Survey of the Spiritual Antichrist, Table of contents – Errata 2
Contents of the first Treatise,
ANtinomians in the Apostles time, and have their discent from the old Katharoi, called Puritans, who taught that regenerate men could not sin.
Chap. II. Of Libertines. The Libertines who sprang up, an. 1525. of kin to the Familists and Antinomians. page 2
Finer Antinomians deny the Incarnation of the Son of God. ib.
Copinus, Quintus, Antonius Pocquius, the first Libertines under that name. 2.3
Pocquius a Priest affected obscurity, and objected ignorance to Calvin. ib.
Libertines and Antinomians in many things like other. 3. & ib.
Quintinus the Libertine and Antinomians slight the Scripture. 4
Libertines say, Angels are but motions of the minde. ib.
Libertines make God the author of sin, Antinomians conspire with them. 4.5
Antinomians and Libertines have the same conceptions touching mortification and the conscience of beleevers. 5
Chap. III. Of Anabaptists, N. Stork. Th. Muncer, Jo. Be…old, &c. and their Tenets. 6.7.8. &c.
Hen. Pfeiffer and Muncer, their seditious spirits and miserable end. 7
Above an hundred thousand killed in Germany, by the Antinomian spirits impulsion which wanteth the light of Scripture. ib.
Tho. Schuker beheaded his owne brother-germane by the impulsion of the Spirit. 8
The Spirit, bloody attempts, and miserable end of Becold, or John of Leiden. ib.
His poligamy and fifteen wives. ib.
His twenty eight Apostles above the number of Christs. 8.9
His bloody spirit. 9
The tenets of Anabaptists. 9.10
Divers kinds of them, which hold all of them something, common with Antinomians. 9.10.11
M. Beacon saith, all externall worship is indifferent. 10
Antinomians and the Anabaptists called liberi fratres, teach freedome from the Law, Covenants, vowes, paying of tythes, from sinning. 11.12
Melchior Hoffman, Menno Simonz. 12
Chap. IV. Of David George. 13.14
Antinomians comply with David George. ibid.
Chap. V. Of Casper Swenckfeld his Tenets complying with Antinomians. 15.16
His rise, life, errors. ibid.
Swenckfi…ld his many bookes, his ignorance, he was admonished and confu…ed by famous Divines. 16
His foule tenets touching Christ. 17.18
Christ in glory remaineth man, contrary to Swenckfield. ibid.
That the Scripture is the word of God, is demonstrated against Swenckfieldians and Antinomians. 19.20
The arguments of Swenckfield, against the word of God, which are also the Arguments of Antinomians, answered. 20.21. &c.
The internall and externall world differenced. 21.22.23
Swenckfield and Antinomians reject the Scripture and outward word, and make the Spirit all. 22, 23, 24
Chap. VI. How the word converteth. 25, 26, &c.
Certaine necessary considerations how the Spirit and the word act together. 25, 26
How the acting with the Spirit is mediate. ibid.
How immediate. ibid.
The externall word concurreth instrumentally with the Spirit. 25, 26, 27
The word not a dead letter. 27, 28
Swenckfield and the Antinomians destroy the word and Ministery, the absurdities that follows their doctrine. 29, 30, 31
Of the internall and substantiall, and the externall & vocall word. ib.
Swenckfield and M. Del acknowledge no word but the internall and substantiall word, and make Scripture and all externalls indifferent. 30, 31, 32.33, 34, 35
Its no consequent, the word without the Spirit is not effectuall to convert, ergo, it is no instrument of conversion. 34, 35
The word of it selfe a common sound. 34
The Arguments of Swenckfield and Antinomians to prove that the word is an instrument of conversion, because carnall, vocall, …odily, literall, discussed. 36
How we beleeve in God and in his word. 36, 37
Of the union of the word and Spirit. 37, 38
Waldesso and Antinomians make the Scripture an horne-book for babes only, and uselesse to beleevers. 38
Chap. VII. Of revelations and inspirations. 38, 39, 40
Of revelations active and passive. 39
Foure kindes of revelations; to wit, Propheticall. 2. Speciall to the elect. 3. Extraordinary. 4. Satanicall. 39, 40, 41, 42
Familists have no true revelations 40
Internall revelations proper to beleevers. 40, 41
How particular revelations are not in Scripture 41
Of the Prophesies of Knox, Luther, Wicliffe, Hush, and their revelations, and how they are differenced from the Satanicall revelations of Anabaptists and Familists. 42, 43, 44, 45
Chap. VIII. Of humane industry, Arts, Sciences, Tongues, and whether they be lawfull to the opening and supernaturall knowledge of the Scripture. 45, 46
Indevours of freewill consist well with grace. 45
How far Sciences and Tongues are to be acknowledged as the good gifts of God. 47
Science and Tongues in their nature, though not ever in the way and manner of acquiring them, necessary for understanding of the Scriptures. 47, 48
Christ and his Apostles learned though their learning was not acquired by humane industry in Schools and Vniversities. 48, 49, 50, 51
How the inward teaching, or teaching of the Spirit, excludes not the outward. 52
Frivolous objections of Sam. How, against Arts and Tongues, answered. 52, 53, 54
The teaching of the Spirit excludeth not Arts and Tongues. 55
Chap. IX. Of Henry Nicholas, his birth, writings. 55
Calling. 56
His wicked doctrine. 56, 57, 58
M. Del and Hen. Nicholas comply in the same doctrine. 57, 58
Mr. Del inclines to deny Christ God incarnate. 58
What God manifested in the flesh, is to Familists. 58, 59
H. Nicholas with M. Del and M. Beacon reject all ordinances and repute all externall worship and confessing of Christ before men, all controversies in Religion, indifferent. 60, 61, 62.
Which was refuted by Calvin. 62.
Reasons against this. 62, 63, 64.
Christ is true man not a holy disposition as H. Nicholas blasphemously taught 65, 66
Scripture is not to be exponed allegorically as H. Nicholas dreameth. 67, 68
Chap. X. of Joan. Islebius or Joannes Agricola, the first Father of the Antinomians under that name. 68
His calling, his soundnesse, his falling away. 68, 69
His Recantation of the Antinomian errour in an Epistle of D. Luther to Mr. D. Guthel containing the minde of Luther touching Antinomians as a Sect that had their rise from the Devill. 69, 70, 71, 72, 73, 74
Luther is for the Law. 70, 71
That none is perfect in this life, and we are to sorrow for sin. 73, 74
Islebius recanted his Recantation and returned to spread Antinomianisme after Luthers death. 80, 81
The tenets of Islebius & Antinomians in Luthers time. 81, 82
The Antinomian way of Paulus Crellius in Luthers time 182, 183, 184
How Antinomians stated the question of old. 83
How the Law is a patient to beleevers. 84
Of the Antinomianisme of Michael Neander. 84, 85
Divers distinctions touching the use of, and freedome from the law tending to cleare Luthers mind, 86, 87
Three speciall uses of the law according to Luther. Ibid.
Luther refuteth Antinomians in terminis, and is most contrary to them. 86, 87, 89
How faith only justifieth as Luther saith. 100
How faith and works are contrary. 101
How according to Luthers minde the Law hath power over the flesh and not over the renewed conscience. 102, 103
How Good workes conforme to the law are not necessary. 103
The law the same now, and under the covenant of works. Ibid,
The law is given properly to the new man, not to the flesh. 103, 104
How the terrified conscience is freed from the law. 105, 106
How the law condemneth and terrifieth, how not. 106, 107
How the law is given to the New man, how not. 108, 109
Excellent replyes of a beleever to the accusing law. 109, 110
The tempted beleever freed from challenges of the law. 110, 111
How a tempted beleever is to comfort himselfe against law-temptations in the conscience 112, 113
Luther is for conditions in the Covenant and for preparations before conversion. 114, 115
Sundry excellent answers to Satan, and the law, what a sinner is at the brink of dispaire 115, 116, 117, 118
How we are patients in justification, how not. 118, 119
How the law is weak. 119
How good workes are naught. 120, 121,
How the law is abolished, how not. 121, 122
That the law is to be preached to all. 119, 120
Of the union betweene Christ and a beleever, opposite to the phancied union of Familists and Antinomians, who say that a beleever is Godded and Christed. 123, 124, 125
Of our legall union, our union by faith, our union by marriage, by nature, and the intervening of interests and conditions with Christ and a sinner 125, 126, 127
Luther makes sin to dwell in the justified, contrary to Antinomians 129, 130
How it is in them, and how removed, pardoned sinne is essentially sin. 131, 132, 133, 134
How we are under the law, and under grace in regard of the flesh and the Spirit. 134, 135
The divers respects of Law and Gospel 138
How the law is a dead Letter. 139
Of the Letter and the Spirit. 139, 140
Luther detesteth allegories. 139
How the beleever needeth not the Law in the Letter. 142, 143
None are perfect in this life, as Luther saith, contrary to Antinomians. 143, 144
We must then have patience. 144, 145
Sin in the beleever rageth to their feeling, and yet is made lesse sin. 145, 146
Luther taught that the Jewes were Justified and actually pardoned by faith, as we are, contrary to Antinomians. 146, 147, 148
Ch. IX▪ Of Christian liberty, and of true & false sense. 148, 149, &c.
Luther in the point of Christian liberty, is against the Antinomians. 148, 149
How the Law hath nothing to doe with the conscience, according to Luther. 149, 150, 151, 152
Antinomians distinction that we sinne not against the Law, but against Christ, removed. 151
Luther unduly chargeth these he calleth Sacramentarians, with making the Spirit without the word their rule, it being the doctrine of Antinomians in his time. 153, 154
How wee are to judge of our spirituall estate by sense, how not. 153, 154
Luthers minde of freewill, and contrary to Antinomians therein. 155, 156
How the will is a patient rather then an agent in good. 157, 158
Of the subjective and active power of freewill. 158, 159
Thirteen considerations of the Author touching freewill. 160, 161, 162, 163
An absolute independent power in the will, to doe without the predeterminating grace of God, neither peculiar to the Covenant of workes before the fall, nor to the Covenant of grace, after the fall. 160, 161
Chap. XIV. Of the piece called Theologia Germanica, and of the Bright starre. 163, 164, &c.
Libertines sprang from the Gnosticks, Familists from Libertines, Antinomians from both. 163, 164, 165
Of John Waldesso, who hath sundry principles of Familisme and Antinomianisme in his booke. 164, 165
God is the creature saith Theologia Germanica. 165
To ascribe any thing to the creature is sinne, the new man is Christ. 165, 166
How creatures are under-causes of their owne working. 166
The hell and heaven of Familists. 167
The Familists acknowledge no Christ, but a metaphoricall Christ. 167, 168
So Theol. Germanica, and the piece called the Bright-star.
The workes of H. Nicholas. 168
Familists of England dissemble their grossest points. Their Petition to King James. 168
Vent their malice in the Petition against Puritans, were tollerated by Prelates, because they railed against non-conformists. 169
The contents of the Petition of the Familists in England to King James. 168, 169, 170
Chap. XV. Of the Familists, and Antinomians in New England. 171
Their rise. ib.
Their tenets. 171, 172, 173
The Saints suffering are God manifested in the flesh, as Saltmarsh and Familists say. 172, 173, 174
Saltmarsh Chaplaine to the Generall Sir Tho. Fairfax goes along with the Familists of N. England. ibid.
Ordinances of preaching, reading, hearing, Sacraments, are not to be seperated from the Spirit, nor the Spirit from them. 175
Chap. XVI. Of the first Authors of Antinomianisme, and Familisme in N. England, as Mistresse Hutchison, M. Wheelwrit, their preaching, seditious railing, and foule tenets. 176, 177, 178
Mrs. Hutchison bold, maintained she might preach to a Congregation, and alledged the example of Priscilla. 178
Her abominable tenets, in which she denied the immortality of the soule, the resurrection, Christ, heaven, sanctification, asserted revelations beside and without the word of God. 178, 179
A Generall Assembly at Cambridge in N. England confuted and condemned M. Hutchison, M. Wheelwright, and others. 180
M. Hutchison bare thirty formed monsters. 181
Was excommunicated, banished to the Road-Iland, killed by the Indians, she and all her house. 181, 182. as is reported.
Mrs. Dyer a Familist, the wife of William Dyer, a prime Familist, brought forth a terrible monster. 181, 182
Chap. XVII. Of the late Familists banished out of N. England in Massachusets, and now inhabitants of Shaw-omet, otherwise called Providence. 188
The blasphemous tenets of Sam. Gortyn, a wicked Familist, who preacheth openly in and about London. 183, 184, 185
Gortyn and these Familists deny God incarnate, and say every suffering Saint is Christ, and there is not another Christ. 184, 185, 186
So doth M. Beacon maintaine the same. 189, 190
Joh. Waldesso despiseth Scriptures. 190, 191
Gortyn condemnes swearing before a Judge. 192
Repentance, baptising, preaching by any that have not the Spirit of sanctification, or premeditate, or study what they are to preach. 192, 193
Of other Antinomians in England, as Towne, Eaton, Crisp, Paul Hobson, Beacon, Del, Saltmarsh, and Denne.
Chap. XVIII. Saltmarsh cleareth his minde of personall mortification faintly, holdeth many other points of Familisme, of Christ crucified, risen, ascended, &c. in figure, not in his true reall manhood.
Personall mortification must be commanded in the Gospel to beleevers, otherwise mortification which is purchased by Christs merits 1640. yeares agoe, cannot be commanded us now. 196, 197
Saltmarsh with Familists deny the first Adam to be a reall single man. 198, 199
Saltmarsh denies a visible Church. 200
And externall baptisme. ibid.
Chap. XIX. Saltmarsh with Familists phancie many new administrations of Law, Joh. Baptist, Gospel, all-spirit. 200, 201
What the Antichrist is to Saltmarsh and Familists. 201
Saltmarsh saith, that arts, and tongues, and Scripture brought in Antichrist, and banished the Spirit. 201, 202
Saltmarsh with Familsts maketh three speciall administrations, the Law, the Gospel, the Spirit, and rejecteth the Protestant faith, and takes a new way of the Spirit. 203, 204. from H. Nicholas.
Wars to Saltmarsh were meere types done away. 204, 205
The Ministery and baptisme of Christ, are made different from that of Christs. 205
The different ministrations, even that of all-spirit, in this life. 205, 206
Saltmarsh and Familists will have the day of judgement and an administration without Ordinances to be in this life. 206, 207
Chap. XX. Of the ceasing of Ordinances since the Apostles dyed, as Saltmarsh with Seekers teach. 208, 209
Seperation from a false Church lawfull. 209
No new lights after the canon of Scripture is closed. proved fully. 210, 211
The place Matth. 28.19, 20. Lo I am with you to the end, proveth the continuation of a Ministery till the last judgement. 212, 213, 214. what ever Saltmarsh, with his Seekers, say on the contrary.
Saltmarsh taketh away all Ministery, calling, and sending of Pastors, as Seekers doe. 214, 215
Chap. XXI. The doctrine of Saltmarsh and Familists touching Magistracie, and the spirituall discerning of Saints among themselves. 215, 216
Saltmarsh maketh Magistracie the image of Christ the Mediator to men in the flesh not to Saints. 216
Of the discerning of the Spirits. 216, 217
Familists are against warre, and yet practice it. 217
Defensive warres lawfull. ibid.
Chap. XXII. The highest discoveries Familists have of Christ, to wit, that neither the first, nor the second Adam Christ, is a true and reall, but only a figurative man. 218, 219
Praying and supernaturall acts in us suppose some actings in us, and Christ on the crosse crucified not our naturall faculties, as Saltmarsh with his Familists dreame. 220, 221, 222
Chap. XXIII, Praying a law-bondage to Saltmarsh and Familis…s. 223, 224
Saltmarsh holdeth that neither written Law, nor written Gospell is our obliging rule, b…t only the Spirit, as did Libertines. 224, 225
Chap XXIV. Of the indulgence of sinning under Law and Gospell granted by the Familists. 225, 226
That men under Prelacy may adore Altars and Images, and not sin, but walke with God in these dispensations. 226
Chap. XXV. Familists will have us to be Christed and Godded. 226, 227
Chap. XXVI. The Familists phancie of our passing from one ministration to another of higher glory in this life 227, 228
Saltmarsh with Familists phancie a day of judgement in which we burne old ministrations and truths, and ge… new light. ibid.
Saltmarsh expones the place 2 Pet. 3.10. Which is clearly of the day of judgement, to be a day in this life, as did Hymeneus and Phile…us. 228, 229
Of the Lords Prayer. 228, 229
And the Sabbath according to Saltmarsh. 229
Familists against the written Scripture. 229, 230
Chap. XXVII. How Ordinances and the letter of the word are instruments of conveying of Christ and his grace to us, and neither adored of us, nor uselesse to us. 230, 231, 232, &c.
The letter and the Spirit, who are Ministers of the letter, who of the Spirit. 231, 232, 233
Serving God in Ordinances unjustly called Idolatry, by Saltmarsh and Familists. 234, 235
Ordinances are not bare shadows. 236, 237
Naturall men stumble not at the letter of the Gospel, but at the thing signified, 1 Cor. 1. 237
Chap. XXVIII. Of our assurance and comfort from acts of free grace. 238, 239
Or as suitable to the rule, or not suitable. 239, 240, 241
Chap. XXIX. The scope of Saltmarshes booke, called Sparkles of glory, and how he denyeth Christ to be any thing but a man figuratively or mystically, as … taught. 242, 243
Saltmarsh denieth … come in the flesh, or hath any body he dyed in, but his …, which is the Saints suffering affliction. 243, 244, 245
Christ really crucified, not in figure. 244, 245
What Christs offering his flesh on the crosse is to Saltmarsh and Libertines. 246, 247
Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God. 247, 248
Chap. XXX. Familists will have all externalls indifferent. 249, 250, 251, &c.
We may be of any Religion we please to serve in love the sects wee converse withall for the time. 250
A letter printed by Authority under the name of Oliver Crumwel opened, and found to containe many secrets of grosse Familisme. 250, 251, 252
Independents and Presbyterians cannot pray with the same Spirit, and receive the same answer. 252, 253
Familists condemning all outward Ordinances, condemne all unity, but what is inward and invisible. 254, 255
Saltmarsh saith, that God manifested in the flesh, is nothing but God by his Spirit discovering new light. 256
What uniformity we meane in the Covenant. 257, 258
No rule for uniformity in doctrine, worship, discipline but the Spirit. 259
The sword a meanes of hindring men from being perverted, but not of being converted. 261, 262
That we must in outward things please one another, though in Idolatry and Sin, is taught by Saltmarsh, Beacon and other Familists. 264, 265
The place Gal. 6. neither circumcision &c. cleared. 266, 267
Familists will have it lawfull for no man to come out of Prelacy, Popery, or any unlawfull way, till the Spirit effectually draw them 268, 269
How Saltmarsh is against duties. 269
Saltmarsh, Seekers and Familists are for any Church-Government. 270, 271
Chap. XXXI. Saltmarsh and Familists teach that there is salvation in all Religions. 171, 172
Every mans conscience is his Bible, as Saltmarsh thinks. 172, 173
Chap. XXXII. What certainty of faith the Saints may attaine to beyond the Familists fluctuation of faith, of Heresie and Schisme. 274, 275
A twofold infallibility. 274, 272
One of the Prophets and Apostles, & another of all beleivers. 277, 278
Saltmarsh professedly deserteth Protestants, and taketh him to Familists. 275, 276
Saltmarsh and Beacon against the Trinity and the union of two natures in Christ. 276
Saltmarsh devises a new union betweene God and Man, Devills and Angels. 276, 277
Saltmarsh defineth Heresie in relation to the Spirits teaching, not to the written Word. 279
And Schisme to be in relation to the invisible, not to the visible Church 280
Chap. XXXIII. Familists minde touching prayer 281, 282
Chap. XXXIIII. A tast of the wild allegorick interpretations of Scriptures that Saltmarsh fathers on the spirit. 282, 283, 284, &c.
All in Covenant with God are preachers of the Gospel to Saltmarsh. 282
Saltmarsh and H. Nicholas makes Christ's comming againe and judging of the world to have beene these 1640. yeares 284
Saltmarsh would prove by Scripture there should be no baptizing by water. 284, 285
Christ crucified is nothing to Saltmarsh but the Saints Godded and Christed, and suffering with faith & patience. 285
Ordinances are onelyonly for the unconverted before … to supply the absence of the spirit. 285, 286
The story of Adam but a figure to Saltmarsh. 286
The Doctrine of John Baptist is gone saith Saltmarsh ▪ 286.
Saltmarsh with Socinians will have the love of our enemies not commanded in the old Testament. 287▪
Saltmarsh dreames of a Church on earth that shall want Ordinances. 287, 288
The place Gal. 4.1. Of the Heire under Tutors vindicated from Saltmarsh's glosse. 289
The Corinthians called carnall unduely, 1 Cor. 3.1, 2. by Saltmarsh; the place vindicated. 290
Christ's disciples not under a stinted liturgy. 291
The place 1 Cor. 10. they did all eate &c. speakes nothing of the Idolatry of meanes and Ordinances, as Saltmarsh phancies. 292
The Disciples of Christ not under a carnall ministration, but had the revelation of the spirit as well as we. 293
2 Thess. 2. touching the Antichrist vindicated. 293, 294
The place John 17. Father glorifie me &c. foully abused, vindicated. 294, 295
Exod. 33. None can see mee and live, vindicated from Saltmarsh his glosse. 295, 296
The place Zach. 13. of killing false Prophets under the Gospell,, vindicated. 296, 297
Chap. XXXV. Of the anoynting of the Spirit and the Letter. 297, 298, &c.
Of the knowledge of such as are under actuall vision in a Trance. 297, 298
Prophets not ever under actuall visions in actuall prophecying to men, as when in a dreame or trance they see the visions of God. 298, 299
Prophets see not really the things themselves, but the speces or images in the opened decree of God. 300: 301
The spirit opposed to bodily and externall. 300
Externall Ordinances in sensu composito and diviso how they suit with the Spirit. 301, 302
Three wayes of union betweene the word and the spirit. 302, 303
The reall influence of spirituall operations on the body. 303, 304
We adore not Characters. 304
The spirit because the spirit, and seperated from the word, n…t our obliging rule but the law and the testimony. 304, 305
We are to wait on God in the use of outward meanes, though the spirit worke not ever upon our hearts. 305, 306
Divers wayes of the spirits concurring with the word. 306, 307
The places Jer. 31. They shall no more teach his brother; and 1 Joh. 2.27. The anointing teacheth you all things, cleared and vindicated. 307, 308, 309
We make not the word to have two senses, one externall and preparatory, another internall and spirituall. 309, 310, 311
The one literall sense, the true and native sense of the word. 311, 312
Divers other considerations of the word and Spirit. The Spirit opposed to humane eloquence 312, 313
To cold, dead and dry speaking. 313, 314
To that which smells most of our wit. 314
To wild logicke. 314, 315
The characters of a spirituall condition. 315, 316
The Spirit determines the actions according to the specification, and to the exercise. 315, 316, 317
The Spirit how he goes along with the Law 315, 316
The obliging Law and the free Spirit consist together. 316
The morall compulsion of the Law, is exhausted by the freenesse of a Gospel-spirit. 318
Threatnings legall had influence on the will of the first Adam, not of the second, or of confirmed Angels. 318, 319
The place 2 Pet. 1. Untill the day-starre arise, &c. vindicated. 319, 320
How the Spirit is the day-starre. 320
How true that is, the more of the letter, the lesse of the Spirit. 321, 322
How wee are changed into the same spiritualnesse contained in the Gospel. 322, 323, 324
Familists have no new discoveries. 325, 326
How duties are spiritually taught in the Gospel. 326, 327
The Word the formall object of our faith, the Spirit the eff…cient. 327, 328
The Gospel to Antinomians a meere killing letter. 328, 329
The word spirituall beyond figures and letters in every consideration. 329, 330
The spirit determineth the actions of the spirituall man. 330
The order of acting in supernaturall actions often from the Spirit. 331, 332
The assumption of a syllogisme of conscience proven by the Spirit. 332, 333
How farre the Saints are to leave Rome for new light. 334 3…5
Preaching of duties not contrary to the spirit. 335, 336
What the Law of the spirit of life is. 336
Characters of a spirituall condition. 336, 337
The written Word to Familists is but a type and a shadow. 337, 338
Ordinances to continue to the end. 338, 339
Climbing from ministrations naturall or civill to higher ministrations, an unwritten phancy of Familists. 340, 341
The garment wherewith the Sonne of God was clothed, is ope…e… to consist in six points, by Saltmarsh, and to bee divers ministrations. 339, 340
How mortification is a signe of a spirituall condition. 341, 342
A Petition of the Familists of England to King James, anno 1604. 343, 344, 345, &c.
Their virulency and malice to Puritans. 343, 344
Their extolling of H. Nicholas. 346, 347
They will have us saved by workes of righteousnesse that wee doe. 347
Prelates never troubled Familists, because they were enemies to Puritans, and conforme to the Prelates wayes. 341
They clambe to the Apostolicke Church, and reject the Apostolick Scriptures. 348
Divers of the Court of Queene Elizabeth and King James were Familists. 349
Familists are for universall grace. 349
They labour to pervert King James to Familisme. 350
They condemne all as Antichristian that are not of their way. ibid.
They professe uncouth phrases that Protestants cannot understand as Libertines did, ibid.
They professe they will take and imbrace, reject or refuse their Religions which is the only true way to salvation, as the King and his Laws shall enjoyne. 350, 351
An abjuration tendred to Familists in England a…. 1580. the 10th. of Queene Elizabeths reigne by the Lords of the secret councell declaring H. Nicholas to be an Heretick. 353, 354.
II. Part, Contents of the second Part called a Survey of Antinomianisme.
CChap I. Antinomians unjustly accuse us. p. 1, 2
Chap. II. Antinomians are Pelagians.
Chap. III. Protestants hold no preparations with Pelagians, Papists and Arminians going before conversion. 2, 3, 4
Sinners are not healed of Christ as sinners, but as such sinners who are freely chosen and loved of God. 4
Chap. IIII. How we teach a desire of grace to be grace. ibid.
Chap. V. How we are freed from the law, how not. 5
Chap. VI. How the Command of the law layeth an obliging bond on us. 5, 6
Proven by six arguments.
Chap. VII. How the Law and the Gospel require the same obedience. 7, 8
Chap. VIII. Of the promissory part of the law, the differences betweene the two Covenants mistaken by Antinomians are opened. 9, 10
Chap. IX. of the threatening of the Law and the Gospel. 10, 11
Chap. X. of Gospel-feare. 12
Serving for a reward not mercinary. ibid.
Chap. XI. Law-feare and Gospel-faith are consistent. 12, 13
Antinomians make the Gospell the very spirit of grace. 13, 14.
And remove all Ordinances. 14
Chap. XII. Antinomians deny remission of sinnes to the Jewes. 14, 15
Chap. XIII. Of the non-age of the Jewes what it was. 15, 16
Chap. XIV. The old man or the flesh to the Antinomians is under the law, the new man freed from all law. 16
Chap. XV. Antinomians hold that the justified sinne before men, and as touching their conversation: not before God, as touching their conscience. 17
Chap. XVI. Antinomians take justification to be an extirpation of sinne, root and branch, 17
Chap. XVII. Christ not intrinsically and formally the sinner. 18
Chap. XVIII. We are not justified till we beleeve. 19, 20
Antinomians hold that we are united with Christ, before we beleeve. 20
Chap. XIX. Gods love of goodwill and of good likeing a warrantable distinction. 20, 21, 21
Chap. XX. There is a reall change of our state in justification. 22
Chap. XXI. We mixe not workes and grace in the matter of justification. 23, 24
Chap. XXII. Antinomians deny sin to be in the justified. 24
Chap. XXIII. Antinomians say to faith there is no sinne. 25
Chap XXIV. The Reigne of faith not absolute, as Antinomians say. 25, 26
Chap. XXV. God seeth sin in the justified. 26, 27
Chap. XXVI. Confession required in the beleever. 27, 28
Chap. XXVII The law is to be preached to beleevers. 28, 29
How duties are to be preached. 29
Chap. XXVIII. Strict and precise walking a Gospel-duty. 30
Chap. XXIX. God truely angry at the sinnes of beleevers. 31
Chap. XXX. The justified countable to God for sinne. 32
Chap. XXXI. God punisheth sinne in beleevers. 32
Chap. XXXII. beleevers are to mourne for sin. 32, 33
Chap. XXXIII. Antinomians deny that beleevers should crave pardon for sin, or have any sense thereof. 34
Chap. XXXIV. Men boyling in their lusts without any humiliation foregoing are to beleeve, say Antinomians. 34, 35
Chap. XXXV. Spirituall poverty mistaken by Antino. 35, 36
Chap. XXXVI. Repentance mistaken by Antinomians. 36
Chap. XXXVII, How good workes are necessary. 37, 38
Chap. XXXVIII. The Gospell conditional and how. 39, 40
Chap. XXXIX. Antinomian mortification rejected. 43, 44
Chap. XL. Antinomians the perfectists of the tyme. 43
Chap. XLI. We are compleatly saved in this life, say Antinomians. 44
Chap. XLII. Our happinesse in sanctification as well as in justification. 45, 46
Chap. XLIII. Sanctification crushed by Antinomians. 46, 47, 48
Chap. XLIIII. All doubtings inconsistent with faith say Antinomians. 49, 50▪
Chap. XLV. Antinomians Merit-mongers, not we. 50, 51
Chap. XLVI. There is grace inherent in us. 52, 53
Chap. XLVII. We are not meere patients in acts of sanctification. 53, 54, 55
Antinomians abet all reasoning c…nsequences promises. 57, 58, 59
Chap. XLVIII. Beleevers cannot sinne against God, but against men, say Antinomians. 60, 61
How the justified are not obliged to eschew sinne according to the Antinomian way. 61
Townes vaine objections tending to prove that good workes are not the way to salvation. 61, 62, 63
Good workes are not necessary either by a necessity of meanes or of a command of God to Antinomians. 62, 63
How sanctification fitteth us for heaven. 64, 65
Chap. XLVI Antinomians free us from any obligation to Evangelick commands and exhortations to duties, and say faith is the only thing commanded in the Gospell. 65, 66
Chap. L. How we are freed from the law in regard of sanctification, as of justification. 68
Chap. LI. Antinomians ignorant of Jewish law-service and of Gospel-obedience. 69, 70
Neither the Jewes under the Law, nor we under the Gospell could ever buy the love of God. ibid.
The errour of the Jewes touching righteousnesse, and the state of the Jewes confounded by Antinomians. 70, 71
Chap. LII. That we are not freed from outward ordinances. 73, 74
Chap. LIII The necessity of outward Ordinances. 75, 76
Chap. LIV. What peace we may fetch from gracious performances. 76, 77. Peace with God, not the same peace from our selves 77, 78. What qualified performances can …ottome peace. 77, 78
Antinomians reject all experiences. 7…, 80
Antinomians condemne all experiences. ibid.
Chap. LV. How farre inherent qualifications, and actions of grace can prove we are in the state of grace. 81, 82
Meere …xternall performances prove nothing. 62. To eye the actings of the Spirit, and overlooke our selves is the surest arguing of a spirituall state. 82
Keeping of the Commandements may prove to our owne Spirits that wee are in Christ. 82, 83
Supernaturall acts may reciprocally prove one another. 8…
Antinomians conspire with Papists to deny all evidences of our certainty of our being in Christ, because all acts or qualifications or workes of sanctification may be called in question 86, 87, 88
Their certitude of faith being no lesse questionable. 88, 89
Good workes, meanes, not pillars of our assurance. 90, 91
Chap. LVI. How duties and delight in them take us not off Christ▪ 91, 92. How they may be abused. 93
Chap. LVII. Of liberty purchased by Christ. 93, 94
How we are freed from the Law, how not. 95, 96
Magistrates cannot punish ill doers by the Antino. way. 100, 101
Chap LVIII. Antinomians teach that beleevers must not walke in their conversation as in the sight of God, but must live by faith, with God. 101, 102
Chap. LIX. How justification is one indivisible act not successive as sanctification. 104. and sins yet are daily pardoned. 105, 106
Chap. LX How sinnes are remitted before they be committed 106.
Chap. LXI. How faith justifieth. 107. And Saltmarsh's arguments that Christ is not ours by faith. 108, 109, 110. Answered.
The order of conversion and of justifying the sinner. 111, 112
Chap. LXII. The Antinomians way and method of a sinners comming to Christ, confuted. 114, 115, 116
The abuse of preparations to merit, Pelagianisme, the abandoning of the practise of humiliation and sin sickenesse before we beleeve, is presumptuous Antinomianisme. 116, 117
Chap. LXIII. The law and the spirit subordinate not contrary. 117, 118
Saltmarsh a Familist. 118
Chap. LXIV. Antinomians differences betweene the law and the gospell, confuted. 119, 120
Law-obedience did not win God to be our God. 119
The authority of God a Law-giver and God a Father not contrary. 120. The Gospell commandeth not any thing by the Antinomian way▪ 121, 122
The Gospel doth both command and perswade. 122. Antinomians call obedience to God a miserable yoake. ibid. How Law-rigor and Gospell-sweetnesse doe consist. 123
Antinomians reject all arguing and logicall inferences of the Holy Ghost in scripture and matters of faith. 123, 124
Though we be regnerate, yet we need scripture-teaching. 124
The written scripture not given to the flesh. 124, 125
Chap LXV. The Gospel is a rare Covenant in al things. 127, 128
Chap. LXVI. Antinomians errours touching the Covenant of grace. 128, 129. In the conditions thereof. ibid. The time of it. 129, 130. And in the parties. 130, 131
Chap. LXVII. Of legall and Gospell-conversion. 131
How meere commands worke no change. 132, 133
Naturall men cannot propose a supernaturall end. 134
Obedience at set houres not legall. 135, 136
Whether Covenants, Vowes, Promises be legall. 136, 137. What other things are legall. 138, 139
Chap. LXIX. The dead and bastard faith of Antino. 140, 141
Faith, and nothing commanded but only faith in the Gospell how true. 140, 141 Of Antinomian faith. 143, 144
Reason for immediate beleeving without all preparations. 143, 144, 145. Taken off. Who immediatly invited. 144, 145, 146
Chap. LXX. Faith not the onelyonly worke of the Gospel, as Antinomians say. 148▪ 149
Doing subordinate to sweet Gospell-attractions. 149
The way to heaven not so short as Antinomians dreame. 149, 150
Chap. LXXI. The justified obey not God by necessity of nature, as the fire burneth. 151, 152
Chap. LXXII. Glorifying of God in sanctification needfull. 153
Of our active and passive glorifying of him. 153, 154
Chap. LXXIII. Sanctification concurres as well as justification to make Saints. 155, 156
Chap. LXXIV. The harmonious compliance of old Libertines Familists and Antinomians. 157, 158. In seventeene paralels to chap. LXXXVI. p. 221
Antinomians with Libertines refute all personall mortification. 158, 159
Chap. LXXV. Libertines, Familists, and Antinomians free us from all law. 161
Chap. LXXVI. Libertines and Antinomians deny all scripture 163, 164. H. Nicholas maketh two words of God. 164, 165
Antinomians turne Perfectists with Libertines. 166, 167
The Fathers of old saved as we. 167
Chap. LXXVII. Antinomians and Libertines foule opinions touching God and the authour of sin. 169, 170, 171
Chap. LXXVIII. Libertines and Antinomians take away all sense or remorse of conscience for sin. 172, 173
Chap. LXXIX. Libertines and Antinomians paralel beleevers with Christ incarnate. 173, 174
Chap. LXXX To follow sense and naturall inclination as a law is our rule, say Libertines and Antinomians. 174, 175
Antinomians sin according to their owne lying sense, and declaratively, not truely, not really, and in the Court of God. 175, 176
Chap. LXXXI. Antinomians plead for liberty to popery and to all Religions. 177, 178
Chap. LXXXII. Libertines and Antinomians doubt of the resurrection, and of the life to come. 178, 179. H. Nicholas and New England Familists teach the same. 179, 180, 181
Chap. LXXXIII. Familists, Libertines, Anabaptists go before Antinomians in denying all externall worship and obedience. 181, 182, 183
Chap. LXXXIV. M. Del, Saltmarsh and Familists deny all outward Reformation, scripture, seales and ordinances. 187, 188
Del denies any worke of the spirit or conversion to God in the Old Testament with Socinians· 188, 189. Del a Familist. 180, 181. Del a Libertine. 193, 194. He denies all lawes. 195. Del a disciple of Muncer, an Anabaptist. 196, 197. How ecclesiasticall reformation is spirituall. 198, 199
Del a Libertine in removing all the working of second causes. 199, 200
Dels arguments for onelyonly internall reformation, against all the Ministery and Ordinances of the Gospell as Swenckfeldians taught. 201, 202
Beleevers, as spirituall as Angels, saith Del, What need then of preaching to them? 204, 205. Outward Reforming no more our duty then to redeeme the World. 206, 207
Del maketh Gods absolute decrees to destroy all the working of second causes. 208, 209. Del and Familists deny the scripture and contend for an internall enthysiasticall word. 210, 211, 212, 213
The middle way between Papists and Enthysiasts. 216, 217, 218
Chap. LXXXV. Libertines and Antinomians come neare to other, in making God the author of sin. 219, 220
Chap. LXXXVI. Libertines and Antinomians would have us doe nothing, …eca…se God doth all things. 221
Chap LXXX…II. Antinomians refuted in saying that we make the actings of the Spi…it like to the acts of morall Philosophy, and the differences between these two. 222, 223, 224, 225
Chap. LXXX…III. That wee are t…uly righteous in the sight of God, and yet sinners in our se…ves, proved against Antinomians. 225, 226, 227, 228
Chap LXXXIX. Antinomians are ignorant of faith, to dreame that its faith to beleeve against sense, that our sins are no sins. 230, 231
Chap. XC. Antinomians free all converted or non-converted, from obligation of obedience. 233.234
Chap. XCI. How, and for whom Christ intercedeth for in heaven. 234.235
Chap. XCII. Antinomians contend for the faith of assurance, and reject the faith of dependence. 235, 236
Chap. XCIII. Antinomians deny the Law to be an instrument at all, of our sanctification. 236, 237
Del, with Libertines, maketh the word and the Spirit all one. 238, 239
Errata.
Pag. 14. line penult. for the r. that p. 15. l. 18. d, p. 17. l. 5. till he made. r. till he be made. p. 21. l 17. r. from. p. 44. l. ult. for 4. r. 5. p. 50. l. 14. for and r. an. p. 53. l. 37. for they. r. there. p 64. l. 3. d. in. p. 99. l. 7. r. simply. p. 101. l. 33. for none. r. now. p. 123 l. 4. r. claram. p. 135. l. 32. r, reatu. p. 162. l. 25. a castro. p. 194. l. 18. but. r. both. p. 223. l. 25. for, not be. r. not to be. p. 235. l. 11▪ forme, to Scriptures and ordinances then r forme to Scriptures and ordinances. Then p. 254. l. 5 for is. r. as at Troas. p. 268. in marg. will it. r. will have it. p. 275. l. 3▪ r. yeelded. 290. in mar. r. 1 Cor. p. 307. l. 34. r. contrariety. p. 316. l. 33 r. because.
Errata in the II. Part.
Pag. 3. l. 12. who ever will have Christ. r. who ever will, have Christ and pay not a penny, p. 17. l. 18. r. makes. p. 65. for Chap. XLVI. r. Chap. XLIX. p. 65. l. ult r. calleth. p. 72. l. 17. r. giveth. p. 83. l. 9. for hath. r. have. p. 96. l. 5. d. and. p. 159. l. 27. for glorification. p. 80. l. 28. d. …hen. r. gloriation. p. 199 l. 21. d. is. 209. l. ult. for them. r. him. p. 223. l. 15. r. in spicitis. 236. l. 16. without was. r. was without.
THE DISCENT OF ANTINOMIANS and FAMILISTS.
PART I.
CHAP. I. The Originall of Antinomians and of other unclean Sects who have taught the same things, not unlike to their blasphemies.
THOUGH out of doubt, Antinomians have given signification of the first dawning of that Heresie, in Paul the Apostles time, Shall wee continue in sin that grace may abound? Rom. 6.1. and, Is the Law sin? God forbid, Rom. 7.7. and James his arguing against the dead faith, voyd of good works, Jam. 2. intimateth they were peeping up in his dayes, and John hinteth at some denying signes of Justification.Antinomians in …he Apostles time, ha…e their disce… from the old Katharoi, called puritans.
Yet their Originall seems to be from the old Katharoi, called Puritans, who rose about the year 1115. 1118. who being justified, affirmed they were perfect and free of all sin, as the glorified in heaven, as Saltmarsh, Free Grace, p. 140. and Mr. Towne Assertion of Grace say, p. 69.77, 78, 79. though Flaccus Illyricus Catolo. testi. ver. l. 15. fol. 1531. say the Papists ascribed this opinion to the Waldenses, but most unjustly, and Gualterius the Jesuite in his fabulous Chronicle, to the Lutherans, Tabula Ch…onographica, An. 1200. c. 10. or we may say they came from these called Aetiani from Aetius or Eun…ius the Disciples of Aetius, who taught that sin and perseverance in sin, could hurt the salvation of none, so they were partakers of his faith, that he taught, so Augustine de Heres. tom. 6. Heres. 54.