld … vert scripture and all ministery. but to those that have the internall word and Spirit in their hearts: then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter, as some other thing then the Law, it is not the word of God, nor the Gospell, why? it wants the Spirit to goe along with it, and can never change, nor reforme, saith Del pag. 18. and begetteth but a literall and feighned faith, saith Swenckefeld, and the word and the Spirit are alwayes joyned, saith Del pag. 19. now this is not the written read, nor externally preached Gospel, nor the Scripture, so they must but co…sen us for they meane the internall word, not verbum vocale; And the preaching of faith that Saltmarsh speaketh of, free grace pag. 146 is not the Scripture nor preached word, which I demonstrate. Del speaketh of such a word, as hath the Spirit alwayes ioyned with it pag. 19. But the scripture and the externall vocall word hath not alwayes the Spirit joyned with it, for when it is preached to Reprobates and to malicious obdured soules that stumble at Christ and the word being thereunto appointed, 1 Pet. 2.7. Mat. 13, 14, 15. Ioh. 12.37, 38, 39. Ioh. 9.39. It hath not the Spirit joyned with it. 2 They speake of such a word as hath the Spirit actually converting, and which is therein differenced from the Law, that is but a dead letter, and cannot minister the Spirit, so Del, ser. pag. 18, 19. So Saltmarsh, free grace, pag. 146, 147, so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away, Word, ministery, ordinances, preaching, are meere delusions, for by the word of God that begets faith they meane the internall word, not scripture nor the written and preached word, and so they say nothing to take off this error justly layd upon them; to wit that under the Gospell, there is no need of Scripture, Preaching, Sacraments, hearing nor doing of any duties to men, nor abstinence from murthering killing, whoring, stealing &c. all exter…alls are indifferent.
3 You see how false it is that the Gospell is not to be preached to any but to those that are converted; because it cannot be received by faith, by any but by such, contrary to Christs expresse commands to his Apostles Mat. 28.19, 20. Goe teach all nations; so Paul preached to the obstinate Jewes. Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preach…
The arguments of Swenckef. and Antinom. to prove that the word is not an instrument of conversion, because, carnall, bodily, managed by man &c. discussed.4 It is an undue arguing of Swenckefeldians and Antinomians: The word is a literall, carnall, sensible thing, ergo God workes not faith, which is a spirituall grace, thereby: for it followes onelyonly; God workes not faith by the vocall word alone, except he put to the pul of omnipotency of grace▪ 2 The assumption is false the preached word, though in its sound, it be carnall, literall, bodily, yet in its power, Majesty, and the thing signified, which is the birth in the wombe of the word, it is spirituall, lively, heavenly.
5 Nor doth it follow, that Iustification begins at man, if the vocall word be the instrument thereof, except they say that hearing and preaching did necessarily and effectually produce justification and conversion: they are no parts, no members, no efficacious causes of conversion or Iustification.
6 Iustifying faith and salvation both, are, in their nature, things spirituall, and yet have their originall from the word preached as an instrument,The word though bodily and vocall and carried …n by man, is yet an instrument of conversion. yea from the foolishnesse of preaching, 1 Cor. 1.21. Nor is the word altogether bodily, because it incurres in the sense of hearing, but taking the word preached, as it includes the great things of God, not as it is letters and sounds▪ it is not carnall but spirituall, 2 Cor. 10.5. Sharper then a two edged sword, to save or kill on either edges, Heb. 4.12. yea even when it is rejected, the savour of death unto death 2 Cor. 2.16▪ 17. And the Everlasting Gospell, Rev. 14.6.
7 Nor can it follow that justifying faith is a work of man, or that, because …raile men, that are but earthen pitchers come out bearing this heavenly treasure,How we beleeve on God and how in the word. that we beleeve in the word as in God, as if the principall author were the instrument, or the Master and Lord, the servant. For it is the Word of God, that is the instrument of conversion, not the word God, for the substantiall word God is author and the onelyonly finisher of our faith, nor doe we any otherwise trust, hope in, or beleeve the word, then as a meane or instrument sanctified of God ▪ for so blessed an end. God is the onelyonly formall object of our faith and fiduciall recumbency; but God cloatheth himselfe in a way of con…iscention with his owne word and ordinances for our capacity: neither doth it follow, because a sinfull man preacheth the word, that man layeth the first stone of the new creation; and that faith and conversion hath its first rise and spring from man, or from the free will of the preacher, as Swenck…eldians imagine; because faith, as faith, hath no beginning, no part of it from the naked act of preaching, or from the letter or bare sound of words; no more then Lazarus had his soule fetched into his body, by the created and vocall sound of those words uttered by Christ-man. Lazarus come forth, because faith commeth from the word preached tali modo, so and so, as the winde and breathing of the Holy Ghost goeth along with the vocall and literall aire of words preached by a sinfull man; for the soule of Lazarus entered his body by Christs words, animated and quickned with the power of the God-head, who indeed raised the dead man: onelyonly this difference I conceive there is, that words and sound of words uttered by Christ were not so much as an active instrument of the raising of dead Lazarus, nor was the blowing of Rames horns any active instrument of the falling of the walls of Iericho, but at the naked presence of both, the dead man was quickened, and the walls fell. But I should conceive the word preached, being in that which it signifieth, a divine signe, and indeed the word of God, as the scripture every where calls it, and a reall message from heaven, may, and (I nothing doubt) doth contribute an organicall, instrumentall, active influence to the begetting of faith, but ever as it is elevated as it were above it selfe, and above the nature and sphere of a meere vocall, and audible sound, and powered by the Spirit. Now I should thinke it but curiosity to inquire how the Spirit and word are united in the working of faith: for let those, that aske,Of the union of the Word and Spirit. shew the union betweene bread eaten and the nutritive power that turneth bread, and transsubstantiateth it into blood, and flesh, and worketh the last worke which Physitians call foreign or assimulation, the very substantiall turning of bread into a peece of the childs hand, foot, shoulder to cause the parts and members increase and grow to the stature and reall bignesse of a perfect man. I shall not thinke that the Spirit entereth into the bodily sound of words, and commeth along inclosed in it, to the hearers soule▪ and makes him beleeve. I rather thinke with learned Pemble, that the Spirit quickneth rather the dead man that heareth the word, then the dead letter of the word: for the Holy Gho… never so farre reproached the word of God as to call it a dead letter in the sense of Swenckefeldians, Familists and Antinomians, whose minde is that word and seales and all ordinances are but the Alphabet to unconverted men, as Io. Valdesso saith, and so say they of Images and Crucifixes that are as bookes to teach the ignorant and rude,Valdesso divine consider 32 p. 106, 107. An…inomians make the Scripture but a Catechisme for babes, and fruitlesse and uselesse to beleevers. but when men are once Iustified, called, regenerated they have no more need of word, and ordinances of oblieging Lawes to lead them, awe them, teach, direct, or obliege or command them, then a learned man hath need to goe backe to the Catechise and learne the abc and spel and read againe; Therefore the word doth but prepare and dispose the outward man, say they, and when men are perfect as they are, being once Iustified, and as sinlesse and cleane as Christ: honycombe, c. 3. pag. 25. Saltmarsh, free grace, pag. 140 and their sinnes are but seeming and imaginary not really and truly sinnes, Saltmarsh free grace. 32.142.154. Towne asser. grace 39 40. honycombe Chap. 5.47. Den, man of sinne. pag. 9, 10, 11. after they need nothing that Man or Angell can doe to them, they need no lawes, saith Del ser. 26. but these three, 1 The law of a new creature, 2 The law of the spirit of life that is in Christ, 3 The law of LoueLove; not any of these are the written scripture, or the preaching of the word. Saltmarsh, free grace page, 240 the… beleever is as free from hell, law and bondage on earth, as if he were in heaven, nor wants he any thing to make him so, but to make him beleeve that he is so; sure in heaven he needeth not preaching, written scriptures, sacraments, praying for forgivenesse repentance, faith, nor to complaine as Paul doth Rom. 7 of the indwelling of the body of sinne. The bright starre c. 11 p. 108, 109. tells us that all meanes, ordinance, light, understanding, willing, thinking are annihilated and nothinged, and that the beleever c. 12 beholds God without meanes in this life and so we have no more to doe with the word or to grow in grace and knowledge.