1. Their Originall.

THese Sectaries are called Brownists from on [...] Master Ro­bert Brown, a Northamptonshire man, who was Schoole­master of the Free-Schole of St. Olaves in Southwark, This Browne seducing certaine people, preached to them in a gravel­pit neare Islington; (and by their Tenets was not the holy Ca­tholike Church of God included at that time in the for [...]said gravell-pit?) Also when the whimseyes came first into his head? he was advised by some of his friends to conferre with Master Fox; and having been with him, he reported that hee had been with a mad-man, who thrust him out of his doores, telling him that he would prove a fire-brand in Gods Church.

Before his departure out of the Kingdome he acquainted al­so one Mr. Greenham, a pious Divine with his intentions, who disswaded him from his Separation, using many reasons to stay him; among others, that what grace he had received, hee had it from the Church of England; but finding him obstinate, he told him that for himselfe he doubted not (al­though he went away in his hot zeale) but that being better informed, he might returne againe unto his Mother Church; but bad him bethinke himselfe what should become of those poore soules whom he had seduced, and was carrying a­way. Master Greenham's words preved true: for Ma­ster Browne returned, God giving him grace to renounce his errors) and dyed lately a Member of the Church of England, being Parson of a Church in Northampton shire; But his Sect remaineth to the great disturbance of our Church: For those errors that Browne recanted and vomited up, many [Page 50] male-contented simple men supped up and swallowed downe, poysoning their selves and others.

2. Called also Separatists. 2. Called also Se­paratists.

THese Sectaries are also called Separatists, and this name they arrogate to themselves, like the Pharisees of old; and wel may they be called Separatists, because they separate them­selves not onely from their Mother-Church in which they were baptized; and brought up, and fed with the pure milke of Gods Word; but also from all the Reformed Churches beyond the Seas, for they carry their simple seduced people not to any of those holy Churches to bee members of their Congregations; but to Conventicles, for which they are termed by a learned man separata factio defectorum.

2. They may also be called Separaticts, not onely by rea­son of the separation they make from the Church of England, and all other the Reformed Churches; but also by reason of the grievous separations and divisions they make among them­selves: for example sake; what an evill spirit of hatefull and fiery contention was raised between the Brothers, the Iohn­sons, which burnt up both spirituall and naturall love; as the one of them, being the younger, forgetting his profession and brotherly love became a Libeller, loading his brother and others with reproaches, shame and Infamy, and that iin Print to a­bide for ever, as Master Thomas White in his discovery of Brown [...]sme doth relate? The other separated himselfe, and broke fellowship with his brother and father, and cursed them with all the curses in Gods Book: This separation was con­fimed by the heavy sentence of Excommunication, by which he [...]id give his father and brother to the devill. The Dutch and French Ministers in Amsterdam went about to reconcile Fran­cis Iohnson and his Father, as appeareth by their Letter: Proph schisme. p. 60. Nar­ravit-nobis Io [...]nnes I [...]sonius Anglus se hominem septuage­na [...]um ex Anglia in hanc Vrbem difficili itinere venisse, ut [Page 51] duos filios suos, Franciscum, & Georgium dissidentes in gra­tiam reduceret. &c. But their labour was in vaine; His sonne Francis pe [...]sisting obstinately untill the death of his Father, sending him downe to the grave with a curse, as if it were en­graving the sentence of Excommunication upon his Fathers Tombe, &c.

3. Agree with the Donatists. 3. Their agree­ment with the Donatists.

THe Separatists or Brownists agree in many things with the Donatists, who confined the holy Catholike Church to a corner of Africa, as the Brownists doe confine the Church of God to their Conventibles, excluding all other Christians pale of the Church that are not o [...] their Sect.

May not I say, to these Brow [...]sts, as Constantine the E [...] ­perour to Acefius: Capa scalas & ascende coelum solus take ladders and mount heaven alone; who dreame that t [...]ey have ladders or something else to en [...]er heaven alone? They believe not (with the Donatists) the Article of faith, viz. That [...]he Church of God is Catholike, but uncharitably put all the Christians of the world into the estate of damnation th [...] are not of their Sect. Of their agreement with the Donac [...]sts, Master Gifford late Minister of the Word of God at Malden, hath set forth a Treatise at large, which you may puruse if you please.

4. They comply with the Anabaptists. 4. Their agree­ment with the Anabptists.

TH [...] Separatists doe comply in many things with the A­nabaptists, & these Maximes following they have from them.

As they separate themselves from the Papists; so also from all Protestant Churches.

They affirme, that theirs is the true Church onely, and the Gospell to be no where truely preached but by them.

[Page 52] To receive the Communion with prophane persons is to par­ [...]ake of [...] prop [...]anenesse.

That all [...] preach; having gifts.

That in the Church there should be a par [...]ty.

They dislike marriages in Churches, and to serve God in Churches that have been polluted by the Papists.

Whereas the Anabaptists forbeare one Petition of the Lords Prayer, viz. Forgive us our trespassas, the Brownists refuse the whole Lords Prayer.

Although they beare with temporall Magistrates; yet they ab­hor spirituall government.

Lastly, they like not payment of Tythes▪ reserved by God himself for the for the maintenance of his Ministers, paid before the Law, commanded in the Law, and allowed by Christ him­selfe, Matth. 23. But disallowed by the Anabaptists. The Brow­nists [...] re [...]ibap.

5. They are Innovators. 5. [...] [...]nnova­tors.

MAy not these Separatists be also called Novat [...]res, by reason of the great Innovations made by them? they can not abide no old things heretofore used in Gods Church. They cannot abide our Fonts, nor our Churches, (steeple-houses some call them) nor our Bels, (I hear of a Sect that are called toge­ther by a Sow-gelders horne) nor our marriage, nor our admi­nistration of the Sacraments in our Churches, nor our burials, nor our Prayers taken out of holy Scriptures, and commanded by Christ himselfe, as the Lords Prayer.

6. Some of their Errors set down by Mr. White. 6. Some of their [...]rrors.

1. THey hold it lawfull for a man to live with her that is not his wise, [...]ather then to reveale himselfe.

2. That there are qualities in God no [...] essentiall, and that [Page 53] love in God is not of his being, but that the selfe same love that is in God is [...] in us.

3. That i [...] is not lawfull for the innocent parties to retain the offendor as the wife the husband, or the husband the wife of either party that hath committed adultery; though the innocent party upon the others repentance forg [...]ving the other sinne, bee desirous still to live with the other party in marriage Covenant, as before, but have excommunicated the parties innocent for so doing.

7. Bitter Railers. 7. Bitter [...]ail [...]rs. Prophane schis­me, cap. 12.

THese new Sectaries are bitter Railers, and especially upon their Mother the Church o [...] England, calling her Apostate Israel, Sodom, Bobylon, murthering Step-mothers, Idolatrous Antich [...]istian &c. They judge and condemne them that are bet­ter then themselves, far excelling in the gifts and graces of God; yea they condemne and sl [...]nder our whole nation, as a false Church, false Christians, a Synogogue of Satan, a people in a damnable estate, exempting none: neither the learned'st, nor the holiest, but condemne all.

Th [...]y boast much of the Spirit but by their virulent and ve­nomous tongues you may see what spirit is in them, viz. That Spirit that ruleth in the children of disobedience.

Michael t [...]e Arch-Angel durst not give the Devill such cur­sed language as the Brownists give their mother, The poyson of Aspes are under their lips.

Barrow and Greenwood were possessed with a spirit of railing and scoffing, Mr. Ba [...]. Separ. schisme. terming set Prayers the smoak of the bottomlesse pit; preaching preachment and sermocination; the Preachers deliverie of the word, the distilling and dropping downe of old Parables from his mouth; the time of prea­ching, disputing with the houre-glasse, the Pulpit a prescript place like a Tub, solemne Fasts hyporiticall Fasts, and a stage­play wherein one playeth sin, another judgement, another the [Page 54] Gospell, the singing of Psalmes harmonizing of pleasant bal­lads; our Churches styes, & our Baptisme adulterate baptisme; the receiving the holy Sacrament of the Lords Supper a two-penny Feast; the worship of God Idolatry, and us Idolaters, yea Sodomites, Canaanites, Beliamites, Chamites [...] Cainites.

8. Magnifie their Sect. 8. Magnifit their owne Sect;

AS these Sectaries villefie others, so they magnifie them­selves, like those men of whom the Prophet speaketh, Isa. 65. Stand further off▪ I am holier then thou. And with the Pharisee▪ they tha [...]ke God that they are not lik [...] other men. Or with S [...]mon Magus gave out that they are the great power of God. These cry up their owne Sect to the Skies. Iohn Robinsons a swer to R. B [...] page 213. On Mr. Bernard (saith Mr. Robinson) if ever you saw the beauty of Si­on, and [...]he glory of God filling his Taber [...]acle, it hath beene in the manifesta [...]ion of d [...]vers graces of God in our Church in that heavenly harmony and comely order, wherein by the grace of God we are set a [...]d walke. Likewise heare Mr. Smith: Oh Mr. Bernard, Iohn Smiths p [...]allei. p 17. if you knew but the power and comfort of Gods Ordi­nance as we doe, &c. Touching both these boasters of their po­pular Government, Pro [...]ha [...]e schisme. [...]. 47. hear the censure of Mr, Iohnson, who shew­eth them to be Korites, a bellious rout, pleaders for confusion, &c. Also Mr. Daniel Studl [...]y, Ibidem p. 76. Mr. Iohnsons second, describeth Mr Samuel Fuller a Deacon of Mr. Robinsons company with his friends to be ignorant Idiots, noddy Nabalites, dogged Do­egs, fainfaced Pharisces, shamelesse Shimeites, malicious Ma­chavilians.

9. Criminate the Dutch and French Church. 9. They criminate the Dutch and French Chur­ches.

IN their separations they carry not their seduced people from us to the Dutch or French, nor to any Reformed Churches to have Communion, They are as malevolent to Dutch and French Churches as to us: many crimes they do lay upon them, as for example.

[Page 55] 1. That their Assemblies are so contrived, Fran [...] Iohn­sons Ar [...]i [...]les against the Dutch and French Chur­ches. that the whole Church continue [...]h not together, so that the Ministers cannot [...]ogether with their flock sanctifie the Lords day. The presence of the members cannot be knowne, and finally no publick acti­on, whether excommunication or any other cannot bee rightly done: Vid. Dr. Halls Apology a­gainst the Browniste. page 797▪ can they say worse of us? the Lords day cannot be rightly observed, nor presence nor absence known, nor any holy action rightly performed: what can there be in their Churches but meere confusion? See what dirt these Separatists cast upon the Church that harboureth them.

2. They baptize the seed of them that are no members of the visible Church, of whom they have no care as of members, neither admit their Parents to the Lords Supper. Is not this mee [...] Babylonisme? how is the Church of Amsterdam separa­ted from the World?

3. That rule and commandement of Christ, Matth. 18. 15. If thy brother offend thee, goe and tell his fault, &c. They neither observe, nor suffer to be observed: behold, what they complain of us, they find the same in the Church of Amsterdam.

4. They worship God in the Idol Temples of Anti-christ, so that the wine is marred with the vessels, is not this an abho­mination? yea, the Anti-christian stones have some of them the ornaments of the Roma [...] harlot upon them remaining.

5. Their Ministers have set maintenance.

6. Ty [...]hes, or a maintenance as ill: Tythes were comman­ded by God, and never repealed; but this they have lea [...]n [...] of their Tutors the Anabaptists.

7. Their Elders change yearely, which is not according to the Doctrine of the Apost [...]es; what? can our Church have wor [...]e then false Governours?

8. They celebrate marriage in the Church, is not this a foul fault? Is it not better to be married in the Congr [...]gation with prayers and Gods blessing pronounced upon them by the Mini­ster, then to be contracted privately, and [...] into a booke as men doe horses in Smithfield?

9. They use a new censure of suspension which Christ hath not appointed: a great presumption, s [...]y they.

[Page 56] 10. They receive unrepentant Excommunicants to bee members of thir Church, by which meanes they become the body with them that are delivered over to Satan.

Thus these Seperatists besmeare the Church at Amsterdam: yea, they count it a great Apostacy for one of them so much as once to heare a Sermon in any of the Dutch or French Churches.

10. Pretend Scripture. 10. Pretend Sc [...]ip­ [...]ure.

AND whereas they doe pretend Scripture for their no­velties while the world standeth (saith a learned man) it connot be shewed out of Gods sacred book, that he hath com­manded any of these following:

1. L [...]t all decisions, excommunications, yea, and ordinations be performed by the multitude.

2. Let evey Assembly have a Doctor and a Pastor distinct in charge and office.

3. Let private Christians agree among themselves to set o­ver themselves a Postor chosen by themselves.

4. To this I may adde; where or when did our Lord take the keyes from the Church and give them to the multitude? how dare any Lay-man presume to ordaine Ministers to binde and loose? &c.

11. Thy avoyd our Congregations as prophane. 11. Blame our con­gregations fo [...] p [...]ophanenesse.

ONe speciall cause of their Separation they pretend to be the mixt Congregations of men, holy and prophane, with whom they will nor communicate, lest they should be defiled. You have heard of the resemblances that have been made of Gods Church: as namely, it is compared to a field, in which are some Tares as well as whea [...]: to a net, wherein are contained [Page 57] bad fish as well as good; to a fold, having in it Goats as well as sheep: yet is not the field to be spo [...]led because of Tares; nor the net to be broken because of the bad fish; nor the fold to be broken because of the Goats: no, we are not to depart from any Church of Christ for any scandall given to us by the members and professors therein, except for extreame errors of doctrine, or ungodly practises professed in it.

12. The proph [...]nenesse of their Sect. 12. The prophane­nesse of t [...]eir Sect.

THis fault they finde with the Protestants of our Congrega­tions; but how they have avoyded this in their own Conven­ticles, Mr. White, Mr. Iohnson, and Mr. Smith, and many o­thers will tell you, whose plentifull reports of their known un­cleanenesse, smothered mischiefs, malicious proceedings, corrupt preachings, communicating with known offenders, bolstering of sins, and willing co [...]nivences, as they are shamefull to relate; so they might well have stopt their mouthes from excepting a­gainst our communion with the prophane.

To use some of Mr. Whites words, Mr. White. These that pretend such sincerity of Religion, doe abound above others with all kinde of debate, malice, adulteries, cozenage, uncleannesse, so that (saith he) that W. C. complained that hee had thought that they had been [...]ll Saints; but, I see, they are all devills. These are the Assemblies to which they carry the poore soules whom they doe seduce.

Extracted out of a Letter of Master Whites the 20 ^th of July. Vid. P [...]phane Schisme of the Brownists p, 27.

I desire God to keep all people from such a Congregation, where Adulteries, Cozenages, and Thefts are in such a­bundance as in the English Congregation of Amsterdam: that I speak not of Brokerage of whores, and other filthinesse, too too bad.

This is true, Ibid page [...]7. there is no Sect in Amcterdam (though ma­ny in such contempt for filthy life as the English are, viz. the Brownists, &c.

[Page 58] The author of this Letter, Master White, was sued for slan­der by Francis Iohnson, Henrie Aainsworth, Francis Blakewell, Daniel Studley, Christopher Bowman, Iane Nicolas, Iudith Holder, William Barbons, and Thomas Bishop. But after Master White had brought in witnesses before the Burgomasters, who did testifie, & upon their Oathes and depositions confirme what Master White had written, Ac [...]um. 25. [...]eb▪ 1606. he was discharged, and had charges given him by the Magistrates.

A briefe discovery under the hand of the Secretary and seale of the City of Amsterdam.

1. Of some of the abhominations dayly practised and increa­sed amongst the English company of the separation, remaining for the present at Amsterdam in Holland.

2. That they abou [...]d above all others, with all kinde of de­bate, malice, adulteries, cozenages, and such other like enormi­ties, &c.

The testimony of the Dutch Church concerning the Brow­nists, The testimony of the [...]utch Church co [...]ce [...] ­ning the Brow­ni [...]s. when as they sent their Messengers with some questions to their Eldership, they received this answer from them; That they did not acknowledge theirs to be an Ecclesiasticall Assembly, or a la [...]full Church.

The testimony of the Magistrates of Amsterdam concernin [...] the Brownists, Of the Magi­strates of Am­sterdam Vid. proph. schi [...]m. page 21. both of old, in their suit against Master White, and now in their late suit for their meeting-house, when they sought to lay their Action in the name of a Church; they were repelled by the Magistrates that are members of the Dutch Church; they would not receive complaint from them in the name of a Church, or in the name of an Elder, or a Deacon; but from private men; The Magistrates told them, that they held them not as a Church, but as a Sect.

13. Their Equivoca [...]ing. 13 Their equivo­ca [...]ing and pal­liating their wicked [...]esse. Vid. proph. schis page 20.

I Might here set down their [...] [...]quivoca [...]ing and palliating their wickednesse, as one Geoffry Wh [...]acres of Master Iohnsons [Page 59] Congregation, being found in bed with one Iudith Holder, another mans wife; for which matter he affirme [...] that he did it not to satisfie his lust; but to comfort Iudith, being [...]ickly, and to keep her warme: as though hee had sought to per­forme a Christian duty of love, and not an action of un­cleannesse.

Again, when Mr. Studley, a chie [...]e Prophet of Mr. Iohnsons Prophane schis. page p. [...] ▪ Congregation, was found hidden behind a Baske [...] in Iudiths house, he had this holy pretence; that he hid himselfe to see the behavio [...] of G. P. who ca [...] thither after him: he being an El­der, would be a watchfull Over-seer.

Again, M. [...] being in a whore- [...]use▪ and creeping out at a window, Ib dem. the Elder D. S. excused [...]im alledging in his def [...]nce the example of St. Paul, A [...]ts 9. 25. Who was by the Disciples let down over the wal; [...]n a Basket.

Mr. Iohnson sought to cleare the uncleannesse of a man found a bed with another mans wife; Ibid. p. 30. to dimini [...]h the sin distinguished between lying with a woman, and in a woman.

And old Father Brown being reproved for beating his old wife distinguished, that he did not beate her as his wife, but as a curst old woman.

Also Da [...]iel Studley, He did like So­lomon, who would know all secrets. Proph. schsm p. 39 went about to palliate his filtinesse with his Wives Daughter, ungodlily alledging the Holy Scripture.

Let it not be offensive to the good Reader to see a childe to vindicate the foule aspersions cast upon his Mother, from whom he had his soules spirituall birth and breeding, by set­ting forth by what manner of men his Mother-Church is scandalized.

14. Blame the Conversation of our Ministers. 14. Blame the con­ve [...] sat [...] o [...] of our Ministers.

AGaine, although in the Visible Church the evill ever mingled with the good, and sometime the evill have chief Authority in administration of the Word and Sacraments; yet [Page 60] forasmuch as they doe not the same in their owne name, but in Christs, and doe administer by his Commission and outhority, we may use their Ministery both in hearing the Word of God▪ and receiving the Sacraments; neither is the effect of Christs Ordinance taken away by their wickednesse, nor the grace of Gods gifts diminished from such as by faith rightly doe receive the Sacraments administred unto them: The Scribes and Pha­risees (saith our Lord) sit in Moses chaire; all therefore what they bid you observe, doe you, but not after their works, for they say and doe not.

15. Except against our Ordination. 15. Ordination of our M [...]nisters.

THey except against our Ministers, because they receive their Ordination from Bishops.

To which I answer, wee have our Ordination from Christ by Bishops and Clergie-men; and for this kinde of Ordinati­on by Bishops and Presby [...]ers we have the universall cons [...]nt the Primitive Church; by St. Paul, Timothy, and Titus were ordained.

And this has been the practice of all the Christian Churche▪ of the Universe untill the time that Anabaptists crept into the world.

But they will alledge, that we have been ordained by Anti­christian Bishops, and therefore they conclude every action done by our Ministers to be Antichristian.

1. To which I answer; why is not the Ordination that our Fore-fathers had from Antichristian Bishops as effectuall as the Bap [...]isme that was administred by them to our Fore-fathers? D [...]d ever any Reformed Church re-baptize them that were bap­tized by them? And why should our Ministers be re-ordained mo [...]e then re-baptized.

2. Indeed our Ministers being ordained by Bishops and that by Protestant Bishops, such as Cranmer, Latimer, and Ridley, who were holy Martyrs, who renounced all Superstition; what exceptions can be taken against them?

[Page 61] Neither can they find any shelter under that [...]oted Te [...]t, neg­lect not the gift that is in thee by the imposition of the hands of the Presbyter; [...] which learned Mr. Calvin expounds n [...]t of the men, but of the Office following: Herein Hierome, Anselm [...], Ha [...]mo, Lyra, referring it to the gift given him, and to the Bi­shops & Pre [...]byters, which hath been the practice of the Church of England, and all Christian Churches in the world untill the Anabaptists.

To conclude, let the Brownists confesse our B [...]shops to be but Christians, which they cannot deny, and the Ordination of our Ministers will be lawfull by their owne rules: for if the Ordi­nation of their Ministers by Pl [...]beian Artificers be lawfull how much more is the Ordination of our Ministers by Bishops and learned Ministers, qualified with learning and wisedome, and set apart to doe the same.

16. Brownists Ordination. 16 Brownists Or­d [...]nat [...]on▪

BUT let them shew who devised their Ordination of Mi­nisters; I dare say, not Christ, nor his Apostles, nor their Successors.

What Church in the whole world can be produced unlesse in case of necessity, whose conspiring multitudes made them Mi­nisters at pleasure? What rule of the Church prescribeth it? What Reformed Church ever did it, or doth practise it? What example warrants it? where have the in [...]eriours presumed to lay their hands upon their Superiours? It is an old policy of the faulty to complain first; certainly, there was never Popish Legend a more errand device of man then some parts of this Ministery of theirs, so much gloried in for sincere correspon­dency with the first Institution.

17. For their Singing. 17. Their singing of Psalmes.

FOR their singing of Psalmes it is almost left among them, for in Master Iohnsons Assembly they had new r [...]ymes, but in so harsh and hard a phrase, that the people knew not what they meant; so that they could not sing with un­derstanding.

2. These being in use, Propha [...]e schl [...]sme. p. 10. and the coppies being kept from the people; by that means singing of Psalmes was kept from the people, and sh [...]t out of private houses.

3. Againe, by reason of the uncouth and strange translati­on and Meetre used in them, the Congregation was made a laughing-stock unto strangers.

Master Daniel Studley pleaded for the continuance of those rhimes, the Congregation complaining of them: For (saith my Author) he had a good veine in making thimes, especially fil­thy and obscene ones, which he taught unto little children his Schollers, and to Mistris May, who used in her house to sing such songs, being more fit for a common Bawde, then for a per­son professing the pure separation. They object against all the Churches in Amsterdam, that they have Organs to modulate their voices in singing: Sure I am, the Separatists also had need of somewhat, as a Bag-pipe, or somewhat never used by Antichrist to tune them, singing in their Conventicles like hogs against raine.

Here I might aske some questions, viz. why singing set Psalmes doth not confine the spirit, (we being commanded to sing with the spirit) as much as saying set Prayers; and why the brethren inspired with the spirit, doe not every day sing a new song, as make a new Prayer, which are set prayers to the People? and why the people may not pray together with the Minister (as it was the custome of al Christian Churches) as sing together: And lastly, why Lay-men doe not pray in the Church aswel as preach or prophesie in the Church: Do they not in for­bidding [Page 63] the people to pray with the Minister, as the Papists do in depriving the people of the Cup in the Sacrament, and that for the honour of the Priest-hood?

18. Of their prophecying. 18. Of their Pr [...] ­phe [...]ing.

AS the illuminated Anabaptists are called Preachers, so the fanatick Brownists take upon them to be Prophets, and to preach the word of God with all authority publikely in their Congregations: St, Panlasketh, how they can preach, except they be sent? And this standeth to good reason, every true Preacher standeth in Gods roome, being the Lords Embassador to doe his will: who dares doe this unsent? These come not from the Schooles of the Prophers; but from Mechanick trades, & set them down in Moses Chaire, as Embassadors of Jesus Christ, as Heralds of the most high God: These take upon them to reveale the secrets of the Almighty, to open & shut heaven, to save soules, But to hear these fellowes discourse of the holy Tri­nity, of Gods eternal Decree, & other deep poynts of Divinity, you may hear the Mad-men in Bedlam prare as wisely as they: May not Almighty God say to these mad Prophets, what hast thou to doe to take my Word in thy mought? &c. Of their confu­sed preaching, or rather prating, heare Mr. Simpson complaine, and especially of the Prophets in Master Ainsworths Church: For our manner, (saith he) of meeting upon the Lords day, it is with such a confusion and contradiction with one another, that our profession of Separation may be overthrowne by it: For example, Thomas Cochi in his prophesie witnessing a­gainst England, their Ministery is Anti-christian, and being so, cannot beget true faith; and where there is no true faith, there is no true salvation, a fearefull sentence in my judgemnt! A­gain, our beloved, Mr. de Cluse in his prophesie laboured to prove separation from a true Church for any corruption, obsti­nately stood in this Doctrine, was by another in prophecying there shewed to be absolutely contrary to the place, Rev. 2. 24. [Page 64] which how unsoundly it was concluded by our Teacher▪ was [...]en observed by many: Also it was since by another delivered in the way a [...] prophesie, that even among our selves did reigne in my [...] as namely, fulnesse of bread pride and idlenesse; [...], in that they were not satisfied with neither temporall nor [...]pirituall food; pride▪ in that many did strive to goe beyond their calling; idlenesse, in that many were negligent in their callings, If these things be so, and be not redressed by the [...] of this pro [...]hesie▪ we must, (according to Mr. de [...]Cluse his Doctrine) make a new s [...]paration, How oft doe the Br [...]thre [...] except one against anothers prophecying, by which, much heart-burning and strife is [...]indl [...]d between them? Th [...]se thi [...]gs being well considered, I pray you well to minde whether this new way of prophecying on the Lords day can be [...]or the edification of the Church or not. For this new pro­p [...]ying of the Lay people, read a Treatise newly set forth by [...] Apol [...]nij.

19. They will use no set Formes of Prayer. 19. [...].

THey finde fault with set Formes of Prayers, and this also they learne of the Anabaptists, who having burnt all the Books in Munster, and in the Dominions of King Iohn of Z [...]on (except the Bible) were compelled either to pray without book, which they call Praying with the spirit, or not at all: moreover, the Anabaptists were so ignorant, as Lambertus Hor­tensi [...] reporteth, that among the numerous multitude of them [...] was not one found (as it was credibly reported) that could read. So they being not able to pray within book, but all with­out book: They have with the Brownists invented divers argu­ments against set Prayers.

They pretend set Prayers to be a device of man, a muzling of the spirit, a nurse of idlenesse, and a meanes to neglect the gra­ [...]es of God that are in them▪ whereas they pretend extempora­ry prayers to be the work of the spirit: whereas rather thereby [Page 65] they [...]zzell the spirit of the people, being tyed to the ex tem­po [...]e and [...] prayers of the Ministers.

Yea, the Brownists g [...]e fa [...] bey [...]nd the Anabap [...]sts; aff [...] ­ming set Prayers to be abhominable in the eyes of Almigh­ty God.

To this [...]answer; whatsoever God hath ordained is nei­ther abhominable nor loathsome to him; but God hath ordai­ned set Prayers▪ therefore they are not abominable no [...] loath­some.

That God hath ordained set prayers▪ see Num. 6. 23▪ 24. Yee shall blesse the child [...]en of Israel, saying unto them, the Lord blesse thee and keep thee, the Lord make his face to shine upon t [...]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 Sy [...]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, ma [...]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 [...]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 S [...]. Andrew: These, with all ancient Churches have set prayers: their Liturgies are to be seen.

Yea all the Reformed Churches; the Du [...]ch, the French, the Dan [...]sh, the Swedish, the Scot [...]ish &c have set Prayers; onely these Sectaries will speak to God ex tempore.

In my Christianography you may see d [...]vers Liturgies: as a Liturgy attributed to St. Iames [...]he first Bishop of [...]erusalem, set forth by Victorius Sc [...]at [...]us the Maronite, The Apd [...]le [Page 66] 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 Cop [...]s Liturgy set forth by Kircherus.

The Armenian Service, set downe by Odoardus Bar­ [...]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 knowe [...], 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 G [...]d, Eccles. [...] 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 lo [...]th­some unto God as swines-flesh to a Jew.

Apollina [...]ius the Heritick equalled his songs with holy Scrip­ture: but I never heard of any Heretick that [...]prefer'd his owne works before holy Scripture: Doe not these Heriticks preferre their owne Prayers before our Lords? If our Lords Pr [...]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 B [...]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 ter­ [...]ifie them so, that they dare not so much as whisper, or as much as [...]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 the [...]r wives, but correct them, Read the story of Seudley, and Mansfield. It may be they learn [...] this of their Patriarch, Father Browne, who would cu [...]stly correct his old wife, as before.

22. There are divers sorts of Separatists.

THere are divers sorts of these Sectaries; Bpownists. for every day be­gets a new fancy or opinion, it [...]a [...]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 [...]ot come within their Church doores to heare any of their Ministers, but [...]y themselves wholly to their owne Conventicles. The root of this Sect was one Mr. Robert Browne, before named: from [Page 69] whom are risen many Sects, for every day begets a new fancy and conceit. These say that England was once the Lords wi [...]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 under the feeding of Master Browne himselfe, they were swept away as dung by the Testimony of Master George Iohnson, and not one of them left alive that continued faithfull, but became A­postates.

The second sort of Brownists may bee called Barrawists Barrowists. from their Protomartyr Barrow, whose censures are more de­sperate then the former, who say that the Church of England is Sodome, Babylon, and Aegypt, and that shee was never the Lords wife, nor he her husband; but that she is at the best a murthering Step-mother; Therefore they say, what communi­on hath light with darknesse? [...]hrist with Belial? Beleevers with Infidels? And therefore they proclaime the former Sect, (for not judging the Church of England so desperately as they judge her) to be partakers of her adulteries, and that they must receive of her plagues.

Of this Sect Barrow was the Father; afterwards Greenwood, Brewer, Bois, Rutter.

A third sort of Brownists did arise from one Mr. Wilkinson, Wilkinsoni­a [...]s. whose Disciples in a short time grew so strong in the Spirit that they stoutly affirmed that they were Apostles, as Peter, & Paul, and the rest; and therefore deny communion with all others that will not give them that Title.

A fourth sort of Brownists, who say that there is not any one true Church in the world but themselves, because they say, that they are married to Christ by that one true Baptisme which consiste [...]h of persons confessing of faith and their sinnes; and all other Churches that baptize Infants are but Synagogues of Satan, and have never made covenant with Christ, & there­fore they call the Brownists for retaining the Baptisme of chil­dren as very a Harlot as Rome or the Church of England. So name they the Brownists, Romes fairest daughter, and proclaim, [Page 70] that all that will be saved must come to them to be re-baptized; and condemne all other worship to be Antichristian, divellish, and ob [...]oxious to the wrath everlasting. Of these, there are ma­ny Sects and Heresies you shall finde in the description of the Anabaptists. Many other Sects of Bronists there are, as the Iohnsonians and their Teners, who commenced a [...]uit in Amster­dam against the Ainsworthians, for their Meeting House or Synagogne granted to the Brownists after the rending of that Conventicle asunder. Iohnsonians. The Iohnsonians pleaded the Synagogue belonged unto them, they being the ancient Brownists: The Ainsworthians answered, Ainsworthi­ans. that the House belonged to them, they being the true Brownists, because they held the ancient faith upon which their Church was grounded, from which Master Iohnson and his company had fallen into Apo­stacy, and therefore could not bee the true Church; and they set forth a writing of the Articles forsaken by Master Iohnson.

I might speake also of Robinson Robinsoni­ [...]. and his company; which Robinson protesteth against both the former, affi [...]ming Mr. Iohn­so [...]s company to be bastardly runnaga [...]es, miserable guides, en­grossers of the keyes, arrogant Zidkias laying the corner-stone of Babylon; Lucian or scoffing Atheists; Schismaticks, making the Church of God a cypher; a Hangby wanting an honest heart, like Chancellours and Officials captivating of the Church; either marked servants of the Pope, or such as care not what they say for some present advantage, using a power more exe­crable and accursed.

Master Smith and his Disciples doe at once as it were swal­low up all the Separation besides, protesting against their false constitutions, false worship, false Ministers, and false Go­vernours.

I might here also set downe the Heresies of Mr. Thomas Lemar described by Mr. Padget, with this Title.

23. Schisme a great sinne. 23. Schisme a great sinne.

I Ccould by way of counsell advise the [...]e Separatists who for­sake the Church to consider how great a sin Schisme is, viz. greater than murther; a murther killeth one man or two, but a Schismatick goeth about, as much as in him lyes, to destroy the Church of God.

To depart from the Church of England, is a departing from the Church of God: let them consider, the Church of Corinth had many faults in it, as many as the Church of England hath, & as great ones too; & yet was Gods Church for their faults. St. Paul b [...]ames some there for their civill jars impetuously, they traffe­ring them and their suits to the Courts of Infidels, 1 Cor. 6. 7. Others for their wicked connivence and indulgence towards the incestuous, 1 Cor. 5. Others for their vile prophanenesse in their sacred Assemblies, 1 Cor. 11. 32. Yea, others for heresie, 1 Cor. 15. Would any Brownist think this to be the Church of God, but a Synagogue of Satan? If our Apostle were alive now, (in which more light hath appeared) he should be taught by Father Browne and his Disciples, to give the Church of Co­rinth a new Title, and not Paulan Apostle of Iesus Christ to the Church of God in Corinth. But the example of Christ him­selfe writing to the seven Churches of Asia may be our best di­rection, charging five of them with severall faults, and with crimes of a large size, yet he doth call them Churches.

Moreover, is not the forsaking the Church of God, a forsaking of God himselfe.

And lastly▪ is not excommunication one of the greatest pu­nishments of the world, by which a man is cast out of the Church? St. Paul cals it a giving to the devill: and doe not they in their separation cast themselves out of the Church, and give themselves to the devill?

24. How these Sectaries have been punished.

FIrst, Brown their Patriarke was taken and laid in the Gaol, and his disciples were made to f [...]ve; Bolton, whom some would make their Author, dyed as Iudas did; Howes Chro [...]. p. [...]65▪ He [...]r. Bar­row, Gent. Iohn Greenwood Clerk, two of the Authors of this opinion, that set Prayers are abominable; Daniel Studley Gird­ler, Saxio Billet, Gent. Robert Bowlie Fish-monger, were in­dicted of Felony at the Sessions Hall without New-gate, Lon­don, before the Lord Major, and the two Lord chiefe Justices of both Benches, and sundry of the Judges and other Com­missioners of Oyer and Term [...]ner. The said Barrow and Green­wood, for writing sundry seditious seditious Books, tending to the slan­der of the Queens Majesty and State: Studley, Billet▪ and Bowly for publishing the said Books, on the 23. day of March they were all arrigned at New-gate, and found guilty, and had judgement: Henry Barrow and Iohn Greenwood on the last of March were brought to Tiburne in a Cart and carried backe againe, and were afterwards hanged on the sixt day of April.

And about the same time one Penrie, How. Ch [...]on. p. 766. a Welch-man, a princi­pal penner and publisher of a Book called Martine Marprelate, was apprehended at St [...]bben-hea [...]h, and commited to [...]: in the moneth of May he was a [...]raigned at the King [...] Bench at Westminister, condemned of Felony, and af [...]erwards conveyed from the Gaole of the Kings Bench in Southwarke to St. Tho­mas Waterings, and there hanged: Elias Thack [...]r was hanged at St. Edmonds-bury in Suffolk on the fourth of [...]: and Iohn Copping on the first of the same mo [...]eth, for spreading of cer­tain seditious books penned by one Robert Brown against the Book of Common-prayer established by the Laws of the Realm, their books as many as could be found, were burnt be­fore them; Examples how this Sect was supprest in Queene Elizabeth [...] many. They that would know more of [Page 74] these Sectaries, let them read these books following.

First, a book called a discovery of Brownisme, or a briefe Declaration of the errors and [...] dayly practised & encreased among the English company of the separation, remai­ning at this present at Amsterdam in Holland, by Mr. White.

A Book called the raising of the foundation of Brownisme, by S. B. Printed by Henr. Windet. 1588.

A plaine Decla [...]ati [...]n that our Brownists be full Donatists, by comparing them together from po [...]nt to point, out of the wri­tings of St. Augustine, by George Gifford Minister of Gods Word at Malden.

An Apology of the Church of England against the Brow­nists, written by Doctor Hall now Lord Bishop of Norwich.

Master Bernards Separatists Schisme.

The prophane Schisme of the Brownists or Separatists, with the impyety, dissentions [...] lewd and abominable vices of that im­pure Sect, discovered by Christopher Lawne, Iohn Fowler, Cle­ment Sanders, and Robert Bulward.

Item, A book called the shield of defence: written against Master de le Cluse, in defence of Mr. Brightman. Printed 1612.

25. Mr. Tho. Scots description of a Brownist. 25. Sco [...]s descrip­tion of a Brow­nist.

THe Cameleon is in England a F [...]milist, at Amsterdam a Brownist.

He lives by the ay [...]e, & there he builds Castles and Churches; none on the earth will please him: he would be of the triumphant and glorious Church, but not of the [...]errene militant Church, which is subject to storms, deformities, and many violences and alterations of time: he must finde out Sir Tho. Moores Utopia, or rather Plato's Community, and be an Elder there. In this poynt, and in that of resisting Civill Governours, he seems the same with the Romish Catholike. But they are tyed only by the tiles, like Sampso [...]s [...]oxes, their heads like [...]anus, look divers wayes: they are Boute [...]ews, & carry betwixt them a fire-brand [Page 75] to enflame all Christendome: they have in their imaginations an Idea of such a Church, and such keyes as the Romanists madly boast they possesse, but they will not have them the same, not to resemble their foolish Alchymists: they are both seeking a Philosophers stone, and neglecting the true Elixa [...] the corner-stone; they boast to build gold on the foundation, when what they dawbe on is adulterate stuffe besides the foun­dation: they begger themselves in seeking for wealth abroad, whilst at home they neglect that pearle of inestimable price, for which the wise Merchant gives all that he is worth. If ever I could heare Papist clear the Pope from being Antichrist, and prove he must be one singular person, I would then beleeve that he should not spring from a Jew of the Tribe of Dan, as they Fable, but from a promiscuous conjuction betwixt two Fugi­tives to Amsterdam and Rome.

26. Of the Semi-separatists. 26 Of the Semi­separat [...]sts.

THese halt between two opinions, they are neither wholly for the Separation, nor wholly against it. Master Iacob is said to have been of this Sect called Iacobites; and there­fore in his writings we finde that he mis-liked our Church-go­vernment: but in his Declaration hee affirmeth; Although (saith he) I know they of the Separation be very far from being so evill, as commonly they are held to be: yet I deny not but in some matters they are straiter then I wish they were. How­soever in the poynt of Separation, I for my part never was, nor am separated from all publike communion with the Congregati­ons of England. I acknowledge therefore that in England are true visible Churches and Ministers accidentally, yea such as I refuse not to communicate with: for his comming to our Church, I heard once a Minister complaine to me of Doctor Bancroft Bishop of London, for not doing that Justice that he would have had him to doe upon Mr. Iacob, of whom he had complained, (as far as I remember) for not kneeling at the Communi [...]n▪ [Page 76] This [...] having prosecuted his complaint, and finding no­thing done against Mr. Iacob, went to the Bishop, telling him wh [...]t a great deale of paines he had taken in vaine, and asking of the Bishop what he would counsell him to doe, who bid him goe home and trouble not himself [...], but leave such things to his Church-wardens.

There is a sort of Semi-separatists, that will heare our Ser­m [...]ns, but not our Common-prayers; and of these you may see every Sunday in our streets, sitting and standing about our doores; who when the Prayers are done rush into our Chur­ches to heare our Sermons.

1. Why called Independents.

BEcause they teach that everie particular Congregation ought to be governed by its owne particular Lawes, with­out any depending of any in Ecclesiasticall matters, without ob­ligation, acknowledge Classes or Synods for its government and conduct. They call themselves the Congregational government▪ as I read. These appella [...]ons I heard not of when I began to [Page 77] write the Treatise. The Author of the Antidote against Inde­pendency affirmeth, that by establishing this government in stead of suppressing Prelacy, we should erect in our Kingdome 9324. Prelates, viz. in every Parish one.

2. Their Originall.

THe first man of note that held their opinions, (as Master Edwards writeth) was one Mr. Robinson, who leaving Norwich male-content, became a rigid Brownist; but after­wards by conference with learned men, he was brought to some moderation, and writ a book retaining some of his opinions. This man dying, many of his congregation went from Leyden un­to New-England, and planted at new Plymouth, whither they carryed Mr. Robinsons opinions, which spread far there, and by letters also and other meanes were conveighed into old England: and to this purpose he citeth a Letter of Mr. Cottons.

As the Brownists (saith Mr. Edwards) growing up, and out of the Anabaptists, Answer to the Apologeticall Na [...]ration, p. 204, 25. did refine Anabaptisme in many things, so the Independents have refined Brownisme from the grossenesse and rigidnesse of it.

Yet in separating from Gods Ordinance because of our mixt Congr [...]gations: in settti [...]g up a Church against a Church: and in [...] they not with the Brownists make a rent in Ch [...]ist [...] mysticall body.

3. Enemies to our Churches.

THese Independents with the Brownists, are enemies to our Churches, The [...]. the glory of our nation, the monuments of the piety of our fore-Fathers, builded to the honour of Almighty God, and for his service. They call them steeple-houses, as you may read Mr. Cotton in one of his Sermons upon the opening of the the seven Vialls affirmeth.

[Page 78] Ichosaphat (saith he) took away the high places and groves out of Judah, 2 Chr. 17. 6. So when the zeale of God lifteth up the hearts of the people, then will they not endure a consecra­ted place in all the world where they come; and when the se­venth Viall is poured out, the earth shall be full of the know­ledge of God: then all the Chappels of Ease, Churches of States, and Temples of glory, where the world hath beene deiuded, they will not leave a stone upon a stone that shall not be throwne dow [...]e: though now in some places you may not passe through with a burthen, nor look upon the Wall thereof. The zeale of the Lord of Hosts will blow them up, these places will be laid open to the rest of the streets, and be­come but common soyle, they will not then be regarded, but trempled upon, &c. I am informed that some preach this Do­ctrine among us.

4. Ruine Learning.

AGaine to overthrow Learning, they would overthrow the maintenance, viz. Tithes appoynted by Almighty God for the maintenance of his service: as he appoynted a certaine time for his service, so a certaine part for the maintenance of his service: viz. A tenth part which was paid before the Law, commanded in the Law, and confirmed by our Lord and Sa­viour.

The persecution of the Iulian Apostate is affirmed to bee greatest of all other: For whereas in other persecuti­ons they kild the Priests, Iulian taking away the mainte­nance from Gods service, did occidere Presbiterium, the whole Order.

When I first heard of the name of Independency, I con­fesse I could not well mislike it, knowing the poverty of many Livings within the walls of London, and the dependency of the Ministers, being not able to subsist without the charities of the people.

[Page 79] And for example, among others the Tithe of a Parsonage of a learned Doctor, (who is accounted one of them) not to bee worth above 20. l. per annum towards all charges, and divers others to be of small value: I could not well blame them, if renouncing their Tithes, they have devised some other way to subsist.

In time of Superstition the said Living is reported to have been worth about two hundred pound per annum; by reason of a gang of silly women with childe to the Image of our La­dy of Steining (in that Church) to which they did [...]ot with many rich offerings, being perswaded that she could give them easie labour: Other Churches had their working Saints that relieved their Parsons, as one could make barren women fruitfull, &c. And for this cause the poore livings in London were so highly rated in the Subsidy. And whereas one man had hererofore many Livings▪ which now is prohibited: As my Predecessor had three, Alhollowes the great, the Temple, and Edmonds within the line of Communication: And also our vailes for Burialls and Christings is in a manner ceast, which were a great helpe too. Should I blame the poora Mi­nisters to devise some meanes to have a being: but where­as they gather Congregations among us who are as poore as themselves, getting our fattest sheep from us, and for other cau­ses, I like it not.

5. Allow no set Prayers,

THey allow no set Prayers. The Jewes used set Prayers, Iohns Disciples used set Prayers, and Christ gave his Dis­sciples a set forme of Prayer, which all Christian Churches in the world generally use. Master Calvin all [...]dgeth three rea­sons for the maintaining of set Prayers. First, to provide for the weaknesse of some Minister. Secondly, that there might be a generall consent and agreement in all Churches. Thirdly, to crosse the liberty of some Ministers, who affect no­veities: [Page 90] and therefore it bohoveth to have a set Catechisme, a set forme of administring the Sacrament, a set forme of pub­like prayers.

For taking too much liberty in their praying, I have had too much sence, being deprecated or execrated by some of them, yea even in my owne Church, in my owne Pulpit, and in my owne hearing.

6. Use not the Lords Prayer.

AGaine, some of them will not use the Lords Prayer, preferring their owne before it. If the Lords Pray­er bee more perfect than theirs, why doe they not use it, but abuse the people, using their owne imperfect Prayers, and o­mitting our Lords perfect Prayer commanded by him to be used.

I have read that Apollinaris the Heriti [...]k equalled his Wri­tings with the holy Scriptures, I marvaile why they will say Pauls Prayer. The grace of our Lord Iesus Christ, the love of God the fa­ther, and not say the Lords Prayer. but preferred them not as these seem to doe, in om [...]tting Christs Prayer commanded to be used, and using their owne, as before.

To conclude, my Prayer to God is, that God would give them grace to use their gifts that he hath given them to edification, and not to make a rent in his Church.

Doctor Steward hath written a Book, in which is set down the opinion of some of the Reformed Churches concerning Independency.

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 esta [...]e and con [...]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; Knewst. p. 24. 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 [...]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.

[Page 85] 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 [...]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 [...]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, Knewst. p. 27. 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, Knewst. fol. 15 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 [Page 86] 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 [...]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 erro­ [...]eous: it openeth a doore to all wickednese, turning Reli­gion [Page 87] 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 Ser­pen [...] 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 [Page 88] 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 f [...]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 perj [...]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, En [...]ch Clap­ham 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.

[Page 89] 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, Do De [...]isons White W [...]lfe, page. [...]8. 1. 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 co [...]rupt workers both in their Calling and Fami­lies, holding that Turks and Pag [...]ns may be saved if they live well, although they never heard of Christ.

• 1. That the Scriptures are but for novices.
• 2. The Sabbath to be observed but as a Lecture-day.
• [Page 90] 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, 3. Of the Mountains. 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, 4. Of the Valleyes. 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, 5. 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, 6. 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 [Page 91] 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, How. Chron. 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 the Adamites in Bohemia.

WHereas Bohemia is like Africa, alwayes bringing forth some new thing: [...]onfi [...]. decad. 3. lib 2. page 390. Gas [...]io [...] page [...]. an heresie (saith he) far greater then the for [...]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 [...]aerity, singing and laugh­ing in the fire.

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.

• 1. They precend the Law not to be given to Christian men
• [Page 95] 2. The Law to pertaine to the Court, and not to the Gospel.
• 3. The ten Commandements not to be ta [...]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 m [...]ne, and afterwards was Cu [...]ate to Mr. Wright [...] neere Algate; he was [...] his errors impriso [...], in the Ga [...] heule a Westminster. There is a [...] set [...] in his name, called the Honey-combe of fre [...] [...]ust [...]ation by Christ a­lone, collected (as he pre [...]ende [...]) out of the [...] of Scup [...]ures, and common and [...]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 Honey [...]. Jesus Christ was in it, & glorious things are spoken of the City [Page 96] 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, Page 102. 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, Page 103. began then to s [...]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, Page 106. 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: Page 108. 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, Page 44, 45. 54. as before.

3. Of the Errors of our moderne Antinomians.

THe Antinomians will say that Eaton is dead, and that his er­rors dyed with him: whatsoever they say, you may read a learned book set forth by Mr. Gataker: in the Preface whereof you may see the Opinion: of the modern Antinomians, viz.

1. That the Morall Law is of no use at all to a Beleever, no [...] a rule for him to walke in, nor to examine his life by, and tha [...] Christians are free from the mandatory power of it: when [...] one of them cryed out in the Pulpit, Away with the La [...] [Page 97] 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.

[...]Ome persons among those (saith my author) that went hence [...] New-England, being fraighted with many loose and un­sound [Page 98] [...], which [...]ey dust not here, they there began to [...] them▪ the [...] whereof ope [...]ed such an easie and wide [...] to [...]; that by the [...] slights, friendly and hum­ [...] [...] their own doctrine, as a [...] [...] those that they were acquainted [...] Revelation, not sanctificat [...]on, working first upon women [...]ducing godly Ministers to be, and preach [...], a Covena [...] of works, dropping their ba [...]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 mea [...]s of Mistris Hutchinsons double weekly [...]ecture a [...] Rost [...]n, under pre [...]ence of repeating Mr. Cottons Sermons, these opini [...]ns were quickly dispersed, before authori­ty was aware, into all the Countrey round about.

Which because they had already ca [...]ght some eminent per­so [...]s in the Countrey, grew at last to that pride and ins [...]lency, that it had almost ru [...]nated the poor Church of God & [...]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 fa [...]th is [...] [...]ceiving of Christ, but a m [...]ans dis­cerning [...] he hath receive him already.
• 4. Th [...] [...] 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 co [...]currence with [...].
• 8. When a man hath once this witness [...] he never doubt [...] [...]
• [Page 99] 9. To ques [...]ion my assurance, though I fall into Murther, [...] Adult [...]ry, prov [...]s [...] never had true assurance.
• 10. Sanctification [...] bee no evidence of a man [...] good estate.
• 11. No comfort [...] be had from [...] any conditionall promise.
• 12. Poverty [...] Spirit, (to which Christ [...] ble [...] ­se [...]esse, Ma [...]h [...] 5. 3.) is onely this, to see, I have no grace at all.
• 13. To see I have no g [...]ace in me will g [...]ve me comfort; but to t [...]ke comfort from sight of grace is leg [...].
• 14. [...] hypocr [...]te may have Adams graces that hee [...] Innocency.
• 15. The g [...]aces of Sa [...]ts and Hypocrites differ not.
• 16. Al [...] graces are in Christ as in the Subject, and none in [...]s, so that Christ belie [...]s Christ loves, &c.
• 17. Christ is the new creature.
• 18. God loves a man never the better for any holinesse in h [...]m, and never the lesse, be he never so unholy.
• 19. Sin in a c [...]ild of G [...]d must never trouble him.
• 20. Trouble in conscience for sinnes of co [...]mis [...]ion, or for neglect of [...]uty, shewes a man to be under a covenant of Workes.
• 21. All Covenants to God expr [...]ssed in work [...] are l [...]gall Workess
• 22. A Ch [...]istian is not bound to the Law as a rule of his conversatio [...]
• 23. A Christian is not bou [...]d to pra [...], except the Spirit moves him.
• 24 [...] 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 ex [...]orted to faith, [...] [...] ▪ &c. except we know he hat [...] a Spirit.
• 28. A man may have all grace [...], and y [...]t [...]ant Christ.
• 29. All a Beleevers acti [...]y is onely to act sin,

[Page 100] Now the [...]e most of them being so grosse, one would wonder how they should spread so fast and sudd [...]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 p [...]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 nothing [...] onely he is to stand still, and wait for Christ to doe all for him. And th [...]n if a [...]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 but [...] abide in the highest of com­fort, though he falls into the grossest sinnes that he can. The [...] their way to life was made easie; if so, no marva [...]l [...] so many like of it.

And this is the very reason, besides the novelty of it, that this kinde of Doctrine takes so well here in London, and other parts of the Kingdome; and that you see so many dance after this pipe, running after such, and such, crow­ding the Churches, and filling the doores and windowes, even such carnall and vile persons (many of them) as care not to heare any other godly Ministers, but onely their Leaders. Oh, it pleaseth Nature well to hav [...] Heaven and their lusts too. How many of these opinions were, I will not stand to number, but how desparately eroneous they were, I shall shew you in naming some of them.

First, that the whole Letter of the Scripture holdeth forth [...] [Page 101] Covenant of works, contrary to 3 Iohn 16. 1 Tim. 1. 15. 11. Matth. 28. 8. Heb. 10, 11, 12.

Secondly, that in the [...]aving Conversion of a sinner, the fa­culties of the soule, and working thereof are de [...]oyed, and made to cease: and the holy Ghost agitates in stead of them, contrary to Luke 24▪ 45. Iohn 21▪ 12. 1 Thes. 5. 23. Heb. 9. 14. Iohn 14. 26.

Thirdly, That God the Father, Sonne, and holy Gh [...]st, may give themselves to the soul [...] [...] that the sou [...]e may have true [...] ­mon with Christ, true re [...]ssion of [...], true marriage and fel­lowship [...] ▪ true san [...]i [...]cation [...] the bloud of Christ, and yet [...]e an Hypocrite, contrary to Eph. 4. 24.

Fourthly, That there is no [...] righteousnesse in the Saints▪ nor any in them, but onely in Christ, contrary to 2 Timothy 1. 5. [...] Pet. 1. 4. 2 Tim. 1. 6. 1 Ioh. 16.

Fiftly, that the [...] doth work in Hypocrites by gifts, and graees, but in God [...] children immediately, contrary to Heb. 5. 15. 11. Heb. 17.

Sixty, That a man must take no notice of sin, or repentance for it, contrary to Psal. 51.

Sevent [...]ly, That it is a [...]oule damning error to make Sancti­fication an evidence o [...] Justification, contrary to Roman [...] 8. 1. Iohn 3. 10.

Eghtly, That the divell and nature may be the cause of good works. An unsavory [...] to [...] com­mand, Luke 4. 22.

You may see a confutation of 82. of these Errors in Ma­ster Wells his Book.

Unsavory Speeches Confuted.
These that follow were adjudged by the Assembly afore­said, as unsafe Speeches.

1. TO say we are justified by Faith is an unsafe speech; wee must say, we are justified by Christ.

Answer 1. False, for the co [...]ant language of the Scripture is not unsafe; but we are justified by faith, is the constant lan­guage of the Scripture, Rom. 1. 5. being justified by faith; the righteousnesse of faith, Rom. 10, 31, 32. Righteousnesse by Faith, Phil. 3 9, 10.

2. The distinct phrase of the Scripture used in distinguishing Legall and Evangelica [...]l righteousnesse is no unsafe Speech, but such is this, Rom. 9. 31, 32. Israel found not righteousnes, because they sought it of the Law, & not of, or by faith. So Rom. 10. 5, 6. The righteousnesse of faith saith thus, &c. The Apostle makes these two so directly opposite, as membra dividentia, or contra­ry species, that there is no danger one should be taken for ano­ther; but that it's so safe, as that he that affirmes the one, denyes the other: yea, in the most exact expression that ever Paul made, to exclude whatsoever might be unsafe towards a mans justifi­cation, you have this phrase, yea twice in the same verse, Phil. 3. 5. not having mine owne righteousnesse, which is of the Law, but that which [...] through the faith of Christ: And againe, The righteousnesse which is of God by faith ( [...]) Ergo, it is no unsafe speech; yea, it must be said on the contrary from those grounds, that to say a man is justified before faith, or without faith, is unsafe, as contrarie to the language of the Scriptures.

And for the second part, that we must say, we are justified by Christ, it is true so far as that it cannot be denyed, nor is unsound or unsafe at all to speake; but if it mean a must of necessity al­wayes, or only so to speak it as it is here set in opposition to the phrase of being justified by faith, then it is utterly false, for as [Page 103] much as the Scripture leads us along in the way of other expres­sions ordinarily, & the Apostle gives us the truth of Doctrine & soundnesse of phrase together, Rom. 10. 3. Christ is the end [...]o the Law for righteousnesse to every one that beleeveth.

2. To evidence justification by sanctification, or graces, fa­vours of Rome.

Answ, Not so, 1. Rome acknowledgeth no justification in our common sense, Scil▪ by righteousnesse imputed. 2. Rome denies evidencing of our justification and peace with God, and teacheth Doctrine of doubting, and professeth that a man can­not know what God will doe with him for life or death, unlesse by speciall Revelation, which is not ordinary: but if they mean old Rome, or Pauls Rome, to which he wrote, it's true, that it ravours of the Doctrine that they received, as appeareth Rom. 8. 28. All things co [...] worke for good, (the evill, of every evill being taken away, which is a poynt of justification, and this is propounded under the evidence of the love of God) to them that love him, because Rom. 8. 2. 9. 13, 14. the evidencing of our beeing in Christ, freedome from condemnation, and adoption is prosecuted by arguments from sanctification, as by having the Spirit, being led by the Spirit, walking after the Spirit, mortify­ing the deeds of the flesh by the Spirit: and if hereto were added the Doctrine of St. Iohn, so abundant this way in his first E­pistle (whereof I have already made mention) I doubt not, but it was the faith of the Church of Rome that then was, so that the speech is unsavory, and casting a foule aspersion on a good thing expressed in the Scripture; but as for the poynt it self, that is included, we referre it to its place, to be discussed when it is [...]ightly sta [...]ed.

3. If I be holy, I am never the better acc [...]pted of God: if I be unholy [...] I am never the worse, this I am sure of, he that hath elected me must save me.

Answ. These words ravour very ill, and relish of a carelesse and ungracious spirit; for howsoever we grant that our ac­ceptation [...] justification is alwayes in and through Christ the same in Gods account, yet this expression imports, that though a mans conversation be never so holy and gracious, yet [Page 104] be can expect never the more manifestation of Gods kindnesse and love to him, contrary to Psal. 50. ult. To him that orders his conversation aright, I will shew the salvation of God; and Iohn 14. 21. It implyes secondly, that though a mans conversa­tion be never so vile and sensuall, yet he need not fear or expect any further expression of Gods displeasure and anger to breake forth against him, or with-drawings of his favour from him [...] contrary to Psal. 51. 8 11, 12. where God breaks Davids bones for his [...]in, and 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 imp [...]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 purpos [...]th to bring to sal [...]at [...]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 min [...] iniquity: The la [...]ter clause puts the cause of Gods dishonour upon hims [...]l [...]e, no lesse blasphe [...]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 Gal [...] 3. 13, 14. Christ was made [...] curse that we might receive the promise of the Spirit, & [Page 105] Luke 1. 70. with 74. And betwix Christ and all holy [...], contrary to Tit. 2. 14. and therfore hold f [...]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 La [...] ▪ is contra­ry to Iames 2. [...]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 grow [...]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 expres [...] in it. 1. If Scripture make not opposite, but subordinate, Rom. 8. 13. [...] th [...]ough the Spirit cru­cifie the flesh. 2. That if I doe [...] crucifie my lusts, th [...]n, there is an open & free way of looking to C [...]rist, contrary to the Scrip­ture, Mat. 5. 8. Blessed are the pure in heart for they shal see G [...]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 fl [...]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 [...]ol­some some Channel, & a darkning and losing the truth in an [...] expression.

[Page 106] 8. Peter more le [...]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 sanct [...]fication, so as that I need not looke to any inh erent holinesse in my selfe; whereas Christ is there­ [...]re said to be our sanctification, bècause he works sanctifica­ [...] [...] 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.

[...] 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 nec [...]sent into bloudy and [...]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 Ta [...]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 n [...]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 p [...]i [...]les, the [Page 107] 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 toe [...], 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 somewhat shorter. Thus God punisht those monstrous wretches with a monstrous fruit, sprung from their wombe, as had before sprung from their braines.

But as the Jewes in the sad por [...]ent [...] appearing before the last destruction of Ierusalem, construed all things to the best, though never so apparent, so did they: and whatsoever might seem prodigious in any of these births, the burthen they laid up­on the Church, which they thought their enemies.

Then God stirred up his people to call an assembly of Mini­sters, who confuted these opinions publikely, and made the au­thors and upholders of them unable to answer, although they could not make them yeeld.

But lastly, God put it into the hearts of the civill Magistrates to convent the chief Leaders of them: and after many fruitlesse admonitions given, they proceeded to sentence: some they dis­franchised; others they excommunicated, and some they ba [...]isht.

A seditious Minister, one Mr. Wheele [...]wright was one, and Mistris Hutchinson another, who going to plant her selfe in an Island, call [...]d Read [...]sland under the Dutch, where they could not agree, but were miserably divided into sundry Sects, [...]emo­ [...]ed from thence to an Island called Hell-gate, where the Indi­ans set upon her and [...]ew her and her daughter and daughters husband, children and family: some report that the Indians burnt them.

And thus much of the Anti [...]omians: read Mr. W [...]lls his book, where you shall read their opinions at large with a learned Con­futation.

1. Concerning Gods Predestination.

THat the will of God to [...]ve such as shall believe and perse­vere in faith and obedience of [...]aith▪ is the whole and entire d [...]cree of the election to salvation, and that nothing else concer­ning that decree is revealed in the word of God.

These Teachers deceive the sim [...]er sort, and plainly gain-say the holy Scripture, which witnesseth that God not on [...]ly wil save such as shall believe, but also from eternity hat [...] chosen some certaine men, upon whom rather then upon others, he would be­stow faith in Christ, and persev [...]a [...]ce, as it is written Ioh. 17. 6, I have declared thy name to the [...] which thou gavest [...] Like manner Acts 13. 48. As many as were ordained to eter­nall life believed And Eph. 1. 4. He hath chosen us before the foundat [...]on of the World.

2. They teach [...]thit the election of God to salvation is mani­fold, one generall and indetinite, and this again [...] incom­plete, revocable, nor peremp [...]orie or conditionall; or [...]lse complete, [...]ocable, peremptory, or abs [...]lute: likewise that there is one election [...]nto faith, another to salvation, so th [...]t election unto just [...]ying aith may bee without peremptory election to salva­tion▪ [Page 109] This is a f [...]gment of mans braine, devised without any ground in the Scripture, corrupting the doctrine of election & breaking that golden chaine of salvation, Rom. 8. 30. Whom he hath predestinated, them also hath he called: and whom [...] hath called, them a [...] so he hath [...]ustified: and whom he hath justi­fied also he hath glorified.

3. They teach that the good pleasure and purpose of God, whereof the Scripture maketh mention in the doctrine of ele­ction, doth not consist herein, that God did elect some certaine men rather then others: but in this, viz. That God from among all possible conditions (amongst which are the workes of the Law also) or out of the ranke of all things did chuse as conditi­on to salvation, the act of faith (in it selfe ignoble) and imper­fect obedience, & was graciously pleased to repute it for per­fect obedience, and account it worthy of the reward of everla­sting life. By this pernicious error, the good pleasure of God and merit of Christ is weakned, besides that by such unprofi­table questions men are called from the truth to free justificati­on, and from the single plaine of the Scriptures, and that of the Apostle is out [...]ced as untrue, 2 Tim. 1. 9. God hath called us with a holy calling, not according to our works, but according to his purpose and grace which was given to us through Christ [...]e­su [...] before the world began.

4. They teach that in election unto faith, this condition is formerly required, viz. That a man may use the [...]ight of rea­son aright, that he be honest, lowly, and humble, and [...]posed unto eternall life, as though in some sort election d [...]pended on these things, for these Teachers have a strong [...], and broadly enough tell the Apostle that he is [...] when he sayes Ephes. 2. 3. We had all our conversations in ti [...]s past in the lust of the flesh, fulfilling the will of the flesh, [...] of the minde, and were by nature the children of wrath as well as o­thers.

But God which is rich in mercy through his great love where­with he loved us, even when we were dead in sins, hath quicke­ned us together with Christ, (by grace ye are saved) and [...] raised us up together, and made us sit together in heave [...]y pl [...] ­ces [Page 110] in Iesus Christ, that he might shew in the ages to come the exceeding riches of his grace in his kindnesse tow [...]rds us in Ie­sus Christ: for by grace ye are saved through faith, and that not of your selves, it is the gift of God, not of works, lest any should [...]ast.

5. They teach that incompleat and not peremptory election of singular person is made by reason of fore-seen faith, repen­tance, sanctity, godlinesse, and that this is the gracious and E­vangelicall worthinesse, by which he that is chosen becomes worthier then he that is not chosen: and therefore that faith, the [...]bedience of faith sanctity, godlinesse and perseveran ce are not the fruits or effects of the unchangeable electi [...]n unto glory, but conditions and causes sine quibus non, (that is to say, with­out which a thing is not brought to passe) before required and fore-seen as already performed by those who are compleatly to be chosen, a thing rep [...]gnant to the whole Scripture, which every wherebeats into our eares & hearts these and such like sayings, Rom 9. 11. Election is not of works, but of him that calleth, Acts 13, 48. As many as were ordained to everlasting life, be­leeved, Joh. 15. 16. Ye have not chosen me, but I have chosen you, Rom. 11. 6. If of grace not of works, 1 John 4. 10. Here­in is love [...] not that we loved God but that he first loved us and sent his Son, &c.

6. That not all election to salvation is unchangeable, but that some which are elected, withstanding Gods decree, may perish, and for ever doe perish. By which gros [...]e error they hoth make God mutable, & overthrow the comfort of the godly concerning the certainty of their salvation, and contradict the holy Scrip­tures, teaching, Mat. 24. 24. That the Elect cannot he seduced, John 6. 39. That Christ doth not lose those are given to him by his father, Rom. 8. 30. That God whom he hath predestinated, called, justified, them he doth also glorifie.

7. They 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 [Page 111] their election, and extoll this benefit of God, who rejoyce with the Disciples according to the admonition of Christ, Luke 10. 20. That their nam [...] 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 grac [...] necessary to faith and conversion, for that stands firme, Rom. 9. 18. He hath compassion upon whom he will and whom he will he hardn [...]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: [...]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. 21 [...] W [...]e be to thee Corazin, woe be to thee Bethsaida, for if the great works which had been done in you, had been done [...] Ti­ [...]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 me [...]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, bu [...] 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 [...]ut that either no man or every man [Page 113] might fulfill them: for these esteem too [...] basely of Christ [...] 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. Th [...] 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 sta [...]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 f [...]e [...]d from the guilt of that sin.

This opinion is contrary to the Scripture, which affi [...]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 unsk [...]full and unwary wits; namely, that God as much as concerne [...] [...], would conferre upon all men eq [...]lly those benefits which are promised by Christs death. And whereas some rather then [...] ­thers are made partakers of forgivenesse of sins [...] life etern [...]ll [...] and this diversity depends upon their owne free-will, applying it selfe unto grace indifferently offered, but not upon the [...]gu­lar gift of mercy effectually working in them [...] then others, that they may apply this grace unto thems [...]lves: [...] they while they bear the world in hand, that they pr [...]pound this destruction [Page 114] 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 wit for them. And our Saviour averring Iohn 10. 15. I lay down my life for my sheep. And Iohn 15. 12. This is my Commandement that yee love one another as I have loved you, greater love then this no man hath, that a man lay down his life for his friends.

Thirdly, & Fourthly, Their Errors concerning mans corruption and conversion unto God.

1. THey teach, that it cannot be well objected, that Originall sin of it selfe is sufficient [...]or the con [...]en [...]ning of a [...]l man­kinde, or for the deserving of any temporall and eternall pu­nishment.

In this they goe against the Apostle, who saith Rom. 5. By one man sin entred into the world, and death by sin, and so death passed upon all men for that all have sinned, and vea [...]. 16. The judgement was by one to condemnation, Rom. 6. 23. The [...]ages of sin is death.

2. They teach that spirituall gifts or good qualities or ver­tues, such as our goodnesse, holinesses, or righteousnesse, could not bee s [...]a [...]ed in the will of man in his first [...] and therefore in his fall the will could not bee bereft of them.

This is contrary to the Image of God laid downe by the A­postle, Eph. 4. 24. Where hee describeth it by righteousnesse [Page 115] and holinesse, which doubtlesse are placed in the will.

3. They teach that in spiritual death n [...] spirituall gifts were separated from the will of man, to [...] will it selfe [...] corrupted b [...]t onely encombred by [...] darknesse of the un­derstanding and unrulin [...] sse of the affections: which impe [...]i­ments being removed the will may be put into her owne inbred faculty of freedome, that is, of her selfe, will or [...]ill chuse or refuse any kind of good set before her.

Verily, this is a new feigned and erroneous piece of doctrine▪ bent on purpose for the enhansing of the forces of free-wil, con­trary to that of the P [...]ophet, Jer. 17. 5. The heart is deceitfull above all things and desperately wicked. And that of the Apo­stle, Eph. 23. Among whom (namely the children of disobedi­ence) All we had our conversation in times past in the lusts of our flesh fulfilling the wills of the flesh and of the minde.

4. They teach that an unregenerate man is not properly nor totally dead in sins, nor destitute of all strength tending to spi­rituall good, but that he is able to hunger and thirst after righte­ousnes or everlasting life, and to offer the Sacrifice of an humble and contrite heart, even such as is acceptable to God.

These assertions march against the direct testimonies of Scriptures, Eph. 2. 1. 5. Yee were dead in trespasses and sinnes. Gen. 6. 7. 8. 21. Every imagination of the thoughts of mans heart is onely evill continually. Moreover, the hungring and th [...]rsting for deliverance out of misery, and for life eternall, as also offering to God the sacrifice of a broken heart is proper to the Regenerate, and such as are called blessed, Psalme 519. Matth. 5. 6.

5. They teach, that a corrupt and naturall man can so rightly use common grace (by which they mean the light of nature, or, those gifts which are left him after the fall) that by the good use thereof he may obtaine to a greater; namely, Evangelicall, or saving grace, and by degrees at length salvation it selfe. And that God for his part sheweth himselfe ready in this manner to reveale Christ to all men, seeing he doth sufficiently and effica­ciously afford to every man necessary meanes for the making Christ known, and for faith and repentance.

[Page 116] This is [...] to be false, as by the experiance of all ages in the world, so also by Scriptures, Psal. 147. 19, 20. He sheweth his word unto Jacob; his statutes and his judgements unto Is­rael: He hath not dealt so with any nation, and as for his judge­ments, they have not knowne them, Acts 14. 16. God in times past suffered all Nations to walke in their owne wayes, Acts 16. 6, 7. Paul and his company were forbidden to preach the Word in Asia; and after they were come to Mysia, they offered to goe into Byth [...]i [...]; but the spinit suffered them not.

6. They teach, that in true conversion of a man there can­not be in [...]used by God any new qualities, habits, or gifts into his will; and so by faith, by which we are first converted, and from which we are stiled faithfull, is not any gift or quality infused by God; but onely an act of man that this faith cannot be called a gift otherwise then in regard of the power or meanes given us of attaining it.

These strange positions are contrary to holy Scriptures, which testifie unto us, that God doth infuse or shed downe into our hearts new qualities of faith, obedience, and some of his love towards us, Ier. 31. 33. I pu [...] my Law into their inner parts, and write it in their hearts, Isa. 44. 3. I will poure water upon him that is thirsty, and flouds upon the dry grounds; I will poure my spireit upon thy seed, Rom. 5. 5. The love of God is shed abroad in our hearts, by the holy Ghost which is given unto us. They con­tradict also the continuall practice of the Church, which useth to pray after the manner prescribed by the Prophet, Convert me O Lord, and I shall be converted Jer, 31. 18.

7. They teach, that the grace wherewith we are converted unto God is nothing else but a gentle inducement, or (as others explain it) that the most noble kinde of working a mans con­version, and most [...]utable to our nature is performed by swaso [...]y motives or advice; and that no cause can be alledged [...]hy even such morall grace alone should not of naturall men make spiri­tuall. Nay moreover, that God doth not produce the consent of our will otherwise then by way of morall counselling, and that the efficacy of Gods working, wherein he exceedeth the working of the devill, cons [...]steth in this, that the divell pro­miseth [Page 117] temporary things, but Gods things eternall.

This is downe-right Pelagianisme, and warreth against the whole course of Scriptures, which besides this swasory course of moving acknowledgeth in the conversion of man another man­ner of working of Gods spirit, and that more divine and of farre greater efficacy, Ezek. 36. 26. I will give you a new heart and a new spirit will I put within you; and I will take away the stony heart out of yur flesh, and will give you an heart of flesh.

8. That God in regenerating a man doth not imply that omnipotent strength whereby he may powerfully and infal­libly bow and bend his will unto faith and conversion; but that all the gracious operations which God useth for our conversion being accomplished, neverthelesse man may withstand God, and his holy Spirit intending that mans conversion; yea, and of­tentimes doth make actuall resistance; so it lyeth in mans pow­er to be, or not to be regenarate.

This amounteth to no lesse then the denying of all efficacy to Gods grace in our conversion, and to the subjecting of the worke of Almighty God unto the will of man, which is flat con­trary to the Doctrine of the Apostles, Eph. 1. 19. That we be­lieve according to the working of his mighty power. And 2 Thes. 1. 11. That God fulfilleth all the pleasure of his goodnesse, and the worke of faith with power. And 2 Pet. 1. 3. That Gods power hath given to us all things that pertaine to life and godlinesse.

9. They teach, that grace and free-will are co-partening causes joyntly concurring to the beginning of conversion, and that grace doth not in the order of casuality goe before the acti­on of the will. That is, that God doth effectually helpe mans will to conversion before the will of man moveth and determi­neth or setleth it selfe thereunto.

This doctrine was long since condemned by the ancient Church among the Pelagian Errors out of the Apostles Autho­rity, Romans 9. 16. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. And 1 Cor. 4. 7. Who maketh thee to differ from another? and what [Page 118] hast thou that thou didst not receive? Item. Phil. 2. 13. It is God which worketh in you both [...]o will and to doe of his good pleasure.

5. Error concerning the perseverance of the Saints.

1. THey teach, that the perseverance of the faithfull is not an effect of election, nor any gift of God purchased by the death of Christ; but that it is a condition of the new Cove­nant which is to be performed by mans part by his owne free will before his (as they themselves speak) peremptorily electi­on and justification: whereas the holy Scriptures testifie, that it followeth election, and is given to the Elect by vertue of Christ death resurrection, and intercession, Rom. 8. 32. He that spared not his owne Sonne, but delivered him up for us, how shall not he with him give us freely all things? Who shall lay a­ny thing to the charge of Gods Elect? It is God that justifieth, who is he that condemneth? It is Christ that dyed, yea, or rather that is risen again, who is even at the right hand of God, who also maketh intercession for us: who shall separate us from the love of Christ?

2. They teach, that God indeed furnisheth the faithfull man with sufficient strength to persevere, and is ready to main­t [...]i [...]e that strength in him if he himselfe be not wanting to his du [...]y: yet not withstanding, when as all abilities necessary unto perseverance, and all things which God is pleased to use for the preservation of Faith once granted, and set in readinesse, that it still remaineth in the choyce and pleasure of mans will to per­forme or not.

This opinion is easily discovered to be an impe of Pelagi [...] ­nisme; which whilst it strives to make man free, maketh him sacrilegious, contrary to the uniforme and pe [...]petuall consent of Evangelicall doctrine, which quite strippeth a man of matter of boasting and ascribeth the glory of his benefit to Gods grace, [Page 119] onely and contrary to the Apostle, witnessing that it is God that shall confirme us unto the end, that we may be blamelesse in the day of our Lord Jesus Christ.

3. They teach that the regenerate and true beleevers, not only may totally and finally fall from justifying saith, as also from grace and salvation, but that frequently also they indeed do fall from all these, and perish everlastingly.

This opinion maketh the grace of justification and regenera­tion, and Christs continuall custody voyd and of none effect, contrary to the expresse words of St. Paul, Rom. 5. 8. While we were yet sinners, Christ dyed for us, much more then being ju­stified by his bloud, we shall be saved from wrath through him. And contrary to the Apostle St. Iohn, 1 Joh. 3. 9. Whosoever is borne of God sinneth not, for his seed remaineth in him, nei­ther can be sin because he is borne of God. And also contrary to the word of our Saviour, Iohn 10. 28, 29. I give eternall life to my sheep, and they shall never perish, neither shall any plucke them out of my hand: my Father which gave them me is grea­ter then all, and none is able to pluck them out of my Fathers hand.

4. They teach that the regenera [...]e and truely faithfull may sin the sin unto death, or against the holy Ghost.

St. Iohn in his first Epistle, Chapter 5. Verse 16. Having made mention of such as sinned unto death, and forbidden to pray for them presently, verse 16. addeth; We know that who­soever is borne of God sinneth not, to wit, that kinde of sin; but he that is begotten of God keepeth himselfe, and that wicked one coucheth him not.

5. They teach that no certainty of future perseverance ca [...] he had in this life without speciall revelation.

By this Doctrine the solid comfort of true beleevers in this life is quite taken away, and the doctrine of doub [...]fulnesse ( [...] [...]ouched, by the Papists) is brought againe into the Church, whereas the holy Scripture every whe [...]e draweth this assurance, not from special and extraordinary revelation, but from the pro­per markes and signes of Gods children, and from the infallible promises made by God himselfe, especially the Apostle, Rom. [Page 120] 8. 39. No creature is able to separate us from the love of God, which is in Iesus Christ. 1 Joh, 3. 24. He that keepeth his Com­madement dwelleth in him and he in him, and hereby we know that hee abideth in us, even by the spirit which hee hath gi­ven us.

6. They teach that the doctrine maintai [...]ing assurance and pers [...]verance, and of salvation, is of its own nature & gift, a soft pillow for the flesh, and hurtfull to good manners, godlinesse, praying and other holy exercises; and contrariwise that it is a true commendable thing to be doubtfull of such perseverance. The opposers of this assurance do evidētly shew that they know not the powerfulnesse of Gods grace, nor the operation of the holy Ghost dwelling in the heart, and spare not to outface the Apostle. Iohn affi [...]ming the contrary in expresse terms, 1 Ioh, 3. 2, 3. Beloved now are we the sonnes of God, and it doth not yet appeare what we shal be; but we know that when he shal appeare, we shall be like him, for we shall see him as he is. And every man, that this hope in him purifieth himselfe even as he is pure. They are also refuted by the examples of holy men both in the old and new Testament: who though well assured of their own perseverance and salvation, yet gave not over prayers and othe [...] exercises of godlinesse.

7. They teach that the faith of those that beleeve but for a season differeth no: from justifying and saving faith, but onely in respect of continuance: Christ himselfe manifestly puts, Mat. 13. 20. Luke 8. 13. a three-fold disparison between temporisors and true beleevers, saying that those receive the seed in a stony ground, these in a good ground, that is, an honest and good heart: these want root, these have a fast root, these are fruitlesse, these bring forth their fruit with diversity of yeeld, & that with patience, that is, with constancy and perseverance.

8. They teach that it is absurd that a man should lose his first regeneration, and be again new-borne spiritually.

They that reach this, do thereby deny the uncorruptiblenesse of that divine seed whereof we are borne anew, contrary to the testimony of the Apostle St. Peter, 1 Pet. 1. 23. Being born anew not of corruptible seed, but of incorruptible.

[Page 121] 9. They teach that Christ never prayed for the faithfulls in­fallible perseverance in faith, in which they contradict Christ his saying to Peter, Luke 22 32. I have prayed for thee that thy faith faile not▪ And also witnessing, John 17. 20. That himselfe prayed not onely for his Apostles, but also for all that should believe by their word, when he said, verse 11. Holy Father keep thine owne, (namely) those whom thou hast given me, and ver. 15. I pray that thou shouldst not take them out of the world, but that thou shouldst keep them from the evill.

For your better satisfaction read the Synod held at Dort in the yeares of our Lord, 1618, 1619. where the Orthodoxe opi­nions of the Reformed Churches are set down, and the errors be­fore named condemned. King James of blessed memory was a special means for the suppressing of these Sectaries▪ as appeareth by his writings against them.

Predestination to life is the everlasting purpose of God, whereby before the foundations of the world were lai [...], he hath constantly decreed by his counsels secret to us, to deliver from curse and damnation those whom he hath chosen in Christ ou [...] of man-kinde and to bring them to Christ, to everlasting salva­tion, as Vessels made to honour: ther [...]fore they which bee en­dued with so excellent a benefit of God, be called according to Gods purpose by his Spirit, working in due season; they through grace obey the calling, they be justified freely, they be made Sons of God by adoption, they bee made like the I­mage of his onely Son Jesus Christ, they walke religio [...]sly in good works, and at length by Gods mercy they attain to everla­sting Felicity.

As the godly consideration of Predestination, and our electi­on in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as fe [...]le in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members▪ and drawing up their minde to high and hea­venly things, aswell because it doth greatly establish and con­firm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God▪ so for curious and carnall persons, lacking the Spirit of Christ, to [Page 122] have continually before their eyes the sentence of Gods Prede­stination, is a most dangerous down-fall, whereby the devill doth thrust them either into desperation, or into wretchlesnesse of most uncleane living, no lesse perilous then desparation. Fur­thermore, we must rece [...]ve Gods promises in such wise as they be generally set forth in holy Scripture, and in our doings that will of God is to be followed, which we have expressely decla­red unto us in the word of God. To conclude, sith wee cannot our selves think one good thought: let us not in the work of sal­vation attribute any thing to our selves, but to God let us give all the glory.

1. Concerning God.

1. That there is no naturall knowledge of God, by which we may be instructed to any kinde of acknowledgement or be­liefe of a Dei [...]y, or any thing concerning the being of God.

Refuted, Rom, [...]. 20. Rom. 2. 14.

2. Christ his Incarnation.

2. That the Incarnation of Christ is repug [...]ant to reason, and cannot be sufficiently proved out of Scripture.

Refuted Iohn 1. 14.

Deity.

That Christ is not truely God, and that the believe of his di­vine nature is not agreeable to Scripture.

Refuted 1 Iohn 5. 7, 8. Phil. 2. 6. Iohn 5. 18.

Satisfaction.

That Christ did not by his death satisfie for our sins.

Refuted, Iohn 11. 5. 2 Cor. 5. 15. Tit. 2. 14. Mat. 20▪ 18 1 Tim. 2. 6.

3. The Holy Ghost.

That the holy Ghost is not God.

Refuted, 1 Ioh. 5. 7.

4. The Trinity.

That it is repugnant to the word of God, to beleeve three Persons and one God.

Refuted 1. Iohn 5. 7. Mat. 28. 19.

5. Man▪

That Man in the state of Innocency was not created in origi­nall righteousnesse.

Refuted, Eccles. 7. 29.

6. The Scripture or word of God.

That the old Testament is not necessary for a Christian man, though it may be profitably read.

Refuted Iohn 5. 46. Acts 17. 11.

Reasons why the Lords Day is to be observed.

1. BY Morality of the fourth Commandement, because the Morall Law is not abrogated by the Gospell, but establi­shed, Rom. 3. 3.

2. Because this day on which our Lord rose hath been obser­ved by all Christians. It was kept at Ierusal [...]m, A [...]s 2. 1. It was kept at Troas, Acts 20. 7. At Patm [...]s Rev. 1. 10. And in all Christian Churches in the whole world.

3. The ancient Fathers have pressed the observation of this day. Ignatius saith; Let every one that loveth [...] cele­brate the Lords day. St. Basil saith▪ when as [...] dayes prescribed by the Law are abolished yet ther [...] [...] one great day of the Lord which never shall be abolished. Their Testimonies are infinite.

4. God hath from time to time shewed his fe [...]refull judge­ments upon prophaners of his day, as you read in the Practice of Piety. A certain Husband-man gri [...]ding corne [...]n the Lords day had all his meale burned to ashes: another carrying corne upon the same day, had his Barn and all his Corn the next night burnt.

A certaine Noble-man usually prophaning the Lords day by hunting, had a child by his Lady [...] had a head like a hound. Many exa [...]ples of Gods judgments are there set down, all which may be faire warnings to forwarne not only propha­ners of the Sabbath, but also all such as by their per [...]icious Do­ctrine teach men to prophane it.

The Positions concerning the Sabbath by them maintained, were these.

1. THat the fourth Commandement of the Decalogue, Re­member the Sabbath day, too keep it holy, &c. Exod. 20. is a divine precept, simply and entirely Morall, containing no­thing legally Ceremoniall in whole or in part, and therefore the weekly observation thereof [...]ght to be perpetuall, and to con­tinue in full force and vertue to the worlds end.

2. That the Saturday, or the seventh day of every week ought to be an everlasting holy day in the Christian Church, and the religious observation of this day obligeth Christians under the Gospell as it did the Jewes before the comming of Christ.

3. That the Sunday, or Lords day is an ordinary working day▪ an it is superstition and will-worship to make the same the Sabbath of the fourth Commandement. Of this opinion was Theophilus Braborne. As the Anabaptists will have no children baptised, because there is no expres [...]e command for it in Scrip­ture; Lo [...]d day. so these Sabbatarians will have no Sunday because they can find no expresse Text for the alteration of it. Iohn Traske [Page 131] for his Judaicall opinions was censured in the Star-chamber to be set upon the Pillory at Westminster, and from thence to bee whipt to the Fleet, there to remaine Prisoner; three years after he writ a recantation of all his Schismaticall errors.

Also Theophilus Braborne had his doome in the Star-cham­ber, and afterwards renounced his Errors by conference had with Doctor Vhite, Lord Bishop of Ely, which caused him to write a book of the Sabbath.

For the observation of the Lords day, we read there is among others a Treatis [...] of Doctor Bonners, Bishop of Lond. called ( A profitable and necessary Doctrine) wherein on the fourth Commandement Sunday is oft called by the name of Sabbath, and thereon (saith he) we must have our mindes quiet and free from all worldly cares, and give them entirly and wholly unto God both pri­vately and publikely; and that wee must occupy our selves in thought, word, and deed, as may be to the glory of God, with spirituall edifying both of our selves and also of our neighbours; and that every one must instruct his children, servants and fa­mily in vertue and goodnesse: and as Saint Augustine saith, Serm. 251. Let us marke and see that our rest be not vaine or fruitlesse, but that wee being sequestred from all rurall workes, and from all businesse, doe from the evening on the Saturday untill the evening on the Sunday, give your selves to divine service. Onely and after such sort we doe duely or well sanctifie the Sabbath of our Lord: And to prove the Sabbath day to be kept, he cit [...]th, Gen. 2. 5. Exod. 16. 25. Exod. 23. 12. Exod. 31. 14. Exod. 35. 2. Numb. 15. 35. Some Some Christians there be that keep both Saturday and Sunday, as the Ethiopians.

Sir Thomas Overburies Character of a Iesuite.

A Jesuite (saith he) is a larger spoone for a Traytor to seed with the Devill than any other Order. Unclasp him, and he is a gray Wolfe with a golden star in his fore-head. So super­stitious, he follw [...]eth the Pope that he forsaketh Christ in not giving Caesar his due. His vowes seem heavenly, but with med­ling with state businesse he seemeth to mixe heaven and earth together. His best Elements are Confession and Pe [...]ance; by the first he findeth out mens inclinations, and by the latter heaps wealth to his Seminary. Hee sprang from Ignatius Loyola, a Spanish Souldier, and though he had long since found out the invention of the Canon, he thought he had not done mischiefe enough. He is a false key to open Princes Cabinets, and pry in­to their Counsells; and where the Popes Excommunication thunders, he holds the de-crowning of Kings to be no more sin, then our Puritans doe the suppressing of Bishops. The Order tis full of irregularity and disobedience, and ambitious above all measure; for of late dayes in Portugall and the Indies he rejected 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.

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 to death, these wicked ungodly creatures despise both the Law and the Gospell, and in the presence of a cloud of witnesses: Yea, as I am credibly informed in publike Congregations they vent these their damnable opinions Almighty God deliver our poore Church from them.

The fourth poynt is of the justification of a sinner.

1. Concerning the matter of our justification. 4. Of [...]ustifica­tion. They grant that i [...] justification sin is pardoned by the merits of Christ, and that none can be j [...]stified without remission of sin.

2. That the righteousnesse whereby man is justified commeth from Christ, and from him alone.

3. The most learned of them say, that the merit of Christs death is imputed to every sinner that doth beleeve for his satisfa­ction before God.

We say that the satisfaction made by Christs death and obe­dience is imputed to us, and becommeth our righteousnes. They say it is our satisfaction, and not our righteousnesse.

The second difference is about the manner of our justification; we both agree that a sinner is justified by Faith: The difference is, the Papists understand a generall faith; whereby a man be­leeveth the Articles of Religion to be true. Wee hold the faith which justifieth to be a particuler faith; wherby we apply to our selves the promises of righteousnes & life everlasting by Christ.

2. The Papists say, that a man is justified by faith, yet not by faith alone, but also by other vertues, as hope, love, &c.

3. They say that we are justified by works; as causes we say we are justified by works, as by signes and fruits of our ju­stification before God.

Fiftly, touching merit we agree, 5. Merit. that merits are so far necessa­ry, that no man can be saved without them.

2. That Christ is the root and fountaine of all merit.

The Papists place merits within a man, making two sorts of them, viz. The merits of persons, which is to bee found in In­fants dying after Baptisme: and the merit of works, which they teach to be meritorious two wayes: First, by Covenant, because God hath made a promise to reward them. Secondly, because Christ hath meritted that our works should merit: we renounce all merit, and rest onely upon the merits of Christ.

The sixth poynt of Satisfaction.

1. We hold a civill satisfaction, 6. Satisfaction. & a recompence for injuries.

2. We hold also a Canonical, whereby having given offence to the Church, or any part thereof, a man doth make an open te­stimony of repentance.

3. We hold that Christ hath made satisfaction for our sins, and the punishment of them both eternall and temporall. They hold▪ that Christ by his death hath made satisfaction for all the sinnes of men, and for the eternall punishment of them all, yet so as they themselves must satisfie for the temporall punishment of them either on earth or in Purgatory, which we deny.

The seventh poynt of Traditions.

The Papists teach, that besides the written word, there bee certaine unwritten Traditions, 7. Traditio [...]s. which must be believed as pro­fitable and necessary to salvation. We hold the Scriptures to be most perfect, containing in them all things necessary to salva­tion.

The eighth part concerning Vowes.

We say lawfull Vowes may be props and stays of Gods wor­ship, 8. Of Vowes. but not the worship it selfe. They hold Vowes of things not commanded to be part of the worship of God: as Conti­nency, Poverty, Regular obedience, which are against Chri­stian liberty.

The ninth poynt for Images. 9. Images. We acknowledge the Civill use of Images, but we deny any religious worship of them.

The tenth is the Reall presence. 10. Reall pre­sence. We deny not the presence it selfe; and although we hold a reall presence of Christs body and bloud in the Sacrament: yet we doe not take it to be locall, bodily or substantiall but spirituall and mysticall to the signes by Sacramental rela [...]ion, & to the Communicants by faith alone.

The eleventh is the Sacrifice of the Lords Supper, which they call the Masse. 11. The Masse. We acknowledge the Lords Supper to be a Sa­crifice.

[Page 146] 1. Because it is a memoriall of Christs Sacrifice upon the Crosse.

2. Because every Communicant doth offer up himselfe bo­dy and soule a living and acceptable sacrifice unto God.

3. Because of the Almes given to the poore.

They ma [...]e the Eucharist to be a reall, externall, or bodily sa­cfice offered unto God.

[...] twelfth poynt of Fasting. 12. Fasting.

We maintaine three sorts thereof, to wit, a Morall, Civill, and Religious.

The first being Morall, is a practice of Sobriety and Tem­perance to be used in the whole course of our life.

The second Civill, when upon some particuler and politicke Considerations we abstaine [...] flesh at certaine seasons of the yeare, to preserve the breed of Cattell, and to maintaine the calling of Fisher-men.

The third, a religious Fast, when the duties of Religion, as the exercise of prayer, and humiliation be used in our Fasts.

We joyne with them in the allowance of the principall ends of Fasting. The first, that thereby the minde may become atten­tive in the service of God. The second that the rebellion of the [...]lesh may be subdued. The third is to professe our guiltinesse, and to testifie our humil [...]ation before God.

Thirdly, we yeeld to them that Fasting is an helpe and fur­therance to the worship of God, yea and a good worke also, if it be used in a good manner.

Our distent is in three things. First, they prescribe certaine times of Fastirng, as necessary to be kept. Secondly, they pre­scribe a difference of mea [...], as Whi [...]me [...]ts and Fish, &c. onely to be used on their fas [...]ing dayes, and that for conscience sake. Thirdly, we differ touching the ends of Fasting; for they make abstinence it selfe in a person fitly prepared, to be a part of Gods worship. To conclude, we doe not condemne Fasting, but the abuse of it.

The thirteenth poynt of the state of perfection. 13. The state of Perfection.

Our consent is, that all true Beleevers have a state of perfe­ction in this life: and this perfection hath two parts: First is the imputation of Christs perfect obedience: The second part, of a Christian mans obedience is sincerity or righteousnesse.

The difference is, they teach that they cannot onely keep all the Commandements of the Law, and thereby deserve his owne salvation, but goe beyond the Law, and doe works of Super-erogation.

The fourteenth poynt is of the worshipping of Saints and especially of Invocation. 14. Worshipping of Saints.

Our consent; The true Saints of God, as the Prophets, A­postles, and Martyrs are to be worshipped and honoured three wayes.

First, by keeping a memoriall of them in a godly manner.

Secondly, in giving thanks to God for them, and the benefits that God vouchsafed by them.

Thirdly, they are to be honoured by an imitation of their Faith, Humility, Meeknesse, Repentance, and good vertues, in which they excelled. The difference stands in the manner of worshipping of Saints. The Papists make two degrees of Re­ligious worship; the highest they call Latreia, whereby God is worshipped, and that alone Douleia, whereby the Saints and Angels are worshipped: We also distinguish adoration or worship for it is either Religious, or Civill; Religious worship we give to God alone, Civill worship we give to men. To come to the poynt, we deny that any Civill worship is to be given to the Saints, being absent from us; much lesse any religious wor­ship at all, call they it what they will.

The fifteenth poynt of the Intercession of Saints. 15. Intercession of Saints.

We hold that the Saints departed, pray to God by giving thanks to him for their owne redemption, and for the redemp­tion of the whole Church.

Secondly, that they pray generally for the state of the whole Church.

[Page 148] They hold that the Saints in heaven do make intercession to God for particuler men, according to their severall wants, and receiving particuler mens Prayers, they present them unto God: which doctrine we flatly renounce.

The sixteenth poynt of implicite faith, 16. Implicite faith.

We hold that there is a kinde of implicite faith, as in the time of a mans first conversion, and in the time of some grievous Temptation. A second kinde of implicite faith is in regard of Apprehension, when as a man cannot say distinctly and certain­ly. I believe the pardon of my sinnes, but I doe unfainedly de­sire the pardon of them all, and doe desire to repent. The dif­ference is; The Pillars of the Roman Church, lay downe this ground, that faith in his owne nature is not a knowledge of things to be beleeved, but a reverent assent unto them, whether they be knowne or unknowne: hereupon they build, that if a man know some necessary poynts of Religion, as the do­ctrine of the God-head, of the Trinity, of Christs Incarnati­on, and of our Redemption, &c. it is needlesse to know the rest, and it is sufficient to give his consent to the Church, and to beleeve as the Pastors beleeve. This implicite faith we reject: for [...]aith containeth a knowledge of things to be believed; and nothing is believed that is not knowne.

The seventeenth poynt of Purgatory. 17. Purgatory.

They hold it to be a part of Hell, into which an entrance is made onley after this life: which we deny having no warrant for it in Gods word.

2. We differ from them touching the meanes of Purgatory, They say that men are purged by suffering the paines of Purga­tory, whereby they satisfie for their v [...]niall sinnes, and for the temporall punishment of their mortall sinnes. We teach the contrary, holding that nothing can free us from the least punish­ment of the smallest sinne, but the sufferings of Christ, and purge us from the least taint of corruption, saving the bloud of Christ. For Prayer for the dead, which the Author joyneth to this poynt.

[Page 149] We hold Christian Charity is to ex [...]d it selfe to the Dead and it may sh [...]w it selfe in their honest buriall, in preservati­on of their good names, and in relievi [...]g their poste [...]y.

We pray further in generall for the faithfull departed, that God would hasten their joyfull Resurrection, and the full ac­complishment of their happinesse, both for the body and the soule.

But to pray for particuler men departed, and to pray for deliverance out of Purgatory, we dare not; we think it unlaw­full, because we have neither Promise nor Commandement so to doe.

The eighteenth poynt of the Supremacy. 18. Supremacy▪

In causes Ecclesiasticall, our consent: First, for the founding of the Primitive Church, the Ministery of the Word was di­stinguished by degrees, not only of order, but 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 Pas [...]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 an [...] 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. 19. 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. 20. 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 obe­dien [...]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. 21. Of Repen­tance.

Our consent. 1. Conclusion; that Repentance is the conversion of a [...]inner, and that it is passive or active; pas­sive is an action of God, whereby he converteth a man being [Page 151] yet unconver [...]ed; Active, is an action of man, whereby man being once turned of God, turnes himselfe.

2. Conclusion: That repentance standeth:

• 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, 22. The 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 en­su [...]th thereupon.

In Master Perkins Reformed Catholike, you may see the confutation of the Popish errors before named at large.