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
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
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
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