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
taken out of the 39. Articles HAving handled much poyson I thinke it fit to give the Reader to preserve him from infection some Methridate out of the Paunarium or Medicinable box of our Mother the Church viz. Out of the Articles of Doctrine agreed upon for avoiding of diversity of opinions and establishing of consent touching true Religion To which Articles every Minister refusing to subscribe should ipso fasto be deprived and all his promotions to be void as if he were naturally dead Read the Statute 1. That Christ took flesh from the virgin Mary The Sonne which is the Word of the Father begotten from the everlasting Father the very eternall God of one substance with the Father took mans nature in the womb of the blessed virgin of her substance So thâ—t two whâ—le and perfect Natures that is to say the God-head and the Man-hood were joyned together in one Person never to be divided whereof is one Christ very God and very Man who truly suffered was crucified dead and buried to reconcile us to his Father and to be a sacrifice not onely for originall guilt but also for the actuall sinnes of men 2. That Christ was God There is but one living and true God everlasting without body parts or passion of infinite power wisedome and goodnesse the maker and preserver of all things both visible and invisible and in the Unity of this God-head are three Persâ—ns 〈◊〉 one substance power and eternity the Father Son and holy Ghost 3. Of our justification by Faith We are accounted â—ighteous before God onely for the merit of our Lord and Saviour JESUS CHRIST by faith and not for our own works or deservings wherefore that we are justified by saith only is a most wholsome Doctrine and very full of comfort 4. For good Workes Which are the fruits of Faith and follow after justification albâ—it they cannot put away our sinnes and endure the severity of Gods judgements yet they are pleasing and acceptable to God in Christ and so spring out necessarily of a true lively faith insomuch as by them a lively faith may be evidently knowne as a tree is discerned by the fruit 5. Of Originall sinne Originall sinne standeth not in the following of Adam but it it the fault and corruption of the nature of every man that naturally is ingendred of the off-spring of Adam whereby man is very far gone from Originall righteousnesse and is of owne nature enclined to evill so that the flesh lusteth alwayes against the Spirit and therefore in every person borne into this world it deserveth Gods wrath and damnation and this infection in nature doth remaine yea in them that are regenerated whereby the lust of the flesh cald in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some doe expound the wisedome some sensuality some the affection some the desire of the flesh is not subject to the Law of God And although there is no condemnation to them that beleeve and are baptized yet the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sin 6. Of the Baptisme of Infants Baptisme is not onely a signe of profession and marke of difference wherehy Christian men are discerned from other that be not Christned but it is also a signe of regeneration or new birth whereby as by an instrument they that receive Baptisme rightly are grafted into the Church the promises of the forgivenesse of sinne and of our adoption to be the sons of God by the holy Ghost are visibly signed and sealed Faith is confirmed and grace encreased by vertue of prayer unto God The Baptisme of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ. 7. Of Free-will The condition of man after the fall of Adam is such that he cannot turne and prepare himselfe by his owne naturall strength and good workes to faith and calling upon God Wherefore we have no power to doe good workes pleasing and acceptable to God without the grace of God by Christ preventing us that we may have a good will and working with us when we have that good will 2. Of being without sinne Christ is alone without sin If we say we have no sin we deceive our selves and the truth is not in us 9. Of the Civill Magistrate We give unto the Kings most Excellent Majesty that Prerogative which we see to be given to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the Sword the stubborne and evill doers The Lawes of the Realme may punish Christian men with death for heynous and grievous offences It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serve in the wars 10. Christian mens goods are not common The riches and goods of Christian men are not common as touching the right title and possession of the same as the Anabaptists doe falsely boast 11. A Christian mans Oath As we confesse that vaine and rash swearing is forbidden Christian men by our Lord Jesus Christ and Iames his Apostle so we judge that Christian Religion doth not prohibite but that a man may sweare when the Magistrate requireth in a cause of Faith and Charity so it be done according to the Prophets teaching in judgement justice and truth 5. Of the severall sorts of Anabaptists IT betell the Anabaptists as other Heriticks to wit having once forsaken the truth there is no end of their Errors As the Spirit encreased so many things were altered and new things received by the brethren as Oracles from heaven First they break asunder into foure Sects and David George tooke upon him to reconcile them who being possessed with the Devill prefer'd himselfe most blasphemously before Christ himselfe dayly they were divided more and more There are foureteen severall sorts of Anabaptists according to their severall sorts of Errors or Authors set downe by Alst edius in his Indice Theologia Polemina Page 565. viz. Muncerians Apostolikes Separatists Catharists Silentes Enthusiasts Liberi Adamites Hutites Augustinians Beucheldians Melchiorites Georgians Menonists Whose severall Errors I purpose to touch Muncerians so called of Muncer before named who raising a sedition of Boores in Germany was defeated taken and beheaded about the yeare of our Lord God 1525. He preached that all goods must be common and all men free and of equall dignity That God had commanded him to destroy all the ungodly and to repurge the Church Apostolikes a kinde of Anabaptists because they would be like the Apostles they wandred up and downe the Countreyes without staves shooes money or bags preaching up and downe their celestiall vocation to the Ministerie of the Word they washed one anothers feet and leaving houses wives and trades they were so burthensome to
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
should lose his first regeneration and be again new-borne spiritually They that reach this do thereby deny the uncorruptiblenesse of that divine seed whereof we are borne anew contrary to the testimony of the Apostle St. Peter 1 Pet. 1. 23. Being born anew not of corruptible seed but of incorruptible 9. They teach that Christ never prayed for the faithfulls infallible perseverance in faith in which they contradict Christ his saying to Peter Luke 22 32. I have prayed for thee that thy faith faile not And also witnessing John 17. 20. That himselfe prayed not onely for his Apostles but also for all that should believe by their word when he said verse 11. Holy Father keep thine owne namely those whom thou hast given me and ver 15. I pray that thou shouldst not take them out of the world but that thou shouldst keep them from the evill For your better satisfaction read the Synod held at Dort in the yeares of our Lord 1618 1619. where the Orthodoxe opinions of the Reformed Churches are set down and the errors before named condemned King James of blessed memory was a special means for the suppressing of these Sectaries as appeareth by his writings against them Predestination to life is the everlasting purpose of God whereby before the foundations of the world were laiâ— he hath constantly decreed by his counsels secret to us to deliver from curse and damnation those whom he hath chosen in Christ ouâ— of man-kinde and to bring them to Christ to everlasting salvation as Vessels made to honour therâ—fore they which bee endued with so excellent a benefit of God be called according to Gods purpose by his Spirit working in due season they through grace obey the calling they be justified freely they be made Sons of God by adoption they bee made like the Image of his onely Son Jesus Christ they walke religioâ—sly in good works and at length by Gods mercy they attain to everlasting Felicity As the godly consideration of Predestination and our election in Christ is full of sweet pleasant and unspeakable comfort to godly persons and such as feâ—le in themselves the working of the Spirit of Christ mortifying the works of the flesh and their earthly members and drawing up their minde to high and heavenly things aswell because it doth greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God so for curious and carnall persons lacking the Spirit of Christ to have continually before their eyes the sentence of Gods Predestination is a most dangerous down-fall whereby the devill doth thrust them either into desperation or into wretchlesnesse of most uncleane living no lesse perilous then desparation Furthermore we must receâ—ve Gods promises in such wise as they be generally set forth in holy Scripture and in our doings that will of God is to be followed which we have expressely declared unto us in the word of God To conclude sith wee cannot our selves think one good thought let us not in the work of salvation attribute any thing to our selves but to God let us give all the glory Of the Socinians In treating of these Sectaries I will propose 1. Their Originall 2. Some of their chiefe Errors with the refutation of them 1. SOcinisme 〈◊〉 Socinanisme hath its name from Lelius Socinus and his Nephew Faustus Socinus both Italians of Siena in the State of Florence 2. Lâ—lius Socinus in the time of Mr. Câ—lviâ— broached his opinions by private Letters written to Caâ—vin Faustus his Son by publike writings and by books foâ—lowed the steps of his Father in corrupting and traducing the sincere and Orthodoxe faith 3. For Socinianisme is a compound of many perâ—icious and antiquitated heresies in which are revived the errors especially of these five Sects viz. Ebioâ—â—tes Arrians Photâ—â—ians Servetians Antitrinitarians with which are joyned the Samofatonians and Sabâ—â—ans of whom also they participate Their erroneous and dangerous opinions may be read especially in the workes of Socinus Ostorodius Catechesis Racoviensis Crellius Volkelius and others The principall of them may be reduced to the heads following being sixe in number 1. Concerning God 1. That there is no naturall knowledge of God by which we may be instructed to any kinde of acknowledgement or beliefe of a Deiâ—y or any thing concerning the being of God Refuted Rom â— 20. Rom. 2. 14. 2. Christ his Incarnation 2. That the Incarnation of Christ is repugâ—ant to reason and cannot be sufficiently proved out of Scripture Refuted Iohn 1. 14. Deity That Christ is not truely God and that the believe of his divine nature is not agreeable to Scripture Refuted 1 Iohn 5. 7 8. Phil. 2. 6. Iohn 5. 18. Satisfaction That Christ did not by his death satisfie for our sins Refuted Iohn 11. 5. 2 Cor. 5. 15. Tit. 2. 14. Mat. 20 18 1 Tim. 2. 6. 3. The Holy Ghost That the holy Ghost is not God Refuted 1 Ioh. 5. 7. 4. The Trinity That it is repugnant to the word of God to beleeve three Persons and one God Refuted 1. Iohn 5. 7. Mat. 28. 19. 5. Man That Man in the state of Innocency was not created in originall righteousnesse Refuted Eccles. 7. 29. 6. The Scripture or word of God That the old Testament is not necessary for a Christian man though it may be profitably read Refuted Iohn 5. 46. Acts 17. 11. Antitrinitarians or new Arrians CAlled Arrians of the old Heretick Arrius who was a Deacon of the Church of Alexandria Achillas the Bishop being dead and Arriâ—â— having not the Bishoprick given him which he desired Alexander being chosen he infected the world with this heresie he was condemned in the Councell of Nice by 318. Bishops under the Emperor Constantine the great and banished he died as Iudas the Traytor did his Bowells falling out of his belly The Antitrinitarians have renewed Arrius his old heresie and they are called Antitrinitarians because they blaspheme violate the holy Trinity These Antitrinitarians sprung up in Polonia and neighbour Countries in the yeare of our Lord 1593. Against this Sect Doctor Pelargus Wigandus and others have written learned Treatises The horrible blasphemies and divillish opinions of these Hereâ—â—cks I am loath to name but that my desire is that Christians should take notice of them to beware of them 1. They deny the Trinity of Persons which blasphemie Saint Iohn refuteth 1 Iohn 5. 7. There are three that beare record in Heaven the Father the Word and the Holy Ghost and these three are one Read Gen. 1. 26. And God said let us make man in our owne Image and God created man in his owne â—mage Mat. 3. ver 17. 2. They deny the Son to be God which blasphemy is refuted Esa. 9. 6. For unto us a child is borne unto us a Sonne is given his name shall be called Wonderfull Councellour the mighty God c. Iohn 1. ver 1. 2. In the beginning was the Word
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
to death these wicked ungodly creatures despise both the Law and the Gospell and in the presence of a cloud of witnesses Yea as I am credibly informed in publike Congregations they vent these their damnable opinions Almighty God deliver our poore Church from them Of the Seekers or Expecters MAny have wrangled so long about the Church that at last they have quite lost it and go under the name of Expecters and Seekers doe deny that there is any true Church or any true Minister or any Ordinances some of them affirme the Church to be in the wildernesse and they are seeking for it there others say that it is in the smoke of the Temple that they are groping for it there where I leave them praying to God to open their eyes and give them repentance that they may consider from whence they are fallen and returne againe to the bosome of that Church from which they have to the great dishonour of God and the scondalizing of the Gospell made so fearfull a defection Divorsers THese I terme Divorsers that would be quit of their wives for slight occasions and to maintaine this opinion one hath publâ—shed a Tractate of divorce in which the bonds of marriage are let loose to inordinate lust putting away wives for many other causes besides that which our Saviour onely approveth namely in case of adulterie who groundeth his Error upon the words of God Gen. 2. 18. I will make him a helpe meet for him And therefore if she be not an helper nor meet for him he may put her away saith this Author Which opinion is flat contrary to the words of our Saviour Matth. 5. 31. It hath been said also whosoever shall put away his wife let him give her a testimoniall of Divorsement But I say to you whosoever shall put away his wife except it be for fornication causeth her to cowmit adultery and whosoever shall marry her that is divorsed committeth adulterie Againe he confirmeth the same Matth 19. 9. I say therefore unto you that whosoever shall put away his wife except it be for whoredome and marry another committeth adulterie and whosoever doth marrie her that is divorced committeth adultery Vid. Mar. 10. 11. Luk. 16. 18. 1 Cor. 7. 11. Of the Papists A Question may be asked why I ranke the Papists among the late Hereticks To which I answer that there is a great difference between the ancient Papists and the moderne since their Trent Conventicle and therefore I rank them with the former Sectaries their doctrines being many of them new In describing of then Errors I purpose to shew their differences from the Protestants which are set down at large in Master Perkins Reformed Catholike 1. Concerning Free-will the dissent is in the cause of the freedome of mans will in spirituall things and especially in the first conversion of a sinner The Papists say that mans will worketh with Gods grace in the first Conversion of a sinner by it selfe we say that mans will worketh with Gods grace in the first Conversion yet not of it selfe but by grace 1 Cor. 2. 14. 2. Concerning Originall sinne the difference between them and us standeth not in the abolishment of it but in the manner and measure of the abolishment of it They affirme Originall sinne to be so farre taken away after Baptisme that it ceaseth to be sinne properly and is nothing else but a defect and want making the heart ready to conceive sinne we teach although it be taken away in the Regenerace in sundry respect yet it doth remaine in them not as a want or defect but as sin and that properly as St. Paul affirmeth Rom. 7. 17. 3. Of the certainty of salvation we hold that a man may bee certaine of his salvation in this life They also hold the same The difference is they hold the certainty to be by hope and we by faith Iohn 1. 12. The fourth poynt is of the justification of a sinner 1. Concerning the matter of our justification They grant that iâ— justification sin is pardoned by the merits of Christ and that none can be jâ—stified without remission of sin 2. That the righteousnesse whereby man is justified commeth from Christ and from him alone 3. The most learned of them say that the merit of Christs death is imputed to every sinner that doth beleeve for his satisfaction before God We say that the satisfaction made by Christs death and obedience is imputed to us and becommeth our righteousnes They say it is our satisfaction and not our righteousnesse The second difference is about the manner of our justification we both agree that a sinner is justified by Faith The difference is the Papists understand a generall faith whereby a man beleeveth the Articles of Religion to be true Wee hold the faith which justifieth to be a particuler faith wherby we apply to our selves the promises of righteousnes life everlasting by Christ. 2. The Papists say that a man is justified by faith yet not by faith alone but also by other vertues as hope love c. 3. They say that we are justified by works as causes we say we are justified by works as by signes and fruits of our justification before God Fiftly touching merit we agree that merits are so far necessary that no man can be saved without them 2. That Christ is the root and fountaine of all merit The Papists place merits within a man making two sorts of them viz. The merits of persons which is to bee found in Infants dying after Baptisme and the merit of works which they teach to be meritorious two wayes First by Covenant because God hath made a promise to reward them Secondly because Christ hath meritted that our works should merit we renounce all merit and rest onely upon the merits of Christ. The sixth poynt of Satisfaction 1. We hold a civill satisfaction a recompence for injuries 2. We hold also a Canonical whereby having given offence to the Church or any part thereof a man doth make an open testimony of repentance 3. We hold that Christ hath made satisfaction for our sins and the punishment of them both eternall and temporall They hold that Christ by his death hath made satisfaction for all the sinnes of men and for the eternall punishment of them all yet so as they themselves must satisfie for the temporall punishment of them either on earth or in Purgatory which we deny The seventh poynt of Traditions The Papists teach that besides the written word there bee certaine unwritten Traditions which must be believed as profitable and necessary to salvation We hold the Scriptures to be most perfect containing in them all things necessary to salvation The eighth part concerning Vowes We say lawfull Vowes may be props and stays of Gods worship but not the worship it selfe They hold Vowes of things not commanded to be part of the worship of God as Continency Poverty Regular