the seed of David according to the flesh whence in the New Testament he is called the Son of man As also Isay the son of a Virgin which could not be if he had not taken flesh upon him from the Virgin Mary neither should our flesh have any hope of eternall life if he were not made flesh neither should his passion or resurrection profit us at all In this point the Anabaptists are worse than the Papists yea then the Turkes themselves who confesse that Christ was borne of a Virgin The Melchiorists a kinde of Anabaptists doe not onely hold the opinion above named but also are so diabolicall and blasphemous as to curse the flesh of the blessed Virgin by maintaining this error The Anabaptists manifest themselves to be of the number of them whom the Apostle St. Iohn speaketh 2. Eph. vese 7. For many deceivers are come into the world who confesse not that Iesus Christ is come in the flesh That Christ was not true God This blasphemous Error is contrary to the holy Scripture as Ioh. 1. The word was God Ioh. 10. I and the Father am one Ioh. 4. He that seeth the Father seeth me I am in the Father and the Father in me Col. 2. 9 For in him dwelleth all the fulness of the Godhead corporally Againe 1 Iohn 5. We are in him that is true even in his son Iesus Christ that is the true God And againe if he were not God no created power had been sufficient for the worke of our redemption and satisfaction of Gods wrath This blasphemous opinion reigneth among the Anabaptists in Moravia I doe not find this to be maintained by our English Anabaptists but to be the opinion of Servetus who was burnt at Geneva and his followers Not to be saved by faith in Christ. What can be more contrary to the holy Scriptures than this detestable Error read Iohn 3. 16. So God loved the world that he gave his only begotten Son that who so beleeveth in him shall not perish but have life everlasting Rom. 3. 24. We are justified freely by grace through the Redemption that is in Iesus Christ Rom. 3. 28. We conclude that a man is justified by faith without the workes of the Law By the work of Charity and Affliction the passion of Christ is a sufficient ransome for all our sin 1 Iohn 1. The bloud of Christ purgeth us from all out unrighteousnesse Isa. 43. 25. I am he that blotteth out all thy transgressions for my own sake and will not remember thy sinnes Heb. 9. He hath obtained for us eternall redemption nothing here perfect 1. Cor. 13. Neither in his sight can any man living be justified Psal. 143. 2. Neither any troubled conscience can be pacified Rom. 5. 1. Being justified by faith we have peace with God through our Lord Iesus Christ. And for afflictions they are either just punishments for our sins or fatherly corrections to stir us up to a holy life They reject the Doctrine of originall sin because say they Christ hath taken away all evil whether it be the inclination or concupiscence according to that Behold the Lamb of God that taketh away the sins of the world Also that children whereas they do neither good nor evill are under grace and without sin but so the Infants of all nations and Infidels may be saved being without sin but the contrary appeareth by the effect of sin The reward of sin is death Rom. 6. And David confesseth expresly Psal. 51. Behold I was borne in iniquity and in sin my mother conceived me And St. Paul calleth our inbred concupiscence sin dwelling in us And Eph. 2. We were by nature the children of wrath They deny the Sacrament of Baptisme to Infants The ground of this Errour is Ignorance they not knowing what Baptisme is pretending Faith and Repentance to be the estence of Baptisme which Infants are not capable of and therefore not to be baptized To this I answer As faith and repentance was not the essence of Circumcision but the outward circumcising of the flesh and the inward circumcising of the heart So the essence of Baptisme is not faith and repentance but the outward washing of the water the word annexed and the inward washing of the Spirit Our Lord affirmeth Joh. the 3. Except a man be born again by water and the holy Ghost c. St. Augustine affirmeth Although sound faith be not present yet the Sacrament of Biptisme may be sound The Greek Patriarch writing to the German Divines affirmeth in Baptisme the matter to be water the forme the words viz. This servant of God is baptized in the name of the Father Son and holy Ghost the instrumentall cause to be the Minister The Anabaptists attribute too much in this Sacrament to their repentance faith mortification and merit and little or nothing to Gods mercy which is most contrary to the nature of this holy Sacrament which sealeth up unto us out receiving into Gods favour and grace for his owne mercies sake without any merit of ours To palliate this their abhominable error they pervert divers places of holy Scripture as Matth. 28. Mar. 10. Out of the order of words Goe and teach all Nations baptizing them Because that teaching is set befor baptizing they would have children taught before they are baptized To this I answer 1. Whereas teaching is set before baptizing Matth. 28. Baptizing is set before teaching Mar. 1. 4. John did baptize in the wildernesse and teach the baptisme of repentance And againe where it is said repent and beleeve whether is faith or repentance first required But where finde you say they a literall command in all the new Testament for the Baptisme of Infants To this I answer The new Testament doth not literally command Remember to keep holy the Lords day nor to say grace before and after meales or to pray with our Families evening or morning or for women to receive the Communion and many other such like things which are moral duties may be sufficiently proved by consequence out of the holy Scriptures As for example in this very Text which they alleadge against the baptisme of children the baptisme of children is there commanded Goe and teach all Nations baptizing c. The meaning is goe and teach all them that are capable of teaching and baptize them that are capable of baptizing to make this more plaine Is a man should bid his servant goe sheare all my sheep and mark them if that servant should sheare all his sheep and mark them only that he had shorn and not mark his Lambs because he could not shear them doth that servant fulfill his Masters command No more had the Apostles done if they had not marked his lambs as well as his sheep although they were not capable of teaching yet they were capable of marking or baptizing In lawes and precepts that be generall the numeration of singulars are not necessary because lawes doe
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
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
be faire warnings to forwarne not only prophaners of the Sabbath but also all such as by their perâ—icious Doctrine teach men to prophane it Traskites SO called of one Mr. John Traske whom the Author knew well His opinions were that it was not lawfull to doe any thing â—orbiâ—den in the old Law nor to keep the Christian Sabbath One Theophilus Braborne endeavoured with him to bring back againe the Jewish Sabbath and to that purpose writ a Book in the yeare 1632. The Positions concerning the Sabbath by them maintained were these 1. THat the fourth Commandement of the Decalogue Remember the Sabbath day too keep it holy c. Exod. 20. is a divine precept simply and entirely Morall containing nothing legally Ceremoniall in whole or in part and therefore the weekly observation thereof â—â—ght to be perpetuall and to continue in full force and vertue to the worlds end 2. That the Saturday or the seventh day of every week ought to be an everlasting holy day in the Christian Church and the religious observation of this day obligeth Christians under the Gospell as it did the Jewes before the comming of Christ. 3. That the Sunday or Lords day is an ordinary working day an it is superstition and will-worship to make the same the Sabbath of the fourth Commandement Of this opinion was Theophilus Braborne As the Anabaptists will have no children baptised because there is no expresâ—e command for it in Scripture so these Sabbatarians will have no Sunday because they can find no expresse Text for the alteration of it Iohn Traske for his Judaicall opinions was censured in the Star-chamber to be set upon the Pillory at Westminster and from thence to bee whipt to the Fleet there to remaine Prisoner three years after he writ a recantation of all his Schismaticall errors Also Theophilus Braborne had his doome in the Star-chamber and afterwards renounced his Errors by conference had with Doctor Vhite Lord Bishop of Ely which caused him to write a book of the Sabbath For the observation of the Lords day we read there is among others a Treatisâ— of Doctor Bonners called A profitable and necessary Doctrine wherein on the fourth Commandement Sunday is oft called by the name of Sabbath and thereon saith he we must have our mindes quiet and free from all worldly cares and give them entirly and wholly unto God both privately and publikely and that wee must occupy our selves in thought word and deed as may be to the glory of God with spirituall edifying both of our selves and also of our neighbours and that every one must instruct his children servants and family in vertue and goodnesse and as Saint Augustine saith Serm. 251. Let us marke and see that our rest be not vaine or fruitlesse but that wee being sequestred from all rurall workes and from all businesse doe from the evening on the Saturday untill the evening on the Sunday give your selves to divine service Onely and after such sort we doe duely or well sanctifie the Sabbath of our Lord And to prove the Sabbath day to be kept he citâ—th Gen. 2. 5. Exod. 16. 25. Exod. 23. 12. Exod. 31. 14. Exod. 35. 2. Numb 15. 35. Some Some Christians there be that keep both Saturday and Sunday as the Ethiopians Of the Iesuites This sorâ— or Order is of a latter Edition then the Anabaptists and therefore not to be omâ—tted In descrebing of them I purpose to set downe 1. Their Originall 2. Their Government 3 Their Errors in which they doe not agree with other Papists 4. That they are of all Sects most pernicious and dangerous 1. FOR their Orignall the first Foundation was one Loyola a Spanish Souldier who was maimed by the French at the siege of Pampelona his right leg being broken by a shot and his left leg with a stone cast from the wall This Order boasteth much of heavenly visions and divine revelations not unlike the Coetanij the Anabaptists is that the blessed Virgin Mary appeared to Ignatius with her Son Iesus in her armes perswading him to erect this Order to which she promised to be propitious They will tell you that Ignatius was rapped up into heaven and that Almighty God shewed him the 〈…〉 or frame by which he created the world with many such like fancies Moreover whereas other orders beare the name of their founders as the Dominicans of Dominicke the Franciscans of Francis they beare the name of Jesus whereas saith my Author they came from the devill the father of lyes they being the last Engine and device of Satan to supplant the truth This Order was confirmed Anno 1540. by Paul the third Bishop of Rome Gregory the 13. Bishop of Rome gave to the Iesuites a place in Rome called the Island in which they demolished many houses turned many widdowes out of their dwellings and built themselves a most magnificent and sumptuous Colledge It is reported that it cost in building 25. Tun of gold in which the Pope placed 500. Jesuites of severall nations 2. For their government the Jesuites have a chife whom they call their Generall who attendeth upon the Pope in Rome their late General was Claudius Aquaviva his Office is to governe the whole Order and to make new orders and their Generalls commands the Jesuites receive as divine oracles They believe and obey their Generall as Christ himselfe Next their General they have foure Assistants who as their Generall attendeth the Pope so doe they attend their Generall The office of these four are to promote the Popes authority into the foure quarters of the world The Iesuites their Emissaries abroad signifie unto them in writing how Princes stand affected to the Church of Rome Moreover theie office is with the Generall to send Governors Visiters Recters and preachers to the whole Order and to send forth the inferiour Jesuites into all places of the world who take upon them all manner of fashions to doe mischiefe among souldiers they are arrayed like souldiers in Princes Courts like Noble-men attending forraigne Eâ—bassadors in Ciâ—ies like Merchants yea sometimes they beg of Protestant Ministers as men banished for religion And all this to dive into the secrets of State and to disclose the Counsells of Princes 3. For their Errors Chemnitius setteth downe 26. some sew of which I purpose to relate and especially those in which they differ from other Papists First they presumptuously arrogate to themselves the name of Iesus which is a name above all names 2. They place their Generall in equall authority with Christ saying the voyce of our Generall is the voyce of Christ. 3. The Jesuites generally maintaine the Popes temporall power as well as spiritual that he may depose Kings and dispose of their kingdomes which the French Papists doe not allow of viz. Their decree set forth Anno 1611. and among us Hart Bartley Preston and others disclaime this power given by the Jesuites to the Pope 4. They deny the lawfulnes of the Oath of