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
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
Anabaptists discovered in a house without the Barres at Algate of whom 27 were taken of them foure recanted at Pauls Crosse the 25th day of May in forme following Whereas l. T. R. H. being seduced by the Devill the spirit of Error and by false teachers have fallen into most damnable and detestable errors namely 1 That Christ tooke not flesh of the substance of the Virgin Mary 2 That the Infants of the faithfull ought not to bee Baptized 3 That a Christian man may not be a Magistrate or beare the sword or office of Authority 4 That it is not lawfull for a Christian man to take an oath Now by the grace of God and through conference with good and learned Ministers of Christs Church I understand the same to be most damnable and detestable Heresies and doe aske God before his Church mercy for my sayd former errors and doe forsake recant and renounce them and abjure them from the botâ—ome of my heart protesting that I certainely beleeve 1. That Christ tooke flesh of the substance of the Virgin Mary 2. That the Infants of the faithfull ought to be baptized 3. That a Christian man may be a Magistrate beare the sword and office of Authority 4. That it is lawfull for a Christian man to take an oath And further I confesse that the whole Doctrine established and published in the Church of England and also that is received in the Dutch Church in London is found true and according to Gods Word whereunto in all things I submit my selfe and will bee most gladly a member of the sayd Dutch Church from henceforth utterly a bandoning and forsaking all and every Anabaptisticall errors Anno 1575 in the 17th yeare of Qâ—een Elizabeth of blessed memory one man and ten women Dutch Anabaptists were in the Consistory of Pauls condemned to bee burnt in Smithfield but after great pains taken with them onely one woman was converted and the other were banished the Land The 22th of July in the same yeare two Dutch men Anabaptists were burnt in Smithfield who dyed in great horror câ—ying and roaâ—ing this was the entertainment that these Sectaries had in times past In the yeare 1561 a Proclamation was set forth by Queen Elizabeth whereby she commanded the Anabaptists and such like Hereticks which had flocked to the Coast-Towns of England from the parts beyond the Seas under colour of shunning of perâ—ecution and had spread the poyson of their Sects in England to depart the Realme within 20 dayes whether they were 〈◊〉 borne people of the Land or Forreigners upon paine of imprisonment and losâ—e of goods 8. Of the audacious boldnesse of these Sectaries at this time BEfore you have heard of the condition of these Hereticks in times past but with griefe of heart I speake it Now they lift up their heads they write books and publish them in defence of their detestable opinions of which I have seen some the one by one Edw Barber and two other by A. R. Anno 1642. A fourth by one Lamb with others and this without any controle that I can heare of Yea they challenge our Divines openly to defend their Tenets by disputation and to satisfie the people Doctor Featly gave them a meeting in Southwarke where foure of their Disputants appeared on their side besides a great number of the vulgar of which meeting the Doctor hath given the world an account Would to God our Relâ—gious Patriots assembled in Parliament would at length take care as they have done of the Romish Emissaries to suppresse these that the name of God be not blasphemed that they may not infect the simple people with their abhominable Errorus Was not all Israel plagued for the execrable things taken by Achan who can tell whether the plagues of God that are upon us are for not punishing these detestable Sectaries and others Alas our poore Church is oppressed and who layeth hand to help The plague of Heresie is among us and we have no power to keep the â—ick from the whole The Wolves that were wont to lye in the woods are come into our Sheep-fold and roare in the holy Congregations Oh thou Shepheard of Israel why hast thou broken down the hedge of this thy Vineyard which thy right hand hath planted The Bore out of the wood and the wild beasâ— out of the Field do devoure Oh remember not against us our former iniquities let thy tender mercies prevent us for we are brought very low The Confession of Faith of those Churches which are commonly called Anabaptists Printed at London in the year of our Lord God 1644. Subscribed in the names of 7. Churches in London William Kâ—ffen Thomas Patience John Spilsbery George Tippâ—ng Sam. Richardson Thomas Skippard Thomas Munday Thomas Gunne John Mâ—bbat John Webbe Thomas Killcop Paul Hâ—bson Thomas Gore Joseph â—helps Edward Heath Set downe in 52. Articles In which Articles you shall finde some Rats bane covered with a great deale of honey 1. IN the 38. Article That the due maintenance of the Officers viz. the Ministers should be free c. their meaning being that their maintenance should depend upon the voluntary contribution of their people this their opinion is most impious and sacrilegious and directly repugnant to Gods Law 2. In the 39. they affirme Baptisme to be an Ordinance of the new Testament given by Christ to be dispensed onely upon persons professing faith or that are Disciples or taught who upon a profession of faith ought to be baptized By this Article most cruelly they exclude all Infants baptisme from the Sacrament of entrance into the Church being the only outward meanes of their salvation 3. In the 40. they making dipping necessary which Christ never commanded 4. In the 41. the persons designed by Christ say they to dispense this Ordinance a preaching Disciple it beâ—ng tyed to no particular Church officer nor peâ—son 5. In the 42. Article that such to whom God hath given gifts may preach When Muncer a seditious Anabaptist began first to preach Luther advised the Senate of Mulâ—us to demand of him what calling he had and if he should avouch God to be his Authour then they should require him to prove his extraordinary calling by some evident signe For whensoever it pleaseth God to change the ordinary course and to call any man to any office extraordinarily he declareth that his good will and pleasure by some evident signe If the Anabaptisticall calling be ordinary let them prove it by Scripture if extraordinary let them prove it by Miracles HEre I might adde the summe of a Treatise of Mr. Johnons who stileth himselfe Pastour of the exâ—led English Church at Amsterdam written against two errours of the Anabaptists maintained by them at this day The one concerning the Bapâ—isme of Children the other concerning the Anabaptismes of elder people what specious shewes so ever they make saith hee perverting the Scriptures filling their mouthes with falshood and blasphemy abusing the people of God reproaching
it was such as awaked the â—istris of the house that knew nothing of the meeting and made her arise to seek where this burning was for that smell made her afraid that the fire was in her shop which was of wollen Drapery Being come to the place she saw eleven naked bodies and the Propher commanded her to put off her cloathes and put them in the fire which she did then the Prophet commanded them all to follow him and doe as he should doe and so rushed into the street stark naked and all his Disciples after him running and crying horribly throughout the Town woe woe woe the divine vengeance the divine vengeance whereby they put the whole Town into an uproare The people thinking that the Towne was surprized by some enemy they were all taken but one woman that slipt out of the way brought before the Magistrate and as they stood all naked in a full Court they could never be perswaded neither by command nor threatning to put on garments which they offered them saying that they must have no covering for they were the naked truth they were kept a while in prison untill the great conspiracy in Amsterdam by the Anapaptists when they went about to surprise the Town then they were executed The Mistris of the house where the Conventicâ—e was kept was hanged before her owne doore Of the Adamites in Bohemia WHereas Bohemia is like Africa alwayes bringing forth some new thing an heresie saith he far greater then the forâ—er arose there viz. of the Adamites A certain Piccard passing over the Rhene came out of the low Countries into Bohemia who with craft with delusion deceiving many gathered a multitude of followers and taking an Island in the Lusmisicus Lake he lived there prosessing himselfe to be the Son of God he taught his Sect to goe naked and to call him Adam to use promiscuous marriages and for their lust every one to take a woman and to bring her before the Prelate saying My flesh doth wax hot upon this woman unto whom Adam answered encrease and multiply This man called all other men slaves himselfe and they that were of his Sect free-men Forty of this Sect with their Swords drawn set upon the Village adjoyning to them and killed about 200. husband-men whom they called the children of the devill when these things were come to the eares of Zisca the Adamites were all slaine but two men who were left to declare and make known to the world their superstitions with the women who declared that all that wore cloathes and especially breeches were by no means Free-men These women were committed to prison and afterwards for their obstinacy in their Errors they were burnt They did undergoe their punishment with great â—aerity singing and laughing in the fire Of Antinomians In describing of these Sectaries I purpose to set downe 1. The Originall of the Antinomians 2. Their Errors 3. The first Antinomian in England 4. The opinions of our moderne Antinomians 5. The stirs raised by the Antinomians in New-England and their banishing from thence 1. The Originall of the Antinomians THe Antinomians are so called because they would have the Law abolished in the light of the Gospell The Author of this Sect Pontanus affirmeth to be one Iohn Agricela of Isleby who broached his errours about the year of our Lord 1535. 2. The errors of the Antinomians POntanus in his Catalogue of Hereticks setteth downe thes following 1. They precend the Law not to be given to Christian men 2. The Law to pertaine to the Court and not to the Gospel 3. The ten Commandements not to be taâ—ght in the Church because they that are regenerate need not the Law becaule they doe that duty willingly being led by the Spirit 4. There to be no need of the Law to any part of our Conversion 5. It is sufficient for a wieked man to beleeve and not to doubt of his salvation 6. Our faith and Religion to have been unknewn to Moses 7. Neither good works profit to salvation neither ill works can doe any hurt 8. That a Ghristian man cannot be known by his works 9. The third use of the Law that it is a rule of life is blasphemous in Divinity and a monster in nature 2. The first Antinomian in England THe first Antinomian among us that I can heare of was one Master Iohn Eaton who had been a Scholler of mâ—ne and afterwards was Cuâ—ate to Mr. Wright 〈…〉 neere Algate he was 〈◊〉 his errors imprisoâ—â— in the Gaâ—â— heule a Westminster There is a 〈◊〉 set 〈◊〉 in his name called the Honey-combe of freâ—â—ust â—â—ation by Christ alone collected as he preâ—endeâ—â— out of the 〈…〉 of Scupâ—ures and common and â—animous consent of the faithfull 〈◊〉 of Gods mysteries upon the same the main subject of which bock is to prove that God doth not will not nor cannot see any sin in any of his justified children To prove the poynt above named he maketh a distibution of justified persons in regard of their estate according to 〈◊〉 distinct times the time of the law the time of Iohn Baptist the time of the Gospell the first glorious the second more glorious the third most glorious The first time of the Law was glorious saith he because Jesus Christ was in it glorious things are spoken of the City of God that then was yet Christ and those glorious things were then vailed and greatly obscured with the bondage terrors and legall government not onely of the Ceremoniall Law as the Papists hold but also of the Morall Low whereby sin was severely taken hold of and punished sharply in Gods children The second time between the Law and the Gospell to wit the time of Iohn Baptist continuing to the death of Christ was more glorious than the former because in it the former legall severitie that then lay upon the children of God began then to sâ—ick and cease for although Iohn laid open their sinnes and the danger of them yet we read not of any punishment inflicted on Gods children The third time the most glorious is since Christ graned out his bloud and life upon the Crosse by which sin it self and guilt and punishment are so utterly infinitely abolished that there is no sin in the Church of God and that God now sees no sin in us and whosoever beleeyeth not this poynt is undoubtedly damned To the strengthening of this his fiction he abuseth divers places of Luther Calvin and others who in all likely-hood never once dreamed of this fancy And them that are contrary to this his opinion he loadeth with approbrious imputation and vile aspersions besmearing them with his Honey-combe for his Errors Mr. Eaton was imprisoned in the Gate-house as before 3. Of the Errors of our moderne Antinomians THe Antinomians will say that Eaton is dead and that his errors dyed with him whatsoever they say you may read a learned book
set forth by Mr. Gataker in the Preface whereof you may see the Opinion of the modern Antinomians viz. 1. That the Morall Law is of no use at all to a Beleever noâ— a rule for him to walke in nor to examine his life by and thaâ— Christians are free from the mandatory power of it whenâ—â— one of them cryed out in the Pulpit Away with the Laâ—â— which cuts off a mans legges and then bids him walke 2. That it is as possible for Christ himself to sin as for a child of God to sin 3. That the childe of God need not nor ought not to aske pardon for sin and that it is no lesse then blasphemy for him so to doe 4. That God doth not chasten any of his children for sinne nor is it for the sins of Gods people that the Land is punished 5. That if a man know himselfe to be in the state of grace though he be drunke or commit Murther God sees no sinne in in him 6. That when Abraham denyed his Wife and in outward appearance seemed to lye in his distrust lying dissembling and equivocating that his wife was his sister yea then all his thoughts words and deeds were perfectly holy and righteous from all spot of sin in the eyes of God freely To this I may adde that wholsome exhortation of one of their Teachers in his Pulpit Let beleevers sinne as fast they will they have a Fountaine open to wash them may not a man expect more honest dealing from a Heaten man or from a conscientious Papist that is perswaded that God sees his sin then from the hand of an Antinomian thus principled For your better information read Mr. Gatakers learned book before named now set forth which is to be sold by Fulke Clifton dwelling upon new Fish-street hill Of the stirs raised by the Antinomians and Familists in New-England and of their banishing of them set downe by Mr. Wells in a Booke Printed for Ralph Smith at the signe of the Bible in Cornhill in which you way read a learned Confutation of their errors â—Ome persons among those saith my author that went hence 〈◊〉 New-England being fraighted with many loose and unsound 〈…〉 which â—â—ey dust not here they there began to 〈◊〉 them the 〈…〉 whereof opeâ—ed such an easie and wide 〈◊〉 to 〈◊〉 that by the 〈◊〉 slights friendly and humâ—◠〈…〉 their own doctrine as a 〈◊〉 〈…〉 those that they were acquainted 〈…〉 Revelation not sanctificatâ—on working first upon women â—â—â—â—ducing godly Ministers to be and preach 〈◊〉 a Covenaâ—â— of works dropping their baâ—s by little and little and angling yet further where they saw them take and fathering their opinions on 〈◊〉 of the best qualitie in the Countrey and by the meaâ—s of Mistris Hutchinsons double weekly â—ecture aâ— Rostâ—n under preâ—ence of repeating Mr. Cottons Sermons these opiniâ—ns were quickly dispersed before authority was aware into all the Countrey round about Which because they had already caâ—ght some eminent persoâ—s in the Countrey grew at last to that pride and insâ—lency that it had almost ruâ—nated the poor Church of God â—hey did threaten the same very much both in their words and actions Their Opinions were such as these FIrst That the Law and the preaching of it is of no use at all to drive a man to Christ. 2 That a man is 〈◊〉 to Christ and justified without faith yea from etarnity 3. That faâ—th is 〈◊〉 â—â—ceiving of Christ but a mâ—ans discerning 〈◊〉 he hath receive him already 4. Thâ—◠〈…〉 to Christ onely by the worke of the 〈◊〉 upon him without any act of his 5. That a man is never effectually Christs 〈◊〉 hee hath assurance 6. This assurance is onely from the witnesse of the Spirit 7. This 〈◊〉 of the Spirit is meerely 〈◊〉 without any respect to the Word or any coâ—currence with 〈◊〉 8. When a man hath once this witnessâ— he never doubt◠〈◊〉 9. To quesâ—ion my assurance though I fall into Murther 〈◊〉 Adultâ—ry provâ—s 〈◊〉 never had true assurance 10. Sanctification 〈◊〉 bee no evidence of a manâ— good estate 11. No comfort 〈◊〉 be had fromâ— any conditionall promise 12. Poverty 〈◊〉 Spirit to which Christ 〈…〉 bleâ—seâ—â—esse Maâ—hâ— 5. 3. is onely this to see I have no grace at all 13. To see I have no gâ—ace in me will gâ—ve me comfort but to tâ—ke comfort from sight of grace is leg 〈◊〉 14. â—â— hypocrâ—te may have Adams graces that hee 〈…〉 Innocency 15. The gâ—aces of Saâ—â—ts and Hypocrites differ not 16. Alâ— graces are in Christ as in the Subject and none in â—s so that Christ belieâ—â—s Christ loves c. 17. Christ is the new creature 18. God loves a man never the better for any holinesse in hâ—m and never the lesse be he never so unholy 19. Sin in a câ—ild of Gâ—d must never trouble him 20. Trouble in conscience for sinnes of coâ—misâ—ion or for neglect of â—uty shewes a man to be under a covenant of Workes 21. All Covenants to God exprâ—ssed in workâ— are lâ—gall Workess 22. A Châ—istian is not bound to the Law as a rule of his conversatioâ— 23. A Christian is not bouâ—d to praâ— except the Spirit moves him 24â— A Minister that hath not this new light is not able to edifie others that have it 25. The whole Letter of the Scripture is a Covenant of Workes 26. No Christian must be prest to duties of holinesse 27. No Christian must be exâ—orted to faith 〈…〉 â—â— c. except we know he hatâ— a Spirit 28. A man may have all graceâ— and yâ—t â—ant Christ. 29. All a Beleevers actiâ—â—y is onely to act sin Now theâ—e most of them being so grosse one would wonder how they should spread so fast and suddâ—nly amongst a people so religious and well taught For declaring of this bee pleased to attend two things First the nature of the Opinions themselves which open such a faire and easie way to haaven that men may pâ—sse without difficulty For if a man need not be troubled by the Law before faith but may step to Christ so easily and then if his faith be no going out of himselfe to take Christ but onely a discerning that Christ is his owne already and is onely an act of the Spirit vpon him no act of his owne done by him and if he for his part must see nothing in himselfe have nothing doe nothingâ— onely he is to stand still and wait for Christ to doe all for him And thâ—n if aâ—ter faith the Law no rule to walke by no sorrow or repentance for sinne he must not be pressed to duties and need never pray unlesse moved by the Spirit And if he falls into sin he is never the more disliked of God nor his condition never the worse And for his assurance it being given him by the Spirit hee must never let it goe butâ— abide in the highest of comfort though he falls into the grossest sinnes that he can Theâ— their way to life
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