teach that in this life there is no fruit no sence no certainty of immutable election unto glory but upon condition contingent and mutable for besides that it is absurd to make an uncertaine certainty These things contrary to the experience of the godly who with the Apostle triumph upon the sence of their election and extoll this benefit of God who rejoyce with the Disciples according to the admonition of Christ Luke 10. 20. That their namâ—â— are written in heaven And lastly who oppose the sense of their election against the fiery darts of divillish temptations demanding Rom. 8. 33. Why shall lay any thing to the charge of Gods elect 8. They teach that God out of his meere just will hath not decreed to leave any man in the fall of Adam and common state of sin and damnation or to passe over any in the communication of gracâ— necessary to faith and conversion for that stands firme Rom. 9. 18. He hath compassion upon whom he will and whom he will he hardnâ—th And that Mat. 13. 11. To you is given to know the mysteries of the kingdome of heaven but to them it is not given In like manner Mat. 11. 25 26. I glorifie thee Father Lord of heaven and earth that thou hast hidden these things from the wise and understanding men and hast revealed them unto Babes even so O Father because thy good pleasure was such 9. They teach that the cause why God sends the Gospell rather to this nation than to another is not the meere and onely good pleasure of God but because this nation is better and more worthy of it then that to which he hath not communicated the Gospell â—or Moses gain-sayes this speaking thus unto the people Israel Deut. 10. 14 15. Behold heaven and the heaven of heavens is the Lord thy Gods and the earth with all that therein is Notwithstanding the Lord set his delight in thy Fathers to love them and did chuse their seed after them even you above all people as appeareth this day And Christ Mat. 11. 21â— Wâ—e be to thee Corazin woe be to thee Bethsaida for if the great works which had been done in you had been done 〈◊〉 Tiâ—â—s and Sydon they had repented long agoe in sacke 〈◊〉 and ashes 2. Their Errors concerning Christs death and the redemption of men by it 1. THey teach that God the Father ordained his Son unto the death of the Crosse without any certaine and determinate counsell of saving any particular man expressely so that its necessary profit and dignity might have remained whole sound and perfect in every respect compleat and entire in the impetration of Christs death although they obtained redemption had never actually been applyed to any particular person for that assertion is reproachfull to the wisdome of God the Father and the meâ—â—t of Jesus Christ and contrary to the Scripture where our Saviour Christ saith Ioh. 10. 15. I lay down my life for my sheep verse 27. And I know them The prophet speaketh thus of our Saviour Isa. 53. 10. When he shal make his sons a sacrifice for sin he shal see his seed and prolong his dayes and the will of the Lord shall prosper in his hands Lastly it overthroweth any Article of our faith wherein we doe believe that there is a Church 2. They reach that this was not the will of God that hee might establish a new Covenant of Grace by his bloud but that he might onely procure unto his Father the bare right of making againe with men any Covenant whatsoever whether of grace or of works for this thwarteth the Scripture which teacheth that Christ is made the surety mediator of a better that is a new Covenant Heb. 7. 22. and Heb. 9. 17. The Testament is confirmed when men are dead 3. They teach that Christ by his satisfaction did not certainly merit for any mans salvation it selfe and faith by which this satisfaction of Christ may be effectually applyed unto salvation buâ— onely that he purchased his Fathers power or resolution to enter into a new match with man-kinde and to prescribe them what new Covenant soever he pleased The performance of which condition should depend upon mans free-will and that therefore it might fall â—ut that either no man or every man might fulfill them for these esteem too 〈◊〉 basely of Christâ— death in no wise acknowledging the chiefest 〈…〉 excellent fruit and benefit procured thereby and will call up 〈…〉 Pelagian herisie from hell 4. They teach that the new Covenant of grace with God the Father by the mediation of Christs death made with men doth not consist herein viz. That we are justified before God and saved by faith insomuch as it apprehendeth the merit of Christ but herein viz. That God the exaction of perfect legal obedience being abrogated reputes faith it selfe and the imperfect obedience of faith for the perfect obedience of the Law graciously thinks it worthy of the reward of eternall life Thâ—â— concludeth the Scripture Rom. 5. 24 25. All are justified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through saith in his bloud And with wicked Socinus they bring in 〈◊〉 and strange justification of man before God 〈…〉 consent of the whole Church 5. They teach that all men are received into the staâ—e of reconciliation and grace of the Covenant so that no 〈◊〉 shal be condemned for Originall sin nor in respect of it be 〈◊〉 unto death or damnation but are all acquitted and fâ—eâ—d from the guilt of that sin This opinion is contrary to the Scripture which affiâ—es that by nature we are the Children of wrath This the Arminiams learnt from the Anabaptists 6. They imply the distinction of impetration and application to the end that they may infuse this opinion unto unskâ—â—full and unwary wits namely that God as much as concerne◠〈◊〉 would conferre upon all men eqâ—â—lly those benefits which are promised by Christs death And whereas some rather then â—thers are made partakers of forgivenesse of sins 〈◊〉 life eternâ—llâ— and this diversity depends upon their owne free-will applying it selfe unto grace indifferently offered but not upon the â—â—â—gular gift of mercy effectually working in them 〈◊〉 then others that they may apply this grace unto themsâ—lves 〈◊〉 they while they bear the world in hand that they prâ—pound this destruction with a sound meaning they goe about to make the people drink of the poysonous cup of Pelagianisme 7. They teach that Christ neither could nor ought to dye neither did dye for those whom God dearely loved and chose unto eternall life seeing such stood in no need of Christs death In this they contradict the Apostle who saith Gal. 2. 20. Christ loved me and gave himselfe for me In like manner Rom. 8. 33. Who shall lay any thing to the charge of Christs chosen It is God that justifieth who shall condemne it is Christ which it dead to
also of power as Peter was called to the highest degree Eph 4. 11. Christ ascended up an high and gave gifts unto men as some to be Apostles some Prophets some Evangelists some Pastors and Doctors Now howsoever one Apostle be not above another yet one Apostle is above another as an Apostle is above an Evangelist and an Evangelist above Pastors and Teachers And Peter being an Apostle was above all Evangelists and Pasâ—ors having the highest roome in the Ministery of the New Testament Secondly among the twelve Apostles Peter had a three-fold priviledge First of authority Cephas with Iames anâ— Iohn were called Pillers Gal. 2. 6. 9. Secondly of Primacy being first named The names of the twelve Apostles are these the first is Simon called Peter Thirdly of Principality in regard of the measure of grace in which he excelled Math. 16. 16. The difference is the Papists give to Peter and to the Bishops of Rome his successors a supremacy under Christ above all causes and persons which wee deny affirming Kings and Princes to bee supreme within their owne Dominions The nineteenth of the efficacy of the Sacraments Our consents We teach Sacraments to be signes to represent Christ with his benefits unto us 2. Instruments whereby God offereth and giveth the said benefits unto us The difference First that Sacraments are Physicall Instrements having force in them to give grace Secondly that the very action of the Minister dispensing the Sacrament as it is a worke done giveth grace if the party bee prepared We hold the contrary The twentieth poynt of saving Faith Our consent 1. They teach the property of faith to believe the whole Word of God and especially the redemption of mankinde by Christ. 2. They a vouch that they beleeve and look to be saved by Christ and by him alone and by the meere mercy of God in Christ. 3. The most learned of them hold and confesse that the obedienâ—e of Christ is imputed to them for the satisfaction of the Law and their reconciliation with God 4. They avouch that they put their whole trust and confidence in Christ and in the meere mercy of God for their salvation 5. They hold that every man must apply the promise of life everlasting by Christ unto himselfe Though in coloured termes they seem to agree with us yet indeed they abolish and deny the substance thereof namely the particuler and certaine application of Christ Crucified and his benefits to our selves The 21. poynt of Repentance Our consent 1. Conclusion that Repentance is the conversion of a â—inner and that it is passive or active passive is an action of God whereby he converteth a man being yet unconverâ—ed Active is an action of man whereby man being once turned of God turnes himselfe 2. Conclusion That repentance standeth In Confessing of the mouth Contition of the heart Satisfaction in deed 3. Conclusion that in repentance we are to bring forth outward fruits worthy amendment of life We dissent not from the Church of Rome in the Doctrine of Repentance but in their abusing of it 1. They place the beginning of repentance partly in themselves and partly in the holy Ghost 2. They take Repentance or Penance for that publike Discipline that was used against offenders in the open Congregation 3. They make it a Sacrament 4. They make it a meritorious cause of Remission of sinne and everlasting life and in these poynts saith my Author we dissent from the Church of Rome In the 22. place he setteth downe some sinnes of the Romish Church viz. Atheisme Idolatry and Adultery in permitting Stewes and Brothell-houses I pray God keep us in these distracted times from Atheisme and Sacriledge which ensuâ—th thereupon In Master Perkins Reformed Catholike you may see the confutation of the Popish errors before named at large A Review of the Sectaries comparing them with the PAPISTS FOr the Sacrament of Baptisme the Papists exclude those Infants heaven that are not Baptized and the Anabapâ—ists affirme the Baptisme of Children to be the marke of the Beast and Antichristian The Papists attribute too much to the Element of Bread in the holy Communion accounting him no good Christian that will not call it his Lord God Some of these Sectaries as the Brownists mocke and scoffe at the Sacrament of the Lords Supper calling it a two-penny Banquet For the number of Sacraments the Papists will have too ma-many and some of these Sectaries too few The Papists give too much reverence to the Blessed Virgin holy Apostles and Saints departed and some of these Hereticks blaspheme the holy Virgin whom all Nations should call blessed as the Melchiorists saying Maledicta sit caro Mariae The Papists are blamed for saying too often the Lords Prayer the Brownists and some of other Sectaries will not say the Lords Prayer at all some of them affirming it to be an abominable Idoll though it be commanded to be said by our Lord himselfe The Papists will not onely keep the Lords day but also many Holy-dayes some of these Sectaries will neither keepe Holy-dayes nor the Lords day as the Famalists and Anâ—i-Sabbatarians The Papists confesse their sinnes and suppose they cannot enter heaven without a particuler confession of them some of these Hereticks will not confesse their sinnes at all affirming God can see no sinne in them as the Antinomiaâ—s In equivocating they are alike Equivocation is a cunning colouring of a Lye which is against Scripture against the rule of equity an hindring of Justice the way to perjury the divills creature who is the Father of Lying a princiâ—pll proppe and pillar of Antichrists Kingdome For lying I know not whether Papists or Sectaries shall carry away the Bell they tell lyes they print lies they preach lyes they paint lies and both without controule Bullinger telleth us that the Anabaptists brought Cart-loads of lies to maintaine their detestable opinions Piae fraudes as the Papists have Piae fraudes to draw men to godlinesse as purgatory and such like so have the Sectaries and especially the Anabaptists have tricks and devises as Visions Revelations Dreames yea false miracles to maintain their cause For Hypocrisie they are both alike they come in sheepes cloathing but inwardly they are ravening Wolves The Anabaptists entred Munster like Lambes but became Wolves having gotten the upper hand For their uncleannesse the Papists permit Stewes â—but the uncleannesse of the Familists and Anabaptists in their spiritâ—all marriages and other abhominations are not with a modest tongue to be spoken For Churches the Papists spare no cost in erecting and trimming them they would make them if they could like heaven it selfe whereas some of these Sectaries would destroy and demâ—lish them Last of all the Papists worship God in Trinity and Trinity in Unity and whereas some of these Sectaries blaspheme the holy Trinity their opinions being so Diabolicall and prodigiously impious that it
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
Yea the Brownists gâ—e faâ— beyâ—nd the Anabapâ—â—sts affâ—â—ming set Prayers to be abhominable in the eyes of Almighty God To this â—â—â—answer whatsoever God hath ordained is neither abhominable nor loathsome to him but God hath ordained set Prayers therefore they are not abominable noâ— loathsome That God hath ordained set prayers see Num. 6. 23 24. Yee shall blesse the childâ—en of Israel saying unto them the Lord blesse thee and keep thee the Lord make his face to shine upon tâ—ee and be gracious to thee the Lord lift up his countenance upon thee and give thee peace Againe Deut. 26. 5. And thou shalt speake and say before the Lord thy God a Syâ—ian ready to perish was my Father The 90. Psalme is a Prayer even the prayer of Moses and and used in the Jewish Church as we use the Lords Prayer All the Psalmes of David except some that are doctrinall are prayers and have beene and shall be read in the Church of God maâ—gre all the Heriticks and Schismaticks In the World In the Gospell are many set prayers daily read in the Church What are all these abhominable All the ancient Churches in the world planted by the Apostles have set Prayers as the Greek Church to whom St. Paul preached the Indians to whom St. Thomas brought the â—ight of the Gospel the Ethiopians to whom St. Mark brought the knowledge of Christ the Muscovites who affirme that they received the truth from Sâ— Andrew These with all ancient Churches have set prayers their Liturgies are to be seen Yea all the Reformed Churches the Duâ—ch the French the Danâ—sh the Swedish the Scotâ—ish c have set Prayers onely these Sectaries will speak to God ex tempore In my Christianography you may see dâ—vers Liturgies as a Liturgy attributed to St. Iamesâ—he â—he first Bishop of â—erusalem set forth by Victorius Scâ—atâ—â—us the Maronite The Apdâ—â—le Iames was commonly called Iacobus Liturgus that is Iames the Service-maker which beginneth O Lord doe not despise me defiled with the multitude of my sins c. Again the service the Muscovites use taken out of the Commentaries of Sigismund Liberus The Ethiopian Liturgie or Service written by Francis Alvares The Copâ—s Liturgy set forth by Kircherus The Armenian Service set downe by Odoardus Barâ—osa The Armenian Service set downe by Peter Bellonius lib. 3. cap. 12. The Liturgy of Severus sometime Patriarch of Alexandria written in Syriak and translated into Latine by Guido Subritius But to shew you a patterne of some of their new Prayers one of them cryeth out in his prayer O Lord thou knoweâ—â— good Lord that we never had the truth preached among us untill now c. Whereas the Doctrine of the Church of England is Gods truth as the learned Assembly of Divines doe restifie howsoever in our Discipline there may need Reformation Another cryeth out in his prayer Good Lord good Lord deliver this Congregation from this man who is unlearned unpowerfull unprofitable c. This spirituall Prayer was made for my selfe in my owne Church in my owne Pulpit in my owne hearing To conclude this with the counsell of the holy Ghost Bee not rash with thy mouth nor let thine heart be hasty to utter a thing before Gâ—d for God is in the heavens and thou art 〈◊〉 the earth Therefore let thy words be few for as a dreame commeth by the multitude of businesse so the voyce of a foole is known by many words 20. They quarrell at the Lords Prayer BUT what need I complaine of their blaspheming of set Prayers whereas our Lord taught his Disciples a set Forme of Prayer the perfectest and exactest of all that can bee made it being compiled by the Sonne of God who is the wisedome of the Father For perfection it containeth all that can be asked or prayed against For acceptation it containeth the words of Christ the Son of God in whom the Father is well pleased These Sectaries quarrell at this prayer and will nor say it as Barrow Greenwood affirme it to be abominable and as loâ—thsome unto God as swines-flesh to a Jew Apollinaâ—ius the Heritick equalled his songs with holy Scripture but I never heard of any Heretick thatâ—prefer'd his owne works before holy Scripture Doe not these Heriticks preferre their owne Prayers before our Lords If our Lords Prâ—yer be better then theirs why doe they not say it according to our Lords Commandement Luke 11 Or if they will pray after the same manner as is commanded Matth. 6. Why doe they use so many vaine repetitions there by him forbidden I have read that St. Peter used no other prayer at the Communion but this Prayer which his Master taught him and the Greeks in Calabria used the same But now it is not used by some at the ministration of the Sacrament I am sure this prayer is perfect and all other devised by them not so perfect Let us not neglect that perfect forme which our Lord hath left us or pray at least-wise after that manner not using vaine repititions by him forbidden as before 21. Of the Tyranny and ill-usage of some of them to their VVives and Servants MAny there be that are taken in the Bâ—iars of this propane Schisme that wish they had never met with the separation of that Schismaticall body and would flye so that they might escape without excommunication with which they terâ—ifie them so that they dare not so much as whisper or as much as â—uffe against it You may read in the Boook called The prophane Schisme of the Brownists how cruelly also they used their servants for not doing their taskes as some they hang up by the hands and whip them stark naked being women grown yea they spare not theâ—r wives but correct them Read the story of Seudley and Mansfield It may be they learnâ— this of their Patriarch Father Browne who would cuâ—stly correct his old wife as before 22. There are divers sorts of Separatists THere are divers sorts of these Sectaries for every day begets a new fancy or opinion it â—aâ—ing with them usually as with all other Hereticks who having once forsaken the Truth wander from one error to another as Mr. Smith one of their Grandees from a Protestant he turned Brownist and from a Brownist he turned Anabaptist yea a Sebaptist and re-baptized himselfe The first sort of Separatists affirme the abominations of the Church of England to be so great that they will â—ot come within their Church doores to heare any of their Ministers but â—y themselves wholly to their owne Conventicles The root of this Sect was one Mr. Robert Browne before named from whom are risen many Sects for every day begets a new fancy and conceit These say that England was once the Lords wiâ—e but that he hath given her a Bill of divorce and put her away These deny all communion with her but private communion they hold lawfull with her members As for the ancient company of Brownists that were
this Sect. 7. The abjuration of certaine Familisâ—s at Pauls Crosse. THe first author was one David George of Delfe who fled out of Hollâ—ndâ—â— Basill giving it our that he was banished out of the low Countreyes he changed his name called himselfe Iohn of Bridges he affirmed that he was that right David that was sent from God and should restore againe the Kingdome of Israel He wrote divers Books as one called the Wonder-booke he broached his damnable Heresiee as â— All the Doctrines taught by Moses the Propheâ—s and Christ himselfe were not sufficient to salvation but only to keep the people in good order till the comming of David George but his doctrine was able to save all those that put their trust in him 2. That he was the right Messias the beloved Son of the Father not born of the flesh but of the Holy Ghost and that when Christ was dead according to the flesh the Spirit of Christ was left by the Fathers appoyntment untill the comming of this David George and given him 3. That he would set up the true house of David and the children of Levi must raise the Tabernacle of God through the Spirit of Christ not by the crosse and suffering but through meeknesse and love 4. That whosoever speaketh against this Doctrine shall never be forgiven in this world nor in the world to come he dyed the 16. of August 1556. at which his Disciples were much dismayed for he promised them that he should not dye or if he did that he should rise againe and fulfill all his former Promises whereupon some forsook his heresies The Magistrates being informed of his doctrine and manners caused his house the houses of such as were suspected to hold such errours to be searched his books to be burnt forseiting his goods and lands â—o the use of the Town causing his followers to recant After him rose one Henry Nicholas borne in Amsterdam a Towne in Holland of many called Henry of Amsterdam who took upon him to maintaine the same Doctrine yet not in the name of David but in his owne name as a Prophet sent to rebuke the world of sin and iniquity naming himselfâ— restâ—â—râ—toâ— mundâ— the restorer of the world Mr. Iessop describeth H. N. after this manner page 89. They call him the new man or the holy nature or holinesse which they make to be Christ and sin to be Antichrist because it is oppâ—â—iâ—e to Christ. They say that when Adam sinned then Christ was killed and Antichrist came to live They teach the same perfection of holinesse which Adam had before he fell is to be obtained here in this life and affirme that all their Family of Love are as perfect and innocent as hee and that the Resurrection of the dead spoken of by St. Paul 1 Cor. 15. and this Prophesie then shall be fulfilled the saying which is written O death where is thy sting O grave where is thy victory is fulfilled in them and they deny all other resurrection of the body to be after this life They will have this blasphemer H. N. to be the Son of God Christ which was to come in the end of the world to judge the world and say that the day of judgement is already come and that H. N. judgeth the world now by his Doctrine so that whosoever doth not obey his Gospell in time shall be rooted out of the world and that this Family of Love shall inherit and inhabite the earth for ever world without end onely they say they shall dye in the body as now men doe and their soules goe to heaven but their Posterities shall continue for ever This deceiver describeth eight through-breakings of the light as he tearmeth them to have been in eight severall times from Adam to the time that now is which as he saith have each exceeded other The seventh he alloweth Iesus Christ to be the publisher of and his light to be the greatest of all that ever were before him and he maketh his owne to be the eight and last and greatest and the perfection of all in and by which Christ is perfected meaning holinesse he maketh every one of his Family of Love to be Christ yea and God and himselfe God and Christ in a more excellent manner saying that he is godded with God and co-deified with him and that God is hominified with him These horrible blas hemies with divers others doth this H. N. his Family teach to be the everlasting Gospell which the Angel is said to preach in the Rev. 11. 15. They professe greater love to the Church of Româ— and to all her Idolatries and superstitions then they doe to any Church else whatsoever except themselves They wickedly abuse these words of Christ I must walk to day to morrow and the third day I shal be perfected and say that by to day is meant the time of Jesus Christ his Apostles and by to morrow all the time of the Religion of the Church of Rome and by the third day this their day of H. N. and his Family wherein they will have Christ to be perfected And they doe compare all the whole religion of the Church of Rome to the Law of Moses affirming that as God did teach his prople by these shadowes and types till Jesus Christ came so hee hath taught the world ever since by the Images sacrifices and heathen Rites of the Church of Rome till this wretch H. N. came and now he must be the onely chiefe Teacher Gods obedient man yea his Son as they blasphemously call him hee by his Gospell must make all things perfect One Christopher Viret a Joyner dwelling in Southwarke who had been in Queen Maries dayes an Arian being infected with Hen Nocolas his doctrine poysoâ—ed first the English with this heresie he translated out of Dutch into English divers of the books of Henr. Nicholas as Evangelium regni out of which and others these errors are collected 2. Their blasphemous Errors 1. COncerning God That there is none other Deitie belonging unto God but such as men are partakers of in this life 2. Concerning Christ 1. That Christ is not God 2. Christ is not one man but an estaâ—e and conâ—â—tion in men common to so many as have received H. N. his doctrine c. 3. Of Adam That Adam was all that God was and God all that Adam was c. 4. Concerning Baptisme That no man should be baptized untill he was 30 yeares old 5. Concerning the Word That there was never truth preached since the Apostles time before H. N. 6. Concerning the Resurrection 1. The resurrection of the body is a â—ising from sin and wickednesse 2. That the dead shall rise and live in H. N. and in the iluminated Elders everlastingly and reigne upon earth 7. Concerning the day of Judgement 1. That the day of Judgement is in this life 2. That the joyes of heaven are here upon earth 8. Concerning marriage The marriage of
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
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
the name of Jesuite and would be called Apostles Disciple In Rome and other Countries that give him freedome he weares a maske upon his heart In England he shuffles in and puts it upon his face No place in our Climate hideth him so secretly as a Ladies Chamber The modesty of the Pursevant hath onely forborne the bed and so mist him There is no disease in Christendome that may so properly be called the Kings evill To conclude will you know him beyond the Sea In his Seminary he is a Fox but in the Inquisition a Lyon Rampant Since the printing of this Book I hear of an assembly wherein one preacheth against the Deity of Christ and of another great Congregation of Familists and of atheisticall books published I most humbly entreat Almighty God for Jesus Christs sake in mercy to look upon us and to keep our poore Church from these Doctrines of the Devill Amen Of the Pelagians WRicing of the Hereticks and Sectaâ—ies of these times â— thinke it not amisse to write somewhat of the Pelagians their ancient Errors reviving among us Pelagius was a Welch-man and he is usually stiled Pelagius the Briton to distinguish him from Pelagius the samosatensian Bishop a man learned and Orthodox Luther saith he was called Pelagius of Pelagus the sea his errors like the Sea over-flowing in a manner the whole world His name in Welch was Morgan which signifieth the sea He lived in the time of the Emperor Theodosius the younger about the yeare of our Lord 416. His Errors were condemned in the Synod of Carthage An. 425. in which there assembled 217. Bishopâ— and among other Saint Argustine And also in the Melivitan Councell held in Africa His Errors are set downe by Augustine Hierome Ambrose Isidore Prosper and Fulgentius Pontanus setteth them downe to be twelve 1. He taught that Adam had dyed although he had not sinned by the Law of nature and so sinne not to bee the cause of death 2 Adamâ— sin to bâ— noxious to himselfe onely and not to his posterity and thâ—re to be no original sinne 3 Lust and coâ—cupiscence being naturall not to be evill but rather good and sin not to be propagated by generation 4. The former being granted children to have no originall sin from their Parents 5. The children of the faithfull though not batized to be saved and to enjoy everlasting life but not in heaven 6. Men to have now free-will even after sin which is sufficient and fit to doe well without Gods grace 7. Gods grace to be obtained by the merit of our workes 8. The word grace in holy Scripture not to be meant the gracious remission of sin and the donation of the Holy Ghost but the pâ—omulgation of doctrine 9. Faith to be the knowledge of the Law and History as they call it not a speciall worke and our perseverance in faith 10. The Law of God to be satisfied by externall obedience neither it to be impossible for a man to keep 11. The prayers of the Church for sinners that they may be converted and for the faithfull to persevere to be made in vaiâ—e because it is in the power of our owne free-will Aâ—d wee need not aske that of God that we have power to dâ—e our selves 12. They doe mocke and scoffe at the doctrine of Predestinationâ— exploâ—ing it out of the Church These Errors need no confuâ—ation being so opposite to the holy Scripture Soule-Sleepers THat the soule dyeth with the body is an old and despicable Heresie raised in Arabia about the time of Origen and extinguished by his dispute immediately after the birth thereof Such as were infected with this opinion were termed by Saint Augustine Arabici by reason of the Province in which this Error first arose This Heresie is risen up againe among us and an abscure Author laboureth to maintaine in a Treatise late published among us intituled Mans mortality in which hee bringeth an argument out of Gen. 3. 19. where Adam is told that for his disobedience he must turne unto dust from whence he was made and not onely his body but also his soule which came not out of the dust In the description of mans Creation by Moses you may manifestly see the immortality of the soule When God created the Beasts c. he said Let the earth bring forth every living thing But when he made man Let us make man in our owne Image And againe The Lord God made man of the Dust of the earth that is his body and for his soule he breathed in his face the breath of life God created the Angels spirits without bodies The creatures bodies without soules he took a body and soule and made a man in his own Image in respect of his body he hath affinity with beasts in respect of his soule with heavenly spiâ—its The Beasts came out of the earth and to the earth they returne so mans body But his soule came from heaven and returneth to God that gave it Beside some foolish arguments alledged in the Treatise before named he citeth the words of Solomon Ecclsiastes 3. 10. For that which befalleth the sonnes of men befalleth beasts even one thing befalleth them as the one dyeth so â—yeth the other yea they have all one breath so that a man hath no preeminence above a beast for all is vanity All goe to one place all are of the dust and all turns to dust againe Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Which words were to determination of Solomons but a History of what came in his thoughts and what troubled him and stirred him up to a solicitous enquiry concerning the soules condition but the state of the soule he determineth Chap. 12. saying Dust returneth unto the earth from whence it came and the Spirit to God that gave it To this resolution of Solomons I may adde our Lords answer to the Saduces Matth. 22. 32. I am the God of Abraham the God of Isaac and the God of Iacob God is not a God of the dead but of the living This Error of theirs is contrary to the holy Scriptures 2 Cor. 5 6. 8. Psalme 31. 5. Luke 23. 46. Acts 7. 59. Apocal. 6. 40. 4. To conclude with Sap. 3. Though not received inâ—o the Canon yet it is confessed to be very ancient and therefore may claime precedency of authority before any heathen Philosopher The soules of the righteous are in the hands of God and there shall no torment touch them 2. In the sight of the unwise they seem to dye and their departure is taken for misery and their going from us to utter destruction but they are in peace Deny the Scriptures AMong others one wicked Sect denieth the Scriptures both of the old and new Testament and account them as things of nought whereby by Gods command they that despised Moses Law by the mouth of two or three witnesses were to be put