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
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
was made easie if so no marvaâ—lâ— so many like of it And this is the very reason besides the novelty of it that this kinde of Doctrine takes so well here in London and other parts of the Kingdome and that you see so many dance after this pipe running after such and such crowding the Churches and filling the doores and windowes even such carnall and vile persons many of them as care not to heare any other godly Ministers but onely their Leaders Oh it pleaseth Nature well to havâ— Heaven and their lusts too How many of these opinions were I will not stand to number but how desparately eroneous they were I shall shew you in naming some of them First that the whole Letter of the Scripture holdeth forth â— Covenant of works contrary to 3 Iohn 16. 1 Tim. 1. 15. 11. Matth. 28. 8. Heb. 10 11 12. Secondly that in the â—aving Conversion of a sinner the faculties of the soule and working thereof are deâ—â—â—oyed and made to cease and the holy Ghost agitates in stead of them contrary to Luke 24 45. Iohn 21 12. 1 Thes. 5. 23. Heb. 9. 14. Iohn 14. 26. Thirdly That God the Father Sonne and holy Ghâ—st may give themselves to the soul◠〈◊〉 that the souâ—e may have true â—mon with Christ true reâ—â—â—ssion of 〈◊〉 true marriage and fellowshipâ— true sanâ—â—iâ—â—cation 〈◊〉 the bloud of Christ and yet â—e an Hypocrite contrary to Eph. 4. 24. Fourthly That there is no 〈◊〉 righteousnesse in the Saints nor any in them but onely in Christ contrary to 2 Timothy 1. 5. â— Pet. 1. 4. 2 Tim. 1. 6. 1 Ioh. 16. Fiftly that the 〈◊〉 doth work in Hypocrites by gifts and graees but in Godâ— children immediately contrary to Heb. 5. 15. 11. Heb. 17. Sixty That a man must take no notice of sin or repentance for it contrary to Psal. 51. Seventâ—ly That it is a â—oule damning error to make Sanctification an evidence oâ— Justification contrary to Romanâ— 8. 1. Iohn 3. 10. Eghtly That the divell and nature may be the cause of good works An unsavory 〈…〉 to 〈◊〉 command Luke 4. 22. You may see a confutation of 82. of these Errors in Master Wells his Book Unsavory Speeches Confuted These that follow were adjudged by the Assembly aforesaid as unsafe Speeches 1. TO say we are justified by Faith is an unsafe speech wee must say we are justified by Christ. Answer 1. False for the coâ—â—ant language of the Scripture is not unsafe but we are justified by faith is the constant language of the Scripture Rom. 1. 5. being justified by faith the righteousnesse of faith Rom. 10 31 32. Righteousnesse by Faith Phil. 3 9 10. 2. The distinct phrase of the Scripture used in distinguishing Legall and Evangelicaâ—l righteousnesse is no unsafe Speech but such is this Rom. 9. 31 32. Israel found not righteousnes because they sought it of the Law not of or by faith So Rom. 10. 5 6. The righteousnesse of faith saith thus c. The Apostle makes these two so directly opposite as membra dividentia or contrary species that there is no danger one should be taken for another but that it 's so safe as that he that affirmes the one denyes the other yea in the most exact expression that ever Paul made to exclude whatsoever might be unsafe towards a mans justification you have this phrase yea twice in the same verse Phil. 3. 5. not having mine owne righteousnesse which is of the Law but that which 〈◊〉 through the faith of Christ And againe The righteousnesse which is of God by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo it is no unsafe speech yea it must be said on the contrary from those grounds that to say a man is justified before faith or without faith is unsafe as contrarie to the language of the Scriptures And for the second part that we must say we are justified by Christ it is true so far as that it cannot be denyed nor is unsound or unsafe at all to speake but if it mean a must of necessity alwayes or only so to speak it as it is here set in opposition to the phrase of being justified by faith then it is utterly false for as much as the Scripture leads us along in the way of other expressions ordinarily the Apostle gives us the truth of Doctrine soundnesse of phrase together Rom. 10. 3. Christ is the end â—o the Law for righteousnesse to every one that beleeveth 2. To evidence justification by sanctification or graces favours of Rome Answ Not so 1. Rome acknowledgeth no justification in our common sense Scil by righteousnesse imputed 2. Rome denies evidencing of our justification and peace with God and teacheth Doctrine of doubting and professeth that a man cannot know what God will doe with him for life or death unlesse by speciall Revelation which is not ordinary but if they mean old Rome or Pauls Rome to which he wrote it 's true that it ravours of the Doctrine that they received as appeareth Rom. 8. 28. All things coâ— worke for good the evill of every evill being taken away which is a poynt of justification and this is propounded under the evidence of the love of God to them that love him because Rom. 8. 2. 9. 13 14. the evidencing of our beeing in Christ freedome from condemnation and adoption is prosecuted by arguments from sanctification as by having the Spirit being led by the Spirit walking after the Spirit mortifying the deeds of the flesh by the Spirit and if hereto were added the Doctrine of St. Iohn so abundant this way in his first Epistle whereof I have already made mention I doubt not but it was the faith of the Church of Rome that then was so that the speech is unsavory and casting a foule aspersion on a good thing expressed in the Scripture but as for the poynt it self that is included we referre it to its place to be discussed when it is â—ightly staâ—ed 3. If I be holy I am never the better accâ—pted of God if I be unholyâ— I am never the worse this I am sure of he that hath elected me must save me Answ. These words ravour very ill and relish of a carelesse and ungracious spirit for howsoever we grant that our acceptation 〈◊〉 justification is alwayes in and through Christ the same in Gods account yet this expression imports that though a mans conversation be never so holy and gracious yet be can expect never the more manifestation of Gods kindnesse and love to him contrary to Psal. 50. ult To him that orders his conversation aright I will shew the salvation of God and Iohn 14. 21. It implyes secondly that though a mans conversation be never so vile and sensuall yet he need not fear or expect any further expression of Gods displeasure and anger to breake forth against him or with-drawings of his favour from himâ— contrary to Psal. 51. 8 11 12. where God breaks Davids bones for his â—in and
teach that in this life there is no fruit no sence no certainty of immutable election unto glory but upon condition contingent and mutable for besides that it is absurd to make an uncertaine certainty These things contrary to the experience of the godly who with the Apostle triumph upon the sence of their election and extoll this benefit of God who rejoyce with the Disciples according to the admonition of Christ Luke 10. 20. That their namâ—â— are written in heaven And lastly who oppose the sense of their election against the fiery darts of divillish temptations demanding Rom. 8. 33. Why shall lay any thing to the charge of Gods elect 8. They teach that God out of his meere just will hath not decreed to leave any man in the fall of Adam and common state of sin and damnation or to passe over any in the communication of gracâ— necessary to faith and conversion for that stands firme Rom. 9. 18. He hath compassion upon whom he will and whom he will he hardnâ—th And that Mat. 13. 11. To you is given to know the mysteries of the kingdome of heaven but to them it is not given In like manner Mat. 11. 25 26. I glorifie thee Father Lord of heaven and earth that thou hast hidden these things from the wise and understanding men and hast revealed them unto Babes even so O Father because thy good pleasure was such 9. They teach that the cause why God sends the Gospell rather to this nation than to another is not the meere and onely good pleasure of God but because this nation is better and more worthy of it then that to which he hath not communicated the Gospell â—or Moses gain-sayes this speaking thus unto the people Israel Deut. 10. 14 15. Behold heaven and the heaven of heavens is the Lord thy Gods and the earth with all that therein is Notwithstanding the Lord set his delight in thy Fathers to love them and did chuse their seed after them even you above all people as appeareth this day And Christ Mat. 11. 21â— Wâ—e be to thee Corazin woe be to thee Bethsaida for if the great works which had been done in you had been done 〈◊〉 Tiâ—â—s and Sydon they had repented long agoe in sacke 〈◊〉 and ashes 2. Their Errors concerning Christs death and the redemption of men by it 1. THey teach that God the Father ordained his Son unto the death of the Crosse without any certaine and determinate counsell of saving any particular man expressely so that its necessary profit and dignity might have remained whole sound and perfect in every respect compleat and entire in the impetration of Christs death although they obtained redemption had never actually been applyed to any particular person for that assertion is reproachfull to the wisdome of God the Father and the meâ—â—t of Jesus Christ and contrary to the Scripture where our Saviour Christ saith Ioh. 10. 15. I lay down my life for my sheep verse 27. And I know them The prophet speaketh thus of our Saviour Isa. 53. 10. When he shal make his sons a sacrifice for sin he shal see his seed and prolong his dayes and the will of the Lord shall prosper in his hands Lastly it overthroweth any Article of our faith wherein we doe believe that there is a Church 2. They reach that this was not the will of God that hee might establish a new Covenant of Grace by his bloud but that he might onely procure unto his Father the bare right of making againe with men any Covenant whatsoever whether of grace or of works for this thwarteth the Scripture which teacheth that Christ is made the surety mediator of a better that is a new Covenant Heb. 7. 22. and Heb. 9. 17. The Testament is confirmed when men are dead 3. They teach that Christ by his satisfaction did not certainly merit for any mans salvation it selfe and faith by which this satisfaction of Christ may be effectually applyed unto salvation buâ— onely that he purchased his Fathers power or resolution to enter into a new match with man-kinde and to prescribe them what new Covenant soever he pleased The performance of which condition should depend upon mans free-will and that therefore it might fall â—ut that either no man or every man might fulfill them for these esteem too 〈◊〉 basely of Christâ— death in no wise acknowledging the chiefest 〈…〉 excellent fruit and benefit procured thereby and will call up 〈…〉 Pelagian herisie from hell 4. They teach that the new Covenant of grace with God the Father by the mediation of Christs death made with men doth not consist herein viz. That we are justified before God and saved by faith insomuch as it apprehendeth the merit of Christ but herein viz. That God the exaction of perfect legal obedience being abrogated reputes faith it selfe and the imperfect obedience of faith for the perfect obedience of the Law graciously thinks it worthy of the reward of eternall life Thâ—â— concludeth the Scripture Rom. 5. 24 25. All are justified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through saith in his bloud And with wicked Socinus they bring in 〈◊〉 and strange justification of man before God 〈…〉 consent of the whole Church 5. They teach that all men are received into the staâ—e of reconciliation and grace of the Covenant so that no 〈◊〉 shal be condemned for Originall sin nor in respect of it be 〈◊〉 unto death or damnation but are all acquitted and fâ—eâ—d from the guilt of that sin This opinion is contrary to the Scripture which affiâ—es that by nature we are the Children of wrath This the Arminiams learnt from the Anabaptists 6. They imply the distinction of impetration and application to the end that they may infuse this opinion unto unskâ—â—full and unwary wits namely that God as much as concerne◠〈◊〉 would conferre upon all men eqâ—â—lly those benefits which are promised by Christs death And whereas some rather then â—thers are made partakers of forgivenesse of sins 〈◊〉 life eternâ—llâ— and this diversity depends upon their owne free-will applying it selfe unto grace indifferently offered but not upon the â—â—â—gular gift of mercy effectually working in them 〈◊〉 then others that they may apply this grace unto themsâ—lves 〈◊〉 they while they bear the world in hand that they prâ—pound this destruction with a sound meaning they goe about to make the people drink of the poysonous cup of Pelagianisme 7. They teach that Christ neither could nor ought to dye neither did dye for those whom God dearely loved and chose unto eternall life seeing such stood in no need of Christs death In this they contradict the Apostle who saith Gal. 2. 20. Christ loved me and gave himselfe for me In like manner Rom. 8. 33. Who shall lay any thing to the charge of Christs chosen It is God that justifieth who shall condemne it is Christ which it dead to