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
such as are not enlightned with true faith is â—â—lthy and polluted and to bee reputed for whoredome 9. Concerning Henry Nicolas 1. He is raised by the highest God from the dead 2. He can no more â—rre then Moses or Christ c. 3. He is the true Prophet of God sent to blow the last Trumper of Doctrine which shall be published upon earth 4. That he onely knoweth the true sense of Scripture 5. That his Books are of equall authority with the holy Scripture Through the service of H. N. his holy and gracious Word and our obedience thereunto we are led of the Father to the love of Jesus Christ. 6. That the Scriptures are fulfilled in H. N. and his Family 7. H. N. knoweth the secrets of our hearts 8. That all men must submit themselves to the godly wisdome of H. N. c. 10. Concerning their illuminated Elders and family 1. All illuminated Elders are Godded with God or deified and God in them hominified or become man 2. The young Disciples are Adams and the illuminated Elders Christs 3. The eldest Father of the Family is Christ himselfe 4. That the estate of all such as are not of this Sect is a false being the Antichrist the wicked spirit the kingdome of hell and the devill himselfe 5. The Family of Love is perfect in this life and therefore that they must not pray for forgivenesse of sins 6. That their illuminated Elders doe not sinne 7. They may ioyne with any Congregation and Church and live under the obedience of any Magistrate though never so ungodly 8. Whatsoever is taught by any other then by their illuminated Elders is false Such as despise their Family shall bee consumed with everlasting fire Moreover they hold 1. That he who is one of their Congregation is either as perfect as Christ or else a very divell 2. That it is lawfull to doe whatsoever the higher Powers command to be done though it be done against the commandement of God 3. That it is ridiculous to say God the Father God the Son God the holy Ghost as though by saying these words they should affirme to be three Gods 4. That every man ought first to be in an errour before he can come to the knowledge of the truth 5. That heaven and hell are present in this world among us and that there is none other 6. That they are bound to give almes to none other persons but to those of their Sect and if they otherwise doe they give their Almes to the divell 7. That they ought not to burie their dead because it is said let the dead bury the dead 8. That none ought to receive their Sacraments before he receiveth their whole Ordinances as 1. He must be admitted with a kisse then his feet must be washed then hands laid on him and so received 9. That the Angels Raphael and Gabriel and others were borne of a woman 10. That they ought not to say Davids Psalmes as Prayers being righteous and without sinne 11. That there ought to be no Sabbath day but that all should be alike 12. That Christ is come forth of the flesh as he came forth of the Virgin Mary 13. That there was a world before Adams time as is now 14. That the Law of God is possible to be kept of every man that will endeavour himselfe thereto 15. That it is â—â—pedient that they should make manifest their whole heart with all their counsels minds wils and thoughts together with all their doings dealings and exercises naked and bare before the children of the Family of Love and not to cover or hide any thing be it was it is before him and what their inclination and nature draweth them unto In a word their doctrine is perverse blasphemous and erroâ—eous it openeth a doore to all wickednese turning Religion up-side-downe building heaven here upon earth making God man and man God heaven hell and hell heaven not accounting of the Law of God and making but a jest of the Gospell of Jesus Christ leaving no manner of sin uncommitted yet affirming they sin not at all for venome and poyson which will bring present death to the soule he hath dispersed over every member and Article of the Beliefe so universall is the poyson of his opinion as you may see in their confession set down by Mr. Knewstub 3. The Confession of Familists I Doe believe in God the Father Almighty maker of heaven and earth They say the same is a true living God a mighty Spirit a perfect cleare light a true being and that the same being is God the Fathers name and his love it selfe And they perswade their good willing ones that by the beliefe of this Article which they call the Baptisme in the Fathers name that here and now they do attain to the perfect obedience of the Law of God and of the beliefe of Jesus Christ and love of the holy Ghost which they make to be all one with the perfect righteousnesse of the Law 2. And in Iesus Christ his onely Son our Lord. Some of these words they alter for instead of his onely Son they say the onely Son of God c. Whereby Jesus the only Son I mean Righteousnesse for there is their generall Tenet and conclusion that Righteousnesse is Christ and Sin is Antichrist The seed of the woman is righteousnesse and holinesse and the seed of the Serpenâ— is sin turning the person of Christ into equality 3. Which was conceived of the holy Ghost borne of the Virgin Mary As we confesse the thing done so we speake of the present time as of the thing doing saying which is conceived of the holy Ghost meaning every one that comes to take in their Belief as they term it is then conceived of the holy Ghost born of the Virgin Mary calling the conception of their fancy the first or Virgins estate of Infancy so making the Article intend all and every one of them in generall and hot one in particular as we beleeve 4. Sufferedunder Pontius Pilate was crucified dead and buried and descended into hell In the former Article they confesse the conception and birth of the blessed seed of Abraham according to the Promises and here they beleeve their sufferings according to the Scriptures And Jesus Christ is borne and conceived in themselves under Pontius Pilate and so is incorporated into the death of his Crosse and this they call the Baptisme under the obedience of the Beliefe in the name of the Son and they fâ—y they bury through his Belief the old Man which state they call the youth or young Man the renewing of the Spirit in an upright life wherein this Article both of suffering crucifying death and buriall and discention into hell are fulfilled in them the rest you may see in Mr. Knewstub 4. Their lewd Conversations OF this holy Family we read that most shameful corruption of life hath alwaies followed corruption of Doctrine as Rom. 1. 24. God
HERESIOGRAPHY OR A description of the Hereticks and Sectaries of these latter times By E. Pagitt The second Edition with some Additions as in the Folio following MATH 15. 17. Beware of false Prophets which come to you in Sheeps 〈◊〉 but inwardly are ravening Wolveâ— 1 TIM 4. 1. Now the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing Spirits and doctrines of Divils Speaking lyes in hypocrisie having their conciences seared with a hot Irâ—n Imprimatur J A. CRANFORD LONDON Printed by VV. Wilson for Iohn Marshall and Robert Trot and are to be sold at their shops in Corn-hill over against the Exchange and under the Church of Edmond the King in Lombard street 1645. The names of the Sects viz. Anabaptists page 1. Brownists 48. Semi-separatists 75. Independents 76. Familists 81. Adamites 91. Antinomians 94. Arminians 10. 8 Socinians 122. Antitrinitarians 124. Millenaries 126. Hethringtonians 127. Anti-sabbatarias 128. Traskites 130. Jesuites 132. Muncerians 32. Apostolikes 33. Separatists 33. Catharists Enthusiasts Liberi Hutites Augustinians 34 Bewkeldians Melchiorites Georgians Menonists Pueris Similes Servetians 35 Libertines Denkians Semper orantes Deo-relicti Monasterienses Plunged Anabapt 36. Barrowists 69. Wilkinsonians Johnsonians 70 Ainsworthians Robinsonians Lemarists 71. Castalian familists 89 Grindletonians Familists of the mourtains 90. Of the valleyes Scattered flocke Caps Order c. The Addition The sum â—f a Treatise of Mâ— Johnsons a-against Anabaptists 44 Of the Pelagins 138 Soule-sleepers 139 Denyers of the Scriptures 141 Expecters or Seekers Divorsers 142 Of the Papists 143 The Papists compared with other Hereticks 147 A Postscript 154 An Extract of the Acts of the National Synod of the reformed Churches of France 195 To the Right Honourable Thomas Atkin Lord Major of the Citie of London and to the Right Worshipfull Sir Nicholas Raynton Isaac Penington Lievtenant of the Tower Sir lo Woollaston Iohn Glyn Recorder Sir Iohn Cordell Sir Thomas Soame Sir Iohn Gayr Sir Iacob Garrat Thomas Adams Io warner Iohn Tousâ— Abraham Reynardson Sir George Garraâ— Sir George Clerke Iohn Langham Thâ—mas Andrewes Iohn Foulke Iames Bunce William Gibbs and Richard Chambers Sheriffes Samuel Warner Wâ—lliam Barkely Thomas Foote Iohn Kendricke Thomas Culhâ—m Simon Edmonds Aldermen of the said Citie RIght Honourable and Right Worshipfull whereas I have lately published a Christianography or a description of many great Churches of Christians in the world some of which are for extent larger then the Church of Rome in Europe for time more ancient for succession as continual for faith more sound who believe with us the church of God to be Catholike as it is in the Apostles Creed and not as it is set downe in the new Trent Creed confined to Rome who renounce the Popes Supremacie some of them excommunicating him for a Schismatick and Heretick Who receive the holy Communion in both kindes they all drinke of Christs cup and abhor the Romish decree made contrary to Christs Institution Who make no Images to be worshipped Who doe not acknowledge the figment of Purgatory nor use any Prayers to be delivered from the fained paines thereof Who have their Prayers in their owne tongue and mutter them not in latine as the Romists doe Who forbid not Marriage the prohibiting of which is called by St. Paul the Doctrine of Divells Their Priests may and doe marry Who hold not popish Transubstantiation Who prohibite not Lay-men the reading of the holy Scriptures commanded by Christ himselfe Who doe not joyne with Christs Intercession the suffrages of Saints nor with his Justification the merit of workes nor with the Satisfaction Papall Indulgences These points with some others which the ambition and avarice of the Romists hath lately hatched they renounce with us This worke I purposing to perfect and consummate to the glory of God the great profit of the Church establishing of mens consciences they seeing the unity and agreement of the holy Churches in the world with us Behold suddenly a numerous company of other Hereticks stole in upon us like the locusts Rev. 9. As the unpure Familists who blasphemously pretend to be Godified like God whereas indeed they are divellified like their Father the Divell The illuminated Anabaptists who blasphemously affirme the baptisme of children to be the marke of the Beast and to come from Anti-christ The Donatisticall Brownists who in times past hid themselves in holes now lift up their heads and vent openly their errors infecting our people The Antinomians who teach as I find such a faire and easie way to heaven viz. That a man need not be troubled by the law before faith and that faith is not a going out of himselfe to take hold of Christ but onely a discerning that Christ is his and that after this such a man must see nothing in himselfe have nothing doe nothing need no sorrow nor repentance nor bee pressed to duties need never pray unlesse moved by the Spirit If hee fall into sin never the more disliked of God nor his condition the worse and that hee must abide in the height of comfort though hee fall into grosse sin The novelty of this doctrine takes so well or rather ill that multitudes of simple men and women dance after their Pipes they run after these men as if they were mad crowding the Churches filling their doors and windowes The Independents trouble also our poore Church who pretend that they have a perfect modell of Churchâ— government which Almighty God hath revealed to them which many like better then the government of the Reformed Churches being perswaded that in Independency they may have liberty to doe what they list having no government hoging to be as free as their Teachers who will have none at all The Arminians also an after-brood of the Pellagiant broach their erroneous opinions The Sabbatarians affirm the old Jewish Sabbath to be kept and not the Lords day The Anti-sabbatarians would have no perticular Sabbath at all but every day to bee a sabbath to a Christian man The Traskites who would have us observe many Jewish ceremonies VVe have also Millenaries who affirm that before the day of judgment Christ shal come down from heaven and reign with the Saints upon earth 1000. years in which time they shall destroy all the wicked binding their Kings in chaines and Nobles in linkes of iron VVee have Hetheringtonians who hold a hodg-podg of many heresies troubling our peoples brains VVe have also Socinians who teach that Christ dyed not to satisfie for our sins and also his Incasnation to be repugnant to reason not to be sufficiently proved by Scripâ—ture with many other abhominable errors Wee have Arians who deny the Deity of Christ. We have an Atheistical Sect who affirme that mens soules sleep with their bodies untill the day of Judgement Wee have Atheists too many as among others one was committed by a Justice of Peace who mock'd and jear'd at Christs Incarnation His Father was burnt at Thoelouze in
and challenging all such as stand against their Errors and Heresies Goliah like defying Israel yet saith my Authour their opinions are such as pervert the Gospell of Jesus Christ bereave the Church of the grace and favours of God to young and old c. First for his grounds and reasons for the Baptisme of Children he alleadged seven 1. Because it is the Commandement of God to give the signe and seale of his Covenant of grace to his people and their seed in their infancy throughout their generations Which Ordinance of the Lords hath never been repealed but abideth stablished upon a certain and perpetuall ground which is his Promise and Covenant of grace made with the faithfull and their seed for ever 2. Because Christ hath confirmed the same when he sent forth his Apostles and appoynted them to make all the Natitions Disciples and to baptize them into the Name of the Father the Son and the Holy Ghost For to make Gentiles Disciples is by the Gospel to bring them unto the Covenant of God made with Abraham the Father of many nations for salvatition through the name of our Lord Jesus Christ. Which being a Covenant everlasting and including the faithfull and their seed Baptisme which did now succed and seale it in stead of Circumcision was therefore by this appoyntment of Christ to be administred unto all that should be brought and comprehended under that Covenant of Grace and consequently both to such as were of yeares coming to the faith of Christ and to their children being yet Infants Otherwise the Gentiles should not with the Jewes bee made co-heriters and of the same body and joynt-partakers of the Promise of God in Christ as the Scripture teacheth 3. Because is was the Apostles practice at the publishing of the Gospell through the world to baptize both the house-holders themselves that believed and their housholds also Like as Abraham himselfe first believed and then was circumcisâ—d all his family with him and as the strangers of the Gentiles which received the faith of the Jewes was circumcised likewise with all the males that were his 4. Because Children of beleevers are holy and are Abrahams seed and heires by promise of the Kingdom of heaven And who can then with-hold the Baptisme of water from them to whom God vouchsafeth the baptisme of his Spirit and the blessing of Abraham to an inheriâ—ance everlasting 5. Because Baptisme is the Lords signe of his washing away of our sins receiving of us into the Church and incorporating of us into Christ for salvation by his death and resurrection Whereof the children of Believers are partakers as wel as they which be of yeares and therefore can no more be deprived of Baptisme then of remission of sins entrance into the Church ingraffing into Christ and salvation by his meanes 6. Because there is one Baâ—tisme as there is one Body and one Mediator and confirmer of our covenant of Grace to the faithfull and their seed in all ages so as therefore one and the same Baptisme pertaineth to the children of the faithfull together with the Parents themselves as they ere also one and the same body with them having one and the same Mediator and raâ—ifier of Gods Covenant of grace unto them even Jesus Christ the head and Saviour of his Church which is his body the fulnesse of him that filleth all in all things 7. Because else the grace of God to his people is now since Christs comming in the flesh lessened and straitned more then before which to affirme is highly to derogate from the grace of God the fulnesse of Christ and his Gospel the comfort of Christians and contrary to that which is written Col. 2 2. That Baptisme received in the Apostaticall Churches of Christians as in Rome and the like is not to be renounced and a new to be repeated again 1. Because there is no precept nor example for and therefore not from heaven 2. Because there is one Baptisme as one Circumcision as in the apostasie of Israel Circumcision was not repeated again they returning In like manner Baptisme being once received in the Apostaticall Churches of Christians is not to be repeated 3. Because the Covenant of Gods grace in Christ is an everlasting Covenant 4. Because Christ dyed for sin once and being raised from the dead dyeth no more and we are buried with him by Baptisme into his death to be grafâ—ed with him in the similitude of his resurrection wherefore all that are once Baptized into his name ought still to retaine it and not repeat it any more 5. Because the Church of Rome was espoused to Christ in the Covenant of Grace by the Gospell of salvation having Baptisme and the rest of Christs Ordinances in the Apostles dayes and have ever since retained it with other grounds of Christian Religion notwithstanding all her adulteries and apostasies whereinto she is falne 6. Because God hath his people in the Romish Babylon and when he calleth them out from thence doth not enjoyne them to leave whatsoever is there had but requireth of them to have no communion with their sins Now Baptisme is not of her adulteries but of Christs Oâ—dinance 7. Because else men might by the same reason also not retain the Articles of faith the learning of Scripture or the translations thereof and also be perswaded to dâ—ssolve such marriages which have been had by their Ministerie with other as strange consequences which to admit were unlawfull Now howsoever the Brownists comply with the Anabaptists in many things as you shall â—ee afterwards yet in these poynts Mr. Iohnson and some other of them disagree from them counting these their opinions abominable In describing of the Brownists I purpose to set downe 1. Their Originall and why called Brownists 2. Called also Separatists and why 3. Their agreement with the Donatists 4. Their agreement with the Anabaptists 5. Great Inâ—ovators 6. Some of their errors set downe by Mr. White 7. They are bitter Railers 8. Magnifie their owne Sect. 9. Criminate the Dutch and French Churches 10. They pretend Scripture 11. Blame our Congregation for prophanenesse 12. The prophanenesse impietyl dissentions and lewdnesse of their own Sect. 13. Their equivocating and palliating their owne wickednesse 14. Blame the Conversations of our Ministers 15. Except against our Ministers Ordination 16. Noveltie of their Ordinations 17. Their singing of Psalmes 18. Their Prophesying 19. Their blaming set Prayers 20. Their blaspheming the Lords Prayer 21. The tyranny of the Separation 22. Divers sorts of Brownists 23. How great a sin Schisme is 24. How they have been suppressed and punished in times past 25. Mr. Scots description of a Brownist 26. Of the Semi-separatists 1. Their Originall THese Sectaries are called Brownists from onâ— Master
gave them up to their owne hearts lusts to uncleannesse to defile their owne bodies between themselves which turned the truth of God into a lie They are like Priscillianus the Hereticke of whom H. N. borrowed not onely that villanous wresting of the Word by allegories as also the monstrous opinion that perjâ—ry and lying was lawfull and to be done with a good conscience to conceale Religion Priscilianus saith Daneus was put to death at Treversa a City of Germany confessing at his death what shameful villanies he had committed with the women of his Sect. The Familists talke of love and being in love and nothing but love but their love turneth into lust as one writeth of them Hen Nicolas as I finde written had in his house three women apparelled alike the one he affirmed to be his wife the other his sister the other his Cousin which Cousin of his falling sick and doubtfull of her life confessed to her neighbours who resorted to her in her sicknesse that H. N. had often abused her body and made her believe that she should never dye Complaint thereof being made to the Governour he came to the house to have apprehended him but he fled It was thought he was gone with Granvella unto Naples his goods were seized upon and carried to the Castle in Embden in the yeare of our Lord 1556. and in the 57. yeare of his age 5. Of divers sorts of Familists OF the Castalian Order which dissent from the doctrine of the Church of England opposing in every syllable and yet being notorious Hypocrites if they bee never so little questioned will make shew by outward seeming of conformity as if they did highly approve the doctrine of our Church Who hold that the Law of God may be perfectly fulfilled by men in this world Who tearme themselves Eagles Angels and Arch-Angels Lambes Doves c. who hope in a short time to be inspired with light and illumination as ever Paul or any Prophets were which allegorize the places of Scripture concerning Christ denying indeed that there was ever any such man as Christ dreaming onely of a sanctisying Christ abhorring a justifying Saviour expecting salvation by their owne works although they bee knowne to be coâ—rupt workers both in their Calling and Families holding that Turks and Pagâ—ns may be saved if they live well although they never heard of Christ. Of the Grindletonian Familists who hold 1. That the Scriptures are but for novices 2. The Sabbath to be observed but as a Lecture-day 3. To pray for the pardon of sin after he is assured of Gods love is to offer Christ again 4. That their Spirit is not to be tryed by the Scripture but the Scripture by their Spirit 5. That we must not goe by Motives but by Motions 6. That when God comes to dwell in a man he so filleth the soule that there is no more sinfull lusting 7. That they see no reason why Ministers should speak against the sins of the wicked seeing the wicked men can doe nothing but sin 8. Which boast and thank God that they have cast off praying in their Families repeating of Sermons and such like things long agoe 9. Which scoffe at such as make conscience of words with many other pernicious poynts 3. Of a third sort Familiests of the Mountains who say that they have cleane vanquished the divell and are pure from all sin and never so much as once tempted to doubt of their spirituall estate 4. Of a fourth sort Familistes of the Vallies who bring in their damnable doctrine with faire pretences of weeping sighing lifting up their eyes to heaven of patience of a smooth carriage and the like 5. Familists of the scattered flock who seduce by pretending themselves to be of them which feare the Lord when they are nothing lesse 6. Familists of Caps Order and of other ranks 6. How to discover Familists THey are saith my Author at this present so close and cunning that they can carry themselves being directed thereunto by their Master H. N. that ye shal hardly ever find them out They wll professe to agree in all things with the Church of England and also with the Church of Rome If they should be examined by them only they will not lightly deny their Mr. Henr. Nicolas nor speak evill of him nor of his writings if they should be put to it and there is no way but this to discover them I say to put them to the denyall and abjuring of him and his writings and to pronounce him a Blasphemer and his doctrines blasphemous this they will hardly doe unlesse they be not yet fully his Disciples 4. The abjuring of certaine Familists THe 12. of Iune 1575. stood at Pauls Croste five persons English-men of the Sect termed the Family of Love who there confessed themselves utterly to detest aswell the Author of that Sect H. N. as all his damnable errors and heresies Master Iohn Knewstub hath written a confutation of the monstrous and horrible heresies of the Family of Love Printed by Thomas Dawson 1575. Of ADAMITES AN old Heresie of which St. Augustine maketh mention but renewed by the Anabaptists in the assembly of the Adamites men women pray naked celebrated the holy Communion naked heare Sermons naked These Hereticks had their Conventicles in subterranean places called Hypocausta because that under the place of their meetings a Furnace of fire was kindled to warme the place of their Conventions for they uncloathed themselves when they entred into it and stood naked born men and women according to the similitude of Adam and Eve before their fall They call the place of their meeting Paradice I read in the History of the Anabaptists page 42. That in Amsterdam in a house seven men and five women had a meeting one of them called Theadoret a Taylor who bore himselfe a Prophet fell flat on the ground prayed with such vehemenacy that he scared all the assistants and rising as if it were out of an extasie I have seen said he God in his Majesty and have spoken with him I was taken up into heaven then I descended into hell and there scarched every corner the great day of the last judgement is comming At night they met againe in the same place and after four houres spent in praying and teaching the prophet being armed disarmeth himselfe and putteth off his garments to his shirt and throweth them in the fire then he commandeth the company in authority of a Prophet to doe the like and so they did women and all leaving not so much as a haiâ—elace to tye up their scattered haire no covering to the body no shelter for so was the Prophets pleasure that they should cast away all that came out of the earth and burn it as a Sacrifice of sweet favou unto God yet you may think saith my Author that the burning of so many cloâ—hes yeelded no very sweet favour for
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
Ionah 2. 4. Ionah was as one cast out of Gods presence and 2 Chron. 15. 2. If you forsake him he will forsake you And in a word it impâ—rts as if God neither loved righteousnesse nor hated wickednesse contrary to Psal 45. 6 7. and 〈◊〉 take no delight in the obedience of his people contrary to Psal. 147. 11. The Lord delighteth in those that feare him c As concerning the last clause he that hath elected me must save me It is true the foundation of Gods election remaineth sure yet it is as true that whom he chuseth he purposâ—th to bring to salâ—atâ—on through sanctification of the Spirit 2 Thes. 1. 13. 4. If Christ will let me sinne let him look to it upon his honour be it Answ. This retorts the Lords words upon himselfe Pro 4. 22. 24. Keep thine heart c. Ponder thy paths c. and therefore no lesse blasphemous and is contrary to the professed practice of David Psalme 18. 23. I was upright before him and kept my selfe from minâ— iniquity The laâ—ter clause puts the cause of Gods dishonour upon himsâ—lâ—e no lesse blaspheâ—ous then the former and contrary to Rom. 2. 23. where the dishonouring of God is laid upon themselves 5. Here is a great stir about graces looking to hearts but give me Christ I seek not for graces but for Christ I seeke not for promises but for Christ I seek not for sanctification but for Christ tell not me of mediation duties but tel me of Christ. Answ. 1. This speech seemeth to make a flat opposition between Christ and his graces contrary to that in Ioh. 1. 16. Of his fulnesse we all received and grace for grace and between Christ and his promises contrary to Galâ— 3. 13 14. Christ was made â— curse that we might receive the promise of the Spirit Luke 1. 70. with 74. And betwix Christ and all holy 〈◊〉 contrary to Tit. 2. 14. and therfore hold fâ—rth expressions not agreeing to wholsome Doctrine 6. A living faith that hath living fruits may grow from the living Law Answ. This whole speech is utterly 〈…〉 the 〈…〉 of words required 2 Tim. 1. 13 Hold fast the forme of 〈◊〉 words 1. That a Hypocrite may have a living Laâ— is contrary to Iames 2. â—7 where the Hypocrites faith is called a dead faith 2. That a Hypocrite may bring forth living fruit is contrary to that Heb. 9. 14. 3. That all this growâ—s from a living Law contrary to a Cor. 3. 6. where the Law is called a killing Letter And to Gal. 3. 21. If there had been a Law which could have given life c. 7. I may know I am Christs not because I doe crucifie the lusts of the flesh but because I doe not crucifie them but believe in Christ that crucifieth my lusts for me Answ. 1. The phrase is contrary to the Scripture language Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts 2. 〈…〉 the flesh for these three things may seem to be expresâ—â—â— in it 1. If Scripture make not opposite but subordinate Rom. 8. 13. 〈◊〉 thâ—ough the Spirit crucifie the flesh 2. That if I doe 〈◊〉 crucifie my lusts thâ—n there is an open free way of looking to Câ—rist contrary to the Scripture Mat. 5. 8. Blessed are the pure in heart for they shal see Gâ—d both in boldnesse of faith here fruition hereafter 2 Tim. 2. 19 Let every one that names the Lord Iesus depart from iniquity 3. That believing in Christ may ease me from endeavouring to ciucifie my lusts in my owne person which is so grosse that it needs no more confutation then to name it 4. The safe sense that may be possibly intended in such a speech is this If I crucifie the flesh in my own strength it is no safe evidence of my being in Christ but if renouncing my self I crucifie the flâ—sh in the strength of Christ applying his death by faith it is a safe evidence of my being in Christ but this sense conveighed in these words is to conveigh wholsome Doctrine 〈◊〉 an â—â—â—olsome some Channel a darkning and losing the truth in an 〈◊〉 expression 8. Peter more leâ—ned to a Covenant of works then Paul Pauls doctrine was more for free-grace then Perers Answ. To oppose these persons and the doctrine of these two Apostles of Christ who were guided by one and the same spirit in preaching and penning thereof 2 Pet 1. 21. Holy men of God spake as they were moved by the Holy Ghost 2 Tim. 3. 16 All Scripturs is given by inspiration of God in such a point as the Covenant of works and grace is little lesse then blasphemy 9. If Christ be my sanctification what need I look to any thing in my selfe to condence my justification Answ. This position is therefore unfound because it holds forth Christ to be my sanctâ—fication so as that I need not looke to any inh erent holinesse in my selfe whereas Christ is thereâ—â—re said to be our sanctification bècause he works sanctificaâ—â—â—◠〈◊〉 us and we dayly ought to grow up in him by receiving new supply and encrease of grace from his fulnesse according to 2 Pet. 3. 18. Grow in grace and in the knowledge of our Lord Iesus Christ. â— These with many other had so infected the Church that if God had not wrought wonderfully for his truth they had overwhelmed us that would or necâ—â—sent into bloudy and â—uell martyrdome as their owne Sermons did 〈◊〉 them up and their threats gave us occasion to feare But God in this did not sit still as asleep saith my Author while these Taâ—es choakt the Wheat though he suffered the enemy to sow them but he manifested his dislike in notorious judgements upon the prime fomenters of them As first Mistris Hutchinson the Generalissimo 〈◊〉 high Priestesse of the new religion was delivered at one 〈◊〉 of 30. monstrous Births or thereabouts much about the nâ—mber of her monstrous opinions some were bigger some lesse none of them having humane shape but shap't like her opinions Mistris Dier another of the same crew was delivered of a large woman-child which was stil-born it had no head but a face upon the breast and the eares which were like an Apes stood in the shoulders the eyes and mouth stood farre out the nose was looking upwards the breast and back full of sharpe pâ—iâ—â—les the navell belly and privy parts were where the back hips should be and the back parts were on that side that the face was the armes and legges thighes and hands were as other children but in stead of toeâ— it had upon each foot three clawes with Talons like a young Fowle upon the back above the belly it had two great holes like mouthes and in each of them stuck a piece of flesh It had no fore-head but in the place thereof above the eyes foure horns whereof two were above an inch long hard and sharp the other two