those Articles to be burnt by the hand of the common Hang-man and the war to go on which proved their ruine and fatall destruction And for a conclusion of this Symptome I will end it with those words of the Prophet Isaiah Lord when thy hand is lifted up they will not see but they shâ—â— see and be ashamed for their envie towards thy people yea the fire of thine enemies shall devoure them Lord thou wilt ordaine peace for us for thou also hast wrought all our works for us And though it be a sad thing that men holding forth a profession of Religion should fall to those wayes and grow to such an height as I have laid open yet I am perswaded it is a good hand of God and his speciall providence and mercie to his Church in these Kingdomes to leave the Sectaries to fall into so many evils to take such strange wayes thus to discover themselves and to proceed so far that so the Kingdomes knowing them well they might in the issue be more effectually cured and perfectly delivered from them for had these men kept themselves within the compasse of a few of their opinions and carried things faire and not broke out as they have done we should have thought them good holy men been much taken with them and many would have been deceived by them yea in time they might have got such an interest and had such an influence as to have corrupted all but now having thus early discovered themselves both in matters of Church and State in opinions and practices this hath so opened the eyes of this Kingdome yea of both that it will cause them to abhor and abominate them as a wicked Faction whose principles would bring in an universall Anarchy both upon Church and State overthrowing all Ministerie setled Government and order in the Church being against Kingly Government the House of Peeres House of Commons unlesse ad placitum and so long as the common people like them and all power of Magistrates in capitall matters over Church members in the Commonwealth and who cared not to have sacrificed the Religion peace happinesse of these Kingdomes upon the ambition furie pride lust opinions of Anabaptists Libertines Seekers Brownists Independents And therefore however the Sectaries may flatter themselves in the encrease of their partie in the power they have in some places in the favour they find among some great men yet let them know notwithstanding their policies all their arms of flesh all their friends in the Armies in the House of Commons and in Committees which they so boast of yet God will overthrow them and these eight particulars are certaine symptomes of their ruine and let who will do what they can to uphold them yet God will bring them downe for when they spring as the grasse and as the Workers of iniquitie flourish then is it that they shall be destroyed for ever And therefore let us be couragious and faithfull to the cause of God contending earnestly for the faith which was once at livered to the Saints and let us be in nothing terrified by the Sectaries And to all the Symptomes I have given already being so many fore-runners of their fall let the Reader consider this That they have their deaths wound already the fatall arrow sticks in their sides and having begun to fall they shall surely fall and that besides the Citie of London and other instruments God will honour our Brethren of Scotland to make them a great means of their falling and they shall fall before the Scots whom they have so vilified and unworthily dealt with as the Prelaticall and Popish partie did and me thinks the way of Gods proceedings all along this way of Reformation and many passages of his providence hint point it out to us for the Sectaries are a Faction alike opposite to our Brethren of Scotland viz. the other extreme and all along from first to last God hath made the Scots instrumentall for the good of this Kingdome and bringing things thus far And that God will honour the Kingdome of Scotland and the Church-reformation according to their way to bring down the Sectaries let the Reader consult with M. Brightman a man of a propheticall spirit in his Exposition on the Church of Philadelphia Rev. 3. 8 9 10. where he shews that Church to whom so many promises are made to be the reformed Churches of Geneva France Scotland and those who are according to that way of Reformation in Doctrine and Church Government and among many things observed by M. Brightman on that place I shall only point at two 1. That Philadelphia the type of Geneva Scotland and the Churches of that Reformation is most famous for truth of Doctrine As for truth of Doctrine where is there any place in the whole world chaster and sounder Here the whole Papacie is destroyed Anabaptists Antitrinitarians Arrians and such monsters raised again from Hell partly in Germany partly in Transylvania never found a sharper enemy 2. By those who say they are Jewes and are not vers 9. in the Antitype are all those who holding errours do arrogate alone to themselves truth faith salvation the promises of God boasting nothing else but the Temple such were the Arrians under Constantine Constantius Valens and such are at this day the Papists glorying in Peters Chaire these will be accounted the only Catholikes and their Church the only Church of Christ c. Now if wee consider well of these two things 1. We shall find no Church sounder for Doctrine than the Church of Scotland nor greater enemies not only against Papacie and Prelacie but against Anabaptists Seekers and all kind of Sectaries than they are 2. Wee shall not among all Heretikes and Sectaries that have been since the writing of this Epistle find any that have more resembled the Jewes in boasting themselves to be the only people of God than the Sectaries of our times the Anabaptists Independents who extoll themselves for the only Saints calling themselves the Saints the people of God the Church and their way is called by them the Church-way Church-fellowship Christs way and that all who are not of their way are without c. so that these words do most fully agree to them who say they are Iewes and are not but do lye and therefore to conclude this Corallarie all the promises made to Philadelphia do belong in a speciall manner to our Brethren of Scotland as First That God will make them come viz. those who are the Antitype to those Jews the Sectaries Anabaptists Independents that whole Faction and worship before their feet and to know that God hath loved them that is they shall overcome and triumph over these Sectaries and however they have been hitherto abused and scorned by them neither have these unthankfull men acknowledged my love from that singular gift of zeale pietie which I bestowed upon thee yet I will adorn thee with those things which are in great
Fast dayes You have taken away the superfluous excessive maintenance of the Bishops Deanes and we have many take away and cry down the necessary maintenance of the Ministers In the Bishops dayes we had singing of Psalmes taken away in some places conceived prayer preaching and in their room Anthems stinted forms and reading brought in and now we have singing of Psalms spoken against and cast out of some Churches yea all publike prayer questioned and all ministeriall preaching denyed In the Bishops times Popish Innovations were introduced as bowing at Altars c. and now we have anointing the sick with Oyle then we had Bishopping of children now we have Bishopping of men and women by strange laying on of hands as is related in this following Book In the Bishops dayes we had many unlearned Ministers and have we not now a company of Jereboams Priests In the Bishops dayes we had the fourth Commandement taken away but now we have all ten Commandements at once by the Antinomians yea all faith and the Gospell denyed as by the Seekers The worst of the Prelats in the midst of many Popish Arminian tenets and Popish Innovations held many sound doctrines and had many commendable practices yea the very Papists hold and keep to many Articles of faith and truths of God have some order among them encourage learning have certain fixed principles of truth with practises of devotion and good works but many of the Sects and Sectaries in our dayes deny all principles of Religion are enemies to all holy Duties Order Learning overthrowing all being vertiginosi spiritus whirlegigg spirits and the great opinion of an universall Toleration tends to the laying of all waste and dissolution of all Religion and good manners Now are not these Errours Heresies and Schismes spots and blots in our Reformation do they not blemish and cast a dark shadow upon all the light part are they not the dead flies in the Apothecaries ointment sending forth a stinking savour are they not the reproach and rejoycings of the common enemy the scandall of the weak the blasing star of the times and are not Sectaries strangely suffered connived at keeping open meetings in the heart of the City yea printing with License their erroneous opinions and daring to give into some of your hands such Books as 't is a shame to speak of being let so alone that they are grown up to many thousands both in City and Country Christ in Revel 2.19 highly commends the Angel of the Church of Thyatira for his works service faith patience c. but yet reproves and threatens him for suffering without punishment false doctrines to be taught and disorders to be practised in the Church But I have a few things against thee because thou sufferest that woman Jezebel which calleth her self a Prophetesse to teach and to seduce my servants And be pleased to observe what truth that Scripture holds out namely that a connivence and suffering without punishment false Doctrines and Disorders Persons to preach whom God hath not called and to preach Errours Heresies blemishes and dashes the most glorious works and provokes God to send judgements a Toleration doth eclipse and darken the glory of the most excellent Reformation God accounts all those errours heresies schismes c. committed in a land but let alone and suffered without punishment by those who have authority and power to be the sins of those who have power and he will proceed against them as if they were the authors of them A man comes to be pertaker of other mens sins by countenancing consenting and suffering withou punishment as well as by formally committing them Solomon in 1. King 11. from ver 1. to 15. is counted by God to be guilty of all the Idolatry committed by his wives and their followers and accordingly God is angry with him and threatens him because being a King he had power in his hands to hinder it not that Solomon did bring into the house of God Idols or ever commanded the people to forsake the worship of God and to worship Idols or that he did in his own persont worship Idols This only is certain that he suffered them to build Altars and sacrifice to strange gods Ephes. 5.12 't is the command of God to have no fellowship with the unfruitfull works of darknesse that is not by consenting helping imitating suffering them without reproof Now a Magistrates reproving is by using coercive power to punish and suppresse evills as is evident in the example of old Eli to his sons who though he did reprove by words yet because he punished them not he was partaker of their sins and was severely punished by God for it 1. Sam. 2.23 242 5. chap. 3.13.14 Now Right Honourable though You hold none of these Opinions practise not these wayes neither command any of these things but have put out Declarations wherin there are some passages against Anabaptists Brownists and other Sects and made Orders and Ordinances for the preventing and remedying of many of these evills as that Order of Febr. 16. 1643. That Ministers suffer none to preach in the places where they have charge but such as they will be answerable for as the Ordinance against the preaching of Persons not ordained in this or some other Reformed Church as the Ordinance of not printing without License yea upon complaint have questioned and troubled some Sectaries for their Errours and pernicious Practises yet notwithstanding there is a strange unheard of suffering and bearing with them and such a one as I beleeve all things considered never was there the like under any Orthodox Christian Magistrate and State How do sects and schismes increase and grow daily Sectaries doing even what they will committing insolencies and outrages not only against the truth of God and the peace of the Church but the Civill state also going up and down Countries causing riots yea tumults and disturbances in the publike Assemblies how do persons cast out of other Countries for their Errours not only live here but gather Churches preach publikely their Opinions what swarmes are there of all sorts of illiterate mechanick Preachers yea of Women and Boy Preachers what a number of meetings of Sectaries in this Citiy eleven at least in one Parish what liberty of preaching printing of all Errours or for a Toleration of all and against the Directory Covenant monethly Fast Presbyteriall Government and all Ordinances of Parliament in reference to Religion and most of these persons either never questioned at all or if questioned abusing those in a high manner who question them coming off one way or other and afterwards going on in spreading their errours more then before or if committed by some below whereby they are hindred from preaching and dipping then brought off and released by some above of which they bragg and boast yea many Sectaries countenanced imployed and preferd to speciall places both of profit honour and trust and that which is
argument they may be pressed upon them to draw them off their errours yet they may not be charged upon them and therefore though in the setting down of the errours and the things thereto annexed as Letters some phrases and words may not be so proper nor so good English yet the Reader must not be offended because I would relate things in their own words to take away all cavill Sixthly For the proof and manifestation of the truth and reality of the errours blasphemies and practices contained in this present Tractate that the Reader may not rest upon my bare assertion and relation of them but may have other grounds of satisfaction for their belief and so be more affected with them I propound these following particulars as grounds of proof 1. That for divers of the opinions errours and practices related there is such a notoriety of them being so notoriously known to thousands and maintained by thousands every day and every place witnessing the truth of them that to quote books written and sermons preached for them or persons holding them is to lose time and when all is alledged that can be 't is far beneath the evidences that the mentioning of the things themselves give 2. Many errours and blasphemies contained in this following Catalogue have been complained of and particulars given in by sufficient persons to the Parliament Committees of Parliament Assembly of Divines and others in authority of which errours I have had either perfect copies given me from Ministers both of the Assembly and City or relations from their mouths who have known particularly the story and truth of them which copies I keep by mee to produce if need be and out of which amongst many other papers and books I made up this Catalogue 3. Some of the errours blasphemies and practices are proved and made manifest in the narration of the Stories and Letters following the Catalogue wherein the naming of some persons places occasions of writing the persons writ unto their writing in a publick way and not in a private manner the willingnesse to have them published with many other concurrent circumstances do declare they are not feigned nor counterfeited but reall and certain 4. Of some of these errours and practices here related I my self and other persons of good note and quality have at the same time together been ear-witnesses and eye-witnesses upon the places 5. Other of these errours and opinions are in divers printed books either of the Sectaries themselves or of persons of note and worth for learning and piety who either after conferences with them or hearing them preach upon certain knowledge have printed and attested them to the world diverse of which printed books especially those made by the Sectaries I quote upon the margent by the errours 6. For any of the errours blasphemies put in this following Catalogue which have come to my knowledge by none of the former five wayes above specified which yet are not many I have had the relation of them from godly Ministers and understanding conscientious Christians with many circumstances of names places conditions time and confident asseverations of the certainty of them the relations coming to me by providence and occasionally spoken of in the hearing of others as well as my selfe and so delivered as there can be no reason in the world to think they should be false but much every way to beleeve them true And that the Reader may the more build upon the truth of all things delivered in this Book besides that account I have given him already in these six particulars I shall acquaint the Reader with the course and way I have taken to come to the truth of things and not to go upon hearsay When any things of this nature have been related to me though by persons of worth and conscience I have used to enquire of them whether they were ear-witnesses or no if not ear-witnesses who they had the reports from and how they came to know them and where and by whom and upon what occasion these points were delivered if they said they were ear and eye witnesses yet if there were but one single witnesse I have used to question who else was present and to enquire after circumstances and occasions and accordingly have gone to other persons named from one to another to find out the bottome and truth both of Opinions held and practises used where I could with wisdome and probability go to finde out and know the truth I have done it myself and where my appearing might hinder the discovery and cause persons to be shie and more reserved I have set others to enquire and directed them the way and entreated them to aske such and such questions and after particular enquiry according to concurrence of circumstances and witnesses I have entertained such things for truth or else received them as false or suspended them as doubtfull not to be asserted and that I might be the more faithfull Relator of the opinions and wayes of the Sectaries of this time and know when and where to put more or lesse weight or credit upon informations and relations I have a long time used to write down daily the same day yea the same hour when I could get opportunty of privacie the occurrences both of opinions and practises that concern our Sectaries and that in such manner and way that looking upon my papers a yeer after I can judge of what authority the relations are and accordingly I have forborn to put into this Catalogue of Errours some strange Opinions I have heard of from good hands though they may be true because I have not had the opportunity to meet with and further to enquire of some persons concerning their truth and because some whom I have enquired of could give me no further satisfaction I have taken this way to satisfie the Reader rather then all along in the severall Errours Blasphemies and Practises to lay down the particular proofs which I think the better way upon these following reasons 1. Because in many of the Errours even contained under one and the same head the proofs to be given of the truth of the thing doth arise many wayes from printed Books from Manuscripts from Sermons from preaching in private houses from Articles given in by witnesses and from others relations now to quote all these with all particular circumstances of time place c. whereby to make out a full proof would be an endlesse work and be so long and tedious that it would crosse one of my ends in this work which is to have this Discourse but short a Manuall that might be for every ones reading 2. Because some of these Errours and Opinions can be proved only from Manuscripts and relations of honest persons who were ear witnesses which Manuscripts are but in the hands of a few unknown to most of the Readers and to make references to them by quoting them in the margent the Reader were never the neerer and then every man
his coming is not a word mentioned of any thing done by him in way of satisfying God Christs coming was more like a conquerour to destroy the enemy in our nature and so to convince us of the love of God to us by destroying in our nature that which we thought stood between God and us 41. That the unction which the Saints are said to receive from the holy one 1 Iohn 2.20 is one with the Christ hood of Christ. 42. That Christ was a legall Preacher for till after his Ascension the Gospel was not preached Christ lived in a dark time and so he preached the Law but afterwards then the Gospel came to be preached 43. That Christ shall come and live again upon the earth and for a thousand years reign visibly as an earthly Monarch over all the world in outward glory and pomp putting down all Monarchy and Empires 44. That when Christ in his own person hath subdued the disobedient Nations then the Church of the Jews and Gentiles shall live without any disturbance from within or without it all Christians shall live without sin without the Word Sacraments or any Ordinance they shall passe those thousand yeers in worldly delights begetting many children eating and drinking and enjoying all lawfull pleasures which all the creatures then redeemed from their ancient slavery can afford 45. That men may be saved without Christ and the very Heathens are saved if they serve God according to the knowledge God hath given them though they never heard of Christ. 46. That the least Truth is of more worth then Jesus Christ himself 47. Christ by his death freed all men from a temporall death which Adams sin only deserved by purchasing them a resurrection and hath opened them a way to come to the Father if they will thus far he died for all no farther for any 48. The Spirit of God dwels not nor works in any it is but our conceits and mistakes to think so 't is no spirit that works but our own 49. That the same spirit which works in the children of disobedience is that spirit which sanctifies the hearts of the elect 50. That there is a perfect way in this life not by Word Sacraments Prayer and other Ordinances but by the experience of the spirit in a mans self 51. That a man baptized with the holy Ghost knows all things even as God knows all things which point is a deep mystery and great ocean where there is no casting anchor noâ— sounding the bottome 52. That if a man by the spirit knew himself to be in the state of grace though he did commit murther or drunkennesse God did see no sin in him 53. That sanctification is not an evidence of Justification and all notes and signes of a Christians estate are legall and unlawfull 54. Beleevers have no inherent sanctification nor spirituall habits of grace infused into their hearts but all their sanctification is that which is inherent in Christ and they for this and no other cause are said in Scripture phrase to be sanctified but because of Christs sanctification and inherent holinesse 55. Though Adam had continued in his estate of innocencie and not fallen yet he had died a naturall death for death now is not a fruit of sin to beleevers 56. Gods Image on man is only our face and countenance and every wicked man hath therefore Gods Image as well as good men 57. That Adam and so man-kind in him lost not the Image of God by his fall only incurred a temporall or corporall death which was suspended for a time upon the promise of a Saviour 58. There is no originall sin in us only Adams first sin was originall sin 59. That the guilt of Adams sin is imputed to no man no man is punished for Adams sin 60. That one man is no more spirituall then another nor is there any such inward difference between man and man but all the spiritualnesse and difference lyes without us in the Word which guides some men and not others 61. That all men who have the Gospel preached to them and so manifested to their understandings are immediatly without any more ado able of themselves to beleeve and receive Christ 62. There is no free-will in man either to good or evill either in his naturall estate or glorified estate 63. That there is a power in man to resist grace and that the grace which would convert one man would not convert another 64. Naturall men may do such things as whereunto God hath by way of promise annexed grace and acceptation and that if men improve their naturall abilities to the utmost in seeking grace they shall finde it 65. That regenerate men who have true grace may fall totally and finally away from the state of grace 66. That the morall law is of no use at all to beleevers that 't is no rule for beleevers to walk by nor to examine their lives by and that Christians are freed from the mandatory power of the law 67. Persons justified are not justified by faith but are justified from all eternity 68. Neither faith nor repentance nor humiliation nor self-deniall nor use of Ordinances nor doing as one would be done to are duties required of Christians or such things as they must exercise themselves in or they can have no part in Christ. 69. True faith is without all doubts of salvation and if any man have doubts of his salvation his faith is to be noted with a black mark 70. That To credere faith in a proper sense is imputed to justification and not Christs righteousnesse imputed to justification 71. That the doctrine of repentance is a soul-destroying doctrine 72. In the old Covenant that is before Christ came in the flesh in the Prophets dayes repentance is declared as a means to obtain remission and neither remission nor the knowledge of remission to go before but to follow contrition but this is not the Gospel which is established upon better promises 73. That 't is as impossible for Christ himself to sinne as for a child of God to sin 74. Thâ—â— there ought to be no fasting dayes under the Gospel and thâ—t men ought not to afflict their souls no not in a day of humiliation 75. That God doth not chastise any of his children for sin and let beleevers sin as fast as they can there is a fountaine open for them to wash in and that not for the sins of Gods people but for swearers and drunkards the land is punished 76. That beleevers have nothing to do to take care or to look to themselves to keep from sin God must look to them if he will 77. God loves his children as well sinning as praying hearing and doing the holiest duties he accounts of them never the better for their good works nor never the worse for their ill works 78. That Gods children are not at all to be humbled troubled or grieved for sin after
c. and agree among themselves that some of them shall seem to be for Poedobâ—ptisme and in the disputation 't is maintained at first eagerly by some of their party against others of them who oppose it but then after long and great disputation at last they confesse they are by the evidence of truth convinced and before all the people give glorie to God that now they see the truth whereby the people seeing them who pleaded for Poedobaptisme confessing their errour and yeelding they knowing nothing of this precontract and deceit they also stumble question and fall yea and to spread their errours the more in some great towne where some of the Sectaries being souldiers have been quartered they have desired the use of severall houses of persons well-affected that in the afternoon some Christians might meet to confer together of some points not contenting themselves to reason in the house where quartered or in any one house that might be larger to hold many but to get a new house every day the more to infect and possesse the people with their waies and Tenets 11. All things that have fallen out and do in the Kingdomes of Victories Losses Oâ—dinances Petitions Actions Death of particular persons of all matter in Church State Parliament Assembly City they make use of it one way or other to further their designe and turne it for the furthering of their way and against the Presbyteriall Government as the businesse of Dennington Castle as the losse of Leicâ—ster upon that framing a Petition to adjâ—urne the Assembly with other particulars which I cannot now mention 12. Some of the Sectâ—riâ—s plead miracles revelations visions for their way and to confirme their doctrine as some Anabaptists at Yorke for their rebaptization that being baptized in the winter in the river Ouse the water was as hot as if it had beene in the midst of summer as healing the sicke with the anointing of oyle as giving out Christ appeared to an Anabâ—ptist and forbade her to baptize her child of which the Reader may read more in the second Letter 13. They are wont upon the coming forth of books against their way which they see take with wise men and for which both their opinions and themselves suffer to give out they shall be answered and are answering of them to keep the people in heart till they be forgotten and the speech of the booke over of which I could give many instances and so upon the new Modell when in stead of bringing that in to the Assembly they brought in pretended reasons why not they suffered much in the esteem of all unprejudiced men speaking they durst bring in none because of the weaknesse of their way then severall Sectaries gave it out in many places and to many as I can prove it and name persons too that the Modell was a printing it was certainly in the presse and all the world should see it 14. They have done and practised many strange things in reference to baptisme of children dressing up a Cat like a child for to be baptized inviting many people both men and women as to baptizing of a child and then when neighbours were come having one to preach against baptizing of children they have baptized many weakly ancient women naked in rivers in winter whereupon some have sickned and died they have baptized young maids Citizens daughters about one and two a clock in the morning tempting them out of their fathers houses at midnight to be baptized the parents being asleep and knowing nothing 15. They use to give great and glorious names swelling Titles to their books they set forth as Innocency and Truth Triumphing together as Truth gloriously appearing c. as also to their erroneous Doctrines lâ—id down in their books casting upon Truths of God odious names as The â—â—orming of Antichrist Discovery of the man of sin c. their books being just like the Aegyptian Temples whose outsides were beautifull and glorious having the inscription of a Deity upon them but within nothing but a Crocodile an Ape an Onion or some such vile mean creature 16. They are extreamly full of partiality in all their waies not allowing that to others though far more considerable for quality dignity which themselves ordinarily do speaking against that in others which they daily practise of which I will give a few instances they have cried out in Pulpits Pamphlets discourses of the Citizens Common Councell Ministers for petitioning to settle Government or humbly representing their desires O 't is an interposing medling anticipating and I know not what when as a few Sectaries Lilburne and his fellowes can appoint meetings and give notice to manie to come to them at such times and places and draw up Petitions and that strange ones too medling with manie things before the Houses and in debate not determined and against the known Priviledges of the Houses of which I might give manie instances as after the losse of Leicester in the meetings of the Sectaries this was one of the clauses of their Petitions to name such and such members of the House of Commons to be a Comittee for the raising of the Countieâ— and appointing Commanders but opposed by some godly Orthodox Citizens who saw their dâ—ift and observed well whom they named as being against the Priviledges of Parliament for them a few private persons to nominate a Committee of the members of Parliament as also that the Assembly might be adjourned thus one of the Pamphlets tell us among his Newes that inferiour Râ—presentatives which no man of understanding can interpret of anie but the Common-Councell of London must bee wary of medling or interposing by Petitions or gathering together but leave all to the Parliament but now the Sectaries foure or five hundred of them they may meet together interpose repâ—esent may speak their pleasures of and arraign the Parliament Committee of Examinations M. Speaker and other Members of the House as they did after Lilburns committing and the Intelligencer will not diâ—câ—pline them Again they may print preach speak against Assembly Ministerie for Independency against Presbytery and what not and yet if any of them be questioned or book stopped at presse 't is persecution and they cannot be heard noâ— have liberty to speak for their way whereas the same men use all means and waies against Presbyterians preaching printing yea labouring to hinder their putting forth of Answers and calling in Answers made yea endeavouring to trouble those who License books against their waies as for instance the Assembly being falsly and scandalously dealt with in a Pamphlet intit A Copy of a Remonstrance lately delivered in to the Assembly the Sectaries have used all their friends to hinder the printing of the Assemblies Answer so manie of the Sectaries at their meetings drew up a Petition to the House of Commons to have Mr. Prynns and Dr. Bastwicks bookes called in and that House to declare their sense against them and that no such books
it in running away with another womans husband is now sufficiently known to Mr. Goodwin and Mr. Saltmarsh and is one of the lyes like all the rest in Mr. Edwards Gangrâ—ena This wretched woman one of Mr. Goodwins and Mr. Saltmâ—rshes Saints as they make all without any distinction whom I speak of in Gangraena among other new truths and glorious lights preached that all the Devils should be saved alledging that place in Zachary sending forth thy prisoners out of the pit wherein there is no water against which Doctrine one of the company objected and said sister what say you to that of Matth. 25. Depart from me yee cursed into everlasting fire prepared for the Divel and his Angels unto which Mistris Attaway replyed that by everlasting in that place was meant while day and night lasted but not eternall after day and night were ended March 13. Two honest Citizens coming to me about some Sermons an Independent Minister had preached in London one of them told me he lately had a man and maid-servant who were Anabaptists and that when he was abed they would set up and juncket together making Sack-possets and such like provision of his purse and in sum this male Anabaptist got the female Anabaptist with child and after married her The Master speaking to him of breach of Covenant how he had covenanted not to marry in the time of his Apprentiship till his years were expired he said it was a divelish Covenant and so would not keep it On the sixteenth of March a Member of the Assembly of Divines related this following story for a certain truth which he knew to be so only would not name the persons that a Sectary one of Master Goodwins and Master Saltmarshes Saints and beleevers a Seeker by Sect sought to gain the good will of a Virgin to be his wife and when she consented and was contented to it hee propounded that they might lie together at nighâ— at which motion she startled saying not till we are married to which answer this Seeker replyed that marriage was but an idle Ceremony they were now man and wife before God having promised one another whereupon they went to bed together and next morning after the Seeker had satisfied his lust he ranne quite away and left his bride and instead of one Seeker there were two the daughter thus forsaken and her mother who was widdow to seek after him In a Book lately printed call'd the Ordinance for Tyths Dismounted which book also was given into the hands of one Parliament man as I can prove by a great Sectary who may justly be thought the Author of it there are such passages of reproach against the Parliament as are not to be paralled in any writings except some of the Sectaries In pag. 6.7 8.40 this Sectarie speaking of a passage in the Ordinance of Tyths made by the Lords and Commons hath these following words Had not such a passage gone under the Title of the Lords and Commons who are chosen for the weale of the people I should not have judged it an act of humanity but rather the result of an Hell-bred conspiracy by the Divell and his Angels to confound us with their unreasonable malice c. and this was the first stone these Master-builders laid in their blessed Reformation And in another place of the Book speaking by way of scorne calling it that most religious and spirituall Ordinance for the supper as absolute Ordinances as unalterable at the Directory these words are brought in For indeed at the first on set it was not policy to rush such a diabolicall and villanous invention point blanck upon us with an It is decreed and ordained by the Lords and Commons assembled in Parliament But after a more mysterious manner of ordination slily intrude it upon us unawares in the godly and specious vizor of Rules Directions as if our Parliament men had such a spirituall and holy eare over us to give us such wholsom and pious Directions while indeed under this innocent Apparition in the shape of Lambs they arâ— no other then ravening Wolves rending and tearing us in peeces and again speaking of Parliament men in that Ordinance for Tyths Dismounted there are these words But what they are let all the people judge let them consider whether there can be the least dram of honesty or Religion in them or respect to the liberty of the free-borne Nation therein seeing they lay upon us a heavier yoake then ever was laid upon us in the dayes of the Bishopâ— And again this Sectary the Author of the Ordinance for Tyths Dismounted speaks thus of the Parliaments Ordinance concerning suspending scandalous persons from the Lords Supper It will be the greatest thraldome and bondage that ever the Kingdome was involved into and by this Ordinance of the Supper I am afraid we shall all go supperlesse to bed and speaking of the Classes Synods calling them High Commissions he addes if we can finde no justice there we may appeal forsooth to our Gods themselves the Parliament life everlasting world without end of whom how may we expect mercy or justice then that thus before hand whip us with the stings of Scorpions and grind us between the devouring jawes of such develish tyrannicall Courts which will even crush our bones in peeces and squeese out our very marrow and juyce and suck out our very hearts blood like so many greedy Cannibals Vid. plur ibid. The Sectaries generally cannot endure any man who speaks against or complains to Authority of any who bâ—oach Errours though never so great as for example a godly understanding Christian told me within these three dayes that because he complained of a man who denies both the Son and the holy Ghost to be God therefore the Independents and all the Sectaries among whom he lives deadly hate and revile him and since the time that the weekly newes Books have mentioned a Vote to be passed in the House of Commons for drawing up an Ordinance against Paul Best that Antiâ—rinitarian and Blasphemer some of the Sectaries have spoken boldly and bitterly against it and saying they would be loth to be any of them that should give a voice or have a hand in the proceedings against him with other words to that effect There is an Independent of Mr. Carters Church who speaking against our publike Assemblies often quotes that Scripture in Rev. 17.5 Babylon the great the mother of Harlotâ— interpreting it thus Rome is the mother Church and all the Parish Congregations of England are the daughters which are Harlots and this having been objected against this Interpretation that the Apologists acknowledge many of our Congregations to be true Churches he and divers other Independents say they are not of the Apologists minds The Sect of Seekers growes very much and all sorts of Sectaries turn Seekers many leave the Congregations of Independents Anabaptists and fall to be Seekers and not only people but Ministers also and whosoever
Calvin Ergo justificari fide dicimur non quia fides habitum aut qualitatem in nos transfundat sed quia deo accepti sumus Cur autem fidei tribuitur tantus honor ut 〈◊〉 causa justitiae nostrae primo sciendum est esse causam instrumentaloâ— duntaâ—at nam proprâ—e loquendo justitia nostra nihil a liud est quam gratâ—itâ— Dei acceptio in qua sundata est nostra salus sed quia Dominus testimonium amoris nobis amoris sui gratiae per Evangelium reddendo illam quam dixi justitiam nobis communicat ideo fide illam percipimus Ergo quam fidei tribuimus hominis justificationem non de causa principali disputamus sed tantum notamus modum quo perveniunt homines ad veram justitiam Justitia enim haec merum est Dei donum non qualitas quae in hominibus haereat sed fide tantum possidetur neque id merito fidei ut sit quasi debita merces sed quia fide recipimus quod Deus ultro donat I forbear to English this passâ—ge leaving it to Cretensis to have a proof of him whether he will not be as false in his translations as in his quotations So those words of Calvin on Rom. 4 3. v. 6 make nothing at all to prove the Imputation of Faith and the non-Imputation of Christs righteousnesse but even upon those verses Calvin expresses several passages to the contrary as they who turn to the places may see And for Bucer Mr. Wotton himself acknowledges he was of another judgement speaking thus of him whom I perswade my self to have been the Author of this opinion of Imputation besides Reformed Divines generally not only two or three but all are against this opinion of the Imputation of faith and non-Imputation of Christs righteousnesse and for proof of this the Reader may peruse Mr. Roboroughs examination of Cretensis Treatise of Justification first part page 9 10. where he showes that all our Divines are against Faith in a proper sense Luther Calvin Bucer Pareus Ursinus Musculus c. however Arminius and Bertius were for it unto which Cretensis never to this day made any Reply though he vapors and bragâ— thus of his opinion of Imputation of Faith So also the Preface to the Churches set before the Acts of the Synod of Dorâ— showes the same by Gomarus particularly instancing in and convincing Arminius of his Hetorodoxnes from holding of this opinion that in justification the righteousnesse of Christ was not imputed but beleeving And now considering all this and much more that hath been said and written to Cretensis I cannot but wonder he should be such an impudent Cretensis as to bring these places out of Calvin Bucer Pareus and can give no other reason of it but that of Paul to Titus concerning Hereticks that the man sins in this being condemned of himself and for this Error and many more which Cretensis holds notwithstanding all his palliating and daubing I hold them so great and the differences in opinions between him and I to be of such moment that as Gomarus told Arminius he durst not appear before the judgement seat of Christ with his opinions so neither would I with Cretensis opinions nor his wayes of managing them for a thousand worlds As for Cretensis charging me with venting Errors in the point of justification whilst I was reckoning up the Errors of others I Reply Cretensis takes advantage from a word or two left out by the Printer in the margin of my Book which was not the fault of my Copy as I am ready to satisfie any man and to make it appear undeniable besides in the second impression of my Book which came forth full fourteen dayes before Cretensis Answer the mistake was amended however the sense of the word before it was amended easily shewed where the fault was though Cretensis aggravate it so high as to make it amount to Atheological and putid assertions But in one word to stop the mouth of Cretensis what I say of Justification in the margin of page 22. t is verbatim to a tittle in the new Annotations on the Bible made by the joynt labours of certain learned Divines appointed thereunto by Authority and whatever in the first impressioÌ„ was mistaken in that particular by the fault of the Printer was in the second long before Cretensis Animadversions amended by me so that the Reader may observe that Cretensis for want of matter findes fault where the fault is confessed to his hand and had I any hope Cretensis could understand Latin when it makes against his opinion of the imputation of faith and would be convinced I would turn him over to divers learned men to English their Latine sentences as Peter Martyr Lubbertus Sibrandus c. where the man should read other manner of evidence against non-imputation of faith and for imputation of Christs righteousnesse then ever he yet offered in all his sermons and discourses about justification but for a conclusion Cretensis answer me one question why did you not as well except against some other opinions named in my Catalogue viz. 84.85 as this 70. of faith in a proper sense imputed to justification you were as much named and particularized in them as in this and they call you Father as well as this but I suppose the reason you were not yet willing in publique to own those Children and so would take no notice of them though I doubt not those and other things laid down in my Book though without your name written upon them enraged you and have made you as a Bear robbed of her whelps to think that I should know so much by you Cretensis p. 27. Sect. 22. labours to clear himself from a passage I charged him with that he should utter in a Sermon against the Parliament and their power c. saying It was nothing else but a manifest and clear truth and that which had passed the trial of Presbyterian fire it self was come forth in ful weight without suffering the leâ—st damage or detriment by it and if any such gap was opened by it to slight their Authority and power he knowes no wilde Beasts have broke in at it but some Presbyterians and then goeth on according to his Dialect to inveigh against me for â—â—â—lling at the root of Parliamentary Authority and power because that I finde fault with his truth as he cals it viz. his speaking so disgracefully and contemptibly of the Parliament Reply O the impudence and incorrigiblenesse of Cretensis after so high an offence committed by him against Parliamentary Authority complained of to a Committee of Parliament upon the debate of it judged by some of the Committee to be an offence of that high nature that these words were expressed of him of his offence that he as much or rather more deserved to be hang'd then the Arch-Bishop yea the whole Committee judged it of such a nature and crime as too great for them
in epist. ad Gâ—lat Maledicta sit charitas quae servatur cum jactura doctrinae fidei cui omnia cedere debent Charitas Apostolus Angelus é Caelo d This present Parliament having often declared in their Declarations their resolutions to hazard all for the safety of the Reformed Religion and doctrine of faith a Theodoret. Haeret. Fabul lib. 4. cap. de Ario. b Codex Canonum Eccles. Africanâ— 53. Can. a Christoph. Justello Sunt enim plerique conspirantes cum plebibus propriis quas decipiunt ut dictuÌ„ est earum scalpanteâ— aures blandi ad seducendum viriosae vita homines vel corte in flati ab hoc consortio separati qui putant propriae plebi incubandum nonnunquam converti ad Concilium venire detractant sua forte ne prodaneur flagitia metuentes The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are mere significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying absurdities and unusuall novelties Bonum non est contrarium bono sed tantum malo at malem contrariatur bono malo Verum est unum mendacium vero multiplex Of the Scriptures Vide the third printed Letter or also a coppy of â— Articles in a MS. Pamphlet intituled Pilgrim of Saints by Lawr. Clarckson Pilgrim of Saints Of GOD. Vide Book intit Comfort for Beleevers pig 36. Vide A short Declaration of the Assembly of Divines against it b The first branch of this Errour is verbatim in Bloody Tenet in the Preface d Last part hath been spoken by some eminent Sectaries D. Stewait second part of Depl to M.S. pag. 128. M. Bail Diswasion from Errours of the time Vide proof of this in the first Letter Of CHRIST Vide full proof of this in the Narration of stories Vide proof of this in the first Letter and in the fourth Letter and in another M.S. Proof of this is in Articles given in against on Thomas Webb and in the third printed Letter Vide â—irst printed Letter for proof a Paul Hobsoâ— Serm. Christ the effect â—ot the cause of the love of God p. 47. Vide Animad on the 4 Letter whiâ—h will satisfie the Reader how Christ is both the fruit and the cause of Gods love and these errors in such ignorant mechanicks as Hobsâ—n arise from not being able to distinguish the causes of câ—â— Iustiâ—â—cation and Salvation The first and supreme cause is the undeserved grace and favour of God the moving and meritorious cause is redemption and reconciliation purchased by Christ the instrumentall cause whereby the same it imputed is the bloud of Christ the finall is the glory of God in the declaration of his riâ—hteousnesse and faithfulnesse b Vide fourth Letter proof l Pâ—ul Hobsâ—â—s Sermon icâ—it Christ the effect not the cause of the love of God pag. 13. Of the Spirit of God and of Sanctification r Into this opâ—ioâ— some of the Anabaptists are fallen and have separated from their Churches upon it e Of Adam and Mankinde This was preached in a house and the Preacher said this was a mystery 〈◊〉 all the Gospel was Book intit A vindicatiâ—n of Free-grace against M Iohn Goodwin Of the Morall Law Iustification Faith Repentance good workâ— M. Gatak Gods eye on Isr. pref M. Gataker Gods eye on Israel pref Gatak ibid. Gatak Gods eye on his Israel Preface to the Reader Article 12. Septem 1. 1643. Gatak Gods eye on Israel Preface to the Reader Denn Man of sin discovered pag. 12 Of Man after this life of the Sâ—ul Resurrection from the dead Heaven and hell Of the Church Gospel Ministry and Sacraments Pilgrimage of Saâ—nts and MS. * But the Apostle Peter tels us 2 Pet. 2.19 20 â—1 We have a more sure word oâ— proâ—hecie whereunto ye do well that ye take â—â—ed c. Spiritus sanctus non est scepticâ—â— nec dabia aut opiâ—iones in cordibus nostri scripsâ—t sed assertiones ipsa vita omni experienâ—is certiores ac firmiores Lutherâ—s Confess of Faith of Anabapt Arcâ—â— Pilgrimage of the Saints Pilgrimage of Saints Vide Doore of truth opened in answer to Truth shut out of doors page 10. This is as false as any Doctrine that is preached in Rome Compasse Santaritâ— page 24 25. Of Preaching and Hearing of Praying singing of Psalmes of the Christian Sabbath or Lordâ—-day d This opinion begins to spread much as a godly Minister told me of his own kâ—owledge knowâ—ng them who vented it many refusing to joyne with him in prayerâ— in a publike Assembly where hâ—e came to preach upon this ground and requiring Scripture of him to prove it And some begin already in the publike Churches to leave off all praying only speak and discourse to the peoâ—le c This hath been lately practised in London among some of the Sectaries Of Church Government Compass Samarit pag. 21.22 f Revel 16.19 The great City was divided into three parts and states and branches of it begin with P. in 1. Popery 2. Prelacy 3. Paul Hâ—â—sons Discovery of Truth pag. 63. Of Revelations and Miracles Of the Civil Magistrate g Queries of highest consideration in Epist. to the Parliament Anâ—nym Ans. to M. Prins 12. Queries p. 8. As the Grounds of Independent Government attribute nothing to the Magistrate in Church affairs further then the Magistrate is a member of their Churches and Assemblies so no people under heaven ascribe more unto Magistrates then the Independents in civill matters h Door of Truth opened p. 5. i M. Borroughs Heart divis p. 65. Animadversion upon this errour This is an errour destructive to the power of civil Magistrates and safety of Common-wealths in divers cases and in many instances that may be given to give one for the present a Church may not according to M. Burroughs principles excommunicate a member who out of conscience is not satisfied of subjects taking up arms against Armies raised by a Prince nor of the lawfulnesse of such a war and therfore declines and refuseth both bearing arms all maintenance to such armies and all assistance to them disswading others also and that out of conscience only 〈◊〉 â—e prosesses and yet the Parliament I think hath sequestred many upon such occasions taken their estates and many Independents of Mr. Burroughs judgement have been forward sequestrators selling buying their goods and holding their lands at reasonable rates but in the Traâ—â—ate I intend not so much a formall refutation as a recitation and discovery but of this false principle and others in M. Burr book I shall speak more upon occasion of answering the groâ—â—dâ— brought for pretented liberty of conscience whereas this so others of M. Burroughs principles and rules about Toleration will be found both unsound and weak fit to take women and weak people with but not to satisfie â—ny Scholarâ— d Vide Englands birâ—hright p 33 Letters printed upon Liâ—burns imprisonment Englands Lamentation â—la p. 7. Vide three Letters printed e Vide Miltons Doctrine of