the name of Jesuite and would be called Apostles Disciple In Rome and other Countries that give him freedome he weares a maske upon his heart In England he shuffles in and puts it upon his face No place in our Climate hideth him so secretly as a Ladies Chamber The modesty of the Pursevant hath onely forborne the bed and so mist him There is no disease in Christendome that may so properly be called the Kings evill To conclude will you know him beyond the Sea In his Seminary he is a Fox but in the Inquisition a Lyon Rampant Since the printing of this Book I hear of an assembly wherein one preacheth against the Deity of Christ and of another great Congregation of Familists and of atheisticall books published I most humbly entreat Almighty God for Jesus Christs sake in mercy to look upon us and to keep our poore Church from these Doctrines of the Devill Amen Of the Pelagians WRicing of the Hereticks and Sectaâ—ies of these times â— thinke it not amisse to write somewhat of the Pelagians their ancient Errors reviving among us Pelagius was a Welch-man and he is usually stiled Pelagius the Briton to distinguish him from Pelagius the samosatensian Bishop a man learned and Orthodox Luther saith he was called Pelagius of Pelagus the sea his errors like the Sea over-flowing in a manner the whole world His name in Welch was Morgan which signifieth the sea He lived in the time of the Emperor Theodosius the younger about the yeare of our Lord 416. His Errors were condemned in the Synod of Carthage An. 425. in which there assembled 217. Bishopâ— and among other Saint Argustine And also in the Melivitan Councell held in Africa His Errors are set downe by Augustine Hierome Ambrose Isidore Prosper and Fulgentius Pontanus setteth them downe to be twelve 1. He taught that Adam had dyed although he had not sinned by the Law of nature and so sinne not to bee the cause of death 2 Adamâ— sin to bâ— noxious to himselfe onely and not to his posterity and thâ—re to be no original sinne 3 Lust and coâ—cupiscence being naturall not to be evill but rather good and sin not to be propagated by generation 4. The former being granted children to have no originall sin from their Parents 5. The children of the faithfull though not batized to be saved and to enjoy everlasting life but not in heaven 6. Men to have now free-will even after sin which is sufficient and fit to doe well without Gods grace 7. Gods grace to be obtained by the merit of our workes 8. The word grace in holy Scripture not to be meant the gracious remission of sin and the donation of the Holy Ghost but the pâ—omulgation of doctrine 9. Faith to be the knowledge of the Law and History as they call it not a speciall worke and our perseverance in faith 10. The Law of God to be satisfied by externall obedience neither it to be impossible for a man to keep 11. The prayers of the Church for sinners that they may be converted and for the faithfull to persevere to be made in vaiâ—e because it is in the power of our owne free-will Aâ—d wee need not aske that of God that we have power to dâ—e our selves 12. They doe mocke and scoffe at the doctrine of Predestinationâ— exploâ—ing it out of the Church These Errors need no confuâ—ation being so opposite to the holy Scripture Soule-Sleepers THat the soule dyeth with the body is an old and despicable Heresie raised in Arabia about the time of Origen and extinguished by his dispute immediately after the birth thereof Such as were infected with this opinion were termed by Saint Augustine Arabici by reason of the Province in which this Error first arose This Heresie is risen up againe among us and an abscure Author laboureth to maintaine in a Treatise late published among us intituled Mans mortality in which hee bringeth an argument out of Gen. 3. 19. where Adam is told that for his disobedience he must turne unto dust from whence he was made and not onely his body but also his soule which came not out of the dust In the description of mans Creation by Moses you may manifestly see the immortality of the soule When God created the Beasts c. he said Let the earth bring forth every living thing But when he made man Let us make man in our owne Image And againe The Lord God made man of the Dust of the earth that is his body and for his soule he breathed in his face the breath of life God created the Angels spirits without bodies The creatures bodies without soules he took a body and soule and made a man in his own Image in respect of his body he hath affinity with beasts in respect of his soule with heavenly spiâ—its The Beasts came out of the earth and to the earth they returne so mans body But his soule came from heaven and returneth to God that gave it Beside some foolish arguments alledged in the Treatise before named he citeth the words of Solomon Ecclsiastes 3. 10. For that which befalleth the sonnes of men befalleth beasts even one thing befalleth them as the one dyeth so â—yeth the other yea they have all one breath so that a man hath no preeminence above a beast for all is vanity All goe to one place all are of the dust and all turns to dust againe Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Which words were to determination of Solomons but a History of what came in his thoughts and what troubled him and stirred him up to a solicitous enquiry concerning the soules condition but the state of the soule he determineth Chap. 12. saying Dust returneth unto the earth from whence it came and the Spirit to God that gave it To this resolution of Solomons I may adde our Lords answer to the Saduces Matth. 22. 32. I am the God of Abraham the God of Isaac and the God of Iacob God is not a God of the dead but of the living This Error of theirs is contrary to the holy Scriptures 2 Cor. 5 6. 8. Psalme 31. 5. Luke 23. 46. Acts 7. 59. Apocal. 6. 40. 4. To conclude with Sap. 3. Though not received inâ—o the Canon yet it is confessed to be very ancient and therefore may claime precedency of authority before any heathen Philosopher The soules of the righteous are in the hands of God and there shall no torment touch them 2. In the sight of the unwise they seem to dye and their departure is taken for misery and their going from us to utter destruction but they are in peace Deny the Scriptures AMong others one wicked Sect denieth the Scriptures both of the old and new Testament and account them as things of nought whereby by Gods command they that despised Moses Law by the mouth of two or three witnesses were to be put
under the feeding of Master Browne himselfe they were swept away as dung by the Testimony of Master George Iohnson and not one of them left alive that continued faithfull but became Apostates The second sort of Brownists may bee called Barrawists from their Protomartyr Barrow whose censures are more desperate then the former who say that the Church of England is Sodome Babylon and Aegypt and that shee was never the Lords wife nor he her husband but that she is at the best a murthering Step-mother Therefore they say what communion hath light with darknesse â—hrist with Belial Beleevers with Infidels And therefore they proclaime the former Sect for not judging the Church of England so desperately as they judge her to be partakers of her adulteries and that they must receive of her plagues Of this Sect Barrow was the Father afterwards Greenwood Brewer Bois Rutter A third sort of Brownists did arise from one Mr. Wilkinson whose Disciples in a short time grew so strong in the Spirit that they stoutly affirmed that they were Apostles as Peter Paul and the rest and therefore deny communion with all others that will not give them that Title A fourth sort of Brownists who say that there is not any one true Church in the world but themselves because they say that they are married to Christ by that one true Baptisme which consisteâ—h of persons confessing of faith and their sinnes and all other Churches that baptize Infants are but Synagogues of Satan and have never made covenant with Christ therefore they call the Brownists for retaining the Baptisme of children as very a Harlot as Rome or the Church of England So name they the Brownists Romes fairest daughter and proclaim that all that will be saved must come to them to be re-baptized and condemne all other worship to be Antichristian divellish and obâ—oxious to the wrath everlasting Of these there are many Sects and Heresies you shall finde in the description of the Anabaptists Many other Sects of Bronists there are as the Iohnsonians and their Teners who commenced a â—uit in Amsterdam against the Ainsworthians for their Meeting House or Synagogne granted to the Brownists after the rending of that Conventicle asunder The Iohnsonians pleaded the Synagogue belonged unto them they being the ancient Brownists The Ainsworthians answered that the House belonged to them they being the true Brownists because they held the ancient faith upon which their Church was grounded from which Master Iohnson and his company had fallen into Apostacy and therefore could not bee the true Church and they set forth a writing of the Articles forsaken by Master Iohnson I might speake also of Robinson and his company which Robinson protesteth against both the former affiâ—ming Mr. Iohnsoâ—s company to be bastardly runnagaâ—es miserable guides engrossers of the keyes arrogant Zidkias laying the corner-stone of Babylon Lucian or scoffing Atheists Schismaticks making the Church of God a cypher a Hangby wanting an honest heart like Chancellours and Officials captivating of the Church either marked servants of the Pope or such as care not what they say for some present advantage using a power more execrable and accursed Master Smith and his Disciples doe at once as it were swallow up all the Separation besides protesting against their false constitutions false worship false Ministers and false Governours I might here also set downe the Heresies of Mr. Thomas Lemar described by Mr. Padget with this Title The Monster of Lemarisme THis Monster is set downe with seven heads 1. Mahometanisme in that Lemar denyed the holy Trinity and eternall God-head of Christ. 2. Iudaisme in affirmiag that Christ should come shortly in his owne person to reigne here upon earth 3. Papisme affirming that a meere creature may bee worshipped 4. Lutheranisme in maintaining the Doctrine of Consubstantiation 5. Anabaptisme in affirming that Christ took not flesh of the Virgin Mary 6. Libertanisme in holding that there is no visible Church upon earth 7. Brownisme in holding the Doctrine of Separation who can reckoâ— up their opinions they shifting daly Mr. Hancor will have a separation alone To confirm their several Sects divisions among themselves I might set down their uncharitable cursing one of another not to speek of the manifold curses that flew abroad in Mr. Barroâ—s time nor yet of the manifold curses which the company of Brownists remaining in London have oft laid upon one another consider but those that remaine in the low Countreys Mr. Iohnson and his company are now accursed and avoided by Mr. Ainsworth and his company Mr. Ainsworth and his company excommunicated by Mr. Iohnson and his company Mr. Smith and his company are rejected both of Mr. Iohnson and Mr. Ainsworth Mr. Robinson and his company holding Mr. Iohnson and his to be in apostacy And Mr. Iohnson him again for taking part in his Schisme against him and by this reckoning where is almost one of them free from the curse As for those stragling Brownists that walke alone as they avoyd all so they are avoyded and rejected by all the 〈◊〉 is not this saith my Author a cursing and a cursed Sect. 23. Schisme a great sinne I Ccould by way of counsell advise theâ—e Separatists who forsake the Church to consider how great a sin Schisme is viz. greater than murther a murther killeth one man or two but a Schismatick goeth about as much as in him lyes to destroy the Church of God To depart from the Church of England is a departing from the Church of God let them consider the Church of Corinth had many faults in it as many as the Church of England hath as great ones too yet was Gods Church for their faults St. Paul bâ—ames some there for their civill jars impetuously they traffering them and their suits to the Courts of Infidels 1 Cor. 6. 7. Others for their wicked connivence and indulgence towards the incestuous 1 Cor. 5. Others for their vile prophanenesse in their sacred Assemblies 1 Cor. 11. 32. Yea others for heresie 1 Cor. 15. Would any Brownist think this to be the Church of God but a Synagogue of Satan If our Apostle were alive now in which more light hath appeared he should be taught by Father Browne and his Disciples to give the Church of Corinth a new Title and not Paulan Apostle of Iesus Christ to the Church of God in Corinth But the example of Christ himselfe writing to the seven Churches of Asia may be our best direction charging five of them with severall faults and with crimes of a large size yet he doth call them Churches Moreover is not the forsaking the Church of God a forsaking of God himselfe And lastly is not excommunication one of the greatest punishments of the world by which a man is cast out of the Church St. Paul cals it a giving to the devill and doe not they in their separation cast themselves out of the Church and
this Sect. 7. The abjuration of certaine Familisâ—s at Pauls Crosse. THe first author was one David George of Delfe who fled out of Hollâ—ndâ—â— Basill giving it our that he was banished out of the low Countreyes he changed his name called himselfe Iohn of Bridges he affirmed that he was that right David that was sent from God and should restore againe the Kingdome of Israel He wrote divers Books as one called the Wonder-booke he broached his damnable Heresiee as â— All the Doctrines taught by Moses the Propheâ—s and Christ himselfe were not sufficient to salvation but only to keep the people in good order till the comming of David George but his doctrine was able to save all those that put their trust in him 2. That he was the right Messias the beloved Son of the Father not born of the flesh but of the Holy Ghost and that when Christ was dead according to the flesh the Spirit of Christ was left by the Fathers appoyntment untill the comming of this David George and given him 3. That he would set up the true house of David and the children of Levi must raise the Tabernacle of God through the Spirit of Christ not by the crosse and suffering but through meeknesse and love 4. That whosoever speaketh against this Doctrine shall never be forgiven in this world nor in the world to come he dyed the 16. of August 1556. at which his Disciples were much dismayed for he promised them that he should not dye or if he did that he should rise againe and fulfill all his former Promises whereupon some forsook his heresies The Magistrates being informed of his doctrine and manners caused his house the houses of such as were suspected to hold such errours to be searched his books to be burnt forseiting his goods and lands â—o the use of the Town causing his followers to recant After him rose one Henry Nicholas borne in Amsterdam a Towne in Holland of many called Henry of Amsterdam who took upon him to maintaine the same Doctrine yet not in the name of David but in his owne name as a Prophet sent to rebuke the world of sin and iniquity naming himselfâ— restâ—â—râ—toâ— mundâ— the restorer of the world Mr. Iessop describeth H. N. after this manner page 89. They call him the new man or the holy nature or holinesse which they make to be Christ and sin to be Antichrist because it is oppâ—â—iâ—e to Christ. They say that when Adam sinned then Christ was killed and Antichrist came to live They teach the same perfection of holinesse which Adam had before he fell is to be obtained here in this life and affirme that all their Family of Love are as perfect and innocent as hee and that the Resurrection of the dead spoken of by St. Paul 1 Cor. 15. and this Prophesie then shall be fulfilled the saying which is written O death where is thy sting O grave where is thy victory is fulfilled in them and they deny all other resurrection of the body to be after this life They will have this blasphemer H. N. to be the Son of God Christ which was to come in the end of the world to judge the world and say that the day of judgement is already come and that H. N. judgeth the world now by his Doctrine so that whosoever doth not obey his Gospell in time shall be rooted out of the world and that this Family of Love shall inherit and inhabite the earth for ever world without end onely they say they shall dye in the body as now men doe and their soules goe to heaven but their Posterities shall continue for ever This deceiver describeth eight through-breakings of the light as he tearmeth them to have been in eight severall times from Adam to the time that now is which as he saith have each exceeded other The seventh he alloweth Iesus Christ to be the publisher of and his light to be the greatest of all that ever were before him and he maketh his owne to be the eight and last and greatest and the perfection of all in and by which Christ is perfected meaning holinesse he maketh every one of his Family of Love to be Christ yea and God and himselfe God and Christ in a more excellent manner saying that he is godded with God and co-deified with him and that God is hominified with him These horrible blas hemies with divers others doth this H. N. his Family teach to be the everlasting Gospell which the Angel is said to preach in the Rev. 11. 15. They professe greater love to the Church of Româ— and to all her Idolatries and superstitions then they doe to any Church else whatsoever except themselves They wickedly abuse these words of Christ I must walk to day to morrow and the third day I shal be perfected and say that by to day is meant the time of Jesus Christ his Apostles and by to morrow all the time of the Religion of the Church of Rome and by the third day this their day of H. N. and his Family wherein they will have Christ to be perfected And they doe compare all the whole religion of the Church of Rome to the Law of Moses affirming that as God did teach his prople by these shadowes and types till Jesus Christ came so hee hath taught the world ever since by the Images sacrifices and heathen Rites of the Church of Rome till this wretch H. N. came and now he must be the onely chiefe Teacher Gods obedient man yea his Son as they blasphemously call him hee by his Gospell must make all things perfect One Christopher Viret a Joyner dwelling in Southwarke who had been in Queen Maries dayes an Arian being infected with Hen Nocolas his doctrine poysoâ—ed first the English with this heresie he translated out of Dutch into English divers of the books of Henr. Nicholas as Evangelium regni out of which and others these errors are collected 2. Their blasphemous Errors 1. COncerning God That there is none other Deitie belonging unto God but such as men are partakers of in this life 2. Concerning Christ 1. That Christ is not God 2. Christ is not one man but an estaâ—e and conâ—â—tion in men common to so many as have received H. N. his doctrine c. 3. Of Adam That Adam was all that God was and God all that Adam was c. 4. Concerning Baptisme That no man should be baptized untill he was 30 yeares old 5. Concerning the Word That there was never truth preached since the Apostles time before H. N. 6. Concerning the Resurrection 1. The resurrection of the body is a â—ising from sin and wickednesse 2. That the dead shall rise and live in H. N. and in the iluminated Elders everlastingly and reigne upon earth 7. Concerning the day of Judgement 1. That the day of Judgement is in this life 2. That the joyes of heaven are here upon earth 8. Concerning marriage The marriage of
such as are not enlightned with true faith is â—â—lthy and polluted and to bee reputed for whoredome 9. Concerning Henry Nicolas 1. He is raised by the highest God from the dead 2. He can no more â—rre then Moses or Christ c. 3. He is the true Prophet of God sent to blow the last Trumper of Doctrine which shall be published upon earth 4. That he onely knoweth the true sense of Scripture 5. That his Books are of equall authority with the holy Scripture Through the service of H. N. his holy and gracious Word and our obedience thereunto we are led of the Father to the love of Jesus Christ. 6. That the Scriptures are fulfilled in H. N. and his Family 7. H. N. knoweth the secrets of our hearts 8. That all men must submit themselves to the godly wisdome of H. N. c. 10. Concerning their illuminated Elders and family 1. All illuminated Elders are Godded with God or deified and God in them hominified or become man 2. The young Disciples are Adams and the illuminated Elders Christs 3. The eldest Father of the Family is Christ himselfe 4. That the estate of all such as are not of this Sect is a false being the Antichrist the wicked spirit the kingdome of hell and the devill himselfe 5. The Family of Love is perfect in this life and therefore that they must not pray for forgivenesse of sins 6. That their illuminated Elders doe not sinne 7. They may ioyne with any Congregation and Church and live under the obedience of any Magistrate though never so ungodly 8. Whatsoever is taught by any other then by their illuminated Elders is false Such as despise their Family shall bee consumed with everlasting fire Moreover they hold 1. That he who is one of their Congregation is either as perfect as Christ or else a very divell 2. That it is lawfull to doe whatsoever the higher Powers command to be done though it be done against the commandement of God 3. That it is ridiculous to say God the Father God the Son God the holy Ghost as though by saying these words they should affirme to be three Gods 4. That every man ought first to be in an errour before he can come to the knowledge of the truth 5. That heaven and hell are present in this world among us and that there is none other 6. That they are bound to give almes to none other persons but to those of their Sect and if they otherwise doe they give their Almes to the divell 7. That they ought not to burie their dead because it is said let the dead bury the dead 8. That none ought to receive their Sacraments before he receiveth their whole Ordinances as 1. He must be admitted with a kisse then his feet must be washed then hands laid on him and so received 9. That the Angels Raphael and Gabriel and others were borne of a woman 10. That they ought not to say Davids Psalmes as Prayers being righteous and without sinne 11. That there ought to be no Sabbath day but that all should be alike 12. That Christ is come forth of the flesh as he came forth of the Virgin Mary 13. That there was a world before Adams time as is now 14. That the Law of God is possible to be kept of every man that will endeavour himselfe thereto 15. That it is â—â—pedient that they should make manifest their whole heart with all their counsels minds wils and thoughts together with all their doings dealings and exercises naked and bare before the children of the Family of Love and not to cover or hide any thing be it was it is before him and what their inclination and nature draweth them unto In a word their doctrine is perverse blasphemous and erroâ—eous it openeth a doore to all wickednese turning Religion up-side-downe building heaven here upon earth making God man and man God heaven hell and hell heaven not accounting of the Law of God and making but a jest of the Gospell of Jesus Christ leaving no manner of sin uncommitted yet affirming they sin not at all for venome and poyson which will bring present death to the soule he hath dispersed over every member and Article of the Beliefe so universall is the poyson of his opinion as you may see in their confession set down by Mr. Knewstub 3. The Confession of Familists I Doe believe in God the Father Almighty maker of heaven and earth They say the same is a true living God a mighty Spirit a perfect cleare light a true being and that the same being is God the Fathers name and his love it selfe And they perswade their good willing ones that by the beliefe of this Article which they call the Baptisme in the Fathers name that here and now they do attain to the perfect obedience of the Law of God and of the beliefe of Jesus Christ and love of the holy Ghost which they make to be all one with the perfect righteousnesse of the Law 2. And in Iesus Christ his onely Son our Lord. Some of these words they alter for instead of his onely Son they say the onely Son of God c. Whereby Jesus the only Son I mean Righteousnesse for there is their generall Tenet and conclusion that Righteousnesse is Christ and Sin is Antichrist The seed of the woman is righteousnesse and holinesse and the seed of the Serpenâ— is sin turning the person of Christ into equality 3. Which was conceived of the holy Ghost borne of the Virgin Mary As we confesse the thing done so we speake of the present time as of the thing doing saying which is conceived of the holy Ghost meaning every one that comes to take in their Belief as they term it is then conceived of the holy Ghost born of the Virgin Mary calling the conception of their fancy the first or Virgins estate of Infancy so making the Article intend all and every one of them in generall and hot one in particular as we beleeve 4. Sufferedunder Pontius Pilate was crucified dead and buried and descended into hell In the former Article they confesse the conception and birth of the blessed seed of Abraham according to the Promises and here they beleeve their sufferings according to the Scriptures And Jesus Christ is borne and conceived in themselves under Pontius Pilate and so is incorporated into the death of his Crosse and this they call the Baptisme under the obedience of the Beliefe in the name of the Son and they fâ—y they bury through his Belief the old Man which state they call the youth or young Man the renewing of the Spirit in an upright life wherein this Article both of suffering crucifying death and buriall and discention into hell are fulfilled in them the rest you may see in Mr. Knewstub 4. Their lewd Conversations OF this holy Family we read that most shameful corruption of life hath alwaies followed corruption of Doctrine as Rom. 1. 24. God
set forth by Mr. Gataker in the Preface whereof you may see the Opinion of the modern Antinomians viz. 1. That the Morall Law is of no use at all to a Beleever noâ— a rule for him to walke in nor to examine his life by and thaâ— Christians are free from the mandatory power of it whenâ—â— one of them cryed out in the Pulpit Away with the Laâ—â— which cuts off a mans legges and then bids him walke 2. That it is as possible for Christ himself to sin as for a child of God to sin 3. That the childe of God need not nor ought not to aske pardon for sin and that it is no lesse then blasphemy for him so to doe 4. That God doth not chasten any of his children for sinne nor is it for the sins of Gods people that the Land is punished 5. That if a man know himselfe to be in the state of grace though he be drunke or commit Murther God sees no sinne in in him 6. That when Abraham denyed his Wife and in outward appearance seemed to lye in his distrust lying dissembling and equivocating that his wife was his sister yea then all his thoughts words and deeds were perfectly holy and righteous from all spot of sin in the eyes of God freely To this I may adde that wholsome exhortation of one of their Teachers in his Pulpit Let beleevers sinne as fast they will they have a Fountaine open to wash them may not a man expect more honest dealing from a Heaten man or from a conscientious Papist that is perswaded that God sees his sin then from the hand of an Antinomian thus principled For your better information read Mr. Gatakers learned book before named now set forth which is to be sold by Fulke Clifton dwelling upon new Fish-street hill Of the stirs raised by the Antinomians and Familists in New-England and of their banishing of them set downe by Mr. Wells in a Booke Printed for Ralph Smith at the signe of the Bible in Cornhill in which you way read a learned Confutation of their errors â—Ome persons among those saith my author that went hence 〈◊〉 New-England being fraighted with many loose and unsound 〈…〉 which â—â—ey dust not here they there began to 〈◊〉 them the 〈…〉 whereof opeâ—ed such an easie and wide 〈◊〉 to 〈◊〉 that by the 〈◊〉 slights friendly and humâ—◠〈…〉 their own doctrine as a 〈◊〉 〈…〉 those that they were acquainted 〈…〉 Revelation not sanctificatâ—on working first upon women â—â—â—â—ducing godly Ministers to be and preach 〈◊〉 a Covenaâ—â— of works dropping their baâ—s by little and little and angling yet further where they saw them take and fathering their opinions on 〈◊〉 of the best qualitie in the Countrey and by the meaâ—s of Mistris Hutchinsons double weekly â—ecture aâ— Rostâ—n under preâ—ence of repeating Mr. Cottons Sermons these opiniâ—ns were quickly dispersed before authority was aware into all the Countrey round about Which because they had already caâ—ght some eminent persoâ—s in the Countrey grew at last to that pride and insâ—lency that it had almost ruâ—nated the poor Church of God â—hey did threaten the same very much both in their words and actions Their Opinions were such as these FIrst That the Law and the preaching of it is of no use at all to drive a man to Christ. 2 That a man is 〈◊〉 to Christ and justified without faith yea from etarnity 3. That faâ—th is 〈◊〉 â—â—ceiving of Christ but a mâ—ans discerning 〈◊〉 he hath receive him already 4. Thâ—◠〈…〉 to Christ onely by the worke of the 〈◊〉 upon him without any act of his 5. That a man is never effectually Christs 〈◊〉 hee hath assurance 6. This assurance is onely from the witnesse of the Spirit 7. This 〈◊〉 of the Spirit is meerely 〈◊〉 without any respect to the Word or any coâ—currence with 〈◊〉 8. When a man hath once this witnessâ— he never doubt◠〈◊〉 9. To quesâ—ion my assurance though I fall into Murther 〈◊〉 Adultâ—ry provâ—s 〈◊〉 never had true assurance 10. Sanctification 〈◊〉 bee no evidence of a manâ— good estate 11. No comfort 〈◊〉 be had fromâ— any conditionall promise 12. Poverty 〈◊〉 Spirit to which Christ 〈…〉 bleâ—seâ—â—esse Maâ—hâ— 5. 3. is onely this to see I have no grace at all 13. To see I have no gâ—ace in me will gâ—ve me comfort but to tâ—ke comfort from sight of grace is leg 〈◊〉 14. â—â— hypocrâ—te may have Adams graces that hee 〈…〉 Innocency 15. The gâ—aces of Saâ—â—ts and Hypocrites differ not 16. Alâ— graces are in Christ as in the Subject and none in â—s so that Christ belieâ—â—s Christ loves c. 17. Christ is the new creature 18. God loves a man never the better for any holinesse in hâ—m and never the lesse be he never so unholy 19. Sin in a câ—ild of Gâ—d must never trouble him 20. Trouble in conscience for sinnes of coâ—misâ—ion or for neglect of â—uty shewes a man to be under a covenant of Workes 21. All Covenants to God exprâ—ssed in workâ— are lâ—gall Workess 22. A Châ—istian is not bound to the Law as a rule of his conversatioâ— 23. A Christian is not bouâ—d to praâ— except the Spirit moves him 24â— A Minister that hath not this new light is not able to edifie others that have it 25. The whole Letter of the Scripture is a Covenant of Workes 26. No Christian must be prest to duties of holinesse 27. No Christian must be exâ—orted to faith 〈…〉 â—â— c. except we know he hatâ— a Spirit 28. A man may have all graceâ— and yâ—t â—ant Christ. 29. All a Beleevers actiâ—â—y is onely to act sin Now theâ—e most of them being so grosse one would wonder how they should spread so fast and suddâ—nly amongst a people so religious and well taught For declaring of this bee pleased to attend two things First the nature of the Opinions themselves which open such a faire and easie way to haaven that men may pâ—sse without difficulty For if a man need not be troubled by the Law before faith but may step to Christ so easily and then if his faith be no going out of himselfe to take Christ but onely a discerning that Christ is his owne already and is onely an act of the Spirit vpon him no act of his owne done by him and if he for his part must see nothing in himselfe have nothing doe nothingâ— onely he is to stand still and wait for Christ to doe all for him And thâ—n if aâ—ter faith the Law no rule to walke by no sorrow or repentance for sinne he must not be pressed to duties and need never pray unlesse moved by the Spirit And if he falls into sin he is never the more disliked of God nor his condition never the worse And for his assurance it being given him by the Spirit hee must never let it goe butâ— abide in the highest of comfort though he falls into the grossest sinnes that he can Theâ— their way to life
Eph. 1. 19. That we believe according to the working of his mighty power And 2 Thes. 1. 11. That God fulfilleth all the pleasure of his goodnesse and the worke of faith with power And 2 Pet. 1. 3. That Gods power hath given to us all things that pertaine to life and godlinesse 9. They teach that grace and free-will are co-partening causes joyntly concurring to the beginning of conversion and that grace doth not in the order of casuality goe before the action of the will That is that God doth effectually helpe mans will to conversion before the will of man moveth and determineth or setleth it selfe thereunto This doctrine was long since condemned by the ancient Church among the Pelagian Errors out of the Apostles Authority Romans 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy And 1 Cor. 4. 7. Who maketh thee to differ from another and what hast thou that thou didst not receive Item Phil. 2. 13. It is God which worketh in you both â—o will and to doe of his good pleasure 5. Error concerning the perseverance of the Saints 1. THey teach that the perseverance of the faithfull is not an effect of election nor any gift of God purchased by the death of Christ but that it is a condition of the new Covenant which is to be performed by mans part by his owne free will before his as they themselves speak peremptorily election and justification whereas the holy Scriptures testifie that it followeth election and is given to the Elect by vertue of Christ death resurrection and intercession Rom. 8. 32. He that spared not his owne Sonne but delivered him up for us how shall not he with him give us freely all things Who shall lay any thing to the charge of Gods Elect It is God that justifieth who is he that condemneth It is Christ that dyed yea or rather that is risen again who is even at the right hand of God who also maketh intercession for us who shall separate us from the love of Christ 2. They teach that God indeed furnisheth the faithfull man with sufficient strength to persevere and is ready to maintâ—iâ—e that strength in him if he himselfe be not wanting to his duâ—y yet not withstanding when as all abilities necessary unto perseverance and all things which God is pleased to use for the preservation of Faith once granted and set in readinesse that it still remaineth in the choyce and pleasure of mans will to performe or not This opinion is easily discovered to be an impe of Pelagiâ—nisme which whilst it strives to make man free maketh him sacrilegious contrary to the uniforme and peâ—petuall consent of Evangelicall doctrine which quite strippeth a man of matter of boasting and ascribeth the glory of his benefit to Gods grace onely and contrary to the Apostle witnessing that it is God that shall confirme us unto the end that we may be blamelesse in the day of our Lord Jesus Christ. 3. They teach that the regenerate and true beleevers not only may totally and finally fall from justifying saith as also from grace and salvation but that frequently also they indeed do fall from all these and perish everlastingly This opinion maketh the grace of justification and regeneration and Christs continuall custody voyd and of none effect contrary to the expresse words of St. Paul Rom. 5. 8. While we were yet sinners Christ dyed for us much more then being justified by his bloud we shall be saved from wrath through him And contrary to the Apostle St. Iohn 1 Joh. 3. 9. Whosoever is borne of God sinneth not for his seed remaineth in him neither can be sin because he is borne of God And also contrary to the word of our Saviour Iohn 10. 28 29. I give eternall life to my sheep and they shall never perish neither shall any plucke them out of my hand my Father which gave them me is greater then all and none is able to pluck them out of my Fathers hand 4. They teach that the regeneraâ—e and truely faithfull may sin the sin unto death or against the holy Ghost St. Iohn in his first Epistle Chapter 5. Verse 16. Having made mention of such as sinned unto death and forbidden to pray for them presently verse 16. addeth We know that whosoever is borne of God sinneth not to wit that kinde of sin but he that is begotten of God keepeth himselfe and that wicked one coucheth him not 5. They teach that no certainty of future perseverance caâ— he had in this life without speciall revelation By this Doctrine the solid comfort of true beleevers in this life is quite taken away and the doctrine of doubâ—fulnesse â—â—â—ouched by the Papists is brought againe into the Church whereas the holy Scripture every wheâ—e draweth this assurance not from special and extraordinary revelation but from the proper markes and signes of Gods children and from the infallible promises made by God himselfe especially the Apostle Rom. 8. 39. No creature is able to separate us from the love of God which is in Iesus Christ. 1 Joh 3. 24. He that keepeth his Commadement dwelleth in him and he in him and hereby we know that hee abideth in us even by the spirit which hee hath given us 6. They teach that the doctrine maintaiâ—ing assurance and persâ—verance and of salvation is of its own nature gift a soft pillow for the flesh and hurtfull to good manners godlinesse praying and other holy exercises and contrariwise that it is a true commendable thing to be doubtfull of such perseverance The opposers of this assurance do evideÌ„tly shew that they know not the powerfulnesse of Gods grace nor the operation of the holy Ghost dwelling in the heart and spare not to outface the Apostle Iohn affiâ—ming the contrary in expresse terms 1 Ioh 3. 2 3. Beloved now are we the sonnes of God and it doth not yet appeare what we shal be but we know that when he shal appeare we shall be like him for we shall see him as he is And every man that this hope in him purifieth himselfe even as he is pure They are also refuted by the examples of holy men both in the old and new Testament who though well assured of their own perseverance and salvation yet gave not over prayers and otheâ— exercises of godlinesse 7. They teach that the faith of those that beleeve but for a season differeth no from justifying and saving faith but onely in respect of continuance Christ himselfe manifestly puts Mat. 13. 20. Luke 8. 13. a three-fold disparison between temporisors and true beleevers saying that those receive the seed in a stony ground these in a good ground that is an honest and good heart these want root these have a fast root these are fruitlesse these bring forth their fruit with diversity of yeeld that with patience that is with constancy and perseverance 8. They teach that it is absurd that a man