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
somewhat shorter Thus God punisht those monstrous wretches with a monstrous fruit sprung from their wombe as had before sprung from their braines But as the Jewes in the sad porâ—entâ— appearing before the last destruction of Ierusalem construed all things to the best though never so apparent so did they and whatsoever might seem prodigious in any of these births the burthen they laid upon the Church which they thought their enemies Then God stirred up his people to call an assembly of Ministers who confuted these opinions publikely and made the authors and upholders of them unable to answer although they could not make them yeeld But lastly God put it into the hearts of the civill Magistrates to convent the chief Leaders of them and after many fruitlesse admonitions given they proceeded to sentence some they disfranchised others they excommunicated and some they baâ—isht A seditious Minister one Mr. Wheeleâ—wright was one and Mistris Hutchinson another who going to plant her selfe in an Island callâ—d Readâ—â—sland under the Dutch where they could not agree but were miserably divided into sundry Sects â—emoâ—ed from thence to an Island called Hell-gate where the Indians set upon her and â—â—ew her and her daughter and daughters husband children and family some report that the Indians burnt them And thus much of the Antiâ—omians read Mr. Wâ—lls his book where you shall read their opinions at large with a learned Confutation Of ARMINIANS THE Armiâ—â—â—â—s are so called of Iames Arminâ—â—â—s who was 〈…〉 Divinity at Leiden in the Low-countreys in the 〈◊〉 of our Lord God 1605. They are also called Remonstraâ—â—s Their Errors follow 1. Concerning Gods Predestination THat the will of God to â—â—ve such as shall believe and persevere in faith and obedience of â—aith is the whole and entire dâ—cree of the election to salvation and that nothing else concerning that decree is revealed in the word of God These Teachers deceive the simâ—â—er sort and plainly gain-say the holy Scripture which witnesseth that God not onâ—ly wil save such as shall believe but also from eternity hatâ— chosen some certaine men upon whom rather then upon others he would bestow faith in Christ and persevâ—â—aâ—ce as it is written Ioh. 17. 6 I have declared thy name to the 〈◊〉 which thou gavest 〈◊〉 Like manner Acts 13. 48. As many as were ordained to eternall life believed And Eph. 1. 4. He hath chosen us before the foundatâ—on of the World 2. They teach â—thit the election of God to salvation is manifold one generall and indetinite and this again 〈◊〉 incomplete revocable nor perempâ—orie or conditionall or â—lse complete â—â—â—â—ocable peremptory or absâ—lute likewise that there is one election â—nto faith another to salvation so thâ—t election unto justâ—ying aith may bee without peremptory election to salvation This is a fâ—gment of mans braine devised without any ground in the Scripture corrupting the doctrine of election breaking that golden chaine of salvation Rom. 8. 30. Whom he hath predestinated them also hath he called and whom 〈◊〉 hath called them aâ— so he hath â—ustified and whom he hath justified also he hath glorified 3. They teach that the good pleasure and purpose of God whereof the Scripture maketh mention in the doctrine of election doth not consist herein that God did elect some certaine men rather then others but in this viz. That God from among all possible conditions amongst which are the workes of the Law also or out of the ranke of all things did chuse as condition to salvation the act of faith in it selfe ignoble and imperfect obedience was graciously pleased to repute it for perfect obedience and account it worthy of the reward of everlasting life By this pernicious error the good pleasure of God and merit of Christ is weakned besides that by such unprofitable questions men are called from the truth to free justification and from the single plaine of the Scriptures and that of the Apostle is outâ—â—ced as untrue 2 Tim. 1. 9. God hath called us with a holy calling not according to our works but according to his purpose and grace which was given to us through Christ â—esuâ— before the world began 4. They teach that in election unto faith this condition is formerly required viz. That a man may use the â—ight of reason aright that he be honest lowly and humble and â—â—â—posed unto eternall life as though in some sort election dâ—pended on these things for these Teachers have a strong 〈…〉 and broadly enough tell the Apostle that he is 〈◊〉 when he sayes Ephes. 2. 3. We had all our conversations in tiâ—â—s past in the lust of the flesh fulfilling the will of the flesh 〈◊〉 of the minde and were by nature the children of wrath as well as others But God which is rich in mercy through his great love wherewith he loved us even when we were dead in sins hath quickened us together with Christ by grace ye are saved and 〈◊〉 raised us up together and made us sit together in heaveâ—â—y plâ—ces in Iesus Christ that he might shew in the ages to come the exceeding riches of his grace in his kindnesse towâ—rds us in Iesus Christ for by grace ye are saved through faith and that not of your selves it is the gift of God not of works lest any should â—â—ast 5. They teach that incompleat and not peremptory election of singular person is made by reason of fore-seen faith repentance sanctity godlinesse and that this is the gracious and Evangelicall worthinesse by which he that is chosen becomes worthier then he that is not chosen and therefore that faith the â—bedience of faith sanctity godlinesse and perseveran ce are not the fruits or effects of the unchangeable electiâ—n unto glory but conditions and causes sine quibus non that is to say without which a thing is not brought to passe before required and fore-seen as already performed by those who are compleatly to be chosen a thing repâ—gnant to the whole Scripture which every wherebeats into our eares hearts these and such like sayings Rom 9. 11. Election is not of works but of him that calleth Acts 13 48. As many as were ordained to everlasting life beleeved Joh. 15. 16. Ye have not chosen me but I have chosen you Rom. 11. 6. If of grace not of works 1 John 4. 10. Herein is loveâ— not that we loved God but that he first loved us and sent his Son c. 6. That not all election to salvation is unchangeable but that some which are elected withstanding Gods decree may perish and for ever doe perish By which grosâ—e error they hoth make God mutable overthrow the comfort of the godly concerning the certainty of their salvation and contradict the holy Scriptures teaching Mat. 24. 24. That the Elect cannot he seduced John 6. 39. That Christ doth not lose those are given to him by his father Rom. 8. 30. That God whom he hath predestinated called justified them he doth also glorifie 7. They
sholing together to infect one another Fire is dangerous many great Cities in Europe have been almost ruinated by it I have seen your dilligence and dexterety in quenching it in the beginning your breaking open your Pipes for water making floods in your streets your Engins to cast the water upon the houses your industry and paines is admirable Heresie is as dangerous as fire use your best endeavours to quench it before it consume us Thus not doubting Right Honourable Right Worshipfull of your best endeavours to suppresse these Heretikes and Sectaries by whom not only many poore soules are infected but also the holy name of God is blasphemed I cease most humbly entreating Almighty God to blesse this Citie and to give unto you the fruition of all temporall felicities in this life and the never-failing fulnesse of blessednesse in the life to come To the Reader THou which hast atender Conscience and desirest nothing so much as to know the right way to Heaven having many doubts which cause thee to leave thy own Pastor and runne not only to other publike Congregations but also to the private meetings of the Separatists and others for resolution For thy sake and safety I have published this Treatise in which thou maist discerne Truth from Error having their Errors set before thee with the confutation of them out of the holy Scripture OUâ— Lord and Saviour in his holy Sermon in the Mount telling his Disciples of the narrow way that leadeth unto life hee specially forewarneth them of false Prophets Beware of falsâ— Prophets which come to you in sheeps cloathing but inwardly they are ravening Wolves As if he should say my deare Disciples you hearing of the way to heaven wil be inquiring after it and especially of Prophets But let me forewarn you of false Prophets for in stead of directing you they will put you out of the way False prophets wil come they are not sent St. Paul asketh how they can preach except they be sent and this standeth with good reason every true Minister standeth in Gods room being the Lords Embassadour to deliver his will who dare to this unsent No man taketh this honour unto himselfe but hee that is called of God saith my Author to the Hebrews But whence come they now from the Schooles of the Prophets no many of them from mechannicke Trades as one from a stable from currying his horses another from his stal from cobling his shooes these sit down in Moses chaire to mend all as Embassadours of Jesus Christ as Heralds of the most high God these take upon them to reveale the secrets of Almighty God to open and shut heaven to save mens soules But to heare these fellowes to discourse of the holy Trinity of Gods eternall decree and other deep points of Divinity you may heare the mad men in Bedlam prate as wisely as they and are not their hearers that run after them as mad as they Are they not bewitched as St. Paul telleth the Gallatians To you that are my Disciples daily experience sheweth us whom the Anabaptists Brownists and other Sectaries go about to seduce viz. not drunkards Adultereâ—s Swearers and prophane persons whom the Devill hath ensnared already but such as are desirous of heaven They lead captive saith St. Paul silly women who are alwaies learning They come unto you in sheeps cloathing That is like Zealous and holy Christians For example the Devill turneth himselfe into an Angell of Light Baals Priests used long prayers the blasphemous Arrians as St. Bazill writeth were easily beleeved because of their counterfeit holinesse The Romish seducers pretend great Sanctimony the begging Fryers befool'd the Christian world with their pretended holinesse with which they 〈◊〉 their lewd lives Generally they come to you with outward sanctimony with a seeming contempt of the world with long prayers fasting teares â—lmes deeds seeming-zeale seeming-humiâ—â—â—y seeming harmlesnesse c. They come to you in sheepes cloathing insinuating themselves into you under colour of giving you good counsell as the Divell their chiefe counselling our first Parents to breake Gods Commandement promised to make them like God and tempring Christ in the â—â—â—dernesse promised to give him all the Kingdomes of the world and the glory of them And that you may the better avoyd their inchantments I will shew you the method they use in deceiving As first they indeavour to separate the sheepe from their Shepheards bringing them into contempt with their people â—ffâ—â—ming them to be unprofitable unpowerfull taxing their conversations as prophane and doctrine as erroneous Thus smiting your Shepheards with their tongues they draw you to their Conventicles 2. To palliate their Errors they parvert the holy Scriptures as that Monster Arrius pretended to have 42 places of Scripture against the Deity of Christ and this he learnt of his father the Devill who perverted part of the 91. Psalme to tempt our Lord to cast himselfe downe from the pinacle of the Temple And for this cause these Heretikes are enemies to the ten Commandements being some of the Law to the Creed being a briefe of the Gospell and to the Lords Prayer being a perfect forme of Prayer containing all that can be asked or prayed against by which only a simple man may discerne any Heretick contradicting any Commandement of the Decalogue Article of the Faith Petition of the Lords Prayer And for this cause the Church of Rome teacheth the Laity them in Latine and also they leave out part of the decalogue in their Catechismes and for other Heâ—etikes some doe null the whole Law some the Creed and others the Lords Prayer affirming it to be abhominable Againe whatsoever outward shew they make of holinesse they are indeed ravening Wolves therefore our Lord biddeth us beware of them The word beware precedeth danger As sheep are in danger among Wolves so are your soules in danger among false Prophets The jâ—urney of the Israelites to the earthly Canaan was a type of our journey to the heavenly And did not one false prophet Balaam doe them more mischiefe in their journey then Og the King of Bashan Sehon King of the Amorites all their enemies besides yea would the Devil himselfe in his own likenesse have been more noxious to the Church of God then some Hereticks have beene As one Heretick Arrius denying the Deity of Christ in a manner infected the whole world The like did one other Heretick Eutyches erring concerning his humanity affirming the immensity of Christs divine nature to have swallowed up his humane Now if Christ had not been man how could he have dyed for us sinners and if not God how could he have wrought the salvation of mankind Alas what danger are we in now being invironed with such a multitude of Hereâ—ickes Our Lord telleth us againe by their fruits yee shall know them they pretend that they are led by the Spirit The workes of the Spirit Sâ— Paul sâ—tâ—eth forth to bee love joy peace
souls from the communion of the Church And also whereas our pious parents brought us to Christ and dedicated us to God the Father Sonne and holy Ghost let us take heed that we do not renounce that holy Covenant as Witches doe when they compact with the Devill remember our Lords words How can yee escape the damnation of hell They baptize them that have already been baptized They do that which the Scripture never commandeth Epâ— 4. St. Paul calleth it One Baptisme neither was â—ebaptization ever received in the true Church of God yea the Church taught that they that were baptized by such Heretickes as erred not in the Doctrine concerning the Trinity were not to be re-baptized Also the Imperiall Law punished them with Capitall punishment who submitted themselves to a second Baptisme They dreame of Monarchy in which the godly shall reigne alone and destroy the ungodly which is false for Christs Kingdome in this world is spirituall in which troubled consciences shall be victors and receive solid consolation against sin the devill and all manner of temptations Our Lord himselfe saith My Kingdome is not of this World John 18. Likewise saith St. Paul The weapons of our war are not carnall but mighty in operation 2 Cor. 10. Our Lord telleth us that the separation betweene the godly and ungodly shall not be untill the last day Luke 18 Againe That the Sonne of man comming shall hardly find faith upon earth Luke 17. In that night there shall be two in a bed the one received the other refused And Mat. 15. That the Angles shall separate the godly from the ungodly and the tares to remaine with the what untill the Harvest This Monarchy St. Peter confuteth in his second Epistle 2. 9. Saying the Lord knoweth how to deliver the godly out of temptations and to reserve the unjust against the day of judgement to be punished Therefore they are not to reigne alone here the ungodly being killed And although the Prophets seeme sometimes to speake of a corporall Kingdome yet they expound themselves shewing that they speak of his spirituall Kingdome To reigne with Christ 1000. years before the ending of the world was the old Error of the Chiliasts condemned above 1000 years agone by the Church of God They allow men free will So that we may doe those things which God commanded and omit those things which God hath forbidden otherwise say they God gave his Law in vaine neither would he punish delinquents if he had not given them the power of free will It is answered it is impossible that in our corrupt nature we should keep the Law because it doth require a whole and absolute obedience in all things inward and outward of all the heart all our soule and all our might And the sense of the flesh as St. Paul testifieth is enmity to God Also the naturall man doth not understand the things that are of the Spirit 1 Cor. 2. Also Iohn 3. Man cannot take to himselfe any thing except it be given him from above So Eph. 2. The unregenerate man is said to be dead They separate themselves from all other Churches accounting themselves onely pure and holy and for this cause some of them will not say this Petition of the Lords Prayer Forgive us our trespasses saying they are pure and without sinne To this I answer with St. Iohn 1 Epist. 1. 8. If we say we have no sin we deceive our selves and the truth is not in us if we confesse our sins he is faithfull to forgive us our sins and to cleanse us from all our unrighteousnesse If we say we have not sinned we make him a lyar and his word is not in us To conclude the Anabaptists that say they have no sin are of the Devill the father of lyes going about to make God a lyar who is truth it selfe The Office of the Ministery to be of no great efficacie with them They doe not onely contemne the Office of the Ministery but also the holy Scripture As Muncer would speake scoffingly of it Bible Bible Bable Bable they depend too much upon peculiar Revelations The sincere preaching the word of God in the publick Congregations by the Ministers of the Word lawfully called profiteth much Mal. 2. The lips of the Priest shall preserve wisedome they shall require the Law from his mouth Ezech. 44. The Priest shall teach my people the differences betweene the holy and the prophane and cause them to discerne betweene the uncleane and cleane Rom. 1. 16. The preaching of the Word is the power of God to salvation to every one that beleeveth For this cause Christ taught in the Synagogues Every one among them taketh upon him to preach as a Minister Iohn Becold a Taylor of Leyden The Apostle teacheth us Heb. 5. That no man take this calling upon him except hee bee called of God Rom. 10. How shall they preach except they be sent And this standeth with good reason for every true Minister standeth in Gods roome being the Lords Embassadour to deliver his will Who dareth take upon him to be the Lords Embassadour except he be sent I have not sent them saith the Lord and yet they run and prophesie lies in my name Piety and Justice are the two Bases or Pillars that beare up humane Society and whereas the Devill goeth about in these his Impes to overthrow the dignity of the Ministery and of the Magistrate what doth he else but endeavour to bring the whole world to Ruine and Confusion The Confutation of their Errors not tolerable in a Comman-wealth THat it is unlawfull for a Christian man to be a Magistrate or to be subject to a Magistrate And why They object that subjection came in with sin but Christ hath taken away sin and therefore no subjection To this I answer subjection is two fold servile or civill servile is the vassalage of a slave which was not before the fall civill for the common good was before the former a curse the latter a blessing Eve was subject to Adam before either of them sinned 2. They object that every beleever is now in the Kingdome of Heaven Christ alone must reigne Ans. There is a spiritual Kingdome standing in grace peace and joy in which there is no distinction of persons There is also a civill Government which cannot subsist without distinctions and order there must be Masters and servants subjects and Governours and necessity requireth it it is the bond of the Common-wealth There is a Regiment in the Hoast of Heaven there is a Regiment in the Body the members move by the direction of the Head there is a Regiment in every Family the servants acknowledge the Master and the children their Parents Among the irrationall crâ—atures the Bees have their King the Cranes their Leader and the 〈…〉 principall Beast St. Paul calleth Magistâ—aâ—y a divine Crâ—â—â—ance all Gods Oâ—dinances aâ—â— good lawful 〈◊〉 8â— Psalm◠〈…〉
called Gods because they are in Gods â—lace The Anabapâ—â—sts themselves who despised Government finding the necessity of it in Munstâ—r so that they could not subsist without Goâ—ernment chose themselves a King with inferiour Officers under him That it is not lawfull for a Magistrate to punish because revengâ— is forbâ—dden Christian mâ—n In this they erre not distinguishing betweene revenge and punishment which is from the Magistrate by reason of the execution of the Law grounded upon Gods Law a lawfull punishment appointed by God The Magistrate saith St. Paul is the Minister of God appointed for thy goâ—d either for our naturall good preserving our lives which bloody men would soone ruinate who feare not so much hell as the halter For our civill good preserving our goods and Possessions For our morall good in rewarding vertue and punishing vice he beareth not the sword in vaine For our spirituall good by coactive power enforcing men to the duties of Godlinesse In that notorious Apostasie of Israel when so many execrable enormities were committed When Micah had a house of Gods the Levite wanted maintenance when his Concubine was ravished to death the Spirit still prefixeth at that time there was no King in Israel Wee are beholding to Governement for Order Peace and Religion for Order wherâ— no King is every man will be his owne King for Peace he that will bee his owne King will bee another mans Tyrant for Religion every Micah will have a House of Gods without Governement To conclude Adulterers Murtherers Traytors Witches Burners of Houses may be put to death by the Magistrate to whom the sword is given and they are not killed but such in suffering doe receive a just guerdon for their offences That a Christian man may not take an oath because Christ saith Thou shall not sweare at all which is repeated Iames 5. And that it is enough to say Yea yea and nay nay Answ. Christ doth not forbid an oath before a Magistrate as it is a testimony of truth he reproveth the Pharisees who taught men that they should sweare not onely by the name of God as God had commanded but also by heaven by the earth by their heads c. This vitious kind of swearing he forbiddeth onely because these things cannot be witnesses of the things averred nor punish lying Neither doe the words following Let your communication be yea yea and nay nay take away a lawfull oath but admonish the godly of the goodnesse of truth and hatred of lies That a godly man may lawfully take an oath appeareth by these reasons following 1. From the authority of holy Scripture By the name of God thou shalt sweare Deut. 6. 4. The reason is set down Heb. 6. Because the Lord is greater and that an oath is the end of all controversies so Psal. 15. He that sweareth to his neighbour and deceiveth him not 2. From the example of Christ and holy men in the old and new Testament Genes 24. 26. 3. From the worship of God for an oath is part of Gods worship being a calling upon God to be a witnesse of the truth and an avenger of the lie Nor by oath promise any fidelity or bind himselfe to any Prince or Magistrate whatsoever This opinion openeth a gap to all Treasons Rebellions and Truce-breakings whatsoever If it be not lawfull for a Christian man to bind himselfe by an oath then iâ— is unlawfull for a Christian man to keep such an oath Isaac made a covenant with Abimelech King of Gerar to doe one another no hurt which being sealed up with an oath could not be violated without sinning The Propheâ— Ezekiel calleth the oath of obedience which Zedechiah King of â—srael made to the King of Babel the oath of God although the said King was a tyrant and an usurper without any lawfull succession from David yet he confirmeth it by the mouth of his Prophet Ezek. 17. 19. As I live I will surely bring upon Zedechia mine oath that he hath despised and my covenant which he hath broken upon his own head Again you may see how great a tie an oath is and how severely Almighty God doth punish the violation thereof in the story of ths Gibeonites Iosh. 9. Joshuah and the Princes having made a league with them being beguiled by them pretending that they came from a farre Countrey the congregation murmuring against the Princes were answered by them after this manner We have sworn to them by the Lord God of Israel now therefore we may not touch them lest wrath be upon us because of the oath which we swore unto them About 4000 yeares after Saul in his zeale to the children of Israel shew the Gibeonites for which cause 2 Sam. 21. the Lord plagued the whole Land sending a famine upon them for three yeares declaring himselfe that it was sent because Saul had slain the Gibeonites who hanged up seven of Sauls sons given them by David and then God was intreated for the Land 3. Confutation of Errors not tollerable in Families THat a Christian cannot with a good conscience have any thing proper but all things common This community they ground upon the example of the Apostles in the Acts. Answer An Example maketh no Law neither was this universall Peter saith to Ananias Acts 5. 4. Whilst it remained was it not thine own Again 2 Cor. 9. Every man as he purposeth in his heart so let him give The property of goods is confirmed in the seventh Commandement Again 1 Tim. 6. The Apostle chargeth rich men not to be proud but bountifull not to forsake their goods but to use them well by giving alms Again Prov. 5. 16. Let thy fountains be dispersed abroad and rivers of waâ—ers in the streets let them onely be thine own and not strangers with thee out of which we may gather that every man hath a property in his own That if their wives be not of their Religion they may put them away Answer This is against the definition of marriage which is a lawfull copulation of a man and woman not prohibited by the degrees of consanguinity or affinity The marriage of an Infidell before God is in it selfe no sin The Apostle perswadeth the beleever not to put away his unbeleeving wife 1 Cor. 7. Joseph in Aegypt married the daughter of an Heathen Priest And Moses took the daughter of Jethro who was not of the Circumcision Marriage is a lawfull copulation of a man and a woman not to be dissolved during life but for adultery That it is lawfull to have many wives To this I may oppose the words of Saint Paul 1. Cor. 7. 2. To avoid fornication let every man have his own wife and every woman her own Husband Heb. 13. Whoremongers and Adulterers God will judge Exod. 20. 14. Thou shalt not commit adultery Malachi 2. 15. Did he not make one 4. The Orthodox Doctrine of the Church of England contrary to these detestable errors
Ionah 2. 4. Ionah was as one cast out of Gods presence and 2 Chron. 15. 2. If you forsake him he will forsake you And in a word it impâ—rts as if God neither loved righteousnesse nor hated wickednesse contrary to Psal 45. 6 7. and 〈◊〉 take no delight in the obedience of his people contrary to Psal. 147. 11. The Lord delighteth in those that feare him c As concerning the last clause he that hath elected me must save me It is true the foundation of Gods election remaineth sure yet it is as true that whom he chuseth he purposâ—th to bring to salâ—atâ—on through sanctification of the Spirit 2 Thes. 1. 13. 4. If Christ will let me sinne let him look to it upon his honour be it Answ. This retorts the Lords words upon himselfe Pro 4. 22. 24. Keep thine heart c. Ponder thy paths c. and therefore no lesse blasphemous and is contrary to the professed practice of David Psalme 18. 23. I was upright before him and kept my selfe from minâ— iniquity The laâ—ter clause puts the cause of Gods dishonour upon himsâ—lâ—e no lesse blaspheâ—ous then the former and contrary to Rom. 2. 23. where the dishonouring of God is laid upon themselves 5. Here is a great stir about graces looking to hearts but give me Christ I seek not for graces but for Christ I seeke not for promises but for Christ I seek not for sanctification but for Christ tell not me of mediation duties but tel me of Christ. Answ. 1. This speech seemeth to make a flat opposition between Christ and his graces contrary to that in Ioh. 1. 16. Of his fulnesse we all received and grace for grace and between Christ and his promises contrary to Galâ— 3. 13 14. Christ was made â— curse that we might receive the promise of the Spirit Luke 1. 70. with 74. And betwix Christ and all holy 〈◊〉 contrary to Tit. 2. 14. and therfore hold fâ—rth expressions not agreeing to wholsome Doctrine 6. A living faith that hath living fruits may grow from the living Law Answ. This whole speech is utterly 〈…〉 the 〈…〉 of words required 2 Tim. 1. 13 Hold fast the forme of 〈◊〉 words 1. That a Hypocrite may have a living Laâ— is contrary to Iames 2. â—7 where the Hypocrites faith is called a dead faith 2. That a Hypocrite may bring forth living fruit is contrary to that Heb. 9. 14. 3. That all this growâ—s from a living Law contrary to a Cor. 3. 6. where the Law is called a killing Letter And to Gal. 3. 21. If there had been a Law which could have given life c. 7. I may know I am Christs not because I doe crucifie the lusts of the flesh but because I doe not crucifie them but believe in Christ that crucifieth my lusts for me Answ. 1. The phrase is contrary to the Scripture language Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts 2. 〈…〉 the flesh for these three things may seem to be expresâ—â—â— in it 1. If Scripture make not opposite but subordinate Rom. 8. 13. 〈◊〉 thâ—ough the Spirit crucifie the flesh 2. That if I doe 〈◊〉 crucifie my lusts thâ—n there is an open free way of looking to Câ—rist contrary to the Scripture Mat. 5. 8. Blessed are the pure in heart for they shal see Gâ—d both in boldnesse of faith here fruition hereafter 2 Tim. 2. 19 Let every one that names the Lord Iesus depart from iniquity 3. That believing in Christ may ease me from endeavouring to ciucifie my lusts in my owne person which is so grosse that it needs no more confutation then to name it 4. The safe sense that may be possibly intended in such a speech is this If I crucifie the flesh in my own strength it is no safe evidence of my being in Christ but if renouncing my self I crucifie the flâ—sh in the strength of Christ applying his death by faith it is a safe evidence of my being in Christ but this sense conveighed in these words is to conveigh wholsome Doctrine 〈◊〉 an â—â—â—olsome some Channel a darkning and losing the truth in an 〈◊〉 expression 8. Peter more leâ—ned to a Covenant of works then Paul Pauls doctrine was more for free-grace then Perers Answ. To oppose these persons and the doctrine of these two Apostles of Christ who were guided by one and the same spirit in preaching and penning thereof 2 Pet 1. 21. Holy men of God spake as they were moved by the Holy Ghost 2 Tim. 3. 16 All Scripturs is given by inspiration of God in such a point as the Covenant of works and grace is little lesse then blasphemy 9. If Christ be my sanctification what need I look to any thing in my selfe to condence my justification Answ. This position is therefore unfound because it holds forth Christ to be my sanctâ—fication so as that I need not looke to any inh erent holinesse in my selfe whereas Christ is thereâ—â—re said to be our sanctification bècause he works sanctificaâ—â—â—◠〈◊〉 us and we dayly ought to grow up in him by receiving new supply and encrease of grace from his fulnesse according to 2 Pet. 3. 18. Grow in grace and in the knowledge of our Lord Iesus Christ. â— These with many other had so infected the Church that if God had not wrought wonderfully for his truth they had overwhelmed us that would or necâ—â—sent into bloudy and â—uell martyrdome as their owne Sermons did 〈◊〉 them up and their threats gave us occasion to feare But God in this did not sit still as asleep saith my Author while these Taâ—es choakt the Wheat though he suffered the enemy to sow them but he manifested his dislike in notorious judgements upon the prime fomenters of them As first Mistris Hutchinson the Generalissimo 〈◊〉 high Priestesse of the new religion was delivered at one 〈◊〉 of 30. monstrous Births or thereabouts much about the nâ—mber of her monstrous opinions some were bigger some lesse none of them having humane shape but shap't like her opinions Mistris Dier another of the same crew was delivered of a large woman-child which was stil-born it had no head but a face upon the breast and the eares which were like an Apes stood in the shoulders the eyes and mouth stood farre out the nose was looking upwards the breast and back full of sharpe pâ—iâ—â—les the navell belly and privy parts were where the back hips should be and the back parts were on that side that the face was the armes and legges thighes and hands were as other children but in stead of toeâ— it had upon each foot three clawes with Talons like a young Fowle upon the back above the belly it had two great holes like mouthes and in each of them stuck a piece of flesh It had no fore-head but in the place thereof above the eyes foure horns whereof two were above an inch long hard and sharp the other two