and the Word was with God and the Word was God 3. The eternall generation of the Son to be against reason against truth refuted Mic. 5. 2. Thou Bethlehem Ephrata out of thee shall come to be a Ruler in Israel whose goings have been from of old from everlasting John 1. 14. Psal. 7. Col. 1. 15. 4. Christ not to be called God in respect of his Essence but by reason of his dominion which is refuted Iohn 10. 30. I and the Father am one 1 John 5. Heb. 1. 3. Psal. 2. verse 7. 5. The Holy Ghost to be God refuted Acts 5. 3. Why hath Satan filled thy hearâ— to lie to the holy Ghost 4. Thou hast not lien to men but to God Isa. 4. 8. 16. Iob 33. 14. Psal. 33. 6. From these false Doctrines and Heresies good Lord deliver us These Hereticks have been heretofore burnt among us as Anno 1611. March 18. Bartholomew Legat an 〈◊〉 Arrian was burnt in Smithfiâ—ld he refused all favour contemned Ecclesiasticall Government And in the monâ—â— of April following one Edward Wightman was burnt at Liechfield for the same Heresie Queene Elizabeth of blessed memorie heâ—â—ing of them said shee was very sorrowfull to heare that shee 〈◊〉 such Monsters in her Kingdome and truly it grieveth me very much to relate their blasphemous and devillish opinions Of Millenaries AN Heresie frequent at this time This Sect look for a temporary kingdome of Christ that must begin presently and last a thousand yeares Of this Opinion are many of our Apocalypticall men that study more future events then their present duty and more rules by Prophesies then Precepts This Fancie is most dangerous for all estates 1. For to promote that Kindome of Christ they 〈◊〉 that all the ungodly must be killed 2. That the wâ—cked have no property in their estates 3. That the promise might be fulfilled that the meek must inherit the earth This Doctrine filleth the people with a furious and unnaturall zeale which breathes nothing but fire and sword and maketh them to look upon their Countrey-men with such an eye as the Anabaptists cast upon Munster when they came first to it viz. a malignant and covetous eye discerning their prey and marking the rich men to ruine destruction God deliver us from such a Reformation brought by a multitude missed with a frantick zeale and giddy Revelations This was the ancient Error of Cerinthus who was a Jew and lived in the time of Domitian the Emperour about the yeare of our Lord 96. Among other Errors he taught eternall life to be here in earth where we should enjoy all pleasures of the flesh That after the resurrection Christs kingdome should be upon earth and corpâ—rall and that men should live in carnall concupiscence and lust for one thousand yeares He dyed oppressed by the fall of a Bath when St. Iohn the Evangelist with some of his Disciples were bathing at Ephesus and saw this Heretick Cerinthus in the Bath he leaped out saying let us depart lest the Bath fall upon us Cerinthus being here the enemy of truth which came to passe as sone as Saint Iohn was gone out of it as is set downe in these Verses of Stigelius Impia Cerinthus sansto convitia Christâ— Dum facit stulta garrulitate furit Concidit rando blasphemum contudit ictu Collapsae subito facta ruina domus This ancient Heresie condemned by the Church and long agoe buried is now revived in these latter times You shall finde this heresie confuted in the Chapter of the Anabaptists Hetheringtonians THE Author of this Sect was one Iohn Hetherington a Box-maker 1. This Hetherington being a Trades-man cast off his Trade and betook himselfe to be an Interpreter of the Scriptures to many persons keeping private Conventicles 2. He maintained and published the Church of England to be no true Church of Christ. 3. He was a man dis-affected to the Government and Discipline of the Church of England and agreeth with the Familists holding with them the perfect purity of the soule 4. He maintained and published the Sabbath since the Apostles 〈◊〉 to be of no force and that every day is a Sabbath as much as that which we call the Lords day or Sunday 5. He maintained the Books of Esdras was part of the Canonicall Scripture and that they ought so to be esteemed For which erroâ—â—ous opinions tending to the disturbance of the peace of the Church to the seducing of many silly soules he was adjudged for a dangerous Sectary and among other 〈…〉 upon him this was one that he should recant his Errors at Pauls Crosse. His Errors before named are confâ—ted by Doctor Denison in a Sermon of his which he preached at Pauls Crosse at the recantation of the fore-said Hethrington He recanted them at Pauls Crosse and hath lately written against the Familists The Anti-Sabbatarians THese Anti-Sabbatarians hold the Sabbath day or that which we call the Lords day to be no more a Sabbath in which they goe about to violate all Religion for take away the Sabbath and farewell Religion The Morality of the Sabbath doth consist in a mysticall resting from sin but in celebrating an appoynted day in seven to the worship and service of Almighty God 1. The Sabbath was instituted in the time of mans Innocency 2. The manner of promulgation of it in the Decalogue is worrhy to be observed God saith Remember thou keep holy the Sabbath day 3. This Law is not placed among the Ceremoniall or Judiciall Lawes but in the Decalogue it selfe 4. The reasons for keeping it are expressed in the Commandement viz. Six dayes shalt thou labour and doe all that thâ—â— hast to doe but the seventh day is the Lord c. Reasons why the Lords Day is to be observed 1. BY Morality of the fourth Commandement because the Morall Law is not abrogated by the Gospell but established Rom. 3. 3. 2. Because this day on which our Lord rose hath been observed by all Christians It was kept at Ierusalâ—m Aâ—â—s 2. 1. It was kept at Troas Acts 20. 7. At Patmâ—s Rev. 1. 10. And in all Christian Churches in the whole world 3. The ancient Fathers have pressed the observation of this day Ignatius saith Let every one that loveth 〈◊〉 celebrate the Lords day St. Basil saith when as 〈…〉 dayes prescribed by the Law are abolished yet ther◠〈◊〉 one great day of the Lord which never shall be abolished Their Testimonies are infinite 4. God hath from time to time shewed his feâ—refull judgements upon prophaners of his day as you read in the Practice of Piety A certain Husband-man griâ—ding corne â—n the Lords day had all his meale burned to ashes another carrying corne upon the same day had his Barn and all his Corn the next night burnt A certaine Noble-man usually prophaning the Lords day by hunting had a child by his Lady 〈◊〉 had a head like a hound Many exaâ—ples of Gods judgments are there set down all which may
the name of Jesuite and would be called Apostles Disciple In Rome and other Countries that give him freedome he weares a maske upon his heart In England he shuffles in and puts it upon his face No place in our Climate hideth him so secretly as a Ladies Chamber The modesty of the Pursevant hath onely forborne the bed and so mist him There is no disease in Christendome that may so properly be called the Kings evill To conclude will you know him beyond the Sea In his Seminary he is a Fox but in the Inquisition a Lyon Rampant Since the printing of this Book I hear of an assembly wherein one preacheth against the Deity of Christ and of another great Congregation of Familists and of atheisticall books published I most humbly entreat Almighty God for Jesus Christs sake in mercy to look upon us and to keep our poore Church from these Doctrines of the Devill Amen Of the Pelagians WRicing of the Hereticks and Sectaâ—ies of these times â— thinke it not amisse to write somewhat of the Pelagians their ancient Errors reviving among us Pelagius was a Welch-man and he is usually stiled Pelagius the Briton to distinguish him from Pelagius the samosatensian Bishop a man learned and Orthodox Luther saith he was called Pelagius of Pelagus the sea his errors like the Sea over-flowing in a manner the whole world His name in Welch was Morgan which signifieth the sea He lived in the time of the Emperor Theodosius the younger about the yeare of our Lord 416. His Errors were condemned in the Synod of Carthage An. 425. in which there assembled 217. Bishopâ— and among other Saint Argustine And also in the Melivitan Councell held in Africa His Errors are set downe by Augustine Hierome Ambrose Isidore Prosper and Fulgentius Pontanus setteth them downe to be twelve 1. He taught that Adam had dyed although he had not sinned by the Law of nature and so sinne not to bee the cause of death 2 Adamâ— sin to bâ— noxious to himselfe onely and not to his posterity and thâ—re to be no original sinne 3 Lust and coâ—cupiscence being naturall not to be evill but rather good and sin not to be propagated by generation 4. The former being granted children to have no originall sin from their Parents 5. The children of the faithfull though not batized to be saved and to enjoy everlasting life but not in heaven 6. Men to have now free-will even after sin which is sufficient and fit to doe well without Gods grace 7. Gods grace to be obtained by the merit of our workes 8. The word grace in holy Scripture not to be meant the gracious remission of sin and the donation of the Holy Ghost but the pâ—omulgation of doctrine 9. Faith to be the knowledge of the Law and History as they call it not a speciall worke and our perseverance in faith 10. The Law of God to be satisfied by externall obedience neither it to be impossible for a man to keep 11. The prayers of the Church for sinners that they may be converted and for the faithfull to persevere to be made in vaiâ—e because it is in the power of our owne free-will Aâ—d wee need not aske that of God that we have power to dâ—e our selves 12. They doe mocke and scoffe at the doctrine of Predestinationâ— exploâ—ing it out of the Church These Errors need no confuâ—ation being so opposite to the holy Scripture Soule-Sleepers THat the soule dyeth with the body is an old and despicable Heresie raised in Arabia about the time of Origen and extinguished by his dispute immediately after the birth thereof Such as were infected with this opinion were termed by Saint Augustine Arabici by reason of the Province in which this Error first arose This Heresie is risen up againe among us and an abscure Author laboureth to maintaine in a Treatise late published among us intituled Mans mortality in which hee bringeth an argument out of Gen. 3. 19. where Adam is told that for his disobedience he must turne unto dust from whence he was made and not onely his body but also his soule which came not out of the dust In the description of mans Creation by Moses you may manifestly see the immortality of the soule When God created the Beasts c. he said Let the earth bring forth every living thing But when he made man Let us make man in our owne Image And againe The Lord God made man of the Dust of the earth that is his body and for his soule he breathed in his face the breath of life God created the Angels spirits without bodies The creatures bodies without soules he took a body and soule and made a man in his own Image in respect of his body he hath affinity with beasts in respect of his soule with heavenly spiâ—its The Beasts came out of the earth and to the earth they returne so mans body But his soule came from heaven and returneth to God that gave it Beside some foolish arguments alledged in the Treatise before named he citeth the words of Solomon Ecclsiastes 3. 10. For that which befalleth the sonnes of men befalleth beasts even one thing befalleth them as the one dyeth so â—yeth the other yea they have all one breath so that a man hath no preeminence above a beast for all is vanity All goe to one place all are of the dust and all turns to dust againe Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Which words were to determination of Solomons but a History of what came in his thoughts and what troubled him and stirred him up to a solicitous enquiry concerning the soules condition but the state of the soule he determineth Chap. 12. saying Dust returneth unto the earth from whence it came and the Spirit to God that gave it To this resolution of Solomons I may adde our Lords answer to the Saduces Matth. 22. 32. I am the God of Abraham the God of Isaac and the God of Iacob God is not a God of the dead but of the living This Error of theirs is contrary to the holy Scriptures 2 Cor. 5 6. 8. Psalme 31. 5. Luke 23. 46. Acts 7. 59. Apocal. 6. 40. 4. To conclude with Sap. 3. Though not received inâ—o the Canon yet it is confessed to be very ancient and therefore may claime precedency of authority before any heathen Philosopher The soules of the righteous are in the hands of God and there shall no torment touch them 2. In the sight of the unwise they seem to dye and their departure is taken for misery and their going from us to utter destruction but they are in peace Deny the Scriptures AMong others one wicked Sect denieth the Scriptures both of the old and new Testament and account them as things of nought whereby by Gods command they that despised Moses Law by the mouth of two or three witnesses were to be put
long-suffering gentlenesse goodnesse faith meekenesse and temperance If they were led by the holy Spirit these would be their Characters But St. Paul telleth us that in the latter dayes there shall come men lovers of their own selves boasters proud cursed speakers disobedient to Parents unthankefull unholy Master Calvin that admirable man of God whose name is yet terrible in the Kingdome of Popeâ—y setteth down certaine Characters of these Impostors taken out of St. Augustine 1. Great Boasters making ostentation of their owne worth like Simon Magus who bewitched the people sayng that he himselfe was some great man Like the Gnostikes who had a high conceit of their owne knowledge as if they were the onely knowing men of the whole world their common talke is of their own worth and actions 2. Superbia tumidi blowne up with pride and among us many proud spirits having not these preferments which they thought themselves worthy of have forsaken our Church and gone to Rome and Amsterdam 3. Calumâ—ijs insidiosi deceitfull slanderers and in this faculty of all other Sects the Brownists excell The â—esuites are not so bitter against our Church as the Separatists compare their writings Michael the Arch-Angell durst not give the Devill such cursed speaking nor raile upon him as they doe upon us and Gods Church 4. Treacherously seditious not preaching peace as Christ commanded his Disciples to doe but division yea the Brownists arrogate to themselves the name of Separatists which well they may beâ—ng separated from their Mother Church from 〈◊〉 the Reformed Churches and malitiously divided amongst themselves 5. Lest they should seem to be destitute of the light of truth they arrogate to themselves the shadow of austerity and shew of holinesse 6. Sacriâ—egious what the appetite of all Schismaticks hath been in this way is notorious caring noâ— for the ruine of the whole Church upon condition that they might get somewhat They have so taught that some thinke there is no such sinne as Sacriledge at all Our Lord fore-warning us of false Prophets and so lively describing them and we having such Characters and markes to know them Thou understanding the Decalogue Creed and Lords Prayer if thou be misled thy sin will light upon thine owne head For is there any man so simple but can â—ell when their Doctrines they teach crosse any of these And one thing more will aggravate your defection before Almighty God viz. Your Covenant and Oath wherewith you bound your selves in the presence of God to suppresse all Errors Heresies and Schisme God forbid but that you should keep your Covenant which we ministred and you received with great alacrity To draw to an end Epiphanius writeth of the heresies of this time calleth his Booke Paeâ—arium that is a medicinable box containing saving medicaments against lying doctrine The end of my writing is not to hurt any man but to give warning to well minded soules and espesially to them that are entangled with Errors to pray to God to give them grace to see and â—enounce their errors and to acknowledge the truth that they may recover themselves out of the snare of the devil And if my paines shall do any good in the confirmation of any against seducers in forewarning them to beware of private Conventicles and to keep them close to the publick Ministery of the Word communion of Saints in Gods Church I shall thinke my labour well bestowed The God of peace grant that all they that confesse his holy Name may agree in the truth of his holy Word and live in unity and godly love Amen So prayeth thine in the Lord Old Ephraim Pagitt HERESIOGRAPHY OR A Description of the Heretickes and Sectaries sprung up in this latter Age c. Chap. I. Of the Anabaptists For the discovery of this Sect I purpose to set down 1. Their Originall and first Proceedings 2. Their Errors and Blasphemies 3. A Confutation of their Errors 4. The Orthodox Doctrine of the Church of England opposite to their Errors 5. The severall Sects of Anabaptists 6. Of their manner of Rebaptizing and other fashions 7. How Christian Princes Magistrates have suppressed them and especially how they have beene punished among us 8. Of their audacious boldnesse at this day to publish Bookes in defence of their Errors and to challenge our Protestant Divines to publike disputations and to intrude into our Pulpits to vent their Blasphemies 9. Their moderne Tenents which they owne 1. Of their Originall and first proceedings ABout the yeare of our Lord God 1521. Doctor Luther preaching the Gospel in Saxony Almighty God blessing his labour a new Sect among many others through the instigation of the Devill began to spring up in the said Counâ—â—y of certain fanaticall people who boasted that they talked with God and God with them who commanded them to kill all the wicked that is all that were not of their Sect and make a â—ew world in which the innocent and godly should live and reigne alone The Author of this Sect Melancton affirmeth to be one Nicâ—las Storke who would tell his followers that God spake to him by an Angell and revealed his will to him in dreames promising him the place of the Angell Gabrieâ— and the Empire of the whole world He affirmed the Saints must reigne in this world alone and that he must be their Leader to kill all the Kings and Princes of the woâ—ld and to repurge the Church He tooke upon him also to have the gift of discerning spirits and to know the Elect. In this mans Schoole was one Thomas Muncer brought up who amplyfied much his Masters Doctrine Hee bâ—gan to preach at Alsted in Turingia where he made first an aâ—â—ociation administring an oath to all that promised to assist him in killing the ungodly Princes and Magistrates So long as hee preached but his dreames and Fancies the Elector of Saxony bore with him but after he bâ—gan to preach killing of Princes and Rebellion he banished him from Saxony who 〈◊〉 to Nurenberg and being driven from thence to Mulhus in Tuâ—ingia to which place divers of his old Disciples resorted whatsoever he determined was received as an Oracle especially when he preached that all goods must be 〈◊〉 and 〈◊〉 men to be free and of equall dignity an acceptable Doctrine in those parts where the Nobility used their Tenants like slaves upon this his preaching about 40000. Bores and Trades-men rose up in Suevia and Franconia who tooke some of the Nobles râ—nsacked plundered and burnt houses carrying all before them Muncer also having prepared Munition and raised a numerous multitude the meaner sort of people leaving their ploughes and loomes armed themselves to become adventurers in this holy war one Phifer a chiefe Associate of Muncers rusheth into the Countries adjoyning and destroyed many Towns burnt many houses and brought away some of the Nobles bound with a great Booty which good successe elevated the minds of these Sectaries and caused a
the brethren that at last they were excommunicated as idle drones They dissolved the bands of marriage when they lifted putting their wives away as oft as they pleased Separatists a kinde of Anabaptâ—sts so called because they pretended to be separated from the world They condemned fine cloathes To them that laughed they would cry Woe bee to you that laugh for hereafter yee shall mourne They did look sadly and fetcht deep sighes they avoyded marriage meetings fealts musick and condemned bearing of Armes and Covenants Catharists who deny children Baptisme affirming that they have no Originall sin and pretending themselves to bee pure and without sin These will not say this Petition in the Lords Prayer forgive us our Trespasses Silentes who despise all humane constitutions and dispatch their businesse with great silence they answer all questions of Religion with much silence Enthusiasts who pretend that they have the gift of Prophesie by dreames to which they give much credit They would lye in Trances like men having the falling sicknesse and then would declare stâ—ange things which God had revealed to them viz. That Anabaptisme was holy that Pedobaptisme came from the divell and that Zwinglius was in hell c. Liberi a sort of Anabaptists who understand the liberty we have in Christ carnally and being freed from Christ they thinke themselves freed from paying any rent tribute or tithes and take unto themselves liberty to commit all uncleanesse whatsoever Adamites a kinde of Anabaptists who think cloathes to be cursed and given to man for a punishment of sin whereas they thinke themselves to be innocent and without sin Hutites who boast themselves to be the only children of God and heiâ—es of heaven so called of Iohn Huta this Iohn Huta dyed in prison These Anabaptists deny the deity of Christ. Augustinians who affirm the entrance into Paridice to have been shut up untill Augustine the Bohemian opened it for himselfe and those that were of his Sect. Beuckeldians a kind of Anabaptists so called of Ioh. Beuchelzoâ—â—â—us these affirme Polygamie to be permitted in the Gospell and that it is a holy thing to have many wives Melchiorists are Anabaptists so called of Melchior Hofman who was their Prophet at Strausborough whom they do expect to come at the day of Judgement with Elias They also affirme the blessed Virgin Mary not to be the Mother of our Lord but to be as a Conduit through which Christ passed so that hee tooke nothing from her neither was borne of her This Hofman was so wicked as to say Malidista sit caro Mariae Georgians certaine Anabaptists followers of David George who was father of the Familists boasted that he was a great Prophet the Son of God greater than Christ and hee should rise three yeares after his death and restore the Kingdome of Israel Menonists called of Menon a Frisian by whose name the Anabaptists were generally called as if all their other denominations had been lost and buried These foureteen are named by Astedius Mr. Bullinger in his first book against Anabaptists nameth others as some of them under pretence of childish innocency played many odde pranks one having kept his excrements in store many dayes powred them out in the street and turned himselfe naked into them saying unlesse we be made like little Children we cannot enter into the kingdome of heaven Others for the same reason would ride upon sticks and Hobby-horses like children in great companies and women would run naked with them and then in pure innocency they lay together and so in the end it proved childrens play indeed Servetians a blasphemous kinde of Anabaptists so called of Servetus a Spaniard whose Heresies are set down by Prateolus Bullinger and others he called the baptisme of children an horrible abhomination he would not have them baptized before they were thirty yeares old This Servetus denyed the Deity of Christ and was burnt for his blasphemous opinions October 27. in the yeare of our Lord 1553. at Geneva Libertines who make God the author of sinne and deny the resurrection of the body against these Mr. Calvin hath written a Treatise Bullinger telleth us of divers sotts of Anabaptists called Liberi vid. sup Denkians a sort of Anabaptists of which Denkius was chief who taught that the Devill and wicked men should be saved This Denkius was converted by Oecolampadius Minister of Basil. Semper Orantes who would alwayes pray and neglect all other duties Deo relicti Anabaptists that relying onely upon God refuse all meanes that God hath appoynted Monasterienses or magnificent Anabaptists so called because of their bravery under their King Iohn who added many things unto the hodgepodge of their errors as the having many wives which he pretended to receive from the heavenly Father and it was no burthen for a man to have never so many in Munster they being provided for out of the common stock They put away barren women and women past children as good for nothing and committed them to Curators to keep whereas they had many wives yet it was accounted a great offence for one wife to looke distorto vertu but awry upon her sister wife yea accounted a capitall crime Yea at this day they have a new crotchet come into their heads that all that have not beene plunged nor dipt under waters are not truely baptized and these also they re-baptize And this error ariseth from ignorance of the Greek word Baptize which signifieth no more then washing or ablution as Hezychius Stephanus Scapula Budaeus great Masters of the Greek-tongue make good by many instances and allegations out of many authors In holy Scripture it is used generally to wash Luke 11. 38. The Pharisees wondred that he had not first washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Heb. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7. 3. Except they wash oft they care not And both are allowed by our Church and sprinkling hath been rather used among us by reason of the coldnesse of our climate and the tendernesse of our Infants They will tell us that Christ was baptized in the River and the Eunuch in the River True it is for then they had no Churche nor Fonts which now are to be used but in what river was Cornelins and his family or the Jaylor and his family plunged in Againe if the spirituall grace be sufficiently expressed by a little water sprinkled as by ducking in a river then dipping is not necessary as a little bread in the Sacrament of the Lords Supper is of as much efficacy as a whole loafe The Apostle telleth us Heb. 9. 13. ofsprinkling them that were uncleane St. Cyprian telleth us true baptisme to be as well by sprinkling as by dipping It is impossible saith Mr. Bullinger to set downe all the differences and contrary opinions of the Anabaptists with all their pernicious Sects and
Factions and true it is that almost everie one of them hath some peculiar toy or figment in their heads upon which they are divided and oft excommunicate one another 6. Of their manner of Re-baptizing and other Rites THey flock in great multitudes to their Jordans and both Sexes enter into the River and are dipt after their manner with a kinde of spell containing the heads of their erroneous teneâ—s and their ingaging themselves in their schismaticall covenants and combination of separation In the Thames and Rivers the Baptizer and the party baptized go both into the Rivers and the parties to be baptized are dipped or plunged under water They receive the holy Communion most unreverently sitting with their hats upon their heads For their Marriages they mary not in their Congregations but in private after this manner Barbara saith the Bridegroome wilt thou have me the brother of the Lord a man newly regenerate of water and of the holy Ghost are you of that Church whereof I am a member She answereth I am re-baptized God be praised and wâ—ll co-habite with no man but with a brother of the same faith to whom the Bridegroome replieth give me thy hand and give me a kisse and I take thee to wife both for ouâ— faith approved in Baptisme and because my spirit is exceeding enamoured of thee the Bride saying the same words the marriage is consummated For their spirituall marriage which is their promiscuous uncleaninesse They affirm those women sin grievously that lyâ— with their husbands that are not re-baptized because they are Gentiles but it to be no sin at all for them to lye with any man that hath bin re-baptized because the heavenly Father hath so coÌ„manded Gastius reporteth that a certain Mayd of modest behaviour who had dwelt with her Master honestly many years being seduced by the Anabaptists lived among them and after a moneth returned to see her old master who saluted her merrily after this manner why dost thou suffer thy selfe to be seduced by those impure knaves a woman having once lost her honesty what hath she left her The wench answered they told me that the heavenly Father commanded it and therefore I was most obedâ—enâ— in all things to all mâ—n and denied no man the duty of spirituall marriage that did require it Her Master answered fie upon thee bolâ— whore that doest not onely glory in thy great sinne but also accountest thy abominable wickednesse to be pleasing unto God! Thus they deceive the poor people they perswade simple women under pretence of Gods commandement that they cannot be saved except they prostiture their bodies to their brethren and play the haâ—lots For this Community of women they had divers reasons worthy of Registring That Christians must renounce for Christs sake those things that they love best and are most deare unto them and therefore women must renounce their beloved honesty That so Christs sake wee must undergoe all manner of infamy That Publicans and Harlots shall enter Heaven before the Pharisâ—es and therefore common women before honest Matrons Again as we are all one spirit so we must be all one body again one faith one charitie For their manner of Ordination of their Ministers The Anabaptists are all Preachers every man at his pleasure taketh upon him to be the Lords Embassadour as Iohn Becold the Tayler of Leyden I ohn Matthias the Baker of Hartem and hence have our Coblers Shoomakers Ostlers c learnt to take upon them this divine calling of which the holy Ghost speaketh No man taketh this calling upon him except hee be sent of God For their learning they have none at all all Bookes they burnt in Munster but the Bible many of them can scarcely read yea Gastius affirmeth that many of their Preachers never saw a Bible For their places of assembling they doe not meet in Churches their going thither say they is like the going of the Heathen to their Idoll Temples but rather in woods and secret places and this rather in the night then in the day darknesse being fittest for their devotions In Munster they burnt the Church of St. Maurice and made Store-houses of others For their manner of preaching they please the common people well in preaching community of goods every man to bee alike exemption from paying of Rent Tribute and Tythes putting down of Magistrates and commonly they raile as if they were mad against the Reformed Preachers that go about to detect their Errors and teach them obedience They affirm Luther to be worse then the Pope and hate the Protestant Preachers more then the Popish Priests For miracles they can doe none except it be a miracle saith Gastius to make halfe-witted men starke mad or to make full Ambries soone emptie One of their Prophets pretended to do a great miracle viz. in the night time he caused to be put a great number of fishes into a soule puddle where the people used to wash horses and in the morning he called the people together and prophesied Thus saith the Lord cast nets into this puddle and you shall get good â—ish a thing incredible for never fish was seene there but at his command his Disciples cast a net and inclosed multitudes of fiâ—hes so that the net brake Thus the prophane Rascall saith my Authour would imitate the miracle of Christ and God in his anger gave efficacie of errour to that false miracle by which he deceived many 7. How Christian Princes have suppressed these Sectaries and especially how they have been punished in England AS you have heard of their detestable and blasphemous Errors so I purpose to speak a word or two of the severe punishments inflicted upon those wicked Sectaries Anabaptisme continued in Germany in its vigour not much above ten years they were destroâ—ed and suppressed by the Christian Princes and Magistrates at Frankhus there were slain about 5000 of them and 300 executed with Munter at Norinberg also a great number were slaine at Zuricke they drowned theâ— that were re-baptized at Vienna they did the like at Passom many were burnt and drowned in the Low Countries at Amsterdâ—m Leyden Hartsem and in all other places else they were everly punished Pontanus writeth of the destruction of â—50000 persons The Christian Pâ—â—ces and Magistrates never left burning drowning and destroying them till their remainder was contemptible a remnant of them came into England in two ships where they have lyen lurking They came hither about the year 1535. In the yeare 1538. â—e read of them in our Chronicles viz. upon the second day of November in the said year foure Anabaptistsâ—are â—are fagots at Pauls Crosse and againe of the burning of two Dutch Anabaptists in Smithfield the 27th day of November Againe of two Dutch Anabaptists burnt in the high way beyond Southwarke leading to Newington Auno 1539. Againe upon Easter day 1575 of a Congregation of Dutch
Sectaries are bitter Railers and especially upon their Mother the Church oâ— England calling her Apostate Israel Sodom Bobylon murthering Step-mothers Idolatrous Antichâ—istian c. They judge and condemne them that are better then themselves far excelling in the gifts and graces of God yea they condemne and slâ—nder our whole nation as a false Church false Christians a Synogogue of Satan a people in a damnable estate exempting none neither the learned'st nor the holiest but condemne all Thâ—y boast much of the Spirit but by their virulent and venomous tongues you may see what spirit is in them viz. That Spirit that ruleth in the children of disobedience Michael tâ—e Arch-Angel durst not give the Devill such cursed language as the Brownists give their mother The poyson of Aspes are under their lips Barrow and Greenwood were possessed with a spirit of railing and scoffing terming set Prayers the smoak of the bottomlesse pit preaching preachment and sermocination the Preachers deliverie of the word the distilling and dropping downe of old Parables from his mouth the time of preaching disputing with the houre-glasse the Pulpit a prescript place like a Tub solemne Fasts hyporiticall Fasts and a stage-play wherein one playeth sin another judgement another the Gospell the singing of Psalmes harmonizing of pleasant ballads our Churches styes our Baptisme adulterate baptisme the receiving the holy Sacrament of the Lords Supper a two-penny Feast the worship of God Idolatry and us Idolaters yea Sodomites Canaanites Beliamites Chamitesâ— Cainites 8. Magnifie their Sect. AS these Sectaries villefie others so they magnifie themselves like those men of whom the Prophet speaketh Isa. 65. Stand further off I am holier then thou And with the Pharisee they thaâ—ke God that they are not likâ— other men Or with Sâ—mon Magus gave out that they are the great power of God These cry up their owne Sect to the Skies On Mr. Bernard saith Mr. Robinson if ever you saw the beauty of Sion and â—he glory of God filling his Taberâ—acle it hath beene in the manifestaâ—ion of dâ—vers graces of God in our Church in that heavenly harmony and comely order wherein by the grace of God we are set aâ—d walke Likewise heare Mr. Smith Oh Mr. Bernard if you knew but the power and comfort of Gods Ordinance as we doe c. Touching both these boasters of their popular Government hear the censure of Mr Iohnson who sheweth them to be Korites a bellious rout pleaders for confusion c. Also Mr. Daniel Studlâ—y Mr. Iohnsons second describeth Mr Samuel Fuller a Deacon of Mr. Robinsons company with his friends to be ignorant Idiots noddy Nabalites dogged Doegs fainfaced Pharisces shamelesse Shimeites malicious Machavilians 9. Criminate the Dutch and French Church IN their separations they carry not their seduced people from us to the Dutch or French nor to any Reformed Churches to have Communion They are as malevolent to Dutch and French Churches as to us many crimes they do lay upon them as for example 1. That their Assemblies are so contrived that the whole Church continueâ—h not together so that the Ministers cannot â—ogether with their flock sanctifie the Lords day The presence of the members cannot be knowne and finally no publick action whether excommunication or any other cannot bee rightly done can they say worse of us the Lords day cannot be rightly observed nor presence nor absence known nor any holy action rightly performed what can there be in their Churches but meere confusion See what dirt these Separatists cast upon the Church that harboureth them 2. They baptize the seed of them that are no members of the visible Church of whom they have no care as of members neither admit their Parents to the Lords Supper Is not this meeâ— Babylonisme how is the Church of Amsterdam separated from the World 3. That rule and commandement of Christ Matth. 18. 15. If thy brother offend thee goe and tell his fault c. They neither observe nor suffer to be observed behold what they complain of us they find the same in the Church of Amsterdam 4. They worship God in the Idol Temples of Anti-christ so that the wine is marred with the vessels is not this an abhomination yea the Anti-christian stones have some of them the ornaments of the Romaâ— harlot upon them remaining 5. Their Ministers have set maintenance 6. Tyâ—hes or a maintenance as ill Tythes were commanded by God and never repealed but this they have leaâ—nâ— of their Tutors the Anabaptists 7. Their Elders change yearely which is not according to the Doctrine of the Apostâ—es what can our Church have worâ—e then false Governours 8. They celebrate marriage in the Church is not this a foul fault Is it not better to be married in the Congrâ—gation with prayers and Gods blessing pronounced upon them by the Minister then to be contracted privately and 〈◊〉 into a booke as men doe horses in Smithfield 9. They use a new censure of suspension which Christ hath not appointed a great presumption sâ—y they 10. They receive unrepentant Excommunicants to bee members of thir Church by which meanes they become the body with them that are delivered over to Satan Thus these Seperatists besmeare the Church at Amsterdam yea they count it a great Apostacy for one of them so much as once to heare a Sermon in any of the Dutch or French Churches 10. Pretend Scripture AND whereas they doe pretend Scripture for their novelties while the world standeth saith a learned man it connot be shewed out of Gods sacred book that he hath commanded any of these following 1. Lâ—t all decisions excommunications yea and ordinations be performed by the multitude 2. Let evey Assembly have a Doctor and a Pastor distinct in charge and office 3. Let private Christians agree among themselves to set over themselves a Postor chosen by themselves 4. To this I may adde where or when did our Lord take the keyes from the Church and give them to the multitude how dare any Lay-man presume to ordaine Ministers to binde and loose c. 11. Thy avoyd our Congregations as prophane ONe speciall cause of their Separation they pretend to be the mixt Congregations of men holy and prophane with whom they will nor communicate lest they should be defiled You have heard of the resemblances that have been made of Gods Church as namely it is compared to a field in which are some Tares as well as wheaâ— to a net wherein are contained bad fish as well as good to a fold having in it Goats as well as sheep yet is not the field to be spoâ—led because of Tares nor the net to be broken because of the bad fish nor the fold to be broken because of the Goats no we are not to depart from any Church of Christ for any scandall given to us by the members and professors therein except for extreame errors of doctrine or ungodly practises professed in it 12.
Christian Churches in the world untill the Anabaptists To conclude let the Brownists confesse our Bâ—shops to be but Christians which they cannot deny and the Ordination of our Ministers will be lawfull by their owne rules for if the Ordination of their Ministers by Plâ—beian Artificers be lawfull how much more is the Ordination of our Ministers by Bishops and learned Ministers qualified with learning and wisedome and set apart to doe the same 16. Brownists Ordination BUT let them shew who devised their Ordination of Ministers I dare say not Christ nor his Apostles nor their Successors What Church in the whole world can be produced unlesse in case of necessity whose conspiring multitudes made them Ministers at pleasure What rule of the Church prescribeth it What Reformed Church ever did it or doth practise it What example warrants it where have the inâ—eriours presumed to lay their hands upon their Superiours It is an old policy of the faulty to complain first certainly there was never Popish Legend a more errand device of man then some parts of this Ministery of theirs so much gloried in for sincere correspondency with the first Institution 17. For their Singing FOR their singing of Psalmes it is almost left among them for in Master Iohnsons Assembly they had new râ—ymes but in so harsh and hard a phrase that the people knew not what they meant so that they could not sing with understanding 2. These being in use and the coppies being kept from the people by that means singing of Psalmes was kept from the people and shâ—t out of private houses 3. Againe by reason of the uncouth and strange translation and Meetre used in them the Congregation was made a laughing-stock unto strangers Master Daniel Studley pleaded for the continuance of those rhimes the Congregation complaining of them For saith my Author he had a good veine in making thimes especially filthy and obscene ones which he taught unto little children his Schollers and to Mistris May who used in her house to sing such songs being more fit for a common Bawde then for a person professing the pure separation They object against all the Churches in Amsterdam that they have Organs to modulate their voices in singing Sure I am the Separatists also had need of somewhat as a Bag-pipe or somewhat never used by Antichrist to tune them singing in their Conventicles like hogs against raine Here I might aske some questions viz. why singing set Psalmes doth not confine the spirit we being commanded to sing with the spirit as much as saying set Prayers and why the brethren inspired with the spirit doe not every day sing a new song as make a new Prayer which are set prayers to the People and why the people may not pray together with the Minister as it was the custome of al Christian Churches as sing together And lastly why Lay-men doe not pray in the Church aswel as preach or prophesie in the Church Do they not in forbidding the people to pray with the Minister as the Papists do in depriving the people of the Cup in the Sacrament and that for the honour of the Priest-hood 18. Of their prophecying AS the illuminated Anabaptists are called Preachers so the fanatick Brownists take upon them to be Prophets and to preach the word of God with all authority publikely in their Congregations St Panlasketh how they can preach except they be sent And this standeth to good reason every true Preacher standeth in Gods roome being the Lords Embassador to doe his will who dares doe this unsent These come not from the Schooles of the Prophers but from Mechanick trades set them down in Moses Chaire as Embassadors of Jesus Christ as Heralds of the most high God These take upon them to reveale the secrets of the Almighty to open shut heaven to save soules But to hear these fellowes discourse of the holy Trinity of Gods eternal Decree other deep poynts of Divinity you may hear the Mad-men in Bedlam prare as wisely as they May not Almighty God say to these mad Prophets what hast thou to doe to take my Word in thy mought c. Of their confused preaching or rather prating heare Mr. Simpson complaine and especially of the Prophets in Master Ainsworths Church For our manner saith he of meeting upon the Lords day it is with such a confusion and contradiction with one another that our profession of Separation may be overthrowne by it For example Thomas Cochi in his prophesie witnessing against England their Ministery is Anti-christian and being so cannot beget true faith and where there is no true faith there is no true salvation a fearefull sentence in my judgemnt Again our beloved Mr. de Cluse in his prophesie laboured to prove separation from a true Church for any corruption obstinately stood in this Doctrine was by another in prophecying there shewed to be absolutely contrary to the place Rev. 2. 24. which how unsoundly it was concluded by our Teacher was â—â—en observed by many Also it was since by another delivered in the way aâ— prophesie that even among our selves did reigne in my 〈◊〉 as namely fulnesse of bread pride and idlenesse 〈…〉 in that they were not satisfied with neither temporall nor â—pirituall food pride in that many did strive to goe beyond their calling idlenesse in that many were negligent in their callings If these things be so and be not redressed by the 〈◊〉 of this proâ—hesie we must according to Mr. deâ—Cluse his Doctrine make a new sâ—paration How oft doe the Brâ—threâ— except one against anothers prophecying by which much heart-burning and strife is â—indlâ—d between them Thâ—se thiâ—gs being well considered I pray you well to minde whether this new way of prophecying on the Lords day can be â—or the edification of the Church or not For this new propâ—â—ying of the Lay people read a Treatise newly set forth by 〈◊〉 Apolâ—nij 19. They will use no set Formes of Prayer THey finde fault with set Formes of Prayers and this also they learne of the Anabaptists who having burnt all the Books in Munster and in the Dominions of King Iohn of Zâ—â—on except the Bible were compelled either to pray without book which they call Praying with the spirit or not at all moreover the Anabaptists were so ignorant as Lambertus Hortensiâ—â— reporteth that among the numerous multitude of them 〈◊〉 was not one found as it was credibly reported that could read So they being not able to pray within book but all without book They have with the Brownists invented divers arguments against set Prayers They pretend set Prayers to be a device of man a muzling of the spirit a nurse of idlenesse and a meanes to neglect the graâ—es of God that are in them whereas they pretend extemporary prayers to be the work of the spirit whereas rather thereby they â—â—zzell the spirit of the people being tyed to the ex tempoâ—e and 〈◊〉 prayers of the Ministers
give themselves to the devill 24. How these Sectaries have been punished FIrst Brown their Patriarke was taken and laid in the Gaol and his disciples were made to fâ—ve Bolton whom some would make their Author dyed as Iudas did Heâ—r Barrow Gent. Iohn Greenwood Clerk two of the Authors of this opinion that set Prayers are abominable Daniel Studley Girdler Saxio Billet Gent. Robert Bowlie Fish-monger were indicted of Felony at the Sessions Hall without New-gate London before the Lord Major and the two Lord chiefe Justices of both Benches and sundry of the Judges and other Commissioners of Oyer and Termâ—ner The said Barrow and Greenwood for writing sundry seditious seditious Books tending to the slander of the Queens Majesty and State Studley Billet and Bowly for publishing the said Books on the 23. day of March they were all arrigned at New-gate and found guilty and had judgement Henry Barrow and Iohn Greenwood on the last of March were brought to Tiburne in a Cart and carried backe againe and were afterwards hanged on the sixt day of April And about the same time one Penrie a Welch-man a principal penner and publisher of a Book called Martine Marprelate was apprehended at Stâ—bben-heaâ—h and commited to 〈◊〉 in the moneth of May he was aâ—raigned at the Kingâ— Bench at Westminister condemned of Felony and afâ—erwards conveyed from the Gaole of the Kings Bench in Southwarke to St. Thomas Waterings and there hanged Elias Thackâ—r was hanged at St. Edmonds-bury in Suffolk on the fourth of 〈◊〉 and Iohn Copping on the first of the same moâ—eth for spreading of certain seditious books penned by one Robert Brown against the Book of Common-prayer established by the Laws of the Realm their books as many as could be found were burnt before them Examples how this Sect was supprest in Queene Elizabeth 〈◊〉 many They that would know more of these Sectaries let them read these books following First a book called a discovery of Brownisme or a briefe Declaration of the errors and 〈◊〉 dayly practised encreased among the English company of the separation remaining at this present at Amsterdam in Holland by Mr. White A Book called the raising of the foundation of Brownisme by S. B. Printed by Henr. Windet 1588. A plaine Declaâ—atiâ—n that our Brownists be full Donatists by comparing them together from poâ—nt to point out of the writings of St. Augustine by George Gifford Minister of Gods Word at Malden An Apology of the Church of England against the Brownists written by Doctor Hall now Lord Bishop of Norwich Master Bernards Separatists Schisme The prophane Schisme of the Brownists or Separatists with the impyety dissentionsâ— lewd and abominable vices of that impure Sect discovered by Christopher Lawne Iohn Fowler Clement Sanders and Robert Bulward Item A book called the shield of defence written against Master de le Cluse in defence of Mr. Brightman Printed 1612. 25. Mr. Tho. Scots description of a Brownist THe Cameleon is in England a Fâ—milist at Amsterdam a Brownist He lives by the ayâ—e there he builds Castles and Churches none on the earth will please him he would be of the triumphant and glorious Church but not of the â—errene militant Church which is subject to storms deformities and many violences and alterations of time he must finde out Sir Tho. Moores Utopia or rather Plato's Community and be an Elder there In this poynt and in that of resisting Civill Governours he seems the same with the Romish Catholike But they are tyed only by the tiles like Sampsoâ—s â—oxes their heads like â—anus look divers wayes they are Bouteâ—ews carry betwixt them a fire-brand to enflame all Christendome they have in their imaginations an Idea of such a Church and such keyes as the Romanists madly boast they possesse but they will not have them the same not to resemble their foolish Alchymists they are both seeking a Philosophers stone and neglecting the true Elixaâ— the corner-stone they boast to build gold on the foundation when what they dawbe on is adulterate stuffe besides the foundation they begger themselves in seeking for wealth abroad whilst at home they neglect that pearle of inestimable price for which the wise Merchant gives all that he is worth If ever I could heare Papist clear the Pope from being Antichrist and prove he must be one singular person I would then beleeve that he should not spring from a Jew of the Tribe of Dan as they Fable but from a promiscuous conjuction betwixt two Fugitives to Amsterdam and Rome 26. Of the Semi-separatists THese halt between two opinions they are neither wholly for the Separation nor wholly against it Master Iacob is said to have been of this Sect called Iacobites and therefore in his writings we finde that he mis-liked our Church-government but in his Declaration hee affirmeth Although saith he I know they of the Separation be very far from being so evill as commonly they are held to be yet I deny not but in some matters they are straiter then I wish they were Howsoever in the poynt of Separation I for my part never was nor am separated from all publike communion with the Congregations of England I acknowledge therefore that in England are true visible Churches and Ministers accidentally yea such as I refuse not to communicate with for his comming to our Church I heard once a Minister complaine to me of Doctor Bancroft Bishop of London for not doing that Justice that he would have had him to doe upon Mr. Iacob of whom he had complained as far as I remember for not kneeling at the Communiâ—n This 〈◊〉 having prosecuted his complaint and finding nothing done against Mr. Iacob went to the Bishop telling him whâ—t a great deale of paines he had taken in vaine and asking of the Bishop what he would counsell him to doe who bid him goe home and trouble not himselfâ— but leave such things to his Church-wardens There is a sort of Semi-separatists that will heare our Sermâ—ns but not our Common-prayers and of these you may see every Sunday in our streets sitting and standing about our doores who when the Prayers are done rush into our Churches to heare our Sermons Of the Independents 1. Why called Independents 2. Their Originall 3. Some of them write and speak against Churches 4. Some against Tithes 5. Would have no set Prayers 6. Nor use the Lords Prayer 1. Why called Independents BEcause they teach that everie particular Congregation ought to be governed by its owne particular Lawes without any depending of any in Ecclesiasticall matters without obligation acknowledge Classes or Synods for its government and conduct They call themselves the Congregational government as I read These appellaâ—ons I heard not of when I began to write the Treatise The Author of the Antidote against Independency affirmeth that by establishing this government in stead of suppressing Prelacy we should erect in our Kingdome 9324. Prelates viz. in every Parish one 2. Their
Originall THe first man of note that held their opinions as Master Edwards writeth was one Mr. Robinson who leaving Norwich male-content became a rigid Brownist but afterwards by conference with learned men he was brought to some moderation and writ a book retaining some of his opinions This man dying many of his congregation went from Leyden unto New-England and planted at new Plymouth whither they carryed Mr. Robinsons opinions which spread far there and by letters also and other meanes were conveighed into old England and to this purpose he citeth a Letter of Mr. Cottons As the Brownists saith Mr. Edwards growing up and out of the Anabaptists did refine Anabaptisme in many things so the Independents have refined Brownisme from the grossenesse and rigidnesse of it Yet in separating from Gods Ordinance because of our mixt Congrâ—gations in setttiâ—g up a Church against a Church and in 〈…〉 they not with the Brownists make a rent in Châ—istâ— mysticall body 3. Enemies to our Churches THese Independents with the Brownists are enemies to our Churches the glory of our nation the monuments of the piety of our fore-Fathers builded to the honour of Almighty God and for his service They call them steeple-houses as you may read Mr. Cotton in one of his Sermons upon the opening of the the seven Vialls affirmeth Ichosaphat saith he took away the high places and groves out of Judah 2 Chr. 17. 6. So when the zeale of God lifteth up the hearts of the people then will they not endure a consecrated place in all the world where they come and when the seventh Viall is poured out the earth shall be full of the knowledge of God then all the Chappels of Ease Churches of States and Temples of glory where the world hath beene deiuded they will not leave a stone upon a stone that shall not be throwne dowâ—e though now in some places you may not passe through with a burthen nor look upon the Wall thereof The zeale of the Lord of Hosts will blow them up these places will be laid open to the rest of the streets and become but common soyle they will not then be regarded but trempled upon c. I am informed that some preach this Doctrine among us 4. Ruine Learning AGaine to overthrow Learning they would overthrow the maintenance viz. Tithes appoynted by Almighty God for the maintenance of his service as he appoynted a certaine time for his service so a certaine part for the maintenance of his service viz. A tenth part which was paid before the Law commanded in the Law and confirmed by our Lord and Saviour The persecution of the Iulian Apostate is affirmed to bee greatest of all other For whereas in other persecutions they kild the Priests Iulian taking away the maintenance from Gods service did occidere Presbiterium the whole Order When I first heard of the name of Independency I confesse I could not well mislike it knowing the poverty of many Livings within the walls of London and the dependency of the Ministers being not able to subsist without the charities of the people And for example among others the Tithe of a Parsonage of a learned Doctor who is accounted one of them not to bee worth above 20. l. per annum towards all charges and divers others to be of small value I could not well blame them if renouncing their Tithes they have devised some other way to subsist In time of Superstition the said Living is reported to have been worth about two hundred pound per annum by reason of a gang of silly women with childe to the Image of our Lady of Steining in that Church to which they did â—ot with many rich offerings being perswaded that she could give them easie labour Other Churches had their working Saints that relieved their Parsons as one could make barren women fruitfull c. And for this cause the poore livings in London were so highly rated in the Subsidy And whereas one man had hererofore many Livings which now is prohibited As my Predecessor had three Alhollowes the great the Temple and Edmonds within the line of Communication And also our vailes for Burialls and Christings is in a manner ceast which were a great helpe too Should I blame the poora Ministers to devise some meanes to have a being but whereas they gather Congregations among us who are as poore as themselves getting our fattest sheep from us and for other causes I like it not 5. Allow no set Prayers THey allow no set Prayers The Jewes used set Prayers Iohns Disciples used set Prayers and Christ gave his Dissciples a set forme of Prayer which all Christian Churches in the world generally use Master Calvin allâ—dgeth three reasons for the maintaining of set Prayers First to provide for the weaknesse of some Minister Secondly that there might be a generall consent and agreement in all Churches Thirdly to crosse the liberty of some Ministers who affect noveities and therefore it bohoveth to have a set Catechisme a set forme of administring the Sacrament a set forme of publike prayers For taking too much liberty in their praying I have had too much sence being deprecated or execrated by some of them yea even in my owne Church in my owne Pulpit and in my owne hearing 6. Use not the Lords Prayer AGaine some of them will not use the Lords Prayer preferring their owne before it If the Lords Prayer bee more perfect than theirs why doe they not use it but abuse the people using their owne imperfect Prayers and omitting our Lords perfect Prayer commanded by him to be used I have read that Apollinaris the Heritiâ—k equalled his Writings with the holy Scriptures but preferred them not as these seem to doe in omâ—tting Christs Prayer commanded to be used and using their owne as before To conclude my Prayer to God is that God would give them grace to use their gifts that he hath given them to edification and not to make a rent in his Church Doctor Steward hath written a Book in which is set down the opinion of some of the Reformed Churches concerning Independency Of the Familists THis Sect of the Family of Love is one of the most erronâ—ous and dangerous Sect that ever was The Family of Love are so called because they will admit none common among them their love is so great that they may joyne with any Congregation and live under obedience to any Magistrate be he never so ungodly and therefore to â—urry favour with all they have some opinions agreeable with all in some things They agree with the Turks in some things with the Iewes in some things with the Donâ—â—â—sts Palagians Libertines Arians and Anabaptists in many things with the Papists in few with the Protestants In describing of this Sect I purpose to set downe 1. Their Originall or Authors 2. Their horrible Blasphemies 3. Their confession of Faith or Creed 4. Their Conversations 5. Their severall sorts 6. How to discover one of
this Sect. 7. The abjuration of certaine Familisâ—s at Pauls Crosse. THe first author was one David George of Delfe who fled out of Hollâ—ndâ—â— Basill giving it our that he was banished out of the low Countreyes he changed his name called himselfe Iohn of Bridges he affirmed that he was that right David that was sent from God and should restore againe the Kingdome of Israel He wrote divers Books as one called the Wonder-booke he broached his damnable Heresiee as â— All the Doctrines taught by Moses the Propheâ—s and Christ himselfe were not sufficient to salvation but only to keep the people in good order till the comming of David George but his doctrine was able to save all those that put their trust in him 2. That he was the right Messias the beloved Son of the Father not born of the flesh but of the Holy Ghost and that when Christ was dead according to the flesh the Spirit of Christ was left by the Fathers appoyntment untill the comming of this David George and given him 3. That he would set up the true house of David and the children of Levi must raise the Tabernacle of God through the Spirit of Christ not by the crosse and suffering but through meeknesse and love 4. That whosoever speaketh against this Doctrine shall never be forgiven in this world nor in the world to come he dyed the 16. of August 1556. at which his Disciples were much dismayed for he promised them that he should not dye or if he did that he should rise againe and fulfill all his former Promises whereupon some forsook his heresies The Magistrates being informed of his doctrine and manners caused his house the houses of such as were suspected to hold such errours to be searched his books to be burnt forseiting his goods and lands â—o the use of the Town causing his followers to recant After him rose one Henry Nicholas borne in Amsterdam a Towne in Holland of many called Henry of Amsterdam who took upon him to maintaine the same Doctrine yet not in the name of David but in his owne name as a Prophet sent to rebuke the world of sin and iniquity naming himselfâ— restâ—â—râ—toâ— mundâ— the restorer of the world Mr. Iessop describeth H. N. after this manner page 89. They call him the new man or the holy nature or holinesse which they make to be Christ and sin to be Antichrist because it is oppâ—â—iâ—e to Christ. They say that when Adam sinned then Christ was killed and Antichrist came to live They teach the same perfection of holinesse which Adam had before he fell is to be obtained here in this life and affirme that all their Family of Love are as perfect and innocent as hee and that the Resurrection of the dead spoken of by St. Paul 1 Cor. 15. and this Prophesie then shall be fulfilled the saying which is written O death where is thy sting O grave where is thy victory is fulfilled in them and they deny all other resurrection of the body to be after this life They will have this blasphemer H. N. to be the Son of God Christ which was to come in the end of the world to judge the world and say that the day of judgement is already come and that H. N. judgeth the world now by his Doctrine so that whosoever doth not obey his Gospell in time shall be rooted out of the world and that this Family of Love shall inherit and inhabite the earth for ever world without end onely they say they shall dye in the body as now men doe and their soules goe to heaven but their Posterities shall continue for ever This deceiver describeth eight through-breakings of the light as he tearmeth them to have been in eight severall times from Adam to the time that now is which as he saith have each exceeded other The seventh he alloweth Iesus Christ to be the publisher of and his light to be the greatest of all that ever were before him and he maketh his owne to be the eight and last and greatest and the perfection of all in and by which Christ is perfected meaning holinesse he maketh every one of his Family of Love to be Christ yea and God and himselfe God and Christ in a more excellent manner saying that he is godded with God and co-deified with him and that God is hominified with him These horrible blas hemies with divers others doth this H. N. his Family teach to be the everlasting Gospell which the Angel is said to preach in the Rev. 11. 15. They professe greater love to the Church of Româ— and to all her Idolatries and superstitions then they doe to any Church else whatsoever except themselves They wickedly abuse these words of Christ I must walk to day to morrow and the third day I shal be perfected and say that by to day is meant the time of Jesus Christ his Apostles and by to morrow all the time of the Religion of the Church of Rome and by the third day this their day of H. N. and his Family wherein they will have Christ to be perfected And they doe compare all the whole religion of the Church of Rome to the Law of Moses affirming that as God did teach his prople by these shadowes and types till Jesus Christ came so hee hath taught the world ever since by the Images sacrifices and heathen Rites of the Church of Rome till this wretch H. N. came and now he must be the onely chiefe Teacher Gods obedient man yea his Son as they blasphemously call him hee by his Gospell must make all things perfect One Christopher Viret a Joyner dwelling in Southwarke who had been in Queen Maries dayes an Arian being infected with Hen Nocolas his doctrine poysoâ—ed first the English with this heresie he translated out of Dutch into English divers of the books of Henr. Nicholas as Evangelium regni out of which and others these errors are collected 2. Their blasphemous Errors 1. COncerning God That there is none other Deitie belonging unto God but such as men are partakers of in this life 2. Concerning Christ 1. That Christ is not God 2. Christ is not one man but an estaâ—e and conâ—â—tion in men common to so many as have received H. N. his doctrine c. 3. Of Adam That Adam was all that God was and God all that Adam was c. 4. Concerning Baptisme That no man should be baptized untill he was 30 yeares old 5. Concerning the Word That there was never truth preached since the Apostles time before H. N. 6. Concerning the Resurrection 1. The resurrection of the body is a â—ising from sin and wickednesse 2. That the dead shall rise and live in H. N. and in the iluminated Elders everlastingly and reigne upon earth 7. Concerning the day of Judgement 1. That the day of Judgement is in this life 2. That the joyes of heaven are here upon earth 8. Concerning marriage The marriage of
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
yea the Commandement of God hath taught us to render God a tenth If this will not suffice wee have another right a Title as good and as ancient as any man can shew for his lands that is the donation of Tithes to the Church confirmed by the Kings and Parliaments of this Kingdome from time to time ever since Christianity flourished amongst us For this vid. my Christianography page 211. and Sir Henr. Spelman de non Temerandis Ecclesiâ—s Last of all consider the equity of this maintenance whether it be better for men to pay a tenth then have these Seducers to creep into their hoâ—ses and get from their wives being silly women children and servants not a tenth or two and nine pence for an Obâ—ation but great summes of money whatsoever they can proâ—e from them like the Pharisees devouâ—ing Widdowes houses under the colour of long Prayers But whereas some of them write the divell to be in me Sir Thomas Moâ—e writeth of a Deviâ—l called Negotium Businesse which carryeth more to Hell then all the divells beside who was in them that would not come to the feast one being so basie in marrying a wife that he could not come another having bâ—ught Oâ—en another having boâ—ght a Farme c. I read also of another divill called Sacriledge which St. Peter teâ—leth us to bee in Ananias Why hath the divell filled thy heaâ—t If the divill were in him who gave halfe that hee had and kept back but part what divill is in them that give nothing themselves but seâ—se upon those lands and goods which not they but other men had consecrated to the service of Almighty God with many curses to the violaters of their Donations This Divell Sacriledge at this time seemeth to bee a very devouâ— Divill very carefull of Gods service that it might be better performed he would have the Ministers lands taken from them that they might follow their studies and not bee encombred with them yea a carefull divell also of the Ministers maintenance he would have them to have competencies and the Kâ—ng and State to have the over-plus of their means all which godly pretences are hypocriticall and the Maskes of vile inâ—quity and holy thesâ— for it is not the Ministers profit they looke at neither the commodâ—ty of the King or State but their owne covetousnesse by which some seek to satisfie their owne pride riot wanton and greedy â—usts Like Iudas who will not stick to â—el Christ himselfe for money Such a Reformation as was in King Henry the eights time doe some gape after in which almost every mâ—n got somewhatâ— some one Gentleman got ten Parsonages some other twenty Read Doctor Turners Book entituled Spirituall Physick almost in every house and Alehouse you might see Carpets and Cushions made of Church-Ornaments After that men had devoured the wealth of the Monasteries they began to long after the lands of Bishops and Cathedrall Churches as Mr. Fox relateth and for this purpose they set Sir Thomas Sâ—ymor a worke to promote it to the King To whom the King answered There are a sort of you to whom I have liberally given of the possession of Menasteries which like as you have lightly gotten so you have unthriftily spent some at Dice others on gay â—loathes and others worse and now you would make a â—â—eavance of Church lands to accomplish your greedy appetites c. Surely it is a disgrace to Religion that in Reformations mens thoughts doe runne even in the greater labours and learning in the Church to pill and pole the Ministery and bring it to beggery being the curse pronounced against the Priests the posterity of Eli from which curse the Lord keep this poor Church An Extract of the Acts of the Nationall Synod of the Reformed Churches of France assembled by the Kings permission at Charantoun Anno 1644. 26. Decemb and dayes following UPon what hath been reported by the Commissioners of the Maritime Provinces that divers comming from Forreigh Counâ—ries and who goe under the name of Indeâ—endents because they â—each that every particular Congregatioâ— ought to be governed by its owne particuler Laws without aâ— depending of any in Ecclesiasticall matters and without any obligation to acknowledg the Authority of Collâ—ques or Classes and Synods for its government and conduct setlling their abode in this Kingdome and hereafter they might cause here amongst us many great inconveniences if in due time there were not order taken the Assembly fearing lest the contagion of this poyson gaining ground insensibly should throw trouble and disorder among us and judging the said Sect of Independents to bâ— not onely prejudiciall to the Church of God in so far that it endeavours to bring in Confusion opening a Gate to all kind of Singularities and Extravagancies and taking away all meanes of any remedy to the evill but also most dangerous to the State where if it had place there might as many Religions set up as there be parishes or particular Congregations doth enjoyne to all the Provinces and particularly to the Maritimes to take heed that the evill take no foote in this Kingdome to the end that Peace and Uniformity as well in Religion as in Discipline may be inviolably preserved and that nothing be brought in amongst us which may alter in any kind the service due unto their Majesties Garrissole Moderator Basnage Adjoynt Bloâ—del Secretary Le Coq Secretary Errata PAge 10. l. 8. read Harlem p. 26. l. 15. r. 400. p 32 l. 1. r. Polemâ—cae p. 54. l. 5. r. Balamites 22. rebellious â— 61. l. 6. r. Presbyterie p. 63. l. 5. r. all p. 75. l. r. into their society but such as are content to have their goods FINIS Paulus Diacon Lib. 15. Theodoâ— lib. â— cap. â—6 Come To you In sheepes cloâ—thing 〈…〉 〈◊〉 3. 〈…〉 Anno 1525 Horten. de Anab pag. 11. 〈…〉 Slâ—idâ— â—â—4 Ch. Nelles pag. â—â— Ho tens pag. 12. in tanta hoâ—um homiâ—um colluvie nc unus quidem iâ—ventus oâ—edilite as dedice it Sleid. 152. Lumber Horten page 16. Hortens p. 26. Page 28. Hortcâ—s p 31. Sleidan 154. Ho ten p. 34. Page 35. Hort. page 74. Ch. Niclles page 3. Ch Niclles page 52. Ibid. page 55 Page 61. Four conscione multipher le nomo e deu peuple di dieu Ch. Nicll p. 56 The 〈◊〉 of the 〈◊〉 Set downe by â—ontanus and Bullinger Gastius p. 10. Anabap. Sumunt sibi omnes praedicandi 〈◊〉 Sleid. com lib. 10. licere plebeis in magistratibus 〈◊〉 sumere Non licere Chriâ—taniâ— justurandum â—â—cere Sleid. lib. 10. Error 1. Answer Maledicta sit câ—ro Mariae Bull in advers Anabab fol. â— 6â— Error 2. Answer Error 3. Answer Error 4. Error 5. â—â—emiae paid Respen 1. Blasphemy Instit. 4. cap. 16. ss 6. Vid. The harmony oâ— their conf sioâ—s Orati 40. upon Levit. Hoc si quâ—s neglexâ—rit deriserlt mortis poena affilgetur Reâ—ig Moscovâ—t 〈…〉 17 Guâ—do de â—â—res Thâ— a Iesu