at a meeting of the vice-chancellor of the heads of colleges and halls of the university of oxford on the 25. day of november in the year of our lord 1695 university of oxford. 1695 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a53776 wing o862 estc r218664 99830236 99830236 34686 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53776) transcribed from: (early english books online ; image set 34686) images scanned from microfilm: (early english books, 1641-1700 ; 1873:9) at a meeting of the vice-chancellor of the heads of colleges and halls of the university of oxford on the 25. day of november in the year of our lord 1695 university of oxford. 1 sheet s.n., [oxford : 1695] signed: ben. cooper notarie publick and register of the university of oxon. imprint from wing. reproduction of the original in the christ church library, oxfo. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng university of oxford -early works to 1800. heresy -sermons -early works to 1800. 2008-04 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 john pas sampled and proofread 2008-06 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion at a meeting of the vice-chancellor and the heads of colleges and halls of the university of oxford on the 25. day of november in the year of our lord 1695. whereas in a sermon lately preached before the university of oxford in the church of st. peter in the east on the feast of s s. simon and jude last past , these words , amongst others , were delivered and asserted . viz. [ there are three infinite distinct minds and substances in the trinity . ] item [ that the three persons in the trinity are three distinct infinite minds or spirits , and three individual substances . ] which gave just cause of offence and scandal to many persons : the vice-chancellor and heads of colleges and halls , at their generall meeting this day assembled , do judge and declare the said words to be false , impious , and hereticall ; contrary to the doctrine of the catholick church , and particularly to the received doctrine of the church of england : and do therefore strictly forbid all manner of persons , under their care and charge , to preach or publish any such doctrine for the future . by order of mr. vice-chancellor and the heads of houses . ben. cooper notarie publick and register of the university of oxon. an account of the decree of the university of oxford, against some heretical tenets at a meeting of mr. vice-chancellour, and the heads of colledges and halls, in the university of oxford, the 25th of november, 1695. university of oxford. 1695 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a90306 wing o858a estc r231420 99896818 99896818 137155 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90306) transcribed from: (early english books online ; image set 137155) images scanned from microfilm: (early english books, 1641-1700 ; 2447:11) an account of the decree of the university of oxford, against some heretical tenets at a meeting of mr. vice-chancellour, and the heads of colledges and halls, in the university of oxford, the 25th of november, 1695. university of oxford. 1 sheet ([1] p.) sold by j. whitlock, near stationers-hall, [london] : [1695] place and date of publication from wing cd-rom, 1996. reproduction of original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng university of oxford -early works to 1800. heresy -early works to 1800. 2007-07 tcp assigned for keying and markup 2007-07 apex covantage keyed and coded from proquest page images 2007-08 jason colman sampled and proofread 2007-08 jason colman text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an account of the decree of the university of oxford , against some heretical tenets . at a meeting of mr. vice-chancellour , and the heads of colledges and halls , in the university of oxford , the 25 th of november , 1695. upon occasion of a sermon lately preached before the vniversity of oxford , in the church of st. peter's in the east , on the feast of st. simon and jude last past , these words amongst others , were publickly spoken and asserted , viz. [ there are three infinite distinct minds and substances in the trinity , ] item [ that the three persons in the trinity are three distinct infinite minds or spirits , and three individual substances , ] which words gave many persons just cause of offence and scandal . mr. vice-chancellour , and the heads of colledges and halls , being now met together in their general meeting , judge , declare , and decree , that the foresaid words are false , impious , and heretical ; disagreeing and contrary to the doctrine of the catholick church , and especially to the doctrine of the church of england , publickly received . wherefore they order , and strictly enjoin , all , and several of the persons committed to their trust and care , that for the future they do not maintain any such positions in their sermons , or elsewhere . by the decree of mr. vice-chancellour , and the heads of houses . ben. cooper , notary publick , and register to the vniversity of oxford . it may be noted , that the propositions above-mentioned , are dr. s — k's , in his discourse of the trinity , and the defenders of it ; and wrote against by the animadverter , &c. sold by j. whitlock , near stationers-hall . some modest and humble queries concerning a printed paper, intituled, an ordinance presented to the honourable house of commons, &c. for the preventing of the growing and spreading of heresies, &c. goodwin, john, 1594?-1665. this text is an enriched version of the tcp digital transcription a85416 of text r201102 in the english short title catalog (thomason e355_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 30 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85416 wing g1204 thomason e355_1 estc r201102 99861665 99861665 113806 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85416) transcribed from: (early english books online ; image set 113806) images scanned from microfilm: (thomason tracts ; 57:e355[1]) some modest and humble queries concerning a printed paper, intituled, an ordinance presented to the honourable house of commons, &c. for the preventing of the growing and spreading of heresies, &c. goodwin, john, 1594?-1665. [2], 6, 9-12 p. printed by matthew simmons for henry overton, and are to be sold in popes-head alley, london, : 1646. "published by authoritie." attributed to john goodwin by wing. text is continuous despite pagination. a reply to: bacon, nathaniel, and taet, mr. an ordinance presented to the honourable house of commons (wing b355). annotation on thomason copy: "7ber [i.e. september] 22". reproduction of the original in the british library. eng bacon, nathaniel, 1593-1660. -ordinance presented to the honourable house of commons. taet, -mr. -ordinance presented to the honourable house of commons. church of england -discipline -early works to 1800. heresy -early works to 1800. heresies, christian -england -early works to 1800. religious tolerance -england -early works to 1800. great britain -church history -17th century. a85416 r201102 (thomason e355_1). civilwar no some modest and humble queries concerning a printed paper, intituled, an ordinance presented to the honourable house of commons, &c. for the goodwin, john 1646 5134 20 0 0 0 0 0 39 d the rate of 39 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 elspeth healey sampled and proofread 2007-10 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion some modest and humble qveries concerning a printed paper , intituled , an ordinance presented to the honourable house of commons , &c. for the preventing of the growing and spreading of heresies ▪ &c ▪ rom. 14. 5. let every man be fully persuaded in his own mind . isa. 59. 9. therefore is judgement farre from us , neither doth justice over ●ake us : we waite for light , but behold obscurity , &c. job . 8. 1. who is this that darkneth counsell by words without knowlege ? hos. 5. 1. heare ye this , o priests , and hearken ye house of israel — for judgement is towards you ; because you have been a snare on mispah , and a net spred upon tabor , hos. 9. 8. the watchman of ephraim was with my god : but the prophet is the snare of a fowler in all his wayes , and hatred in the house of his god . quid prodest habere zelum dei , & non-habere scientiam dei ? orig. quid ergo saviunt , ut stulticiam suam dum minuere volunt , augeant ? longe diversa 〈◊〉 carn●●●●… & pietas — defendenda religio est ▪ non occidendo , sed moriendo ; non savitiâ , sed patientiâ . non scelere , sed 〈◊〉 illa enim malorum sunt , haec bonorum . lactant. de iust. c. lib. 5 cap. 20. omnis lex debet 〈◊〉 〈◊〉 suae equitatis . calv. published by authoritie . london ▪ printed by matthew simmons for henry overton , and are to be sold in popes-head alley , 1646. to the reader . being accidentally encountred by a vagrant ▪ paper , printed though without authority , yet with this inscription ; an ordinance presented to the honourable house of commons , &c ▪ and conceiving partly by the frame and spirit of the discourse , partly from some un-clerk-like expressions in it , that certainly those worthy gentlemen , whose names are specified in the said inscription , were more or lesse wronged by the publishing and spreading of it under their names ; and that it was some other spirit that breathed in it , not theirs ; i supposed that possibly i might doe the said gentlemen some right , by a proposall of some queries upon occasion of some particularities in it , by meanes whereof they may the better consider , in case it relates to them either in whole , or in part , whether it be not unworthy of them ; or whether , and to what degree those have injured them , who issued the said undeserving papar with such a badge of honour upon it , as the two names of two such well-deserving men . queries about the ordinance . whether it be agreeable to the spirit of christ , ( who came into the world , as himself saith not to destroy mens lives , but to save them a , ) to make snares of any of his doctrines for the destruction of the lives of men ? whether it be agreeable to the mind of christ , for men to inflict the heavie censure of death upon their brethren , for holding forth such doctrines , or opinions in religion , suppose contrary to admonition , which , for ought the said inflicters know , except they make themselves infallible , may be the sacred truths of god ? whether it be agreeable to the will of christ , for civill magistrates to compell men , upon paine of death , to call them rabbi , or masters , when as he hath so expressely charged men , yea ▪ his apostles themselves as well as others , not to be called rabbi , or masters b ▪ or whether to injoyne and compell men ( especially upon the penaltie of death , ) to preach and teach in many the most weighty and difficult points of religion , nothing but the dictates of their owne judgments and wills , be not much more then simply to be called rabbi , or masters , i. then simply to connive at , & comply with those , who professe in all things to submit their judgements and consciences unto them ? yea , whether is it not , to threaten men , and that in the ●orest manner of all other , if they will not call them rabbi , or masters , i. if they will not sin against the commandement of christ ? whether is it christian to maintaine that religion , by putting others to death , which ( as lactantius saith ) men ought to defend , non occidendo , sed moriendo , i. not by slaying others , but by dying our selves for it ? whether is it not evident from tertullian , lactantius , and other ancient and authentick writers , that the idolatrous heathen sought to maintaine their idolatrous religions , by the same stratagems ▪ methods , and wayes , which the said ordinance proposeth , for maintaining the religion of christ ? whether our best records of later times doe not cleerely shew , that the papacy , and antichristian party in the world , have still gone about to uphold that false and abominable religion , which they professe , by those very shores and props , wherewith the ordinance we speake of seeks to support the true religion of christ ? whether are errours and heresies any other things ; then some of those strong holds and imaginations in men , which ( as the apostle saith ) exalt themselves against the knowledge of god a ? or whether can they be better throwne downe then by those weapons ▪ which ( as the same apostle speaketh ) are mighty through god ▪ for that very purpose ? and whether are these weapons carnall , or spirituall ? whether to injoyn ministers or others upon pain of death , imprisonment , &c. not to teach or maintaine any thing , in many the greatest and most weighty points in religion , contrary to the present sense and apprehensions of the said injoyners , being but few in number , ( comparatively ) be not to quench proceedings ; and to say ( in effect ) unto the holy ghost , reveale nothing more unto others , then thou hast revealed unto us ; or rather thus ; if thou hast not revealed the truth unto us , reveale it not unto any other men ? whether they , who inflict the heavie sentence of death upon men , for maintaining an opinion or doctrine contrary to their sense and interpretation of a scripture , one or more , had not need be as infallible in their judgements , ( at least as touching the sense and meaning of all such scriptures ) as god himself ? whether did luther ( with divers other worthy assertors of the truth in his dayes against the papists ) deserve death , imprisonment , &c. for maintaining , and that publiquely , and against frequent admonition , by zuinglius , calvin , &c. the erroneous opinion of consubstantiation ; an error farre more grosse and dangerous then many particulariz'd in the ordinance ; besides many others not inferior in evill unto this , as concerning free-will , election & c ? whether did calvin deserve either imprisonment or death , for , teaching and maintaining publiquely by writing , that the observation of the lords day , as it is injoyned by the ordinances and lawes of this realme , is not according to the word of god ? whether doth a minister , in case that in the performance of his office in preaching the gospel , he shall mistake the mind of christ , or the true sense of a scripture , one or more , cited , & interpreted by him according to the best light which god hath given him , deserve either death or imprisonment , for his mistake ? or whether many of the opinions made liable hereunto by the ordinance , be constructively , any thing moe , or of any worse demerit , then a mistake , or misunderstanding of some scriptures ? whether a mistake in judgement , ( as suppose a man verily and in the simplicitie of his heart , judgeth that infants ought not to be baptized , or that presbytery is unlawfull , or the like ) joyned with a publique and free profession of his judgement in this kinde , be more sinfull , or more deserving imprisonment , death , &c. then an open and manifest deniall in works , of such truths , which yet men professe in words ; as when men professe that they beleeve jesus to be the son of god , and that the scriptures are the word of god , &c. and yet live loosly , prophanely , in drunkennesse , riot , &c. or whether the ordinance maketh not the former denialls , which at most are but of truths very questionable and obscure , yea and but of inferior consequence neither ( at least comparatively ) punishable by imprisonment or death ; whereas it inflicts no censure at all upon these latter denialls ( except it be in the case of blasphemy ) which are every whit as full & publique as the other , yea and of truths both more generally received , and farre more easie to be proved ; yea and of a far greater and more formidable consequence , then those other ? whether ministers , truly faithfull and conscientious , being fully perswaded in their soules and consciences , that many of the opinions asserted in the ordinance for truths , yet are not such , but errors ( of wch perswasion there are many such ministers in england ) shall doe well to comply with the ordinance , ( so called ) against their judgements ; and publiquely hold forth to the people those things for truths , which they are absolutely perswaded in their judgements , to be nothing lesse ? or whether the said ordinance , threatening them with imprisonment or death , in case they shall declare themselves otherwise , be not a dangerous temptation upon them , to draw their foot into that snare of death ? whether , the publicke holding of any such opinion , which according to the doctrine of the apostles themselves , deserves not excommunication from , or by a christian church , may yet deserve imprisonment , or a cutting off by death , by the civil magistrate ? or are they , who are meete and worthy to live and converse as members in a church of christ , unworthy so much as to live in a politique or civill state ? or were there not in the church of corinth , ( yea and in other churches besides in the apostles dayes ) who publiquely held some opinions of farre worse consequence , then very many of those , which the said ordinance censureth , either with imprisonment , or with death ; of whose excommunication , notwithstanding the apostle is silent , even then when he argueth against , and condemneth their errors . yea doth he not intreat them graciously , notwithstanding the danger of their error , calling them beloved brethren a & admonisheth them to take heed of being deceived ; to be stedfast & unmoveable ? &c. whether is it not very possible , that persons , who may hold , and upon occasion publiquely maintaine , many of the opinions condemned as errors , by the ordinance , may yet be as full of grace and goodnesse , as precious in the sight of god , as fruitfull in every good worke , as serviceable to the state , and common-wealth , as those who are of another judgement and practise ? o● what repugnancy is there in either of those things , unto any of these ? if so , whether can it be a thing well pleasing unto god , or of any good accommodation to the state , to make a law for the punishing or afflicting of such persons ? whether is not such an ordinance , ( were it an ordinance indeed ) in the very nature and direct tendency of it , likely to prove a grand discouragement unto many from taking the calling of the ministery upon them , ( the kingdome suffering at present so extreamely for want of able and faithfull men in this calling , ) and especially such , who are most ingenuous , and most eminently qualified by god for this great worke ? or whether are not men of greatest worth for parts and abilities , especially in conjunction with good and tender consciences , ( the most absolute composition for the ministery , ) more like then other men to decline that imployment , wherein they are so much the more like to suffer for a good conscience sake , then other men ; by how much the more likely they are to discover the common errors and misprisions of the present age in matters of religion , then they ? whether is not the said ordinance , in the example of it , a direct incouragement and confirmation to popish magistrates , to persecute the faithfull servants of god , who live in their territories with fire & sword , for professing the truth of god amongst them ? and whether doe not they , who here seeke to plucke up the tares , by such an ordinance , plucke up the wheat also there , by the same ? whether was there ever any such ordinance , or state act , ever heard of , or knowne , in any the reformed churches ? i meane , which was so apparently bent against the faces , if not of the greatest part , yet of so considerable a part of the best and most conscientious men amongst them , as this is ? whether was there ever any thing done in the bishops times , or any thing attempted to be done by this generation of men in the day of their greatest interest and power in the kingdome , of that bloudy consequence to those godly persons , ministers , or others , whom they most hated , and sought to crush , as this ordinance , if once established , is like to be , to surre greater numbers of truely pious and conscientious men ? whether the said ordinance ministreth not an advantage , of opportunity to the worst and wickedest of men , who commonly hate the best and faithfullest ministers most , to accuse them unduly of such things , which according to the ordinary course of law , may touch their lives , or otherwise bring much affliction , and vexation to them ? whether twelve simple countrimen , such as our ordinary juries usually confist of at countrey assizes , who ( alas ! ) are far from being versed , or any wayes judgemented in the profound questions in divinity , ( unto many of which the ordinance relateth ) and who are generally uncapable of such equipollencies , proprieties , and differences of words , upon the understanding , or right discerning whereof , the innocencie or guiltinesse of the person indited is very likely to depend , be of any competent faculty or interest , to passe upon the life or liberty of a studious , learned , and conscientious man , in such cases , which the greatest and ablest professors of divinitie in the world , are not able cleerly , or with any competent satisfaction to the scrupulous ( many times ) to resolve , or determine ? whither an ordinary judge of ass●●e , who either doth not pretend , or ( at most ) in most cases , doth but pretend to any thoroughnesse of search or inquiry into the deep things of god in the abstruse and disputable points of religion , as that of free will , of the trinity , of the hypostaticall union , concerning the death of christ , the condition of the soule after death , &c. be a competent judge in such questions and cases as these , especially over , and against such men ( to the bereaving of them , either of life or libertie ) who are knowne to be men of able parts , and to have made the study of divinity , their sole imployment all their dayes , being otherwise , grave , and sober , and conscientious men in all their wayes ? whether these two opinions , ( both of them attainded for errors , and made equally punishable by the ordinance , ) 1o that the morrall law contained in the ten commandements is no rule of a christian life . 2o that the observation of the lords day , as it is enjoyned by the ordinances and lawes of this realme , is not according , or contrary to the word of god ; can possibly be both errors , or justly punishable ; since the observation of the lords day , as it is enjoyned by the ordinances and lawes of this realme , is no where to be found in the morall law contained in the ten commandements ; this law requiring the observation of another day , differing from that , the observation whereof is injoyned by the ordinances and lawes of this realme ? or if the law contained in the ten commandements be the rule of a christian life , whether doe they walke christianly , who doe not conforme themselves unto it ? nay , who place a great part of their christianity , in walking , if not contrary to it , yet quite beside it ? as all they doe , who observe the lords day , as it is injoyned by the ordinances and laws of this realme ; and celebrate the two sacraments , baptisme , and the loods supper , mentioned likewise in the ordinance ? whether doth the ordinance , making this a punishable errour , to hold that a man by nature hath free will to turne unto god , by this expression , of having free will to turne unto god , intend to grant any will at all in men by nature to turne unto god , though much incumbred and oppressed with corruption , and indisposition to such an act , and in that respect , meaneth that it is not free ; or else to denie all , and all manner of will in men , in respect of this act ; so that when god purposeth to make men willing to turne to him , he must create a new facultie of will in him , as also a new disposition or propension in this will , whereby it may be freely carried upon this act of conversion ? what does the ordinance mean , by blasph●ming the name of god , or any of the holy trinity ? doth it mean any kinde or degree of sin , against the third commandement ? or any , and every kinde of swearing ▪ as by faith , troth , or the like ; so that upon the second offence committed in this kinde , after , and contrary to admonition , the party offending is to suffer death ? or doth it by blaspheming the name of god , &c. intend onely the highest kindes of blasphemy , as the calling of god , or of jesus christ , accursed , wicked , unjust , unfaithfull , & c ? what doth the ordinance mean , by impugning the word of god ? doth it mean , the opposing by way of argument and discourse , every truth contained and delivered in the word of god ? or onely the proposall and inforcement of such reasons and grounds , the tendency whereof is , to prove it , indefinitly taken and considered , not to be the word of god ? in what sence doth the ordinance make it erroneous and punishable , to hold , that god seeth no sin in the justified ? inasmuch as there is a sence , ( if not more then one ) wherein it is most certainly true , that god seeth no sin in such persons ( a ) ? in what sence doth the ordinance adjudge it an error , worthy to be punished , and that with no lesse than perpetuall imprisonment , in case it be not abjured ; to hold and maintain ▪ that a man is bound to beleeve no more , than by his reason hee can comprehend ? doth it intend to make men of this faith , that they are bound in conscience to beleeve more than they can comprehend , that is , cleerly and fully conceive any reason why they should beleeve ? if so , then how much , or to what proportion of object are they bound to beleeve , beyond what they are able to comprehend by reason , sufficient & cleer grounds of beleeving ? are they bound to beleeve in this kinde ( i mean , beyond what they are able to comprehend by reason ) without measure , bounds , or limits ? if so , are they bound to beleeve all things without exception , that shall any wayes , or by any hand be presented unto them ? or , if reason ought not to regulate or limit men about the object or matter of their beleeving , then are they bound to beleeve those things , concerning which , there is no ground or reason at all , why they should be beleeved ? if so , whether is divine revelation , or the asserting of things by god , any ground or reason , comprehensible in that relation , by that faculty of reason , or understanding in a man , for the beleeving of all things so revealed , and asserted ? if so , whether is not reason , able to comprehend and judge of all things required by god as necessary to be beleeved , so farre , as they are necessary to be beleeved , i. e , as farre as they are revealed by god ? or is any man bound to beleeve that , concerning which it is unpossible for him , or any man , to comprehend , or conceive any reason , why it should be a truth ; and consequently worthy or meet to be beleeved ? or what instance can be given in any particular branch of the object of faith , which ought to be beleeved , and yet is unpossible to be comprehended by reason , that it is a truth ? or whether ought any man ( at least , in sensu composito , ) to beleeve the deepest or highest mystery in religion , any further , or any otherwise , then as , and as farre , as he hath reason to judge it to be a truth ? what doth the ordinance mean , by publishing doctrines with obstinacy ? doth it mean a publishing of them , contrary to the will , pleasure , or prohibition of the assembly of divines , or of any particular man , whether they shew unto the assertors or publishers of such doctrines , any sufficient reason to convince them , or no ? or what kinde , or manner of reasons doth it intend those shall be , upon the tender whereof , either by the said assembly , or others , the publisher of the doctrines shall be judged obstinate , in case he shall still publish them ? or if , by publishing with obstinacy , be meant , a publishing contrary to the desires , or injunctions of men , without any sufficient reason given of their desires , or injunctions in this kinde ; then in what sense or notion doth the ordinance understand the word obstinacy ? or how many desires , prohibitions , or injunctions of men to the contrary , must precede and be administred , before a man shall according to meaning and intent of the ordinance , be said to publish a doctrine obstinately ? whereas the said ordinance maketh it an error , and the publishing of it punishable with imprisonment , to hold , that government by presbytery is unlawfull ; whether doth it mean , that government by presbytery which the parliament hath established , or that government by presbytery , which is so importunely desired and defended by the ministers ; because there is ( it seems ) a strong opposition , and vast difference between the one and the other , at least in some things ? or doth it intend , all , and all manner of government by presbytery , in what sense or notion soever ? what doth the paper mean , by blaspheming the name of god , or impugning the word of god , wittingly , and presumptuously , considering , that ( as mr. prynne informes us at a large ) the word , presumptuously admits of a strange variety of significations ? and since the sin of blaspheming the name of god ( with the other ) must be committed wittingly , and presumptuously , or contrary to admonition , before the ordinance ( so called ) takes hold of it , or maketh it punishable ; upon what testimony , evidence , or indication , one or more , shall the said sins be adjudged to be committed wittingly ? again , inasmuch as the said sins committed contrary to admonition , are made so severely punishable by the ordinance ; by whom is it intended that this admonition must be given , to bring the said sins under the dint and stroke of the ordinance ? whether by a magistrate only , or by a minister , and that either in his publique ministery , and in generall , or in private , and in personall addresse , or by any man , of what rank or quality soever ? god having appointed an expresse punishment ( by way of remedy and cure ) of blasphemy , in the new testament ( whom i have delivered up unto satan , saith paul , that they may learn not to b blaspheme , ) whether is it either reasonable or christian , to decline this punishment of so sovereign a nature for the healing of the sin , and to preferre a punishment mentioned onely in the old testament , which , though appointed by god for those times , yet hath no such evangelicall vertue or property ascribed unto it ? whether the ordinance , in ordering the delinquent or party accused , to renounce his error in the publique congregation of the parish-church whence the complaint comes ; intends onely this renunciation , when the complaint of the error preached or maintained , comes from , or out of such a publique congregation ? or in case it comes from , or out of another congregation , viz. which is not parochiall , or held in a parish-church , whether then doth the ordinance intend any such renunciation at all ? or in what congregation doth it intend it ? or whether is any complaint of an error published or maintained , admittable by the ordinance , but onely those , that come from some publique congregation of a parish-church ? in what sense desireth the paper to be understood , when it maketh an action punishable with imprisonment , to publish , that it is not lawfull to teach children to pray ? or whether doth it measure children , by age , or by understanding ? if by either , at what age , or under what line or scantling of understanding must they be , when it shall be punishable by the ordinance , for any man to affirme , that it is not lawfull to teach them to pray ? for doubtlesse it is not lawfull to teach children , or whosoever , to pray , unlesse we can reasonably judge them capable of our instruction in this kinde , and of learning how to pray . the scriptures not having cleerly determined or defined , what is erroneous , or hereticall , in many ( if not in the most ) of the particulars mentioned in the said ordinance ; who , or of what capacity or interest ought they to be , that are meet to be constituted judges or determiners of such cases and questions ? whether those , that already are profoundly ingaged on the one hand ? or those who as yet stand undeclared in either ? or who have any power or authority from god to appoint judges in such cases as they please ? whether did god ever give any power or authority to civill magistrates , or others , either in the old testament or the new , to make any controverted exposition of any clause or clauses in the law , controvertible between priest and priest , scribe and scribe , though published and declared , or any matter whatsoever of doubtfull disputation between grave , learned , pious , and conscientious men on both sides , punishable either with imprisonment or death ? and whether are not many of the points condemned by the ordinance , matters of this nature , controvertible ( i mean ) yea , and actually controverted between persons of equall worth , parts , learning , judgement , conscience , on both sides ? finis . notes, typically marginal, from the original text notes for div a85416e-400 a luk. 5. 56. b mat. 23. 8. 10. a 2 cor. 10. a 1 cor. 15. 58. a numb. 23. 21. jer. 18. 23. psal. 32. 1. &c. a truth triumphing over falshood , p. 109 ▪ b 1 tim. 1. 20 an historical narration concerning heresie and the punishment thereof by thomas hobbes. hobbes, thomas, 1588-1679. 1680 approx. 36 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a43990 wing h2238 estc r30774 11467418 ocm 11467418 47806 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43990) transcribed from: (early english books online ; image set 47806) images scanned from microfilm: (early english books, 1641-1700 ; 1463:40) an historical narration concerning heresie and the punishment thereof by thomas hobbes. hobbes, thomas, 1588-1679. 3-18 p. [s.n.], london : 1680. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng heresy -history. offenses against religion. 2004-09 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion an historical narration concerning heresie , and the punishment thereof . by thomas hobbes of malmsbvry . london : printed in the year 1680. an historical narration concerning heresie , and the punishment thereof . the word heresie is greek , and signifies a taking of any thing , and particularly the taking of an opinion . after the study of philosophy begun in greece , and the philosophers disagreeing amongst themselves , had started many questions , not onely about things natural , but also moral and civil ; because every man took what opinion he pleased , each several opinion was called a heresie ; which signified no more than a private opinion , without reference to truth or falshood . the beginners of these heresies were chiefly pythagoras , epicurus , zeno , plato , and aristotle ; men who as they held many errours , so also found they out many true and useful doctrines , in all kinds of learning : and for that cause were well esteemed of by the greatest personages of their own times ; and so also were some few of their followers . but the rest , ignorant men , and very often needy knaves , having learned by heart the tenets , some of pythagoras , some of epicurus , some of zeno , some of plato , some of aristotle , and pretending to take after them , made use thereof to get their living by the teaching of rich mens children that happened to be in love with these famous names . but by their ignorant discourse , sordid and ridiculous manners , they were generally despised , of what sect or heresie soever they were ; whether they were pythagoreans , or epicureans , or stoicks ( who followed zeno ) or academicks ( followers of plato ) or peripateticks ( followers of aristotle : ) for these were the names of heresies , or ( as the latines call them ) sects , à sequendo , so much talkt of from after the time of alexander till this present day , and that have perpetually troubled or deceived the people with whom they lived , and were never more numerous than in the time of the primitive church . but the heresie of aristotle was more predominant than any , or perhaps than all the rest : nor was the name of heresie then a disgrace , nor the word heretick at all in use , though the several sects , especially the epicureans and the stoicks , hated one another ; and the stoicks being the fiercer men , used to revile those that differed from them with the most despightful words they could invent . it cannot be doubted , but that , by the preaching of the apostles and disciples of christ in greece and other parts of the roman empire , full of these philosophers , many thousands of men were converted to the christian faith , some really , and some feignedly , for factious ends , or for need ; ( for christians lived then in common , and were charitable : ) and because most of these philosophers had better skill in disputing and oratory than the common people , and thereby were better qualified both to defend and propagate the gospel , there is no doubt ( i say ) but most of the pastors of the primitive church were for that reason chosen out of the number of these philosophers ; who retaining still many doctrines which they had taken up on the authority of their former masters , whom they had in reverence , endeavoured many of them to draw the scriptures every one to his own heresie . and thus at first entred heresie into the church of christ. yet these men were all of them christians , as they were when they were first baptized : nor did they deny the authority of those writings which were left them by the apostles and evangelists , but interpreted them many times with a bias to their former philosophy . and this dissention amongst themselves , was a great scandal to the unbelievers , and which not onely obstructed the way of the gospel , but also drew scorn and greater persecution upon the church . for remedy whereof , the chief pastors of churches did use , at the rising of any new opinion , to assemble themselves for the examining and determining of the same ; wherein , if the author of the opinion were convinced of his errour , and subscribed to the sentence of the church assembled , then all was well again : but if he still persisted in it , they laid him aside , and considered him but as an heathen man ; which , to an unfeigned christian , was a great ignominy , and of force to make him consider better of his own doctrine ; and sometimes brought him to the acknowledgment of the truth . but other punishment they could inflict none , that being a right appropriated to the civil power . so that all the punishment the church could inflict , was onely ignominy ; and that among the faithful , consisting in this , that his company was by all the godly avoided , and he himself branded with the name of heretick in opposition to the whole church , that condemned his doctrine . so that catholick and heretick were terms relative ; and here it was that heretick became to be a name , and a name of disgrace , both together . the first and most troublesome heresies in the primitive church , were about the trinity . for ( according to the usual curiosity of natural philosophers ) they could not abstain from disputing the very first principles of christianity , into which they were baptized , in the name of the father , the son , and the holy ghost . some there were that made them allegorical . others would make one creator of good , and another of evil ; which was in effect to set up two gods , one contrary to another ; supposing that causation of evil could not be attributed to god , without impiety . from which doctrine they are not far distant , that now make the first cause of sinful actions to be every man as to his own sin . others there were that would have god to be a body with parts organical , as face , hands , fore-parts and back-parts . others , that christ had no real body , but was a meer phantasm : ( for phantasms were taken then , and have been ever since , by unlearned and superstitious men , for things real and subsistent ) . others denied the divinity of christ. others , that christ being god and man , was two persons . others confest he was one person , and withal that he had but one nature . and a great many other heresies arose from the too much adherence to the philosophy of those times , whereof some were supprest for a time by st. john's publishing his gospel , and some by their own unreasonableness vanished , and some lasted till the time of constantine the great , and after . when constantine the great ( made so by the assistance and valour of the christian souldiers ) had attained to be the onely roman emperour , he also himself became a christian , and caused the temples of the heathen gods to be demolished , and authorized christian religion onely to be publick . but in the latter end of his time , there arose a dispute in the city of alexandria , between alexander the bishop and arius a presbyter of the same city ; wherein arius maintained , first , that christ was inferiour to his father ; and afterwards , that he was no god , alleadging the words of christ , my father is greater than i. the bishop on the contrary alleadging the words of st. john , and the word was god ; and the words of st. thomas , my lord and my god. this controversie presently amongst the inhabitants and souldiers of alexandria became a quarrel , and was the cause of much bloudshed in and about the city ; and was likely then to spread further , as afterwards it did . this so far concerned the emperours civil government , that he thought it necessary to call a general council of all the bishops and other eminent divines throughout the roman empire , to meet at the city of nice . when they were assembled , they presented the emperour with libels of accusation one against another . when he had received these libels into his hands , he made an oration to the fathers assembled , exhorting them to agree , and to fall in hand with the settlement of the articles of faith , for which cause he had assembled them , saying , whatsoever they should decree therein , he would cause to be observed . this may perhaps seem a greater indifferency than would in these days be approved of . but so it is in the history ; and the articles of faith necessary to salvation , were not thought then to be so many as afterwards they were defined to be by the church of rome . when constantine had ended his oration , he caused the aforesaid libels to be cast into the fire , as became a wise king and a charitable christian. this done , the fathers fell in hand with their business , and following the method of a former creed , called now the apostles creed , made a confession of faith , viz. i believe in one god , the father almighty , maker of heaven and earth , and of all things visible and invisible , ( in which is condemned the polytheism of the gentiles . ) and in one lord iesus christ the onely begotten son of god , ( against the many sons of the many gods of the heathen . ) begotten of his father before all worlds , god of god , ( against the arians ) uery god of very god , ( against the valentinians , and against the heresie of apelles , and others , who made christ a meer phantasm . ) light of light , [ this was put in for explication , and used before to that purpose , by tertullian . ] begotten , not made , being of one substance with the father . in this again they condemn the doctrine of arius : for this word of one substance , in latine consubstantialis , but in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of one essence , was put as a touchstone to discern an arian from a catholick : and much ado there was about it . constantine himself , at the passing of this creed , took notice of it for a hard word ; but yet approved of it , saying , that in a divine mystery it was fit to use divina & arcana verba ; that is , divine words , and hidden from humane understanding ; calling that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine , not because it was in the divine scripture , ( for it is not there ) but because it was to him arcanum , that is , not sufficiently understood . and in this again appeared the indifferency of the emperour , and that he had for his end , in the calling of the synod , not so much the truth , as the uniformity of the doctrine , and peace of his people that depended on it . the cause of the obscurity of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proceeded chiefly from the difference between the greek and roman dialect , in the philosophy of the peripateticks . the first principle of religion in all nations , is , that god is , that is to say , that god really is something , and not a meer fancy ; but that which is really something , is considerable alone by it self , as being somewhere . in which sence a man is a thing real : for i can consider him to be , without considering any other thing to be besides him . and for the same reason , the earth , the air , the stars , heaven , and their parts , are all of them things real . and because whatsoever is real here , or there , or in any place , has dimensions , that is to say , magnitude ; and that which hath magnitude , whether it be visible or invisible , is called by all the learned a body , if it be finite ; and body or corporeal , if it be infinite : it followeth , that all real things , in that they are somewhere , are corporeal . on the contrary , essence , deity , humanity , and such-like names , signifie nothing that can be considered , without first considering there is an ens , a god , a man , &c. so also if there be any real thing that is white or black , hot or cold , the same may be considered by it self ; but whiteness , blackness , heat , coldness , cannot be considered , unless it be first supposed that there is some real thing to which they are attributed . these real things are called by the latine philosophers , entia subjecta , substantiae ; and by the greek philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the other , which are incorporeal , are called by the greek philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but most of the latine philosophers use to convert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into substantia , and so confound real and corpororeal things with incorporeal ; which is not well : for essence and substance signifie divers things . and this mistake is received , and continues still in these parts , in all disputes both of philosophy and divinity : for in truth essentia signifies no more , than if we should talk ridiculously of the isness of the thing that is. [ by whom all things were made . ] this is proved out of st. john , cap. 1. vers . 1 , 2 , 3. and heb. cap. 1. vers . 3. and that again out of gen. 1. where god is said to create every thing by his sole word , as when he said , let there be light , and there was light. and then , that christ was that word , and in the beginning with god , may be gathered out of divers places of moses , david , and other of the prophets . nor was it ever questioned amongst christians ( except by the arians ) but that christ was god eternal , and his incarnation eternally decreed . but the fathers , all that write expositions on this creed , could not forbear to philosophize upon it , and most of them out of the principles of aristotle : which are the same the school-men now use ; as may partly appear by this , that many of them , amongst their treatises of religion , have affected to publish logick and physick principles according to the sense of aristotle ; as athanasius , and damascene . and so some later divines of note , as zanchius , still confounding the concret with the abstract , deus with deitas , ens with essentia , sapiens with sapientia , aeternus with aeternitas . if it be for exact and rigid truth sake , why do they not say also , that holiness is a holy man , covetousness a covetous man , hypocrisie an hypocrite , and drunkenness a drunkard , and the like , but that it is an error ? the fathers agree that the wisdome of god is the eternal son of god , by whom all things were made , and that he was incarnate by the holy ghost , if they meant it in the abstract : for if deitas abstracted be deus , we make two gods of one . this was well understood by damascene , in his treatise de fide orthodoxâ , ( which is an exposition of the nicene creed ) where he denies absolutely that deitas is deus , lest ( seeing god was made man ) it should follow , the deity was made man ; which is contrary to the doctrine of all the nicene fathers . the attributes therefore of god in the abstract , when they are put for god , are put metonymically ; which is a common thing in scripture ; for example , prov. 8.28 . where it is said , before the mountains were settled , before the hills was i brought forth ; the wisdome there spoken of being the wisdome of god , signifies the same with the wise god. this kinde of speaking is also ordinary in all languages . this considered , such abstracted words ought not to be used in arguing , and especially in the deducing the articles of our faith ; though in the language of god's eternal worship , and in all godly discourses , they cannot be avoided : and the creed it self is less difficult to be assented to in its own words , than in all such expositions of the fathers . who for us men and our salvation came down from heaven , and was incarnate by the holy ghost of the uirgin mary , and was made man. i have not read of any exception to this : for where athanasius in his creed says of the son , he was not made , but begotten , it is to be understood of the son as he was god eternal ; whereas here it is spoken of the son as he is man. and of the son also as he was man , it may be said he was begotten of the holy ghost ; for a woman conceiveth not but of him that begetteth ; which is also confirmed , mat. 1.20 . that which is begotten in her ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is of the holy ghost . and was also crucified for us under pontius pilate : he suffered and was buried : and the third day he rose again according to the scriptures , and ascended into heaven : and sitteth on the right hand of the father ; and he shall come again with glory to judge both the quick and the dead . whose kingdome shall have no end . [ of this part of the creed i have not met with any doubt made by any christian. ] hither the council of nice proceeded in their general confession of faith , and no further . this finished , some of the bishops present at the council ( seventeen or eighteen , whereof eusebius bishop of caesarea was one ) not sufficiently satisfied , refused to subscribe till this doctrine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be better explained . thereupon the council decreed , that whosoever shall say that god hath parts , shall be anathematized ; to which the said bishops subscribed . and eusebius by order of the council wrote a letter , the copies whereof were sent to every absent bishop , that being satisfied with the reason of their subscribing , they also should subscribe . the reason they gave of their subscription was this , that they had now a form of words prescribed , by which , as a rule , they might guide themselves so , as not to violate the peace of the church . by this it is manifest , that no man was an heretick , but he that in plain and direct words contradicted that form by the church prescribed , and that no man could be made an heretick by consequence . and because the said form was not put into the body of the creed , but directed only to the bishops , there was no reason to punish any lay-person that should speak to the contrary . but what was the meaning of this doctrine , that god has no parts ? was it made heresie to say , that god , who is a real substance , cannot be considered or spoken of as here , or there , or any where , which are parts of places ? or that there is any real thing without length every way , that is to say , which hath no magnitude at all , finite nor infinite ? or is there any whole substance , whose two halves or three thirds are not the same with that whole ? or did they mean to condemn the argument of tertullian , by which he confuted apelles and other hereticks of his time ; namely , whatsoever was not corporeal , was nothing but fantasm , and not corporeal , for heretical ? no certainly , no divines say that . they went to establish the doctrine of one individual god in trinity ; to abolish the diversity of species in god , not the distinction of here and there in substance . when st. paul asked the corinthians , is christ divided ? he did not think they thought him impossible to be considered as having hands and feet , but that they might think him ( according to the manner of the gentiles ) one of the sons of god , as arius did ; but not the only begotten son of god. and thus also it is expounded in the creed of athanasius , who was present in that council , by these words , not confounding the persons , nor dividing the substances ; that is to say , that god is not divided into three persons , as man is divided into peter , james , and john ; nor are the three persons one and the same person . but aristotle , and from him all the greek fathers , and other learned men , when they distinguish the general latitude of a word , they call it division ; as when they divide animal into man and beast , they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , species ; and when they again divide the species man , into peter and john , they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partes individuae . and by this confounding the division of the substance with the distinction of words , divers men have been led into the error of attributing to god a name , which is not the name of any substance at all , viz. incorporeal . by these words , god has no parts , thus explained , together with the part of the creed which was at that time agreed on , many of those heresies which were antecedent to that first general council , were condemned ; as that of menes , who appeared about thirty years before the reign of constantine , by the first article , i believe in one god ; though in other words it seems to me to remain still in the doctrine of the church of rome , which so ascribeth a liberty of the will to men , as that their will and purpose to commit sin , should not proceed from the cause of all things , god ; but originally from themselves , or from the devil . it may seem perhaps to some , that by the same words the anthropomorphites also were then condemned : and certainly , if by parts were meant not persons individual , but pieces , they were condemned : for face , arms , feet , and the like , are pieces . but this cannot be , for the anthropomorphites appeared not till the time of valens the emperour , which was after the council of nice between fourty and fifty years ; and was not condemned till the second general council at constantinople . now for the punishment of hereticks ordained by constantine , we read of none ; but that ecclesiastical officers , bishops and other preachers , if they refused to subscribe to this faith , or taught the contrary doctrine , were for the first fault deprived of their offices , and for the second banished . and thus did heresie , which at first was the name of private opinion , and no crime , by vertue of a law of the emperour , made only for the peace of the church , become a crime in a pastor , and punishable with deprivation first , and next with banishment . after this part of the creed was thus established , there arose presently many new heresies , partly about the interpretation of it , and partly about the holy ghost , of which the nicene council had not determined . concerning the part established , there arose disputes about the nature of christ , and the word hypostasis , id est , substance ; for of persons there was yet no mention made , the creed being written in greek , in which language there is no word that answereth to the latine word persona . and the union , as the fathers called it , of the humane and divine nature in christ , hypostatical , caused eutyches , and after him dioscorus , to affirm , there was but one nature in christ ; thinking that whensoever two things are united , they are one : and this was condemned as arianism in the councils of constantinople and ephesus . others , because they thought two living and rational substances , such as are god and man , must needs be also two hypostases , maintained that christ had two hypostases : but these were two heresies condemned together . then concerning the holy ghost , nestorius bishop of constantinople , and some others , denied the divinity thereof . and whereas about seventy years before the nicene council , there had been holden a provincial council at carthage , wherein it was decreed , that those christians which in the persecutions had denied the faith of christ , should not be received again into the church , unless they were again baptized : this also was condemned , though the president in that council were that most sincere and pious christian , cyprian . but at last the creed was made up entire as we have it , in the calcedonian council , by addition of these words , and i believe in the holy ghost , the lord and giver of life , who proceedeth from the father and the son. who with the father & the son together is worshipped and glorified . who spake by the prophets . and i believe one catholick & apostolick church . i acknowledge one baptism for the remission of sins . and i look for the resurrection of the dead , and the life of the world to come . in this addition are condemned , first the nestorians and others , in these words , who with the father and the son together is worshipped and glorified : and secondly the doctrine of the council of carthage , in these words , i believe one baptism for the remission of sins : for one baptism is not there put as opposite to several sorts or manners of baptism , but to the iteration of it : st. cyprian was a better christian than to allow any baptism that was not in the name of the father , son , and holy ghost . in the general confession of faith contained in the creed called the nicene creed , there is no mention of hypostasis , nor of hypostatical union , nor of corporeal , nor of incorporeal , nor of parts ; the understanding of which words being not required of the vulgar , but only of the pastors , whose disagreement else might trouble the church ; nor were such points necessary to salvation , but set abroach for ostentation of learning , or else to dazle men , with design to lead them towards some ends of their own . the changes of prevalence in the empire between the catholicks and the arians , and how the great athanasius , the most fierce of the catholicks , was banished by constantine , and afterwards restored , and again banished , i let pass ; only it is to be remembred , that athanasius composed his creed then , when ( banished ) he was in rome , liberius being pope ; by whom , as is most likely , the word hypostasis , as it was in athanasius's creed , was disliked : for the roman church could never be brought to receive it , but instead thereof used their own word persona . but the first and last words of that creed the church of rome refused not : for they make every article , not only those of the body of the creed , but all the definitions of the nicene fathers to be such , as a man cannot be saved , unless he believe them all stedfastly ; though made only for peace sake , and to unite the mindes of the clergy , whose disputes were like to trouble the peace of the empire . after these four first general councils , the power of the roman church grew up apace ; and either by the negligence or weakness of the succeeding emperours , the pope did what he pleased in religion . there was no doctrine which tended to the power ecclesiastical , or to the reverence of the clergy , the contradiction whereof was not by one council or another made heresie , and punished arbitrarily by the emperours with banishment or death . and at last kings themselves , and commonwealths , unless they purged their dominions of hereticks , were excommunicated , interdicted , and their subjects let loose upon them by the pope ; insomuch as to an ingenuous and serious christian , there was nothing so dangerous as to enquire concerning his own salvation , of the holy scripture ; the careless cold christian was safe , and the skilful hypocrite a saint . but this is a story so well known , as i need not insist upon it any longer , but proceed to the hereticks here in england , and what punishments were ordained for them by acts of parliament . all this while the penal laws against hereticks were such , as the several princes and states , in their own dominions , thought fit to enact . the edicts of the emperours made their punishments capital , but for the manner of the execution , left it to the prefects of provinces : and when other kings and states intended ( according to the laws of the roman church ) to extirpate hereticks , they ordained such punishment as they pleased . and the first law that was here made for the punishments of hereticks called lollards , and mentioned in the statutes , was in the fifth year of the reign of richard the second , occasioned by the doctrine of john wickliff and his followers ; which wickliff , because no law was yet ordained for his punishment in parliament , by the favour of john of gaunt , the kings son , escaped . but in the fifth year of the next king , which was richard the second , there passed an act of parliament to this effect ; that sheriffs and some others should have commissions to apprehend such as were certified by the prelates to be preachers of heresie , their fautors , maintainers and abettors , and to hold them in strong prison , till they should justifie themselves , according to the law of holy church . so that hitherto there was no law in england , by which a heretick could be put to death , or otherways punished , than by imprisoning him till he was reconciled to the church . after this , in the next kings reign , which was henry the fourth , son of john of gaunt by whom wickliffe had been favoured , and who in his aspiring to the crown had needed the good will of the bishops , was made a law , in the second year of his reign , wherein it was enacted , that every ordinary may convene before him , and imprison any person suspected of heresie ; and that an obstinate heretick shall be burnt before the people . in the next king's reign , which was henry the fifth , in his second year , was made an act of parliament , wherein it is declared , that the intent of hereticks , called lollards , was to subvert the christian faith , the law of god , the church and the realm : and , that an heretick convict should forfeit all his fee-simple lands , goods and chattels , besides the punishment of burning . again , in the five and twentieth year of king henry the eighth , it was enacted , that an heretick convict shall abjure his heresies , and refusing so to do , or relapsing , shall be burnt in open place , for example of others . this act was made after the putting down of the pope's authority : and by this it appears , that king henry the eighth intended no farther alteration in religion , than the recovering of his own right ecclesiastical . but in the first year of his son king edward the sixth was made an act , by which were repealed not only this act , but also all former acts concerning doctrines , or matters of religion ; so that at this time there was no law at all for the punishment of hereticks . again , in the parliament of the first and second year of queen mary , this act of 1 edw. 6. was not repealed , but made useless , by reviving the statute of 25 henr. 8. and freely put it in execution ; insomuch as it was debated , whether or no they should proceed upon that statute against the lady elizabeth , the queens sister . the lady elizabeth not long after ( by the death of queen mary coming to the crown ) in the fifth year of her reign , by act of parliament repealed in the first place all the laws ecclesiastical of queen mary , with all other former laws concerning the punishments of hereticks , nor did she enact any other punishments in their place . in the second place it was enacted , that the queen by her letters patents should give a commission to the bishops , with certain other persons , in her majesties name , to execute the power ecclesiastical ; in which commission the commissioners were forbidden to adjudge any thing to be heresie , which was not declared to be heresie by some of the first four general councels : but there was no mention made of general councels , but onely in that branch of the act which authorized that commission , commonly called the high commission ; nor was there in that commission any thing concerning how hereticks were to be punished , but it was granted to them , that they might declare or not declare , as they pleased , to be heresie or not heresie , any of those doctrines which had been condemned for heresie in the first four general councels . so that during the time that the said high commission was in being , there was no statute by which a heretick could be punished otherways , than by the ordinary censures of the church ; nor doctrine accounted heresie , unless the commissioners had actually declared and published , that all that which was made heresie by those four councels , should be heresie also now : but i never heard that any such declaration was made either by proclamation , or by recording it in churches , or by publick printing , as in penal laws is necessary ; the breaches of it are excused by ignorance : besides , if heresie had been made capital , or otherwise civilly punishable , either the four general councels themselves , or at least the points condemned in them ▪ ought to have been printed or put into parish-churches in english , because without it , no man could know how to beware of offending against them . some man may perhaps ask , whether no body were condemned and burnt for heresie , during the time of the high commission . i have heard there w●re : but they which approve such executions , may peradventure know better grounds for them then i do ; but those grounds are very well worthy to be enquired after . lastly , in the seventeenth year of the reign of king charles the first , shortly after that the scots had rebelliously put down the episcopal government in scotland , the presbyterians of england endeavoured the same here . the king , though he saw the rebels ready to take the field , would not condescend to that ; but yet in hope to appease them , was content to pass an act of parliament for the abolishing the high commission . but though the high commission were taken away , yet the parliament having other ends besides the setting up of the presbyterate , pursued the rebellion , and put down both episcopacy and monarchy , erecting a power by them called the common-wealth by others the rump , which men obeyed not out of duty , but for fear , nor was there any humane laws left in force to restrain any man from preaching or writing any doctrine concerning religion that he pleased ; and in this heat of the war , it was impossible to disturb the peace of the state , which then was none . and in this time it was , that a book called leviathan , was written in defence of the kings power , temporal and spiritual , without any word against episcopacy , or against any bishop , or against the publick doctrine of the church . it pleas'd god about twelve years after the usurpation of this rump , to restore his most gracious majesty that now is , to his fathers throne , and presently his majesty restored the bishops , and pardoned the presbyterians ; but then both the one and the other accused in parliament this book of heresie , when neither the bishops before the war had declared what was heresie , when if they had , it had been made void by the putting down of the high commission at the importunity of the presbyterians : so fierce are men , for the most part , in dispute , where either their learning or power is debated , that they never think of the laws , but as soon as they are offended , they cry out , crucifige ; forgetting what st. paul saith , even in case of obstinate holding of an errour , 2 tim. 2.24 , 25. the servant of the lord must not strive , but be gentle unto all men , apt to teach , patient , in meekness instructing those that oppose , if god peradventure may give them repentance , to the acknowledging of the truth : of which counsel , such fierceness as hath appeared in the disputation of divines , down from before the council of nice to this present time , is a violation . finis . capitall hereticks, or, the evill angels embattel'd against st. michael being a collection according to the order of time ... of the chief of the antient hereticks, with their tenets, such as were condemned by general councels / by r.b. brathwaite, richard, 1588?-1673. this text is an enriched version of the tcp digital transcription a29224 of text r30240 in the english short title catalog (wing b4257). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 61 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a29224 wing b4257 estc r30240 11273084 ocm 11273084 47236 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29224) transcribed from: (early english books online ; image set 47236) images scanned from microfilm: (early english books, 1641-1700 ; 1456:6) capitall hereticks, or, the evill angels embattel'd against st. michael being a collection according to the order of time ... of the chief of the antient hereticks, with their tenets, such as were condemned by general councels / by r.b. brathwaite, richard, 1588?-1673. 94 p. printed for william shears ..., london : 1659. reissue with new t.p. of author's a mustur roll of the evill angels, 1655. added t.p. for 1655 ed. reproduction of the original in the bodleian library. eng heresy. a29224 r30240 (wing b4257). civilwar no capitall hereticks, or, the evill angels embattel'd against st. michael being a collection according to the order of time ... of the chief o brathwait, richard 1659 10292 314 5 0 0 0 0 310 f the rate of 310 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-04 olivia bottum sampled and proofread 2003-04 olivia bottum text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion capitall hereticks , or , the evill angels embattel'd against st. michael . being a collection , according to the order of time , ( through out all the centuries ) of the chief of the antient hereticks ; with their tenets , such as were condemned by general councels . faithfully collected out of the most authentike authors . by r. b. gent. heu prime scelerum causae mortalibus aegris , naturam rescire deum — london , printed for william shears , at the bible in bedford street , and in the new exchange , 1659. a mustur roll of the evill angels embatteld against s , michael . being a collection , according to the order of time , ( throughout all the centuries ) of the chiefe of the ancient heretikes , , with their tenets , such as were condemned by generall councels . faithfully collected out of the most authentike authors . by r. b. gent. heu primae scelerum causa mortalibus aegris , naturam rescire deum london , printed for william sheers , and are to be sold at his shop in s. pauls churchyard at the sign of the bible 1655. to sir i. p. baronet . sir , i send you heere an assize booke , or rather a treatise of poysons ; to peruse which , i had not given you the trouble , had not your own commands obliged mee to it : for what my memory faild me of in our last discourse upon this subject of heretikes , i have , to comply with your desires , turn'd over those few treasuries of common places wherewith my reading hath furnished mee . and now you may behold 〈…〉 creeping out of the 〈◊〉 pit in their o●ders , and heare all their severall tones ; for i have according to the o●der of time 〈…〉 the names of all the chiefe 〈◊〉 with their positions th●oughout all the centuries . here are none but ●uch as were condemned 〈◊〉 gene●all or oe●onomicall cou●cels : no● is there any au●hor quoted 〈◊〉 is not of a venerable name . i might have inserted more of 〈…〉 , but when one 〈◊〉 another allready condemned , and lick't but up his vomit , i have ●mitt●d him , for ●the●e is a 〈◊〉 of tra●●●●gration of her●sie , which needs no proofe to such as live in this age , wherein her womb is more fruitfull of monsters then affrick . this bedroll i submit to your judgement , which is abundantly able to supply any defect you may finde therin . capitall heretikes in the severall centuries . heretikes in the first century . i. simon m●ous an. dom. 55. or thereabouts . he was a samaritan borne . of him and his sorcery and the great opinion the samaritans had of him , we read act. cap. 8. verse 9. &c. he was the head 〈◊〉 beginner of heresie . euseb. lib. 2. cap. 13. h● affirmed , 1. that he himselfe was the father , son , and holy ghost , and that he was worshipped of all people by divers names . 2. that christ did suffer no hurt of the iewes , for hee was christ . s. ieronym . contrae lucifer . 3. that any man might lie with any woman ; for this was no sin . 4. that the world was made by angels , and that an angel ●edeemed mankind . 5. hee denied the r●s●rrection . 6. he thought that the gifts of the holy ghost might bee bought with money . act. ch ▪ 8. vers . 18. and therefore that sinne of him is called simony . ii. corinthus about the yeere 69. he is said to be a iew by birth : he lived at the same time with saint i●hn the ev●ngelist , irenaeus lib. 3. cap. 3. he taught , 1. that iesus our saviour had for his p●rents ioseph and mary , and that at his baptisme christ descended on him , who ( saith he ) is called the holy ghost , by who● hee did all his miracles ; when i●sus was to bee crucified of the ieues , then christ left him , and went up againe into h●av●n . ep●pha●tus heres● . 28. h●st. magdeburge●s . cent. 1 lib. 2. cap. 5. 2 that christs kingdom after the resurrection should be an earthly kingdome , and that men then should live in all fleshly lusts and pleasures together for a thousand yeares . euseb. hist. eccles. lib. 3 , eccl. h●st. cap. 14. 3 he denyed the divine nature of christ , and said , that he had onely a humane nature , and that he was not yet risen from the dead , but he should rise hereafter . irenaeus ut supra . 4 he affirmed that the old law , and all the old comma●dements and precepts belonging unto it were to be kept together with the new law or gospell , and that therfore circumcision was necessary for every one that would be saved . p●ilastrius lib. de haeresibus . iii. ebion an. 80. or thereabouts . he taught with cerinthus , 1. that christ was but a me●re man . hilarius . lib. 1. de trinitate . and th●rfore the gospell of saint iohn was written to confute him . hieronymus . lib. de eccles. scriptoribus . 2. that when i●sus was thirtie yeares old , there d●scended on him and dwelt in him another person , who was called christ : and thus iesus and chris● dwelt and were 〈◊〉 together . 〈◊〉 lib. 1. cap. 25. and 26. epiph. heres. 30. & niceph. hist. eccl. lib. 3. cap. 13. 3 he agreed with cerinthus in the rest of the heresies touching circumcision , and keeping all the law of moses . epiph. ireneus . & niceph. ut supra . iv. menander anno 81. or therabou●s . he was the schollar of simon magus , and lived about the same time with e●ion and cerin●hus . he held 1 tha● the world was made o● angells , and that these angells , co●ld be overcom by no 〈◊〉 but by 〈◊〉 . 2. he denyed ch●ist to be a true man . and 3 affirmed himselfe to be the saviour of the world , and that he came from heave● to save mankind , and that all who would be saved must be baptized in his name . euseb. lib. 3. cap 26. august . lib. de haeresibus . niceph. lib. 3. cap 12. v nicholas of antiochia . he was one of the seaven first deacons . act. cap. 6. ver. 5. he having a fa●r wi●e , and being accused of being jealous of her gave leave to any that would 〈◊〉 with h●r . ●lemens alex●●dr . lib. 3. 〈◊〉 others taking occasion of this fact of his , thought it lawfull for any man to have the company of any woman , w●●m they themselves w●u●d like . a●ainst these men saint iohn doth write in the apocalips cap. 2 , ver. 6 , 〈◊〉 saith that they taught venery to be so necessary that those men who used it not every we●k , o● fridaye could not bee saved . epiph. lib. 2 , tom. 2. her●s . 25. of these n 〈◊〉 s. august . 〈◊〉 doe speake , lib. de h●e●esibus . s. from in epist. de fabion●●ipso . ni●●p● . lib. 3. eccles. hist. cap. 15. the e●glish notes upon the prementio●ed 2. cap. of the ap●c . in the remish testament , saith , that this n●chol●s was not onely thought to have taught community of wives , but also that it was lawfu●l to eat of meates offered to idols . id●lothita . heretikes in the second century . vi . s●turninu circ . an. dom. 118. he was borne at antioch . he held many opinions of menander and s●mon m●gus . 1. that the world was made of seven angells , without the knowledge of god the father . tert●l . de heresibus . 2. that christ was but the shaddow of a man ; for he had neither the true body n●r soule of a man , and thus he fulfilled the mystery of our redemption . philaster brixiensis . vii . basilides ann. 124. he taught , 1. that christ did not suff●r , or was crucified , but simon of cyrene . euseb. caesariensis lib. 4. hist. eccl. cap. 8. and aug. lib. de hae es●hus . 2. he turnd away men from suff●ring mar●yrdom , affirming that it was no sin to deny christ in the time of 〈◊〉 . 3. that the angells made 365 h●avens , and ●hat these heavens made the world . aug. and philast. . de hae●esibu● . niceph. lib. 4. cap. 2. viii . gnostici . circ . ann. 129. these w●re the most vile hereticks in filthinesse of all others . epiph. l 2. tom. 2. hae●es . 2● . their tenets were . 1. that the soule was made of the substance of god , and that bruit beasts had reason as man hath . 2. that there were two gods , a good god , and an evill god , and that this evill god was the creator of all things phila●● . lib. de haeresibus . n●ceph . lib. 4. cap. 2. & lib. 2. c●p . 24. ix . carpocrates . hee lived at the s●me time with the 〈◊〉 , and is sai● to bee the author of their heresies . irenaeus lib. 1. cap. 24. he taught . 1. that christ was a meere man , born of the seed of ioseph and not of the b. virgin mary . that hee was a good man , and that therfore ( after he was crucified ) his soule went up into heaven , but his body is still in the grave . euseb. lib. 4 , cap. 7. 2. he taught that the world was made by angells . 3. that there was no resurrection . glossa . in cap. 15. leviti . 4. he rejected the old testament , as ●ot canoni●all scripture . aug. de heres. niceph. lib. 4. cap. 2. philastrius , and tertul. x. cedron . circ . an. 144 , taught . 1. that there were two beginnings of al things : a good god from whom came all good , and an evill god , from whom came all evill . hilarius . li . 6 , de trinitate . 2. that christ was neither born of a woman nor had flesh , neither did hee truely die and suffer , but hee did seeme to die and suffer . aug. lib. de heres. cap. 21. 3. that the law of moses was evill , and came from an evill beginning ; and this opinion was ●mbraced by his scholar marcion , as also by manichaeus . tertul. ut supra . ire●aeus . lib. 1. cap 28. xi valentinius circ . an. 150. affirmed , 1. that christ brought his flesh with him from heaven , and took no flesh of the b. virgin , but passed through her as water doth through a conduit pipe tertul. lib. contra v●lentinianos . 2. that ther are two beginnings of all things , p●o●undum . i. e. the deep : and silent●um i. e. silence : these being married together had issue unae●standing and truth , which brought forth three hundred ae●nas . viz. thi●ty ag●s 〈◊〉 a●gells ; and of the 130 aeon were the devill and 〈◊〉 born , who made the world ph●l●st . lib. de haeresibus . xii . marcion . ann. dom. 155. or thereabouts . was first a stoick , then a christian , he ●●●lowed basilides , cedron , and 〈◊〉 in their err●rs . 〈◊〉 called him p●imo genitum satanae , i. e. the d●vills eld●st son . 1. hee b●p●ised them who died without bap●●sme , saying that s. paul did will him so to doe . 1 , cor. cap. 5 , v. 2● . theophylact . 〈…〉 . super locum . 2. he tau●ht that marriage was unlawfull , and that it was a great sin to marry . hier. lib. 1. contra iovinianum . 1. that cain , the sodomites and all wicked men were saved , because they did meet christ when hee descended into hell , but the patriarches and prophers are still in hell for not meeting of christ , for they thought ( saith hee ) that christ came to tempt them . iren. lib. 3 , cap. 4. ter. and alii . xiii . tatianus . circ . ann. 173. hee was of syria , and the schollars of iustin martyr , and continued a good christian as long as his master lived , but after his death hee ran into many heresies . his scholars were called encratitae because of their continency . 1. hee held that adam was damned . 2. that it was not lawfull to eat the flesh of any creature , for it came from the divell . 3. he forbad marriage , and drinking of wine , and said that the divell was the author of these also . irenaeus lib. 1 , cap. 31. clemens . lib. 3. strom. epipha . lib. 2. at the end of the third tome . xiv . appelles about the yeare 178. 1. that christ tooke not his flesh of his mother , but of the elements , the which hee r●stored to them again 〈◊〉 his resurr●ct●●n , and so hee went into heaven 〈◊〉 any ●ody , or 〈…〉 lib. 5. cap. 1 , aug. and philast. . 2. he taught with other heretikes that there were two gods , a good and a bad god . but he did not ●each that these two gods were two b●ginings , bu● one beginning ; for the good god made the bad god , and hee being bad made the world bad like himsel●e . a●g. de hae 〈◊〉 cap. ● . 3. he said that the prophets did contradict one another in their prophesies , because some of them had the spirit of the good god , and some of the bad , euseb. lib. 5. hist. eccl. cap 12. 4 he put out these words . ie iohn . cap. 4. ver. 2 and 3. quicunque spiritus ●r●fitetu● i●sum christum in carne venisse ex d●o est . &c. i. e. every spirit that confesseth iesus christ to have come in flesh is of god . &c. for these words doe prove the incarnation of christ , and con●u●● his first heresie , niceph , hist , eccl , lib 4 , cap 28. xv montanus about the year . 181. affirmed , 1. that he had the holy ghost and that the apostles had not . 2. he did bap●●se the dead . 3. he did allow the first marriages , but not the second , and permitted them who were married to be seperated when they themselves would . 4. he did take away repentance , affirming that sinners could never have their sins pardoned by repentance . 5. that the apostles and prophets understood not any thing that they had written , but were areptitii . euseb. lib. 5. cap. 15. & 18. epipha . theodoretus . socrates . heretikes in the third century . xvi elchesitae , anno dom. 239 or therabouts . they had their name from el●hesae an arabian , they defended the same heresies with the ebionites , and said that it was no sin to deny christ in the time of persecution , if then they did resolve in their hearts that they would be constant in the faith of christ , for god say they , doth regard more the heart then the tongue . euseb. hist. eccl. lib. 6. cap. 18. xvii melchisedechiani ann. 240. they thought that melchisedech was not a meer man , but a power of god greater then christ ; because that christ was of the order of melchisedech , psa , 110 , ver , 4 : aug , lib , de haeresi●us et epiph , haeres , 55. xviii novatus and novatiani , circ . ann , 250 , they were also called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e , puritanes . for they thought themselves purer then others . 1. they would not receive any into the church after they had denyed christ , albeit they did repent . cyprian . in epist. contra novatianum . 2. they taught that repentance will not profit them who sin after baptisme . philast. . lib. de haeresibus . 3 , they did rebaptize them who had beene baptised of the catholikes . and 4. they would not receive them into their congregation who were married to a second wife after their baptisme . euseb. lib. 6 , cap. 43 , aug. de haeresibus . xix . sabelius an. 260. vel . circ . hee was the schollar of nce●us , these two and peraxeas , and hermogenes with them , did confound both the number and difference of the persons in the blessed trinity : for they defended that the father , son , and holy ghost , were but one person , who had three names , and who was sometimes called the father , sometimes the son , and sometimes the holy ghost . hee in the old testament as god the father did give the law . he in the new testament as god the son was made man , and died . he in the time of pen●ecost as god the holy ghost came downe on the apostles . nic●ph . lib. 6 , cap. 26 , these hereticks were also called patropassiani , because they say that god the father died for us . aug. serm. 2 , dominicae post festam trinitatis . xx . samosatenus , ann. 273. hee was borne in syria and followed the hersies of cerinthus and ebion . 1. he taught that the son of god came not down from heaven , but had his beginning in the womb of the virgin . aug. in catalogo hereticorum . 2. that the son of god is not a person , neither is hee eternall as his father is , nor the substantiall word of his father . but is as a word that is uttered by the mouth , and so passeth away with the breath thereof , philast. . de haeresibus . yet this son of god ( saith he ) was a just man , and by reason of his good life might bee thought rather to have deserved the name of god then any other man . niceph. lib. 6 , cap. 27. xxi . manes from whom came the manichies . he was borne in persia , hee lived at the same time with s●mosatenus . hee said that himselfe was borne of a virgin , and that hee was both christ and the holy ghost . the which that he might the better perswade others , he made choice of 12 of his disciples and sent them to preach the opinion he maintained . euseb. seb . l. 7 , c. 28. the doctrine of the manichies was compounded of many old haeresies . as 1. that the soule of man is either the substance of god , or of the substance of god . 2. that warre is altogether unlawfull , and this their opinion made them to blame moses for waging warre . aug. lib. 22. contra faustum . cap. 74. 3. that beasts have not only sence , but reason and understanding as well as men . 4. that there were two beginnings which are eternall , viz god and mat●er . the one ( ●ay they ) is good , the other bad , the one is light the other darknesse , and the prince of darknesse the devill they call materiae principem , i. e. the prince of matter . 5. that the body is evill by nature , for it came from the evill beginning , and so did flesh , and therefore flesh must not be eaten . 6. that the devill is evill by nature , and so are all other creatures , for they were made of the bad god , and so bread is the devills creature , wherefore it can bee no sacrament of the body of christ . 7. that christ was not a true man , nor came out of the virgins womb , but he had a phantasticall body ; for ( say they ) it is not fit that so great a majesty , should passe through the filth that is in a womans body . vincentius lirinensis . 8. that there is no day of judgement to come . 9. that the old law is evill . 10. that marriages are unlawfull . 11● that sins come from an evill minde , and therefore cannot bee avoided , for there are two minds in every man , a good and a bad mind . the good mind they call a reasonable soule , and this they would have to come from the good god ; the bad minde they called the concupisence of the flesh , & this ( say they ) cam from the bad god , because when sins come from the bad mind wee have not free wil to hinder thē . 12. they did not admit of the old testament , nor receive the apostles writings in the new testament , but did call their owne opinions the gospell of christ . they did also boast of their owne particular illuminations from heaven , and that they could give the holy ghost . lastly they rejected all civill jurisdiction , affirming that marriage and the governments of kingdomes , and of common wealths were ordained by the evill god . eus●b . lib. 7. cap. 31. suidas . epiph. socrates . aug. niceph. eccles. hist. lib. 6. cap. 31. heretikes in the fourth century . xxii arius , and the arians , anno dom. 315. or there abouts . he was a priest of alexandria , he taught , 1. that the son of god was like unto god in name only , but not in substance . philast. . de h●●resibus . 2. that the father , son , and holy ghost , are not of the same nature , power , and majesty . for the father alone is the invisible god , and he alone is to be worshiped . the son may be called god , but he is a created god . he may be called the son of god , but he is the son of god by adoption , and not by nature , for ther was a time when he had no being at all . 2 , that the son of god was the first creature that ever god made , and was made of those things which have no existence , and is the most excellent , of all creatures . 3 , that the son of god is the instrument of god his father , by whom he made all other creatures , but yet he doth not know his fathers secrets , nor comprehend his nature and essence . 4 , that the son is not infinite as his father is , for when he conversed in the world with men he was not then in heaven with his father , and that the kingdome of the son of god shall end with the world . 5 , that the holy ghost is a creature created of the son of god , and doth know neither the nature or secrets either of the father or of the son , but is much inferior in nature and dignitie unto them both , and is their servant and subject . august . amb. athanasius ▪ basil , hilar. hierom . socrates . theod. niceph. lib. 8 , c , 5 , 6. cassiodorus , tripartit● hist. lib , 1 c , 12 , 13 , 14 , 15. xxiii aerivs , and the aerians , anno 342. or near it . 1. they would have no set dayes of fasting , but they thought it fit that every one should be left to his owne liberty to fast when he himselfe would , left they might bee said to be under the law and not under grace . 2. they affirmed that bishops and priests were not distinguished the one from the other , but were equall both in degree and authority . 3. that none were to be received unto the holy communion but they who were continent and had renounced the world . epiph. aug. and philast. . de haeresibus . xxiii donatus , and the donatists , about the year 358. 1. t●ey beleeved that the true church of christ was no where but in affrick , and that there and no where else baptism was rightly administred . 2. that the sacraments were holy and effectuall when they were received at the hands of holy men , and not otherwise . 3. that their sect was without sin . and. 4● that they were not to have any societie with them who had fallen into any sin . aug & optatus mil●vitanu● . xxv macedonius , and the macedonians , anno. 359 , or therabout . they said that the son of g●d was like the father in substance and in all things , but that the holy ghost was unlike unto the father and son , and a meer creature , yet they preferrd him before the angells . russinus lib. 1 hist , eccl , cap , 25 , aug , lib , de haeresibus . cap , 5 , 2 , xxvi . apollinarius and his followers anno. 377. or there abouts . 1. that christ in his incarnation did a●●ume a body without a soule , or if he had a soule , yet it was no reasonable soule , but that god the word was instead of it . 2. hee brought that body wit● him from heav●n , and made it of the same substance with his divine nature , and that this body when it came on the earth was passible , visible and mortall . 3. that sin is a part of mans essence , and that therefore if christ had beene a perfect man hee must needs have 〈◊〉 a sinner ▪ gregor. nazianz in epist. ad . nectarium . basil. epist. 7● . hi●ron . in catalogo . socrates ▪ so●omenus . ruffinus . xxvii priscillianus and his followers , anno 388. or ther abouts . was a spaniard , he gathered many heresies out of the writings of those heretikes who were before his time . 1. he and they were of opinion ( with o●igen ) that the soules sin'd before their infusion into the bodies . 2. they thought ( with tatianus and the encratitae ) that the eating of flesh was an uncleane thing . 3. with the gnosticks and the manichies they made two gods , one good and another bad . ut supra . 4. they confounded the persons of the b. trinity , with sabellinus . 5. they were of opinion ( with bardesanes ) that every man had his fatall star , and that our bodies were compounded according to the operation of the twelve signes in the z●diack . 6. they thought it no sinne to swear and forswear rather then to reveale the things they taught . aug. de hae●esibus . & hieron ▪ in chronico . xxviii . jovinius & the iovinians , an. 395. or neere about . he was a monke at rome contemporary with s. ierom , hee and his tribe defended . 1. that it was lawfull for all men to eate all meates at all times , albeit they were forbidden by the ecclesiasticall lawes . aug. lib. de haeresibus ad quod vul● deum , cap. 82 ▪ 2. that in this life there is no disparity of merit , nor any disparity of glory in the life to come , but that all should bee rewarded alike in heaven . 3. that they who have a full and perfect faith when they are regenerate by baptisme cannot sin any more after baptis●e . 4. that the b. virgin was carnally known of her husband ioseph , af●er the birth of christ , hieron. libris duobus contra iovinianum . aug ▪ ut supra ▪ aquinas in tractatu contra detrahent . religion ▪ cap. 6. sabellicus lib. 9. septim ▪ eneadis . xxix anthropomorphitae . they lived & set abroach their heresies at the same time with iovinian . 1. they thought that go● had the forme and members of a man , because that god is said to have made man after his own image & likeness , gen ▪ 1. 26. 2. they seperated themsel●es from the church because userers and wicked men were su●fered therein , ●●eodoretus . lib. 4. cap 10 , aug. ad quod valt deum epiph. niceph. helvidius , and the helvidians , anno. 395. or near abouts . these were at the same time with the anthropomcrphites , and were called antid●comari●ae , because they opposed the perpetuall virginity of the b. virgin . mary the mother of god ; for they affirmed that shee had children by ioseph her husband after the birth of christ : and this they would prove mat , ● , ver , vslt wher ch●ist is called the first born son of the b. virgin . and iohn 2 , ●2 , and cap , 7 , 3 , epiph , lib , 3 , tom , 2 , hieron cont , h●lv , aug , her , 84. heretikes in the fift century . pelagius , and the pelagians . anno. dom. 405. he was borne in great britany . he with his scholars hel● these assertions . 1. that the nature of man after the fall of our first parents was good , and not corrupted , especially the soule of man , and therfore infants were born without si● , and needed no baptisme , but yet it was fit that they should be baptized , that they might be honored with the sacrament of adoption . 2. that the lust of the flesh was no sin , but a natural good , and that sin was not propagated unto mankind by generation , but by innitiation only ; neither could infants sin , for all sin , is voluntary . 3. that sin , is not the death , but the condition of nature ; adam then should have died if he had never sinned . 4. that all men have free will by nature , not onely in all naturall and morall , but in all spirituall things . 5. that the beginning of our salvation is in our selves , and we may attaine grace of regeneration in christ by our naturall faculties , if we aske , seeke , and knock for the same . 6. that faith is a generall worke of nature , and no speciall work of grace , and perseverance in faith is in our selves . 7. that the love of god and of our neighbour , and all our christian virtues are of our selves , and not of god . 8. that the prayers of the church are not necessary , seeing whatsoever we pray for , we may obtain without prayer ; for god doth give his grace unto every one according to his own 〈◊〉 . lastly , that men neede ●ot commit any sin except they will themselves . aug. lib. de 〈…〉 prosp. de ingratis . hilarius arelatensis . maxentius cont. hormisdam . xxii . predestinati , ann. 414. or thereabouts . they had this name given them because in their disputations upon predestination this was their assertion , viz. good works will doe men no good at all , if by god they be predestinated unto death and damnation ; neither will bad workes hurt wicked men if by god they bee predestinated unto eternall life and salvation . by which this their assertion they did hinder many men from doing good works , and did stir up wicked men to heap sin upon sin . sigibertus in his chronicles . vincentius lib. 19 , cap. 5 , & luceburgensis . xxxiii . nestorius , and 〈◊〉 disciples , about the yeare 427. nestorius , archbishop of constantinople , and anastatius his priest , theodorus mopsuetanus and the rest of that most wicked sect did teach ( with cerinthus ) that the b. v●rgin bare in her womb a meere man , who had onely the nature of a man , and was a man in his person , and that therefore the said virgin was not the mother of god , but the mother of christ . neither was the nativity , passion , resurrection , or assension of christ , more then humane , yet ( say they ) the son of god was united unto the son of man , not substantially , by communicating unto him his hypostasis or substance , but accidentally , by habitation , vnion , operation and participation . by habitation , for the eternall word or son of god dwelt in the man christ as in his temple , we find himselfe saying , dissolve this temple , and in three dayes i will rayse it . ioh. 2 , ●9 , we have it p●ophesied of him esa. 7 , 14 , they shall call his name emmanuel . i. e. god with us , or god dwelling in us . and his best beloved historiographer records of him . the word was made flesh and dwelt in us . ioh. 1. 14. by vnion not onely of his will but of his love also ; for the son of man was united both in his will and in his love unto the son of god , they did will and love alwayes the same things , even as man and wife doe , who do love one another . by operation , for the man christ was alwayes the instrument which the word or son of god did use in the doing of all his great miracles . by participation , because the son of god did give unto the son of man both his name and dignity , for he would have him to be called both god and the son of god , and to bee adored of all his creatures , not for his owne sake , as he was the son of man , but for his sake who was the son of god , and who did communicate unto him both his name and dignity . socrates . lib. 7 , cap. 32. evagrius lib. 1 , cap. 2 , &c. theodoretus lib. 4 , de haereticis fabul●● . xxiv . eutiches , and the eutychiani , an. 443. he was abbot of constantinopl●● he with his ass●ciates maintained these heresies . 1. that in christ after his incarnation , there was and is but one nature , and this one nature was made of his divinity and his flesh , by the turning of the divinity into the flesh , and this divinity of christ was borne , suffered , and was dead and buried . 2. that the flesh of christ is not of the same nature with our flesh , neither was the word or son of god turned into true flesh , but into flesh in shew and appearance only , so that the word did rather faigne himselfe a man , who was borne and died , then that he was borne and died indeed . for ( say they ) it stood not with the majesty and excellency of god to become true flesh , or to bee borne , to suffer , and to die ind●ed and truth . flavianus in epist. ad leo . leo papain epist. ad leo imper. theod. lib. 4 , de haereticis fabulis . evagrius lib. 1 , cap. 9. & lib. 2 , cap. 4 , & 16. & alibi . xxxv theopaschite , an. 476. petrus gnaphaeus bishop of antioch was the author of this heresy . hee and his sect taught that god was crucified , and by god they understood the whole trinity . evagrius lib. 3 , cap. 8 , and 16 , & theodoret in collecta●eis . xx . monophisitae . there were another sect of the theopaschites , called monophisitae , because they affirmed that there was but one nature of the word and his flesh , after the ineffable v●ion therof , which made them also say ( with the first sort ) that god suffered and was crucified . niceph. lib. 18. cap. 52. and 53. heretikes in the sixt century . xxxvii apthordocitae , ann do. 5●6 or thereabouts . they were of opinion that the flesh of christ tooke of the blessed virgin was incorruptible before his passion ; wee ( say they ) carry about us by necessity of nature the affections of nature , as hunger , thirst , wearinesse , anguish , and the like , but christ who suffered of his owne acord was not subject to the same lawes of nature with us . niceph. lib. 17. cap. 29. greg. lib. 10 , epist. 55. heretikes in the seventh century . xxxviii . sergius , the author of the monothelites . anno 604. vel circ . the author of the monothelites , he was patriarch of constantinople , and taught that there were two wills in christ , a divine and an humane will before the vnion of his natures , but after the vnion hee had but one will and one nature , whence it came to passe that the divinity suffered those things which did belong unto the humanity , and the humanity did appropriate unto it those things which did belong unto the divinity . niceph. lib. 18 , cap. 54. xxxix . sergius , the master of mahomet . an. 630. vel circ . some contend that hee was the same with the former , but whether hee were or not hee was author of two heresies , the minothelites and the mahumetans , wherefore let him ( a● least his name ) shall stand i● the front of them both . he was a monk , he embraced , the heresie of arius and nestorius , for which he was banished . hee comming into arabia fell acquainted with mahomet the false prophet , him hee taught to misinterpret many places both in the old and new testament , out of which false interpretations of theirs , they did coine a new religion , which was neither wholly christian , nor wholly jewish , but was compounded of them both , rejecting in both religions those things which they disliked : and this newest religion is called mahumetisme . pomponius laetus . iohan. baptista egnatius . hee in arabia among the hagarenes and saracens was both a king and a prophet . hee denied the trinity with sabellinus : he said it was ridiculous to thinke that christ was god , and therefore with arrius and eunomius hee taught him to be a creature , and with carpocrates to bee an holy prophet . hee maintained with cedron that it was impossible that god should have a son becaus he had no wife . hee denyed with the manichies that christ was crucified , but saith hee , one was cified in his place who was very like him . with the originists he wil have the divels to be saved at the end of the world , & with the anthropomorphites hee will have god to have the form and members of a man , with cerinthus hee places the chiefest felicity of man in bodily pleasures , and with ebion hee doth admit of circumcision , and with the encratitae hee forbids the use of wine . first hee saith that the alcoran was made of the holy ghost , and their sins shall never be forgiven who believe it not , as also that christians and jewes who contradict it , cannot be saved . 2 , in his alcoran he maketh friday his sabboth day , permitteth a man to have 2. 3. or 4. wives , forbiddeth the eating of swines flesh ; teacheth that beasts shall rise againe at the last day as well as men , and that baptisme is not necessary . circumciseth none before they be seven or eight yeers old . 3. he denieth that the eucharist is to be kept in remembrance of the death of christ , for christ ( saith he ) was not put to death , but he affirmeth that this eucharist is of god , and that it hath great force to confirme those who receive it reverently in ●aith and good workes , as also that they are damned who commit any great sin after the receiving of it . hee hath his religious men , who preach , and expound the alcoran , who are called muphtii , cadii , and telemeani . mahomets heaven . the blessed mahumetanes he saith ) shal live under the shadow of the best trees : they shall bee cloathed in silke apparrell , and adorned with goodly rings , chaines , and bracelets of gold and precious stones . they shall eat the sweetest fruits , and the daintiest foules , and their drinke shall bee the best wine , the which shall neither cause drunkenn●sse nor headach , they shall lie on soft bedds and pillowes , and their bedds shall be covered with the fairest tapestry . they shall have to their wives most beautifull virgins , which shall cast their eyes on none but their husbands , whom they shal love alone . in these pleasures shall they live for ever . mahomets hell . they who believe not the alcoran shall be punished in hell , and be there tormented for ever with pitch , fire , and brimstone : they shall eat such meates as shall put them to great pain , and the drinke that they shall drink shall bee made of divers kindes of fire . ricoldus in his computation of the lawes of mahomet . bartholomeus hungarius . iohannes de turrecremata . and gulielmus postels in their bookes against the mahumetans , saracens , &c. and in the alcoran translated out of the arabick into the latine tongue by thoeaor . bibliander . heretikes in the eight centurie . xl . albanenses , an. 796. he taught , 1. that the old testament came from an evill god , and the new testament from a good god . 2. that god did not create new soules , nor infuse them into mens bodies , but they went from body to body , viz. so soon as a man dieth , his soule goeth into another body , and giveth life , sense , and motion unto it . 3. that there is no resurrection of the body , and that the generall judgement is already past . 4. that before the incarnation of christ , there was no good man , no not adam , moses , or any of the prophets . 5. that ther are no hell torments , but only those that wee suffer in this world . 6. that the world ever was and ever shall be in the same estate that now it is . 7. that god hath no prescience of any evill , but cometh to the knowledge of it by the devill . antonius 4 , parte summae tit : 11. cap. 7. in the 9 , 10 , and 11 , centuries , there is mention made of few or none heretikes but berengarius , and even him the reformed churches affirme to have taught the truth . heretikes in the twelfth centurie . xli p●trus de bruis & henricus , an. 1124. or thereabouts . their schollers were called petrobusians and henricia●s . they taught , 1. that infants can have no good by baptisme because they want reason and faith to believe the word of god , which is preached unto them . 2. that those infants which are baptised must bee baptised againe , when they come to yeares of discretion . 3. thirdly that the supper of the lord is not to bee given to men in these dayes , for it was once given by christ himselfe unto the apostles only bernard . epist. 148. & petrus abbas cluniacensis . xlii . petrus abelardus , ann. 1143. or thereabouts . hee was a french man , in a french synode convicted of these heresies . 1. that the whole nature and essence of god may be comprehended by the reas●n of man , and whatsoever god doth , he doth it by a naturall necessity . 2. god is not the author of all good , neither can the saints in heaven see his essence . 3. there is som●hing else besides the creator and the creature , and that is eternall . 4. the holy ghost is not of the same substance with the father , but he is the soule of the world . platina : bernardus ●larevallensis , frisingensis , & p●trus pergamenus , his table annexed to the workes of aquinas . heretikes in the thirteenth century albigensis , anno 1200. their heresies began to spred first in the city of t●louse , in n●rbon , in france . 1. that ther are two beginnings , god and the devill : god cr●ated the soules of men , and the divell the bodies . 2. to go to church and to pray there , will doe us no good . 3. the soules of the dead doe g●e into the bodies of beasts and serpents , if men doe live ill ; but if they live well , then they goe to the ●odies of princes and great men . 4. that the church ought not to possesse any thing in proper but in common only : lucclburgius : antoninus : vincentius , & caesarius cis● . in dial . almaricus , xlvi . he was a french man , & commenced doctor at paris , he held . 1. that god spake as well in ovid , as in austen . 2. ther is no resurrection of the body , no heaven , no hell , but he who hath the knowledge of god within him , he hath heaven within him , & he who hath great sins within him , hath hell within him . 3. adam & eve should ne●er have been married , if they h●d continued in the state of 〈◊〉 , neither should there have been any difference of sex betweene them , but mankind should have increased as angells doe . 4. god cannot be seen in himselfe , but in his creaturs , as light is seen in the aire . caesarius cisteriensis lib. dial . distinct . 5. lucelburgius ganguinus , vincentius . heretikes in the fourteenth century . xlv . begardi and beguinae , anno. 1314. begardi , were monks which kept in low germany , and beguinae were women that lived here in a nunnery , as long as they themselves would , for they made no expr●sse vow to forsake the world . 1. they held , that men may in this life bee as happy as they may bee in heaven , i. e. they may come to such perfection , that they may be in this world without sinne , and attaine that measure of grace , that they cannot increase in grace . 2. that the soule of man is blessed in its selfe by nature , without the grace of god ; and therefore it needeth no light of glory to enlighten it to see god , that in the sight and fruition of him it may be blessed . 3. ●o kisse a woman when nature doth not incline unto it , is a great sin ; but to lie with a woman when nature and the lust of the flesh provokes , is no sin . 4. a man having attained unto the state of perfection , is not subject to any law of man , neither is hee tied any more to fast , and pray to god . alphar●● lib. 2 , de plancta eccl. bernar. b●rtho●omeus caranza in summa concili●● . heretikes in the fifteenth cen●●ry . xlvi . adamitae . there were two sorts of ad●mitae ; one had their name given them of one adam , who lived in the second century . whensoever ( saith epiphanius ) these met together at prayers , or on any other publike occasion , they were naked . their churches were hot houses , under the ground : before they went into their churches , every one of them did put off their cloathes in a roome by the church doore . if any had committed any sin , they would not admit him any more into their congregations ; ●or they said , that he was adam , who had eaten of the forbidden fruit ; and therefore deserved to bee thrust out of paradise , i. e. to be put out of their church ; for they thought their church to be paradise , and themselves to bee adam , and eve . epiph. haeres . 52. adamitae , an. 1414. the second sort of adimites had their name of one picka●d , who going out of gallobelgia into bohemia , became an adamite , and renewed the form●r heresie of the adamites ; hee at his first comming into bohemia , did draw great multitudes of men and women after him , whom hee commanded to goe naked , and these hee called adamites , th●se hee perswaded that hee was the son of god , and willed to call him adam . this adam was content that his adamites should have the company of what men and women they would , so that first his consent was obtained . if a man were in love with any woman , he came with her hand in hand unto adam , and said i am in love with this woman ; then said adam , take her unto thee , goe together , increase , and multiply . and because adam and eve were naked before they sinned , therfore they goe naked ; and for that adam did not know eve untill he had sinned ; th●rfore they account it a sin to marry , and are perswaded that marriage had never been , if adam had never sinned . they celebrate their sacraments naked , and man and woman accompany together naked , and they think as the old adamites did , that their church is paradise . aeneas silvius in lib. 4. de ori●gine bohemorum . cap. 41. heretiks in the sixteenth century . xlvii anabaptists , an. 1522. about this time ( saith sleiden speaking of these anabaptists ) there was a sect of certain men , who said that they had talked with god , and that hee had commanded them to kill all wicked men , that only good and godly men might live and governe the world . of these anabaptists there were many kinds , and all of th●m pr●f●sse such d●ctrine , as is neither to be endur●d in the church , or common-wealth , or in the government of the household . first anabaptisticall articles not to bee suffer●d in the church , are , ● . that christ did not assume the flesh of the virgin mary , but brought it with him from heaven . ● . that christ is not true god ; but that hee is the b●st of all saints , because hee received more gift of the holy ghost then they . 4. that 〈◊〉 unbaptis●d , are no sinners in the sight of god , but are just and innocent , and by this their innocency , th●y are saved without baptisme . 5. that infants are not to be ●aptis●d untill they have reason and di●creti●n , for the childr●n of chr●stians are holy wit●out b●ptisme , and the children of god . 6. that that is no true chr●stian c●urch , in which any sinners are to be found . lastly , that no s●rmons are to b●e heard in those churches , wherein pop●sh masse hath beene . secondly , anabaptisticall articles ●ot to bee 〈◊〉 in the commo● w●alth , are . 1. that the office of the magistrate pleaseth not god , neither can any christian with a safe conscience be a mag●strate , neither ought any subj●ct to implore the aid of the magistrate for his defence . 2. that a christian may not safely use any oath at all , neither ought any subject to ta●e any oath of all●ag●a●ce unto his prince , nor sweare or promise any ●ealty or obedience . 3. that the magistrates living in the time of the new testament , may not with a safe conscience put to death or punish any malefactors ▪ lastly , anabaptisticall articles not to bee suffered in the oeconomy o● houshold government . 1. that a god●y man may not with a saf● conscience have any goods of his owne but whatsoev●r goods he hath , he must make them common . 2. that a chr●stian man may not be a victualler , nor a m●rchant , n●r make any w●apons . 3. that it is lawfull to divorce the hus●and and the wi●e if they be not of the same religion , and to mary them unto any other persons that doe not discent from them in religion . lib : concordiae . sleidan . schluss●lburgius to● . 2. xlviii . gasper 〈◊〉 , & his disciples . anno. 1527 hee came of a noble family in 〈◊〉 , and was a man of good 〈◊〉 before hee fe●l i●t● these h●resies . 1. that the outward ministry of the word is not nec●ssary , neither doth outward baptisme further regeneration ; neither in the lords supp●r are the body and bloud of christ exhibited in the bread and wine . 2. that the human nature of chr●st is no cr●ature , but after his resurrection was every way 〈◊〉 unto his divine nature . 3 that the ministry of a vicious pri●st or minist●r is not ●ff●ctuall unto the salvation of his auditory , all●●it h●e preacheth n●ver so w●ll , ●r administreth the sacraments according to the institution of christ . lib. concordiae , bucolcerus , a●d schluss●l●urgus , tom. 10. xlix . the new samosatenians . an. 1532. the author of this sect was michael 〈◊〉 , his followers were georgius bla●drata , fransiscus david , and many others in transilvania ; their opinion is compounded of many ancient 〈…〉 1. in god there is no distinction of persons . serve● . lib. 5 , trin. p●g . 189 , & ministri transilvani . lib. 2. cap. 4. and this was the 〈…〉 sabellius , samosatenus , a●d many others , ut supra . 2. christ before his incarnation , was nothing but an idea in the mind of god . serve● . lib. 3 , 〈◊〉 . pag. 92 , and this was likewise taught by cerinthus and e●ion , irenaeus . lib. 1 , cap. 2● . and 26 , as also by samosa●enus . 〈◊〉 . heres. 44 , and 45. 3. the divinity that christ hath , was communicated unto him by god , not by eternall generation , but by the u●ction of grace , and by inhabitation : and thus christ may bee called god , but he is a made god , and hee is a temporall , but no eternall god . blandrata disput. 6. alba . & ministri hungarici . lib. 2. cap. 7 , and this was part of the heresie of nestorius as wee may see in theodoret. lib. 4 , here . fabula●um , and in other heretikes , ut supra . l. the new arrians , ann. 1534. or thereabouts . these came from valentius gentilis , who was one of the schollars of servetus , they taught . 1. that there are three eternall spirits , the father , son and holy ghost , which differ in number and essence , val g●ntilis p●othesi , 20 , and 23 , and this is also recorded by aretius in his history of the punishment of val. gentilis . this was the opinion of the hereticks called peratae , in theodoret. lib. 1 , cap. 18. haereticarum fabularum , and of iohan●s philoponus the heretike niceph , lib. 18. cap. 48. 2. they taught that these three persons were not equall , but that the father was far above the other two , so that he might be called essentiator , and the other two essentiati . i. e. he that had his essence of hims●lfe alone , and the other their ●ssence from him . gen●ilis lib. antido●o 3. f●l . 26. wher he saith , that it is the property of the father to be called the one & only god ; and so the new triheites went from 〈…〉 a●rius , for arrius was the first that taught that the fath●r was l●sse then the sonne . epip● . haeres . 69. 3. they say that the son of god was not of nothing , neither that he was begotten in time , but from all eternitie of the substance of his father , gent. prothes 11 12. and this was the opinion of the new arians in austins time . the later arrians granted that the son was eternall with the father , albeit arius was of another mind . aug● lib. 6. trin. cap. 1. & lib. 1. t●init . maximus doth conf●sse as aug : there saith , that the son was not of nothing , but was begotten of the substance of his fath●r . and this was the judgement of the councell held at ariminum● &c. post-script . and now , sir , i could wish that these heretikes survived only in paper , but alas they are all lived over againe , though they seeme not at this res●ssitation to have so bright ●scendants as ●t their birth , for then many approved wits , and persons of r●verend name ●ere given over to believe these lies , now few besides narr●ow indigested souls ●un after them : a providence that promises they will the sooner find their graves , for the vulgar are still as covetous of novelty , as of your com●●ands is . sir , your most humble servant r. b. finis . the necessity of heresies asserted and explained in a sermon and clerum / by the author of the catholic balance and published as a consolatory to the church of england in the days of her controversie ... hill, samuel, 1648-1716. 1688 approx. 62 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a43805 wing h2010 estc r32969 12803032 ocm 12803032 94095 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for 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(eebo-tcp ; phase 1, no. a43805) transcribed from: (early english books online ; image set 94095) images scanned from microfilm: (early english books, 1641-1700 ; 1035:6) the necessity of heresies asserted and explained in a sermon and clerum / by the author of the catholic balance and published as a consolatory to the church of england in the days of her controversie ... hill, samuel, 1648-1716. [2], 29, [1] p. printed for robert clavel ..., london: mdclxxxviii [1688] attributed by wing to samuel hill. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -sermons. bible. -n.t. -corinthians, 1st, ii, 9 -sermons. heresy. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 john pas sampled and proofread 2009-01 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the necessity of heresies asserted and explained in a sermon ad clervm . by the author of the catholick balance . and published as a consolatory to the church of england in the days of her controversie . exod. 14.13 . and moses said unto the people : fear ye not , stand still , and see the salvation of the lord , which he will shew to you to day ; for the aegyptians which ye have seen to day , ye shall see them again no more for ever . imprimatur , concio haec cui titulus [ the necessity of heresies asserted . ] july 14. 1688. h. mavrice . london : printed for robert clavel , at the peacock in st. paul's church-yard . mdclxxxviii . 1 cor. ii. 9. for there must be also heresies among you , that they which are approved , may be made manifest among you . he that sedately considers the whole extraction and process of evil , and the more prevalent diffusion of vice and lewdness against all the dictates of vertue and piety , while the lenity of the divine providence seems cessant and unprovoked : and that discerns the strength and operation of external temptations unto evil , the passive easiness of our tempers to admit them , the prodigious looseness of motion in all our animal affections , and their delusive influence upon our understandings and our wills : and that examines what originals gave being to the malice of the apostate legions of darkness to alienate them from their god , and to sollicit our subversion likewise by indiscernible methods of imposture , must necessarily fall into origen's resolution , (a) that if any subjects , discussible among men , be hard to be traced , the generation of evil must be reckoned as one of them . and yet , as if the natural difficulties of our understanding herein had not been sufficient , even the scriptures themselves seem to multiply our perplexities , while , notwithstanding the fundamental truth of this religious principle , that god is not the author of any moral evil , they yet proclaim unto us , not only a natural , but a moral necessity of sins and offences . thus our saviour preacheth a natural necessity of them : (b) it must needs be that offences come , but wo be to him by whom the offence cometh . and my text averreth a moral necessity of heresies and divisions . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for there must be , there ought to be , there is need that there he heresies . nay , that , which more astonisheth , is , that the very mediator of our peace , the great henoticon of the whole world , in reconciling all mankind in one body unto god , of whose days it was prophesied , that the lamb should lie down with the lyon , tells his apostles , at their first mission , (c) that he came not to give peace , but a sword ; to set a man at variance against his father , and the daughter against the mother , &c. and when we consider the malevolent nature of those seeds of discord in matters of religion against all societies , either sacred , or secular , and the blessed means of eternal life also ; that these mischiefs should become necessary , and the result of christianity it self , seems a stupifying riddle , and ( that which fills me with all horror ) gives colour for the publick allowance of all heresies and blasphemies whatsoever . since then i am intangled in a text so intricate , and withal so necessary to be explained , i must offer you the petition that origen made to his dear ambrose , in his adventure against celsus , that you would give me your prayers to the supreme fountain of wisdom , that he may so invigorate me from above , and shed his heavenly dews upon my present meditations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the savour of this discourse may administer grace unto the hearers , and be like the savour of a field which the lord hath blessed . the weight then of this text puts us upon a threefold enquiry . i. what heresie is . ii. what necessity there is of heresies . iii. what use we are to make of them . i. heresie then , literally and generally importing division , in philosophy , among the greeks , signified the separation of men into different schools and parties , upon the account of different doctrines and opinions , without any form of excommunication , execration , or extermination from common and friendly society . among the jews heresie consists in varying from , and neglecting the traditions of their rabbins , and is by them prosecuted with the severest curses and anathemaes whatsoever . the divisions that have appeared in the christian profession , are by st. basil the great , in his first canonical epistle to amphilochius , distributed into three classes , viz. parasynagogues , schisms and heresies . the first are uncanonical assemblies of men unto voluntary and irregular exercises of religion under the pretence of a more active zeal . schism is a breach of peace , union , and orderly government in the church , under the wanton claims of a greater liberty . heresie is an insurrection against the church , and her doctrines , derived from the scriptures , and universally received from the beginning , under the imputation of falshood or deficiency , and the ostentation of a purer and more perfect knowledg . which being the greatest of all religious confusions , and by the apostolick and canonical discipline exposed to the strictest censures of the church , will need some characteristick description , to the end , that we may at present aggravate the doubt , how so vile a monster should become necessary to the church , that so directly intends her dissolution . tertullian chargeth the hereticks of his age with many irregularities against both discipline and morals : (d) that they made no distinction between heathens , catechumens , or christians , but imparted their mysteries equally unto all : that they reputed simplicity to be prostration of discipline : that they kept communion with all parties against the church : that they were all proud , and all pretended knowledg : the very females , how pert , and daring to assume the very offices of the hierarchy ! that their ordinations were rash , light and unconstant ; that sometimes they set up novices , sometimes men engaged to the world , sometimes the very apostates of the church : that they had one bishop to day , and to morrow another : that he that was a deacon to day , to morrow sunk to a reader : and he that was to day a priest , to morrow reversed to a lay-man ; for that with them the laity assume the services of the priesthood : that their whole preaching was not to convert heathens , but pervert true christians ; not to build any thing , but destroy the church : that they conversed with magicians , juglers and sorcerers . thus far tertullian . nay , that which is most remarkable , heresie was at first the issue of sorcery ; the grand-father thereof being simon magus ; who transmitted his sorcery and heresie together to his trusty disciple menander , who in both out-did his original ; and thus descended all the various brood of the gnosticks , and other like vermin , who took their names from the respective founders or principles of their several impieties . they blasphemed the creator , moses , and the prophets ; vilified and corrupted the new testament at their pleasure ; forged false gospels and writings for canonical , and set up false prophecies as revelations of the paraclete : they were sometimes circumcised with the jews ; sometimes they sacrificed with the heathens : consecrated the soulest pollutions into mysteries ; and betrayed true christians up to all manner of persecutions . this , and a much more dreadful , account we have of heresies from the fathers and ecclesiastical histories . from whom let us ascend to the apostles , and see what they say of them . st. jude calls the hereticks of his time (e) ungodly men , that turn'd the grace of god into wantonness , denying the only god , and our lord jesus christ ; filthy dreamers , defilers of the flesh , despisers of dominion , blasphemers of dignities , clouds without water , carried about of winds ; withering fruitless trees , raging waves of the sea , foaming out their own shame ; mockers , separatists , sensual , and without the spirit . saint peter foretells of the same hereticks , (f) that their false teachers should bring in damnable heresies , and deny the lord god that bought them ; men of unclean lusts , despisers of government , presumptuous , selfwilled , blasphemers of dignities , having eyes full of adultery , constant in sin , beguiling unstable souls , having covetous hearts , cursed children , forsaking the right way , and following the way of balaam ; wells without water , clouds carried about with a tempest , speaking great swelling words of vanity , and thereby alluring those who were clean escaped from them that live in error . st. paul saith of those that made divisions at rome , (g) that they served not the lord jesus christ , but their own belly ; and with good words , and fair speeches , deceived the hearts of the simple . of the cretan hereticks he instructs titus , (h) that they were fond of jewish fables , being turned from the truth , and being disorderly bablers and deceivers . he foretells timothy , (i) that the time would come , in which they would not endure sound doctrine , but according to their own lusts would heap to themselves teachers , having itching ears , turning away from the truth , and enclining unto fables : (k) that they should be lovers of themselves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy , without natural affection , truce breakers , false accusers , incontinent , fierce , despisers of good men : traytors , heady , high-minded , lovers of pleasures more than lovers of god , having a form of godliness , but denying the power thereof ; creeping into houses , and leading away captive silly women laden with sins , led away with divers lusts , ever learning , but never able to come to the knowledg of the truth . which , if we take one collective view of the whole aggregate of hereticks , we shall find all these abominations universally diffused among them : if we consider them distributively , it is not to be understood , as if every heretick were actually guilty of all these open villanies , but that in every heretick there are more or less of these impieties , being the proper productions , or improvements of their several heresies , according to the several tempers and inclinations of men upon which they operate ; since men encline to different heresies according to their previous dispositions unto evil , in which they are confirmed by those pleasing errors which they admire and entertain . now if such be the complexion , genius , and original of all heresies ; if their extraction be so apparently from , and their tendency leads unto hell , how falls the church under a necessity of them ? why should st. paul say there must be heresies ? shall we make them the issues of an eternal fate , or of the anti god of the manichees ? or shall we father them on an horrible decree of god for an irrespective and inexorable reprobation ? or shall we dream with lactantius , that god originally put the devil upon the amazing employment of scattering snares and temptations among the sons of men ? st. james cautions us against all the least approaches to this jealousie of the lord our god : (l) let no man say , when he is tempted , that he is tempted of god , for god cannot be tempted with evil , neither tempteth he any man. whereupon we must search out for such a necessity of heresies , as is imputable , not to the operative determination of god , but the evils of men : since there must be heresies , they must be ours , not god's ; they must derive from an unclean , and puddled , not from a divine fountain , or original : for , let god be true , and every man a lyar . except therefore only violent force , all necessity is either natural , or moral : natural , consisting in the proper tendencies of operative causes to their suitable effects : moral , in the reasonable proposals of wisdom or equity . and both these kinds of necessity are either primary , simple , and absolute : or secondary only , and consequential , with respect to antecedent causes , voluntary , or unnecessitated . thus in naturals : that i am , is to me of absolute necessity ; but that , under the folly of too much wine , i talk and act idly , is from no primary and absolute necessity , irresistible from the beginning ; but consequential only on my intemperance . that i can see , is from a natural necessity absolute and primary : but that i actually must see , is consequential to the opening of mine eyes . thus likewise in morals : that a man love the lord his god with all his heart , and with all his soul , is primarily , simply , and eternally necessary : but the moral necessity of my repentance is consequential only on my sin. that i do exact justice to every son of man , is of necessity absolutely moral : but the moral necessity of repairing injuries is secondary , and introduced by my former wrongs . upon which preliminary distinction of the kinds and forms of necessity , we are now to examine , first , what natural , and secondly , what moral necessities there are for the admission of heresies in the christian religion . first then , the truth and sanctity of god require us to resolve , that there is no natural necessity of heresies primitive , and absolute , by the operation of him , that made not death , nor hath any delight in the destruction of the living . for from the beginning , the original state of man needed no kind of evil to corrupt it . but all the natural necessity of them is secondary , suppositive , and consequential to precedent sins , and those actual too , and most times habitual . for though other immoralities begin to break out in the very first essays of our tender understandings , yet the inculcations of heresie have no such early influence on our fancies , but require antecedently a longer sense and experience of good and evil : to which , when a man is arrived , he cannot be precipitated into the guilt of heresie , without want either of piety or care. for though a soul aspiring with all care to a great devotion , may in the infancy of that piety be ignorant of many excellent doctrines , yet by this care he will espouse no principle absolutely as fundamental , either in heart or prosession , which neither the voice of nature , nor the rules of faith have clearly revealed to his understanding : nor oppose those points that , either by the light of nature , or of god's holy word , have ever been received by the universal church as fundamentals . and he that doth otherwise , lets himself loose by his own fault : and if thereby he necessarily falls into heresie , it is a fatal mischief consequential to his inconsiderate negligence . what man is he then that feareth the lord ? him shall he teach in the way that he shall choose . this then sufficiently proves the negative , that no heresies can be incurred without foregoing faults : but we are here further to enquire what positive influence there is in sins to determine the sinner to a consequential heresie . for though it is plain , that every heretick is a sinner ; yet not that every , no nor the foulest sinners are always hereticks . so that upon the supposition of evil , it yet appears not that there is a natural necessity thence consequent , that there must be heresies . to the elucidation whereof , it is to be observed , that though every sinner is not a professed heretick , yet in every apostate conscience there are seeds of heresie , that suggest thereunto false and imposturous consolations . thus the voluptuous heretically thinks his pleasures innocent , and the boons of nature : the covetous , in like manner , thinks his disease prudence , frugality and piety to his off-spring : the proud and ambitious fancies his airs to be magnanimous : the severe , conceits his cruelty to be justice : the hypocrite believes that god is contented with the outside , or searcheth not the heart : the violent thinks there is no providence , or judgment to come : and the most orthodox sinners have too easie thoughts of the divine lenity , as if it could , or would connive at mens iniquities . thus error is fatally interwoven with our vices ; and the oyl that feeds the lamp of god enkindled in our souls , is precipitated by the violence of our lusts ; and being thus extinguished , leaves us in night and folly , and the shadow of death , in which we must needs plainly follow every ignis fatuus , every twinkling fancy or delusion , that occurs in all our aims and appetites of good and evil. so that when so much matter for heresie is preparatively collected in a vicious soul , it is naturally necessary and consequent , that it break out into an actual flame , when our vices are grown up into obstinacy and ostentation , and are solicited to ambition by incidental and suitable motives and temptations . for we must observe , that the natural necessity of actual and avowed heresies results not purely from a meer internal vice , but also from the apposite concurrence of external allurements ; upon which , if the vicious soul be absolutely intent , and a profession of heresie be the only way in prospect to attain them ; there 't is naturally necessary that the uncorrected appetite fall into heresie . thus thebutes at jerusalem , novatian at rome , and arius at alexandria , ( as epiphanius reports him ) and many others elsewhere , through the eager desire of an episcopal character , denied them by the church , fell into revengeful passions also , and thence into heresie by a natural consequence . thus liberius , bishop of rome , after he had witnessed a good confession , and for that went into exile ; yet impatience of the pressure , and an appetite to the glory of the roman chair being too predominant , hurried him into arianism , and a subscription to the arimin confession . now here was no primary necessity that these men should be ambitious , and from thence heretical : but being under the impotency of ambition , against which they had not duly watched ; and a profession of heresie being a ready way to attain it , they were naturally driven by the blasts thereof into acts heretical by a secondary and consequential necessity . for when men are once subdued to their lusts , they are passively hurried away to all the precipices of evil , to which the stings of passion or appetite shall at ranndom drive them . and as this gives a clear account of that natural necessity , by which the vices of particular men dispose them to heresie : so if we take a prospect of the general diffusion and prevalency of vice in the affections of men , in order to their secular interests or pleasures , by the love of which the powers of darkness support their tyranny over the souls of men ; to destroy all which , christianity was instituted from above ; the general reasons of things will conclude it necessary , that the faith in christ jesus must ever find many prejudiced adversaries , animated by satanical artifices and sollicitations to oppose and deseat it : to compass which , no way is so effectual as to debauch its purity by perverse interpretations , and to render its truth dubious by litigious divisions : and man being extremely prone to these ever since the dispersion of babel , it is natural to presage , that through so great enmity as christianity must needs meet with , by natural consequence heresies and divisions must be framed against it . according to which phaenomenon , upon the general prospect and tendency of things , and the various fermentation of passions upon the introduction and process of christianity , our saviour foretold , that of necessity , consequential to the prejudices and lusts of men , there must be offences , and that the event , tho not the intent of his coming , rebus sic stantibus , would certainly determine in inevitable variances between the nearest relations , and blow up an unquenchable flame in the very bowels and vitals of both kingdoms and families . but , beside this natural necessity of heresies consequential to the sinful state of man , i told you that the words of the apostle seem to import a moral necessity for the propagation of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. there ought to be , there is need there should be heresies . a proposition of a strange complexion at the first glance , and at which the weak and prejudicate may be easily offended . for there have been opinionists , that have thought it unbecoming the divinity to permit a meer possibility of moral evil in the world , which it had been congruous to the supreme wisdom and goodness to have made a system of immaculate and unchangeable holiness to the lord ; not considering that such a model would preclude the sovereign regalia of god's government , and put his creatures out of a condition of religious obedience , in that whatsoever acts and operations of the creatures are not voluntary , but the passive productions of an almighty influence , are not reducible to the formal reason and schesis of a legislative empire and government . but our question here is of a greater difficulty . for though a possibility of evil be fundamentally supposed in the institution of laws , yet what moral necessity is there of it in any healthy or just state of government , especially in the state of religion ? is it not enough , under so pure a theocracy , to admit a possibility of offences , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the need nots , and vain excrescencies of man's life ? but must they be annumerated to the necessaries , and adapted among the mighty importances of god's providence in the conduct of religion ? this is that that puzzles , this drives us to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o the depth of the riches both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ! but since all scriptures are written for the instruction of devout and religious souls , which god almighty communicates to all , according to their measures , studies and benefits ; i will with all sobriety offer to consideration , what seems to be the sair and clear account of the divine wisdom in this particular . in order whereunto , we are to examine three things . first , what that is which st. paul here calls heresies , and of which he asserts and moral necessity . secondly , what god does toward the production or propagation of them . and thirdly , what kind and degree of moral necessity there is to induce god to such a form of concurrence as we shall discover in this enquiry . first then , when st. paul saith , there must be heresies , he intends no internal principles or passions heretical , of these he asserts no moral necessity in this place : but only on presupposition of these , he makes the external eruptions of them in heretical professions to be morally useful and necessary . this appears from the end in prospect , that they that are approved , may be manifested . now external acts only can give us a distinctive sense of mens qualifications , and so are only necessary to that use . so that the sense is to be thus resolved : since there among you men of corrupt and heretical principles against the peace and fundamentals of christianity , with latent vices , whence these errors spring , it is necessary and convenient that they should break out into open and actual heresies and divisions , in order to a detection of them , and a manifestation of the sincere . which is the effect , not of habitual merely , but of actual and professed heresies . secondly , it is to be considered what god does , how far he concurs to the production or increase of these actual heresies . first then , as god instils not the inherent principles or vices heretical , so neither doth he promote them into outward acts by any influential force upon their wills , at least not ordinarily , nor in a manner obstructing their present power or liberty of conversion , or suggesting greater animosity to their former prejudices . though otherwise , if were not unjust in almighty god to compel an inward heretick , against his designs of concealment and secresie , to discover his ulcer even by immediate impulses on his soul , when else the secrecy would be more injurious to others , or more hurtful to himself , than an open detection . for so it happens , that an undiscerned heretick may transmit an undiscerned venom into many members of the church by the advantage of an outside communion , which he perhaps may not in an open state of separation ; according to that wicked maxim in politicks , of making ones self of that party which he designeth to destroy . and many times an open discovery exposeth the heretick to such shame , condemnation , and means of conviction too , as may end in his conversion , which he might have no advantage of under a covert privacy . secondly , god , not restraining the heretick from a liberty to return , may put him into such occurrences of objects , acquaintance , or examples , by attending unto which he may give vent to his thoughts and principles , in order to the attainment of some flattering hopes . and in this god doth no evil , because they are no inevitable stumbling-blocks to him , he being at liberty to recall himself , and not yield up his soul to the unlawful appetites and temptations that present themselves before him . thirdly , when a man hath devoted himself to all impiety , god may justly deliver him up to the power of lying and apostate spirits , as he did ahab's wicked prophets , to act him to all those kinds and degrees of actual sins and heresies from which the hand of god shall not restrain them . fourthly , when impiety is rampant , god may permit it a greater or less latitude of acting , according as to his infinite wisdom shall seem expedient in the general issue of things : by which greater or straiter limitation the sinner shall not be forced to any actual crime , but only confined within such a compass , without which he shall not be able to exert his malice : even as the envy of the devil at job was permitted exercise , but with a precaution not to touch his life . in all which methods of god's positive , permissive , or restrictive concurrence , there is no tincture of the least iniquity , not only from the just causes , and laudable ends thereof ; but because god infuses no evil intention into either the actual or habitual wills of wicked men , but only either infatuates , permits , or encloses them , and their operations , as he seeth requisite . for that , which these ways and counsels of god are concerned in , is not the inner determination of the impious mind to the love or choice of evil , in which alone consists the guilt before god ; but only at the most , the restriction of it in its outward actions , which considered separately in themselves , from all relation to the will that acts them , may be indeed occasionally hurtful , but involve not in them the intrinsick guilt , which is purely seated in the malice of the mind . for a falshood unwittingly uttered , is no lye : and in man-slaughter 't is not chance , but intention makes the murther . so that these divine concurrences , touching only the bare external acts of heresie separately from their fountains , affect not the malice , nor the radical guilt of evil , but only the results and consequences of it ( which are on this side the mind , wherein the guilt only lodges ) with no other design , but to convert them to a great and noble good . and if god , having dominion over the life and fate of man , may permit a violent man to murther the innocent , though the murther be an inevitable oppression of the murthered , while god instills no malice into the mind of the murtherer ; much more is the almighty innocent in his providential permissions of actual heresies . 't is true indeed , that heresie is the murther of the soul , whereas homicide is only the destruction of the body : but to this i answer , that the murtherous tendency of acts heretical , is neither inevitable , nor insuperable , nor irrecoverable . for the passiveness of the proselyte is voluntary , and so he is felo de se , his own murtherer , though at the temptation of a seducer , and so cannot charge his murther wholly upon the very tempter , much less upon god , who did not force him to imbibe , but by his word , and the good motions of his holy spirit , forewarned to beware of the delusion ; and in mercy to him offers him time , and means of recovery , e're the poyson determine in his eternal death . and when to these considerations we shall add , that all these procedures of almighty god are occasioned by the impulsive provocations of monstrous impieties , and diffusive corruptions , we cannot condemn our heavenly father of injustice , if he had no other end herein , but only (m) to deliver up the ungodly unto strong delusions , that they should believe a lie ; to the end , they might all be damned who believed not the truth , but had pleasure in unrighteousness . but since this is not the design , but the event only of these divine methods upon the finally incorrigible ; and there are many gracious ends to the good of all men in god's permission of actual heresies , in which consists this moral necessity of them mentioned by the apostle : we are now smoothly brought to the third consideration ; what is the moral necessity for their being in the world. that therefore is morally necessary , which either the rules of duty , or dictates of wisdom recommend ; and this either strictly , so that the omission will be either a fault , or a damage : or else more freely in such a latitude , that though the omission be not injurious , yet the observation will be expedient : in which latter degree and sense , moral necessity is no more than rational convenience , and amounts not to the force of a rigorous obligation . and both these kinds of moral necessity may be either absolute in the nature and reason of the things themselves , or relative to antecedent causes , of which they are consequential ; or to final issues , to which they are ministerial by a moral influence and motion on the mind . which being thus premised , it is natural to resolve , that the moral necessity of actual heresies descends not from any laws of duty , but from the reasons of wisdom : which , upon an antecedent supposition of wicked men , and secret hereticks in the church , proposes the detection of them , in a manifestation of their principles , extremely beneficial and convenient . first , to the hereticks themselves , in order to their conversion . secondly , to the wavering , in order to their probation and settlement . and thirdly , to the approved and faithful , in order to their glory . first then , the permission of actual heresies is intended by god to the good of hereticks many ways . for first , while men kept their heresies close within their secret cells , the catholick doctors , not discerning the hearts , make no direct applications to them to reform and cleanse them . so that detection is necessary in order to their better instruction . and secondly , during the secrecy of heresies within the breasts of men , they fondly imagine , that upon a discovery they will take mightily in the world , and charm great multitudes of men into rapture and admiration , and that no man will be able to gainsay them . but so it always happens , that , tho fools and wretches may be imposed upon , yet the wise and best part of mankind will despise and abominate what the hereticks thought would ravish them : and thus collecting all their force of truth and wisdom , will baffle and confound them , and hiss them off the stage , and expose them to the publick sense of men as the pests of religion , and agents of the wicked one. which issues so defeating the false hopes and expectations of the heretick , together with the convictions of truth to be found in the labours of those that refute him , the general contempt and abomination past upon him , the reverberations of his conscience , deserted by the spirit of god , and scourged by the spirits of darkness , whom he served , are proper and forcible motives to humiliation and repentance , which nought but an habitual and obdurate stupor can resist . and yet if these prove ineffectual , the lenity of god uses other means to tire them out of their own follies . for when men have once forsaken the way of truth , they travel into perplexing and endless mazes , from one error to another , either successive and consequential , or else casual and collateral . for as theodoret (n) observes : the ways of falsehood are cross and intricate : so that in those that are bewildred in them , is fulfilled that of the psalmist ; (o) they went astray in the wilderness out of the way , and found no city to dwell in : hungry and thirsty , their soul fainted in them . and being in such a desert state , they will ( if at all , or ever ) be apt to relent , and to cry unto the lord in their trouble , to deliver them out of their distress , to lead them forth by the right way , that they may go , and dwell in the city that is refreshed with the streams and fountains of living waters . secondly , the diffusion of open heresies contributes to the probation and settlement of wavering , indifferent , and ungrounded souls . for in times of ignorance , or carnal security , many men attend not to the force or design of religious institutions , but sleep on supinely in the implicit faith of the fashionable religion . in which case and state of drowsiness , no moral or external good is so apt to excite men to a severe enquiry and study of true religion , as the outrage of heresies , which startle men out of their heavy lethargy , yea , even out of their graves , by a quick and forcible resurrection , crying , as it were , aloud with the voice of a trumpet ( and that a trumpet of war too ) in the ears of every such dull and doating christian ; awake thou that sleepest , and arise from the dead , and christ shall give thee light . to this end god sometime permitted false prophets to arise , and to tempt his people to idolatry , that he might try and confirm them . thus moses : (p) if there arise among you a prophet , or a dreamer of dreams , and giveth thee a sign , or a wonder : and the sign or wonder come to pass , whereof he spake unto thee , saying , let us go serve other gods , &c. thou shalt not hearken unto the words of that prophet , or that dreamer of dreams , for the lord your god proveth you , to know whether you love the lord your god with all your heart , and with all your soul : viz. permitting such temptations to arise , not to be of equal force with the miracles of moses and prophets , but only strange enough to startle the careless and the improvident , and to try them by the prodigy , and to provoke them to compare it with the testimonial fortifications of moses and the prophets , and thus finally to instruct and confirm them in the laws and ordinances of the god of israel . thus at the entrance of christianity , our lord foretold , (q) that many false prophets , and false christs should arise , and shew great signs and wonders , and deceive many : behold ( saith he ) i have told you before ; (t) that we might not believe every spirit , but try the spirits whether they are of god , when many-false prophets are gone out into the world. thirdly , the divine permission of heresies is useful to the manifest justification of the faithful , and the faith. for while the truth of our faith meets with no opposition , men are generally content with the simplicity of its tradition in creeds , and summary abstracts of christian doctrine , and with the plain sense of the obvious and easie scriptures . but when it 's attacked by heresies , and false principles , pretendedly deduced from divine authority , this puts the zeal of the faithful into a mighty fervour to trace the sacred oracles , through all the prophecies and mysteries interspersed both in the old and new testament ; and by a canonical interpretation from the concurrent harmony of them , to deduce a firm catena of all the catholick principles of christian piety , and to chase away into shame and confusion every imposture that exalts it self against the healing truth and wisdom of god. thus as soon as hereticks were crept into the church , st. jude (s) gave all diligence to write to them of the common salvation , and to exhort them to contend earnestly for the faith that was once delivered unto the saints , viz. by discussing the scriptures , which are able to make us wise unto salvation , through faith that is in christ jesus . thus catechism makes us babes in christ , but even heresie it self makes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the approved and faithful perfectly mature in the wisdom that is of god : by which he hath , and will destroy the wisdom of the wise , and bring to nought the understanding of the prudent . heresie therefore , which celsus , and other enemies of christianity , deride as the blemish of our religion , proves the goodness of it in the original , and the glory of it in the end. for it was a sagacious hint of origen , (t) that all different heresies in all wisdom , secular or sacred , spring from some good and noble original . which , while it can be preserved virgin and inviolate , suffers no reproach from the lascivient follies of vain and imprudent sciolists . and as to the majestick glory of our religion , it sits in the firmament of heaven on high , clothed with the sun , and the beams of essential light , which all the filthy exhalations of spiritual wizards and impostors will never be able to darken or vilify : since christianity ever improved by oppositions , emerged above heresies , and lives the more strongly by continual persecutions ; and by its immovable perpetuity against all possible force and fraud , becomes a symbol and a pledge of that eternity , which it promiseth , and to which it leads us . thirdly , having thus discovered both the natural and moral necessity of heresies in the world , let us in the last place consider , what seasonable uses , ( besides those , which are already touched on ) humane prudence , under the conduct of the divine wisdom , will suggest unto us . upon which , being to speak to an auditory of a double character , it is fit i should offer some considerations proper to each order . and here indeed , were there time to expatiate , lies a large plain before me , relating to the discipline , doctrine , and sanctity of the priesthood ; and the sincerity , humility , and morals of the people . but a regard to your uneasiness , the narrowness of the time , and the laws of modesty , must , and shall confine me . first then , the administration of discipline , being in the hands of my superior , requires from him a lesson of prudence and wisdom to me , and to us all , and consequently enjoins me silence in this particular . and perhaps the present state and circumstances of the church require no such accurate enforcements of it in this juncture : the counsel of st. austin being seasonable , (u) nos vero ad sanam doctrinam pertinere arbitramur , ut canes in ecclesiae propter pacem ecclesiae toleremus : canibus vero sanctum , ubi pax ecclesiae tuta est , non demus . so that i am immediately to pass to the consideration of that doctrine , which we ought to support , for the prevention , diminution , or extirpation of heresies . and here , my brethren , you need a draught from the judgment of a superior : and if our reverend ordinary had thought good , instead of making proof of me , to have filled up this place of sacred oratory himself , he would have given us an excellent copy from the authority of the scriptures , and the prudence of the primitive fathers . in opposition to the follies and fables of heresie , he would have admonished us in (w) all our doctrine , to shew uncorruptness , gravity , and sincerity ; sound speech , that cannot be condemned , that they of the contrary part may be ashamed : (x) to study to shew our selves approved unto god , workmen that need not be ashamed , rightly dividing the word of truth . in opposition to the disputatious vanity of hereticks , he would have forbidden us (y) to doat about questions , strifes about words , whereof cometh envy , strife , railings , evil surmisings , and perverse disputing with men of corrupt minds : remembring the magnificent sense of clemens alexandrinus in this particular : (z) not to strive for empty victory , for that with us quietness is the designed end of conferences . (a) for the servant of the lord must not strive , but be gentle unto all men , apt to teach , patient : in meekness instructing those that oppose themselves , if god peradventure will give them repentance to the acknowledgment of the truth : and that they may recover themselves out of the snare of the devil : thus ignatius to the ephesians : (b) in opposition to their anger , be you gentle ; to their boasting , be you lowly ; to their blasphemies , oppose you your prayers ; against their errors , stand you firm in the faith ; against their rage , be you always mild ; not aiming to imitate them , but being emulous of the lord. in contrariety to heretical innovations , he would have bid us keep close to the faith which was once delivered to the saints : to magnify the excellency , and improve the use of catechetical doctrines ; (c) to hold fast the tradition of faith , the form of sound words , which we have received from the apostles , and by the holy ghost that dwelleth in us , to keep that good thing which was committed to us . for they indeed pursue a vain glory by daring enquiries into riddles , that tend to the subversion of the hearers : but st. gregory nazianzen gives us sounder direction ; (d) not to despise the trite and common principles , not to hunt out for novelties , to gain a reputation with the multitude . in all our methods of instruction , he would have enjoined us to preach , not our selves , or our own conceptions , or meer humane and novel traditions , but jesus christ , and him crucified , and the power of his resurrection , and such noble mysteries of salvation from the sole authority of the divine oracles : whence the priest's lips are to preserve knowledg , and the people are to seek the law at his mouth . and you know the high-priest gave no oracular responses to the people from the holy of holies , but what the excellent glory , that dwelt between the cherubims , had written with rays of purest light upon the pectoral . in all our doctoral offices he would have required of us an unwearied diligence , in season , and out of season , not to neglect , but to stir up the gift of god which is in us , by the imposition of the hands of our fathers , and the presbytery ; watching in all things , enduring afflictions , doing the work of evangelists , making full proof of our ministry , that being faithful unto death , god may give us a crown of life . the last thing relating to our order , and the great envy of hereticks , is our sanctity . the glory of which is indeed preferible to all the secular splendor and power upon earth . and had i time to describe it , not only from the charge and charter of the apostles , but from the mystical resemblances thereof in the institutes of consecration , portions , offices , and authorities of the sons of aaron and levi , it would appear , that our order is no mean part of the divine care , in which he hath cloathed us with so much holinoss and glory , to stand before the lord our god , and to be instead of god unto the people , and mediators for the people in things pertaining unto god. the white robe of our solemnities represents an angelical purity even here , since the angel that attended our lord's resurrection appeared in raiment as white as snow ; and an angelical glory hereafter , when (e) he that overcometh shall be cloathed in white raiment . in which emblematick colour st. hierom tells us (f) that the bishops , priests and deacons , and all the ecclesiastical orders were of old adorned : a colour recommended by plato as representative of men peaceable and illuminated : agreeably whereunto st. clemens alexandrinus observes of the white vestments used by the clergy in his time , (g) that they recommended the habit of their mind . which i here urge with so much remark , not that we should think our selves the more sacred for the habit , which in it self indeed is senseless and indifferent ; but to stop the mouths of those that declaim against the solemn use of the white robe in our religious rituals , which was so early received in the most primitive ages as a symbol of our present holiness , and our future glory : and not only to reprove them , but to advertise our selves of that great internal purity of soul , which not only the weight , but the very pontificalia , the solemn ornaments of our calling recommend to our tenderest care and culture . for instead of gazing on our phylacteries , or plumes of outside honour , it is more necessary to dread the danger of our calling , and to tremble at the precipice from on high . he that reads the apology that nazianzen made for flying from the episcopal seat at nazianzum , will be moved long to experience his own graces , before he enters upon an holy charge , closely resenting that pressing question , who is sufficient for these things ? and when he is initiated into the services of the sanctuary , will cloath himself with fear , and humility , and subdue his body , lest after he hath preached to others , himself become a castaway . the sons of aaron , that were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judges of the blemishes , both of the people , and their oblations , were themselves to be without blemish . (b) spea kunto aaron , saying , whosoever he be of thy seed in their generations that hath any blemish , let him not approach to offer the bread of his god. for it is but natural , that we first act the levite and the priest upon our selves , before we administer these liturgies or operations unto others . that which our saviour saith of his kingdom , the kingdom of god is within you ; is also true of the priesthood . now the levite was to cleanse , and keep holy the temple and utensils of the sanctuary : and the priest therein , and therewith , was to make the oblations to the most high. the stoicks have rightly set it , that every wise man is a priest : in whom sobriety , like the levite , cleanses the temple , vessels , and affections of our body : and devotion is the priesthood , that hallows , and dedicates us , and all our actions , to the living god. if then we are priests and levites only by an hierarchical and external character , and not inwardly so by purity and grace , what are we but whited walls , and sepulchres , whose surface is indeed gay , but the inside nothing but rubbish , and rottenness , and the bones of dead men , whom we have murthered and devoured by our sins , and which will appear in judgment against us at the general resurrection of the body ? since then we are descended into the field , to fight before the armies of god against principalities , and powers , and spiritual wickednesses in high places , (i) let us follow after righteousness , godliness , faith , love , patience , meekness , fight the good fight of faith , and thus lay hold on that eternal life whereunto we are called . and now , my reverend brethren , it is time to scatter some religious offers to the laick part of this assembly . and you , good people , remember carefully , that you are in the station of disciples , and are as much bound to learn , as we to teach : and in order thereunto , to be humble , diligent , and tractable , without which no scholar thrives under the best tutors . obedience therefore to our religious methods and directions , is your indispensable duty , as well in order to your own improvement , as our consolation . thus the author to the hebrews teaches you : (k) obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give account , that they may do it with joy , and not with grief , for this is unprofitable for you . for the neglect of this plunges you into all manner of sins , schisms , heresies , and impieties . the general mistake of common people is to despise the doctrine that leadeth unto practice , and their ears itch after strange and empty novelties , that they may seem to know much . but a good old father , saint , and martyr , giveth you his sense ; (l) that it is better to be plain men , and to know but little , and by charity to come near unto god , than by fancying to know much , to blaspheme against him ; to know nothing but jesus christ , and him crucified , than by subtlety of questions , and much babling , to fall into impiety . think not that we envy you the glory of an excellent wisdom . i can freely say with moses , would to god all the lord's people were prophets ; and i embrace knowledg heartily in every one whom it puffeth not up into vanity and insolence . to this the wisdom of god calleth , to this the serene spirit of god continually invites the wandring and inobservant sons of men. but if you then will be wise indeed , learn that wisdom that is substantially such , that leadeth unto life , and teacheth you the things that belong unto your peace . the importunate appetite of an unseasonable knowledg of good and evil had at first such an issue , as should for ever affright us from the like wanton and precipitous adventures . the corinthians coveted the extraordinary gifts of the spirit ; and st. paul in some measure corrects , and in some degree allows the appetite : (m) but yet he teacheth them a more excellent way . what then is that ? follow after charity : for charity never faileth , though all other graces cease . charity suffereth long , and is kind : charity envieth not , vaunteth not it self , is not puffed up , doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity , but rejoyceth in the truth : beareth all things , believeth all things , hopeth all things , endureth all things . and in distinction of true from vain religion , st. james gives you a clear direction ; (n) if any man among you seem to be religious , and bridleth not his tongue , this man's religion is vain . true religion , and undefiled before god , and the father , is to visit the fatherless and widows in their affliction , and to keep himself unspotted from the world. for , what doth the lord your god require of you , but to do judgment , and love mercy , and to walk humbly with your god ? which care , as it would preserve us from the snares of heresie , so would it at least shame and confound , if not reduce the adversaries ; whereas the debaucheries and abominations of those , who pretend to the communion of the church , as they are an offence to god , so do they make us a scorn and derision to the tabernacles of the ishmaelites , edomites , moabites , gebal , and ammon , and amalek , philistines , tyrians , and assyrians , and all the enemies that are round about us . to conclude : the common concernment of us all , is with all industry to purify our selves from all filthiness both of flesh and spirit , perfecting holiness in the fear of god , to prepare our souls for temptation . perhaps the church needeth the fuller's soap , or the refining fire , and god may think it seasonable to enter his judgments at his own house . to endure which , an integrity of affections , as well as principles , is most absolutely necessary . upon which previous qualification , (o) let us count it all joy , when we fall into temptation , and esteem them happy that endure , being afraid of no terror , nor being troubled : but let us sanctify the lord god in our hearts , being ready always to give an answer to every one that asketh a reason of the hope that is in us , with meekness ( toward man ) and fear ( toward god ) rejoycing , and being exceeding glad , that we are accounted worthy to suffer for his sake , and to bear in our body the marks of the lord jesus . for what the late royal martyr foretold of his own reputation upon his sufferings , i can confidently presage of the glory of this church , as the result of her present afflictions , upon former experiences : (p) that after owls and bats have had the freedom of the night , and darker times , it shall , like the sun , rise again , and recover it self to such a degree of splendor , as those feral birds shall be unwilling to behold , and unable to bear . (q) nor will the sufferings of this present time be worthy to be compared to the glory that shall be revealed in her . and after the dissolution of our present bondage , and the power of temptations , we shall find an exceeding great reward . for when we have trampled upon the adder , and scorpion , and all the power of the enemy , god , that (r) delivered us out of the mouths of lyons , and from every evil work , will at last bring us to his heavenly kingdom ; to whom be glory for ever and ever . amen . finis . books lately printed for robert olavell , at the peacock in st. paul 's church-yard . 1688. a discourse concerning a judge of controversies in matters of religion : being an answer to some papers asserting the necessity of such a judge . with an address to wavering protestants ; shewing what little reason they have to think of any change of their religion . written for the private satisfaction of some scrupulous persons : and now published for common use . with a preface concerning the nature of certainty and infallibility . by an eminent author . an historical description of the glorious conquest of the city of buda , ( the capital city of the kingdom of hungary ) by the victorious arms of the thrice illustrious and invincible emperor , leopold the first , under the conduct of his most serene highness , the duke of lorraine . in nine sheets . the plausible arguments of a romish priest from scripture , answered by an english protestant . seasonable and useful for all protestans families . a plain and familiar discourse ( by way of dialogue ) betwixt a minister , and his parishioner , concerning the catholick church . in three parts , i. shewing what 's the nature of the catholick church . ii. that the church of rome is not the catholick church . iii. that the scriptures , and not the church , are the rule of faith. which may serve as an answer to some late tracts upon that argument . by a divine of the church of england . a discourse of duels ; shewing the sinful nature , and mischievous effects of them ; and answering the usual excuses made for them , by challengers , accepters , and seconds . by t. comber , d. d. of the authority of councils , and the rule of faith ; with an answer to the eight theses laid down for the tryal of the english reformation , in the book that came lately from oxford . the law and equity of the gospel , in two plain sermons , &c. by tho. pierce , d. d. and dean of sarum . the history of the english monarchy , shewing the benefit of kingly government , and inconvenience of commonwealths , &c. an historical vindication of the divine right of tythes , from scripture , reason , and the opinion and practice of jews , gentiles , and christians in all ages ; designed to supply the omissions , answer the objections , and rectify the mistakes of mr. selden's history of tythes , part i. a further vindication of the divine right of tythes , proved by scripture and antiquity , and illustrated by the solemn consecration and great conveniency of them ; with an answer to the objections of other authors against them , part ii. to which is added a discourse of excommunication . by thomas comber , d. d. precentor of york . notes, typically marginal, from the original text notes for div a43805-e270 (a) orig. contra celsus , 1.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) matt. 18.7 . (c) matt. 10.34 , 35. (d) tertull. praescript . adv . haer. (e) epist . of st. jude , v. &c. (f) 2 pet. 2. (g) rom. 16.17 , 18. (h) tit. 2. (i) 2 tim. 4. (k) 2 tim. 3. (l) jam. 1.13 . (m) 2 thess . 2.11 , 12. (n) theodor. de curand . graec. affectib . ser. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (o) psal . 107. (p) deut. 13.1 , 2 , 3. (q) matt. 24.11 , 24 , 25. (t) 1 john 4.1 . (s) jud. epist . (t) orig. contra celsum , 1.3 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (u) aug. de fid. & operib . cap. 5. (w) tit. 2.7 , 8. (x) 2 tim. 2. (y) 1 tim. 6.4 , 5. (z) clem. alex. paedag. l. 2. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) 2 tim. 2.24 , 25 , 26. (b) ignat. ad ephes . (c) 2 tim. 1.13 , 14. (d) greg. naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) rev. 3.5 . (f) hieron . dialog . in t . attic. & critob . (g) clem. alex. paed. l. 3. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) lev. 21.17 . (i) 1 tim. 6.11 , 12. (k) heb. 13.17 . (l) iren. adv . haeres . l. 2. c. 45. (m) 1 cor. 1● ▪ 31. & 14.1 . & 13.4 , 5 , 6 , 7 , 8. (n) jam 1.26 , 27. (o) jam. 1.2 . 1 pet. 3.14 , 15. (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (q) rom. 8.18 . (r) 2 tim. 4.18 . a tract concerning schism and schismatiqves wherein is briefly discovered the originall causes of all schisme / written by a learned and judicious divine ; together with certain animadversions upon some passages thereof. hales, john, 1584-1656. this text is an enriched version of the tcp digital transcription a44476 of text r2860 in the english short title catalog (wing h278). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 67 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a44476 wing h278 estc r2860 12630457 ocm 12630457 64736 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44476) transcribed from: (early english books online ; image set 64736) images scanned from microfilm: (early english books, 1641-1700 ; 251:e143, no 22) a tract concerning schism and schismatiqves wherein is briefly discovered the originall causes of all schisme / written by a learned and judicious divine ; together with certain animadversions upon some passages thereof. hales, john, 1584-1656. page, william, 1590-1663. [2], 33 p. printed by leonard lichfield for edward forrest, oxford : 1642. "the animadversions which are the raison d'être of this issue were, according to wood, by dr. william page." cf. madan, oxford books. reproduction of original in thomason collection, british library. eng church of england -history -sources. heresy -early works to 1800. schism -early works to 1800. a44476 r2860 (wing h278). civilwar no a tract concerning schisme and schismatiques. wherein, is briefly discovered the originall causes of all schisme. written by a learned and j hales, john 1642 12477 4 25 0 0 0 0 23 c the rate of 23 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-11 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-12 ben griffin sampled and proofread 2004-12 ben griffin text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a tract concerning schisme and schismatiqves . wherein , is briefly discovered the originall causes of all schisme . written by a learned and judicious divine . together , with certain animadversions upon some passages thereof . oxford , printed by leonard lichfield for edward forrest . 1642. a tract concerning schisme . heresie and schisme as they are commonly used , are two theologicall scar crows , with which they , who uphold a party in religion , vse to fright away such , as making enquiry into it , are ready to relinquish and oppose it , if it appeare either erronious or suspitious ; for as plutarch reports of a painter , who having unskilfully painted a cock , chased away all cocks and hens , that so the imperfection of his art might not appeare by comparison with nature ; so men , willing for ends to admit of no fancy but their own , endeavour to hinder all enquiry into it , by way of comparison of somewhat with it , peradventure truer , that so the deformity of their own , might not appeare : but howsoever in the common manage , heresie and schisme are but ridiculous tearmes , yet the things in themselves are of very considerable moment , the one offending against truth , the other against charity , and therefore both deadly , when they are not by imputation , but in deed . it is then a matter of no small importance , truely to descry the nature of them , that so they may feare who are guilty of them , and they on the contrary strengthen themselves , who , through the iniquity of men and times , are injuriously charged with them . schisme ( for of heresie we shall not now treat , except it be by accident , and that by occasion of a generall mistake , spread through all the writings of the ancients , in which their names are familiarly confounded ) schisme , i say , upon the very sound of the word imports division , division is not but where communion is or ought to be : now communion is the strength and ground of all society , whether sacred or civill ; whosoever therefore they be , that offend against this common society and friendlinesse of men , if it be in civill occasions , are guilty of sedition or rebellion ; if it be by reason of ecclesiasticall difference , they are guilty of schisme : so that schisme is an ecclesiasticall sedition , as sedition is a lay schisme , yet the great benefit of communion notwithstanding , in regard of divers distempers men are subject to , dissention and disunion are often necessary ; for when either false or uncertain conclusions are obtruded for truth , and acts either unlawfull , or ministring just scruple are required of us to be perform'd , in these cases , consent were conspiracy , and open contestation is not faction or schisme , but due christian animosity . for the opening therefore of the nature of schisme , something must be added by way of difference , to distinguish it from necessary separation , and that is , that the cause upon which division is attempted , proceed not from passion , or from distemper , or from ambition , or avatice , or such other ends , as humane folly is apt to pursue , but from well weighed and necessary reasons , and that when all other means having been tryed , nothing will serve to save us from guilt of conscience , but open separation ; so that schisme , if we would define it , is nothing else but an unnecessary separation of christians from that part of the visible church , of which they were once members ; now as in mutinies and civill dissentions , there are two attendants in ordinary belonging unto them : one , the choyse of an elector or guide , in place of the generall or ordinary governor , to rule and guide , the other the appointing of some publique place , or randevous , where publike meetings must be celebrated . so in church dissentions and quarrells , two appurtenances there are , which serve to make schisme compleat . first , in the choyce of a bishop , in opposition to the former , ( a thing very frequent amongst the ancients , and which many times was the cause and effect of schisme . ) secondly , the erecting of a new church and oratory , for the dividing parts to meet in publiquely . for till this be done , the schisme is but yet in the wombe . in that late famous controversy in holland , de pradestinatione & auxiliis , as long as the disagreeing parties went no farther then disputes and pen-combats , the schisme was all that while unhatched ; but as soon as one party swept an old cloyster , and by a pretty art suddenly made it a church , by putting a new pulpit in it , for the separating party there to meet ; now what before was a controversy , became a formall schisme . to know no more then this , if you take it to be true , had been enough to direct how you are to judge , and what to think of schisme and schismatiques , yet because of the ancients , ( by whom many are more affrighted then hurt ) much is said and many fearefull doomes are pronounced in this case , we will descend a little to consider of schisme , as it were by way of story , and that partly farther to open that , which we have said in generall by instancing in particulars , and partly to disabuse those , who reverencing antiquity more then needs , have suffered themselves to be scared with imputation of schisme above due measure , for what the ancients speake by way of censure of schisme in generall is most true , for they saw ( and it is no great matter to see so much ) that unadvised and open fancy to break the knot of union , betwixt man and man ( especially amongst christians , upon whom above all other kind of men , the tye of love and communion doth most especially rest ) was a crime hardly pardonable , and that nothing absolves men from the guilt of it , but true and unpretended conscience , yet when they came to pronounce of schisme in particular , ( whether it was because of their own interest , or that they saw not the truth , or for what other cause god only doth know ) their judgements many times ( to speak most gently ) are justly to be suspected , which that you may see , we will range all schisme into two rankes . first , there is a schisme , in which only one party is the schismatique : for where cause of schisme is necessary , there not he that separates , but he that is the cause of separation is the schismatique . secondly , there is a schisme in which both parties are the schismatiques , for where the occasion of separation is unnecessary , neither side can be excused from guilt of schisme . but you will aske , who shall be judge , what is necessary ? indeed it is a question which hath been often made , but i think scarcely ever truly answered , not because it is a point of great depth or difficulty truly to assoyle it , but because the true solution of it , carries fire in the taile of it ( for it bringeth with it a piece of doctrine , which is seldome pleasing to superiors ) to you for the present , this shall suffice , if so be you be animo defaecato , if you have cleared your selfe from froath and grownes , if neither sloath nor feare , nor ambition , nor any tempting spirit of that nature abuse you ( for these and such as these are the true impediments , why both that and other questions of the like danger are not truly answered ) if all this be , and yet you know not how to frame your resolution , and settle your selfe for that doubt ; i will say no more of you , then was said of papias s. iohns own schollar , your abilities are not so good as i presumed . animadversion . this tract , i must confesse , is handsomly and acutely penned , and many things in it well worthy our observation . yet because i greatly honour antiquity , and highly reverence the holy fathers of the church , i must crave pardon , if i deale plainly , and roundly with the author thereof , who in some passages ( as i conceive ) doth two much neglect antiquity , and indeed all authority . for first , in that he saith , the fathers generally mistake in confounding these names of heresies and schisme , they doe not mistake them , but commonly distinguish them , or it is no great matter if they doe , they are so neerly linked together , that they are seldome seperated , you shall hardly find any one guilty of schisme , but he doth easily and very often fall into heresie . schisme , say you , is an unnecessary seperation of christians from that part of the visible church , of which they were once members . but as you will put the question afterwards , who shall be judge what is necessary ? and you are loath to assoile this question because the solution thereof carryeth fire in the taile of it , for it bringeth with it a peice of doctrine , seldome pleasing to superiors . is this doctrine , let me aske you , good or bad ? if good , then it should , then i hope it will be pleasing to superiours ; if bad , then should it displease superiours and inferiours too . but the truth is , the doctrine is most pernicious to government , and therefore to all sorts of people , to wit , in plaine termes , it is this , that every one must judge for himself with this proviso , so he be animo defaecato , and i pray who shall judge of this ? even your selfe also . so that if you be perswaded that you are animo defaecato , and if you thinke you have cleared your selfe from the froath and grownes of feare , sloath , and ambition , then it must needs be so , whereas the heart of man being deceitfull above all things , there is nothing more usuall then for a man to deceive himselfe , and think he is thus and thus , when he is nothing so . and seeing the best of us all have faces enough in us , why may not superiors have as few of these dreggs in them as inferiors , and so as well able , at the least , to judge a right , as they . and you may talke what you will of being clear from the froath of ambition , i know not what greater pride and ambition there can be then thus to pull downe all authority and jurisdiction , and erect a tribunall in euery mans brest ; and yet he that goeth about it , will think him selfe to be animo defaecato : and you may well say it carrieth fire in the taile of it . for thus to trample under foot all power and authority , by making every one his own judge , must needs raise a great combustion and a strange confusion in the world . secondly , you cannot endure that they should be truly hereticks and schismaticks which were anciently so esteemed . for say you , men are more affrighted then hurt by the auncients , and that many reverence antiquity more then need , and after tell us in plain tearmes , that when they came to pronounce of schismes in particular , whether it were because of their own interests , or that they saw not the truth , or for what other cause god only doth know , their judgements many times to ( speak most gently ) are justly to be suspected . where i will not goe about to defend all the particular tenents of every father , for questionlesse , being men , they had their passions and perturbations as well as wee , so that take them singly , wee shall find in many of them such private conceits of their owne , which cannot be so well excused : yet for all this , when all , or most of them agree together in any point , we are not to question or doubt of the truth of it , according to that ancient and hitherto well approved rule of vincentius lirinensis , whatsoever all of them , or most of them , in one and the same sense shall plainly frequently and constantly deliver and confirme , let that be esteemed as a ratified , certaine , and undoubted truth . so then , though one or two of them may be mistaken , yet that all or the greatest part should agree together in a falsehood , i cannot easily believe . and therefore i cannot think that the current of the fathers should thus be mistaken , and that they should generally account them for hereticks and schismaticks , which were not so indeed ; i shall not so much suspect their judgements , as his that thinks so . but all this i perceive is , that there might be some opinions favoured now , which were commonly condemned by them , as we shall see afterward . tract . but to goe on with what i intended , and from that that diverted me , that you may the better judge of the nature of schismes by their occasions , you shall find that all schismes have crept into the church by one of these three waies , either upon matter of fact , or upon matter of opinion , or point of ambition : for the first , i call that matter of fact , when something is required to be done by us , which either we know , or strongly suspect to be unlawfull ; so the first notable schisme , of which we read in the church , contained in it matter of fact , for it being upon error taken for necessary , that an easter must be kept , and upon worse then error ( if i may so speak ) for it was no lesse then a point of iudaisme forced upon the church , upon worse then error , i say , thought further necessary that the ground of the time , for keeping of that feast must be the rule left by moses to the iewes , there arose a stout question , whether we were to celebrate with the iewes on the fourteenth moon , or the sunday following ? this matter though most unnecessary , most vaine , yet caused as great a combustion as ever was in the church , the west separating and refusing communion with the east , for many years together : in this fantasticall hurry i cannot see but all the world were schismatiques , neither can any thing excuse them from that imputation , excepting only this , that we charitably suppose that all parties did what they did out of conseience , a thing which befell them through the ignorance of their guides , ( for i will not say through their malice ) and that through the just judgement of god . because through sloath and blind obedience men examined not the things which they were taught , but like beasts of burthen , patiently couched downe , and indifferently underwent whatsoever their superiours laid upon them : by the way , by this we may plainly see the danger of our appeale to antiquity , for resolution in controverted points of faith , and how small reliefe we are to expect from thence ; for if the discretion of the chiefest guides , & directors of the church , did in a point so triviall , so inconsiderable , so mainely faile them , as not to see the truth in a subject , wherein it is the greatest marvaile , how they could avoide the sight of it , can we without the imputation of great grossenesse and folly , think so poore spirited persons , competent iudges of the questions now on foot betwixt the churches ; pardon me , i know not what temptation drew that note from me . animadversion . thirdly , about keeping of easter , say you , anciently all the world were schismaticks . a strange assertion , to lay such an heavy imputation upon all those auncient worthies . had they been thus guilty , it had been the part of a dutifull sonne to have made some apology for them , and to have covered his fathers nakednesse . but a farre greater crime it is , thus to accuse them without a cause . the best of it is , i shall not haue occasion here to excuse their error , but to defend their innocencie . for first , their difference is not about a point that concerneth faith or good manners , but only the outward discipline and government of the church : about the keeping of a solemne feast . and that not , whether we should keep it or no , ( for all agreed well enough that it ought to be kept ) but about the time of keeping it , whether at this or that time , which is a matter of farre lesse moment . the occasion of this difference briefly was thus , st peter and his successors at rome kept easter the sunday after the foureteenth moon . but s. iames and many of his successors at ierusalem , being all of them ministers of the circumcision , the sooner to win their brethren the iewes , condescended to keep their easter , as the iewes did , 14o lunae . which diversity of observation continued for the space of 200. years , neither church censuring or condemning one another for it . till at the length victor pope of rome would needs take upon him to bring all those easterne churches to his custome , and excommunicate them for not yeelding , whereupon grew the schisme . so that although at the first they kept easter diversly for a long time together , yet so long as there was no breach of charity between them , there was no schisme , by your own confession , who tell us , that schisme offends against charity , as heresy against truth . so then , whiles they were charitable one to another , all the world were so farre from being schismaticks , that no part of it could be justly thus branded . the schisme indeed began , when the pope would needs rashly and unadvisedly excommunicate those easterne churches , with whom he had nothing to doe . but then was not the whole world , but only victor and his partizans the schismaticks according to you , who unjustly divided themselves from the other side , the east churches continuing their old custome without any schisme at all , yet some of them not forbearing to tell victor of his unadvised and unjustifiable action . for shall we not allow to severall churches ( especially when they have no dependency one upon another ) their severall rites and observations , but they must be all schismatick for it ? you may as well call both these churches schismaticks for this also , because the one church fasts on saturday , the other fasts not ; the one administers the eucharist in unleavened , the other in leavened bread . these and such like points concerne not the body of the church , but her garments : now although her body must be but one , yet her garments are of divers colours . nay , as one saith very well , diversitas rituum commendat unitatem fidei . the unity of faith doth more gloriously appeare amidst the diversity of ceremonies and rituall observations . i wonder if one of our refined spirits now a daies , who is animo defaecato , had lived in those times , what could he have done to avoid this schisme ? how could he have chosen but be a schismatick on one side or another ? i conceive how he should have escaped by you , to wit , to joyne with neither side by keeping no easter at all : for with you it is an error to think that an easter must be kept : which position being put in practise will prove the greatest schime of all , thus to divide ones selfe from all the christian world . for although these holy fathers differed for a while amongst themselves about the time , yet they all agreed against you about the thing it selfe , and not only the orthodoxe but the very hereticks of those times kept an easter . not so much as the novatians ( who called themselves cathari the puritans of the primitive church ) but an easter they had , though they were very indifferent about the time of keeping it . and the whole christian world ever since hath duely observed the keeping of easter . but you take no notice of this , only your eare is to excuse those fathers the best you can . and you can find but this one way to doe it , that we charitably suppose that all parties did what they did out of conscience , a thing which befell them through the ignorance of their guides , for i will not say through their malice , and that through the just judgement of god , because through sloath and blind obedience , men examined not the things which they were taught , but like beasts of burthen patiently couched downe , and indifferently underwent whatsoever their superiors laid upon them . doe you call this an excusation , and not rather an heavy censure and accusation both of priest and people in those purer times : for what a dishonour is this to the pastors and prelates then , that they who lived so neare the apostles should be such ignorant guides ? nay what a disparagement is it to the very apostles themselves , that they should choose such ignorant guides , that could instruct the people no better . for some of these you speak of , certainly were the immediate successors of the apostles themselves . they have been accounted hitherto men , not only of conscience but of learning , knowing and understanding , pious and devout men , in many of them the gift of doing miracles still remained . i cannot with patience speak against this imputation . but you are as bold with the people , by accusing them of sloath and blind obedience , and to be beasts of burthen , because they did not examine what they were taught . whereas this good people had well learned , that they should not , they could not be wiser then their teachers ; and they had been newly taught from st pauls own mouth , that they were to obey those that had the rule over them , and submit themselves . which was not a blind but a wise discreet holy and dutifull obedience . but you it seems will teach the people another lesson , to wit , to guide their guides . and they are now apt enough to learne it . for they begin to practise it apace . but you inferre upon these weak premises . by this you may plainly see the danger of our appeale to antiquity for resolution in coutroversed points of faith , and how small reliefe we are to expect from thence ; for if the discretion of the chiefest guides of the church , did in a point so triviall , so inconsiderable , so mainely faile them as not to see the truth , &c. but you build too large a structure upon such a sandy foundation . for here the discretion of the chiefest guides of the church did not faile them , as you imagine : but they constantly kept their own severall customes in love and charity , and therefore without schisme , till victor would needs take too much upon him , whereas the whole businesse was afterwards setled in that famous councell of nice . so that here is no oversight of any truth , as i conceive , unlesse , as you intimate before , the truth is , they should have kept no easter at all : and then as you say , it was most unnecessary and most vaine to strive about the time of keeping it . but such a truth as this , the christian world hath not yet embraced , neither doe i know when it will . so that for ought yet appeares , ( unlesse you bring better reason against them ) we may take good directions from antiquity in the resolution of our moderne controversies : and we may for all this examine the question on foot , by the doctrine of those purer times , and heroick spirits , although you are pleased to terme them poore spirited persons . which to mee seemeth a very strange appellation , was s. ambrose a poore spirited person , who durst excommunicate that great emperour theodosius , and forbid him to enter into the church ? was s. chrisostome a poor spirited person , who did preach against eudoxia the empresse , and valiantly suffered banishment for it ? was s. athanasius either , a poor spirited person who durst stand out even against all the world , as it is storied of him , athanasius against the world , and the world against athanasius ? or were any of those fathers poor spirited persons , who did couragiously suffer martyrdome for the testimony of christ ? can you name any one author auncient or moderne , that hath so called or esteemed of them ? if not , then it is but thus with you . the fathers are poor spirited persons , because i say so , who am animo defaecato . neither are you yet constant to your selfe in this assertion , for although here you call them poor spirited persons , yet afterwards you doe in effect unsay it , where you so much approve of what socrates observeth of them , that they were the great disturbers of the christian world . doe poore spirited persons use to make such hurly burlies ? pardon me , say you , i know not what temptation drew this note from me . and if you would pardon me , i could give a great guesse at the temptation . i feare it is a temptation of pride and singularity , thus to trample upon those auncient worthies , the better to make way for some kind of novelty . and i would it were no worse then this , of not keeping easter . tract . the next schisme which had in it matter of fact , is that of the donatist , who was perswaded ( at least pretended so ) that it was unlawfull to converse or communicate in holy duties with men stained with any notorious sinne , for howsoever , that austen doe specifie only the thurificati and traditores and libellatici , &c. as if he separated only from those , whom he found to be such , yet by necessary proportion , he must referre to all notorious sinners , upon this he taught that in all places , where good and bad were mixt together , there could be no church by reason of pollution , evaporating as it were from sinners , which blasted righteous persons , who conversed with them , and made all unclean on this ground , separating himselfe from all that he list to suspect , he gave out , that the church was no where to be found but in him , and his associates , as being the only men among whom wicked persons found no shelter , and by consequence the only cleare and unpolluted company , and therefore the only church . against this saint augustine laid downe this conclusion , vnitatem ecclesiae per totum mundum dispersae propter nonnullorum peccata non esse deserendam , which is indeed the whole summe of that fathers disputation against the donatists . now in one part of this controversy , one thing is very remarkable . the truth was there , where it was , by meer chance , and might have been on either side , the reason brought by either party notwithstanding , for though it were defacto false , that pars donati shut up in africke was the only othodox party , yet it might be true , notwithstanding any thing saint augustine brings to confute it ; and on the contrary , though it were de facto true , that the part of christians dispersed over the whole earth were orthodox , yet it might have been false , notwithstanding any thing saint augustine brings to confirme it . for where , or amongst whom , or how many the church shall be , or is , is a thing indifferent , it may be in any number more or lesse , it may be in any place , country or nation , it may be in all , and for ought i know , it may be in none , without any prejudice to the definition of a church , or the truth of the gospell , north or south , many or few , dispersed in many places , or confined to one : none of these doe either prove or disprove a church . now this schisme , and likewise that former , to a wise man that well understands the matter in controversie , may afford perchance matter of pitty , to see men so strangely distracted upon fancy , but of doubt or trouble what to doe , it can yeeld none ; for though in this schisme the donatist be the schismatick , and in the former , both parties be equally ingaged in the schisme ; yet you may safely upon your occasions communicate with either , if so be you flatter neither in their schisme : for why might not it be lawfull to goe to church with the donatist , or to celebrate easter with the quartodeciman , if occasion so require ? since neither nature , nor religion , nor reason doth suggest any thing of moment to the contrary ? for in all publique meetings pretending holinesse , so there be nothing done , but what true devotion and piety brooke ; why may not i be present in them , and use communication with them ; nay , what if those to whom the execution of the publique service is committed , doe something either unseemly or suspitious , or peradventure unlawfull ? what if the garments they weare be censured , nay indeed be superstitious ? what if the gesture of adoration be used to the altars , as now we have learn'd to speak ? what if the homilist have preached , or delivered any doctrine of the truth , of the which we are not well perswaded ? a thing which very often falls out : yet for all this we may not separate , except we be constrained personally to beare a part in them our selves ; the priests under ely had so ill demeaned themselves about the daily sacrifice , that the scripture tells us , they made them to stink , yet the people refused not to come to the tabernacle , nor to bring their sacrifice to the priest , for in those schismes which concerne fact , nothing can be a just cause of refusing of communion , but only to require the execution of some unlawfull or suspected act ; for not only in reason , but in religion too , that maxime admits of no release , cautissimicuiusque praeceptum quod dubitas ne feceris ; long it was ere the church fell upōschisme , upō this occasion , though of late it hath had very many , for until the second councell of nice , in which concileable , superstition and ignorance did conspire , i say , untill the rout did set up image-worship , there was not any remarkable schisme upon just occasion of fact , all the rest of schismes of that kinde were but wantons , this was truly serious ; in this the schismaticall party was the synod it selfe , and such as conspired with it ; for concerning the use of images in sacris , first , it is acknowledged by all that it is a thing unnecessary . secondly , it is by most suspected . thirdly , it is by many held utterly unlawfull , can then the enjoyning of such a thing be ought else but abuse ? or can the refusall of communion here be thought any other thing then duety ? here or upon the like occasion to separate , may peradventure bring personall trouble or danger , ( against which it concernes any honest man , to have pectus bene praeparatum ) further harme it cannot doe , so that in these cases you cannot be to seek what to think , or what you have to doe . animadversion . fourthly , you fall foule upon s. austin in particular , who , i may boldly say , hath deserved as well of the christian world as any one man since the apostles times . and if this were my opinion alone , i should suspect it , but i appeale herein to the generall applause the learned have of him . the truth was , say you , on s. austins side against the donatist , but by meer chance . for the donatist might have been the only orthodoxe party , for any thing s. austin brings to confute it , and the other party might not have been orthodoxe , for any thing s. austin brings to confirme it . then which , what could have been spoken more derogatory to so famous , learned and renowned a father ? as if his arguments were so slight and silly , both to defend himselfe and offend his adversary , that they are not worth the reading or regarding , but are as much , as if he had said nothing at all . whereas it is well known and confessed , that although this good father was renowned for many things , yet his master peece doth appeare in his polemicks , who , to the admiration of the world hitherto , is accounted to have acutely subtly , & soundly confuted all those hereticks and schismaticks he wrote against ; and therefore deservedly stiled malleus haereticorum , the mauler of the hereticks . now he must be esteemed a silly man , and to have said nothing against them . you should doe well , now you have thus accused him , to set downe and make it appeare unto the world , that his arguments both offensive and defensive against the donatist , are so slight and weake as you would make us believe . there be some that will defend him , and maintaine that this father hath proved against the donatist by irrefragable arguments drawn out of scripture , that the church of christ neither then was , nor ever shall be , drawn into such a narrow compasse , as you and they imagine . i would aske you this question . if s. austin hath given you so little satisfaction against the donatist , how doe you know , but that the donatist may be defacto in the right , and s. austin in the wrong ; for it seems by you , it was but hap hazard , which way it would goe . i would therefore willingly learne the way you take to discerne which of these two waies is the right , for it seems you have learnt nothing by s. austin . but me thinks you goe a strange way to worke to say the church may be in none , without any prejudice to the definition of the church or the truth of the gospell . i would willingly know how you define a church , which shall consist of none , and whether this be not most derogatory to the truth of the gospell , that christ should have a church which is in none , that is , as i conceive it , should have no church at all . for although it pleaseth god to remove his candlestick from one country to another , and that his church should be like the moon , sometimes in the full , and sometimes in the waine ; yet that it should be utterly eclipsed , and quite vanish away , directly crosseth the prophesies of the old testament , and the promises of the new . but you will pitty s. austin and those fathers before him , that were thus distracted upon fancy . and me thinks the greatest pitty of all is , that some of our wise men that so well now understand the matters in controversy , had not lived in their times , to have rectified them , and put these fancies out of their heads . but i know not , whether it be not the greatest fancy of all , to think our selves so wise , and them so phantasticall . but you easily resolve the doubt , and think it lawfull to goe to church with the donatist , or to celebrate easter with the quartodeciman , so you flatter neither in their schisme , and there be nothing done but what true devotion and piety will brooks . but how can this be ? for your joyning with them in their custome and communion , must needs , if not flatter , yet much harten and encourage them in their schisme . besides you give a great scandall and offence to the orthodox party , and make them justly so suspect , that because you thus joyne with them in their publique communion , that you favour , at the least dislike not , their private opinion . thus then to scandalize your brethren , can never stand with true piety and devotion . tract . come we then to consider a little of the second sort of schisme , arising upon occasion of variety of opinion : it hath been the common disease of christians from the beginning , not to content themselves , with that measure of faith , which god and scriptures have expresly afforded us , but out of a vaine desire to know more then is revealed , they have attempted to devise things , of which we have no light , neither from reason nor revelation , neither have they rested here , but upon pretence of church authority ( which is none ) or tradition ( which for the most part is but fained ) they have peremptorily concluded , and confidently imposed upon other a necessity of entertayning conclusions of that nature , & to strengthen themselves have broken out into divisions and factions , opposing man to man , synod to synod , till the peace of the church vanished , without all possibiity of recall : hence arose those ancient , and many seperations amongst christians , occasioned by arianisme , eutychianisme , nestorianisme , photinianisme , sabellianisme , and many more both ancients , and in our owue time , all which indeed are but names of schisme ; howsoever in the common language of the fathers , they were called heresies , for heresie is an act of the will , not of the reason , and is indeed a lye and not a mistake , else how could that of austen go for true , errare possum , hareticus esse nolo : indeed manichanisme , valentinianisme , macedonianisme , mahometisme , are truly and properly herises : for wee know that the authors of them received them not , but invented them themselves , and so knew what they taught to be a lye : but can any man avouch that arius and nestorius , and others that taught erroniously concerning the trinity , and the person of our saviour , did maliciously invent what they taught , and not rather fall upon it by error and mistake ? till that be done , and upon good evidence , we will thinke no worse of all parties than needs we must , and take these rents in the church to be at the worst but schismes , upon matter of opinion , in which case what we are to do , is not a point of any great depth of understanding to discover , if so be distemper and partiality do not intervene : i do not see that opinionum varictas & opinantium unitas , are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or that men of different opinions in christian religion , may not hold communion in sacris , and both go to one church , why may i not go ▪ if occasion require , to an arian church , so there be no arianisme exprest in their liturgy , and were liturgies and publique formes of service so framed , as that they admitted not of particular and private fancies , but contained onely such things , as in which all christians do agree ; schismes on opinion were utterly vanished : for consider of all the liturgies that are and ever have beene , and remove from them whatsoever is scandalous to any party , and leave nothing but what all agree on , and the event shall be , that the publique service and honour of god shall no wayes suffer . whereas to load our publique formes , with the private fancies upon which we differ , is the most soveraigne way to perpetuate schisme unto the worlds end ; prayer , confession , thanksgiving , reading of scriptures , administration of sacriments , in the plainest and the simplest manner , were matter enough to furnish out a sufficient liturgy , though nothing either of private opinion , or of church pomp , of garments , or prescribed gestures , of imagery , of musike , of matter concerning the dead , of many superfluities which creep into the church , under the name of order , and decency , did interpose it selfe . to charge churches and liturgies , with things unnecessary was first the beginning of all superstition , and when scruple of conscience began to be made or pretended , there schisme began to breake in ; if the speciall guides and fathers of the church would be a little sparing of incumbring churches with superfluities , or not over-rigid either in reviving obsolete customes , or imposing new , there would be farre lesse cause of schisme or superstition , and all the inconveniance likely to ensue , would be but this , they should in so doing yeeld a little to the imbecillity of their inferiors , a thing which s. paul would never haue refused to do ; meane while wheresoever false or suspected opinions are made a peice of church liturgy , he that seperates is not the schismatique , for it is alike unlawfull to make profession of known or suspected falsehood , as to put in practise unlawfull or suspected actions . animadversion . fiftly , having trampled upon the auncients , you come now to the church , and levell that also with the ground . it hath been , say you , the common disease of christians from the beginning , not to content themselves with that measure of faith which god and scriptures have expressely afforded us , but out of a vaine desire to know more then is revealed , they have attempted to devise things of which we have no light from reason nor revelation . neither have they rested here , but upon pretence of church authority ( which is none ) or tradition ( which for the most part is but fained . &c. i , hath the church no authority ? did not our saviour giue power to the church to punish & excommunicate a notorious offendor ? when he saith , goe tell the church , and if he heare not the church , let him be to thee a heathen or a publican . and did not his s. paul give great power to the church when he calleth it the pillar and fortresse of truth . it were easy here to enlarge my selfe , and prove out of the ancient fathers did you not reject them , that they attributed great powre & authority to the church . but the church of england ( whose sonne suppose you are , and therefore cannot so well neglect her authority ) will tell you , that the church hath powre to decree rites or ceremonyes , and authority in controversies of faith . but here you would cry up the authority of the scriptures , that thereby you might decry the authority of the church , whereas these two are not opposite , but subordinate one to another ; i meane the church to the scripture ; if therefore you will commend unto us the authority of scripture , you must also uphold the authority of the church , which is founded in scripture , but if you nullify the authority of the church , you must also neglect the authority of the scripture , which giveth the church such power . and let no man think the roman church will here break in upon mee , for by church , i meane the truly auncient catholick and apostolicke church , from which the roman church is farre enough . and as by church , so i meane by tradition , for where tradition is fained , none are to esteem of it , but when it doth appeare unto us to be truly auncient catholick and apostolick , it is not a little to be regarded . hereupon vincentius would have us duplici modo munire fidem , to fortify our faith two manner of waies , primò , divinae legis authoritate , deinde ecclesiae catholicae traditione , first , by the authority of divine law , then by the tradition of the catholick church . then he putteth that objection , which you here , and many others are used to make ; seeing that the canon of scripture is perfect enough and more then enough sufficient in it selfe to all things , what need is there that wee should joyne unto it the authority of ecclesiasticall exposition . unto which me thinks he giveth a very satisfying answere , because all doe not understand the holy scriptures , by reason of the height thereof , in one and the same sense : but one interprets it one way , and another a severall way . so that there be as many minds and meanings about it , almost as there be men . for novatus expounds it one way , donatus another , arius another , pelagius another , &c. therefore it is very needfull , by reason of so great and diverse errors , that the line of propheticall and apostolicall interpretation , be directed according to the rule of ecclesiasticall and catholick meaning . so that true and catholick tradition , is like unto a strong wall about the garden of holy scripture , which keeps it from the incursion of hereticks , or if they chance to get in , it is a soveraine antidote to preserve us from the poison they suck out of these sweet flowers . so that take the church and tradition in a right sense , there is much to be attributed to them , but i entend brevity . only i cannot omit , how you would make us believe , that this authority of the church hath caused those seperations which arius , nestorius , and other hereticks have raised , when you say , hence arose those auncient and many separations amongst christians . &c. whereas indeed it was the authority of the church and catholick fathers which hath quelled , confuted , and silenced all those heresies , and hereticks which it seems you have a mind to revive , for you will not have them called heresies , but schismes , for indeed , say you , they are but names of schisme , howsoever in the common language of the fathers they were called heresies . but you must pardon those who thinke it safer and sounder to follow the common language of the fathers , then your own private assertion . but you have a reason for it . for heresie , say you , is an act of the will not of reason , whereas indeed it is both . for doth not the hereticke first fasten upon a false opinion , which is an act of the understanding and corrupted reason , and this is the materiall part of heresie . and then doth wilfully and stubbornely ▪ being convinced of it , maintaine the same , which is an act of the will and formalizeth heresie . and in this sense , not in yours , is that knowne speech of st. austine true , errare possum , haereticus esse nolo , that is , i may erre and so fall into the materiall part of heresie , by apprehending and iudging that to be a good doctrine which is false and erroneous , but haereticus esse nolo , i will not be an hereticke , that is , i will not persist in this opinion , being lawfully convicted and condemned for it by the church and governours thereof . for then i should be formally and properly an hereticke . for howsoever you slight and nullify the authority of the church , yet in the primitive times when the church was at unity , when there was not altare contra altare , it was then esteemed to be of great power and authority , which authority of that church hath justly declared not only the manichees , valentinians and marcionites , but also the arians , nestorians , and pelagians to be hereticks . howsoever you are willing to distinguish them , and make these latter scarce schismaticks , for you will take these rents in the church to be at the worst but schismes . then at the best it seemes they are not so much as schismes . yet i cannot be perswaded so ill of the former ; as to thinke they knew what they taught , was a lye , and so went directly against their owne consciences : nor yet so well of the latter to excuse them with you , from heresie , for i am yet to learne , that heresie is nothing els , but to know that a lye is taught , such kinde of wickednesse i shall rather terme open blasphemy then heresie , when men go against the light of their owne consciences . sixtly , you chalke us out a way , wherein we may safely walke , not only with the donatists , but with the arian and all other hereticks . and that is to have liturgies and publique formes of service so framed , as that they admitted not of particular and private fancyes , but contained onely such things , as in which all christians do agree ; and then , schismes on opinion were vtterly vanished , and thus , say you , i may go to an arian church . a pretty fancy indeede . but first i thinke you could not prevaile with the arian party to frame their creede so , as might not give offence to the orthodoxe side , for in all liturgies they use to have a confession of their faith . and secondly , if you could prevaile with them , how could you perswade all our churches , to put that clause out of our creede . [ i believe in christ the only begotten sonne of god , begotten of his father before all worlds , god of god , light of light , very god of very god , begotten , not made , being of one substance with the father by whome all things were made . ] which was a good illustration of our creed joyned to it , and made a part of it by the fathers of the nicene councell against the arians then , and will serve as a sufficient bulwarke against our sosinians now : which creed hath had the generall applause of the christian churches since , and hath the honour to be one of the creeds of the catholicke church . you must prevaile with them likewise to blot out of athanasius creed ( which though it were made but by one man , yet by generall approbation is now also become the creed of all our churches , ) i say you must put out of it , these clauses . [ there is one person of the father , another of the sonne , another of the holy ghost , but the godhead of the father & of the sonne and of the holy ghost is all one , the glory equall , the majesty coeternall , the father eternall , the sonne eternall , and the holy ghost eternall : the father is god , the sonne is god , and the holy ghost is god . ] all which do directly overthrow these heresies . and do not call these clauses , particular and private fancies , for they are part of the universall and publique faith of the church , which all the east and west , all popish and reformed churches doe unanimously professe and believe . it is not a time now to add , much lesse to detract , from our publique confessions of faith . tract . the third thing i named for matter of schisme was ambition , i meane episcopall ambition , shewing it selfe especially in two heads , one concerning pluralities of bishops in the same sea . another concerning the superiority of bishops in diverse seas . aristotle tels us that necessity causeth but small faults , but avarice and ambition were the mother of great crimes ; episcopall ambition hath made this true , for no occasion hath produced more frequent , more continuous , more sanguineous schismes , than this hath done ; the seas of alexandria , of constantinople , of antioch , and above all of rome , doe abundantly shew thus much , and all ecclesiasticall stories witnesse no lesse , of which the greatest part consists of factionating and tumultuating of great and potent bishops . socrates apologizing for himselfe , that professing to write an ecclesiasticall story , he did oft-times interlace the actions of secular princes and other civill businesse , tels us that he did this to refresh his reader , who otherwise were in danger to be cloyd by reading so much of the acts of unquiet and unruly bishops , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in which as a man may say , they made butter and cheese one of another , for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that i may shew you a cast of my old office and open you a mystery in grammer , properly signifies to make butter and cheese , and because these are not made without much agitation of the milk , hence {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by a borrowed and translated signification , signifies to do things with much agitation and tumult . but that i may a little consider of the two heads , i but now specified , the first i mentioned was the plurality of bishops in one sea . for the generall practise of the church , since the beginning , at least since the originall of episcopacy , as now it is , was never to admit at once more than one bishop in one sea , and so far in this point have they been carefull to preserve unity , that they would not have a bishop in his sea to have two cathedrall churches , which thing lately brought us a book out of france de monogamia episcoporum , written by occasion of the bishop of la●gres : who , i know not upon what fancy , could not be content with one cathedrall church in his diocesse but would needs have two , which to the author of that work seeme , to be a kind of spirituall polygamy ; it fell out amongst the ancients very often , sometimes upon occasion of difference in opinions , sometimes because of those who were interessed in the choice of bishops ; that two and sometimes more were set up , and all parties striving to maintaine their owne bishop , made themselves severall churches , severall congregations , each refusing to participate with others , & many times proceeding to mutuall excommunications ; that is that which cyprian cals erigere altare contra altare , to this doth he impute the originall of all church disorders , and if you read him , you world thinke he thought no other church tumult to be schisme but this . this perchance may plead some excuse , for though in regard of religion it selfe , it matters not whether there be one or more bishops in one diocesse , and sometimes two are knowne to have set at once ; for epiphanius reckoning up the bishops of rome , makes peter and paul the first : and saint augustin acknowledgeth for a time he sate fellow bishop with his predecessor , though he excused it , that he did so by being ignorant that the contrary had been decreed by the councell of nice , yet it being a thing very convenient for the peace of the church to have it so , neither doth it any whit savour of vice or misdemeanor , their punishments sleeps not who unnecessarily and wantonly goe about to infring it . animadversion . seventhly , you come to episcopall ambition , then which you say none hath caused more frequent , more continuous , more sanguineous schismes . it is very true indeed , we shall read of many uproares and much bloudshed about the election of some bishops , for which you cannot so much accuse the bishops as the factious , furious , and unruly multitude , who eagerly pursue their severall humors , and are violently carryed into extreames . and therefore for the cure of this mischiefe , the order and power of bishops was not taken away , but the choice of them , you know , was taken from the giddy multitude and translated unto the nomination and election of temporall princes . as for your story out of socrates , you should have done well to have put downe the place , that your reader might have seene , you have urged it to your owne advantage . i shall set it downe plainly as i finde it in his proeme to his fift booke : where socrates intending to write an ecclesiasticall history , and yet withall is willing to mingle amongst it temporall affaires , makes three apologies for it . first , saith he , that these warlike affaires might not be forgotten , but come unto posterity , for it seemes there were few or no historians in his time . the second excuse is ( which you alledge ) for variety sake , least the reader should be cloyed with perusing only church affaires , which is no more then if a man writing a story of a common-wealth , should for variety and delight , intermixe here and there businesses of the church . not that the common-wealth was then more quiet then the church , but there were full as many troubles and tumults in that as in this . nay which may serve somewhat to excuse the unquietnesse of the clergy , it was caused through the disturbance of the common-wealth . for that is socrates his thirde and chiefest reason , because by setting downe the affaires of the temporall estate , we may knowe from whence these tumults amongst bishops arose . for when , saith he , the common-wealth was thus tossed up and downe with troubles and seditions with factions and divisions : the estate of the church and chiefest church-men {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as it were by a certaine kinde of sympathy , could not chuse but be infected with the same disease . besides , suppose some bishops then were factious and ambitious , you should consider that this concerneth the persons of bishops , not their calling , though i thinke you might have spared both . now what a vulgar and illogicall way is this , through the sides of any mans person to wound his very calling . and had our great writer of bishops lives been as carefull to lay together all that makes for them , as he hath been industrious to rake together all that makes against them , he might have made his volumes swell twise as bigg . tract . but that other head of episcopall ambition , concerning supremacy of bishops in divers seas , one clayming supremacy over another , as it hath been from time to time , a great trespasse against the churches peace , so it is now the finall ruine of it . the east & west through the fury of the two prime bishops being irremediably separated without all hope of reconcilement . and besides all this mischiefe , it is founded on a vice contrary to all christian humility , without which no man shall see his saviour ; for they do but abuse themselues and others , that would perswade us , that bishops by christs institution haue any superiority over other men further then of reverence , or that any bishop is superior to another further than positive order agreed upon amongst christians hath prescribed : for we have beleived him that hath told us that in iesvs christ there is neither high nor low , and that in giving honour , every man should be ready to preferre another before himselfe , which saying cuts of all clayme certainly of superiority , by title of christianity , except men thinke that these things were spoken only to poore and private men . nature and religion agree in this , that neither of them hath an hand in this heraldry of secundum sub & supra , all this comes from composition and agreement of men amongst themselves , wherefore this abuse of christianity to make it lacquey to ambition , is a vice for which i have no extraordinary name of ignominy , and an ordinary i will not give it , least you should take so transcendent a vice to be but triviall . now concerning schisme arising upon these heads , you cannot be for behaviour much to seek , for you may safely communicate with all parties as occasion shall call you , and the schismatiques here are all those who are heads of the faction , together with all those who foment it : for private and indifferent persons , they may be spectators of these contentions as securely in regard of any perill of conscience , ( for of danger in purse or person , i keepe no account ) as at a cock fight where serpents fight , who cares who hath the better ? the best wish is that both may perish in the fight . and for conventicles , of the nature of which you desire to be informed , thus much in generall evidently appeares , that all meetings upon an unnecessary seperation are to be so stiled , so that in sense a conventicle is nothing else but a congregation of schismatiques , yet time hath taken leave sometimes to fix this name upon good and honest meetings , and that perchance not altogether without good reason , for with publique religious meetings thus it fares . first , it hath been at all times confessed necessary , that god requires not only inward and private devotion , when men either in their hearts and closets or within their privaet walls , pray , prayse , confesse and acknowledg ; but he further requires all those things to be done in publique , by troupes and shoales of men , and from hence have proceeded publique temples , altars , formes of service , appoynted times , and the like , which are required for open assemblies , yet whilst men are truely pious , all meetings of men for mutuall help of piety & devotion wheresoever and by whomsoever celebrated , were permitted without exception . but when it was espyed that ill affected persons abused private meetings , whether religious or civill to evill ends ; religiousnesse to crosse impiety , as appeares in the ethnick elusinia , and bacchanalia , and christian meetings under the pagan princes , when for feare they durst not come together in open view , were charged with foule imputations , as by the report of christians themselves plainely appeares , and civill meetings many times , under pretence of friendly and neighbourly visites , sheltred treasonable attempts against princes and common-weales , hence both church and state joyned , and joyntly gave order for formes , times , places of publique meetings , whether for religious or civill ends , and all other meetings whatsoever , besides those of which both time and place , are limited , they censured for routs and riots , and unlawfull assemblies in the state , and in the church , for conventicles . so that it is not lawfull , no not for prayer , ●earing , for conference , for any other religious office whatsoever , for people to assemble otherwise , then by publique order is allowed , neither may wee complaine of this in times of incorruption , for why should men desire to do that suspitiously in private which warrantably may be performed in publique . but in times of manifest corruptions and persecutions , wherein religious assembling is dangerous , private meetings howsoever , besides publique order , are not only lawfull , but they are of necessity and duty , else how shall we excuse meetings of christians for publique service , in time of danger and persecutions , and of our selues in queene maries dayes ? and how will those of the romane church amongst us , put off the imputation of conventicling , who are knowne amongst us privately to assemble for religious exercise against all established order , both in state and church ? for indeed all pious assemblies in times of persecution and corruption howsoever practised , are indeed or rather alone the lawfull congregations , and publique assemblies though according to forme of law , are indeed nothing else but riots and conventicles , if they be stayned with corruption and superstition . animadversion . eightly and lastly , you take away all superiority from bishop's when you say , they doe but abuse themselves and others , that would perswade us , that bishops by christs institution have any superiority over other men , further then of reverence . where ( although you intended onely to speake against the superiority of one bishop over another ) yet you seeme to take away , not only all power of one bishop over another , but of a bishop over a presbyter , yea of a bishop over any other private man . i cannot here ( intending brevity ) enter upō the dispute about the power of one bishop ouer another , or of the power of a bishop over a presbyter . the former of which is no doubt confirmed by a long continued ecclesiasticall power , the latter by an apostolicall . but that a bishop should not have any superiority over an ordinary lay-man , seemes strange to mee . certainely our saviour intended some power and authority unto peter and the rest of the apostles , when he gave them the keyes and wisht them to open and shut , to binde and loose , whose successors bishops are , and though some make question whether they succeede them as bishops , yet none doubt but they succeede them as pastors of the church , and thus have they power over lay-men . s. paul wills timothy to command and teach , 1. tim. 4. 11. and in another place willeth others to obey those who had the oversight of them , heb. 13. 17. now where there is commanding on the one side and obeying on the other , there must needs be superiority . but i could not have imagined this had been your meaning , but for your proofes which followe . for we have believed him that hath told us , that in christ iesus there is neither high nor low , and that in giving honour every man should be ready to preferre another before himselfe , which saying cuts of all claime certainly of superiority , by title of christianity , except men thinke that these things were spoken only to poore and private men . where , you consider not , that you run into an anabaptisticall humor , and take away all superiority in the common-wealth , as well as in the church , and entrench upon the scepter of the king as well as upon the miter of the bishop . but your proofes are easily satisfied . for the first , though we finde not those very words in scripture , yet i suppose you aime at that place wherein it is said , wee are all one in christ iesus , gal. 3. 28. where the true meaning of the place is , that as wee are christians we are all one , that is , wee have all equally , and alike beene partakers of christ by baptisme , as he saith , vers. 27. as many of you as have beene baptized into christ , have put on christ . so that as members of christ we are all one , & all make but one body of christ . yet as amongst the naturall members of our bodies , so amongst the mysticall members of christ , though they be all one as members , being compared with the head : yet being compared one with another , s. paul tels us , there are more honourable and lesse honourable members , 1. cor. 12. 23. your other place , that we should in giving honour preferre one another , teacheth humility , but taketh not away superiority . but you go on and tell us , that nature and religion agree in this , that neither of them hath an hand in this heraldry of secundum sub & supra : whereas in it they both joyne hand in hand . nature acknowledgeth this heraldry , that shee may avoyd ataxie and confusion : and religion also , for did not our lord and master acknowledge a caesar , and commanded us to give unto him that which belonged unto him , to wit , obedience & subjection . and doth not his apostle s. paul command that every soule should be subject to the higher power . rom. 13. 1. where you see this heraldry of sub & supra , is put downe in expresse tearmes : and pray let us observe the apostles reason why wee should thus be subject to the higher powers , for , saith he , there is no power but of god , & the powers that be are ordained of god . how heare i then , that all this comes from composition and agreement of men amongst themselves . but i spare to prosecute this doctrine any further , least i should discover in it a very transcendent crime . finis . notes, typically marginal, from the original text notes for div a44476e-100 lib. ad her. cap. 39. artic. 20. cap. 1. & 2. hereticks, sectaries, and schismaticks, discovered to be the antichrist yet remaining and the great enemies of the peace of this kingdome the question rightly stated and debated ... : with a hint about ordination and the covenant. ellyson, john. this text is an enriched version of the tcp digital transcription a39313 of text r23279 in the english short title catalog (wing e631). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 81 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a39313 wing e631 estc r23279 12494990 ocm 12494990 62477 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books 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(eebo-tcp ; phase 1, no. a39313) transcribed from: (early english books online ; image set 62477) images scanned from microfilm: (early english books, 1641-1700 ; 210:11) hereticks, sectaries, and schismaticks, discovered to be the antichrist yet remaining and the great enemies of the peace of this kingdome the question rightly stated and debated ... : with a hint about ordination and the covenant. ellyson, john. [10], 26, [1] p. [s.n.], london : 1647. attributed to john ellyson. cf. halkett and laing (2nd ed.). reproduction of original in bodleian library. imperfect: t.p. and preliminary pages partially illegible. eng heresy -early works to 1800. dissenters, religious -england. a39313 r23279 (wing e631). civilwar no hereticks, sectaries, and schismaticks, discovered to be the antichrist yet remaining, and the great enemies of the peace of this kingdome. ellyson, john 1647 14843 117 20 0 0 0 0 92 d the rate of 92 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2006-10 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2008-11 john latta sampled and proofread 2008-11 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion ●●●eticks , sectaries , and schismaticks , ●…vered to be the antichrist yet ●…ining , and the great enemies of the peace of this kingdome . ●… question rightly stated and debated . ●…paration to the great day of humili●…ation on march 10. next ensuing . ●… a hint about ordination , and the covenant . ●… them that call evill good , and good evill , that ●…esse for light , and light for darkenesse , isay ●… ●…e good , but if the salt hath left its savour , where●…e salted , it is good for nothing but to be cas●…●…oden underfoot of men . matth. 5. 13. with●…4 . 34. london , printed in the yeare , 1647. to the right honourable the high court of parliament . noble princes and patriots , remember in all your lawes and ordinances , that as iesus christ ( who is the faithfull witnesse , and will be one day for his truth and people ) is the prince of the kings of the earth , and hath ▪ made the saints who are his anointed ones ( 1 iohn 2 ▪ 27. ) kings and priest to god and his father , so is he the one onely law giver , who is able to ●ee● and destroy , and hath commanded the kings of the earth , i 〈…〉 ch his anointed , nor doe his prophets harme , for he reproveth even kings for their sak●● ▪ if hee have made them first and prophets , who shall hinder them to offer up spirituall sacrifices to god ▪ ● pet. 2. 5 ▪ and as good stewards of the manifold grace of god to minister the gift one to another ▪ as every w 〈…〉 e received it : 1 pet. 4. 10. for every scribe who is in 〈…〉 ted vnto the kingdome of heaven , bringeth out of his treasury things new and old , matth. 13. 52. if the saints as bottles be filled with new ●ine of the spirit , they cannot but poure it forth 〈…〉 e their friends , that which they have seene and heard , and in 〈…〉 ns soules have tasted of the word of life they cannot but declare and speake , 1 iohn 1. 2. 3. compared with acts 4. 20. iohn 7. 38. have an eye therefore i beseech you , to the designes of such men who would engage you to cast up bankes , that you might stop the 〈…〉 ng of these waters , for these floods will carrie all before him , and who ever perswades you to it , i tell you even weeping ▪ 〈…〉 of the lord 〈…〉 and 〈…〉 to give 〈…〉 to antichrist , and the image of the 〈…〉 that as many as will not worship the image of the beast 〈…〉 killed notwithstanding the dreadfull do●m● 〈…〉 himself ▪ revel. 14 9. 10 11. if any man doe 〈…〉 beast and his image , and receive his marke in his for the 〈…〉 his hand , the same shall drinke of the wrath of god , and they shall have ●o rest day nor night &c. be wise now therefore , oy●● princes , be instructed yee iudes of our earth , kisse the sonne least he be angry and ●ee perish in the way , though yee have already steered our weather beaten ship , through many angry waves , and billowes , and thinke you are come neere to the faire havens of peace and happiness as yet if instead of honouring iesus christ , and submitting to his royall 〈…〉 you shall be either flattered or threatned to set your 〈…〉 under any ●otin● or pretence whatsoever against the saints , and to kick against the pricks , you will yet miscarry and split upon this rock , and in all your debates and consultations shall be dash't in p●ices like a potters vessel , for whosoever shall full on that stone shall be broken grave senators , consider the holy spirit . zach. 12. 3. hath foretold that in the day of the gospel , the lord will make jerusalem , ( viz. the saints ) a burthen some stone to all people , all that burthen themselves with it shall be out it peices though all the people of the earth be gathered together against it● : those men who stickle most against the saints under the name of hereticks and schismaticks shall be discovered to be such themselves , but as our saviour said , they are wise in their generations , and they dealt with you herein as the crafty and ingenious horse courser , with his untaimed and 〈…〉 ly pranser , speaks ●●ire , streak●● and scratches him , whilst he bee mounted into the saddle , and then he strikes , and spurs , and gallops , till he have broken him to his will : they be speake you as having a great power in the worship of god , over the consciences , of men , but i beseech you receive no honour from these men who thus cry up your power and authority that they may be honoured by you , and derive power and authority , from you againe to be unrighteous iudges both ●ver your selves and other men , as their reverend fathers the bishops were , they seeke their owne things and not the thing of iesus christ , but it concerne● their interest , by this craft they have their livings : and they know that if permission be once given to the saints freely to make knowne the 〈…〉 of the spirit , which ●ath wrought so mightily in them , their 〈…〉 of naturall reason , though decked and ad●rned with systems 〈…〉 philosophy , and schoole divinity , will not be able to 〈…〉 in competion with it , greater is he that is in the saints , then 〈…〉 that is in the world , the teachings of the spirit , shall be more 〈…〉 full and effectuall to take h●ld of the hearts of men , then all 〈…〉 workes and writings of their ▪ postillers and commentators can ●● these cannot speake so to the consciences of poore christians as the spirit 〈…〉 and the feet of such as can bring glad tydings of 〈…〉 to such poore soules are exceeding beautifull , and will bee , 〈…〉 the opposition of these men . most honoured worthies , pray observe with me , how babylon the mother of harlots , fornications , and abominations of the 〈…〉 ( which are chiefly spirituall and doe concerne our worship ) 〈…〉 this name written in her fore head mystery , her workings are and have been still mysterious , hardly to ●● found out and traced , but i have indeavoured as a blood ▪ hound to pursue her , for by those characters of bloodinesse you shall be 〈…〉 to know her , the beast whereon shee sits is bloody coloured , her garments are dyed in blood , revel. 17. 5. 3. 4 6. in her habitation is found the blood of prophets and of saints . cap. 18 24. her drinke where with she makes her selfe drunke , is blood of the saints , and the kings , and inhabitants of the earth , have beene 〈…〉 drunks with her wine ; england , oh england hath for●●●ly pl●id the beast with her , if not the beast under her on which hath sitten , and for this cause we have had of late , blood given ●● to drinke , for we were worthy ; let it , oh let it be so no more let not england againe make war with the lambe , for 〈…〉 the lord of lords , and king of kings , revel. 17 14. suppose grave senators those men so much miscalled were indeed such as they are represented to be , and their presbyterian adversaries 〈…〉 their churches without crime or error ( which is most 〈…〉 ) and so might justly cast them out t● yet since our saviour christ hath commanded , that the tares and the wheat should grow together till the barvest , what cruelty is this toward such men , 〈…〉 live peaceably among men , unblameable in their conversation , pay you tax and tribute , and in a word , doe in all things which the apostle paul exercise themselves to keep faith and a good conscience towards god and men , what cruelty i say is it , that the cit●… magistrate should be incensed against them & should by all wayes be solicited , not to give them a toleration that it , not to suffer them when they have so faithfully engaged for them : the field in the parable must have some interpretation , it must have reference to church or state , christ would have them suffered some where , but their adversaries who pretend so much for christ , are indeed in this particular as in many other things antichrist , i. e. against christ , he saith let them grow together , these men say nay , let them be pulled up , lamentable will the condition of many people in this kingdome , and other places be , if many choise young men and others , who are ordained by iesus christ to eternall life and glory , and have received a large portion of the spirit of jesus christ ( the only teacher of his people ) whereby they may edifie and build others up in the most holy faith , if the mouths of these must be stopped for want of that empty and fruitlesse ( as is conceived ) ceremony of ordination , which the doctrine ( peradventure ) of the presbyterie of scotland hath tought , their consciences to startle at and deny : for in the i. booke of the disciplin of the kirke of scotland commanded to be practised in the same kirks . anno dom. 1641. under the head of admission , this they teach . pag. 31. other ceremony then the publick approbation of the people , and declaration of the chiefe minister , that the person there presented is appointed to serve the church . we cannot approve , son all be it , the apostles used imposition of hands , yet seeing the miracle is ceased , the using of the ceremony , we iudge not necessary . if any gift were conveyed who would deny , nay , who would not rejoyce to be partaker of it but whilst men see that this is but a vain imitation of that primitive apostolical presbytety , who had received from iesus christ and could convey to others such gifts of the spirit for the ministry of the gospel as have been lost whilst we have been under the power of antichrist , and such as none of the sons of men have received at this day , and therefore cannot bestow on others , they are exceedingly troubled in their spirits , & can iudge the ceremony at the least but a taking of gods name in vaine : let my counsell then ( wise counsellors ) be acceptable touching these men , that as in all your declarations whilst you had any need of them either in their persons or estates , 〈…〉 have ingaged to be tender towards them ; which tendernesse they could conceive to be no lesse then a continued liberty in 〈…〉 severall wayes of worship , which they then enjoyed , and not after the lesse of many of their lives , and a parting with a good part of ther lively . hoods for your preservation , an imprisoning of their persons , and a wasting of the remainder , by attendance , suites , fees , fines , and such other charges as necessarily attend such a condition . and all this for the practise of those very things you seemed then to allow in them , when you thus time after time declared tendernesse towards them , oh doe not , doe not thus keep promise with them , let not this ●e the recompence you give them for all the labour of love they have shewed unto you , doe not for the gratification of a few men , who from sion colledge either vent their considerations contrary to your ordinances , when they like them not , or send you votes , orders and ordinances ( though sub●illy and mediately by the assembly ) at their pleasures , which you must confirme or be rayled at in every pulpit in the city , and have the 〈…〉 against you ▪ and se●t crying 〈…〉 you for 〈…〉 such things , as i dare say not one of a thousand of them knowes or understands , having a strong influence also by their emissaries upon the adjacent counties that they may concur with them in their destructive wayes and actions , if these men can 〈…〉 you thus already , before they have any power in ther hands , consider i pray what they would doe , if power should be given them according to their desire , we have too lately bought repentance from their predicessors the bishops at too dear arate al which i lay before you , and if you please to peruse this tract , you shall see these men proved the greatest hereticks and schismaticks in the kingdome at this day : and as touching these men who are so much reproached by them , you shall find them to be according to what they understand , pure in religion , having not the forme , but the power of godlinesse in their publique and private meetings , dayly praying the lord for you , innocent in their lives , inoffensive in their conversations , peaceable in the places where they live , and obedient to your iust power . our lord iesus christ in all his goings out with them in th●se few last yeares , not only opening their purses , buts their very bowels and hearts , making them ready and willing to spend & to be spent for you , hath given both to your selves & al the world in all ages to come , a sufficient demonstration of their harmlessenesse , integrity & faithfulnesse unto you , and if you wil not beleeve these speaking out on their behalfe , neither would yee , if an angel from heaven should come and witness for them . now the god of wisedome give you to dis●erne betwixt truth , and errour betwixt good and evill , friends and enemies , saints and hereticks : and to hearken to the wise counsell of gameliel , a great statist concerning the sectaries of those times : acts 5. 35. 38. 39. with which i shall conclude , take heed to your selves what you intend to doe at touching these men , refraine from these men , and let them alone ; for if this counsell or worke be of men it will come to naught , but if it be of god ; yee cannot overthrow it , least happily yee be even found fighters against god . i verily thought i ought to doe many things against the name of iesus . and many of the saints did i shut up in prison , i punisht them oft , and compelled them to blaspheme , and i persecuted them even to strange cities . to every reader . i have endeavoured in this discourse so farre as the present opportunity and time would give me leave to undeceive thee : however to hint out truth and a way to others , who have more leisure for prosecution : the stile is without quaintnesse , plaine and familiar , that i might not speake to the meanest ( for whom i mainly did intend it ) as a barbarian : if you please to cast your eye upon this word of distinction following , it may give you some light for the better understanding of the whole discourse , and being kept in memory will in some measure enable thee ( if thou have any knowledge of the things of christ ) to judge of truth and errour in reference to the severall partyes it makes mention of . a church or an assembly may be said to be true or false in respect 1. of their foundation . 2. of their members . 4. of their ministry . 4 of their doctrine . 5. of their institutions or ordinances . 6. of their placing and exercise of power . such assemblies or churches who have not god in christ for the foundation or obiect of their worship , can in no sence be called true or christian churches , as the turkes who worship mahomet , &c. and such as doe lay this foundation may , in some sence be called true or christian churches . but then as they depart from the truth of scripture either in their members , ministry , doctrines , institutions or ordinances , right placing or exercise of power or administration of discipline , ( if you please so to cal it in any , some or all of those , so may they be ) said to be more or lesse false or antichristian , which is a building wood , hay , and stubble upon the foundation , as by the book of the revelation , it appeares antichrist hath done in all ages ; all which must be destroyed with fire , i shall make no farther applycation : consider what is said , and the lord give thee understanding in all things . the wisest of meer men hath said it , that there is no new thing under the sun , but that which hath been is at this day , and what is now shall be afterwards , if god prevent not : under base and odious names , persecution hath in all ages been the saints portion . the scribes and pharisees in our saviours time , boasted , that had they lived in the dayes of their fathers they would not have been partakers with them in the blood of the prophets ; yet these very men cruelly persecuted ( and put to death some of ) the apostles , and crucified jesus christ , who was the lord , not onely of the prophets , but of life and glory too ; though he himself did forewarn them of it , and so brought upon their own heads all the bloodshed upon earth , from righteous abel to zacharias : and i fear that all these things are coming upon this generation ; else , what may be the reason , that whilest those that are called , and faithfull , and chosen in the land , who have been with the lamb , and who have through the power of the lamb overcome that part of the beast , ( viz. ) that antichristian and malignant power , that hath risen up against them at this time , in this nation ; whilest these i say , after all their travell and sorrow , in expence of blood and estate , are thinking upon the sweet fruit of their long endured hardships , and hazards , and peace , others have whet their tongues sharper then any two edged sword , and have dipt their pens in the blacknesse , yea , and darknesse of hell it self , continually sending forth most railing and bitter speeches , and are thus afresh preparing war against them : if new troubles be not creating for these men ; what mean those daily invective alarms , ( by such who are called the ministers of jesus christ too ) which from presse and pulpit , are ratled in the ears of our most worthy senators , and other subordinate magistrates in the kingdom , incensing , and provoking them , contrary to their own judgements and reason , against such , who by gods even miraculous blessing upon their weak endeavours , have been theirs , and the kingdoms saviours : sometimes dashing hell fire in the faces of their consciences to fright them ( if possible ) into the same persecution and condemnation with themselves ; and then otherwhile , beseeching them , as they tender the blessings , peace , and prosperity of the nation , that they would rise up in indignation against these heretiques , sectaries , and schismaticks ( for so they call them ) the seducers , and deceivers of the people to their utter extirpation ; the old way of satan , the great seducer of the nations , and all such who cleave to this present world , to besmear the faithfull and godly of the land in all ages with names of ignominy and reproach , and so to fall upon them to their ruin and destruction : witnesses of which truth , have the prophets been in all ages , yea , christ himself and his apostles , with all the faithfull martyrs to this yery day ; whose accusations still were , these men are pestilent fellows , movers of sedition , ring leaders of sects , broachers of strange doctrines , teaching things contrary to the law , seducers , stirrers up of the people , drawing disciples after them , speaking against caesar , troublers of the state , and the like ; but the saints are in expectation , that these men who thus resist the people of god , as sometimes jannes & iambres withstood moses , shall not proceed much farther , & that their folly shal be made manifest to all : for this wicked one , and all such as act from him and for him , shal the lord consume shortly by the spirit of his mouth , and destroy with the brightnesse of his coming , as hath in some measure been fulfilled already in our dayes , and shall be more and more , till babylon be wholly fallen , as a milstone to the bottom of the sea , never to rise again any more , and till the beast be taken , and with him the false prophets , and be cast alive into the lake of fire burning with brimston . if new gives and fetters be not contriving for the saints ; why are the poor , misled , and ungratefull citizens , so constantly hurried on with most troublesome and unwearied paines to remonstrate , petition upon petition , and act contrary to the priviledges of parliament , their own interests , and the kingdomes ; little dreaming what a foundation they are laying for their own destruction , if affairs be transacted after their desires , numerously , and tumultuously , and now formally attending day after day at westminster , as if they intended to force the parliament to some unjust laws or ordinances against other men , for satisfaction of their own carnall lusts , and others who continually instigate and solicite them to this service : saying in their hearts , we will not have this man to reign over us , come let us kill him and the inheritance shall be ours : let us traduce these men , petition against them , and every way make them vile and odious to the magistrates and the people : that now they have subdued the enemy for us , we may divide the places of honour and profit amongst our selves ; passionately , and with uncivill language , every where complaining of them , as hereticks , sectaries and schismaticks , and such , who though they have ventured lives and estates for their preservations , yet because they differ , but ( it may be ) in some petty circumstance , or opinion from them , must be thought unfit to breath in the same common aire with them , and to enjoy the common priviledges and liberties of native subjects ; though if any , they have most right unto them , as by birth claiming the same interests with others , and having redeemed them well nigh lost , by their own prowesse and valour in the field . but to stop the rage of these unstable waters ; for the waters upon which the whore sits , are multitudes and people ; and to still this out cry ( if possible ) let us consider who these people are , and whether or no indeed & truth , any such persons may be found amongst us , who are so called ? we will first then inquire after the names themselves , and see what they hold forth unto us , and what may be concluded thence . secondly , we shall prove , that though the presbyteriah churches were truly constituted , and ordered according to the rule of the word ( as indeed they are not ) yet maintaining any errour either in judgement or practice , that the rest of the christians in the kingdome , who joyne not themselves to them , cannot truly and properly be termed schismaticks for this . thirdly , we shall clear it ( we hope ) to every reasonable understanding that in case these names of hereticks , sectaries and schismaticks be truly to be applied to any persons in this nation , that themselves & no others do so properly deserve that name , and that they onely make the rent and division that is amongst us : for these names we shall speak of them according to the scriptures onely , that foundation , upon which if we build , we shall stand fast like to mount zion , which cannot be removed , and from which if we turn aside , we cannot but be shaken into dust , being built upon the quick-sand of every unstable mans fancy , of whom the holy ghost hath said , psal. 30. 5. verily man , yea , every man at his estate , his best estate is vanity , nay altogether vanity , and that to be laid in the balance , he is lighter then vanity ; nay plainly , he is a lie : beware then of men , especially such men ( wo be to them ) who shut up the kingdom of heaven against men , who love the uppermost seats at feasts , vvho tithe mint , and anise , and comin , and passe over judgement , mercy , faith and the love of god ; our too much doting upon men hath forced this expression : to return then , heresie is a greek word , having its derivation from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifies to chuse , so that it holds forth in the generall no more then the choice of any opinion , either good or bad : so it was used amongst the heathens , vt non sum in eadem tecum haresi , i e. opinione , i am not in the same opinion with thee : learned passor saith , it s used in a good sence , act. 24. 14. after the way which men cal heresie , so worship i the god of my fathers : the religion of the apostles appointed by our lord jesus christ , was then called by those who were the strictest professors of that time , the great rabbies , and doctors of the people , ( but blinde leaders of the blinde ) heresie , or a sect ; i wish that now , that which comes neerest to christs institution , and his apostles , were not so judged by the most of men , and those who think themselves the wisest too : but the world by wisdome knows not god , and this wisdome is no better then foolishnesse with god : you see briefly , what the name heretick imports ; the choice of an opinion not generally received ; though sometimes it falls out to be the truth , even the truth it selfe , the way , the truth , and the life , even christ himself . the next word , which is sect , whence comes the common name sectaries , a word now so much in use ; and this is no other , then the latine of the former greek word , made into english , as you may see , acts 5. 17. chap. 15. 5. and elsewhere , where you finde mention made of the sects of the saduces and pharisees ; and the originall word is still {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the heresie of the saduces and pharisees , and so in the place fore quoted , acts 24 14. the choise of christ , and the true christian religion is called a heresie ; so that these two words signifie but one and the same thing , only one is the greek word , and the other is the latine of it , as you may see further in the 1 cor. 11. 18 , 19. which place i alleadge , that we may finde out fully the meaning of the last word which is schisme , & hath its etymologie from the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , findo , to cleave , or rent asunder , as you may finde it used in matth. 9. 16. chap. 27. 51. luke 5. 26. and many other places , so that schisme is properly a seperation or division in a body , whose parts were before united , and in scripture signification holds forth a division , or discention in judgement , or opinion from others in what was before received and maintained together with them ; there must be a vnion or conjunction before this parting and division , according to the true and proper sense of the word , or else it cannot be a schisme ; the full understanding of the word you may have in iohn 7 43. and 10. 19. compared with 1 cor. 11. 18 19. the two first texts tels us there was a division among the people : and in the last the tearms heresie , sect , and schisme , are used promiscuously , and seem to signifie but the same thing , as in ver. 18. i heare there are schismes among you ▪ and i partly beleeve it ; and in the 19. the apostle renders the reason of this beliefe ; for there must be heresies , or sects ; or it must be so , for this cause , that those that are approved may be made manifest : so here you have all together , and hold out but the very same to us , or at most , that one is the cause , and the other the effect ; because the choice of an opinion differing from others , is oft , and hath been an occasion to those that entertain that opinion , to divde from others in their practise : also thus , heresie hath usually in the ordinarie sense of men , referred to the judgment , and schisme to the practise . and because the churches of the new testament were every way true and sound , both in respect of their foundation , members , ministry , doctrines , institutions , and censures , in their primitive apostolicall planting , therefore those that were once joyned to them , and then chose out any opinion to themselves , differing from them , and upon that opinion made a division and seperation in their practise , were in the true genuine signification of the words , truly and properly hereticks and schismaticks so called ▪ but because the churches of iesus christ straight after , & even in the apostles time , begun to decline from their first purity , & every way , & to wax worse and worse , till the man of sin , mentioned , 2 thess. 2. 3. 6. came fully to be revealed , which hath now been for many hundred of yeares , therefore such could not be hereticks and schismaticks : who after the apostles time , and in succeeding ages took up opinions , which were contrary both to the doctrine and practise of those declining churches ; which were now no longer the true churches of iesus christ , according to their originall institution and plantation , but the falfe and faigned churches of antichrist , which were to succeed and come in the room and stead of the true ones , as is cleare by the whole book of the revelations , which is mainly a propheticall history , and narrative of the rise , reign , and ruine of antichrist ; where you may see how large his territories are , & how far his power reacheth , especially in that i ext of rev. 13. where it it said ver. 3. that all the world wondered after the beast ; and ver. 8. all that dwell on the earth shall worship him , whose names are not written in the lambs book of life . and behold these names are the men who in all ages have been accounted the hereticks , sectaries , and schismaticks of the times ; and these names are they , who are so esteemed at this very day ; as is most evident to such ; whose eyes are anointed with the eye salve of the spirit of god , to discern of things that differ , in reference to the present age wherein they live , which is confirmed every day by those who do come after them ; so were the waldenses reckoned in their times ; the wicklevites , our own country men in their generation ; the hussites , and the jerman lutherans in theirs , all esteemed , and nicknamed hereticks and schismaticks by the people of that age in which they lived , but have been even ever justified by the succeeding generations more and more ; as being such who have been enlightened to depart from the errours of those times , and have revived , and uncovered some remnants and sparks of divine light and truth , which had been raked up in the ashes of the filthy abominations , superstitions , and traditions of that antichrist , the church of rome : and here by the way observe who they are , and whose poyson it is ▪ even of the divell and antichrist , that men blasphemers , truly so called , spit out daily against new light , not that it is indeed new , but the old light and truth newly discovered again , and cleared from those foggs and mists , which arose out of the bottomlesse pit ; happy is it for those men , if they sin of weakness , it may be forgiven ; but if of malice or wilfulnesse ; let them remember , that all sin and blasphemy shall be forgiven , but the blasphemy against the spirit ( the spirit of light and truth , by which christ enlighteneth every one that comes into the world ) shall never be forgiven neither in this life , nor that to come : i. e. not at all : dear country-men , consider that the mystery of iniquity was not at his ful heighth presently , nor did the man of sin grow up to his full age in a little time : neither was materiall nor antichristian rome built in one day ( as it is in the proverb . ) it was the work of many generations to establish the throne of antichrist ; and it will require no small time to unthrone him againe ; the stones of this babell must be pulled down , not all together , but one after another there are 7. severall angels who have their 7. severall vialls to powre out for the destruction of the beast rev. 16. and these all have their severall times wherein to effect their works : and as divers ages before us , have had their chair in this service ; we also in our generation must have ours , and that not the least , though probably it may be the last , else most ( if not all ) who have laboured to unfold this mysterie , have been deceived , though very much of it be yet undiscovered to the most : now if wee look at the manner of his destruction , the apostle tels us , 2 thess 2. it shall be by the spirit of the mouth of christ , and the brightnesse of his comming : the spirit and the light are all together instruments in the hand of christ , to bring to passe this great destruction ; and whoever speakes against the one must blaspheme the other : let those men then , who boast of the spirit , beware how they reproach the light , least they grieve the holy spirit of god in others , and quench it in themselves ; which is believed to be done in some of them already , their abilities being blasted , in regard of what they have been heretofore : i have insisted awhile in opening of these names , that men may see how improbable ( if not impossible ) it is , that those men who were but a few years since the greatest champions , against bishops , crosse , surplisse , and altar-worship , and such things as are now generally sworn against , as antichristian , and after this day the highest opposers of antichrist in this kingdome , in the remainders of him , those that were formerly lookt on as the great puritans , and non conformists , the tearmes of reproach then in use ; how unlikely i say is it , that these very men should be now turned hereticks , sectaries , and schismaticks , any other then what they then were , after they have so faithfully served the parliament in this great cause of religion and liberty , with the losse of blood and estate : they are indeed such hereticks &c. as they before mentioned , who have in all ages ▪ opposed the wayes of the man of sin in his erroneous doctrines and practises of idolatry , and superstitions , and no other , which shall be further manifested in the ensuing discourse ; yet before i passe to the second thing ▪ give me leave to answer an objection , which may be framed thus : object . if those that are called hereticks , &c. be no other then such as have opposed antichrist in all ages then you seem to confound our churches , with that of the church of rome , and how weak this assertion is , who sees not , when we are so long since departed from her , and are therefore hated by her , and are our selves deemed to be hereticks and schismaticks for this , in her account . answ . true it is , there hath been in many things a departure from the church of rome , wherein she is erronious , and amongst them england hath had a share , but there are yet many things wherein she agrees with her , the extirpation of some of which hath too lately cost her dear ; and she will be sooner or later at farther expence , and charge in the same kinde ; for the casting out of those other things that remain amongst us , if jesus christ by the wisdom and tendernesse of this parliament , or otherwise finde not out some expedient for prevention . quest . but you will say , these are but words , if there be such things indeed , discover them ; we are upon a reformation and have engaged our selves by solemn covenant , each one to go before another in the example of a reall reformation , in all duties we owe to god and man . answ . if it be so , solomen tels you its better not to vow , then ( having vowed ) not to perform ▪ remember the invocations and attestations of the great god , as the searcher of all hearts for your performance , and for your help herein ; and for answer of this question , i shall insist onely in one particular , which as a fountain , if you will follow , will run out into many streams , and doth in a manner contain in it all the rest ; and it is this , a spirit and principle of persecution , contrary to the great command of iesus christ , which he calls the royall law of love , and to the great duty of christians , love , which is termed the fulfilling of the law , by this saith christ , shall men know ye are my disciples : i. e. reall christians , if ye love one another , this is the duty which in scripture is every where pressed , and was slighted and neglected generally by all before our troubles and sorrows came upon us ; the want of this was the true cause of that bitter and cruell persecution of the godly , in regard of their consciences , by the bishops and their adherents in their popish and antichristian courts of high commission , commissaries , and chancellors ; and the want of this love , was the cause too of our oppressions in our estates in the other courts of the kingdom , ( both legall and illegall ) so that all these were turned into gall and wormwood , and our laws by wresting of them , were instead of remedies , no better then nets and snares unto us , and the further men went this way commonly , the more were they insnared , and entangled . but you will say , these courts are now removed with their judges , there is now no more fear of these , these yokes are taken from off our necks , wherefore do you yet complain ? i answer , though we have fought , and sworn down archbishops , bishops , with all their rabble and dependents , and so are likely to receive no further damage by them , and these yokes which they created for us are castaway ; yet if the same spirit and principle remain within us and amongst us , it will act the same things , though in another form and shape , and persecutions , fines , and imprisonments , to the utter ruin of families , shall yet be the portion of the saints in this kingdom , the beginnings whereof , as they are felt by some already , so are they feared almost by all , and are too visible to every discerning eye : and if you yet further demand of me what this spirit and principle is , which will thus manifest it self to the persecution and destruction of the innocent and faithfull in this kingdom ; i answer , it is that very spirit of satan and antichrist most contrary to the gospel spirit of love , which is described by the apostle in 2. thes. 2.4 . which is yet remaining amongst us , even this , that some of the sons of men , sit as god in the temple of god , exalting themselves above all that is called god , or is worshipped : every saint is a temple of the living god , 2 cor. 6.10 . whoever then , whether a particular person , or a collective body in this temple exalts himself above god , or that which is worshipped , which is nothing else but god , for god only is to be worshipped ; this is the antichrist : the meaning is , when god hath given commands , rules , and directions in his word to those that are his in iesus christ for his worship and service , and iesus christ hath sent his spirit into their hearts to perswade them of the force of these commands , and of the manner of this worship , ( for his sheep hear his voice , and will not follow a stranger ; ) if there be any man , sort , or rank of men whatever , that take upon them to judge of these commands , and to interpret these rules for others , so as to enforce obedience from others to their interpretations : this i conceive is the antichrist , who sits as god in the temple of god , ( the spirits and consciences of men ) and so exalts himself above all that is called god , or worshipped , i. e. will be obeyed in the place , and stead of god , and above him , god commanding one thing to the conscience , and he another . this is popery , and the very top of all popery , the very life , blood , and spirit , that runs through the whole body of it : for what makes the pope but this , that he takes upon himself , to be the infallible interpreter , and judge of the scriptures , and all the papists that do not acknowledge him so to be , yet place this infallability some where , either in the church , or in a generall counsell , and when that cannot be had , the pope with his consistory , are in the place of it , so that the papists do all of them , professe an infallibility of judgement , and interpretation of the scriptures , and this makes them to impose upon men according to their own pleasure , yet with some shew of truth and reason . but for other men amongst us , who do in their own words deny this infallibility of interpretation , and yet to impose upon others what they do interpret , as if they were infallible ; as it is in it self ridiculous , so is it in my thoughts an aggravation of the crime , and makes it more antichristian in them , then in the pope himself ; who peradventure acts in this according to what he holds , but these , just contrary to what themselves believe , and professe . i could tell you of a people , who deny themselves infallible , yet use to determine all their ecclesiasticall controversies , and they are very large ( for in ordine ad spiritualia , i. e. in reference to the church they can take in much ) by a nationall assembly , and in a vacancy of that , by a committee or commissioners chosen from amongst them , with a chair-man , or a consistory rather , answering that of the cardinals with the pope , to whom if obedience be not yielded , processe is made to excommunication , and after that to confiscation , banishment , and death ; whether this copy do not answer the originall pattern at rome , you that know , judge , and tell me , if it be not as like it , as ovum ovo , and one apple to another : now if this be that reformation which men so earnestly pursue , that which is the very spirit , life , & soul of popery , which hath given denomination and being to it , by which it hath grown up , and come to his full height & strength , by which it is upheld to this very day , whereby it brought into the world all its hereticall & hellish doctrines , all its damnable & paganish idolatries , all its apish & childish fopperies , ceremonies , & superstitions , and from which it acted all its cruel burnings , hangings imprisonings , murthers , massacres , rebellions , treasons , powder-plots , and what ever men can call detestable and devilish . if i say this spirit must yet be kept amongst us , put it into what form or beautifull shape you please , call it by what name you will , let it act out under what notion of religion , or reformation you can imagine , it is the same antichrist still , & no other : and now fellow covenanters , i think it is time for us to lay our hands upon our hearts , and consider where we are , what we are doing and whether we are going , if instead of having our faces sion ward , we be not posting back again to rome , though not in the old road . if it be so ( as alas , it is too true ) be not deceived , god is not mocked ; it s not crying , the temple of the lord , the temple of the lord , reformation , government , suppressing sects and heresies , these vain words will not save us , whilest we foment this spirit of antichrist , this principle of hatred , persecution , & division in one another , that some of us must judge for our selves , and others too in the things of christ , that we must interpret the word , as if we were infallible , ( when we acknowledge we are not so ) and must impose our own fullible sences , and interpretations upon others ; and in case of non-conformity , must force obedience from them : whilest we thus bite , and devour one another , let us take heed that we be not devoured one of another , this reformation is not after the gospel ; god is love , and he that dwels in love , dwels in god , and god in him ; and christ so loved us , as to lay down his life for us , leaving us an example , that we also ought to lay down our lives for the brethren , and not to take away the lives of the brethren because they differ from us ; our lord jesus christ and his ministers are of another minde all the new testament over ; the weapons of our warfare , saith st. paul are not carnall , but mighty through god , and not through the arme of flesh : so 2 tim. 2. 24 , 25. the servants of the lord must not strive but be gentle unto all men , patient , with meeknesse instructing them that oppose themselves , if god peradventure will give them repentance : and tit. 3. 2. shewing all meeknesse to all men ; look also into the 14. chap. of the romans ; and you shall see of what different judgement and practises the saints were there , as they held contradictions , so did they practise them too , one would eat , another would not eat ; one would regard a day , and he did this to the lord , i. e. because he was perswaded the lord had so commanded , another would not regard a day , and he did this to the lord too , being perswaded the lord required no such observations ; friends here were contradictions amongst saints , in things of the highest nature in point of worship ; most of the old puritans , and non-conformists of this kingdom , know well what it is to keep or regard a day ; they can tell you that the most spirituall worship , and the highest and chiefest service of iesus christ , was concerned in it , and was meant by it ; it was surely no indifferent thing , as we have been perswaded to believe , matters of religious cognisance were contained in it , the apostle speaking of it , as done unto the lord , men observing , or not observing , as conscious of that duty , which the lord had enjoyned them , or of that liberty wherewith iesus christ had made them free ; now what is the apostles councel in this controversie , doth he advise to censuring , condemning , fining , imprisoning , or killing one another ; no such thing , but the contrary : let not the weak judge the strong , and let not the strong despise the weak , chap 14. ver. 3. which he confirms with severall reasons , every man stands or fals to his own master , ver. 4. according to that of our saviour christ , math 23. 8. call no man rabbi , for one is your master , and all ye are brethren ; and ver. 10. we shall all stand before the judgement seat of christ ; and then ver. 12. every one shall give an account of himself to god ; and chap. 15. 1. the strong ought to bear the infirmities of the weak , and not please themselves ; and ver. 2. let every one please his neighbour , for good to edification , which he backs with this inforcing reason , ver. 3. for even christ pleased not himself , and the conclusion of the whole matter is this , ver. 7. wherefore receive you one another , as christ also received us to the glory of his father ; if christ love , receive , and imbrace you , although of differing judgements and practises ; go ye and do likewise , do ye love , receive , and imbrace each other . these scriptures are full , and if opened , would spin the thred of my discourse longer then i intended ; but there is very much in them , if the lord would give us an understanding that we might beleeve them● friends , they are our gospell , and i shall leave them with you ; as those which shall one day rise up in judgement against such as have imbraced them , and yet walk contrary to what they report unto us . undoubtedly the meanes that christ hath appoynted to propagate his gospell , and to advance his kingdome , is the sword of the spirit , and not the sword of st●●le ; by this it is that antichrist hath so enlarged his dominions , as you may see , revel. 13. 7. and therefore heare his doom , which shall surely be accomplished on him , and all such too , as in this kind take part with him , ver. 10.th that leads into captivity , must go into captivity ; and he that kills with the sword , must be killed with the sword ; here is the patience and faith of the saints , according to that of our saviour , matth. 26. 52. they that take the sword , shall perish by the sword ; and before i shall passe from this , i beseech you , as you tender the comming of iesus christ his kingdom , which you daily pray for ; and the peace and welfare of this your own native kingdome where you live , that you would seriously consider with your selves , whether this usurpation of power over the bodies of the saints , in respect of spirituall things , ( as antichrist himself hath done in all ages ) may not be the true and adequate cause , why the lord hath suffered the sword to bathe it self in blood , and to make it selfe drunk with the blood of the slain in these parts for divers past , and for many more in the parts beyond the seas ; so rev. 16. 6. they have shed the blood of saints and prophets , and thou hast given them blood to drink , for they are worthy : and what improbability is there of peace amongst us , whilest this devillish spirit of hatred and persecution ( for the devill was a murtherer from the beginning ) which hath given antichrist his denomination , life , and being , doth yet abide , is nourished and maintained by us ? and so i come to the second point , wherein i shall be brief , which is : that though the presbyterian churches were truly constituted and ordered according to the rule of the word ( as indeed they are not ) yet maintaining any errour either in judgement , or practise , that the rest of the christians in the kingdom , who joyn not themselves to them , cannot truly and properly be termed schismaticks for this . i have told you formerly in this discourse , whilest i opened the severall words , that according to the true nature of the word , schisme signifies a dis-union , division , or cleaving asunder of parts , which were before united in a solid body : let us apply this to the businesse in hand , and schisme is nothing else but a division ▪ or separation in judgement and practise of persons from some church or body , to which they were before united : and when i pray was it that those who are now called hereticks , sectaries , and schismaticks , were joyned together in a body with those who are termed presbyterians , and who put these names upon them ? who can with any face affirm that ever these men were members of any presbyterian churches in this kingdom of england , or ever had union or communion with them as such ? how can they then be said to make a schisme or separation , to part away , or divide asunder from them ; who knows not , that they are but of yesterday , if so they may be said to have yet any being to this day , some few it may be shuffled together after a fashion here in this great city , but few or none else , throughout the kingdom , and who knowes not also , that many of these men , who are thus reproached by them , were such as they are in their opinion and practises long before there was any noise , hope , or expectation of any presbyterian government or churches to be erected in this kingdom . object . neither will it help them to say they were members of the church of england in the bishops times , and the church consists of the same members still . ans. but it s notoriously known , that many of them were not so , having long before discovered filthinesse in her skirts , and if upon the common abjuration of those officers , offices , and wayes , the same filthinesse , tyranny , superstition , &c. being generally by discourses , conferences , arguments , debates , laws , ordinances , and oaths made known to many more , ther have according to their protestations , and covenants forsaken those wayes , and are come up farther in a reformation then the common light of the state will yet reach to , who shall lay this as a crime unto their charge , when as the higher powers , through a speciall hand of providence engaging men in a solemn covenant for reformation , have necessarily forced them hereunto ? i answer , if the members be such ( as indeed it is too true ) this cannot but be a just cause of breaking from them , though men for such a separation , ought not to be termed schismaticks ( for schisme is alwayes a causlesse seperation ) whilst they depart rather from their corruptions , then their communion ; being ready to joyn with them in such acts of piety , wherein they are not obliged to professe or practise , what they are perswaded is eroneous ; but i conclude this argument with this assertion : that to leave the church , and to leave the externall communion of a presbyterian church , is not one and the same , but two distinct things : the first is done by ceasing to be a member of the church , i. e. by ceasing to have those requisites which make & constitute a man a member of it , ( viz. ) faith and obedience : the second by refusing to communicate with such a church in her publike worship and service of god : i affirme this as a certain and undoubted truth ▪ that there is no necessity of communicating with true believers in evill actions ; when men are convinced , know , and believe they are so ; nay , i assert farther , there is a necessity herein of seperation from them : and men may without scruple , forsake and renounce the receiving and practise of some opinions and observances , the which your churches hold , and in which they do communicate , but i maintain , that this is done without heresie or schisme ; because they have cause to do so , and no man can have cause to be a heretick or schismatick ; and so i passe to the third position , which is : that in case the name of sectaries & schismaticks be truly applicable to any persons in this nation , that themselves and no others can so properly deserve that name ; and that they only make the rent and division that is amongst us ; my reason is , because these men endeavour to force and compell others to the opinion and practise of such tenants , as themselves maintain for true , when others are convinced they are false ; a thing themselves did laetly much complaine against , and which was hatefull and detestable in the old episcopacy , but is of a sudden grown very laudable , and lovely in our new presbyterie ; i shall hold forth this truth in these two assertions , which i shall place as bul-warks , to defend these poor harmlesse sectaries , from all the force the presbyterian enemy can raise against them . 1. that not every separation , but onely a causlesse or needlesse separation from the externall communion of any church is the sin of schisme . if this position be not sound , there can be no justification of the protestants separation from the church of rome , nor of those eminent saints , who have in all ages born witnesse against the errours of that church . 2. that antichristian spirit and principle of persecution , which makes some men to impose on others , under penalties , a necessity of professing known errours , and practising known corruptions , is a sufficient , just , & necessary cause of separation , and that this is the cause which protestants alledge , to justifie their separation from the church of rome : now that divers things practised by the presbyterian churches are errors , known so to be to those that depart from them : none without the highest breach of charity can deny , nor with lesse impudency affirm they endeavour not that others should believe the same , or suffer . all that men forsake in them is onely the beliefe , practise , and profession of their errors : and for men not to forsake the belief of their errours , having discovered them so to be , is impossible , and not to forsake the practise and profession of them , is damnable hypocrisie . let them free their churches from requiring the belief , practise , or profession of any errour , or whether they will or no , they must free such as depart from them , from being schismaticks : for schism there cannot be in leaving their communion : unlesse men were obliged to continue in it : and man cannot be obliged by man , but to what either formally or virtually he is obliged by god : for all just power is from god ▪ god the eternall truth , neither can nor will oblige us to believe the least , and the most innocent falshood , to be a truth , that is , to erre● nor to professe a known errour , which is to lie : thus you see that whilest they require the belief , practise or profession of any errour amongst the conditions of their communion , the obligation of mens communicating with them ceaseth , and so the imputation of schisme , and the names of horsticks and secta its vanish into nothing , but lie heavy upon themselves for making mens separation , just and necessary , by requiring unnecessary , and unlawfull conditions of their communion ; either let them prove then , that they erre not at all , or forbare those odious names , or at least apply them rightly ( as they ought ) to themselves . if men would be themselves , and would be content that others should be so in the choice of their religion , the servants of god , and not of men ; if they would allow that the way to heaven is no narrower now , then christ left it ; if all men that believe the scriptures , would free themselves from prejudice , and passion , and sincerely endeavour to finde out the true sence of them , live according to them , and require no more of others , but to do so : who doth not see ( sith all necessary truths are plainly and evidently set down in scripture ) there would of necessity be amongst all men , in all things necessary , unity of opinion , unity of love , and a spirit of mutuall toleration : by which means all schisme and heresie would be banished the world , and those wretched contentions , which now rend and tear in pieces , not the coat , but the members and bowels of christ ( which mutual pride & tyranny , cursing , killing , and damning , would fain make mortall ) should speedily receive a most blessed conclusion : by this means indeed , should the lord be one , and his name one in the nations , which onenesse is not meant of any outward form , but of the onenesse of love , and affection in the spirit : doubtlesse , at this day , the most vehement accusers , are the greatest schismaticks , and those who talk of uniformity , do drive at tyrannie , and will have peace with none , but their slaves and vassals . by a late learned antagonist of the church of rome , ( and that whilest the prelates were in their pride ) it was truly said , nothing is more against religion , then to force religion , humane violence may make men counterfeit , but cannot make them believe , and is good for nothing , but to breed form without , and atheism within . besides if this means of bringing men to embrace any religion , were generally used , as if it may be justly used in any place by those that have power , and think they have truth : certainly , it cannot with reason be denied , but that it may be used in every place , by those that have power as well as they , and think they have truth as well as they , what could follow but the maintenance perhaps of truth , but perhaps only of the profession of it in one place , and the oppression of it in a thousand ; what will follow , but the preservation perhaps of unity , but perhaps only of uniformity in particular states , but the imortalizing of the great and lamentable division of christendom and the world . therefore what can follow from it , but perhaps in the judgement of carnall policy , the temporall benefit and tranquility of temporall states and kingdoms , but certainly the infinite prejudice , if not the desolation of the kingdom of christ , and therefore it well becomes them who have their portions in this life , and serve no higher state then that of england , scotland , or ireland , ( nor this neither no farther then they may serve themselves by its ) to maintaine by worldly power and violence their state inframent religion : but they that the indeed lovers of christ , of truth , of the church . of mankinds , ought with all courage to oppose themselves against it as antichristian , and a common enemy to all these . they that know there is a king of kings , by whose will and pleasure kingdoms stand and fall , they know , that to no king , or state , any thing can be profitable , which is unjust : ( our experiment is too neer us at this day ; the desolations of our state are witnesses hereof , ) and that nothing can be more evidently unjust , then to force weak men by the profession of a religion , which they beleeve not , to loose their own eternall happinesse , least they loose their temporall estates and quietnesse , there being no danger to any state from any mans opinion : unlesse such , by which disobedience to authority , or impiety is taught : unlesse this bloody doctrine be joyned with it , that it is lawfull for the magistrate by humane violence , to enforce men to his own religion : oh let not our magistrates in this , take part with the scarlet whore , who for these many ages hath daily sacrificed thousands of poor innocent christians , under the name of hereticks , sectaries , and schismaticks : doubtlesse , if our lord jesus christ himself would have submitted to the expositions and interpretations which the priests and doctors had at that time given out upon the scriptures , they had never crucified him , and put him to such open shame : but because , that he and his apostles after him would according to that new light , which they had received , endeavour to set up a reformation ( all which was yet no other then a clearer , and fuller declaration of what the scriptures did hold forth ) above and beyond the light and understanding of these men , who were no other , then the divine presbyterie of those times , therefore received they such hard measure from them , and suffered as blasphemers and hereticks under them , and by their censure ; we have a law , and by this law , he ought to die , joh. 14. 7. pilate ( though the supream magistrate ) was no other but their executioner then , as the civill powers have been in all generations since to this sort of men , who under a pretence of holinesse , have daily embrewed their hands in innocent-blood . before i end , there are some texts of scriptures , which seem repugnant to what hath been asserted , and would be answered , as , object . that in tit. 3. 10. him that is an heretick , after the first and second admonition , reject ; this text placeth a power somewhere , both of judging hereticks , and proceeding against them . answ . i answer , true it is in the primitive and apostolical churches ; amongst the rest of those gifts , which were powred forth by jesus christ upon the saints , this was one , discerning of spirits , 1 cor. 12. 10. but this gift amongst others in the apostacy , and falling away of the churches ( which was foretold by the apostle , 2 thes. 2. 3. and 1 ioh. 4. 3. where the holy ghost saith expresly , that instead of the spirit of christ , the spirit of antichrist should come , and was already ) was lost ; and because of the want hereof , the saints , whom god hath stirred up to bear witnesse to the truth in their severall ages , ever since have unrighteously suffered , been persecuted and put to death , under this notion and name of hereticks . secondly , in case some heresies may be so grosse , that even to this day , he that runs may read , and the saints according to that small measure of the spirit , which they have received might judge them so to be ; yet this text belongs to the church as their portion , and not to the civill magistrate , as a magistrate ; and what censure or punishment soever this rejection was , it was to be executed by the ecclesiasticall , and not by the civill power ; so that to apply such texts as this to the power of the magistrate , is one of the most grosse , and palpable wrestings of scripture that can be , and yet is too common amongst the gentlemen of the jus divinum tribe in their discourses , printed , and unprinted , as i my self not long since ( before the house of commons at a publique fast ) heard that of rev. 2. 20. because thou sufferest that woman iezabel , &c. which was written to the angel of the church of thyatira , either weakly or wilfully alledged , to justifie their power ( viz. the magistrates ) in spirituall things , by which you may take a scantling of that gift among them . thirdly , supposing churches with this gift of discerning , and so this power among them , yet can it not be lawfull for them to proceed against men who hold heresies ( nor indeed can they be properly so called ) unlesse they have acknowledged , and profest the contrary thereunto before , and so have departed from that truth , which in their communion they maintained ; which appears from this next verse , to that we have in hand , tit 3. 11. where the apostle saith , that a heretick is self condemned ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i. e. that light which he had formerly received , doth now judge him & condemn him ; as it was in iulian the apostat , who was forced to confesse at last vicisti galilee : i conceive men , who never made any more profession of christian religion , then what they have been passive in from their forced baptisme , and education , having at no time attained to any thing , which hath been so much as like a new birth , or change in them , and so were never reckoned , or esteemed by saints among the number of saints , or admitted into their fellowship , or communion ; such men ( what tenets , or errours soever they take up ) are rather to be accounted prophane persons , or atheists , then hereticks : as it were improper to call either a jew , or turk a heretick in scripture-sense , though they deny christ to be the son of god : which i confirm from that place of 2 pet. 2. 1. where the apostle mentioning false teachers , which should being in damnable heresies ; he saith , they were such as did deny the lord that bought them , i. e. though their consciences had received such convictions from the spirit that iesus christ was the lord and saviour of the world , and so had given themselves up to him as such , yet they afterward brought in those doctrines which denied this again . object . the next place objected , is rom. 13. 4. where the magistrate is said to be a minister of god for wrath upon him that doth evil . now if you adde to this , gal. 5. 10. it appears that heresie is an evil work , being there reckoned among the deeds of the flesh , and so punishable by the civill power . answ . these places thus united , i suppose , do enforce the objection , and make it stronger then i have yet anywhere met with it . but i answer , there are in the same , gal. 5. 20 , 21. severall other works of the flesh numbred up together with heresies , which yet i conceive , the civill power cannot possibly take cognifance of , as hatred , emulations , envyings , and the civill magistrate can no more draw his sword against the one , then against the other , no more against heresie , then against hatred , emulation , and envy . secondly , for that place of the romanes , it was a scripture written to the christians , living under heathen magistrates ; th●se surely had no cognizance of the severall controversies , or opinions , which might fall in amongst the christians , in the profession of their religion , which the heathens so much hated , and therefore heresie cannot fall under the power of the sword , there mentioned ; and if so , let all men judge , how truly and properly these men apply the word ; and whether this be not a wringing of the scripture like a nose of wax and a perverting of it to their own , and other mens destruction : i should have spoken more fully to this point , but that i finde my self prevented by mr. iohn goodwin , in his late book called hag●●mastix , from pag. 58. to pa● . 66. a piece worthy the sight of such men , who enquire after truth . one great question yet remains , to which i shall speak a word or two , and so end . q. if heresie & schism be of such a doubtfull nature , and so hard to be found out ; if hereticks and schismaticks prove to be such , whom we least suspected ; if that gift of discerning , whereby they should be known , be lost in the apostacy of the churches ; if the imposing our own fallible thoughts , and expositions upon the consciences of other men be antichristianisme , and a setting up of the man of fin ; what shall be done in regard of our solemn league and covenant , whereby we are engaged to endeavour the extirpation of h●r●sta and schisme , and to bring the churches in the three kingdoms to a vniformity , & c. ? answ. i say concerning the covenant , in reference to the presbyterians , as they sometimes spake of the church , in reference to the prelates , they dazle the eyes , and astonish the senses of poor people , with the glorious name of the covenant : this is the gorgans head , that hath enchanted them , and held them in bondage to their presbyterian errours ; all their speech is of the covenant , the covenant , neglecting in the mean time , god and the scriptures . it matters not for other things in the covenant , as you may see in the next answer , so as men will but walk according to the same ( in their interpretation ) in an outward uniformity of religion , and in a visible form of church government , and worship , then which nothing can be more against the power of godlinesse , which consists in an invisible , and internall breathing , panting , working , and acting of the soul toward god , for god is a spirit , and they that worship him , must worship him in spirit and in truth : all outward forms imposed , do but ordinarily , and commonly breed atheisme and hypocrisie : it were well therefore that the civill powers would be carefull , how they engage carnall men in religious covenants , and about spirituall things . i answer , we seem very zealous for extirpation of that which is neither in our cognizance nor power , and for prophanesse , and such things as are against the power of godlines , which in the same clause we covenant against , and against which the laws of god and men are in force ; and which are certainly and undoubtedly in the cognizance of the civill power , and for which he must give an account to god ; how doth every one cry out upon the neglect of these ? whose eyes , and ears are not full of the reelings , railings , belchings , vomitings , swearings cursings , lyings , stealings , brawlings , and fightings of drunkards , liars , adulterers , whoors , prophane , gracelesse , godlesse persons ? and yet these are altogether , or in a great measure unpunished , due execution of laws against these were a right reformation indeed , acceptable to god , and all good men : sin , open , grosse , palpable sin , doth so abound every where , that no just man can walk up and down , without vexing his righteous soul , for the unclean conversation of the wicked : remember who those men are ( reproved by our saviour , matth. 23. 24 ) that thus strain at a gnat , and swallow a camel . i answer , that we are in our severall places and callings , to endeavour against these , ( in like manner art. 2. ) now god calls us out against these men , ( in case we could discern them infallibly ) not with a sword of steel , but the sword of the spirit , the word of god , which is mighty through god , to convince gain-sayers , and the servant of the lord must strive no otherwise then thus , as i shewed before ; if men will but truly and faithfully ( as they have opportunity , ) hold forth that light they have , to others , to turn them from their errours , and in other things walk as christians ; i dare say , they have done all that god requires of them in this case , so as they may boldly look god in the face , at the great day of appearing : and the covenant ( sano sensu ) can have no other interpretation then this . to shut up all , i doubt not , but i have at least wise opened a way to let in truth amongst us as concerning this particular , and to engage others , who may have a greater portion ; both of time and strength to vindicate , & maintain what hath been asserted ; and if these things which are written , be not yet convincingly satisfactory to each ingenuous , and non-pre-engaged reader ; let there be for all parties , independents , brownists , anabaptists , an equall liberty , of debate , conference , discourse , and presse with the presbyterians , if each of them be not able to prove from scripture , their own way and practise to come neerer to the pattern of truth , then the presbyterian , ( though i suppose none of them to be exactly according to the rule , for it s reserved for the glory of the new ierusalem to have nothing that defiles , or is a lie to enter into it ) i am confident they will desire no toleration ; and if they do , then you must necessarily conclude with me , it is most equall , & that the presbyterians are the greatest hereticks ( as being in the choice of their opinions further off from the truth of scripture then the rest ) & the greatest schismaticks ( as practising according to those opinions ) that are at this day in this nation . a question for a kingdom to answer . a kingdom hath three parties into which it is divided , and these three are distinguished by three notions , prelaticall , presbyteriall , independent , two of these grew into one , against the other one party , which was more great and considerable then these two , and overcame it ; and then these two , that ( as one ) overcame the third , resolve back into two again : and one of these two endeavour now to overcome the other : upon this , let it be considered , whether that one party , which was at first , overcome by two in one : ( now since one of these two are dissolving , and suppressing the other , that made one with it ) be not likely to be the overcomer , and prevailing party over both these ? a question for a church to answer . a national church was once episcopal , and seeks for extirpation , and suppression of a few that were called hereticks , and schismaticks , and non-conformists to it , by imprisonments , banishments , &c. and yet these few , and inconsiderable party , increases , and prevails against all this power , and nationall government . vpon this , let it be considered , whether a new nationall government , armed with a like power , and proceeding against a far more numerous party , called hereticks , schisma●icks , and non-conformists to it ; be able to extinguish these , upon the experience , of the insufficiency , & unsuccesfulnesse , and weaknesse of the same power , and force , exercised to the same end , and designe as before . finis . revel. 16. because thou art luke-warme , and neither cold nor hot , i will spew thee out of my mouth . verse 17. thou sayest i am rich , and increased with goods , and have need of nothing : and knowest not that thou art wretched , and miserable , and poor , and blinde , and naked . notes, typically marginal, from the original text notes for div a39313e-160 rev. 1. 5. rev 1. 6. iam. 4 ▪ psal. 105. 14 ▪ 15. acts 26. 9. 10. 11. notes for div a39313e-1010 eccle. 1. 9. mat. 23. ier. 17. 14. revel. 18. 20. revel. 19. 20. mat. 24. iuke 11. tu●●ie . rev. 9. 2. ioh. 10. 45. 2 thes. 24. ier. 7.4 . 2 cor. 10. 4 rev. 9. 2 2. point . i. ☞ 3. point . 2 thes. 2. 4. smect. sect. 17. ioh. 4. 21. conclus . rev. 21. 27 antidoton or a soueraigne remedie against schisme and heresie: gathered to analogie and proportion of faith, from that parable of tares. matth.13. aug.ep.3.nullorum disput.&c. we ought to haue no men their disputations (although men catholike and praise worthie) in that count as we haue the canonicall scriptures: so that it should be vnlawfull for vs to improue and refuse some things in their writings, if happily we finde that they thought otherwise then the truth hath. such a one am i in other mens writings, and so would i haue others to vnderstand of my writings. clapham, henoch. 1600 approx. 117 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a18908 stc 5330 estc s111140 99846552 99846552 11529 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books 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(eebo-tcp ; phase 1, no. a18908) transcribed from: (early english books online ; image set 11529) images scanned from microfilm: (early english books, 1475-1640 ; 203:07) antidoton or a soueraigne remedie against schisme and heresie: gathered to analogie and proportion of faith, from that parable of tares. matth.13. aug.ep.3.nullorum disput.&c. we ought to haue no men their disputations (although men catholike and praise worthie) in that count as we haue the canonicall scriptures: so that it should be vnlawfull for vs to improue and refuse some things in their writings, if happily we finde that they thought otherwise then the truth hath. such a one am i in other mens writings, and so would i haue others to vnderstand of my writings. clapham, henoch. 48 p. imprinted by [felix kingston for] iohn wolfe, london : 1600. epistle dedicatory signed by clapham. printer's name from stc. leaf d3 verso of stc 5329 has errata for this--stc. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng heresy -early works to 1800. 2003-05 tcp assigned for keying and markup 2003-07 spi global keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion antidoton : or a soveraigne remedie against schisme and heresie : gathered to analogie and proportion of faith , from that parable of tares . matth . 13. aug. ep . 3. nullorum disput . &c. we ought to haue no men their disputations ( although men catholike and praise worthie ) in that count as we haue the canonicall scriptures : so that it should be vnlawfull for vs to improue and refuse some things in their writings , if happily we finde that they thought otherwise then the truth hath . such a one am i in other mens writings , and so would i haue others to vnderstand of my writings . london imprinted by iohn wolfe . 1600. principall positions proued in the discourse of the parable . 1 that the kingdom of heauen ( math. 13.24 . ) it is not vsed for the state of the world , but of the new testaments church . 2 that the church is catholike , and in some measure euer visible in this life . 3 that the church of christ was planted here in england , in the apostles times : and continued notably vncorrupted till about , anno domini . 600. 4 that anti-christianitie ( or the marke of the beast ) it is not considered in separable accidentall corruption in faith or manners : but in that is essentiall and fundamentall . 5 that the tares in this parable are wicked within the church , and visible to the gouerners thereof . 6 that the tares are onely such wicked as cannot with churches peace and safetie be pulled vp . 7 that such tares are of holy pollicie to be permitted : and yet no defilement to spirituall communion . 8 brounistes outward ordination , proued more against christes rule , then euer any was before . 9 that difference of torment and measure of glorie , abideth the damned and saued . to the right honorable his verie good lord , sir edmvnd anderson knight , lord chiefe iustice of her maiesties court of the common pleaes . three mightie men , bringing of a bethlehems waters vnto dauid , he powres it foorth before the lorde ( not quenching bodies thirst therewith ) because it was purchased with liues hazard . vnto your lordship i humbly present a moitie of waters drawne from mysticall beth-lehem ( the house of bread , the church of christ iesus ) and they not purchased with lesse then the hazard of my bodie and soules saluation . if your lordship shall deeme it good they be powred forth before the lord for erudition to the soule , it is that i couet , and which some thirstie soules desire with great appetite . dutie calleth me to offer it , and the experience i haue of your lordship , tendring my good , it emboldens my presentation . b pythagoras hauing instituted his puple in the first place to worship ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the immortall god ; he in the second place inioyneth that he reuerence ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) preexcelling heroiks . which heroicall personages are of auncient hesiode couched in his fourth age ( c after them of golde , siluer , brasse : but before that of yron obdured ) and determined for such , as had care of executing iudgement and iustice by land and sea : maintaining and vpweilding the same by magnanimious and martiall valour : for the which they are tearmed there , semi-dijsts : but in sacred writ , d gods : because his word is e committed to such in his church . when i remember the vnion of your lordships house with that of the right woo. moon-suns ( a family to whom i haue owed much from my young yeares ) i then methinks see wisdome and warre conioyned : without either of which , no common wealth can endure : and by the continuance of both which , my simplicitie hath been sheltred , and my innocencie shielded . so that i ( if any ) haue cause to auow allegiance ( not tam marti quam mercurio , but ) to the christian subiects of wisdome and valour . the schedule i present , it is an exposition of that f parable of tares , propounded by our lord and master christ iesus . wherein is considered , first , the glorious estate of the new-testaments church , first planted throughout the world by the ministerie of the apostles : then secondly , the corruption thereof through ministers sleepie negligence : yea , the corruption so deeply setled therein , as well it might be in these latter times reformed , but neuer quite purged of visible euill ( nor replanted ) vntill the sonne of man in his great day of haruest , doe that by the ministerie of his angels . a doctrine so necessary , as without the knowledge thereof , a man shall either rush on the error of the right hand ( through desperate vn-bridled zeale ) or on that on the left hand , through a frozen cold securitie . such being my dutie , and such my presentation , i humbly so remaine your lordships dutifull suppliant , henoch clapham . to all svch specially , as whose soules distressed with our ages controuersies , doe desire resolution drawen from reason and experience . if he be accursed by the law , that sets the blind out of his way , what better is his state that heareth the worde of an oth , and ( though he can ) will not giue in testimony of the truth ? sure , he shall beare his iniquitie . these two lawes haue enforced me , first publikely to preach ; then secondly to publish the sequell in print . and so much the more , as the former two decrees of mount sion , they concerne neerer then many . in my first looking after religion , my lot was to associate such onely , as onely tasted and affected another kind of ministerie , which ( as they said ) yet we had not in england . and that they tearmed the ministerie of pastor , doctor , elders , deacons , widowes , due to euerie particular church . those words i soone learned : as also , that the pastor was to exhort , the doctor to teach or deliuer doctrine , the elders to gouerne and exercise the disciplinall cens●res in common with pastor and doctor , the deacons onely to attend poore and loue-feastes , the widowes to wait on the sicke . that platforme once swallowed , i then was easily perswaded that our bishops , their ordinations and all ministerie standing vnder them , it was antichristian , and an image of the beast . and looke how many corruptions , so many markes of the beast , which whosoeuer receiued in forehead or hand , euen all such should drinke of the cup of the wine of god his wrath . all this so hanging togither , except i would practise contrarie to my perswasion , ( as many deceitfully haue done ) out of the land i must , as i loued my libertie . i did so . first into the low-countries i went , afterwards into scotland . after that againe into the low-countries . then again into scotland : and once againe into netherland , &c. sometimes haled by this faction , sometimes pulled by that faction . but ( the lord being mercifull vnto me ) howsoeuer i was notablie distract about externall church-gouernment , yet ( as all my printed bookes will testifie ) i kept me euer fast vnto the maine point , that is , vnto the foundation of the gospell , i had before here receiued : and had in lancashire for some two yeares publikely ministred , being before ( now some nine yeares since ) ordained fully thereto by bishop wicham then bishop of lincolne . about some fiue years since , it pleased god to giue me an earnest desire to search antiquitie , if happily that way i might find any assured footing of scriptures sence , touching externall church orders . togither with this desire , the lord afforded me plentie of bookes , first in scotland , after in netherland . the more i read those writers that liued in the first 400 years , the more i perceiued the former scales to fall from mine eies . and as the light of the faithfull increaseth till it be perfect day ; so , togither with my last returne for england , the foggie mist was risen and fled , the sunne of righteousnesse shined vpon me : and that ( to the praise of god be it spoken ) in such euidence of scripture , as i hope my selfe enabled to draw ( as on a table ) an euident idea and shape of that miscarying way , if so men will waigh it in simplicitie of spirit . yet this must here be done but briefly according to the nature of an epistle . pastor and doctor are distinguished by them ( from rom. 12.7.8 . ) by exhortation and doctrine . the doctor is to be first exercised in doctrine , the pastor in the second place is to exhort from that doctrine . from hence then must needs follow : first , that the doctor is aboue the pastor ; seeing the pastor but buildeth vpon the doctrine of his doctor : euen as the apostles laying the foundation , then were in an higher office then the euangelistes or pastors that but builded on the apostles ground . and for this consideration , the apostle paul would not worke vpon others building . the order then must be thus ; doctor , pastor . and in rom. 12.7 . doctrine indeed is put before exhortation . secondly , if doctrine and exhortation distinguish them , then it shall be as verily sinne for the doctor in his exercise to meddle with exhortation , or for the pastor to meddle with doctrine , as it was for vzzah an inferiour leuit to touch the arke of god ( though in a danger to fal ) which medling with the arke distinguished aarons family , from the other two leuits . thirdly , then it skilleth not though the pastor be a man of no learning ( for all the learning to speake of , lieth in a deliuerie of the scriptures naturall sense , with a drawing out of his proper doct●ines ) and to exhort , is so farre inferiour to doctrine , as the application of the medicine ( to a seen sore ) doth vtter no such knowledge , as the prouision and composition of the medicine . if they say , the pastor is to exhort , but not onely , he may also teach : the like ( say i ) with as good reason may be spoken of the doctor , not onely to teach , but principally . which toyish order of teaching & exhorting , as no reformed church abroad is acquainted with it ( for they acknowledge no sole doctor , but of the schooles ) so their distinction of not onely , but principally , as it may be vsed likewise in the following offices , so let vs see how much it maketh for them . the elders they distinguish by ruling ( from 1. tim. 5.17 . ) as the pastor and doctor , by the word and doctrine . here say they , are both sorts of elders : rulers in the first place , teachers in the second . first , touching the term●s ( word and doctrine ) doctrine being onely that which is drawne from the word , here so is no speech of the pastor and his exhortation : and so no double honour for the pastor . secondly , if by ruling in the first place , be meant onely a gouerning of the church without doctrine , then the deliuerer of the word and doctrine last mentioned , he must be debarred rule ▪ rule appertaining to the first ; doctrine , to the second . if it be replied , that the pastor and doctor also are to rule though not principally : so others may aswell reply , the elders are not onely ( though principally ) to be exercised in ruledome , for they also may teach . that the elders might onely rule , not teach ; though they make him a bishop ( in english ouerseer ) yet they will vnderstand him vnder the word deacon : for thus it is in the demonstration of discipline . offices simple are bishops pastors doctors deacons or church-seruants ouerseers distributors . marke well , how first he maketh two sorts of bishops ( pastors and doctors ) then two sorts of deatons ; ouerseers and distributors . first , a right plaine man may obserue , that to make an ouerseer ( or gouerning elder ) to be a church-seruant , it is verie ridiculous . secondly , to make bishops one in the first diuision , & ouerseers another in the second diuision : it is to make a difference between i and i : that is , a difference where none is . for bishops and ouerseers are all one : bishops being the greeke word , and ouerseers the english. the diuision so of the offices , not onely void of diuinitie and art , but also of verie common sense . yet a correction due to the sons of god , when they seeke to bring in their owne inuentions . but to what purpose haue they thrust the word ouerseer vnder the word deacon ? because forsooth in 1. tim. 3. they would not vnderstand the office of elders in the word bishop : because it is there required , that euerie bishop ( or church ouerseer ) he should be apt to teach : and they would haue elders of another stampe . whereas that in 1. tim. 3.1.2 . ( together with act. 20.17 . where elders are by vers . 28. expounded ouerseers or bishops , on all which the apostle enioyneth teaching as he before had ) it plainly euinceth , that all ouerseers are to be exercised in teaching . by both which plaine places , that more obscure place in 1. tim. 5.17 . ( they that rule well are worthie double honour , specially they that tyre themselues in the word and doctrine ) it must be vnderstood , either of one and the same sort of elders in the church ; whereof all deseruing well , some ( by reason of more trauaile ) deserue better : or else ( whereto i rather condescend ) the first is spoken of ouerseers to a particular church : the latter ( for kopiontes importeth we ari●omenes by trauelling to and fro , as in iohn , ch. 4. vers . 6. ) it implieth such elders as paul , iohn , peter , & others that trauelled from place to place , hauing care ouer many churches . touching the deacons ( who are to be employed onely in and about the poore and tables ) i take that onely were better ( as before ) turned into principally : and that by reason of more sufficient teachers present , as also such occasion about the tables and poore , as was in ierusalem at the time of their first institution . but that there is no time nor place for the deacon to preach and baptize , the scripture affordeth not that . the contrarie appeareth in philip , preaching and baptizing in samaria , before the apostles came thither to promoue him into an euangelists place : or yet the angell had called him to any busines with the eunuch . besides , seeing the scripture requireth such a one to hold the mysterie of faith , to be full of the holy ghost , and of wisedome , it plainly argueth , it is , because he may assist in that busines . and seeing ( by all probability ) those seuen deacons were of the 70 disciples ( for then they were in that church ; and be sure that the people would choose the best ) it cannot be auoided , but deacons must be fitted that way : that so ministring well , they may be preferred in time to a greater degree . for the widowes in 1. tim. 5. there is no controuersie : but that they should be concluded from rom. 12.8 . ( he that is mercifull ) that is , worse then childish . for euerie child knows that he is not a she. the brownists to couer this foppery , they say not widowes , but relieuers : that so vnder this new word they may steale into y ● church , widowers : so well as widowes . yet , where it is said , they should attend on sicke , as scripture speaketh of no such matter ; so , if we remember that she must not be vnder 60. years aged , as also one that hath no helpe from her kindred , it should seeme to me , that she is rather receiued to be ministred vnto , then to minister . vnder excellent termes , thus odde inuentions of men haue beene broached . first , condemning things at home which they soberly vnderstand not : secondly , applauding things abroad , which scripture and antiquitie neither vnderstand . yet because first abroad , and now at home i resist those nouelties according to knowledge : the brownists abroad sparse notable vntruthes against me ( witnes those , to whom my treatise of the sinne against the holy ghost is dedicate ) and the seditious at home quickly sup vp the euomitings of the brownist , that so thereby they may defile me and my ministery . the pharisee an enemie to the sadducee ; the sadducee to the pharisee : but both will ioyne in one confederacie against the truth . further then i haue sound reason , i desire not to be accepted : but if my reasons be equiualent to the waights of the sanctuarie , cast not the precious pearle away because of the propounders basenes . the apostle would know no one of the lords people ( no not christ ) according to the flesh : what art thou then to hold the faith in respect of persons ? nine sermons i publikely and largely deliuered in southwarke by london , vpon the parable of tares . that i haue drawn into the compasse of one sermon for thy good . common doctrines of ordinarie course i here haue omitted , holding me ( for the most part ) vnto certaine grounds of controuersie , by the which disquieted soules may be setled . i choose this parable before other scriptures , because it is a ground of grounds for direction vnto churches state and condition : the verie scripture which many peruert to their owne ruine : and yet ( ni malè memini ) the first scripture whereby i recouered my standing . pray in humilitie yet thou read . read without preiudicate affection . ponder what thou readest : but giue no definitiue sentence , before thou haue read the whole . what here may be deliuered too succinctly , that ( if god will ) may once be deliuered more largely . meane time , be thankefull vnto god for this , and helpe me with thy prayers . the lords most vnworthie , henoch clapham . math. 13.24 . another parable put he forth vnto them , &c. seeing speech is here of a parable , it would be considered , first , whether the word carie with it mo senses then one in canonicall writ : and then , in what sense it is peculiarly vttered . for varietie of sense , i rest well resolued in that auncient collection of the greeke father chrysostome : who vpon the 48. psalme according to the septuagints or greeks account ( for they ioyne the 9. and 10. psalms in one ; with vs and the hebrew distinctly two : and then for keeping the number of 150. psalmes , they cut the 147. psalme into two : beginning their 148. with the 12. verse , laud the lord o ierusalem , &c. which account the old latine also obserueth ) on the same 48. psalme , he collecteth two senses from the olde testament , according to the septuagints version : and other two senses in the new testaments greeke : that is , foure senses in the whole . in the olde testament , he first obserueth it for a rebuke or opprobrie : as where in psalme 44. we read , thou hast set vs for a parable , that is , for a by-word or marke of rebuke . and in iudges 14.14 . it is taken for a riddle : where of samson be-dan ( sprong of dan ) it is written , out of the eater came sweet , &c. which in vers . 12. is termed well a riddle , but in the greeke , a parable . in the new testament lieth other two senses , which hysteron proteron ( for methode sake ) i rehearse thus . in hebr. 11.19 . ( speech hauing passed of abraham his offering isaac ) it is said , that from the dead he receiued him ( en parabole ) in a parable or type ; or ( as we haue it well ) after a sort . the fourth sense is that which here in mathew is vsed , and that is for a similitude : as if he should haue said , another similitude iesus he put forth vnto them . wherin if we obserue , first the partie which propounds the parable ; then secondly , the parties to whom it is propounded , it shall carrie with it his proprietie of edification . the propounder is iesus , in plaine english , a he that was appointed to saue his people from their sin : appointed by god the father to saue the whole israel of god. the heroicke condition of his person ( essentially god , essentially man , by true distinction of natures , constituting but one person , mediatour christ ) it may cause vs with more reuerent attention to listen his similitude . for sentences deliuered by persons of state , they ordinarily stand for maximes of mightie consequent . and if we consider his inestimable loue towards his people , that may moue vs more : for who will not be vrged by a sweet and trustie friend ? but if it be remembred , that he is not onely our mightie friend , but also he , whom the prophets call b counsailor , and the c wisedome of god in whom the whole worke of creation restes , surely , this may be a furtherance , ( not onely to attention , but also ) to perswasion for a readie receipt of those words of wisedome . touching the parties to whom this sauiour of ours speaketh , it is the multitude , his disciples not exempted . the parable vnexpounded , is principally because of the people ; concerning whom the scripture had foretold d that in hearing they should not vnderstand , and seeing they should not perceiue , because of the fatnes of their hearts , &c. so that our sauiour vseth not parables so , but when he hath warrant of scripture : nor fat hearted and insensible soules are not so spoken vnto , but when scripture will be so verified vpon them . our sauiours enigmaticall speeches may teach vs to obserue the times ( and so origen and others do read , rom. 12.11 . seruing ( kairô ) time , not ( kuriô ) the lord ) considering , e a word spoken in his place , is like apples of gold and pictures of siluer . vnto some , holy mysteries are to be sealed : but vnto leane hearted disciples , and such as will not play the hogs and dogs with pearles , the written mysteries of god are to be reuealed . his truthes are not like isis and osyris mysteries in aegypt , who are to be locked vp in the bosomes of their sacred priests . indeed , the priests of spirituall aegypt do locke vp all from the people in an vnknowen tongue , saying : that f the people are swine and dogs , and holy things are not to be giuen vnto them . but no people are we to terme so , who minister an outward hope ( though mixed with infirmitie ) of being truly desirous to heare and vnderstand , not for cauillation but for edification . and seeing a parable or similitude expounded , it is the plainest doctrine or forme of teaching of all others ( seeing it hath allusion to common naturall things , where with man is well acquainted ) as also , considering with the plainnes there is an eloquence naturall ioyned for beautification thereof vnto the eye of nature ; it should teach all ministers herein sometimes to be exercised , as was salomon that great preacher of israell : for of him ( carying a representation of our iesus ) it is thus written : g the wiser the preacher , the more he taught the people knowledge , and caused them to heare , and searched forth and prepared many parables . the preacher sought to find out pleasant words and an vpright writing , euen the words of truth . yet , seeing parables of themselues doe not naturally conclude or proue , but onely explaine and illustrate doctrine alreadie proued ( euen as in all schooles the axiome runs : similia illustrant non probant : similies do beautifie , but proue not ) therefore parables must be no further pressed then may be found consonant to the analogie or proportion of faith . and for this cause , they may be termed as one well termed aliegories , namely , h sawces which none eate alone , but for seasoning of meat . so much briefly for the terme parable , now to the matter so termed . it followeth in the text . vers. 24. the kingdome of heauen is like , &c. ] euerie comparison consisteth ( as greekes speake ) of his protasis and apodosis : that is , of his proposition and reddition . the proposition is the thing propounded , the reddition is the application thereof . here we haue to resolue the parable thus : looke how it befalleth a field first sowen with wheat , where into afterwards steps the enemie and scattereth his tares , &c. euen so it befalleth with the kingdome of heauen . in the 12. i chapter of this present euangell , our sauiour propoundeth a person out of whom the vncleane spirit goeth , but afterwards returneth to a stronger possession of that soule : he then applieth it to that generation saying : euen so shall it be with this wicked generation . but his methode here contrariwise , euen so it shall befall the kingdome of heauen , as vnto a field sowen , &c. placing that in the first place , which by the former president should naturally come in the second place . and this to teach vs , to vse and not to vse a naturall methode : that is , to our christian libertie herein ; not to make our selues slaues to one forme , when christ hath made vs free . and yet this no cloake for ignorant bablers , who oft speake despitefully of methode ; not because they know what it is ( for it may be they are void of all art and learning ) but because literature hath no such enemie as ignorance . but let vs come vnto the thing compared . the kingdome of heauen is like , &c. ] to the sense of these words , first seuerally , then ioyntly . the word kingdome ( as is also the hebrew and greeke ) it is deriued of the word king , as being the thing where abouts a king is exercised . and which more is , i take it to be compounded of king and doome , ( and so by contraction kingdome ) because hereabouts a king doth exercise his doome or iudgement . vnto which kingdomes constitution is required , first a king ; secondly a people ; thirdly doome , iudgements or lawes ; fourthly , an execution therof according to equitie . which i passe by , as ordinarie common places . touching the word heauen ( or rather as it is in the originall k ( ouranôn ) heauens in the plurall number ) it is sometimes taken for the ayre ( as when we say , frigidum coelum , a colde heauen , that is , a cold ayre : or as the birds are said of l moses to flie in the open stretching forth of the heauens ) sometimes it is taken onely for stretched out spheres , globes or seuerall circles wherein the stars be . of which , some be termed in the greeke , m planets , in english , wanderers , because of their swift and speedie motion : and those be seuen in number , wherof the moone ( the lowest ) and the sunne ( the middlemost ) are principall to vs ward for operation . but the one and the other restrained from n smiting those that put their confidence in israels god : not ( as o the heathen doe ) fearing the heauens face as a god. the other heauens are eyther the firmament wherein all the common stars be ( commonly termed fixed ) whereto iehouah willeth p abraham to cast his eye , telling him , so infinite should his seed bee . in which firmament are the stars , whereof the lord speaketh to iob , namely , plejades , orion , matzaroch , arcturus . or else they be heauens inuisible , beyond the reach of our sight , whereof to dispute it is not fitting this place . yet so farre as god reuealeth his workes vnto vs , so farre we may search , and with humilitie enquire for our comforts : yea , that so thereby we may so much the more be pricked to praise him in his workes : so much for the words seuerally , now ioyntly . the kingdome of heauen , it being a phrase not fully found in those syllables , in any one place of the olde testament , we are to seeke the originall vse thereof in the newe . the first preacher of this phrase , it is iohn baptist in this present gospell , and chap. 3.2 . where he cries , repent , for the kingdome of heauen is at hand . in which speech he hath relation vnto that kingdome whereof daniel speaketh , chap. 7.14 . giuen by the ancient of daies vnto one like the sonne of man : which in vers . 22. & 27. he communicates with the saints of the most high , a kingdome after the receipt and possession thereof , appointed to endure for euer . whereunto if we adde that to the hebrewes , touching the remouall of the olde heauens and earth ( that is , q of the iewish church and pollicie ) that so a new kingdome might be receiued of the faithfull that should neuer be shaken , it shall so appeare euidently , that the kingdome of heauen here spoken of , it is no other thing then the state of the newe testaments church , whereto iohn baptist prepared the way , and baptized . yea , that this conclusion is catholike and subscribed vnto of all , euerie one that is read , can well enough testifie . the state of new testaments church it being so called , we therby may collect the grosse darkned iudgement of the world , who takes it rather for a kingdome of hell , then of heauen : and the rather because the appendices of this kingdome or commonwealth are like to iesus incarnate : that is , r out of a drie ground , void of for me and beautie ▪ according to naturall insight ; and therefore a kingdome like to the king , not of this world : but rather alotted to hang on the crosse by the hands of the world . and for this cause , the psalmist saith that , s the kings daughter is all glorious within . and so our king h●mselfe saith t that this kingdome is within , & not to be seen of the world , or heretikes by lo here , lo there , as it were by outward appearances : on which externall show the pre●●sian pharisee then rested . secondly , seeing the olde testaments kingdome once shaken , it gaue place to this new kingdome and that for euer and euer : we first ought to obserue the former kingdomes basenes in comparison of this . euen as we know the firmamentall starres to be inferiour for light vnto the sunne , by reason their shine is darkenes , when once her beames irradiates our hemi-●phere . v for if that which should be abolished was glorious , much more that which rema●neth is glorious . nor can this be remembred without compassionating our elder brother the iew : w●o ( poore soule ) not perceiuing the abolishment of the first ( by reason of the lawes letter , hanging as a vaile before his eies ) he therefore abhorreth communion with the second . x standing with the elder brother without , grumbling and grudging at his yonger brother , feeding of the slaughtered bullocke within shems tent . nor maruell i much at them , for many come within in part , they do in some part stand without , saying : they dare not touch , they dare not tast , they dare not handle , they dare not pray in a synagogue , y which al perish with the vsing , according to ( the destinie of ) commandements and doctrines of men . which things indeed haue a shew of wisedom in a voluntary religion and humblenes of mind , and in not sparing the bodie ; but they are ( in troth ) of no value , saue for satisfying the flesh . for if we be risen with christ , nothing to the pure can be vnclean ( if not of meat , z going with in vs , though vnder the law it was otherwise , much lesse of stones and timber without vs ) for all the creatures of god are sanctified vnto them by the word and praier : and it is lawfull a in all places to hold vp hands , prouided it be without wrath and doubting . besides , this kingdome being of an euer-enduring nature and no more to be remoued , it not onely ●utteth off these heretikes that from revel . 14.6 . d●●●eare themselues in hand , that this word of the kingdome s●all be vtterly abolished , and another new gospell preached . for as b paul commaunds vs to hold that angell accursed that brings another gospell , so that is nothing else but a renual of our gospels preaching more vniuersallie : by the which a way is prepared to babylons downefall . which might well begin with our wicliffe , and be continued through the midst of the church by luther and others . as , i say , the perpetuitie of this kingdome it cutteth off such new gospellers , so besides that , it c●n●inceth many of ignorance : who contrarie to scripture , all antiquitie and experience doe affirme , that there hath beene no visibilitie of the church for former hundreds of yeares . besides that , such a position is opposite to all those scriptures , psal. 72.5.17 . isa. 59.21 . math. 16.11 . 1. tim. 3.18 . reuel . 11.2.3 . ( for as the centurists well reason , if it continue vnder antichristes tyrannie and exaltation , much more after ) but also , it is an embasing of this kingdome before the kingdome of moses . for , was not the ancient church ( the figure and type hereof ) was it not alwaies visible ? no , saie our ignorant reformists and schismatikes . the church was inuisible in the time of elias . but the lord saith no : c first , by rebuking the prophet , pronouncing vnto him that there were 7000. in israell that did no outward homage vnto baal . nor let a man iudge otherwise it could be , seeing not onely there were plentie of prophets when obadiah hid them by 50. and 50. in a caue ; but also , d there were schooles of prophets what time elias was readie to be rapt vp . secondly , the holy ghost recordeth elijah to haue spoken against israel , not against iudah . for as he knew that good iosaphat at that time raigned in iudah , so he wel knew , that there was not only the church visible , but also mightily reformed . nor can i but wonder that man can read the third chapter of e luke , where the principall starres of the church from the first adam to the second are genealogically numbred , and yet after the reading thereof , not to see that euen in them the church was ay visible . but those peruerters vnable to answer those scriptures , they will now presse me with men ( although at no hand we may presse them with men ) and that thus : to teach the church ay visible , is to teach poperie , and all our learned men haue alleadged this of elijah against that doctrine , &c. i answer , it is false : not onely all ancients euer hold the churches euer-visibilitie , but also , all learned men of our age , ( amongst the rest read caluin his institutions , booke 4. chap. 2. section . 12. and chap. 7. sect. 25. peter martyr in his common places , classis . 4. sect. 41. place 6. the foure centurists in centurie 1. booke 2. chap. 4. also our nowell on the article , communion of saints , &c. ) to which purpose our mē against the romanists haue commonly vrged that of tertullian ( f vbitres , ecclesia est , etiamsi laici ) a church is where but three be , although they be lay-people . they haue not alledged elijahs complaint against israel for prouing al nullity of churches visibility ( for that is not the question betweene vs and papists ) but it is alledged against visible constitution of church in israel . the romanists vrging their church for vniuersall , and ay constituted according to the first patterne of externall pollicie , we affirme that the new testaments church sometimes looseth such visibilitie of vniuersalitie and externall constitution : euen as the ancient church her figure did . if we consider typicall israel , first we see her great and glorious going out with army of banners . anone ten parts fall away , though midst these ten god ay stirred vp prophets and prouoked some to an essentiall obedience at home , destitute of iudahs sacrifices , and church pollicie . anone the two tribes goe into babel , and ierusalem is trampled vnder foote for many sabaoths . yet the church visible ( true iewes and true prophets ) though priest and teraphim ceased . anone they returne backe by cyrus , but still trampled vnder foot by persians , grecians , seleucians . and all out of order when messiah came : yea , high-priests made by herod , that were not of aarons line , as iosephus g recordeth : and we may well credit a ie●e when hee testifies their owne shame . so say we vnto the romanistes , it hath fared with christ his church catholike trod vnder foot for 1260. yeares , ( as iacob brocard , fr. du●lan , iunius , napeir haue well obserued ) during which time our church was in the midst of babel : and the man of sin exalted in the midst of it . which point obserued , it not onely stoppeth the romanists mouth demaunding of vs , what are become of grandfathers and grandmothers ? but also it dammeth vp a foule stream that carieth many head-long into schisme , expecting euerie sect a new forme of churches beginning . whereas alas , it may be reformed and purged , but no more is to be planted as at first it was by the apostles ▪ for as the beginning of plantation was euer practised by miraculous ministers ( witnesse moses and aaron to israel , and the apostles to the new testaments kingdome ) so besides that , it was to incommend vnto such churches new lawes for the substance therof , which before they had not . as for vs christians , we receiued such a kingdome , as for the substance thereof , it hath euermore preuailed against infernall powers . and gladly i would know of our schismatikes , if so the being vnder romes gouernment , it simply or essentially caused all such to be limmes of antichrist ; and that to be the beastes marke for the which all such should drinke of the wine of god his wrath , i would then demaund of them : first , where the church then for 1000. yeares hath been visible ; and so consequently , what assurance they haue that their present faith for the substance therof hath preuailed ? they can make no answer but against all scripture . secondly , i would know of them why the corrupt gouernment of rome should make all vnder it antichristian ; and then the h nicolaitans , balaamits , iesabels disciples , and all anabaptists they should not be to vs as well true visible christians ? seeing these were and are ( in the brownistes iudgement ) vnder the true externall church-gouernment of christ ? is romes gouernment stronger for euill , then christes for good ? either here they must answer blasphemously , or else they must grant truly , that the essence or being of true christianitie and antichristianitie , it res●eth not in outward church-gouernment , but in an obedience and subiection to a foundation of faith truly christian or antichristian . and for this cause , as antichrist is 2. thess. 2.4 . termed ( i anti-k●im●nos ) a a layer of an opposite foundation , so it is his false fundamentall doctrine which is his marke : euen as it is not outward church-gouernment which marketh therfore out a true christian ( for heretikes oft haue that skin of the sheepe ) but a firme biding by the foundation , as the apostle noteth to the k corinths . and this ground is it wheron master caluin stādeth , whē he beleeues the saluation of diuers ancients liuing in too to corrupted ages . but here the romanists will say , then you protestantes are gone out of the church , inasmuch as you are departed from vs. i answer , we departed but from a notable foundation of faith opposite to the very grounds of the gospell . which opposite ground as it was long in laying , so it was fully setled by thē in that infamous l councell of trident. besides , we doubt not but we haue left some true christians in that church ( witnes such as amongst themselues , they daily persecute ) euen as the many thousands of iewes left daniel and some others behinde in babell , what time they returned vnto ierusalem . but as those of the returne could not be called schismatikes from daniel ( first because the time of captiuitie was expired : secondly , because daniel should haue done better to haue followed them , then they to haue returned vnto him ) euen such is our case . first , it was m decreed ( and experience will manifest that ) how we should be for 1260. yeares captiued : then that the beast should begin to kill faster then before ( the reason was , because now the prophets were more zealous then afore ) whereupon a tenth part of the beasts citie or congregation should fall away from him : their kings and rulers now hauing in their heart to be auenged by fire on that purple whore , which before had made them drunken as swine . our king henrie began that worthie worke : his princely son edward continued it happily : but our soueraign queen elizabeth , hath not only brought her own people vnder the banner of iesus ; but hath lent her princely hand vnto churche's all abroad ; countenauncing and assisting them with mon●e , men and sacred counsaile . so that it was well said of m. penry in scotland , that the gospell was more beholden vnto queene elizabeth , then vnto all the princes in europe . against which elizabeth who so shall arise , let their forehead with miriam be smitten with leprosie ; and not for seuen daies but seuen yeares ( yea for euer ) let them be abandoned the commonweale of england . this briefly for the churches perpetuitie , and for essentiall christianitie touching faith & manners , euen through the midst of antichristes pride and tyrannie . other things will be necessarily met withall in the comparison following . so much for the thing compared . like to a man which sowed good seed in his field , &c. not to vrge here the care good householders should haue to see their fields , vineyards , gardens sowen and planted with that which is good ; that so they may not onely returne peeces of siluer to themselues , as the n vineyard of baal-h●man did vnto salomon : but also propound hereby good vnto the countrie , as resemblances of god his care to create all good & verie good : passing by that , let me directly come vnto the precise sense of the parable . for the vnderstanding whereof , let vs heare what exposition our sauiour himselfe giueth hereon . in verse 37. he saith , he that soweth the good seed is the sonne of man. and in the next verse , and the field is the world , and the good seed they are the children of the kingdome . a certaine poore soule once ignorant how any open wicked might vpon any occasion be suffered once to grow in the church , he makes such an exposition here , as whereby he may shut tares quite out of the church , for thus he writes , o did not god at first make the world , and all things in the same good ? was it not corrupted , &c. to this question i answer , it is true , he did so : but this is not consonant to this place : for the sonne of man is not god the creator , but god the redeemer , neuer called sonne of man vntill he was incarnate . so that here is no speech of worlds creation , but of christ iesus incarnate : who by his owne ministerie and the ministerie of his apostles did plant the childrē of the kingdome or new testaments church in the face of the whole world : and this by preaching the word of the kingdome , termed also the immortall seed of god. for here is no comparison framed to the world , but to the kingdome of heauen , the state of the new testaments church . where he addeth ( and all our schismatikes from him ) that here is no speech of the church , because our sauiour saith , and the field is the world , i would first demaund what they meane by the world ? by the world , they can not vnderstand the wicked , seeing before they say , god made the world , &c. but god made not man wicked ( except to brounisme they adde manichisme ) therefore by the worlde , they must meane the circuite of the earth , wherein christ planted his kingdome p from one corner and sea vnto another . touching the tares , that in his own place . the father hauing from mount sion proclaimed his sonne regent from the sunnes rising to his going downe , the sonne labours the plantation of this his possession , by sowing the same gospell , which of yore was preached to dauid , to abraham , and first of all to q adam in paradise . for the which , as matthew produceth the gospell from dauid and abraham ( because it was written in hebrue , and specially for the iewes , who altogether bragged of abraham and dauid ) so , luke ( respecting iew and gentile and all ) he ioyneth the church of peculiar faithfull on the one hand with god , and on the other hand with iesus : because without respect of person , the iesus was in paradise first preached by god to adam . this gospell ( not yea and nay but amen , christ yesterday , to day and the same for euer ) by it the sonne of man begetteth sonnes for his kingdome , a kingdome vnable to be shaken and remoued : except that christ her foundation can be remoued . to omit common places here ( touching the seede of god , state of vnregeneration , regeneration , &c. ) obserue wee here the fulnesse of time for iaphets people ( the nations or gentiles ) their comming vnto shems tent ( whereof noah arising as a giant from wine , by the abundance of spirit did fore-prophecie ) but this receipt of the gentiles a graffing in of the wild oliue , is done ( oh the wisedome of god ) with a cutting off of the naturall oliue ( shems people ) who after the fulnes of the gentiles be come in , are againe vniuersally to be receiued into the open state of saluation . that the iew should first be exalted by reason of faith in messiah , and the gentile glorified that way in the second place , q irenaeus vnderstood it typically by thamars twynnes . the ancient r tertullian vnderstood the case to be figured vnder rebeccaes twinnes . the same doth s augustine . as for t theodoret , he conceiues also lea and rahel to be types of iewes and gentiles , the latter to be more acceptable to our iaakob israel , preuailer with god : and in u another place , vnder zara and phares , thamars twinnes . and vsually vnder x gedeons fleece & floore ( the one de●ed from heauē , when the other stood drie ) the ancients vnderstood the same mysterie : and thereunto doth chrysostome applie the 6. verse of psal. 72. and touching the recalling of the iewes ( after fulnes of gentiles come in ) as they y were not ignorant , so gregorius papa ( after whose time presently , euen fully in the lords yeere 666. machomed in the east & vniuersall pope in the west , that two horned power was exalted ) he is plentifull in this z testimonie . the church being at first shut vp amongst the iewes ( elder brethren by grace from shem , but gentiles ( a iaphets people by nature ) now the church was to enlarge her tents and to stretch her coardes vniuersally through the earth : for which cause it is called catholike and vniuersall ; so it cutteth the throat of hereticall donatists , that would shut it vp in a corner of affricke , or in some chamber in london , or in some citie of the low-countries . nay , let the pope of donatisme say , that he hath some of his sheepe in the low-countries , some in diuers holes in england , some in ireland ( no pastor or bi●●op in england hath so large iurisdiction ) yet for all this , so long as we remember that article of faith , i beleeue there is an holy catholike church ( an article grounded on scriptures enow ) wee dare not say but his church is a faction gone out of the catholike arke ( though our sauiour a forbids going out vnto such desart and corner gospels and christs ) and by reason of such schisme ( although with such arguments as were able almost to ●educe the elect , couering their thorne and thutle schisme with shee●ish skin or conuersation ) by reason ( i say ) of such schisme , and vniuersal condemning all they depart from for onely visible limmes of satan and antichrist , we must beleeue they in such estate are exposed to the ouerflowing wrath of god. this gospell of the kingdome , as the apostles had commission granted and giuen for sowing throughout the earth , so the sound thereof went quickly through the earth . and no maruell , for now a daniels stone was to roule all abroad : first , for battering downe opposite power , secondly , for setting vp a kingdome which should neuer be destroyed , the little stone so becomming a great mountaine . and though we brittaines ( tearmed of their word b brith , painted : because our people painted and dyed their bodies monster-like , as indeede wee were a most sauage nation ) though we were couched here in an vttermost coast , yet it is registred to god his praise and our comfort , that c this prouince was first of prouinces in receiuing the gospell openly , as sabellicus testifies . d polydore virgil maketh coyl the king here a receiuer of the faith in our lo. y. 182. but the holy faith planted in our land before by ioseph of arimathaea , who with some others came hither , obtained a mile of ground neere wels , afterwards called glascon . and this by ancient gildas testimonie should be in the yeere of christ , 60. e who also saith that they suffered a notable persecution here by diocletian romes emperour . the excellent theodoret writeth , f that the apostle paul ( presently after deliuerance out of his first captiuitie at rome ) hee came then hither . this apostle in his second epistle to timothie and last chapter , he remembreth one claudia an excellent christian woman then at rome , whom martial the poet affirmeth to be of brittaine , thus : claudia g caeruleis cum sit rufina britannis edita , cur latiae pectora plebis habet &c. in a word , the ancient registers haue so vniformely consented in this point ( namely , that britannia in the apostles times it receiued the holy faith : as also that the ministers were maried , nor after 600. y. ( what time austin the monke came hither from rome ) could or would giue any hope of yeelding therein to romes perswasion , whose cities ministerie then was much gone out of the way ) this point i say , is so vniformely witnessed , as our schismatikes may so well aske me what assurance i haue that here was a king henry , as demaund what assurance i haue of the other . and this comfortable point i haue the rather vrged , because some too ignorantly seeke the beginning of a church here within these hundred yeeres ▪ and the schismatikes impudently affirme , that they themselues are the first visible church sprung vp in england . the founder whereof was browne . which man , if so he had been stirred vp by god to such a miraculous worke , not onely he should haue been vpheld in that worke ( as moses and aaron to the old church , and the apostles to the new church : for god neuer forsooke his principall church-planters ) but also , he should haue begun that worke with a better miracle , then by alluring seruants from their masters , children from their parents , wiues from their husbands , k with whom they had smitten couenant , although to their bodies hurt and affliction . thus the seed of the kingdome vniuersally preuailed , maugre the malignitie of the gentiles . l eusebius recordeth that tiberius caesar hearing of the excellent things of iesus , he motioned vnto romes senate , that iesus might be enrolled in the number of their gods . the senate replied , that now they could not consent to that , because the people alreadie had begun such a blaze , they hauing not first approued the same . which no doubt ( saith eusebius ) was done for this end , that the wholsome doctrine of diuine preaching it should not need the allowance and commendation of men . and surely ( were it not that with god euerie thing is possible , as also that the euent makes the thing manifest ) how hard a thing should it be to thinke , that the field of the world ouergrowen with idols and diuels , it should by so weake an instrument as preaching ( and that of a iesus crucified , and that by so meane persons as he sent out ) it should ( i say ) be subdued vniuersally in so small time , vnto the obedience of the gospell ? but this was , that so the word of auncient prophecie it might be fulfilled . so much for the churches vniuersalitie . it followeth . vers. 25. but while men slept , there came his enemie and sowed tares m in the midst of the wheat , and went his way . the enemie that soweth those tares ( saith our sauiour , vers . 39. ) is the diuell : and in the verse before , the tares are the children of the kingdome or church . as the son of man did not sow his children but by begetting them through the doctrine of truth ; so the diuell doth not create or sow these his children , but by causing them to be such through the doctrine of vntruth . and this his fact of vnhappines is said to be done of him while men slept , that is , while the church ( and specially the ministers thereof ) they were secure and watched not . the apostle n paul knowing by faith in this doctrine , that after his departure wolues would enter into his church ( yea , that of their owne selues some should arise , speaking peruerse things for drawing disciples after them ) he tels them the way of preuenting this euill , namely , that they should watch ouer themselues , and ouer the flocke ( for god neuer exacteth our seeking his glorie ( nor can we ) by the neglect of our owne soules : though some would closely teach the contrarie , namely , that they might doe euill to themselues that so good might come thereof , whose damnation is due ) for drowsie sleepines ( which after came to passe ) it would cause confusion enter and arise to the disturbance of all good . that it is said , the diuell soweth this tarish doctrine ( though he doth it onely by his ministers ) we must maruell thereat nothing at all . when the wicked were to cast some of the smyrnians in prison , the holy ghost saith , o the diuell shall cast some of you in prison . a king is said to doe that he doth by his embassadour ; nor must the factors of sathan thinke much to be called sathan , p when as to peter for an excellent dehortation our sauiour saith vnto him , come behind me sathan : as for iscariot , he was plainly termed diuell . but this and some other common places i passe by , and come ( for that i specially professe herein ) vnto the points in controuersie . it is euer accorded vpon , that the tares are wicked-ones , but what kind of wicked-ones , as also whether within the church or without , therein is much dissonancie . libertines say , that they are the whole bodie of wicked people in the church : and so from our sauiours speech ( let them grow ) they would haue all excommunication ouerthrowen , and all wicked that wil , be admitted vnto the holy supper . others , that they be heretikes , who are to be permitted of the magistrate , if so happily they may become wheat by repentance . others , ( whereof hereafter ) they vnderstand them to be such wicked only as are permitted of godly pollicie : that is , not for loue to them , but to the wheat or children of the kingdome . touching their place , the browniste affirmes them to be without the church ; because our sauiour saith , let them alone : applying the apostles speech thereto , q what haue i to doe , to iudge them that are without ? others amongst our selues hold them to be hypocrites , or such wicked in the church as are not of vs seene . amongst which , r one great scholler writeth thus : i grant it no shame to the churches to haue hypocrites , for as much as the iudgement of man cannot discerne them : and of them & no other is the parable of tares , which forbiddeth weeding vntill the day of haruest . and in s another place , he taketh vp a great doctor for saying they are visible wicked in the church , accounting it in him a bewrayall of great ignerance : but the good man too zealously vttered his owne ignorance herein , as will appeare . when it is said , that the tares are in the midst of the wheat ( and the wheat is in the church ) it presently conuinceth those that say , they are without . and when as it followeth . vers. 26. and when the blade was sprung vp and brought forth fruit , the tares appeared also . it hereby plainely ●nough appeareth , that so verily as the wheat appeared , so verily the tares appeared . the children of the kingdome appearing such by their fruit , the children of sathan that way appearing also . nor appeares this lesse in this , that the ministers after are grieued at the sight of them : and for that doe interrogate , if so they may pull them vp ? if they had been without , it would not so haue troubled the minds of those that were within : and if they had been hypocrites or inuisible wicked , it could not haue troubled them at all . those errors are by the parable it selfe plainely ouerturned . but more plainely ( if god permit ) it shall appeare by conference of other scriptures . when as i come to examine our sauiours words , let both grow together , &c. meane time obserue , that two sundrie seeds are sowen , & thereof ariseth two sundry sort of people within the church . the first not onely within the church , but of it also : and therefore termed children of the kingdome . the other within the church , but not of it , and therfore termed children of the wicked . contrarie seeds , so haue contrarie effectes . the house of cloë in corinth , by the fruit shewed thēselues to be true members ; others by vnbeleeuing the resurrection did show themselues to be troublous members : or rather a corrupt humour in the bodie that deserued to be purged . and surely , as we would be deemed followers of the sonne of man in a care of planting good , so we must endeuour our selues to sow onely good seed . if we come into pulpit with vnresolued opinions , we must leaue behind vs an vnresolued people , staggring , reeling and caried away with euerie wind of doctrine . but if we sow tarish doctrine in the pulpit , let vs know that the diuell will water it blade and fruit . if we will watch ouer the flocke , we must first watch ouer our selues : yea , take heed to our tongue , least it be set on fire from hell , and so conuert the churches peace into a flame . who would haue thought that sadduces ( deniers of the resurrectiō ) should haue appeared in the church of iudah ? but the leuites ( some of them ) leauing the altar , and betaking them t to iudahs crowne and scepter , the lord therefore did punish them with vnbeliefe , who should haue taught others the true beliefe . who would haue thought that in the asian christian churches such notable heresies could haue risen ? who would haue thought that in our brittaine churches so many horrours should haue risen ? but it is not to be wondred at : first because our sauiour foresaw and forespake hereof , when as he thus assimilated his kingdome of heauen . not saying it should be so in the world , but it should be so in the church . secondly , as through other churches , so through ours this sleepie ministery hath passed , wherby an entrance hath been made , & a way paued vnto an ocean of euils . and that which worse is ( of those that would be deemed reformers ) many proue deformers : and if in zeale they haue once stepped ouer shoes , they count it credit rather for constancie sake to slosh in ouer boots , then with augustine to write a booke of retractations ; or with v nathan to return vnto dauid and confesse that the speech of temples building , it was a speech without booke . these kinde of constantines i haue met with abroad , and now find no such enemies at home . let the secret pharisaicall practices of some witnes that , euen what time i was publikely ( to the comfort of distressed soules ) exercised in southwarke vpon this present parable . but the lord rebuke sathan . if i being once ouer-caried with their tarish doctrine , doe now go before them in pointing out , and remouing such scandales ( & all this without magistrates constraint , or worlds allurement , witnesse my writings abroad published before in forraine parts ) then let them not thinke scorne or take it for a discredit to follow : least euerie faithfull minister that commeth after , do both by word and writing cast the doung of their solemne assemblies in their faces . if they looke to be saued by holding the foundation , they must not be vnwilling to suffer the losse of their timber , hay , and stubble , when the fire of god in his spirit and word do offer to burne it . by the practise of the law , our own hand should first be vpon the beast , and this done voluntarily : but if men vpon a good meaning will couer those cattell of agag , yet they shall bleat , crie out and pursue them vnto destruction . it followeth in the text . vers. 27. then came the seruants of the householder and said vnto him , master , sowedst thou not good seed x in that thy field , from whence then hath it tares ? 28. and be said , the enuious man hath done this . two questions are propounded by the seruants vnto the householder , whereof this is the first , together with the answer . for the householder or master of the field , it is plaine before to be the sonne of man. touching the seruants , some take them to be magistrates in the commonwealth : some take them to be ministers in the church : i vnderstand it to be spoken of both , and so both will well inough fit , first the analogie and proportion of faith ; secondly , it accordeth aptly vnto the experienced state of church and commonwealth , though principally of ministers . then , when ? after the field ( through ministers and magistrates sleepie securitie ) was ouergrowen with tares or 〈◊〉 wicked ones : then ( as out of a sleep ) magistrates and m●●●sters do arise : they ouersee the catholike church : they spie not onely offensiue things in the world ( whereof no maruell ) but also in the kingdome or new testaments church . they grieue at the sight , and troubled they are in their soule about the present confusion . all this notably and comfortably laying downe , that in those last dayes god would not onely stirre vp zealous ministers for church reformation , but also excellent magistrates ( as were zerubbabel , nehemiah and others ) for the reformation of iudah . nor was this vnseene of iohn in patmos , what time the angell of god telleth iohn ( in the solitarines of his spirit ) that the ten hornes ( or ciuill powers ) which once had subiected themselues vnto the whorish citie ( metropolitane then of the earth ) what time they lay asleepe by drinking her spirituall fornications , they finally should awake , and hate the whore , and shall make her desolate and naked , and shall eat her flesh and burne her with fire . for god hath put into their hearts to fulfill his will and to do with one consent , for giuing their kingdome vnto the beast , vntill the words of god be fulfilled . but those wordes of god ( for the time of their sleepe ) once fulfilled , they arise ( as did henry , edward and elizabeth in england ) setting fire on the whore for burning vp her abominations . and therefore thrice abominable those spirits , that by word or writing proclaime them schismatikes ( as do the papists ) or suborners of the beasts kingdome ( as doe blind reformists , brownists , anabaptists and arrians ) . touching the ministers , seeing vnto them the more excellent charge of the church is giuen , by how much more those euils creepe in through their predecessours negligence , by so much the more those their successours are stirred vp in an holy fierie zeale for remouing of present euils . such a one was z for this purpose let the yong student read the succession of doctors , written by simon de voyon . william of s. amour a doctor of paris . after him laurence an english man and doctor also there . then iohn wicliffe here in england : and with him , sautre a priest. iohn hus a bohemian , first student in oxford . ierom of prage also a bohemian : with multitudes not onely of ministers , but also of inferiour callings , whom god stirred vp in all parts for recouerie of a better ierusalem , then that in iudea of beniamin . but marke that those seruants of christ , they trust not to their owne iudgements herein : and therefore , they runne vnto christ to be enformed , by what meanes all this euill is come . who , as they seeke to him , so from him they receiue a ready and faithfull answere . who hauing vnderstood by the word of the lord , that all this was the worke of satan in his ministers , what time men lay asleepe in securitie ( euen as a garden sowen and planted with good , it bringeth forth readily weedes of all sorts , after a little time of rest ) vpon this assurance ; then the seruants said vnto him , wilt thou then that wee goe and gather them vp ? 29. but he said , no : least while ye goe about to gather the tares , ye plucke vp the wheat with them also . the second interrogatorie and his answere followeth . the question propounded by the same seruants ( magistrates , ministers , zealous people ) the answere is returned by the same housholder and master of the church christ iesus . by those holy hearted seruants their second demaund ( wilt thou that we goe and gather them vp ? ) it plainly appeareth , that they not onely were grieued to see the church pestred with such tarish companions , but also that they had a zeale burning in them , for rooting them vp : and yet discretion ioyned with zeale , in that they will not walke herein by any conceit of their owne , but onely by the rule of their master christ. griefe at such tares ( i doubt not ) there is in many : zeale also for tearing vp such tares , i doubt not also there is in many : but a true contentment to passe by their owne conceipt , and to search out their masters meaning for reformation , it resteth in ouer-few . hee will walke by this rule , another by that rule for reformation of faith and manners . as for the brownist , anabaptist and arian , they will walke by no rule for reformation of this wheat field , and purging it from weedes : but at one choppe , they hew downe all for antichristian , and will haue no visible christian to be found in this confusion of the field . tut say they , labour we for curing babel ( misapplying a ieremies speech thereto ) we would haue cured her , but could not , therefore my people go out . and so , when they haue separated from all , condemned all ( good and bad , church and babel : condemning the substance of faith and manners in all , because of some disputable accidents , or at most , because of some accidentall euils ) they must euery head beginne a new field , a new church , and all new . and because all are not of one mind , therefore euery one begins a church ( spicke and span new ) of a sundry fashion . the brownist keepes the baptisme he hath in our church , but denieth the ministeriall ordination ; appointing their lay-people to lay hands on ministers heads , and so blesse them to their ministeriall office : alleadging the practise of israels people , laying their hands on the leuits heads nomb. 8. whereas alas , that was but their forme of approbation , not of ordination . for when the people ( or elders of the people ) had laid on hands , the leuits thereupon might not administer before the lord : for their ordination and blessing resteth to the high priest : and thereupon came the holy canon , b without all contradiction , the lesser is blessed of the greater . for in nombers 8. it followeth , that aaron tooke the leuites , filled their hands with oblation , with his hands did shake them before the lord : and so ( after benediction ) did set them to the altars worke . and this hath c peter martyr well obserued and distinguished . and indeed , the ancients made this ( not teaching ) to be a cause of distinction betweene episcop & presbyter ( or bishop and priest : for these words are of the former greeke corrupted ) namely , that the bishop might ordaine , the elder not ) for so chrysostome ( hauing said that d elders are vnderstood vnder the word bishop 1. tim. 3.1 . hee after saith : inter episcopum & presbyt . &c. betw●ene a bishop and elder there is almost no difference . for by ordination alone , they are their superiours : and this ( power ) onely they are thought more to haue , then haue the presbyters , or elders or priests . therefore ( passing by priestes , as all of them figures of christ ) they casting eye vnto church-order , they ordinarily cause resemblance alike to be had betweene bishop & presbyter , as was of old time betweene the high priest and the ordinarie priests : and the resemblance of common presbyter and deacon , to lie in such difference as was betweene the ordinarie priest and common leuits . and indeede , the trueth is such : though such as despise ancient record and reading do ( as some doe at home ) make sacred ordination a friuolous ceremonie . whereby the brownists of common inferiour lotte , they haue learned to bid their father ( hee that begot them to that faction ) to kneele downe , and they t●● begotten children wil lay hands on & blesse their father : an ordination more opposite to christ for outward forme ( & that is it they speake of ) the if the pope should blesse a man inferior . for they ( ek dramétr●u ) ful-but to christs canon , do appoint the lesser to blesse the greater : whereas in the other , the greater blesseth the lesser . but hereof i haue spoken in another treatise . touching the anabaptists , they stand not partaking in the matter ( as doth the brownist ) but they exusflate or blow off our baptisme , so well as ordination , saying : all that floweth from antichrists ministers , it must be antichristian . and so , one baptizeth e himselfe ( as abraham first circumcis●d himselfe : mary , abraham had a commandement ; they haue none , nor like cause ) and then he baptizeth other . but largely did augustine confute this rebaptization and re-ordination in dealing against the donatists , saying of the one and the other f the catholike church held it vnlawfull to repeat them . as for cyprians r●baptizing such as had beene baptized by heretikes , g as he left such practise free vnto others their iudgement , imposing no law on any ( as appeareth in his epistles to iubaian and stephen romes bishop ) so the same opinion after was retracted by the bishops . and in a detestation of such rebaptization it was which caused h chrysostome thus to write : qui secundo &c. he that the second ●ime baptizeth himselfe , he the second time crucifieth christ. touching our english arrians , they deny all baptisme and ordination , till new apostles be sent to execute those parts to the gentiles , and elias the thisbite do come for that end vnto the iewes . thus ( not to speake of other their doctrines ) euery sectarie and schismatike hath his sundry church and fashion of constitution : all of them ( in trueth ) notable schismatikes from the common-wealth of israel : as moab , ammon , edom , and others made brea●h from the orderly seede of abraham . but let them goe , the seruants of christs fielde , they consult with their master , and from him they receiue this answere : do not teare vp the tares , let both grow togither vntill the last haruest &c. so farre is he from bidding them to go out , or yet pull them vp . two notable questions do arise from hence : first , whether perm●ssion of open wicked in the churches fellowship ( for such be those tares ) it do not ouerthrow the rule of excommunication taught in matth. 18.17 . & 1. cor. 5. or if it do not , how then those places can be reconciled ? secondly , how the permission of these shal not pollute , seeing some open wicked do pollute in 1. cor. 5.6 . and galat. 5.9 . touching the first , i answere : permit vnto doomesday , and excommunicate before doomesday , they are as easily reconciled , as dauids worde and practise is found good . when for his word it is written , i that he would not suffer a wicked man in his family : and yet for his practise , k he suffered ioab in his family , leauing the slaughtering of him to salomon his sonne succeeding . and in a word it is thus : those that can be excommunicate without harming the wheat ( that is , without rending churches peace and vnitie ) those are to be excommunicate : but such are to be permitted ( not for loue to them , but to the lords wheat ) as the excommunicating of whom would rend the church in peeces . the contrary practise is , to be peni-wise , pound-foolish . nor is this resolution new , but ancient : for augustine to the l donatist hereof writeth thus : ipse dominus &c. to the seruants willing to gather the tares , the lord hi●selfe saith : suffer yee both to grow vntill the haruest : the cause hee premiseth saying : least peraduenture while ye would collect the tares , together with the same ye pull vp the wheat . wherein he sufficiently sheweth , when such cause of feare is not ( but a certaine safetie altogither of the graine with certaine stabilitie , abideth : that is , when as euery such one his crime is knowne to all , and to all appeaereth execrable , insomuch as it hath no one , or not such defenders through whom a schisme may fall out ) then ( non dormiat seueritas disciplinae ) let not disciplines seueritie sleepe . then this may well be done without spot of peace and vnitie ; as also , without detriment to the wheate , &c. wherein he concludeth , a practise of disciplines seueritie , when churches peace and vnitie may be preserued , but otherwise not . nor is this permission a stranger in scripture , no more then the practise of excommunication . for as in 1. cor. 5. the apostle paul vrgeth a putting out : so the apostle iohn m diotrephes the affector of preeminence , a pratler , a busie bodie , and one that would neither himselfe harbour such as came from the apostle , nor yet suffer others . the apostle promiseth ( if hee come ) to lay him out in his colours , intending thereby no doubt to prepare a way for his casting out : but meane time hee permits him , inasmuch as he bids them not deliuer him to satan . such tares were the factious teachers in galatia churches ( ioyning circumcision and baptisme together &c. ) whom the apostle in those wordes ( would to god they were cut off ) doth secretly permit , in that he dare not ( as in another n case ) giue it in command . and when to the corinthes he writes , i feare when i come againe , my god abase me among you , and i shall bewaile many : of them which haue sinned alreadie , & haue not repented of their vncleannes and fornication & wanto●nes which they haue committed : here the apostle not wishing the corinthes to deliuer such to satan ( as in 1. cor. 5. he willeth the incestuous to be giuen vp , for whose behoofe no one with face could stand ) but plainly seeing ( yet after a sort halfe winking at ) those notable euils , he giueth notice ( as augustine also hence vrgeth ) that it was because of their tarish clasping condition . and for no loue to the tares , but for loue of church and common-wealthes peace it was , that dauid permitted shimei of beniamins quarrelling tribe fauourite to saul : as also suffered bloody ioab to liue all his dayes , for that otherwise he might haue brought all the souldiers on his necke , for auenging the death of their worthy generall . now ( if a tares condition be considered ) can any other conclusion be vrged ? for it is not , as many weeds who may be seuered without daunger : but as it growes vnder the leaues of wheat vnseene , like an hypocrite at first , so it 〈◊〉 after bewraies it selfe by the fruit : but then so clasping the w●eat by running about it , as it cannot be pulled vp th●n , but 〈◊〉 ●resent danger to the wheat . and such varietie of ●aladies ●●●etimes fall in mans bodie , whereof some may be purged ●●d some limmes cut off without the liues destruction : but some of such nature and in such p●rts , as they cannot be remoued , but with depri●ation of life . and for this cause ( namely for preseruation of life , and auoiding some great euil ensuing ) we oftentimes permit that we like not . nor is he fit to gouerne a family ( much lesse a church ) that walketh not by this rule & consideration . if any now demand what if diotrephes repent , or for want of repentance he be by iohn in after time cast out , is such a one yet a tare ? two answers are hereto framed . the first is , yea : as simon was surnamed leper ( because once a leper ) so may such a one be called a tare , because once a tare . the second answer i giue thus : if either of the former things fal out , he may be said to haue stood ( for the former clasping season ) as a tare , but now he bewraies himself not to , be such : euē as , the o incestuous person was deliuered vp to satan for leauen & a seruant to satan , who p after proued a man of true spirit & holines . the parable ( as other parables ) it must not be stretched beyond the purpose of our sauiour made manifest by other consent of scripture : and so i haue proued augustines collection to be found & irrefragable . if any reply , only those open wicked ones are tares as die tares ( because it is after said , they shall by the angels in the great haruest be gathered vp ) ●so could add , because tares are bid to grow vntil the last haruest , therfore none are tares that liue not vntill the last haruest . as also , by that reason we should neuer know who are tares vntill death : and so to no purpose commaunded to let them grow togither , seeing after death they can no more grow togither . to auoid such foolish consequents , the proprietie of a parable must therfore ay be heeded . the former conclusion remembred , downe fals the libertines collection , who would haue all publike wicked permitted : seeing here is not speech of all euill ones , but of a kind of euill-ones which cannot with kingdomes children their good be pulled vp , or cut off , by magistrate or minister . euen as in the parable of the q fiue foolish virgins , he declareth not open wicked , but hypocrites ( seeing they had their lamps and lights and went to meet the bridgroome so well as the other fiue . nor was their foolishnes discouered to the church , vntill they had slep the sleep of all flesh ( good and bad ) and were raised againe by the shout of the archangell ) so euerie parable hath his owne propriety . here also falleth to ground all such as haue with chrysostome and erasmus vnderstood them to be heretikes , whom the magistrates should permit to growe , vntill happily they might become wheat . yet chrysostome addeth : r non prohibet , &c. our sauiour forbiddeth not to dissipate the conuenticles of heretikes , the stopping of their mouthes , to cut off all libertie of speaking : onely he forbids the killing of them . but as he hath no warrant hence of preseruing heretikes liues , so he hath warrant inough from many places , for scattering the assemblies , stopping their mouthes , &c. and surely , the magistrate can neuer be thought to be zealous for the lord , when he beares ( as the ordinarie states of germanie doe ) a sword for their ciuill matters , but none for the lords religion . to ground also here falleth the anabaptistes doctrine of christians vnlawfulnesse for bearing and exercising the sword against trangressors : seeing ( say they foolishly from hence ) they may liue to become true christians . in a word , diuers fantasies here fall downe ( as dagon before the arke ) nor meruell , seeing tymber , hay and stubble is in the lords day appointed to burne ; that so , gold , siluer , and precious stone it may be discouered for only sutable to the foundation of this heauens kingdome . now to the second question , how the permission of such tares ( or tarish persons ) they shall not pollute the fellowship ? that such permission is not sinne or pollution to the permitters , it appeareth if but in this , that christ not onely aduiseth , but also commaundeth such permission for the peace & good of his wheat , or true sonnes of the church . if first such open wicked vpon due sight and search be found ( not thistles , da●ke or such separable weeds : for it is presumed that such the seruants here had and would pull vp , but ) tares , or to vs ward in a tarish estate : and if in the second place we permit those bastards for the childrens sake onely , then such permission is no pollution to vs that haue so seene , sought and permitted . first , because our sauiour enioineth such sufferance , and who dare make him a counsailour to euill , a maintainer of sinne ? secondly , if the s apostle touching sinne in his owne flesh resisting his will ( or law of the mind ) hauing will present with him , but wanting meanes to performe that is good : if notwithstanding this vnrulines of the flesh , he proclaimes himselfe deliuered from this sinne ( or bodie of death ) by christ ruling in him by his spirit , &c. if i say , sinne dwelling in him , he is not therfore seruant to sinne but to christ , because a better spirit or lawe ruleth in him : much lesse can another mans sinne pollute me or my new man created in christ , who is so farre from being led captiue by his sinne , as i hate it ; and as meanes by god are giuen vnto me in my place , do labour the slaughter of his sinne and expulsion thereof : and when such meanes of remouing him is lacking to me , yet the good-will of remouing such a scandale is neuer lacking . keeping thus my heart and conscience cleane , all things that are without , are to me cleane & pure . but if the conscience be priuie to a liking of the scandale , and negligent in vsing the fit meanes god hath granted for remouing such a scandale , then he is pollution vnto me , and my soule is attainted with his sinne . the one and the other of those conclusions , haue their ground also from that to titus 1.15 . and in marke 7.18.19.20 , 21.22.23 . but it will be obiected , in those two scriptures speech is onely of indifferent things : i answere , the doctrine is generall , and therefore appliable not onely to those indifferencies there mentioned : for nothing ( whatsoeuer ) is without can be pollution to vs , prouided there arise not in our heart a liking or consent to such euill , nor yet of vs be permitted , when apt meanes are granted for remoual , at least for bridling such euill . touching this point , it is thus written in t origen ( whether by him or another i contend not ) illud tacendum non est , &c. that neither is to be concealed , ( namely ) that the knowen wicked hurt the church , if so be that , either power of prohibiting them the communion be lacking , or some reason of conseruing peace do hinder . it is plain that this is not hurtful to a man ( namely ) that there is some wicked man ( yea , a knowne wicked ) present with thee at christ his altar : though he be not prohibited , prouided by a good conscience discontented with him , he be separated from him . manifest therefore it is , that to run with a thiefe , it is no other thing then eyther to steale with him , or with a pleasing heart to accept of his stealth . and that the church hath euer been so minded , consider not onely her recordes for iudgement , but also for her continuall practise . whatsoeuer therefore in any of my writings may seeme to conclude oppositiuely , i desire it may be reduced hither , where so fully and plainely i haue discussed the q●estion . nor let any distinguish here ( against the streame of the whole church ) between common communion , and the communion in the lord his supper : for , besides the ancients their meaning is plaine , we are to consider ; first , that the church is commaunded by suppers administration to set forth chri●tes death till he come : secondly , if no tare may be permitted thereto , and there will be tares vnto the worlds end ; then it followeth that the supper must neuer be administred . if it be replied ; though they be not excommunicate , yet they may be debarred the supper ; i answere , if churches peace can be so preserued , they ought so to be restrained . euen as in a familie , a wise householder or faithfull steward v he will give the meate in due season : and not onely that , but also grant vnto some leaue to feast , when ( for correction sake ) he appointeth some others to fast . a figure whereof vnder the law was this , and that vncleannes , for the which they were seuered for a season : x euen as the magistrats s●ord a figure of our excōmunicating sword ; killing them in the flesh , that so they may rise and liue againe in the spirit . but if they cannot with peace and churches vnion be restrained , they must be rather suffered to grow in their euil , then ( by hindering the lords raine and sacramentall showers ) the wheat should be hindered in their grouth . let them grow togither ( saith our sauiour ) vntill the haruest : though to the one sort , word , sacraments , fellowship shall be a sauour of life vnto life , but to the other a sauor of death vnto death : euen a sit was vnto such as brought oblations vnto the tabernacle , wherof some by the faithfull priest were freely admitted : others against his wil ( as ioab & shimei ) but admitted , because otherwise by the sword they could not be peaceably cut off . so much for this point : it followeth . vers. 30. let both grow togither vntill the haruest , and in the time of haruest i will say to the reapers , gather ye first tares , and binde them in sheaues to burne them , but gather the wheat into my barne . as our sauiour will haue the tares to grow togither with his children in the church ( & this vntill the great haruest of god : that is , as is expounded vers . 40. vntill the end ( namely of all things ) what time he will send forth his angels for gathering all those offensiue ones forth of the kingdome , vers . 41. ) as i say , our sauiour willeth so long sufferance of the tares , so hence we are to obserue the forme of speech ( let them grow togither vntill the haruest ) whence some conclude euery tare his particular haruest at the time of his death , as also a generall haruest of all in the end of the world . touching such particular haruest here is no speech ( although it be true from other scripture , that the tree falling into the cold nipping y north it shall there lie ) the speech here is onely of the great vniuersall haruest , wherein finall doome is giuen to all . if any say , but all the tares which haue been some 100. yeares since are dead , &c. i answer , our sauiour promiseth to his apostles , that in executing their commission , he would be with them vnto the end of the world , and lo they died and ceased preaching and baptizing 1500. yeares since . the apostle charged timothie to keepe the commaundement vnspotted till the appearance of christ iesus , and timothie fell on sleepe about 1500. yeares since also . as in the apostles and timothie , the whole bodie of ministery succeeding in that worke , it is vnderstood , so in the tares first considered amidst the wheat , there is vnderstood the whole corporation of such wicked in succession vnto the worlds end . a bodie of sinne or corporation of wicked , christ iesus speaketh vnto , when he thus saith to the pharisees : fulfill the measure of your sins , &c. that vpon you may come all the righteous blood of abel the righteous , z vnto the blood of zecharias ( the sonne of barachias ) whom ye slew between the temple and the altar . from whence is apparant , as all the righteous doe make but one mysticall bodie whereof christ is the blessed h●ad ; so , all the vnrighteous make their mysticall bodie of sinne , whereto sathan is an accursed head . let them grow together vntill the end ? if they could be withdrawne from , as moses , aaron , and the other faithfull of the congregation did withdraw their tents from a korah , dathan and abiram ( whose sin lay not as b●ownists would haue it , in a forme of outward calling diuers from the rule prescribed : but first , their sin lay in murmuring against the chiefe magistrate moses , and the high priest aaron : secondly , in making a mocke of sanctification and holinesse : thirdly , in rising vp rebelliously , for lifting vp themselues into place aboue the holy chosen of god : whereas , other supreame magistrate then moses might not be , nor any other high priest then aaron , during their liues , notwithstanding the whole people would haue giuen vnto them the best forme of outward calling they could deuise . ) if i say , the open wicked could be cald departed from ( as that rebellious ●rue vpon the lords direction was departed from ) then we are so to do : but if the case be tarish , then we are to suffer such children of belial to grow togither with the children of the kingdome , vnto the very end of all things . for separation in such case , it is ( as b cyprian wel saith ) first a vendicating of that authoritie to our selues , which the father hath giuen to his sonne alone : and secondly , it is but a proud obstinacie and sacrilegious presumption ( quam sibi furor prauus assumit ) which a wicked frenzie assumeth to it selfe . which speech of cyprian , old augustine borroweth and oft applieth against donatus . let them grow togither till haruest , &c. if tarish wicked ones shall grow vntill the vniuersall haruest of all the worlde , held and kept in the ende and vp-shot of this worlde , it is for those causes : first , for the humiliation of the wheate or children of the kingdome , by hauing such canaanitish pricks in their eies and sides , able to vexe the very soule of lot ; and also able to torment their soules with like sorrow , as were ezekiels people that mourned continually for the wi●kednesses committed in the midst of zion . secondly , they are permitted c being filthy , to become more filthy : and beeing vnrighteous , to become more vnrighteous ( for iohn must herein be vnderstood to speake of the wicked in the church , such as iudes spotted-ones in the feasts of loue : and those in corinths church , whereof paul saith , d and if any be ignorant , let him be ignorant ) that so fulfilling and vpheaping the measure of sinne , they may afterwardes haue the more notable fall , & breake-necke downe-fall . were it not for this haruest , as the faithfull of all others were most miserable , so those grapling tares triumphing ouer the lordes people , they were of all men most blessed . but , yea i say againe but there is a day comming , a blacke day , a gloomie day , a day of terrour and horrour to all the children of belial . a haruest must haue reapers , & the reapers here be angels . the greatnesse of the reapers , it argues the greatnesse of the haruest . nor maruell that both haruest and reapers be great , when as the great god is the sender forth of those angels , and people are the matter that must be reaped . this haruest is represented vnto e iohn in patmos , vnder the reaping of grapes with a sharpe sickle ; and there by the ministerie of an angell commanded so to by another angell which had authoritie ouer fire . as it is very true , that christ hath all absolute power giuen him ouer fire , water and euery creature , so i well like the iudgement of such as teach that the elements are committed by the lord vnto the angels , for vsing the same against the wicked , and in the behoofe of his children . touching whose ministration peter martyr hath this : f redeo itaque ad ipsos angelos &c. i returne vnto the angels themselues , by whose ministerie also i affirme , that god gouerneth physicall or naturall things . for by their meanes vndoubtedly the celestiall g orbes are turned about : and admirable thinges be produced in nature . for which cause it is elegantly written , that god himselfe is carried by the cherubims . here saith our sauiour , the sonne of man shal send forth his angels , how doth this agree with that of paul , h the lord himselfe shall descend from heauen with a showte , with the voyce of the archangell , and with the trumpet of god ? by which showte our sauiour afterwards in the gospell saith , i all the wise and foolish virgins shal awake and be gathered to iudgement . touching the sending forth of angels ( or as iohn hath in his reuelation , an angell ) as also touching those tearmes , a showte , the voyce of a trumpe , i take them to bee borrowed phrases adapted to haruest and sleepe . for a haruest , there must be gatherers : for raising people out of sleepe , there must be some showte or loud voyce : euen so , for gathering this spirituall haruest , and for awaking the spirituall sleepers in the earths bowels , there must be a gathering and a noise : but touching the forme of all this in proprietie , i take it , we now are vncapable . yet ( as in another place ) lazarus his soule is by angels ministerie conuayed into abrahams bosome : and well inough also may be iudged on the other side , that the gluttons soule was conuayed into hell ( according to that speech vnto another miser , thou foole , this night they shall take away thy soule ) so it may well be , that by the ministerie of angels , the soules vnited to their bodies for ful doome , they shall be presented vnto iudgement . but yet this ministerie a power in mediatly deriued from the archangell ( k christ iesus ) according to that in iohns gospel chap. 5.28 . the houre shall come , in the which all that are in the graues shall heare his voyce , that is ( as before ) the voyce of the sonne of man : that is , of christ iesus in our nature appearing . now must cerinthus ( if before death he repented not ) now must he come forth and make his answere , for teaching that iesus was not borne of marie , otherwise then by knowing ioseph her husband carnally . that he was not christ ; but that christ came vpon him in the forme of a doue . and that iesus suffered , but christ fled away &c. against whose abominable opinion touching iesus his onely being man , iohn is said to haue written his euangell : which indeed affordeth arguments , specially for proofe of his diuinitie . now must the l nicolaitans that died such , come forth & answere for their communitie of women . as also the carpocratians for denying saluation to the flesh : with others their followers , holding it of the diuell : giuing it vp to all filthinesse , as it were therby to be auēged on the body , their soules prison . now the m ophitai ( who taught the serpent which deceiued eue , was christ : who by that meanes made a way for reuealing himselfe after to mankind . and for this cause worshipped the serpent for christ &c. vpon which the church gaue them that name ophitai or serpentinists . ) now must they come forth and know to their shame , that they worshipped the diuel of hell in stead of christ. the n montanists , who held montanus for the holy ghost , condemned mariage for filthinesse &c. now those blasphemous filthy tongues must come out and bee tormented with diues tongue in hell fire . the o arians ( who taught that there was a time wherein god was not a father , nor the sonne a sonne : that the sonne was not of one substance with the father , but of another nature ; a creature and meere man : tearmed god onely in regard of office , as magistrates be , &c. now must they stand forth before that god who will to them indeed proue no father , but a consuming fire . the p macedonians , who taught the holy ghost not to be god , but a seruant trudging about the businesse of the father and the son ; those now must to iudgement . and wel shal they know , that so they taught because they had not the holy ghost . the q anthropo-morphits ( so called , for attributing to god in proprietie , the very shape and proportion of man ) they shal in this great day well vnderstand that they spoke and conceiued of spirituall things , but carnally as bare naturall men . now the r followers of apollinaris , they must answere for teaching christ to ass●me onely a liuing bodie without a reasonable soule , substituting the diuinitie in place of a soule : making a confusion of diuinitie and humanitie ( as if christ were neither god nor man , but a third thing mingled ) euen as wine and water mingled , is no more wine nor water , but a mixture or mingle mangle . s pelagius faction ( holding man naturally to haue in his power to will and do well : ) they now shal find , that they both are supernaturall and diuine gifts . t now the sect of eutyches ( who held that christ assumed no nature of ours : the anabaptists doctrine in these dayes ) they shall in this day learne , that that body and soule shall be damned , the first fruites whereof were not first assumed by christ iesus . the u mono-thelites ( so tearmed for teaching that christ iesus had onely one will ) they in this day shall be taught to their shame , that christ had two wils vnconfounded : the one peculiar vnto his godhead , which was ( as the nature was ) infinite : the other peculiar to his manhood , and ( as it was ) finit . the first will strong as god , the second infirme as man , but infirmity without sinne . in a word , all the wicked ( tares or other weeds ) they must now be seuered from the lord his wheat : and that which more is , they must be collected and bound vp in sheaues . not in one sheaue but sundrie , according to the measure of their euils . one faction in one sheafe , another faction in another sheafe : but all prepared for one hell , for one fire , euerlastingly burning . yet ( though but one hell , one fire of wrath ) scripture seemeth to imply ( by vniuersall consent of the church ) that the measure of torment shal be x diuersly proportioned , according to the proportion and qualitie of sinne in the subiect . nor dislike i a certaine ancient his iudgement touching this , namely , that as in creatures all apt to burne , yet some feede the fire more then the other ( as for example : oylie and gummie timber , more then fewell of a diuers nature ) euen so , of sinners damned , all capable to burne : but the same fire and torment more enlarged by the subiect it worketh vpon , as his sinne shall be more large and notable . sin ( be it more or lesse ) is so considered as the subiect whereon the burning wrath of god shal haue matter to feed vpon for euer . and this is the way , whereby the iustice of god against sinne , it shall be declared a iustice for euer . in this day , the originists ( who haue taught that diuell and all shall once come out of that fire and be saued ) they shall find that sinne in the damned neuer dies ( nay , i rather thinke that it is encreased : if so sinne can be enlarged in hell : seeing sinne vnmortified , is budding & bringing forth more euil in thought word , worke ) and so consequently , the y gnawing worme neuer to die , that fire neuer to be put out . and as the tares ( the most politicall wicked ) together with the whole corporation of satan , they thus shal find in the end , their glorie turned into shame , & their temporarie heauen into an eternall hell . so the lord his wheat or children of the kingdome ( for though the other were in it , yet they were not of it ) they are in this great day gathered into the lords barne . though they grew together here , they must be seuered there . the wicked shall not stand in the assembly of the righteous : nor after that day , shall the soule of any righteous lot , be combred and galled with sodome . the iebusits gall vs heere , but they drinke gall and wormewood for it there . we contentedly suffer here , but it is appointed that we shall be glorified there . into the lords barne , abrahams bosome , paradise , heauens glory we shall all be receiued : and there for eternitie placed . but as there is more or lesse measure of torment for the wicked ; so , shall there not be a diuersitie of glorification in christ iesus his members ? the vniuersall streame of antiquity concluding affirmatiuely , i dare not ioyne with them that conclude negatiuely . besides , the scriptures they vrge to this purpose , i cannot see them otherwise applied then aptly and fitly . for our sauiours words in iohn , z in my fathers house are many dwelling mansions ( if it were not so i would haue told ye ) i go to prepare a place for you . where they reply that these seuerall mansions are to be vnderstood here in the church : i answer , that cannot be : for the sundrie mansions must be considered in the place whither iesus was repairing ( namely , in heauens glory ) and not in the earth whence he was departing . which better appeareth in that after he preoccupates this questiō of the apostles ( what shall become of vs meane time ? ) whereto he answereth their thought , saying : though i go to prepare a place for you , i will come againe . and where the auncients do alleadge that of paul : there is another glorie of the sunne , and another glory of the moone , and another glory of the stars , ( for one starre differs from another in glory ) a so also in the resurrection of the dead . if any here reply , that this is to be vnderstood of the first resurrection ( which is here ) from sinne , he speakes openly against the generall and scope of the chapter : which was to teach the resurrection of our bodies ( not soules ) against some that in the church denied it . againe , if they say that the comparison is between earthly and heauenly bodies , in this place it is apparantly false : for here he concludes : looke what difference in the glorie of starres , ( though all glorious ) euen such difference in the resurrection of bodies , though all glorious : for before the resurrection , no bodie is glorious . and surely , were it we considered but the state of a bodie ( where we see all the members excellent , yet a difference of excellency : and yet the difference no cause of emulation in the bodie , because ech member hath that which is fitting his own place ) as also , if we consider that all the beauteous order of god it lieth in distinctions , it must help to perswade , that in his mysticall bodie there be an identitie ( or one-nes ) touching the generall , eternall life : yet there must be distinction or difference touching the measure of glorification . where the aduerse minded do alledge that b parable of the workmen , brought into the vineyard , some at the third houre , some at the sixt , some at the ninth , some at the eleuenth , agreeing , & so giuing to euery man a penie : and so hence affirme that no one differs in the measure of glory ; all obtaining but one and the same price , a peny : i answer : a parable being a figuratiue doctrine , it must be expounded by that which is lesse figuratiue , or plainly proper . the apostle hauing taught the corinths so plainly of a difference ( not between corruptible and incorruptible bodies , but ) between glorie and glorie of bodies risen ; it shall be preposterous after so plain assertion , to conclude the contrary from a darke phrase . secondly , c augustine , chrysostome and a thousands besides them haue deliuered a better sense of the peny , that is , how it importeth onely eternall life . which eternall life though one , yet vttering it selfe in more or lesse glorie , according to the place ech member then enioyeth in this mystical glorious bodie . some here bring forth fruit an hundred fold , some sixtie , some thirtie . vnto those of fruits an hundred fold , d ambrose referreth the glory of the sun ; vnto those of 60 the glorie of the moone ; and vnto those that bring forth fruits thirtie fold , he sweetly referreth the glory as of commō stars . and surely , as the contrarie perswasion doth effect in men a remisnes and slouthfulnes in the lords worke ; so , the beliefe of this doctrine is ( as a goad ) in our sides for stirring vs forward in the works of the vineyard : for out of the vineyard or churches fellowship , no promise of peny or eternall life . which point remembred , as it will cause his people to maintaine churches vnitie ; so , the tares also remembred ( hauing place in the church , yet finally damned ) it may force vs to make our election sure by good works . not to make it sure vnto god by good works , but vnto our selues , as a certaine e romanist well granteth . these be his words , per illa verba 2. pet. 1.10 . haberi non potest , &c. by those words of peter ( 2. ep. 1.10 . ) it cannot be vnderstood that election should be , because of workes following : but that by perseuerance in good workes , predestination which is immoueable , it may be showen certaine to vs , by a coniecturall certaintie . as for all time spent out of the church , or euilly spent within the church , what shall we count it but time lost ? a certaine heathen could wel say : g there is no cause why thou shouldest thinke any old , because of his gray haires or wrinckles . he hath not for that loued long , but been long . for i pray thee : thinkest thou that he hath sailed much , who ( after his putting forth of the hauen ) is by a sore tempest driuen here and there , and by force of winds diuersly rushing , is all that while but come round about ? such a one hath not sailed much , but hath been tossed much . nor let vs thinke such vnfruitfull and time onely lost , but ( which more is ) a building vp of fagots for our owne burning : the breeding of a viper in our bosome : the laying of sondry stepping stones to eternal damnation . wheras , in holy expence of time , we gaine more and more assurance by those fruits of faith , that our life is laid vp and hid in christ , vntill his appearance . with whose appearance , as our glory shall begin , so neuer shall it end ( though wicked chiliasts haue pronounced it to be but of a thousand yeares durance ) but as verily as we are by the holy ghost ioyned to the sonne , and the sonne to the father : so verily we cannot be any more pulled from the possessed glory , then the spirit can be rent from the sonne , and the sonne from the father , and the father from himselfe . to which glorious trinitie in vnitie , all kingdome , power , and glorie be giuen for euer . amen . theodoret on ezek. chap. last . an ende being put heere vnto my speech , we desire such as shall reade this booke , if so they find any thing herein interpreted by vs , worthy the tra●ell , they therefore would praise the lord of all. but if the gayne answere not the expectation , or that they find not fruit answereable to the labour , that then they would pardon the imbecillitie of nature : but yet would embrace the minds alacritie ; recompensing our labours with their prayers : begging ( of the sauiour of all ) remission of our sinnes : with whom , togither with the father and the holy ghost , be glorie for euer and infinitly euer , amen . notes, typically marginal, from the original text notes for div a18908-e200 a 2. sam. 2● . 16.17 . b pythag. in his golden epiks : the very exordium . c hesiod in his opera and die. d psal. 82.1.6.7 . e iohn . 10.34.35 . f mat. 13 24. &c. notes for div a18908-e610 a notable motiue to the publication hereof . a ground of the authors aberration . the authors voyages , yet he could be resolued . the time when , and bishop by whom he was ordained to presbyteral function . a meanes for his setling and reducement . pastors and doctors , their late description of offices , too to fantastical and new . their lay-elders as fond . an inartificiall diuision in the demonstration of di●● . their deac●● mutilation . widowes too childishly c●ncluded from rom. 12.8 . how the former affected , do cary themselues towards the author reclaimed . how the former affected do cary themselues towards the author reclaimed . an equall petition for reading the sequell . notes for div a18908-e1470 a math. 8.21 . b isa. 9.6 . c pro. 8. & 9. psa. 104.24 . d vers. 14. &c. e prou. 25.11 . f hosius de expresso verbo dei. g eccle. 12.9.10 . h zuingl . on his 52 art . i mat. 12.43.44.45 . k so the hebrew ( shammajim ) plural . l gen. 1.20 . m iude. 13. n psal. 121.6 . o ier. 10.2 . p gen. 15. ● . q heb. 12.27.28 . r isa. 53.2.3 . s psal. 45. t ●uke . 17. ●0 . 21 . v 2. co. 3.11 . x luke . 15.25 . &c. y col. 2.22.23 . z mark. ● . 15 . a 1. tim. 2. b gal. 1. ● . c. c rom. 11.3 ▪ 4.5 . d 2. king. 2. ● . 5.7 . &c. e luke 3 23. &c. f tertul. exhort . ad castitat . g alleaged also by eusebius in his ecclesiast hist. b. 1. chap. 7. h reuel . ● . i gra●●ed by master greenwood pr●●ace to 〈…〉 . k 1. cor 3. see ●aluin there●n . l held in anno dom. 1545 m as the auncient prophets had a certaine terme of ye●rs ●o the ancient church her 〈◊〉 so iohn hath in 〈◊〉 11. those daies ( as their daies ) so many 〈◊〉 . so well vnderstood of ●a . broc●r● . ● . iunius , 〈◊〉 ian , napeir . n canti● . 8.11 . o m. bar. in his disc. pag. 19. p psal. 2.8 . & a 16 , ●7 , & 72 , 8 , ●6 , & ●9 25 which was neuer ve●ified in ●aui● , ●●lomon or any but ●hrist . q gen. ● . 15 . whereto paul relates gal. 4 4. & iohn reuel . 12. q iren. aduers. haeres . l. 4. ch . 42. r tert. l. 1. cont . iud. s aug. ciuit . dei . l. 16. t theod. qu. 89 u qu. 95. x ●ierom ad pauli●●● d● ins●● . monachi . y origen vnderstands it vnder baruc● triumph , in iudg. 5.2 . z greg. moral . l 9 & supcant . 7.3 . &c. a origen on iosua , 〈◊〉 ▪ a mat. 24. ●3 . 24 . ●6 . ●uke 17.23 . a dan. 2. b ca●bden in brit. c chemnitius out of sabellicus . d polyd l. 2. hist. angl. e gildas sapiens de excidio britanniae . f theod. l. 9. de cur . graec. affect . g hence it also seemeth that brittains dyed their bodies with woad . k psa. 15. ● 1. pet. 3. ● . 1. tim. 6.1 . ● . 1. pet. ● . 18 . l euseb. eccl . hist b. 2. c. ● m the gre●●● is : 〈…〉 n act. 20.28.29 . &c. o reuel . 2.10 . p math. 16. q 1. cor. 5 . 1● . r t. c. his reply to doct. w pag 241. of part . 2. s 1. part. p●g . 34. t for this doe read the state of maccabees in ben-gorion . v 2. sam 7. x en sô so agrô . reuela . 17.12 13 14 15 16 17 18. z he florished anno. dom. 1260. a ierem. 51.9 . b hebr. 7.7 . c pet. mar. on 1. sam. 7. d so do all ancients . e i knew one such , and sundry can witnes it . f aug. cont . parm. l 2. cap. ●2 . g see for this , hierom aduers . lucifer . h chrysost. on hebr . 6. i psal. 101. k 1. king. 2. l aug. cont . parm. l. 3. whom iohannes wolphius followeth in his answere to certaine questions touching the church . m ● . iohn 9. n 1. cor. 5. o 1. cor. 5. p 2. cor. 2. q math. 25. r chrysost. hom . 47. on . math. s rom. 7.15.16 &c. that the apostle speaketh in the person of the regenerate , those so vnderstand : august in 2. lib. contra 〈◊〉 l. pelag . & tho. aqu●nas in rom. 7. alleaging this of aug. ( for before he alleaged another ●ense from aug. l. 3. quaest . ) saying that me●ior ista expositio sit . ierom ( ad cresiphont . ad●ers . luci● . ) so vnderstands it : accounting the opinion of perfection to the manechists : and ordinarily all our late writers so take it . t origen on exod. 20. & ● . comm . v math. ●4 . 4● . x aug. b. 5. ch . ●9 . of quest . on deut. so hath hierom to h●liodore . y eccles. 11.3 . z math. ● . 3. a nomb. 〈◊〉 b cyprian . l. 3. epist. 4. c reuel . 22. ●● . d 1. cor. 14.38 . e reuel . 15.18 . &c. f pet. mart. on 1. king. 5. g spheres or heauens . h 1. thess. 4.16 . i matth 25. k iombard l. 4. dist . 43. b. cerinthus . l nicolaitans carpocratians . m ophita● n montanists o arians . p macedonians . q anthropomorphits . r apollinarists s pelagians . t eutychians . u monothelite . x reue. 18.6 . y isa. 66.24 . reuel . 14.11 . z iohn . 14.2.3 . a this clause in proprietie is the end of the verse . b ma●● . 28.1 . &c. c aug. hō . 67. on iohn . chrysost. or● math. 20. d amb. on 1. cor. ●● . e io. vigueriu in instit. the olog . praedestinatio ●uae immobili●●st , quadam ceritudine conie● iurali nobis erta ostendatur . g seneca in ib. de vit . c ●reu . cap. 8. thus i speak with ●he holy greeke fa●her . apocalypsis, or, the revelation of certain notorious advancers of heresie wherein their visions and private revelations by dreams, are discovered to be most incredible blasphemies, and enthusiastical dotages : together with an account of their lives, actions and ends : whereunto are added the effigies of seventeen (who excelled the rest in rashness, impudence and lying) : done in copper plates / faithfully and impartially translated out of the latine by j.d. haestens, henrick van. this text is an enriched version of the tcp digital transcription a57644 of text r16929 in the english short title catalog (wing r1945). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 189 kb of xml-encoded text transcribed from 53 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57644 wing r1945 estc r16929 12062881 ocm 12062881 53313 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57644) transcribed from: (early english books online ; image set 53313) images scanned from microfilm: (early english books, 1641-1700 ; 577:5) apocalypsis, or, the revelation of certain notorious advancers of heresie wherein their visions and private revelations by dreams, are discovered to be most incredible blasphemies, and enthusiastical dotages : together with an account of their lives, actions and ends : whereunto are added the effigies of seventeen (who excelled the rest in rashness, impudence and lying) : done in copper plates / faithfully and impartially translated out of the latine by j.d. haestens, henrick van. davies, john, 1625-1693. this text is an enriched version of the tcp digital transcription a57644 of text r16929 in the english short title catalog (wing r1945). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread [22], 78, [2] p. : ill., ports. printed for john saywell ..., london : 1658. "an alphabetical table ..." [i.e. index]: p. [1]-[2] at end. appeared also in: a view of all the religions in the world / alexander ross. london : [s.n.], 1658. first edition, london, 1655, translated by john davies from apocalypsis insignium aliquot haeresiarcharvm, lvgdvni-batavorvm : [s.n.], 1608, which was from a dutch original: growelen der vornemsten hooft-ketteren. leyden: h.l. van haestens, 1607. authorship attributed to hendrick lodevik van haestens. cf. d. clément, bibliothéque curieuse, t. 9. reproduction of original in huntington library. eng anabaptists. heresy. a57644 r16929 (wing r1945). civilwar no pansebeia: or, a view of all religions in the world: with the severall church-governments, from the creation, to these times. also, a discov ross, alexander 1658 31038 189 15 0 0 0 0 66 d the rate of 66 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-06 tcp assigned for keying and markup 2005-07 apex covantage keyed and coded from proquest page images 2005-08 jonathan blaney sampled and proofread 2005-08 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion apocalypsis : or , the revelation of certain notorious advancers of heresie : wherein their visions and private revelations by dreams , are discovered to be most incredible blasphemies , and enthusiastical dotages : together with an account of their lives , actions , and ends . whereunto are added the effigies of seventeen ( who excelled the rest in rashness , impudence and lying , ) done in copper plates . faithfully and impartially translated out of the latine by j. d. the second edition . printed for john saywell , and are to be sold at his shop , at the sign of the grey-hound in little britain , and at the pile of bibles in the stocks fish-market , looking into lombard-street , over against the post-house , london , 1658. to the excellently learned , edward benlowes of brenthall in essex esquire , &c. worthy sir , i have here presumed to present you with a strange and bloody tragedy of hereticks and enthusiasts , written in latine by a most elegant pen , by one who hath concealed his name , as i conceive out of this reason , that , living near the times and places of this representation , it might have proved dangerous to him to have published it . here you have religion brought upon the stage in very strange disguises , nay they make her act parts the most cōtrary to her nature , imbruing her white & innocent hands in blood , & massacres . but as she hath met with wolves to destroy and tear in pieces , so hath she also met with shepheards to heal and protect , and among those the most laborious author of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} an●ebeia hath not bin the least considerable . his severe and most indefatigable labours in most parts of learning , are consummated in this piece of religion , wherein like an experienced anatomist , he hath left no vein un-cut up . to fall into excessive commendations of him , were to commit a moral absurdity , by praising one whom the general trumpet of fame hath blaz'd abroad for so great an advancer of virtue and learning ; but to trouble you with them , were yet to be so much the more importunate , whose conversation with him was so great , that whatsoever i may say of him , i shall not acquaint you with so much as your self know . nor did the influence of your patronage raise and animate onely him , but there are so many other monuments of your great encouragements to learning , that it will be thought modesty in me not to mention all . but your excessive benefactorship to the library of s. johns colledge at cambridge ( whereof i have sometimes had the honour to be an unworthy member ) i cannot passe over , as a thing , which will stand upon the file of memory , as long as learning shall find professors or children . and that which increases the glory of your munisicence , is , that that library may boast that it is furnished with the works of its owne sonnes , which , being the greatest act of retribution and gratitude that may be , must be accordingly acknowledged by all that shall come after . but that which hath the most engaged and satisfied the english world , is , that your endeavours have displayed themselves in their clearest light , in that one thing that is necessary , that is to say , religion , not only by being a constant assertor of her purity here in england , but in that , after more then ulyssean travels throughout most parts of europe , you have returned to your former enjoyments of that chast penelope , when others either out of weaknesse or surprise , are ensnared and besotted with the tenets of other countries , whereby they are both ingrateful and injurious to their own , by preferring the prudence and policy of another before hers . religion certainly , if well improved , is the talent , that felicifies the improver , if not , coademnes him . it is that universal patrimony , which entitles us to be the sonnes of god , and by which we are adopted into the assured hope of eternall hapinesse . it is the loadctone wherewith when our souls are once touched , they are directed to the right pole of the eternally beatificall vision ; and without which , wee must infallibly expect to split against the rocks and shelves of perdition . it is the consummation of heavens indulgence to mankind , that which doth familiarize us , and makes good our interest in the great being and cause of all things . it is the perfection of nature , since that whatsoever wee know of the divinity by her comes onely by the assistance and mediation of our sences , but the other furnishes us with a more evident assurance , ( and that , in things , which can bee neither seen , heard nor conceived ) , by the more particular providence of grace and faith , whereby hee is pleased to how down the heavens , and descend unto a familiar conversation with our very spirits . but that which ought further to endear all men to religion , is , that she only next to god may pretend ubiquity , as being a thing written in such indelible characters in the hearts of all men , that even the most barbarous nations , and the greatest strangers to civility and policy have acknowledged some divine worship , though their pravity or want of instruction , may have blinded them from the true , but yet that eclipse of the true god hath not been total , insomuch , as they have still retained a sense and veneration of religion , so that to the best of their imaginations , they have created something like god to themselves . to make this yet more evident , we are to note , that most people , though they had not so clear apprehensions of the immortality of the soul , as we have ; yet were they not only perswaded of the impossibility of its annihilation , but have also acknowledged rewards and punishments to be expected after this life . to ascend yet a little higher ; the divinity and preheminence of religion is demonstrated , in that it exerciseth that empire and soveraignty over the mind of man , that no blandishments of the flesh , no temptations , no torments have been able to dispossesse it . it hath triumph'd in the midst of its persecutions ; and by her sufferings hath conquered her persecutors . her pleasing ravishments can stifle for a time all sence of humanity , elude flames , and racks , and so arm the delicacie and tenderness of virgin purity , as to overcome the hardiest tyrants . it is she that raises our soules to a holy boldnesse and intimacy in our addresses to heaven , being indeed rapt into the heavens of divine contemplation , by her extasies and illuminations . it was her inspiring communication , that elevated your pious soul , when you described the divine perfections of the incomparable theophila . these things can she do and greater , when there is but one grain of true faith ; but when she is defiled and adulterated with humane ceremonies and inventions , she is deformed , and looses all her grace and beauty . and among these hath she met with two most importunate pretenders , atheisme and superstition ; the one strips her stark naked , the other meritriciously prostitutes her in the disguises of humane inventions . and that she hath been thus evill entreated , in all places and times , this book gives but too great testimony , whether you look on the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or this small appendix , treating for the most , of what happened in high and low germany . i would not draw any excuse for our own gyrations of religion here , from their madnesse ; but rather condemn them as things that would have out-vy'd the extravagance of the former . but to draw any argument against religion from either were impious ; for if we did , we must in consequence , deny all , both particular and universal providence of almighty god ; we must deny the scriptures , the heavenly legacy of eternal salvation ; wee must deny heaven , hell , eternity , nay take away the cement of all humane society , and expect to see the order and beauty of the universe hurried into darkness and confusion , since it ought not to out-last man , for whom it was created . nay ; but let us rather professe humanity , and make this use of the failings and extravagance of others in matters of religion ; to humble our selves to a relyance on that immense being , who hath thought fit to plant religion in the heart of man , to direct him in his voyage to eternall happinesse , wherein that every man might take the right way , is the earnest prayer of worthy sir , your most devoted , and most humble servant . jo . davies . these books printed for john saywell , are to be sold at the sign of the grey-hound in little britain , and at the pile of bibles in the stocks fish-market , looking into lombard-street , over against the post-house , london . that in●●●ming piece and catechistical foundation , entituled , viz. woll●bius , his abridgment of christian divinity ; englished , cleared , and enlarged , by alexander ross , author of that curious piece , entituled , viz. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or a view of all religions and church-governments in the world , with a discovery of heresies , in all agos and places ; &c. whereunto this apocalypsis is usually adjoined . that practical piece , entituled , viz. the returning backslider , ( and the saints privilege &c. ) or a commentary on the whole 14 chap. of hosea , the third time reprinted , being one of the legitimate pieces of that truly pious author , dr. richard sibbs . for the use of pious families , there is lately reprinted , mr henry smith's sermons , with gods arrow against atheists , &c. to which are now added , the life of mr. henry smith , by tho. fuller , b. d. and alphabetical tables very advantagious to the reader ; which additions aforesaid , contain three sheets at the beginning of the book , and five sheets at the end of the book , viz. eight in all , and distinguisheth them from all other ●●rreptitious and imperfect copie . three select and profitable sermons , entituled , viz. i. pre●●● & lachryma . ii. the christians desire . iii. the example of humility , by william houghton . the way to the highest honor , presented in a sermon before the house of peers , feb. 24. 1646. by w. strong . that judicious piece , entituled , the practice of quietness : directing a a christian how to live quietly in this troublesome world . by the late reverend bishop webbe . the history of the world , the second part , being a continuation of the famous history of sir w●… r●●l●igh , kt. begining where he left , and continued to the year 1640. with a large chronologie of those times , by alexander ross once chaplain in ordinary to his late majesty king charls , the first . the true copie whereof ( by the authors appointment and approbation ) is distinguished by the grey hound in the front-●p●ece from any other however coloured by a p●●tended ( though abusive ) representation of the reverend authour in the title page , or the delusive vision of ●irds , &c. of the pretender thereto . an exact collection of the choicest secrets in physick and chyrurgery ( both chymick and galenick ) by leonard phi●ravant , knight , dr. edwards and and others . a new primer , entituled , mr. h●●l's primer ; mo●e easie and delightsome for the learner than any yet extant , having 24 several representations of persons , beasts , birds , &c. answering the several letters of the alphabet , in a copper plate , laying also the surest foundation for true spelling ; the defect whereof ( in the ordinary teaching ) is very much complained of . mr. ●●●l's rud●ments of latine grammar usually taught in all schools ; delivered in a very plain method for young beginners , containing 1. the common accidents , examined and explained , called his posing book . 2. the terminations and examples of declensions and conjugations . 3. propria quae maribus , qua genus , and as in prasenti , englished and explained , for the use of young grammarians , with a necessary index to each part , called his ●arsing book : by help whereof ( in want of an able schoolmaster ) gentlemen may teach their children themselves with much ease and delight also mr. h●●l's grammar in latine and english , the shortest , order●●est , and plainest both for master and scholar , of any yet exstant . at his shop also gentlemen , country-book sellers , and chapmen may bee furnished or provided with all sorts of english & latine books , and of other forraign languages as they please . the authours preface to the reader . the doctrine of the anabaptists , courteous reader , to give it thee in a single expression , is nothing but lying and deceit . thou haply thinkest them a sort of people divinely inspired , and prophets : thou art deceived . they are false prophets and false teachers , as being a contagion , than which hell it self hath not vomited up a more dangerous since the beginning of the world . for i do not think it can bee easily demonstrated , what other mischief could have reduced not onely the netherlands , but almost all germany , into so great calamity and devastation . when i more narrowly look into the heresie of these men , i confess i am puzzel'd to finde a name for the monster , but what its aims are , i may haply guess . its first part speaks a lyon , its last a dragon , the middle a pure chimaera . i call it a monster , and i may add the most monstrous that ever was , as having in it the ingredients of all formerly condemned sects . which when i consider , me thinks all the ancient hereticks , such as nicholas anteochenus , the gnosticks , the valentinians , noetians , sabellians , patropassions , parmenians , present themselves anew out of hell to me . so that i can make no other judgment of thomas muntzer , that authour and raiser of a most pernicious sect , then that he hath re-erected the standards of all former heresies . but that it may not be said , as in the proverb , that affrick alwayes furnishes us with novelties , he also with his desperate disciples , hath sacrilegiously attempted to advance some altogether new and unheard-of opinions , whereof who shall say that which is made is good , must be very extravagant . out of these , have they resolved and decreed , that children till they come to age , are onely catech●…ni , and ought not to be clad with the robe of holy baptisme . out of these , have they declared a community of all things . out of these , teach to dishonour and discard magistrates , who are the living ectypes of god , while in the mean time they themselves aspire to soveraignty , and would be accounted potentates , when they are indeed the wickedst among men ; dissemblers , cheats , hypocrites , novators , or advancers of novelties , and the subtle generation of the old viper novatu . which said novatus , if i display in the colours wherein the holy father and martyr cyprian sets him forth , discreet men shall be my judges , whether i have not hit the mark , and the same description most sitly suits the greatest part of the proselytes of muntzer . as concerning novatus ( sayes that ornament of his carthage , lib. 11. epist. 8. to cornelius then bishop of rome ) we needed not any relations to be sent to us of him , since that from us you were to expect a more particular account of novatus , a man that is a constant advancer of novelties , of an insatiable avarice , furious in his rapines , blown up with arrogancie and pride , even to astonishment ; a man not admitting any good understanding with the bishops : the end of his curiosity is to betray , of his flattery to surprise , his love is dogg'd by his infidelity , he is the fuell and fire-brand that heightens the combustions of sedition , and the hurrican and tempest which causes the shipwrack of faith , an opposer of tranquility , and an enemy to peace . these were his thoughts of novatus , which what wise man but will allow us to attribute to our novators ? certainly , if john that botcher of leiden , the ulcer and deformity of that gallant city , were to be drawne in his own colours , we need borrow them no where else . you therefore , orthodox doctors , reduce those erroneous and miserably seduced men , which yet are so , into the way of truth , deliver them , i beseech you out of this phrensy , and omit no opportunities which may help to recover them out of this imaginary disease to which they are so accustomed . this shal bee your reward , this is the prize you shall obtain . him that overcometh , will i make a pillar in the temple of my god , and i wil write upon him the name of my god , &c. revel. 3. 12. 1 thomas muntzer . his opinions , actions , and end . the contents . muntzers doctrine spreads , his aims high , his affirmations destructive ; he asserts anabaptisme , rests not there , but grows worse and worse in his opinions and practises ; his large promises to his party and the common people : he endeavoured to set up himself , pretending to restore the kingdom of christ ; being opposed by the landgrave , his delusive animation of his followers , their overthrow ; his escape ; he is found , but dissembles him self ; is taken , but yet obstinate ; the landgrave convinceth him by scripture , when being racked , he laugheth , afterward relenteth ; his last words ; is deservedly beheaded , and made an example . 2 john mathias . the contents . john mathias repairs to munster , his severe edicts , he becoms a malicious executioner of hubert trutiling , for contumelious expressions touching him , his own desperate end . 3. john buckhold , or john of leyden . the contents . john buckhold his character , his disputing and contention with the ecclesciasticks concerning paedobaptism ; he succeeds john mathias , he comforts the people with a pretended revelation ; he makes bernard knipperdoling of a consul , to become common executioner , buckhold feigneth himself dumb , he assumes the magistracy , he allows polygamy , he takes to himself three wives ; he is made king , and appoints officers under him ; his sumptuous apparel ; his titles were king of justice , king of the new jerusalem ; his throne , his coin and motto thereon ; the king , queen , and courtiers wait on the people at a feast : with other d●gressions . the king endeavours to raise commotions abroad , is haply prevented . he suspects his own safety ; his large promises to his captains , himself executes one of his wives , he feigns himself sick , and deludes the people with an expectation of deliverance ; in the time of famine , forgets community ; he is betrayed by his confident , is brought prisoner before the bishop , who checks him ; his jesting answer and proposal , he is put to a non-plus , is convinced of his offences ; his deserved and severe execution . 4. hermannus sutor . the contents . herman the cobler professeth himself a prophet , &c. he is noted for drunkenness ; the ceremonies he used in anabaptisme , eppo his host discovers him and his followers to be cheats ; hermans wicked blasphemies , and his inconstancy in his opinions , his mothers temerity ; his sect convinced , and fall off from him ; by one drewjis of his sect he is handled roughly ; herman is taken by charles lord of gelderland , &c. and is brought prisoner to groningen ; when questioned in his torments , he hardened himself , and died miserably . 5. theodorus sartor . the contents . theodor the botcher turns adamite , he affirms strange things , his blasphemy in forgiving of sins , he burns his cloaths , &c. and causeth his companions to do the like . he and his rabble go naked ihrough amsterdam , in the dead of night , denouncing their woes , &c. and terrifie the people . they are taken and imprisoned by the burghers , but continue shameless . may 5. 1535. they are put to death ; some of their last words . 6. david george . the contents . david george , the miracle of the anabaptists . at basil he pretends to have been banished his country for the gospels-sake ; with his specious pretences he gains the freedom of the city for him and his . his character . his riches . he with his sect enact three things . his son in law doubting his new religion , is by him questioned ; and upon his answer excommunicated . his wifes death . he had formerly voted himself immortal , yet aug. 2. 1556 he died , &c. his death troubled his disciples , his doctrine questioned by the magistates , eleven of the sectaries secured . eleven articles extracted out of the writings of david george , some of the imprisoned sectaries acknowledged david george to have been the cause of the tumults in the lower parts of germany , but disowned his doctrin . conditions whereupon the imprisoned are set at liberty : the senate vote the doctrine of d. g. impious , and declare him unworthy of christian burial , and that his body and books should be burned , which was accordingly effected . 7. michael servetus . the contents . servetus his converse with mahumetans and jewes . he disguiseth his monstrous opinions with the name of christian reformation . the place of his birth . at the 24. year of his age , he boasted himself the onely teacher and seer of the world , he inveighed against the deity of christ . oecalampadius confutes his blasphemies , and causeth him to be thrust out of the church of basil . servetus held but one person in the godhead to be worshipped , &c. he held the holy ghost to be nature . his horrid blasphemy . he would reconcile the turkish alcoran to christian religion . he declares himself prince of the anabaptists . at geneva calvin faithfully reproves servetus , but he continues obstinate . anno 1553. by the decrees of several senates , he was burned . 8. arrius . the contents . arrianisme its increase , anno 323. the general council at nice , anno 325. called as a remedy against it , but without success . the arrians misinterpret that place , joh. 10. 30. concerning the father and the son . they acknowledged one only god in a judaeical sence . they deny the trinity . arrius his wretched death , anno 336. 9. mahomet . the contents . mahomet characterised . he made a laughing-stock of the trinity . he agreed with carpocrates , and other hereticks . he renewed circumcision , and to indulge his disciples , he allowed them polygamy , &c. his iron tomb at mecca . 10. balthazar hubmor . the contents . hubmor a patron of anabaptisme . he damned usury . he brought in a worship to the virgin mary , &c. the senate of suring by a council reduced him . he renounced the heads of his former doctrine . himself or sect still active . he is taken and imprisoned at vienna in austria . he and his wife both burned . 11. john hut . the contents . john hut the prop and pillar of anabaptisme . his credulity in dreams and visions . he is accounted a true prophet by his proselytes . at merhern , his fraternity became as it were a monastery . 12. lodowick hetzer . the contents . lodowick hetzer a famous heretick . he gaint proselytes in austria and switzerland . anno 1527 , at a publick disputation oecolampadius puts hetzers emissaries to their shifts . hetzer denied christ to be coessentiall with the father . his farewel to his disciples . he is put to death for adultery . 13. melchior hofman . the contents . hofman a skinner , an anabaptist ; anno 1528 , seduced 300. men and women at embda in west-friesland . his followers accounted him a prophet . at strasburg , he challenged the ministers to dispute , which was agreed upon jan. 11. 1532. where being mildely dealt with , he is nevertheless obstinate . other prophets and prophetesses deluded him . he deiuded himself , and volunt arily pi●●ed himself to death . 14. melchior rinck . the contents . melchion rinck , an anabaptist . he is accounted a not able interpreter of dreams and visions . his disciple thomas scucker in a waking-dream cut off his brother leonards head ; pretending for his murder obedience to the decree of god . 15. adam pastor . the contents . adam pastor a derider of paedobaptisme . he revived the arrian heresie . his foolish interpretation of that place , gen. 217. so often confu●ed . 16. henry nicholas . the contents . henry nicholas , father of the family of love . he is against infant-baptisme . his divellish logick . the end of the contents . thomas muntzer . his opinions , actions , and end . hei mihi quot sacras iterans baptismatis undas muntzerus stygijs millin tinxit aquis ! the contents . muntzer's doctrine spreads , his aim 's high , his affirmations destructive ; hee asserts anabaptisme , rests not there , but grows worse and worse in his opinions and practises ; his large promises to his party and the common people : he endeavours to set up himself , pretending to restore the kingdome of christ ; being opposed by the landgrave , his delusive animation of his followers ; their overthrow ; his escape ; he is found , but dissembles himself ; is taken , but yet obstinate ; the landgrave convinceth him by scripture , when being racked , hee laugheth , afterward relenteth ; his last words ; is deservedly beheaded , and made an example . about the year of our redemption . m. d. xxi . and m. d. xxii . there rise up in saxony near the river sales , a most insolent sect of certain enthusiasts , among whom nicholas storkius was no ordinary person . these presumptuously boasting that their dreams , visions and revelations , were inspired into them from heaven , had s●ily scattered it among other seditious persons of the same kidney ; that the world was to be reformed by their means , which done , and the wicked utterly cut off from the face of the earth , it should be governed by justice it self . all that gave not up their names , and embraced their sect , they branded with the name of ungodly . one of this sodomitical lake sprung thomas muntzer , one that boasted that hee had had communication with god . this man's doctrine incredibly spred , as being in the first place levell'd at the holy doctors of the reformed religion ; and from thence discharged at the magistrates themselves ; for the christian flock being once deprived of these two constitutions of men , there were nothing to hinder the greedy wolves to break out into all rapine and oppression . and this is the reason why the wolves , that is to say , the false teachers , have ever most violently opposed the the ministry and the magistracy , in hopes , if possible , to draw these from the care and charge of their flocks , or at least to bring them into contempt with their sheep , which by that means should stray into their parties . this muntzer did both by his teachings and writings publickly affirm , that the preachers of that time that contributed their endeavours to the advancement of the gospel , were not sent by god , but were meer scribes , and impertinent interpreters of the scriptures ; that the scriptures and the written word , were not the pure word of god , but onely a bare testimony of the ●●e wo●d ; that the true reall word was something that were intrinsecall and heavenly , and immediately proceeding out of the mouth of god , and consequently to be learned intrinsecally , and not out of the scriptures , or by any humane suggestion . with the same breath he brought baptisme into contempt , most inconvincibly affirming that there was no warrant from god for paedobaptisme , or baptisme of children , and that they ought to be baptized after a spirituall and more excellent dispensation . he further endeavoured to teach that christs satisfaction for us was unnecessary , whatever honest and weak understanding men could urge to the contrary ; that matrimony in the unfaithfull and incontinent , was a pollution , meretricious and diabolical ; that god discovered his will by dreames ( whence it was that he was mightily infatuated with them ) holding that those were ( as it were ) communicated by the holy ghost . hereupon was he acknowledged by his followers for some heavenly and spirituall prophet , and it was believed that he was thus taught by the spirit of god , without any humane assistance . this doctrine did he disperse throughou● all germany by printed books and epistles , which the tinder-brain'd disciples of his seditious sect were soon fir'd with , read , approved , and propogated . the same man in the yeares m. d. xxiii . and m. d. xxiv . taught at a●sted which is a city in saxony , near thu●ingia ; and when not onely the ministers , but also the magistrates lay under the lash of his calumny , insomuch that his sermons were stuff'd with most seditious and bitter invectives against them , and pretending to groan for the return of lost liberty , and for the insufferable pressures of the people under tyranny , he complained of it as a great grievance , that their wealth and estates were the prey of the magistrate , and therefore would peswade them that a remedy was timely to be applied to these things . being for this doctrine dispatched out of alsted , he comes to norimberg , and thence without discontinuing his journey into basil , and thence into switzerand , from whence at length he came to cracovia , where at a certaine town called griess●n , he continued some weeks . in the mean time he was no lesse idle then ever , and that especially in the county of stuling , where hee sowed so much of his contagious seed among his factious disciples , as afterwards thrived into an extraordinary harvest . at the same time he publickly scattered abroad his doctrine of baptisme , and the word of god , in such sort as we have touched before . departing out of his countrey , and wandring up and down mulhusium in the countrey of during , he w●it letters to some of the most confident to his religion ; by whose countenance and assistance factious spirits were sometimes more and more exasperated against the magistrate . some small time before the counntrey people took up arms , he sent up and down certain briefes by messengers , wherein were divers things , and among the rest was represented the greatnesse of those warlike instrments which were cast at mulhusium upon occasion of this sedition , so to encourage and enflame the fiery followers of his faction . for having stayed two moneths at g●lessen , and that he thought he could not so much advance his designes if he returned into saxony because his affaires prospered not according to his desires in those places , he returns back to the people of during and mulhusium . but before hee was arrived thither , luther had by letters forew●…ed the reverend senate of mulhusium concerning him , that they should beware of him as of a destroying wolfe , and fitte● to bee s●unned then serpents , or whatever mankind beares any antipathy to , for that both at swickaw , and not long before at alsted , he was accounted a tree sufficiently evill and corrupt , which bore no other fruit but tumult and inevitable destruction ; and one , who , no more then his comerades , could ever bee brought to make any defence of their opinions , among which was , that they all were gods el●ct and that all the children of their religion were to be called the children of god ; and that all others were ungodly , and designed to damnation . and divers other things to the same purpose were contained in the foresaid letter , which was dated from ●●imaria , on sunday , being the day of the assumption of mary , in the year m. d. xxiv . muntzer in the mean time with words plausibly sweetned , drew away she minds of all he could to savour his party , and by promising mountains of gold to the common people , to the end they should cry him up with the general acclamations of being a true prophet , it came to passe that a very great concourse of the dregs of the people repaired to him from mulhusium and other places ; nay , by his subtilty and the authority he had gotten , he perverted the very magistrate of mulhusium , and made him a new abettor of his opinion . and this was the first original of the mischief ; and thence divers other hydra's of seditions like so many excrescencies took a sudden growth from this . for all men's goods became common , and he taught that no man had any propriety in what he enjoied . to which he added , that it was revealed to him from god , that the empire and principalitities of this world were to be extirpated , and that the sword of gideon was put into his hands to bee emploied against all tyrants , for the assertion of true liberty , and the restauration of the kingdome of christ : and at this time he gave orders for the preparing of certain warlike engines . while he was wholly taken up about these things , that is , in the following year md. xxv . the countrey people throughout swedland and f●anconia , and diverse other places , rise up against their magistrates , forced away a great part of the nobility , plundered towns and castles , to be short , made an absolute devastation by fire and sword . the landgrave henry being moved at these things raises a wa●r , and fought the countrey people , the first time near frankenhusium , the fourteenth day of may , which done , he prepared himself for a second fight to be fought the next day , which muntzer having intelligence of , said by way of animation to his followers , what are those cannon-bullets ? i will receive them in my gloves , and they shall not hurt me , whereby the countrey people being encouraged , were the next day beaten by the landgrave , five thousand slain , and three hundred taken , who had all their heads cut off , so that , while they were ambitious of liberty , they lost even the liberty of life it self . and herein was the ancient proverb verified , war● is most delightful to those that had never experienced it . the discreeter part of the countrey peop'e , having laid down their arms , put their hands to the golden plough , to hold which they had been designed , rather than to mannage lances and pole-axes . mantzer escapes to frankenhusium , and hid himself in a house neer the gate , where a certain nobleman had taken up his quarters . this mans servant going up into the upper roomes of the house to see how they were accommodated , findes one lying upon a bed , of whom hee enquired , whether he were of those who had escaped the fight , which he denied , averring that hee had lain some time sick of a fever : whereupon looking about , hee perceives a little bag lying carelesly neer the bed side ; he opens it and finds letters from albert count of mans field , wherein hee dehor●ed muntzer from his wicked purpose , and from promoting the tumult already raised . having read them , he asked him whether they were directed to him , who denying he threatens to kill him ; whereupon he cried quarter , and confessed himself to be muntzer . hee is taken , and brought before george duke of saxony and the landgrave , whereupon they having made him confesse that hee was the cause of the popular insurrection , and sedition ; he answered that hee had done but his duty , and that the magistrates who were opposers of his evangelical doct iac , were by such means to bee chastised . to which the landgrave made answer , and proved it by several testimouies of scripture , that all honour is to given to the magistrate ; and that all tumult raised in order to a mans particular revenge , was by god forbidden christians . here muntzer being convinced , held his peace . being laid upon the rack , while hee cried out aloud and wept , the duke of saxony spoke to him to this purpose ; now thou art punished , muntzer , consider with thy self by what unspeakable ways thou hast seduced and brought so many to destruction ! whereat muntzer broke out into a great laughter , saying , this is the judgment of the countrey people . but when being brought to his death , hee was thrust into close prison , 't is wonderfull how faint-hearted hee was , and stood extreamly troubled in mind , not being able to give any account of his faith , but as the duke of saxony pronounced before him , and which hee told him , hee was to make a confession of before god : being surrounded with souldiers , hee openly acknowledged his wickednesse , and withall addressed these words to the princes that were present ; shew mercy and compassion , yee princes , lest hereafter , you incur by my example the punishment i now suffer ; read and attentively consider the holy books of the kings . having said this , his head was struck off , and fastened to a stake , for a monument and example to others . john mathias . primus hic e batavis muntzeri dogma sequutus turbavit miris westphala regna modis . the contents . john mathias repairs to munster , his severe edi●●s , he becomes a malicious executioner of hubert trutiling , for contumelious expressions touching him ; his own desperate end . in the year of our lord god , m. d. xxxii . at munster ( which is the metropolis of westphalia ) a certain priest called bernardus rotmannus undertook to preach the gospel of christ ; which being done with great successe , certain messengers were sent to marpyrgum , a place in hassia , whose business was to bring along with them some men of learning and good conversation , who should bee helpfull in the propagation of the gospel . from marpyrgum were there some dispatched , who arriving at munster , reduced the principall heads of christian religion into thirty nine articles , which they proposed to the magistrate , being ready , ( as they pretended ) to make good and prove the said heads , by places of the holy scriptures ; which was effected . the religious , and ( as they are called ) the spiritual who were possessed of the chiefest church , could by no means digest this , so that departing the city , they caused much trouble to the citizens . upon this weighty businesse , the magistrates and citizens sate in long and prudent consultations . at length there was a certain agreement , upon these terms , viz. that all injuries committed in those tumults should be pardoned , and that the gospel should be freely preached in six parish churches , and that the church of our lord only should be absolutely reserved to them . these conditions were readily subscribed to by both sides , and thereupon all things laid asleep in peace . but this peace was not long undisturbed by the devill , ( that irreconcileable enemy of peace and virtue ) and therefore by doing at munster what hee had done at other places , that is , by raising up out of the jaws of hell , the seditious and pestiferous anabaptists , those importunate disturbers and turn-pikes of the gospel ; his design was not onely to discourage the good and godly , but withall , shamefully to destroy the gospel it self . for in the same year there rise up at harlem a baker called john mathias , a man utterly unlearned , yet crafty and boldly eloquent . this man being excessively lecherous , neglected and slighted his own wife , who being somewhat well stricken in years , was so much the lesse fit for the exercises of venus . being therefore over head and ears in love with a certain vi●age who was an alehouse-keepers daughter , he could not resolve of any way more advantageous to seduce , then by an angelical carriage , and a counterfeit sanctity . he made frequent visits to her , and entertaining her with his visions and revelations , he thereby drew her to his opinion , and conveighed her into a secret place in amsterdam , where he professed himself a doctor and a preacher , affirming that god had revealed certain secrets unto him , not yet revealed to others , and that he was enoch the second high priest of god . upon some he laid hands and sent them two by two as apostles and messengers of christ , dispatching to munster one gerard a bookseller , and john buckhold the botcher of leyden , others into other places . these emissary messengers of christ , or rather of satan , boyled over with their various opinions , held marriages of no account , and dreamed diverse other things . some taught by parables , and their own illusive dreams ; others acknowledged not him a brother who desiled his baptisme with sins ; others preferred the baptisme of john before that of christ ; others taught that all magistrates , and whoever were unsatisfied with their religion , ought to bee destroied root and branch ; some would acknowledge nothing but their own visions and prophecies ; others , that all the prophets and teachers that were departed this life , should shortly rise again , and should reign with christ upon earth a thousand years , and should receive a hundred fold for what ever they had left behind them . some of these men affirmed that they had communication with god , some with angels ; but the more discreet and wiser sort of men conceived that their conferences had been with the divel . here upon the great prophet john mathias ( upon whose account his most vain apostles already proclaimed a peace ) perceiving an occasion by this means of domineering in this world , consecrated in his stead his disciple james campensis , a sawyer , bishop at amsterdam . committing unto his charge the people , to be seduced with the same zeal , as he had begun . these things being thus fairly carried , he repaired to munster to his apostle and ambassadour john buckhold , whom hee made governour of the city , who presently published these severe edicts . that every man should bring his gold and silver , and whatever were of greater importance , into the common heap , and that no man should detain any thing at his house ; for the receiving of which things so collected a place was appointed . though the people were not a little astonished at the rigour and severity of the edict , yet did they submit thereto . moreover he forbad the reading of all books but the bible , all which that they ought to bee burnt , the divine authority had by him , its witnesse commanded . at this very time a certain tradesman , whose name was hubert trutiling , had scattered some contumelious expressions concerning this great prophet ; where at he being immeasurably incensed , even to the loss of all compassion , caused the foresaid trutiling to be brought into the market place , where he is accused and sentenced . whereupon he himself laying his violent hands upon this innocent man , lays him along upon the ground ; in that posture he runs him through with a spear ; but finding by the palpitation , that there was some remainder of life , he made him to be conveighed thence , and taking a musket from one that stood by , which was charged , killed him , intimating that hee was commanded by god , that is to say , his own , ( who was a murtherer from the beginning ) to do what he had done . this noble exploit performed , he took a long lance in his hand , and hastily ●an about the city , crying out that hee was commanded by god the father to put to flight the enemy , which at that time had closely besieged munster . having taken the said weapon , and running like a mad man upon the enemy , hee himself was run through by a souldier of misna . john buckhold , or , john of leyden . agres●●●ssque nefas magnum et memorabile , regem somniat , abje●ta forfiee sceptra gerens . the contents . john buckhold his character , his disputing and contention with the ecclesiasticks concerning paedobaptisme ; he succeeds john mathias , he comforts the people with a pretended revelation ; he makes bernard knipperdoling of a consul , to become common executioner . buckhold feigneth himself dumb , he assumes the magistracy , he allowes polygamy , he takes to himself three wives ; he is made king , and appoints officers under him ; his sumptuous apparell ; his titles were , king of justice , king of the new jerusalem ; his throne , his coin and motto thereon ; the king , queen , and courtiers waite on the people at a feast , with other digressions . the king endeavours to raise commotions abroad , is haply prevented . he suspects his own safety , his large promises to his captaines , himself executes one of his wives , he feignes himself sick , and deludes the people with an expectation of deliverance , in the time of famine , forgets community ; he is betrayed by his confident , is brought prisoner before the bishop , who checks him ; his jesting answer and proposall ; he is put to a non plus , is convinced of his offences ; his deserved and severe execution . john buckhold was a botcher of leyden , a crafty fellow , eloquent , very perfect in the scriptures ; subtle , confident , more changeable then proteus , a serious student of sedition , briefly , a most servent anabaptist . this man being sent by john mathias to munster was a perpetuall thorn in the sides of the ecclesiasticks , craftily sisting them about the businesse of paedobaptisme , in which employment he spent nine whole moneths , and most commonly making his party good with them , both as to disputation and litigious contention , while in the mean time he secretly spawn'd and scatter'd the doctrine of anabaptisme , as much as lay in his power . about that time a certain unknown preacher of the word of god , one hermanus stapreda of meurs came to munster , who supplying the place of rotmannus in preaching , seduced him , and leavened him with anabaptisme , and he also publickly anathematized pedobaptisme . this gave occasion of raising tumults among the people ; they who before were onely secretly instructed by john buckhold , discover themselves openly to the world , and lay aside all disguises of their intentions ; in most parts of the city , they have their frequent meetings ; in divers houses , but all in the night time , whereat the magnistrates being incensed , and offended , prohibited their conventicles , and some they banished ; but they weigh not this any thing , and being sent out at one gate , they came in at another , and lay concealed among those that were the favourers of their sect. hereupon the senate caused all the ecclesiasticks to assemble at the palace , to dispute the businesse of paedobaptisme . in this assembly , rotmannus stood tooth and naile for the anabaptists , but those of the reformation fully refuted their errors , as the publick acts concerning that businesse do abundantly testifie . at this very time the minsters of the church of argentoratum signed and set out an account of their faith in a printed book . hereupon the senate of munster by a publick edict banished the anabaptists , out of the city ; which edict , they , persisting in contention , opposed , being now arrived to that rashnesse and impudence , that they thrust a reformed preacher , one peter werthemius out of the church . yea , some of them rioting about the city , ) whereof the ringleader was henry rollius ) cryed out as they went , repent and be rebaptized , otherwise will the heavy wrath of god fall upon you ! these things hapned about the end of the year m. d. xxxiii . and the beginning of m. d. xxxiv . some honest-hearted and harmlesse men , partly out of an apprehension of divine wrath ( as they made them believe ) partly for fear of men , suffered themselves to be washed in the laver of anabaptisme . for , the anabaptists leaving their dennes , broke into the city without any controll , and with an unanimous violence assaulting the market place , they soon possessed themselves of the palace and the magazine , sentencing with loud conclamations and such as required a greater voice then that of stentor , that all were to be destroyed as so many heathens and reprobates , that did not embrace anabaptisme . in this tumult , a certain young man of burchstenford was killed . this gave occasion both to the papists , and to those of the reformation to provide for their safety . the chiefest patrons of the anabaptistical heresy were , bernard rotman , john buckhold , bernard knipperdoling , gerard knippenburch , bernard krachting , &c. these two parties having skirmished with as great eagernesse and animosity as greater armies exasperated one against another , for some days , there followed a truce , whereby it was agreed that every one should quietly enjoy , and persever in his own religion . however the surges of anabaptisme were not yet laid , till they had entered into a conspiracy to drive those of the reformation out of the city . the most eminent of the conclave writ to the anabaptists of the cities adjoining , viz. to these of dulmen , coesvelt , soyst warendorp , and osenburg , that leaving all things behind them , they should repair with all speed to munster , promising they should have ten-fold what ever they left . being enticed by these propositions , husbands and wives leaving all behind them , came in swarms to munster . a great number of the more religious inhabitants looking on that strange rabble as an insufferable grievance to their city , left it to the disposal of the anabaptists , who being by this means increased in number , became also more extravagant , degraded the senate , and chose another out of themselves , wherein were consuls , gerard knippenburg , and bernard knipperdoling , whose effiges is the ensuing . bernard knipperdoling . quo non fastus abit ? quid non rex impius audet ? carnificem fecit , qui modò consulerat . being now become lords and masters , they in the first place seized on maurice church , and burnt it , and the houses all about it , thence falling forcibly upon other holy places and monasteries , they carried away gold , silver , ornaments and utensils , and whatsoever else was of any consequence . upon the fourth day after those rapines , trudging up and down the streets and high-ways , they with a horrible howling , uttered , repent , repent ! to which is added , depart , depart , bee gone yee wicked , otherwise woe bee to you ! this done , they immediately went armed in multitudes , and with unspeakable barbarisme and cruelty , turned out their miserable fellow-citizens , as enemies to their religion , out of their houses and possessions , and thrust them out of the city without any consideration of age or sex , so that many women with child had this misfortune seconded with that of dangerous abortions . the anabaptists presently by what right they please , seize to themselves the possessions of the banished : so that the honest and godly party being cast out of the city , fell into the hands of the souldiers , who had block'd up the city and all the avenues , as among enemies , by whom some were taken , others unadvisedly killed ; at which entreaty the other honester part of citizens being discouraged , and seeing , that guilty and not guilty fared alike , would not stirre a loot out of the city ; which being closely besieged by the bishops army , all places were filled with blood , sighs , tears . now do the mad men of munster , and such as no hellebore can have any effect on , grow insufferably insolent , and above all , that great prophet john matthias , of whom wee have spoken before : but that sally of his out of the city , those of munster looked on as a great omen of their destruction , and thought that the unexpected death of that most holy man did signify , that some great calamity did hang over their heads . but john buckhold must bee his successor , a lid fit for the other pot ; who addressing himself to the people , comforted them , perswading them that they ought not to mourn for that unlooked for miscarriage of the prophet , for that it had long before been revealed to him , and withall , that hee should marry his widow . upon easter eve they fell upon all the churches and places of devotion about the city , and pulled down all the brasse works . some few days after , bernard knipperdoling prophesied that all the chiefest men ought to be disqualified and degraded , and that the poor and the humble were to be exalted . hee also declared , that it was the command of the divine oracle , that all churches should be demolished , which indeed was sufficiently performed . the very same day john buckhold putting into the hands of bernard knipperdo ling , the executioners sword , conferred on him withall his employment , and that according to gods command ; so that he who had discharged the office of a consul , was now to execute that most dishonourable employment of a common executioner . this most excellent condition he cheerfully accepted . by this time had the city been besieged some moneths by the bishops forces when resolving to storm it , they lost both gentlemen , commission officers & others , to the number of about four thousand , upon which they quitted all hope of taking it by force . some few dayes after whitsuntide , the city being notwithstanding the dis-excecution of that assault stil besieged , was wholly taken up to rest and imaginary dreams , wherein there were spent three whole days ; which done , the anabaptist being awaken , acted the part of zacharias , john baptist's father ; for , pretending to be dumb , he desired to have a table-book ; wherein he wrote down the names of twelve men , who should be as it were the twelve elders of israel , and should administer all thing , at munster , as if it were the new jerusalem , and this he affirmed that hee was commanded to do from heaven . by this broke●y d●d this crafty knave chalk out his way to that soveraign dignity whereof he was so ambitious . but in the mean time , consider by what a strang stich this excellently wicked botcher did utterly dis-repute that magistrate whom god had ordained , and by the assistance of most illusive dreames & his own excellency of playing the impostor , he possessed himself of that dignity . a while after our prophet advanced certain conclusions tending to the allowance of polygamy , whereat the ecclesiasticks made some opposition , but afterwards were content of fit still . so that , not long after the prophet at one bout took to him three wives , whereof the most eminent was the widdow of the deceased prophet jo. mathias , and whom he afterwards dignified with the title of queen . this example of kingship , some other knaves like himself did without any difficulty admit ; but divers of the more godly citizens , looking on this thing with the greatest indignation that might be , repairing to the market place laid hands on the prophet knipperdoling , which occasioning the people to take up armes , they set upon those citizens in the palace , and having taken them , they delivered the prophet and the ecclesiasticks out of their hands . nine and forty of the said citizens were after a most barbarous manner put to death . hereupon the prophet cried our , that all those who should do any violence to those enemies of god , should do god a very high piece of service , whence it came to pass , that some were torn in pieces with hooks ; and not a few killed by knipperdoling himself . upon the four and twentieth of june , which is the day of the nativity of john baptist , in the year one thousand five hundred thirty four , at munster or rather monster ; ( for so may that place bee called from the monstrous and portentous pullulation of anabaptists ) there sprung from hell another new prophet , one john tuysentschreuer , a goldsmith of wa rendorp . the people being generally summoned to the market place , this man acquainted them , that the most holy prophet john buckhold of leyden was to bee exalted to kingly dignity , and that hee should inherit the eternall seat of his father david , and should possesse it with farre greater majestie . having prophecied these things , buckhold kneeling down confirmed all , saying , that so much had been revealed to him from god the father ten days before ; though it was against his inclination to undertake the difficulties of government . the common people being astonished at this extravagant piece of villany , tore their hair as they went ; yet however some might smell out the cheat , fear was able to stifle all muttering . for , this beast fatten'd for destruction , having been very successeful in som encounters , had now assum'd what authority he pleased . behold , he that at leyden was but a botcher , is made king at munster ; john buckhold is invested with all the regalia of supreme authority . having hereupon immediately degraded the twelve counsellours of state , according to the wonted manner , he constitutes a viceroy , a controller of his houshold , four huissers or common criers , a noble man , a chancellour , cup bearers , carvers , and tasters , and master-builders , and disposed of all other officers as princes use to do . the kingly robes were some made of water'd stuffs , some made of silk , some of pure silk , some scarlet , some made more sumptuous with the gold of the ornaments which the sacriledge had furnished him with , so that it can hardly be expressed how artificially , how gallantly , how indeed emperor-like they were interwoven , being embroyder'd with gold , edg'd , scollop'd ; and dispos'd into divers colours , his spurs were gilt with gold , and he had two crownes of solid gold , and a golden scabbard . the king walking in these ornaments , two young men in a courtly and magnisicent habit , one of each side of him accompanied him , whereof one carried a naked sword , the handle whereof glister'd with gold and precious stones ; the other held up the holy bible , together with a golden crown shining with most excellent pearls . a certain jewel dazeling the beholders with the bright sparkling of a diamond , and whereat was hanged a golden apple ( to repesent as it were the world ) wounded through with two swords a cross , hang'd at his neck . his scepter was set forth with three golden incirculations . his nobles , who were eight and twenty in number , clad in green and ashie coloured garments , and having on white turbants , accompain'd him . the kings title was , the king of justice , the king of the new jerusalem . in the market place there was erected a throne for him of three steps high , which , when the king sate in it , was adorned with ornaments of more then attalick sumptuousnesse . some money he caused to be coin'd , whereon was this latin inscription , verbum caro factum quod habitat in nobis , that is , the word made flesh , which dwelleth in us . the city being all this while besieg'd , the prophets and the doctors published the book callid the restitutions , wherein they endeavoured to defend that monstrous ( i would say munstrous ) and seditious tumult , and all those almost infinite inconveniences that were consequent to it : but to prevent that poysonous hydra , a gospell antidote was prescrib'd . in the moneth of august , about s. bartholomew's day , john tuysentschreuer went sounding a trumpet through all the streets , thereby inviting all to the lords palace , where there being a sumptuous feast prepared , he magnificently entertained all that came . the king himself , the queen , and all the courtiers waited on them . at the last course he gave to every one a loaf of unleavened bread , saying , take ●at , and celebrate the lords death ; which done , the queen in like manner carried about the cup , by which ceremony , the supper of the lord , or rather that scean of pleasure , wantonness , and temerity , was certainly very frolickly celebrated . hunger being banished sa●e enough by this feast , the prophet tuysentschreuer goes up to preach , requiring of them obedience and complyance with the word of god , whereunto , ( with one head and as with one eye ) they unanimously consented . this obtained ; he acquaints them , that it was revealed from the heavenly father , that eight and twenty ecclesiasticks should depart out of this city , that should preach our doctrine throughout the world , whose names he recommended , and designed the way they were to take their journey , that is to say , six for osenburg , as many for warendorp , eight for soyst , ( for which quarter he himself was one ) and the rest for coesveld . these exercises performed , the king went to supper , and at the second watch of the night caused the fore-mentioned apostles to take their journey , giving unto each of them a peece of gold , with this charge , that neglecting their own safety , they should deposit it for a note and testimony of consequent condemnation wherever they bestowed it . they went their wayes , and never returned again , all having ( except one who escaped the gallows ) met with punishments corespondent to their sedition . for , being entred the fore-recommended cities , they in a direfull manner howl'd out their , kepent , repent , the axe is laid to the roat of the tree ; if you repent not and be rebaptised , woe be to you , ye are undone . but the severall senates of the said cities caused them to be apprehended , and brought before them to give an account of themselves ; who answered , that they were divine preachers of the gospel , called and sent by god , and that all those who would receive their doctrine must be baptized , and that all things were to be made common ; but to those that should neglect these things , they were to leave the golden coin of eternal damnation . nay further , that the gospel had not been preached as it should have been , since the times of christ and the apostles , but that there were two prophets , the progeny of truth it self , slipp'd down as it were from heaven , viz john of leyden , and david george born at delph in the low-countries , that there were many false prophets , that is to say , the pope of rome , and martin luther , of ●ittemburg , who was worse then the pope . being taken and cast into irons , they were asked , by what right or priviledge they had thrust out of the city so many godly people , together with their wives and children , not granting them any toleration for their religion , and had disinherited them of all they had ? to which they replied , that the time was now drawing nigh , wherein the meek and the humble should inherit the earth , and that they followed the example of the israelites , who with gods approbation ●ook away from the egyptians their fewels and ear-rings . moreover they hoasted that munster was well furnished with provisions , ammunition , and all things requisite to war , and that the king did daily expect great recruits out of holland , zealand and other places , by the means and assistance whereof , hee should bring the whole world under subjection ; and all wicked and refractory princes being subdued , should establish the peaceful reign of justice . about the same time another prophet fel down from heaven , one henry hilverse , a notable knave . this man acquainted the king that it was revealed to him from heaven , that god was pleased to bestow on him three most rich cities , amste●dam , daventry , & res●l , near lippa . upon this divine message , hee advises with his counsellours , whom he were best to send ●●ither to baptise them with his baptisme . in the first place he sends john campensis to amsterdam , to bee the chiefest man in that city , to whom he assigned for companion and co-apostle john matthias of mtellburg . these being sent into holland , issuing out of their holes , kept themselves among those of their own tribe , and infected most cities with the mortall infection of their doctrines . for at leyden about january in the year following , viz. one thousand five hundred thirty and five , very many by the perswasion of anabaptisme , and by the means of its contagious conventicles , were baptized into the baptisme of death . about the end of the year one thousand five hundred thirty and five , this kingly botcher sent into friezland a most subtle fellow , and one very well experienced in warlike affairs , whom he furnished with very great summs of money which had been raised out of the sacrileges , wherewith he should raise souldiers in zealand , and should raise the close siege which was then before the city . he being departed , managed his affairs very secretly with the assistance of those of his way , and at length , upon the last of march one thousand five hundred thirty and five , having gotten together some hundreds of souldiers he setupon the monastery , which also was called old munster , drove away the monks , and having plundered all , he there pitched his tents , out of hope thereby to strengthen his party by the accession of any that should come in . but george sckenck the then gouernor of friesland , having with as much expedition as could be got together certain expeditionary forces , besieges these tumultuary rioters , and gave an assault to the place , which though they avoided as much as might be by a gallant defence , yet had they their belly●ull of murther , blood , and dry blowes , so that they were all destroied , save threescore and two , who being brought to leoward were paid for their audacious folly with the wages of death . the ring-leader of this businesse , who was also the camp-m●ster , john geel escaping at this fight , flies to amsterdam , to prove the occasion of a greater slaughter . for many anabaptists being found in that place , whom john campensis had strangely fascinated , to engage them the more , they made promises to them of golden mountains , and talk'd highly of the magnificence and liberty of the anabaptists of munster , and cried up the new kingdome of justice upon earth ; for the report of the siege and defence of munster had smitten , and raised up the minds of a many ; in regard the city being closely besieged by a potent army , yet performed religious duties without any disturbance . hence came it to passe , that the liberty and liberality of the city was celebrated beyond all truth and belief , and there wanted not a many who desired to be embarqu'd in the same fortune . there was therefore at amsterdam a burgher called henry gotbelit , a strong man and warlikely given , who being bathed in the waters of anabaptisme , joyned his endeavours with those of john geel . for by divers pretences and crafty shifts ( which it is not worth our labour to repeat in this place ) they drew together six hundred anabaptists , with whose assistance their intention was to have possessed themselves of amsterdam , to enrich themselves , and to introduce the religion of those of munster . whereupon , upon the tenth day of may , the chiefest that were engaged in this conspiracy , having their rendezvous at the house of peter gael , broke out in the night time to the market place , wherin being more and more seconded by some of their own , they killed some of the watch , and some they kept prisoners . but the burghers making head , discharged some musquets at the anabaptists , who most unworthily , when their consuls were cruelly killed , entrusted their safety to their heels ; so that the others courages being heightened by this , they violently ran upon the deuterobaptists , and after a most bloody engagement put them to the worst , wherein john geel and gothe it were slain , james campensis was taken and put to death . now other tumults had already forced others from those places , the prevention whereof could not be possibly without the infinite inconveniences which fell upon the lionester sort . there wanted not also some clandestine vipers , who diguisedly waited for the restauration of the kingdome of israel ( as they called it ) whereof one being apprehended at leyden , and upon examination put to the question , confessed , that the king of the anabaptists , who was a hollander , sojourned then at utricht , and had not yet began his reign , but that according to the good hope they had conceived of him , and the confidence placed in him , they doubted not but he would undertake i● . having with what 's above , gotten out of this fellow , that some gold and silver vessels and other ornaments had by a most wicked surprise , been taken out of their churches by the means of their king , and who with his followers had attempted some most detestable villanies , it was dicover'd that there could no other be meant then david george . i crave thy pardon , courteous reader , if i acquaint thee , that it is not any thing the lesse for thy advantage , if , in the description of these rotten and contemptible rags and menstruous clouts of humanity , i have woven a longer web of discourse then thou didst expect . although john buckhold , and the other prophets had entertained the ignorant greedy vulgar with hopes of more then arabian wealth ; yet the citizens being daily more and more streightned by the siege , were accordingly brought into greater perplexities , and being brought low by the famine , which is the consummation of all misery , began , as it for the most part happens , upon the barking of the stomack , to snarle at one another , to grumble and complain , and to hold private consultations about the taking of their king , and by delivering him to the enemies , to better the terms of their composition . but the king , the stitcher and botcher of all deceit , being afraid of himself , chose out of all the people twelve men in whom he could place most confidence , and these he called his captains , assigning to them their severall guards and posts in the city , which they were to make good . this done , he promised the citizens that the close siege should be raised before easter , for he was confident that a certain emissary , whom he had sent into zeland , holland and friezland should return with such supplies , as by a furious and desperate assault made upon the besiegers should deliver the city : but hope it self was to him become hopelesse , nor could safety it self save him . to his captains as he called them , 't is incredible what wealth he promised , such as the fabulous riches of pactolus and the treasures of midas should not make good , with oceans of goods ( which happly must be paid them out of his dreams ) and that after the city were relieved , they should be dukes and governours of provinces , and particularly that john denker should be elector of saxony ? but behold , in the moneth of february , a sad face of things appeared , many being meerly starved to death , which occasioned , that one of his queens ( for he had gotten a many ) elza or elisabeth , who was distinguished by the name of the glove maker , had bin often heard to say , that the most cruel sword of famine came not from god , which though he had not heard himself , having caused her to be brought with his other wives into the market place , he struck of her head , kneeling in the midst of them , which done ; insulting ●…er her , he affirmed that she had carried her self as a common prostituted whore , and had been disobedient to him , while in the mean time her fellow queens sung this hymne , glory be to god on high , &c. easter day being now dawning : and no hope of deliverance shining on them , the common people with just reason were extreamly astonished ; nor , confide●ing how things were carried , could they have any longer patience . in this conjuncture of affairs , to elude the people , according to his wonted insinuations , he feigns himself to bee sick , and that after six daies , he would appear publickly in the market-place , but that as to the deliverance which they were to expect according to his intimation , it was to be understood after a spiritual manner , and so it should certainly come to passe for he affirmed for a most certain truth , that in a divine dream he saw himself riding on an asse , and bearing the unspeakable weight of fin , and that all that had followed him were freed from their sins . but indeed they may be fitly said to be like asses that rub one another ; or to the blinde leading about the blinde . it is a great affliction , it is a pennance to repeat the miseries and the wofull consequences of famine and want . there were a many who being impatient of so long hunger , revolted to the enemy , not so much out of hope of compassion , as to accelerate their own deaths ; not a few creeping upon all four , endeavored to get away ; for being weak and strengthlesse , they could hardly fasten their feet on the ground ; some falling down were content to give up the ghost in the place where they lay . there you might see a sad spectacle of foreheads and cheeks pale as ashes , temples fallen , eies sunk into hollownesse , sharp noses , ears shrivel'd , lips black and blew , throats slender as those of spiders ; to bee short , hippocratical faces , living carcases , and excellent shadows of men . they had sown certain kinds of seeds and pulses in the city which for a time served for high delicacies to the grumbling stomach ; but these being soon devoured by the hungry belly ; cats , dormice , and rats , which themselves were almost starv'd to anatomie , became ( doubtful ) entertainments . some were reduced to that inhumane necessity , that they fed on the flesh of the buried carcasses ; some drest the feet of sweaty woollen socks , some cut to pieces the parings of tanned leather , and mincing them with some other things , bak'd them and made them serve for bread . to this wee may add , that the most wickedly obstinate citizens were not yet convinced , that by crafty infinuations and specious suggestions they were brought into the noose , whom therefore he stil entertained with considerations of magnanimity , and the deliverance they were yet constantly to expect from god , but as for those who admitted any thoughts of running away , and endeavoured to avoyd their miseries , he peremptorily sends for , and like a publick robber taking away all that their industry had furnished them with , depart , says he , and be gone to the hereticks , and bid sarewel to this place . the king , though he had gotten at his house sufficient provision for two months , yet was he willing to imbrace all occasions wherby he might keep up the heart of the city which now continually barked for sustenance . to which end , behold a certain man named john longstrat , being a nobleman and privie counsellor to the king , and one of whom he was very confident , boasted that he would within fourteen days reliev this hunger-starv'd city , both with provisions and supplies of men , to the number of three hundred . by this pretence hee flyes to the enemy , and betrays the city to the bishop , for a certain summe of money with his life included . the eve of saint john was appointed for the execution of this design , about ten of the clock , at which time hee had obliged himself by oath to cause the gate called the crosse-gate to be opened . this commissary for provisions returning at length to the city , assured the king upon his saith and reputation , that the said recruits of provision and forces , should be ready within the time appointed . the day assigned being come , hee acquaints the guards that the promised forces , were to come in in the night ( which would bee starr-light enough ) that so they might receive them as friends . the gates are hereupon set open , and the enemies being admitted into the city as into another troy , upon the watch-word given , soon dispatch'd the guards and others that were neer . now could bee nothing heard for the cry of armes ; armes . the king and his courtiers being gotten into a body , drove back the enemie to the gates , which the citizens had by that time shut again : whereupon the rest of them that were without : were forced to set engines to force open the gates , which being once broken open , they flourished and set up their colours . the citizens stiffely resisted the first assault , and made a strong body in the market place , where the fight became very hot and bloody . the king himself , knipperdoling and krachting fell into the enemies hands ; but rotman seeing there was no possibility of safety , rushing where the enemy was thickest , was trod to pieces ; hee it seems placing all hopes of life in death . the anabaptists upon the taking of their king being quite cast down and discouraged , went and hid themselves in larders , kitchins , and other lurking holes . the city was most unmercifully plundered ; and to make a full search of it , there were ten days allotted . there was found by those of the kings guard at the royall palace as much provision as would maintain two hundred for two mouths . o goodman king , where is now the community of goods and provisions which your religion holds forth ? this sad fate did that city suffer in the year one thousand five hundred thirty and five . the third day after this sacking of the city , the king was carried to the castle of dulmen , three miles off . the bishop having caused the king to bee brought with all speed before him , said to him , o thou cast away of mankind , by what deplorable means hast thou corrupted and destroyed my people ! to which the king , with an undisturbed and proud deportment made answer thus ; o thou pope , have wee done thee any injury , by delivering into thy hands a most well-fortified and invincible city ? but if thou thinkest thy self any way injur'd or endammag'd by us , if thou wilt but hearken to our advice , thou shalt be easily enriched . the bishop hardly abstaining from laughing , desired him to discover that secret , to which hee replyed . cause an iron cage or basket to bee made , and cover it with leather , and carry me into all the parts of thy country to be seen for a shew , and if thou take but a penny of every one for the sight , assure thy self it will amount to more then all the charges of the war . the more eminent anabaptists wore about their necks a certain medall wherein was the effiges of their king , to which were added these ietters , d. w. f. whereby was signified , that the word was made flesh . but the king being carried up and down as a captive with his two associates , was shewn to divers captains and ecclesiasticks of the landgrave , which gave occasion of dispatation between them about some things , as of the kingdom of christ , and of magistracy , of justification , and of baptisme , of the lords supper , and of the incarnation of christ , as also of matrimony : in which disputation , they prevailed so far by the divine testimonies of holy writ , that they brought the king of the anabaptists , ( though not acknowledging the least satisfaction ) to a non-plus , who to obtain another disputation out of hopes of life ( as was said ) promised , that hee would reduce the anabap●ists which swarmed in holland , braband , england , and friezland ; and that he would do all honour to the magistrate . upon the twentieth of january one thousand five hund●ed thirty and six , he is brought with his companions to munster , where they were secured in severall prisons ; two days were spent in weeding and rooting up their errors . the king indeed confessed his offences , and cast himself wholly upon christ ; but his companions discover'd a vain obstinacy in the defence of their cause . the next day the king is brought to the place of execution , fasten'd to a stake , and is pulled piece-meal by two executioners , with pincers red hot out of the fire . the first pains he felt , hee suppressed , at the second hee implor'd gods mercy . for a whole hour was hee pull'd and delacerated with those instruments , and at length , to hasten somewhat his death , run ●hrough with a sword . his companions were dipped with the baptisme of the same punishment , which they suffered couragiously ; all whose carcasses put into iron baskets ; as anathema's of eternal example hang out of the tower ●f s. lambert . and this was the retiring room of the tragedy of munster . hermannus sutor , hic qui se christum , et qui se jactârat iesum , servasse haud potuit seque suisque fidem . the contents . herman the cobler professeth himself a prophet , &c. he is noted for drunkennesse ; the ceremonies hee used in anabaptisme , eppo his host discovers him and his followers to be cheats ; hermans wicked blasphemies , and his inconstancy in his opinions , his mothers temerity ; his sect convinced , and fall off from him ; by one drewjis of his sect he is handled roughly ; herman is taken by charles lord of golderland , &c. and is brought prisoner to groeninghen ; when questioned in his torments , he hardened himself ; and died miserably . that there were divers emissaries and ambassadours sent by the king of the anabaptists into holland , friezland , and other places to raise souldiers , you have understood out of the history of munster ; which souldiers having raised a tumult , caused the bishop to discamp from before munster ; and of this heard was there one nicholas alcmariensis , a worthy disciple of john mathias , who being dispatched into friezland for the foresaid negotiation , got together a promiscuous crue of anabaptists for● the relief of munster : but that it might appear how real and effectual he was in the businesse , they sent two of their fellow-soulders , antony cistarius , and a trades-man whose name was james , to munster . these two with some others having compassed their desires at a town called opt'zant , having shuffled together from all parts into a kind of a troop , made their rendezvous at the house of one eppo , about the twilight out of a pretence that they there should meet with some later intelligence , which they receiving from their ambassadors , out of very joy for those good tidings , absolutely broke forth into tumults . the bell-weather of these , was one herman [ an excellent vamper of all abomination ] a cobler of opt'zant , who professed himself a true prophet , and that he was the true messias , the redeemer and saviour of the world , nay , ( which causes horror to me in the relation ) that he was god the father . this fellow lay naked in his bed from the privy parts downward , and caused to be laid near him a hogs-head of strong beer , which he desired to drink in healths , which required no small draughts ; for he had gotten an excessive thirst , greater than that of any dog ; or that which the serpent dipsas causeth in those that are stung by it ; & all through his extraordinary bellowing and bawling . for , having for some dayes led a life like one of epicurus's herd ; that is to say , being drunk even to extravagance , hee with a stentors voice , and a horrid howling , among other things often repeated this ; kill , cu● the throats without any quarter , of all these monkes , all these popes , and all , especially our own magistrate ; repent , repent , for your deliverance is at hand , &c. in the mean time , hee , with the assistance of his fellow souldiers , denounced to certain proselytes of another religion , that peice was not to be rejected without incurring the dreadfull effects of the last judgment , which was now at hand , and these were such as both by sollicitations and promises , his main design was to inveigle into his deceit . moreover hee sent to redeem some of his followers out of a prison belonging to a certain nobleman called john of holten , with this charge , that they should kill with swords and pistols , whosoever should either by words or blows any way oppose them . when they returned with their delivered captives , they had dispatched a man ( it is thought hee was priest ) looking out at his door , with a musket , had he not turned his back and shut the door against them . the very same night , which was to bee the last , or wherein the world being to bee turned to deceitfull ashes , they expected it should by the means of this mediator and intercessor ( as was thought ) presently bee restored to liberty , there were a great many that embraced him where ever they could , with those complements which they should use to one , as without the earnest of whose baptisme , they were to expect the reward of disobedience , and eternall destruction to bee trrasured up for them . the sacrament of anabaptisme being according to these cerremonies celebrated , the fore-commended parent exhorted his children to prayer in these words , pray , pray , pray , pray , mouthing it out with an agitation of his lips , like that of our sto●ks ; which done , falling on their knees , they disgorged , a strang vicissitude of prayers and songs . the owner of that house , who was an inn-keeper , and withall lame , sate neer this great father , towards whom the father turning , said unto him , arise and walk . but eppo being still lame , and seeing that they were all deceived , and that by a sort of cheats wickedly stitch'd together , withdrew from them , and hid himself for fear in anothers man's house far from thence . these things being thus past , there rises up another , one cornelius * coemiteriensis ; who ran about after a most strange manner , and when the father [ of all execrable temerity ] lay sick in his bed , tormented with an imaginary , or at least such a disease as puzzelled the physicians to find any name for ; this man for an hour together uttered these and such expressions : o father , look upon thy people ; have mercie upon thy people : o let thy bowels , o father , be moved to compassion : &c. at which addresses the father being moved , he commanded a tankard of beer to be drawn out of the hogshead , which was now almost at the bottom , which he drinking to his son , drank till it came to the lees , which presenting to his son , hee said to him , drink up the holy ghost . the son like his father , and following his example , having taken it off , he flings out of bed , and falls upon those that stood by , and tossing the tankard from one hand to the other , ran up and down like a drunken man , and at length joined with the father [ who was sick of an imaginary extravagance , wherein he was much given to laugh ] in roaring out these word ; mortifie the flesh , mortifie the flesh ; the flesh is a divel , the flesh is a divel , mortifie the flesh ; &c. upon this there immediately starts up another , pursued ( as he thought ) by an extraordinary vision , and after their example , roared it out most furiously , which fellow ( as was reported ) was really advanced to some degrees ( if not the supreme ) of madnesse . a certain woman better than middle-aged , being frighted almost out of her wits , by the bawling and howling of this sonne , intreated that they would keep in the lunatick and possessed person , and that hee might be carried to bedlam . the common people being astonished at this impious , hellish crue ; were forced to pinne their faith upon their sleevs , as a truth confirmed by the lying of those prophetical mouthes . these ●elapses of fury and madnesse , having their intervalls of calmnesse and ●erenity , he admonished them , that all arms and weapons were to be laid aside , and that they should put off their guarded , edged and scolloped garments , and their wrought smocks and petticoats , nay that women ought to abstain wearing their neck-laces , and all things that were burdensome , intimating the manner wherein god that needs no arms , would fight their battels for them , and should discomfit all their enemies . the cowardly and inconstant vulgar being moved at the madnesse of this doctrine , disburthened their bodies of all manner of cloathing . a certain harmlesse man having cast away his knife , takes it up again , which his daughter looking asquint upon , rebuked her father ; to which he answered , be patient , be patient , daughter , we shall have emploiment hereafter for this to cut bread withall . o how was this girle once a childe , but how was the old man twice ! when the student of bedlam , the son , with his yelling , was exhorting the bewitched people to singing and praier , and to resist the divel , the father presently with his own son , in whom he was well pleased , taught them , that the time of praier being done , and that the time of war coming on , they must take up the instruments of war ; whereupon he gets up into a pulpit , and declared himself to the people who stood all about him , with a loud voice , that he was the sonne of god , and cried out that he was born a true mediatour unto them , &c. his mother being there present , they asked her whether she was the mother of the son of god ? to which between force ●nd fear , she at length answered , though innocently , that shee was . this gave occasion to many to bee diffident , and to waver in the faith received ; insomuch that a certain man discovering his dissatisfaction , and speaking ill of the sonne , the said sonne taking hold of him , flings him into a common shore , saying unto him , now art thou deservedly cast into hell : from whence the said man coming out all dirt , diverse others unanimously acknowledged that they were defiled and bespattered with the same filthiness and abomination . and hence rise up that impious report of the sonne of god , that hee was thrust out of doors , which that ambassadour antony , being returned from munster , having heard took it in mighty indignation , and by force breaking into the house , would have vindicated those holy expressions . the father and son , were much against it that any should come in ; yet hee , though the people flocking about him made some opposition , bitterly rebuking that blasphemous wretch , broke forth into these words , thou villanous and contagious burthen of the earth ; what madness , what extravagance hath bes●tted thee without fear of divine judgement , to assume to thy self the title of the son of god ? which spoken , swelling up with the leaven of wrath , he ca●●s himself upon the ground , whereupon the people ran violently upon him , knocking , beating , and kicking him like a foot-ball ; at last being well loaden with blows hee rises , and breaking through the presse of the people , he got away and escaped . in his way hee comes to a hole in the ice broken for the cattle to drinke , twenty foot over , which hee made a shift to get over , as is said , with the help of the devill ; for many that would have found him out , lost their labour . all being now convinced that they were abused , for fear of the most noble charles lord of gelderland , the viceroy of groningen ( called also king of gelderland ) who was sent to appease that tumult , got secretly away . but before they were all departed , one of them called drewjis ( whom they called doctor nucius ) out of pure spight , laying hold of the father , being sick in his bed , thundred to him in these words ; thou villain , thou fruit and groanings of the gallows , where , where is now your governing , and authority ? now the time of prayers is past , &c. having dragg'd him out of bed by head and shoulders , they with some assistance , bound him with cords ; and delivered him to the custody of the mistresse of the house to bee safely kept till night . in the mean time the valiant charles surrounds the house with his men , and besieged it , which the woman seeing , cut the co●ds . being loose , hee takes a trident fork wherewith assaulting them as with a sword , he put to flight forty men through other houses , whom he hastily pursuing , was unawares surprised by others , and brought to groningen . but behold the miracle ! to that very place , where this naked [ of all truth ] messias with his fork● scepter , and this shoomaker of cobler beyond his last , had with his trident put so many to flight , did the water-dreading anabaptists resort and ●ender unto god infinite thanks for the 〈◊〉 us privilages thereof . of this lewd messias , who was ●ow well acquainted with the fetters of groningen , it was asked in his torments , whether those routs ( of whom he was ring-leader ) were out of pretence of sanctity raised to rob the publick treasuries , ( as many thought ) which yet ( as some say ) was denied . for , he hardening himself against even the most cruel torments could be inflicted on him , still cried out ; destroy , destroy , destroy monks , fo●●s , kill all the magistrates , and particularly our own . in the midst of these bawlings being miserably worried ou● , he gave up the ghost . theodorus sartor . quis qu●●●o hic sartor nudus qui deperit ? ille quî rogo ●●ruentis nomine dignus ●●at ? the contents . theodor the botcher turns adamite , hee affirms strange things , his blasphemy i● forgiving of sins , he burns his cloaths , &c. and causeth his , companions to do the like . he and his rabble go naked through amsterdam in the dead of night , denouncing their woes , &c. and terrifie the people . they are taken and imprisoned by the burghers , but continue shamelesse . may 5. 1535. they are put to death ; some of their last words . in the year of our lord one thousand five hundred thirty and five , upon the third of februay at amsterdam , in a street called salar street , at the house of john si●●id a cloth worker , who at that time was gone into austria about some businesse , there met seven men anabaptists , and five women of the same perswasion , of which flock , the bell-weather was theodorus sartor , who rapt into a strange enthusiasme and extasie , stretching himself upon the ground stark-naked upon his back before his brethren and sisters , seemed to pray unto god with a certain religious dread and horrour . having ended his prayers , he affirmed that he had beheld god with his eyes in the excessive and ineffable riches of his glory , and that he had had communication with him , both in heaven and in hell , and that the day of his judgment was at hand . after which he said to one of his companions , thou art decreed to eternal damnation , and shalt be cast into the bottomless pit ; at which the other crying out , the lord god of mercy have compassion on me ; the prophet said to him , be of good chear , now art thou the sonne of god , thy sins are forgiven thee . upon the eleventh day of february , the foresaid year , the persons aforementioned , unknown to their husbands , repaired to the same aug●●●'s stable . this prophet , or seer , having entertained them with a sermon of three or four hours long , casts a helmet , a brest plate , a sword , and other armes , together with all his clothes into the fire , being thus stark naked , and his companions who yet had their cloaths , being uncovered , he peremptorily commanded them to do the like , as being such as must be as safe as himself . he further affirmed , that the children of god ought to look upon all things of this world with contempt and indignation . and since truth , which is most glorious in her nakednesse , will not admit the deformity of any earthly disguise whatsoever , he affirmed that they ought in all things to conform themselves to that example of truth and justice . a great many hearing these things having quite cashier'd all shame , offered up their shirts , smocks , and petricoats , and whatsoever favoured of earth , as a burnt-offering unto god . the mistresse of the house being awaken by the stink which these cloaths made in burning , and going up into the upper chambers , she findes this deplorable representation of immodesty and impudence ; but the power and influence of propheticall integrity brought the woman to that passe , that she was drawn in to wallow in the same mire of unshamefac'dnesse , whom therefore he advised to continue alwayes a constant adherer to the unblameable truth . going out of the house in this posture , about three of the clock , the other men and women marched barefoot after him , crying out with a horrid voyce , woe , woe , woe , the heavy wrath of god , the heavy wrath of god , &c. in this fanatick errour did this hypocondriack rabble run about the streets , making such a horrid noise , that all amsterdam seemed to shake and tremble at it , as if it had been assaulted by a publick enemy . the burghers not having the least hint of such a strange and unlook'd for accident , ( for this furious action happen'd in the dead of night ) took up arms ; and getting these people ( lost to all shame and modesty ) up to the palace , ●●apt them into prison . being so disposed of , they would owne no thoughts of shame or chastity , but would justifie their most white and naked truth . in the mean time the fire being smelt , they broke into the house where it was , and wondring at their casting off their cloathes into the fire , which had since reached the bed , they made a shift to quench it . but the other distracted and mad people , such as deserved to be sent to their kindred , the savages and heathens , inconvincibly persisted in their pestiferous opinion , and so upon the fifth of may the same year , they expiated their wicked impieties by their death . ones farewell saying , was , praise the lord incessantly ! anothers was , o god revenge thou these our sufferings ! others cried out , woe , woe , shut thine eyes ! david geore . hereti●● plures visi hic , cui visus ego , illi pluribus in visusque haeresiarcha fui . the contents . david george , the miracle of the anabaptists . at basill he pretends to have been banished his countrey for the gospels sake ; with his specious pretenses he gaines the freedome of the city for him and his . his character . his riches . he with his sect enact three things . his sonne in law , doubting his new riligion , is by him questioned ; and upon his answer excommunicated . his wifes death . he had formerly voted himself immortall , yet aug. 2. 1556. he died &c. his death troubled his disciples . his doctrine questioned by the magistrates , eleven of the sectaries secured . xi . articles extracted out of the writings of david george . some of the imprisoned sectaries acknowledged david george to have been the cause of the tumults in the lower parts of germany , but dis-owned his doctrine . conditions whereupon the imprisoned are set at liberty . the senate vote the doctrine of d. g. impious , and declare him unworthy of christian burial , and that his body and books should be burned , which was accordingly affected . david george , a man born at delph in holland , the miracle of the anabaptisticall religion , having lived in the lower provinces forty years , did in the year one thousand five hundred forty and four , with some of his kindred and companions , in the beginning of aprill , begin his journey for basill , in the state and condition of which place , he had before very diligently enquired . whereof having sufficiently informed himself , he pretended that he had been driven out of his countrey for the gospels sake , and that he had been hitherto tost both on the land and sea of the miseries of this world ; and therefore he humbly intreated , that now at length he might be received into some place of rest . some being by the representation of his misfortunes and his teares , melted into compassion towards him , he presum'd to intreat the magistrate , that in tendernesse to christ and his holy gospel , he might be made capable of the priviledges of the city , which if it were granted , he bid them be confident of gods most particular protection towards their city , and that for the preservation of it , he engaged for him and his , that they should be ready to lay down their lives . the magistrates being moved with these just remonstrances and desires received the viper as a citizen , gave him the right hand of welcome and fellowship , and made him and his free of the city . what should the magistrate do ? behold , he hath to do with a man of a grave countenance , free in his behaviour , having a very long beard and that yellowish , sky-coloured and sparkling eyes , milde and affable in the midst of his gravity , neat in his apparel ; finally one that seemed to have in him all the ingredients of honesty , modesty and truth ; to be short , one , if you examine his countenance , carriage , discourse , and the cause he is embarqu'd in , all things without him are within the limits of mediocrity and modesty ; if you look within him , he is nothing but deceit , fraud , and dissimulation ; in a word , an ingenuous anabaptist . having already felt the pulses of the senate and divers of the citizens , comming with his whole family to basill , he and his are entertained by a certain citizen . having nested a while in basill , he purchased certain houses in the city , as also a farm in the countrey and some other things thereto appertenant , married his children , and by his good offices procured to himself many friends . for , as long as he remained at basill , he so much studied religion , was so great an alms-giver , and gave himself so much to other exercises of devotion , that suspicion it self had not what to say against him . by these cunning insinuations ( this is beyond a young fox , and smells more of the lybian wilde beast ) many being surprised , came easily over to his party , so that he arrived to that esteem and reputation in matters of religion , he pleased himself . this perswasion thus craftily gotten , was heightened by his great wealth ( and his riches in jewels , whereof he brought some with him , some were daily brought from other places in the low-countries ) & was yet further encreased , by his sumptuous and rich plate and houshold-stuffe , which though they were gorgeous and majestical , yet were they not made to look beyond sobriety , cleanlinesse and mediocrity . these people sojourning thus in common houses , desiring as yet to suppresse the pernicious infection of their sect , very religiously enacted three things : first , that no man should profane or speak idly of the name of david george . secondly , that no man should rashly or unadvisedly divulge any thing concerning his country , or manner of life ; whence it was that some thought him to be a person of some quality ; some , that he was some very rich factor or merchant , whence it came that he was so excessively rich ; others had other imaginary opinions and conceits of him , for as much as they themselves being strangers , lived in a country where they could not be ascertained of any thing : thirdly , he was very cautious that none of the basileans should be carelesly admitted into his acquaintance , society or correspondence , imitating therein the policie of the ferrets and weesels , which ( as is reported ) never assault any bird of supremacy , in the places where they frequent . and thus did he by letters , writings and emissaries , plant and water the venemous seed of his sect through the lower provinces , yet kept the waies by which he wrought unsuspected and undiscovered . for , although he had lived two years among them , there was not so much as one man infected ; or had privately caught the itch of his religion . what transcendent mysteries are these ! this man , though he feared neither deceit nor treachery from strangers , yet the fire kindled out of the deceitful embers of his own houshold . for , behold ; one of his own retinue doubting of the certainty of the new religion , he caused him to be brought before him , and asked him whether he did not acknowledge him to be the true david sent from heaven upon earth , and to bee the horn , redeemer , and builder up of the tabernacle of israel ? to which the other answered roundly and peremptorily , that the restauration of the kingdome of israel and other things foretold by the prophets were fulfilled in christ , the true messias , and that consequently there was no other to be exspected . which he hearing , not without great astonishment , did with much commotion of mind and bitter menaces thrust him , though his son in law , out of doors , and [ which is heavie to think on ] excommunicated him . these things being thus managed , david's wife fell sick of a disease ( which afterwards visited him and many more ) that dispatch'd her into the other world . what a miracle is this ! he that declared himself to be greater than christ , and voted himself immortal ( upon the second of august , one thousand five hundred fifty and six ) did die the death , and was honourably buried according to the ceremonies of the parish church , and his funerals were celebrated in the sight of his sonnes and daughters , sonnes in law and daughters in law , servant-men and maides , and a great conflux of citizens . this sad calamity of his death extreamely troubled and tormented the minds of his diciples , as a thing that very much thwarted their hopes of his promised immortality , although he had foretold that he would rise again in three yeares , and would bring all those things to passe which he had promised while he was alive . upon the death of this man , a great many with resolute mindes made it their businesse not onely to bring his doctrine into suspicion , but into utter disesteem , unanimously resolving to embrace whatever was good , sound , and consonant to christian doctrine , and reject the rest as hereticall . in the mean time , the report beat up and downe , both among the people , and the more learned , that this man of ingenuity , and authour of private doctrines , this very david george , was a contagion and a destructive pestilence , a devoted incendiary of a most dangerous sect , that ( though most falsely ) hee was born a king , and that hee accounted himself the true messias . the magistrate being extreamely moved at these things , not deferring his zeale any longer when the glory of god and his sonne jesus christ was so much concerned , caused all those who were conceived to be infected with the pestilence of that religion to be brought to the palace , to whom hee rubbed over what things had been transacted some yeares before ; that is to say , acquainted them , how that they had been banished their countrey upon the account of the gospell , and upon their humble addresses received into the protection , and made capable of the privileges of the city , &c. but that it had appeared since , that they had fled for refuge to basill , not for the propagation of the gospel , but for that of the leaven of the sacrilegious david , though by all outward appearance , they had hitherto been accounted favourers and professors of the true religion in the first place therefore the senate being desirous to know the truth , required to have his true proper name ; for , some have thought ( as some authours deliver ) , that his name was john burges . secondly , whether hee had privately or publickly dispersed his religion , and what tenets hee held . to which some made answer unanimously , that they had left their countrey for the true religions sake , nor did they acknowledge themselves any other than the professors and practisers of the lawfull religion . that for his name , hee had not called himself by any other than his own proper name ; and for his doctrine , they had acknowledged none either privately or publickly , save what hee had privately sometimes suggested , which was not disconsonant to the publick . the magistrate perceiving this obstinacy of mind caused eleven of them , the better to discover the reall truth , to bee secured , and more narrowly looked to . in the mean time , the senate leaving no stone unmoved in this businesse , appointed some to bring forth into publick view some books and writings of david , which should give no small light in the businesse , and these the magistrate recommended to men of the greatest learning to bee read over and examined with the greatest care possible , that so whatsoever they should meet with repugnant to the truth , they should extract , and give him an account thereof . those who had this charge put upon them , presented the senate with this extract of articles out of his writings . 1. that all the doctrine delivered by moses , the prophets , or by jesus christ himself and his apostles , was not sufficient to salvation , but dress'd up and set forth for young men , and children , to keep them within decency and duty ; but that the doctrine of david george was perfect , entire , and most sufficient for the o●taining of salvation . 2. he affirmed that he was christ and the messias , the well-beloved son of the father in whom he was well pleased , not born of blood , nor of the flesh , nor of the lust of man , but of the holy ghost and the spirit of christ , who vanishing hence long since according to the flesh , and deposited hitherto in some place unknown to the saints ; was now at length reinsused from heaven into david george . 3. hee held that hee onely was to bee worshipped , as who should bring out the house of israel , and the true ( that is , the professors of his doctrine ) tribe of levi , and the tabernacle of the lord , not through miseries , sufferings , crosses , as the messias of the jews did , but with all meekness , love , and mercy in the spirit of christ granted unto him from the father which is in heaven . 4. hee approved himself to be invosted with the authority of saving , or condemning , binding , and loosing , and that at the last day he should judge the twelve tribes of israel . 5. hee further maintained , that jesus christ was sent from the father to take flesh upon him ; for this reason at least , that by his doctrine and the use of his sacraments , men , being as it were no better then children , and uncapable of receiving the true doctrine , might be kept within duty till the coming of david george , who should advance a doctrine that should bee most perfect and most effectuall , should smooth out mankind , and should consummate the knowledge of god and of his son , and what ever hath been said of him . 6. but hee further affirmed , that these things should not come to pass according to humane ceremonies , but after a spirituall dispensation , and after such a manner as had not 〈◊〉 ●eard of , which yet none should be able to discern or comprehend , but such as were worthy disciples of david george . 7. to make good and prove all th●se things , he wrested and mis-interpreted many places of the holy scripture , as if christ and the apostles , whom he commends , had intimated not themselves , nor any other ecclesiasticall times , save only the coming of david george . 8. and thence it was that hee argued thus : if the doctrine of christ and his apostles bee most true and most effectuall for the obtaining of salvation ; the church which they had by their doctrine built up and confirmed , ●ould not possibly have been broken to pieces , for ( as christ himself testisieth ) against the true church , the gates of hell shall not be able to prevaile : but that building of christ and his apostles is overturned and pulled down to the very foundation by antichrist , as may be evidently seen in the papacy , according to the testimony of the same christ ; it therefore necessarily followes , that the doctrine of the apostles is imperfect and interrupted : whence he concluded his own doctrine and saith to be the onely solid and sufficient doctrine . 9. moreover he maintained himself to be greater than john baptist , yea then all the saints that had gone before him , for that the least in the kingdome of god ( according to the suffrage of truth it self ) is greater than john . but he said david george was one whose kingdome was heavenly and most perfect ; whence he makes himself not only greater than john , but also sets himself above christ , since that he was born of fl●sh , and that himself was born of the spirit according to a heavenly manner . 10. he further allowed with christ , that all sinnes committed against god the father , and against the son may be forgiven , but those that are committed against the holy ghost , that is to say against david george , shall be forgiven neither in this world , nor in the world to come ; by which meanes it is apparant that he conceiv'd himself greater and higher than christ , admitting christs own testimony . 11. he declared polygamy to be free and lawfull for all , even for those that are regenerated by the spirit of david george . these hends [ without any brains ] did the magistrate deliver to be carried to some that were in the prison , to fish out what confession they would make , who besides these , being provoked and challenged by a number of questions , answered at last , that this ( davus ) i would say david george , was the same who had embroyled the lower parts of germany with so many tumults & sedition , but as that to that doctrine and the fore-recited articles , they unanimously affirmed that they had never heard nor read of any such things . neverthelesse they were to acknowledge the doctrine expressed in those articles , to be pestiferous , execrable , and derived not from heaven , but from hell , and that it was heretical , and to be banished with an eternal anathe●a ; and withall , as men miserably seduced , yet desiring for the time to come , to be reduced into the right way , they were , with good reason , to implore forgiveness . among those that were in close prison , there was one formerly of david's greatest confidents , who confessed , that indeed he had been infected with that religion , but that since by the illumination of the grace of god , he discovered and detested the errors springing from it , and avoided them as he would do a cockatrice . but there were others who were civilly acquainted with this man , who denied that they had known any such thing by him , and cried out against the fore-mentioned articles as impious and blasphemous . these passages , the judges appointed by the magistrate , gave him an account of , who perceiving that some that were in custody were not so extravagant , but that they had some remainders of discretion left , he sent to them some learned and able preachers of the word , who , having diligently weeded out the tares of their errors , should sow into their hearts the saving seed of true faith . those who were sent , ●i●ting them with all the humanity , mildnesse , meeknesse and charity possible , could scrue nothing out of them , more than what the judges who had been emploied before , had done . in the mean time a report was spread about the city , that it was not david george , not any eminent person of any other name that had been buried , but that a meer swine , calf , hee-goat ( haply an asse ) had been carried out and buried , and that the dead carkasse embalmed with the strongest spices , was worshipped and adored with great devotion and religion . but this was but a report , and was not true . those that were in custody abhorring that doctrine , as unheard of , and such as deserved to be anathematized , and desiring to renew their acquaintance with discretion and their sences , are delivered out of those habitations of iron which they had kept possession of for two months , upon these conditions , that none should make any purchases either within or near the city , without the knowledge and consent of the magistrate : that they shall not entertain any coming out of the lower provinces , though of their kindred , but at publick houses or inns. that the printed books and writings that were translated into the dutch language , shall be brought into the palace . that there should be nothing published that were disconsonant to christian doctrine . that children should be educated according to incorrupt manners . that they should not make such promiscuous marriages among themselvs as they did . that they should take no dutch into their families . that they should submit to amercements and pecuniary mulcts [ if any were inflicted on them ] as citizens ought to do . that upon a day assigned , they should in the parish church , in the presence of the whole congregation , make a publick abjuration of the said religion , and condemn and anathematize the whole sect of it . that they should hold no friendship or correspondence with any that shall persist in that religion . to these conditions did they promise to subscribe , with all the reverence and gratitude they could possibly expresse . these things being thus managed , the most renowned senate , returning afresh to the business of the arch heretick , passed these votes . viz. that the doctrine of david george , upon mature examination thereof , was found impious and derogatory to the divine majestie ; that the printed books , and whatsoever may have seen the light , should have the second light of the fire ; that he as the most infamous promoter of that execrable sect , and a most horrid blasphemer against god and christ , should not be accounted worthy christian burial . that he should be taken up out of his grave by the common hangman , and together with his books and all his writings , and his manuscripts should , according to the ecclefiastical canons , be burnt in a solemn place . according to the said judgment , the carkasse being digged up , was , with all his writings , whereof the greatest part was that ( truly ) miraculous book , together with his effigies brought by the hangman to the place of execution , where having opened the dire●ul coffin , he being found not much disfigured , nay so little , that hee was known by diverse ( hee being covered with a watered garment , having about him a most white sheet , a very clean pillow under his he●d , his yellowish beard rendring him yet graceful ; to be short , having a silk cap on , under which was a piece of red cloth , and adorned with a garland of rosemary ) was set up publickly to be seen , and in the third year after his death , was with his writings consecrated to vulcan , that is to say , burned . michael servetus . omnia quum portenta voces hominemque deumque infandi serves nominis opprobium ! the contents . servetus his converse with mahumetans and jewes . he disguiseth his monstrous opinions with the name of christian reformation . the place of his birth . at the 24 year of his age , he boasted himself the onely teacher and seer of the world . he in●eighed against the deity of christ . oecolampadius confutes his blasphemies , and causeth him to be thrust out of the church of basil . servetus held but one person in the godhead to be worshipped , &c. he held the holy ghost to be nature . his horrid blasphemy . he would reconcile the turkish alcoran to . christian religion . he declares himself prince of the anabaptists . at geneva , calvin faithfully reproves servetus , but he continues obstinate . anno 1553 , by the decrees of several senates , he was burned . michael servetus , like another simon magus , having conversed long among the mahumetans and the jewes , and being excellently well furnished with their imaginous opinions , begat both out of divinity ; and the general treasury of christian religion , a monstrous issue of opinions , with the coition of what he had received from the extravagant mahumelans , and thalmudists , upon which b●at this instrument of satan , must needs bestow the disguised name of christian reformation . from this cocks egge were bred these cockatrices , gonesus , gribaldus , blandratta , gentilis , alciatus , simanus , casanovius , menno , and diverse other anabaptistical vipers , who extreamly increased the restless waves of sects and opinions . we , recommending the rest to their proper place , hell , will take a more particular survey of one religion , and by the horridnesse of that guesse at the others . this servetus was a spaniard , born in the kingdom of arragon , most unworthy both of his name and nation . being wrapt into a most incredible enthusiasme , he boldly lays his unwash'd hands upon holy divinity ; and at the four and twentieth year of his age , boasted himself to be the onely teacher and seer of the world , making it his main design , and that by his impious and worthlesse writings , to inveigh against the deity of the son of god ; with which writings being sufficiently furnished , and withall enflamed with hopes of raising no ordinary tumults , hee bestirrs himself winde and tide for basil ; but occolampadius , an ecclesiastical doctor , learnedly ▪ before a full senate confuted the blasphemies of this man , and by the publick authority he had , caused him as a poisonous blasphemer to be thrust out of the church of basil . from thence he went to venice , where , in regard the venetians had been timely forewarned of him by the wise and learned melancthon , he made no harvest of his incredible blasphemies , nor indeed was he permitted seed-time for them . religion is no where safe ! but having consulted with the arch-hereticks his predecessors , and being bird-lim'd , he held that there was but one person in the god-head to be worshipped and acknowledged , which was revealed to mankind sometimes under one notion , sometimes under another , and that it was thus , that those notions of father , son , and holy ghost , were to be understood in the scriptures . nay , with the same line of his blasphemous mouth , he affirmed that our saviour jesus christ according to his humane nature , was not the sonne of god ; nor coeternall with the father . the holy ghost he granted to be nothing but that influence by which all things are moved , which is called nature . he most impiously ironicall , affirmed that to understand the word person , we must referre our selves to comedies . but the most horrid blasphemy of all , was , when by the suggestion of satan , he imagined , that the most glorious and ever to be worshipped and adored trinity ( who doth not tremble at it ? ) was most fitly compared to cerberus the porter of hell-gate . but he stayed not here ; no , he thought it should be accounted nothing but a diabolicall phantasme , the laughing-stock of satan , and the monsterous ●eryon , whom the poets by some strange mystery of philosophy feigned to have three bodies . o incredible , and unheard of subtilty of blasphemy ! the most glorious name of the most blessed trinity is grown so odious to this man , that he would personate ( being the greatest that ever was ) all the atheists that have quarrelled with that name . moreover he maintained , that taking but away the onely article of the trinity , the turkish alcoran might be easily reconciled to the christian religion ; and that by the joyning together of these two , a great impediment would be removed ; yea , that the pertinacious asserting of that article had enraged to madnesse whole countries and provinces . this abomination of god and men ▪ held that the prophet moses , that great servant of god , and faithfull ●…ard of the lords house , that prince and captain generall of the people of israel , one so much in favour with god that he was admitted to speak to him face to face , was to be accounted no other than an imposter . he accounted the patriarch abraham and his seed , too much given to revenge , and that he was most unjust and most malicious to his enemy . the most glorious church of israel , ( 't is the swine that loves the mire ) he esteemed no better than a hogge-sty ; and declared himself a sworn prince of the anabaptistical generation . but , keep o●● , and approach not , o all ye other heresies and hydra's of opinions of this one man , furies not capable of expiation ! being arrived at geneva , and being forbidden to spue out and spatter his pestiferous blasphemies , he continued in hostility against all sharp , but wholesome admonitions : which calvin , that famous minister of the church perceiving , being desirous to discharge the duty of a soul saving pastor , went friendly to servetus , in hopes to deliver him out of his most impious errors and horrible heresie , and so to redeem him out of the jawes of hell , and faithfully reproved him . but he being dazzled with the brightnesse of truth , and overcome , returned nothing to calvin ( so well deserving of him ) but an intolerable obstinacie , and inconvincible recapitulation of his blasphemies , whence it came to passe , that by the just and prudent decree of the senates of bernen , zuring , basil , and scasfuse , and by the righteous condemnation of the eternal god , in the moneth of december in the year one thousand five hundred fifty and three , ( or as sleidan hath it , in october ) he was ( how great is the obstinacy of blasphemy ! ) being at that time ecstarically hardened and intoxicated , consecrated to the avenging flames . arrius . divisit trini qui form●●●uminis ecce ! dividitur membris , visceribusque suis the contents . arrianisme its increase , an●● 323. the general council at nice , anno 325. called as a remedy against it , but without successe . the arrians mis-interpret that place , john 10. 30. concerning the father and the son . they acknowledged one onely god in a jud●icall sense . they deny the trinity arrius his wretched death , anno 336. about the year of the incarnation of the son of god , three hundred twenty and three , hell was deliver'd of a certain priest at alexandria named arrius , a man subtle beyond expression , the trumpet of eloquence , one that seemed to have been cut out for all honesty and elegance , who yet , with the poison of his herefie , and the 〈◊〉 cups of his distructive doctrine , did in the time of silvester bishop of rome , and the emperour constantine , draw in a manner all christendome to his opinion , and so corrupted some , even great nations in the east , that except a few bishops who stood to the true doctrine , none appeared against him . to remedy this disease , at nice in bithynia , in the year three hundred twenty and five , a generall councill was called ; but to no purpose ; for the contagious stocks of arrianisme were deeply rooted , so that they were become such ravening wolves among the flock of christ , that all that would not embrace their beliefe , were to expect banishment or death . these imagined that the sonne was not of an equall nature and coeternall with the father , but that he was onely agreeing and concurring with his father ; to confirm which , they alledged that place of john 10. 30. which sayes , i and the father are one ; and though they called the sonne a great god , yet they denied , that he was a living and true god , and co-essential with the father . they boasted that they were ready to answer all objections , and acknowledged one onely god , in a judaical sense . to that , i and the father are one , they were used to retort thus , doth the unity in this place denote co-essencie ? it most therefore follow , that it is as much , where the apostle sayes , 1 cor. 3. 8. he that planteth and he that watereth , are one . they accounted the word trinity a laughing-stock and a fiction ; that the sonne of god was a creature , and that the holy ghost , was both born of christ , and conceived and begotten of the virgin mary . all that were baptized in the name of the blessed trinity , they baptized again . they denied that christ was the sonne of god according to the spirit and the godhead ; they denied god his own son . while arrius was disburthening himself of the necessities of nature , his bowels came forth , and with them his life . and so he who was the successor of those arch-hereticks , artemon ( who lived about the year of our lord two hundred ) and paulus samosatenus ( who lived about two hundred forty one ) came to a miserable death , in the year three hundred thirty six . see athanasius , epiphanius , hilarius , hierom , augustine , ambrose , basill , theoderet , eusebius , socrates , nicephorus , sozomen , and other ecclesiasticall writers , who have treated of these things more at large . mamomet . adsum ingens mahometes ●go , lachrymabile mundi prodigium , omnigeni dux , et origo mali . the contents . mamomet characterized . he made a laughing-stock of the trinity . he agreed with carpocrates , and other hereticks . he renewed circumcision , and to indulge his disciples , he allowed them polygamy , &c. his iron tombe at mecca . in the year six hundred twenty two , honorius the fift being bishop of rome , and heraclius caesar emperour of the east , a transcendent arch-heretick called mahomet , exchanged hell for earth ; a prephet , by nation an arabian , but most deprav'd and corrupt . he had sometimes been a merchant extremely rich , and withall very subtle ; to be short , he was a serious professor of diabolical arts , a most ungodly instrument of satan , the viceroy of antichrist , or his sworne fore-runner . this man endeavoured to exoll his brother arrius , with such praises as are correspondent to his heaven . he also with sabellio renewed the laughing-stock of the trinity . he with arrius and eunomius , most fervently and contumeliously held that christ , was onely a man , and that he was onely called god , secundum dici , that is to say , according to a certain manner of speaking . he agrees with carpocrates who denied that christ was a god and a prophet . this is also he that shakes hands with cerdonus who utterly abjur'd the godhead of the sonne , or that he was co-substantial with father . he imagined with the manichees , that it was not christ , but some other that was sastened to the crosse . with the donatists , he contemned the purest sacraments of the church . with the most impure origen he affirmes that the devils shall be eternally saved according to an humane , yet an invisible manner . he with cerinthus placed eternal felicity in the lust of the flesh . circumcision , that was long since abolished and antiquated , he renewed . upon his dicisiples he bestowed the priviledges , of polygamy , concu●ines and divorce , as moses had done ; and with such dreames and an imaginary phrenly was the miserable wretch ever troubled . this man when he dyed was put into an iron tombe at mecca , which by the strength of l●adstones , being as it were in the middle and centre of an arched edifice , hangs up to the astonishment of the beholders , by which means the miraculous sanctity of this prophet is greatly celebrated . all the dominions of the creat turk , professe this mans saith , whom they acquiesce in as a miracle . balthazar hubmor . ille ego qui vndarum mysteriasacra negavi igne cremor●fato disce cavere meo . the contents . hubmor a patron of anabaptisme . he damned usury . hee brought in a worship to the virgin mary , &c. the senate of suring by a council reduced him . he renounced the heads of his former doctrine . himself or sect still active . hee is taken and imprisoned at vienna in austria . he and his wise both burned . doctor balthazar hubmor of friburg , a man excellently well learned , another roscius in his affairs , a clergy man at ingolstade , was the third eminent patron of anabaptisme , and a sworn promoter of that worthy sect. this man in his sermons at regenburgh , inveighed so bitterly and so implacably against the usury of the jewes , that he banished it even to eternal damnation ; he brought in a certain religious worship to be done to the virgin mary , and some superstitious vowes , and was the cause of great tumults and insurrections , and had built up his doctrine upon very firm and solid foundations , until the most wise senate of suring applied the universal medicine of a council to these things , and assigned a day to reduce and root out that sect , which was the seventeenth of january , in the year one thousand five hundred twenty five , wherein the senate being present , and 〈◊〉 great presence of people , the most learned zwin●lius , and other sonns of learning , opposed this our doctor , by whom , and the strength of truth , after most ●ot and serious debating on both sides , he ingenuously consessed himself to be overcome . the heads of the doctrine , which he before defended , and whereof he afterwards made his abrenunciation , were these : that 〈◊〉 detested the cheat , and humane invention of ana●aptisme ; he affirmed that the spirit both before the fall and after was uncorrupt and unblameable , and that it never dies in sin ; whence it should follow , that not it , but the flesh , is deprived of liberty ; he also acknowledged that the spirit overcomes and triumphs over the flesh . though his recantation was made , and divers rebaptized into their better sences , yet the torrents of this sect neither stood still , nor were dried up , but increased in switzerland into a deluge , which overturned almost all . this man escaping the endeavours of spies , and shunning the halter , was at length taken with the figtree leaf of divine vengeance , and cast into prison at vienna in austria . being afterwards put much to the question , it being the designe of vengeance , the reveuging fire soon turned him to ashes . his wife being also baptized into the same whirle-pool of baptisme ; they both , with minds hardened to their own perswasions , were not disengaged of their faith , but with the departure of their lives . john hut . huttus ab hubmoro excrescit ; cervice resectâ sic vnâ in geminum pullulat hydra caput . the contents . john hut the prop and pillar of anabaptism● . his credulity in dreams and visions . he is accounted a true prophet by his proselytes . at merhem , his fraternity became as is were a monastery . in the times of the fore-mentioned balthazar rise up john hut , a learned man , the prop and pillar of anabaptisme , an eminent despiser of paedobaptisme , which kinde of baptisme he accounted the execrable fiction of the schoolmen ; whence it came , that he perswaded men , that if they were not baptized by him and his , they must necessarily incurre great danger to their souls . to which he added , that , those who were honoured with the prerogative of his baptisme , should be the restored people of israel , and that the wicked canaanites should be destroied by their swords , and that god himselfe should reveal from heaven the times wherein these things should be fulfilled . to visions and horrible dreams , ( which he thought proceeded to him from god ) he gave great credit , and he affirmed that he saw the preparations of the last day , and the angel going to blow the trumpet , by an indisputable revelation from gold upon the account of which dreams , his disciples as credulous as their master , spent and destroied all they had , fearing the difficulties of the times , wherein they should spend them ; all which being scatter'd and consum'd before the day came , they suffer'd a punishment , and inconveniences befitting their folly , having the lash of poverty perpetually at their backs . however they , a generation on whom the greatest quantity of black hellebore would not be much effectual , did still adore this miraculous piece of madnesse as a true prophet , even to admiration ; of which men , some not worthy the face or name of mankind , do at this day in great numbers live at merhern in palaces and covents upon their accidental contributions , and where they get their livelihood with their hands , and apply themselvs to any handy-craft , whereof they are the masters and governours , who by the commodities gained by them increase the common stock : they have at home with them their cooks , their scullions , their errand-boies , and their butlers , who have a care and dispose all things as they do in monasteries and hospitah ; they study to maint●in mu●●al peace and concord , being all equall . these even to this day are commonly known by the name of the hutsian fraternity . lodowick hetzer . polluit ut mentem sectis deformibus error , corpore sic hetzer foedus adulter erat . the contents . lodowick hetzer a famous heretick . he gains proselites in austria and switzerland . anno 1527. at a publick disputation oecolampadius puts hetzers emissaries to their shifts . hetzer denied christ to be co-essentiall with the father . his farewell to his dis●iples . he is put to death for adultery . lodowick hetzer , famous for his heresie and learning , was first very intimately acquainted with nicholas stork , and then with thomas muntzer , yet he agreed not with these in some things , as in that opinion of theirs of the overturning and destroying of all the powers of this world , which opinion he looking on as * malicious and barbaro●s , forsook them , and joining with john denk , they by their mutual endeavours , sent some prophets into germany . but di●●enting also from him in some things , he propagated his own sect in austria , and made many pros●lites at bern in switzerland . which gave oc●a●ion that the reve●end senate appointed a publick disputation at soning , and caused letters of safe conduct to be sent to hetzer and his followers , for which bickering was set apart the first day of february , in the year one thousand five hundred twenty seven , where he appeared not himself , but his emissa●ies came , who were by the most learned ( but withall stinging , ) oecolampadius driven unto their shifts , and enforced to acknowledge conviction . hetzer was a considerable part , and the firebrand of the anabaptistical sect , but he stiffely denied christ to be co-essential with the father , which the verses made by him upon the carrying of the cross , do more than hint . ipse ego qui propriâ cuncta baec vi●tute creabam quaeris quot simus ? frustra , ego solus eram . hîc n●n tres numero , verùm sum solus , at i●●i ha●d numero t●es sunt , nam qui ego , solus eram . n●scio per , onam , solus sum ●ivus ego , & sons , qui me nescit , eum nescio , solus ero . i who at first did make all things alone , am vainly ask'd my number ; as being one . these three did not the work , but onely i that in these three made this great syzygie . i know no person , i 'm the onely main , and , though they know me not , will one remain . he was excellent at three tongues , he undertook to translate the book of ecclesiasticus out of the hebrew into high-du●ch . plauterus hath testified for him in writing , that he very honestly and unblameably bid farewell to his disciples , and with most devout praiers commended himself to god , even to the astonishment of the beholders . he having been kept long in close prison , was on the fourth day of february , in the year one thousand five hundred twenty nine , sentenced to die : and thinking himself unworthy of the city , was led w●thout the walls , where he was put to death , not for sedition or baptisme ( as plauterus saies ) but for adultery , which act he endeavored to defend by some arguments fetcht from the holy scriptures . melchior hofman . pellibus a teneris suetus , doctissime , nôsti ho●manni teneras excoriare greges . the contents . hofman a skinner , and anabaptist , anno 1528 , seduced 300 men and women at embda in west-friesland . his ●ollowers accou●ted ●im a prophet . at strasburg , he challenged the ministe●s t● dis●ute , which was agreed upon jan. 11. 1532. where ●e●ng mildely dealt with , he is neverthelesse obstinat● ▪ other prophets and prophetesses d●luded him . he deluded himself , and volu●tarily pined himself to death . in the year one thousand five hundred twenty eight , melchior ho●man a skinner of strasburg , a most eloquent and most cra●ty man , at embda in west friezland , ensnared 300. men and women into his doctrine , where he conjured up anabaptisme out of hell upon pain of damnation , whereupon being ●eturned to the lower provinces , who ever addressed themselves to him , he entertained them with water , baptizing all promiscuously . this man upon the prophecy of a certain decrepid old man went to strasburg , it having been foretold him , that he should be cast into prison , and remain there six moneths , at which time being set at liberty , he should , with his fellow-labourers , disperse the harvest of the gospel through all the world , he was by his followers acknowledg'd and honour'd as a great prophet . this was the great prop and pillar of the re●gn of mu●ster . having therefore made what hast he could pos●ible to st●asburg in order to the fulfi●ling of the phophecy , he there challenges the ministers of the word to dispute , which offerture the senate engaged with , upon the eleventh of january one thousand five hundred thirty and two ; at which time , the mists and clouds of errours and blindnesse , were quite dispersed by the sunne of the gospel . however , ho●man stiffely adhered to the foresaid prophecy , as also to his own dreams and visions ; nor would he acknowledge himself overcome ; but , their mildnesse having somewhat appeased him , he was thence dismissed , as one judged w●rthy of such a place where lepers are shut up , lest others be infected . but 't is incredible how joyfull he was at that newes , out of an excessive thanksgiving to god , putting o●● ▪ his shoes , and casting his hat into the ayre , and calling the living god to witnesse , that he would live upon bread and water , before he would discover and brand the authour of that opinion . in the mean time some prophets began to rise and keep a stirre , hinting , that he should be secured for that half year , and that afterwards he should go abroad with one hundred forty and four thousand prophets , who should , without any resistance . * reduce and bring the whole world under the subjection of their doctrine ? there was also a certain prophetesse who should prophecy , that , this hosman was elias , that cornelius polterman was eno●● , and that strasburg was the new jerusalem , and she had also dreamed , that she had been in a great spacious hall , wherein were many brethren and sisters sitting together , whereinto a certain young man in ●…ing apparel should enter , having in his hand a golden boul of rich nectar , which he going about should taste to every one ; to whom having drunk it to the dregs , there was none pretended to compare with him , but onely polterman . alas poor melchior ! he having nothing , yet made master of a strong tower , did after the example of esdras , signifie by letters that his baptisme should , be put off for two years longer , until africk should bring forth another monster , that should carry hay in its horns . there were many other dreams , and some nocturnal pollutions , which they attributed to heaven , and thought such as should have been written in cedar . but it was melchior's pleasure to think it a miserably happy kind of death , o die voluntarily , by pining and consuming away with hunger , thirst , and cold . melchior rinck . discipulos sic rincke doce● baptisma negare , sanguine carnifices et scelerure manus ! the contents . melchior rinck , an anabaptist . he is accounted 〈◊〉 notable interpreter of dreains and visions . his ●isciple thomas scucker , in a waking dream cut off his brother leonard's head ; pretending for his mi●rther obedience to the decree of god . melchior rinck , a most wonderfull enthufiast , was also a most extraordinary promoter of anabaptisme , and among his followers celebrated the festivals of it , he made it his businesse to extoll anabaptisme above all others , with those commendations ( which certainly it wanted not ) besides he was accounted no ordinary promoter and interpreter of dreames and visions , which it was thought , he could not perform without the speciall indulgence of god the father ; nay , he arrived to that esteem among the chiefest of his opinion , and became so absolutely possessed of their minds , that his followers interpreted whatever was scattered abroad concerning dreames and visions , to have proceeded from heavenly inspirations from god the father . accordingly in switzerland ( to omit other particulars ) at sangall , even at a full council , his disciple thomas scucker , being rapt into an enthusiasme , ( his father and mother then present , and his brother leonard , having by his command , cast himself at his knees before him ) cals for a sword , whereupon the parents and divers others running to know what was the cause and meaning of such an extravagant action , he bid them not to be troubled at all , for that there should happen nothing but what should be according to the will of god ; of this waking dream did they all unanimously expect the interpretation . the foresaid thomas [ guilty alas of too much credulity ] did , in the presence of all those sleeping-waking spectators cut off his own brothers head , and having forgotten the use of water , baptized him with his own blood . but what followed ? the magistrate having sudden notice of it , and the offence being fresh and horrid , the malefactor is dragg'd to prison by head and shoulders , where he , having long considered his action with himself , professed he had therein obeyed the decrees of the divine power . these things , did the unfortunate yeare one thousand five hundred twenty and seven see . here men may perceive , in a most wicked and unjustifiable action , the eminent tracts of an implacable fury and madnesse ; which god of his infinite goodnesse and mercy avert from these times . adam pastor . nomine qui pastor tu impostor moribus audis , qui â recto teneras tramite ducis oues . the contents . adam pastor a derider of paedobaptisme . he revived the arrian heresie . his foolish interpretation of that place , gen. 2. 17. so often confuted . adam pastor , a man born at a village in westphalia , was one of those , who with the middle finger pointed at paedobaptisme ; that is to say , looked upon it with indignation , as a thing ridiculous , being of the same opinion in that businesse , as menno and theodorus philip , but as to the incarnation of god , hee was of a quite contrary judgment . for menno held , that christ was something more worthy and more divine then the seed of a woman , but ( our ) adam stood upon it , that he was lesse worthy then that of god , so that he rowsed up the arrian heresie , which had lain so long asleep , as having been but too famous in the year three hundred twenty five . for in a certain book of his , whose title was , of god's mercie , he writ thus , the most divine word , which is the main considerable in our business , is written in the second of gen. v. 17. the day that yee shall eat of the fruit , ye shall die the death ; this is that word , which is made flesh . joh. 1. yea that god which is uncapable of suffering and impassible , is made passible , and he that was immortal , is made mortal ; for he was crucisied , and died for our advantage . to be brief , he held , that christ was not to be accounted any thing but the hand , the finger , or the voice of god . but although the opinion or religion of this ( third , but most unfaithful ) pastor adam wander out of the limits of divinity , and that it seem to be an ancient heresie , containing nothing in it but what is childish , trifling , and meer foppery , & hath been confuted & brought to nothing by the most religious preachers of the word of god , notwithstanding the barking of the viperous progeny of arrius and servetus ; yet he hath this in particular , that he would have us look narrowly to his explication of the second of genesis , which he so commends , where he foolishly and vainly endeavours to prove that the prohibition there , is the word made flesh . this monster did not onely beget this sect , but nursed it ; here are baites , allurements , and all the poisonable charmes imaginable that may cunningly seduce the best and most innocent of men . but alas ! where is the free and indulgent promise of god of the seed of the woman , which cuts the very throat of the divell , and tyes him in the strictest chains ? where are his often promises to abraham ? to isaac ? to israel and to his old people , confirmed by a league so solemnly made ? in thy seed all the earth shall be blessed . and thou shalt be a blessing unto me . this seed , witnesse the apostle , is none other than christ himself , whom god without question meant . the desperate contagion of this man's religion did servetus and his adherents professe , embrace , and celebrate . henry nicholas . vestra domus nicholae cadat , quae exrudore versoe futile fundamen religionis habet . the contents . henry nicholas , father of the family of love . he is against infant-baptisme . his divelish logick . there was also ore henry nicholas the father of the family of love , ( as he called himself ) and not the meanest man of all his gang , one who by many means endeavoured to cripple the baptisme of children , as is too known and apparent out of his writings , which at a third hand , he with all freedom , earnestnesse and kindnesse , endeavored to communicate to david george and the other of his fellow-labourers , and his new jerusalem friends . this man in a pamphlet of his , wherein he notably described himself , and which he dedicated to an intimate friend of his under the name of l. w. maintaining that the * minute of the last trumpet was coming , that should unfold all the books of unquiet consciences , hell , and eternal judgement , which should be found to have been onely things grounded upon meer lies , and as all wicked and high misdeeds were hateful and detestable to god , so also were glorious and plausible lies no lesse odious to him . the same man endeavoured to perswade people , that he was a partaker of god , and the humanity of his son . he further affirmed , that at the last day god should bring all men , nay the divels themselvs into perfect happinesse . all the things that were said of divels , of hell or angels , and eternal judgment , and the pains of damnation ; he said , were onely told by the scripture to cause fear of civil punishments , and to establish right policy . finis . the conclusion . these few things we have brought to light , were not invented by us , but were extorted out of their own disciples , with abundance of discourse , not without the presence of many men of godlinesse and excellent understanding , * they admitting not the universal rule of the scriptures . but alas ! take these away , where is faith ? fear of god ? eternal happinesse ? but let us believe them , let us believe them , and we shall bee saved . oh! that to heresies i could say an alphabetical table to the revelation of hereticks . a. apious act. 48. adam pastor , a derider of paedobaptisme , 7● . &c. anabaptists their leading principle , 3. usually they grow worse and worse , ibid. their bold attempt , 14. &c. where masters most insolent , 10. of a levelling principle , 21. they , as the divel , pretend scripture for their base actions , 2● they aime at universal monarchy , ibid. their de●ign upon amsterdam , 24. they aim at the advancement of themselves , but destruction of others , 64 they would inforce others to their opinions ; yet : pretend liberty of conscience as to themselves . 70. arrius , his character , and wretched death , 55. &c. arrianisine , its increase . 56. b. john buckhold , or john of leyden , his actions and end . 1● . &c. c. calvin's reproof of servetus , 54 godly and loyal citizen● hate usurpation . 18 conventicles usually the nurseries of tumults . 13 d. the divel an enemy of peace . 9 e. a bad example soon followed . 18 f. famine the consummation of all misery . 25 its character , &c. 26 g. david george , an anabaptist , his character doctrine , actions , and death . 40 , &c. h. heresie a catching , or mad disease . 33 hereticks , their usual prerence , 2. the end that they propose to themselves in opposing the ministry and magistracy , 2. they are restless . 3. their cruelty , 19. they are inconstant in their opinions , 34. they allow not of the scriptures . 78 hermannus sutor , or herman the cobler , his blasphemies , opinions and end . 30. &c. lodowick hetzer , a famous heretick , 65 , &c. his end , 67. melchior hosman an anabaptist , 68. pined himself to death . 69 balthazar hubmor an anabaptist , 60 , &c. he and his wife burned , 62 john hut an anabaptist , 63 , &c. i john of leyden , vide buckhold . an item to the hotspurs of our times , 66 k. bernard knipperdoling , 16 l. the learned to be consulted with , in detection of sectaries and hereticks , 45 loyaltie not alwaies successeful 19 luther's advice to the senate concerning muntzer , 4 m. magistrates seduced , most ominous 5 a pattern for good magistrates . 44 mabomet characterized , 58 &c. his iron tomb , 59 john mathias a baker at harlem , his actions and end , 8 , &c. moneys & preferments , the usual baits of sedition , 25 thomas muntzer , his opinions , actions , and end . 1. &c. n. henry nicholas father of the family of love , he is against infant-baptisme , his blasphemy , and divellish logick , 77 , &c. oecolampadius puts hetzer's emissaries to their shifts . 66 p. an ill president soon followed , ● pretenders to religion , prove usually the disturbers thereof 9 r. a good resolution , 44 , 48 melchior rinck , an anabaptist , 71 , &c. his disciple thomas scucker cut off his or others head , 72 s. sectaries like ●inder , are soon on fire , 3. their usual pretence to raise sedition , ibid. sedi●ion goes not alwaies unpunished , 21 michael servetus an anabaptist , his blasphemous opinions and end , 51 , &c. success in bad enterprises causes evil men to rejoice 31 t. theodorus sartor , or theodor the botcher , an adamite , his blasphemy , actions , and end , 37 , &c. john tuysentschreuer , an abettor of john buckhold , 19 , &c. his seditious sermon , 21 v. vice corrects sin , 3● . finis . notes, typically marginal, from the original text notes for div a57644e-3340 anno 1521 , 1522. hereticks their usual pretence . muntzer a quick scholar in a bad school . his doctrine spreads , his aim 's high . the end that hereticks propou●d to themselves , in opposing the ministry and magistracy . his affirmations des●●ullive . anabaptists their leading principle . seldome rest there , but grow worse and worse . sectaries like tinder , are soon on fire . anno 1523. 1524. an usual pretence to raise sedition . hereticks restlesse . luther adviseth the senate to beware of muntzer , and his opinions . muntzers large promises to his party , and the common people . magistrates seduced , most ominous . muntzer endeavours to set up himself , pretending to restore the kingdom of christ . an ill president soon followed . the landgrave raiseth a war , and fighteth muntzer and his party . muntzers delusive animation of his followers . their overthrow . muntzers escap● . is found out but dissembles himself . muntzer taken , yet obstinate . the langrave convinceth him by scripture . muntzer when racked , laugheth , but afterward relenteth . his last words . is deservedly beheaded . notes for div a57644e-4740 anno 1532. pretenders to religion , prove usually the disturbers thereof . the devill an enemy of peace . john mathias a baker at harlem . his lechery notorious . at amsterdam he professeth himself a doctor , and a preacher . a murtherous opinion . john mathias repairs to munster . his severe edicts he becomes a malicious executioner of hubert trutiling , for not siding with him . his desperate end . notes for div a57644e-5490 john buckhold his character . his disputing and contention with the ecclesiasticks concerning paedobaptisme . conventicles usually the nurseries of tumults . anno 1533. &c. anabaptists their bold attempt . notes for div a57644e-6060 anabaptists where masters , most insolent . john buckhold successor of john mathias . he comforts the people with a pretended revelation . he makes knipperdoling common executioner . about 4000. men lost at the siege , of munster . buckhold seigneth himself dumb . he assumes the magistracy . he allowes polygamy . he takes to himself ●pee wives . a bad example soon followed . godly ond loyal citizens hate usurpation . loyalty not always succes●… hereticks ; their cruelty . anno 1534. john tuysentschreuer an upstart , and abettor of john buckhold . john buckhold com●…s his delusi ●prophecies he is made king . he appoints officers under him his sumptuous apparell . his titles were king of justice , king of the new jerusalem . his throne . his coin and motto thereon . the king , queen , and courtiers waite on the people at a feast . a mock sacrament . a seditious sermon . sedition goes not alwayes unpunished . anabaptists of a levelling principle . anabaptists as the devill , pretend scripture for their base actions . they ●●m atuniversal monarchy . anno 1535. kingly botcher indeavours to raise commotions abroad . he is happily prevented . anabaptists , their design upon amsterdam . they break out in the night time . they are worsted . famine the consummation of all misery . the king suspects his own safety : his large promises to his captains , both of moneys and preferments , the usual bai●● of sedition . he becomes executioner to one of his wives he feigns himself sick , and deludes the people with an expectation of deliverance . famine , it's character , and miseries . he forgets community . john longstrat his consident betrays him by stratagem . the city of munster unmercifully plundered . the king is brought prisoner before the bishop . who ( deservedly ) checks him . his jesting answer and proposal . king of the anabaptists put to a non-plus . anno 15●6 . he is convinced of his offences . his deserved , and severe execution . notes for div a57644e-8670 successe in bad enterprises . causes evill men to oejoyce . herman●he cobler prosessed himself a prophet , &c. he is noted for drunkennesse . his design to invoigle others . the ceremonies he used in anabaptisme . eppo his host , discovered him and his followers to be cheats . * supposed to be a digger of graves . hermans wicked blasphemy . heresie , a catching , or mad disease : hereticks inconstant in their opinions . herman blasphemes again . his mothers teme●i●y . the proverb verified . vice corrects sin . hermans party are convinced , and fal off from him . one drewjis of his party handles him roughly . charles lord of gelderland ; &c. with his men surrounds the house where herman is . herman is taken & brought prisoner to groningen : he is questioned in his torments . he is hardened . he dieth miserably . notes for div a57644e-9720 anno 1535. theodorus sartor an adamite . he affirmes strange things his blasphemy in forgiving of sins . he burns his cloathes , &c. a●d causeto his companions to do the like . he and his rabble go naked through amsterdam in the dead of night , denouncing their woes , &c. and terrifie the people . they are taken and imprisoned by the burghers , but continue shamelesse . may the fifth 1535. they are put to death some of their last words . notes for div a57644e-10080 david george the miracle of the anabapitsts anno 1544. at basill he pretends to have been banished his countrey for the gospels sake . with his specious pretences he gains the freedome of the city for him and his . his character . his riches he , with his sect , enact three things . his son in law doubting his new religion , is by him questioned , and upon his answer excommunicated . his wifes death . he had formerly voted himself immortal , yet aug. 2. 1556. he died , &c. his death troubled his disciples a good resolution . a pattern for good migistrates . the senates enquiry . eleven of the sectaries secured . in such cases the learned to be consulted with . articles extracted out of the writings of david george . some of the imprisoned sectaries acknowledged david george to have been the cause of the tumults in the lower parts of germany , but disowned his doctrine . an ingenuous confession and resolution . a pious act . a lying report raised . conditions whereupon the imprisoned are set at liberty . the votes of the renowned senate . the doctrine of d. g. declared impious . he is declared unworthy of christian buriall . and that his body and books should be burned . a fit punishment for perverse hereticks notes for div a57644e-11560 servetus his converse with mahumetans and jews . he disguiseth his monstrous opinions , with the name of christian reformation . the place of his birth . his arrogant boast . he inveighs against the deity of christ . oecolampadius confutes his blasphemies , & causeth him to ●…e thrust out of the church of basil . servetus held but one person in the god-head to be worshipped , &c. he held the holy ghost to be naure . his horrid blasphemy . he would reconcile the alcoran to christian religion . he declares himself prince of the anabaptists . at geneva , calvin reproves servetus . serve●●● his obstinacy . anno 1553. by the decree of several senates he was burned . notes for div a57644e-12470 arrianisme , its increase . anno 323. the general council at nice . anno 325. called as a remedy against arrianisme , but without success . the arrians misinterpret that place , joh. 10. 30 concerning the father and the sonne . they acknowledged one only god in a judaicall sense . they deny the trinity . arrius his wretched death , anno 336. notes for div a57644e-13010 anno 622. mahomet characterized . he made a laughing-stock of the trinity : he agreed with carpocrates , and other hereticks . he renewed circumcision , and to indulge his disciples , he allowed them polygamy , &c. his iron tomb at mecca notes for div a57644e-13450 hubmor patron of anabaptisme . he damned usury . he brought in a worship to the virgin mary , &c. the senate of suring by a council reduced him . he renounced the heads of his former doctrine . himself , or sect , still active . he is taken and imprisoned at vienna in austria . he and his wife both burned . notes for div a57644e-13820 john hut the prop and pillar of anabaptisme anabaptists aime at the advancement of themselves , but destruction of others . hut his credulity in dreams . and visions . hut accounted a true prophet by his proselytes . at merhern the hutfian fraternity became as it were a monastery . notes for div a57644e-14070 lodowick hetzer a famous heretick . * an item to the hot-spurs of our times . he●zer gains proselytes in austria , and switzerland . anno 1527 , at a publick disp●tation , oecolampadius puts hetzers emissaries to their shi●ts . hetzer denied christ to be co-essential with the father . his farewel to his disciples . he is put to death for adultery . notes for div a57644e-14790 anno 1528. hofman a skinner , and anabaptist , seduced 300. men and women at embda in west-friesland . a delusive prophecy . his followers accounted him a great prophet . at strasburg he challenged the ministers to dispute , which was agreed upon , jan. 11. 1532. being mildely dealt with , he is ●●verthelesse obstinate . other prophe● 〈◊〉 delude hi● . * yet it 's like , to back their prophecies , they pretended liberty of conscience . a prophetess deludes him . he deluded himself . he voluntarily pined himself to death . notes for div a57644e-15290 melchior rinck , an anabaptist . he is accounted a notable interpreter of dreams and visions . his disciple thomas scucker , in a waking dream cut off his brother leonards head . he pretends ( for his murther ) obedience to the decree of god . anno 1527. notes for div a57644e-15520 adam pastor a derider of paedobaptisme . he revived the arrian heresie . his foolish interpretation of that place , gen. 2 17. his opinion hath been sufficiently resuted . notes for div a57644e-15910 henry nicholas father of the family of love . he is against infant-baptism * as to that minute ( if he confine not god ) we may believe him . his blasphemy . doubtless he hugg'd himself in this opinion . his divellish logick . notes for div a57644e-16180 * hereticks allow not of the scriptures . the rebukes of a reviler fallen upon his own head, in an answer to a book put forth by one iohn stelham, called a minister at terlin in essex. wherein is shewed unto all spiritual men, that he himself is justly proved to be a contradictor of the scriptures, while he falsly accuses others thereof, that are clear, and the saying is fulfilled upon him, he is fallen into the pit, which he digged for others, for even that way which he calls heresie, do we worship the god of our fathers. by r.h. hubberthorn, richard, 1628-1662. this text is an enriched version of the tcp digital transcription a86667 of text r207520 in the english short title catalog (thomason e919_7). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 181 kb of xml-encoded text transcribed from 42 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86667 wing h3229 thomason e919_7 estc r207520 99866565 99866565 118841 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86667) transcribed from: (early english books online ; image set 118841) images scanned from microfilm: (thomason tracts ; 138:e919[7]) the rebukes of a reviler fallen upon his own head, in an answer to a book put forth by one iohn stelham, called a minister at terlin in essex. wherein is shewed unto all spiritual men, that he himself is justly proved to be a contradictor of the scriptures, while he falsly accuses others thereof, that are clear, and the saying is fulfilled upon him, he is fallen into the pit, which he digged for others, for even that way which he calls heresie, do we worship the god of our fathers. by r.h. hubberthorn, richard, 1628-1662. burrough, edward, 1634-1662. 64, 57-75, [1] p. printed for giles calvert at the black-spread-eagle neer the west-end of pauls, london : 1657. text continuous despite pagination. r.h. = richard hubberthorn cf. wing. a reply to: stalham, john "reviler rebuked". annotation on thomason copy: "july: 23". reproduction of the original in the british library. eng stalham, john, d. 1681. -reviler rebuked. heresy -early works to 1800. a86667 r207520 (thomason e919_7). civilwar no the rebukes of a reviler fallen upon his own head,: in an answer to a book put forth by one iohn stelham, called a minister at terlin in es hubberthorn, richard 1657 35426 225 0 0 0 0 0 64 d the rate of 64 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-08 robyn anspach sampled and proofread 2007-08 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the rebukes of a reviler fallen upon his own head , in an answer to a book put forth by one iohn stelham , called a minister at terlin in essex . wherein is shewed unto all spiritual men , that he himself is justly proved to be a contradictor of the scriptures , while he falsly accuses others thereof , that are clear , and the saying is fulfilled upon him , he is fallen into the pit , which he digged for others , for even that way which he calls heresie , do we worship the god of our fathers . by r. h. london , printed for giles calvert at the black-spread-eagle at the west-end of pauls , 1657. the rebukes of a reviler , fallen upon his own head . in an answer to a book put forth by one john stelham , called a minister at terling in essex . vvhereas the antient of dayes hath appeared , and the lord god of israel , and of his holy seed for ever , hath in these our dayes , being his own appointed time , stretched forth his hand to gather in his remnant , which hath been scattered , and starved upon the barren mountains , and he hath made known his arm and power , in raising up his righteous branch , and in bringing out of captivity his own chosen , that his own name may be exalted for evermore , and his marvelous light hath he caused to shine forth unto many that have sit in darkness , and he hath cryed , behold me , behold me , unto a people that hath not been called by his name ; yea , from this time it shall be said , what hath god wrought , and who is like unto them that are saved by the lord , a happy people , and blessed are they whom he hath chosen for his own inheritance , they dwell in their tents , and none can make them afraid , for there is no inchantment against israel , nor no divination against the seed of jacob , he that curses them , it shall return upon his own head , and he that defies them , shall surely be confounded in a day ; for god hath spoken , and it shall surely come to pass , he hath said , and it shall not be revoked ▪ they that wait upon him , shall never be ashamed ; but his presence shall go before them , and his righteousness shall be their reward : therefore , o ye mountains , and hills , wherefore are ye gathered together , ye high and lofty oaks , and rebellious children , to what purpose have you set your selves , as in array for b●t●●l , against the lord , and against his anointed ; in vain have you sought divination against israel , and to no purpose have you risen up to resist mount sion , whom the lord is establishing ▪ and exalting above the dominions of the earth , and though many have set themselves ( and of the wisest too , in our age ) to gainsay the truth , which is revealed , by subtil arguments , and have travelled in pain to bring forth misty vapors , to blind the eye of the simple , and have laid , and sought so to do , stumbling blocks of iniq●ity before the people , by multitude of crafty ▪ productions , and lying arguments : wo unto you , wise writers and scribes , you have taken away the key of knowledge , and have neither entred the kingdom , nor suffered others to enter that would , what will be your doom , and what will be your judgment , o the heavie hand of the lord will be upon you , you damnation sleeps not a moment : and whereas john stelham ▪ one o●gogs ▪ army against the lamb and his followers , a falsly supposed , and contrarily called , and unjustly named , minister of the gospel , hath out of his corrupt , wicked , old , lying heart , ( which he confesseth he hath ) brought forth a large piece , out of babylons treasure , of falsly collected , and falsly framed arguments , whereby he hath sought to offend the way of the lord , but the rather hath burthened his own soul , by his own wickedness , and offended himself , and made himself unworthy of life eternal , and is reckoned in the sight of the lord , and proved in the sight of man , to be indeed sinful : john stelham : yea ▪ he is numbred , and truly too , among babylons children , and the lyars , and hypocrites , whose portion is in the lake , and not among the children of the lord , for them , he hath set himself to oppose , and by his subtilty , secretly sought out inch●ntments , and endeavouring to curse , whom god hath blessed , he is accounted among the uncircumcised , and shall not die the death of the righteous , neither shall his last end be like unto his , except he repent ; yea , god hath kept him back from honour , and to shame and disgrace he is already promoted , in the sight of all the saints , and all his work is troden down , as a branch of a dead tree , to be cast into the fire , and what though he have travelled full 10 months , or more , yet his birth is imperfect , and the fruit of an egyptian womb , which hath obtained neither praise of god , nor favour of man ; and what though his arguments be many and subtil , through the strength of his devilish wisdom , whereby he hath descended into the darkness , to fetch up his stuffe , and invented in his mind , and framed in his evil thoughts , which hath filled his volums by his envious pen ; and what though he hath taken seeming occasion against us by his industry and bent his tongue to utter it , as feinedly and zealously , as may blind the si●gle eye , and in as great hypocrisie , and pretended righteousness as possibly may : what then of all these things , let him take this for an answer in full , to all his many arguments , and to his whole work and whatsoever is brought forth , or may be yet lodging in his sinful heart ever to declare , we are of god , his covenant is with us : and the whole world lyes in wickedness , and he that is of god heareth us , and this is enough , reply to all what he hath , or can say further against us ; and this testimony the father gives of us , who hath chosen us in him , before the world was ; and let him , and all our adversaries know , that our religion is in that which keeps unspotted of the world , and our acceptance with god , is in him , who is the light of the world , who exerciseth our consciences , in all good things towards god , and towards man , and though we answer not , yet are we no worse ; and though we answer , yet are we no better ; praise of men approves us not to god , nor dispraise of men makes us not sorrowful ; but our peace is in the father , whether the world do us love , or hate , or praise us , or dispraise : and first of all like unto rehum and shimshai , and their companions , he appears with his dedication , much like unto theirs , from the same spirit , and unto the same end , as may be seen , ezra 4. 9 , 11 , 12 , &c. and in the manner of amaziah ▪ priest of bethel , unto jeroboam the king , with a message much of that nature , as in amos. 7. 10 , 11 , &c. and this man with his feigned flattering titles , appears to the chief in authority for approbation of his work , that men may accept it the more , but that 's little worth , if god accept it less , and in much secret hypocrisie , hath he uttered the intent of his mind , in less than a sheet of paper , to the protector , and council of state , whom we hope in for more honesty than to believe lyes , and the indictments of a sinful wicked heart : well , but if they will harden their hearts to believe unrighteousness , they shall be filled therewith , till both the ancient , and honourable , and the false prophet , that prophesies lyes , which is the tayle , isa 9. 15 ▪ be consumed together , and the saints shall stand on the earth , and the dominion shall be given into their hands : then among his flattering titles , he seems secretly to complain of abuse made of the press , for the spreading of anti-scripturial , and anti-christian errors , as he saith : indeed his own works do prove his words true , that the press is abused , which hath by his pen scribed so many lyes , reproaches , slanders , and errors , and the press the instrumental cause of spreading them abroad , whereby the press hath been abused , to the dishonour of religion and piety , if not to the dishonour of authority also , then he seems to hint at the cruelty and outcry of many , for crying club ▪ law against the men called quakers ; but whether with approvement , or otherwise of it , his mind is not uttered , however by the lyes and slanders ensuing out of his own mouth , it is easily proved , that he is of that very generation of persecutors , though he so well do not approve of persecuting with the hand , yet he allowes , and himself is guilty of persecuting with the tongue , which is one in nature , so that hereby the great hypocrisie , of this man appears , in condemning others secretly of what himself is guilty of openly , then he is pleased ( though the lord be vexed ) to cast forth his peevish smite , against the light of jesus christ , wherewith every man in the world is lighted , in words , thus venomously uttered , that perverse principle of their * self-adoring light : will the protector and council believe this , or will they promote him , to honour , or magnifie him , because of his oprobrious speeches against the light of the son of god , let them answer and testifie against him , for blasphemy , who hath in his hastiness uttered his envy and wickedness , and no less then denied the lord that bought him , in calling , and shamelesly ▪ stiling the pure light of christ , the way , the truth , and the life , perverse principle , and self ▪ adoring light : and thus it is manifested the press is abused by such an anti-scripturial , and antichristian error proceeding out of john stelhams old heart , and manifested from his pen , then with his lying message he follows after his flattering titles , and sayes ere long the lord himself will rebuke them * to silence , that they shall neither write , nor speak so presumptuously &c. if his lords believe this message , they shall never bless him , but in the end curse him , when the production of his lying prophesie appears , which is deceiving of their souls , and will prove a curse upon them , and posterity , and is feeding of them with hopes of vanity and lyes , and on his own head shall his false vision fall ; a rebuke into silence shall come upon him , the sin is his ; writing presumptuously , and arrogantly , and the judgement there of shall he feel , and all that believe him ; truth shall be established , and his lying tongue is but for a moment , then his lye he adds to his message , which is that the lord jesus is fighting against them * with the sword of his mouth , &c. what wicked presentation is this to the chief rulers of nations , even lyes , one heaped upon another , to suggest into the minds of men , to stir up wrath in their hearts , against the just : nay , jesus is our prince of peace and righteousness , and is with us , and fights for us , and who can be against us , none but such as are his enemies , and have denied him , and his light , and counted it a perverse principle , o how fain would john stelham , ( sinful indeed ) gain a kingdom by flattery , and have praise of his work by his lyes , which he hath made his refuge , and his weapon too , they that believe him shall perish with him , that 's all that may be said ; his flattering titles and words of guile , may gain upon the wicked , but the just man is preserved from the fury of a deceitful tongue , then his ( supposed ) humbly supplicate after his false vision and lying messages is , that every person whatsoever , may not , impune , strike them * corporeally , &c. this appears fair in words , if his meaning were right , yet while he supplicates , that every one may not , though whether he means any one may not , ( i determine not ) strike them corporeally , &c. yet to publish his lyes , and errors , and slanders he would have liberty , and this is but so much more secretly , to strike in the greater hypocrisie , in more crafty subtility ; and indeed , well may the priests of england be ashamed of what hath already been acted , as to striking and cruel abuses , and works of that nature , the blood of many harmless hath been spilt wofully in streets and steeple-houses , through the means of the false prophets , and it may be they will now take another weapon , seeing that hath failed , and not wrought effect , no more shall any formed weapon against the innocent , and though s●me of them have shamefully cryed , fight lads for the gospel ▪ others may with as much hypocrisie write for the fighting lads , and in as great deceit : and then he gives an exhortation in his supplicate , and saith , be pleased to let them * know , that we are guarded by a better law , then what they upbraid us with ; its time to be ashamed that you have been so long guarded by a popish law , yet the secret craft of this man is noted , in this subtil suggestion , a better law would he have , what , doth it too much shame you , by the name of popish law , and would you be less discovered , if the law of the same virtue , were of another authority than queen mary , and of another dominion than the pope , therefore a law from the protector he would supplicate , if possible , that however we may not have liberty to divulge our doctrine in their assemblies , as he saith , and then this evil man , and deceiver , who waxes worse and worse in his way , impudently slanders the way of god , and reproaches the doctrine of the gospel of christ , and would wickedly make men ( more honest than himself ) believe ▪ that these mens * tenents , as he saith , are as reprobate stuffe as the jesuits , their blasphemies as horrid as the popish parasites ▪ oh the wickedness and impudence which hath appeared out of this mans heart in those few words , wickedness , in that his words are lyes , and devilish ; and impudent , in that he dares thus to appear to an authority , with the dedication of lyes ; let him take notice of this ▪ we are clear from his false accusations , and of popish doctrines ; but they that are one with him , are not from being guarded with a popish law , and these are truly romes subjects , who are guarded with his law , more than we are romes emissaries , which secretly he would cast upon us , and make the protector and his council believe it , if their hearts be so hardened : but better is thought upon concerning them , though i. s. would make them evil , suggesting evil into their hearts : but a false prophet is known by his lyes and slanders , and secret smiting ; and then he saith , he would have some of this sect * more narrowly watched , &c. and stigmatized : oh cruelty ! out of the abundance of the heart his mouth utters , like a pot boyling , with anger that cannot contain it within the mouth , what lodges in the heart of this man , consider , what less , then in their hearts , who were q●een maries jesuits and priests , if the protector and council would answer , the cruel intent of his mind , as queen mary did theirs , balaam , or worse he is ; for he hath sought inchantment , and would curse before they sent for him to do so , but it shall return on his own head , who is watched against , for a wolf and devourer , and stigmatzed for a deceiver , and false deviner , one who art marked for a false prophet , and known to be so , by every one who is taught of god , and in the end of all this secretly uttered wickedness , and cruelty , insinuatingly , expressed ▪ to suggest evil into the minds of men , more honest than himself , he wishes for blessing upon his highness and honours , that they may discern true spirits from false , such who proceed out of the mouth of the false prophet , from such as proceeds from the father , and from the son , indeed of such a gift of discerning they have need , and by the fruits they may try every spirit , and in a just tryal , by just judgement , are thou tryed , and thy spirit is made manifest , to be the spirit which proceeds out of the mouth of the d●agon , who wars against the saints , and out of the mouth of the b●ast , who hath many heads and many horns , which beast arose up in the apostacy since the apostles dayes , and thy spirit is made manifest to be that spirit of the false prophet , who deceive ▪ the nations , for thy fruits doth discover thee a lyar , aslanderer , a perverter of the right way of god , art thou proved , and such things proceeds out of the mouth of the false pro , and so let them beware of thy spirit , who art not guided by the spirit of christ jesus , nor of the father , but a worker of darkness , and a reviler of the light of cstrist , calling it ( false prophet-like , as being led with the spirit of the dragon , and of the beast ) perverse principle : we have measured thy spirit to be as i have said , and he that speaks otherwise , speaks a lye , and if the protector and his council believe otherwise ▪ they believe a lye , and cannot obtain a blessing , though thou with thy lying spirit pray for them , whom god ( the father of blessings ) hears not , but is against thee ; and this is my prayer , the lord rebuke thee , and thy wicked tongue , and give the protector and his council a better understanding than to believe thee , else will the lord make them cursed to themselves , and to the nations , of them my heart hopes better things , and this might serve for a full answer to thy whole book , and by this little of thy work that i have viewed , & turned nto the sight of all , art thou discovered , to be an enemy to god , and a secret envier of his people , and by what thou hast said it appears what the rest of the whole matter can be , an evil spirit cannot bring forth good works , but yet a little further , is thy matter unvayled for the sake of the upright . and further , i. s. after his wicked presentation to the rulers of this nation , with lyes and evil speeches proceeding out of his old heart , he writes an epistle ( out of the same heart ) to the church , as he calls them , wherein is many words uttered , but altogether tasted with that leaven of his malice , against quakers and quakerism , who seems to be the greatest burthen upon his evil heart , because truth is among them , and if truth go on , his deceit will be more made manifest , wither , and perish , and so as subtilly as may be he would defend himself , in the sight of his church that his shame may not appear before them ( it may be lest his hire should be abated ) and he seems to cast a cloak upon them , but whether out of pure love to their souls , or for his own gain , and such a sum of money , god knowes ; however the least child in the truth dwelling in the light , sees his length , and can measure his state , and knows that good cannot come from an old lying heart ▪ and he speaks something of wondring after the beast and false prophet , but hath not described what the beast is , and the false prophet : and i refer the reader to a book called , the measure of the times : wherein the priests of england , such as i. s. is reproved according to the scripture , to be the very branches of the same root of false prophets which all the world wondered after in johns time ; and though he speak much to his church of christ without , and of his birth , blood , and his righteousness , and justification thereby ▪ &c. but to all that , i say , all are reprobates but such in whom christ is within them , and none are justified but such , nor hath any part in the inheritance of god , though they may profess never so much of christ without , and what he hath done for others , yet except he be within them too , to change and renew them , and give them power over all their sins , their profession of him is vain . i am no picker of quarrels , else many of his words might be searched , which i run over hastily , knowing his voice to be the voice of a stranger , and not of christ , who never made use of an old sinful heart to pen epistles to churches . but into this lets search ; he saith , christ blessed infants-baptism : where , or when , i ask proof of this , and till then i say i. s. hath belyed christ , and the generation of the just ; well may he belye us , when he hath belyed christ , who could not bless that which there was not : there was no infants baptism that ever we read of in his dayes : sure people will be more wise than to be established through lyes , else their sin be upon them , if through hardness of heart they be given up to believe lyes , that they may perish . he speaks of a well ordered conversation ; indeed this seems hypocrisie , to exhort others ( their churches ) to that which many of the independen teachers have not themselves , who are hirelings , and takes gifts , and rewards for preaching , and is in the way of all the deceivers of old ; and they that do these things have not a well ordered conversation , but a conversing with the generation of ungodly , and when we read the plain words of christ , luke 17. the kingdom of heaven is within you : he saith , we madly wrest the reading of the words , when we neither ●dd nor diminish ; now he seems to say , it is the kingdom of heaven among you , and not the kingdom of heaven within you ; and so blames the scripture , and confounds the doctrine of many of the independents , who say , the scriptures is believers rule ; but he seems to charge the scripture with false translation , and therefore is subject to alteration , and so cannot be the rule of believers according to his own account , and thus by wicked men are we blamed when we do not speak according to scripture language , and now as wickedly charged by i. s. for speaking just in the scripture expressions , with madly wresting the words , but thus it was before , and whatsoever we do now by our enemies must be reviled , and our words abused , contrary to our innocent intents . then in the end of his epistle , he desires the prayers of his church , that his reply may be accompanied with power according to the truth of it . indeed so it shall , and no more ; according to the truth of it , which is very f●lshoods and deceits ; so shall the power of the lord confound it , and turn it into folly and confusion , as may be seen by a sober man , who this following ▪ doth with patience read , and weigh . then many things is uttered by him in his epistle to the reader , he seems to shew he saith , how r. f. and his associates have made up a litter and fardel of erronious divinity : and secretly charging us with making up of what we profess from some writers before us . but to this i answer , his reproachful words , litter , and fardel , and erronious , we bear with patience , rather rejoycing that we are accounted worthy of the reproach for the truths sake from an envious man , than to be angry with our reproaches : but however , let him and all our enemies know , what we profess and bear witness of , we receive not from man , but from god , even the gospel which we testifie of , by the revelation of jesus christ in us , we received it ; and informs others to the same door , which is , by our ministry , that they may receive the same : and this is but his poor shift , to undervalue the power and truth of jesus , in the sight of men , who would falsly make men believe , that our doctrines are but the spawn of many ancient errors , as he saith , brooded by some moderne writers , when as the doctrine of christ and the apostles we bear witness to by the same spirit , and not to any other authors who were without the spirit of jesus : and all these shifts ●aves not the priests of england from being discovered , and their deceits and abominations to be made manifest by our light and doctrine , which is the light of christ , and the doctrine of the holy men of god before us . and further , his wickedness appears by reproaching and reviling dead men , such as h. n. jacob b. w. e. with others , whom i confidently believe were men in their generation more honest than himself , and more upright with god , and sincere in what was made known to them , than this same reviler who is set to revile both living and dead , if they do but cross his fancy : let all men take notice of these things , and of his rebukes , with an evil heart , whom the lord doth and will rebuke by the spirit of his mouth , in the day of his just judgements , who art a reviler of the just both living and dead : and all along in that epistle , as in the rest of his book , which is the rebukes of a reviler , he bends his very tongue , as the poyson of asps being under it , against the quakers , reckoning them with the papists , and such others ; but this is but as the pharisees his fore-fathers did , who numbered the son of god , and condemned him with transgressors , and betwixt two theeves . and in the end , he desires his reader to receive in love , what in his book is found agreeable to the spirit of god in scripture truth , agreed ; so let it be , and therefore many things in his book , which is not given forth by the spirit of god , nor according to the scripture truth , which the honest reader may find upon a serious reading and search , with the spirit of god , and according to the scripture is to be judged and condemned , and not received ; what shall the honest reader receive this for truth , that the light of christ jesus is a preverse principle , and that christ blessed infants baptism , with very many such like things of the like nature proceeding from the same spirit , which is proved not to be of god ▪ but of the devil , for every tree is known by its fruit , and every spirit by its works , and words : many other things more devilish , if more devilish can be ; he charges us withal in a most unreasonable manner , that our religion is the fort of babel , and that jesuitical plots and designes are carried on by some of us ; and quakerism is built upon the fourfold pillar of papistry , with such like ; the very transcribing of his words shewes his wicked spirit by his unsavory words ; which things we do deny in the presence of the lord , and are clear in his sight from these divilish accusations ▪ though i. s. play the devils part , in this epistle as well as in his whole book : and is an accuser of the brethren , and is to be cast out and judged , with the life of god , and to give testimony against his lyes and slanders is sufficient answer , and the next time he enterprises the like work , we demand of him witness of his words , what these jesuitical flots and designes are , we do carry on ; which slander is so divelish could he prove what he saith ▪ his words would take away our lives ; but to raise the unclean spirits against us , though the nations is truly supposed the purpose of his words , and not being content with what he himself can believe us in , his work reaches to raise the rage of whole nations to execute their fury as well as his own upon us , and so his words gives ground to all the wicked that doth believe h●m ( for none else can ) to persecute the people , and way of the lord , under the false account of being plotters , and of having ill designes , which things we stand witness against , and seeks the peace of all men , though he have bent his tongue for lyes , and brazen'd his face to utter them without fear or shame , to suggest evil into mens minds that they may harm the upright , but it is known by his words what lodgeth in the heart of such a person , who thus openly and impudently doth slander just men to the taking away of life ▪ if any were so divilish to witness lyes and slanders , as he is in forging of them , and declaring of them , and that to the protector and his council too ; but from these things we being clear , are the more ready to bear his lyes with patience , and doth not pray for fire to devour him , though he be our enemy and the lords ; but rather wishes his returning from his ungodliness , than a destruction upon him in his ungodliness ; and whereas the substance of his matter invented in his mind and brought forth into view , is a going about to prove that in twenty two particulars mentioned by him , we do contradict the scriptures , but his ground is false from whence his whole work proceeds , for not in any particular of what is mentioned do we contradict the scriptures , though his whole work be founded upon this thing , of our contradiction to scripture , and while we be approved in the sight of the lord , we reckon his s●●nders to be rather a testimony to us , that we are of god , than a discouraging of us in the wayes of god : and we do not allow that i. s. be our interpreter , and the expositor upon our words : for then no question but he will judge out of his prejudicial mind , false judgement , and pervert the innocent words into contradiction of scripture , and of our selves , but to the single mind and witness of god in every man we appeal for judgment , and doth in the sight of god commend our selves to every mans conscience , and begs not belief of any , but knows all that be in the light of the son of god witnesseth to us , and feels our doctrine to be the doctrine of godliness , reaching to the witness of god in every one whereby we are a good savour to god in all , and though i. s. judge our doctrine to be scripture contradictions , yet his judgement is but out of his old lying heart , which can bring forth no better than it self even false judgement , and lying words , which out of it hath plentifully abounded , in his false rebukes ; therefore let the reader first search into the ground from whence his work and judgement doth spring , and try if an old lying heart , and sinful wretch ( as he confesses he is ) can bring forth good fruit ; no , we matter not what his judgement of us be , when as we know the heart is corrupt from whence it doth spring , not in the light of the spirit of god , do we in any one particular insisted upon , by him contradict the scriptures , though by his dark minde so he wickedly judgeth of us , even as the pharisees , his forefathers , did judge of christ to be a blasphemer and a contradictor of moses , and the prophets , who did fulfil them , and put them to an end , and not destroy them , nor contradict them not in the sight of his father , though to their corrupt judgement ; and christ tells them that they erred not knowing the scriptures , nor the power of god , who had old lying hearts , & were sinful wretches , even such as john stelham hath confessed himself to be , and therefore his words and judgment , and theirs is like to be all of one nature ▪ judging truth to be error , and the way of god to be heresie and blasphemy , this the pharisees did of old , and even thus doth john stelham and his companions do at this day ; but why should any be troubled hereat , seeing herein christs words are fulfilled upon us , who said , they shall speak all manner of evil falsly against you for my names sake ; and so hath this man done with his light scornful spirit , and fulfilled christs words , who because he hath not known the father , nor the son , hath spoken evil falsly against them that follow christ , and this were sufficient answer to his whole book ; yet let us see what follows , and let the reader try with all moderation , that he may be edified , and may know the true spirit from the false , and the doctrine of the gospel from lying visions ; and may cleave to the truth , and escape the error , and let none believe hastily , things uttered without knowledge , out of i. s. deceitful heart . forasmuch as many of the servants of the lord have been moved of the lord to set forth in order , several declarations of those things which the light of the glorious gospel shining in their hearts , hath given them the knowledge of ▪ and for this end are they published , that others also may know the certainty and truth of those things which are believed , known , and enjoyed amongst us , not that they can be known by reading the letter in which they are delared , but through their diligence and obedience to the light wherewith christ hath enlightened them [ though not for it ] which is the same light which shined in our hearts , and gave us the light of the knowledge of the glory of god in the face of jesus christ , by which light of the glorious gospel who are faithful in it to the lord , their understandings come to be opened , that they stumble not at those things which are testified in the truth , neither at that which is declared in other scriptures , but it being that in this our day it hath pleased the f●ther to bring forth in life and power that mercy and truth ( which the scripture speaks of ) by which iniquity is purged out , and as it is become a savour of life unto life in those that receive and believe in it , so it is also become a savour of death unto that death which rema●ns in both priests and people in this age , who hates the light who can scarce hear it named or that people should be turned unto it ( as the apostle did turn them from darkness to the light , and from the power of satan unto god that they might receive the remission of their sins , and be partakers of the inheritance amongst them that are sanctified ) but when they hear that preached or printed , which they may do , and out of which they cannot receive the remission of their sins , then envie riseth up in them , and a perverse mind , and ungodly speeches , and false accusations , saying , that we speak of a natural light , and of a natural conscience , when as we speak of the true light which hath enlightened every one that cometh into the world , and in which christs doctrine stood which said to the people , and to the pharisees again , and again , i am the light of the world , as joh. 8. 12 joh. 12. 46. but now because the light is come , and the glory of the lord is risen upon us , and we declare it freely , as we have received it ; therefore is flouds of ungodliness risen up against us , but it is impossible that the seed which the lord is manifesting his light and power to bring forth , should be kept alwayes under the power of death , which seed is now terrible in the lords power , and will yet be more terrible as his power encreaseth , which is now going forth as an army with banners , for the torment of the wicked is already begun , because the righteousness of god is now spreading over the nations , and neither the rulers of the darkness of this world , nor all the printings and preachings of those who be out of the life of god , can hinder that which the lord hath begun and is carrying on by his own power , though the nations are angry , because that by the light of his glorious gospel shining forth , his wrath is revealed upon them for their ungodly deeds , that the scripture which cannot be broken may be fulfilled ; and therefore it were better for them to be silent , and put their mouths in the dust ▪ if so be , for them ▪ there may be hope , then to rise up against that wihch is more unchangeable than the heavens and the earth , and therefore in vain have the enemies of god ▪ and people , in all professions joyned themselves together against the light of truth , and the way of the lord , which many in our dayes have fallen upon , but is broken to pieces , and it hath fallen upon many and grinded them to pouder , and nothing shall escape , for the day of the lord is come , and it is very nigh to you that hate it , a day of darkness , and of gloominess of clouds , and of thick darkness ( and now the seed of god is ) as the morning spread upon the mountains a great people and a strong , there hath not been ever the like , neither shall there be any more after it● even to the years of many generations , a fire goeth before them , and behind them a flame burneth , the land is as the garden of eden , before them and behind them a desolate wilderness , and nothing shall escape them , the appearance of them is a● the appearance of horses , and as horse-men , so shall they run , &c. the earth shall quake before them , the heavens shall tremble , the sun and moon shall be dark , and the stars shall withdraw their shining , and the lord shall utter his voyce before his army ( as he now doth ) for h●s camp is very great for he is strong that executeth his word , for the day of the lord is great and very terrible , and who can abide it . and now , according as the prophet joel prophesied , is it come , and coming to pass , joel 2. 2 , 3 , 4 , 10 , 11. against which seed , men of corrupt minds , and reprobate concerning the things of god , are risen up , who in their first appearance , in their writings , profess themselves to be that which they are not , seeming right unto many through their feigned words , and fair sp●eches , deceiving the hearts of the simple , for whom christ died : but afterwards in the same writings ( to those that see ) they manifest themselves what they are , and being so considered as they are seen and known cannot deceive , and therefore to all people who desire to be edified and satisfied in the ground and truth of things as they are made manifest by the lord , to the light in you i speak , that in it you may be able to understand truth in what i say , and by the truth to judge of things that differ , for such as the tree is , such is the fruit ; an evil tree cannot bring forth good fruit , neither can one fountain send forth sweet water , and bitter . now as concerning a book given forth by john stelham ( priest at terling in essex ) who having an evil eye because gods is good , and being fil●ed with indignation , because god hath mercy on his own seed whom he hath blessed , hath out of the abundance of his heart spoken it forth ; now the way to know that which is spoken in darkness is to read it in the light , and i● his t●stimony in any thing , as coming from him , is to be believed , it is that which is concerning his own condition ; and if his estate and condition be such , that in it he can receive the things of god , and minister them to others , then they may be received : but if his condition be such , that in it he cannot receive the things of the spirit of god , then that which cannot receive ▪ cannot minister , and so he is to be silent , and none to expect the things of god from him , being neither fit to reprove , nor to rebuke , but to be reproved and rebuked , as will appear as followeth : the ground in him , and the heart out of which this abundence of words in his book proceeds ; in it ( as he declares ) is yet the root of all error , and of all sin is in him and seen by him not mortified , and that he hath an old lying heart , and flesh , wherein there dwells no truth , no good thing , a sinful wretch and worm , subscribing himself the sinful john stelham , as in his introduction , in page 80. and page 117 ▪ now therefore , we having found out the root and the ground , to be a root of error , and the ground of deceit , and a heart wherein dwells no truth , nor no good thing ; therefore from that which is unclean shall we not expect that which is clean to proceed , nor truth from that wherein dwells no truth , but from the lying heart and deceitful tongue hath the lord delivered us , so that if we be called revilers and be rebuked , and a charge laid against us , as to contradict the scriptures of god , and be called antiscriptural , antichristian , and antispiritual , we have now learned to know whence it doth proceed , even from the old lying heart , and flesh , wherein there dwells no truth ; and we can bear it because we know that till that heart be taken away , and a new heart known wherein is truth . we must be reproached , and spoken evil of falsly , for his sake who hath taken away the old lying heart , and hath given us a new heart wherein truth dwelleth , and where truth proceeds out from , and herein are we manifest from the children of this generation , and herein are the two states known , and the two conditions of men , according to the testimony of scripture , and the parable which jesus spoke , luke 6. 39. can the blind lead the blind , shall they not both fall into the ditch ? and vers. 45. a good man out of the good treasure of his heart bringeth forth that which is good ; and , an evil man out of the evil treasure of his heart bringeth forth that which is evil , for out of the abundance of the heart his mouth speaketh : and hereby is the tree known by his fruits , and the heart of the wicked was ever filled with lying and vanity , and understanding was hid from them , the lord was grieved with such that did err in their hearts , and had not known his wayes , psal. 95. 10. and such their hearts was fat as grease , and in their hearts they imagined mischief , and studied destruction , psal. 119 ▪ 70 psal. 140. 2. and this was an evil which was under the sun , that the hearts of the sons of men was full of evil and madness while they live , eccles. 9. 3. and such a heart was in the scribes and pharisees a lying heart wherein dwelt no truth , filled with evil thoughts , as christ said , wherefore think ye evil in your hearts , matth. 9. 4. and out of the heart did arise all false accusations ; calling the truth blasphemy , and the way of it heresie , and such who be in the state as john stelham confesseth he is , was never appointed by the lord to watch over souls , but such where christ did dwell in their hearts , and because they were sons , god sent forth the spirit of his son into their hearts , eph. 3. 17. gal 46. and such had truth in their hearts doing the will of god from the heart , and did draw neer unto god with a true heart , in full assurance of faith , having their hearts sprinkled from an evil conscience , and their bodies washed with pure water ; these did not profess the things of god in an old lying heart , wherein dwelt no truth , but called upon the name of the lord with a pure heart , and said that the end of the commandment was charity out of a pure heart , and of a good conscience , and of faith unfeigned , from which some swarved ( in the apostles dayes ) having turned aside unto vain jangling , and such desired to be teachers of others , but the doctrine is corrupt , and the ministry of faith is not held where the heart and conscience is not pure ; and the lord is good unto such who be of a clean heart . now as concerning the scriptures . john stelhams testimony from the old lying heart wherein dwells no truth , is this , that the scriptures are the word of god , and truly so called , and the letter and scripture is all one , as page 3 , 4. but to contradict that himself he saith in page 5. the letter taken strictly is but legal administration using these words , the letter killeth , i. e ▪ the bare legal command without a promise of power or pardon , as a bare letter void of strength , life , and spirit ; it leaveth all men under a killing sentence ▪ and curse : let them that have understanding judge . again , as concerning the letter in page 6. he expresseth himself thus , ( the spirit is given by it . ) and in the next words saith the scripture is but instrumental to the spirit . now mark , the letter taken strictly being legal without a promise of power or pardon , void of strength , life , and spirit , ( the spirit to be given by this which he confesseth is void of strength , life , and spirit ) and is but instrumental to the spirit , whether this be not contradiction and confusion , let them that read judge : for in reading these things which he hath published , many may seal to the confession of his own condition to be truth ▪ but that which he hath declired of the things of god to be false ; for now the light being broken forth , such doctrine cannot be received , nor beleeved ; that the spirit is given by the letter , but that which is declared in the letter , was given forth from the spirit , which was in them which spoke it forth ; but people may long have the letter , and think in it to find god and eternal life , and may die in their sins , though i. s. say that not one man in the world , knows god to be god , till he finds him in the scripture . but i say unto him as christ said unto the pharisees , who had neither heard his voyce at any time , nor seen his shape , had not his word abiding in them , nor did not believe in the light , and that he was the light which did enlighten every man that cometh into the world , search the scriptures , for in them ye think ye have eternal life , and they are they which testifie of me , saith christ the life , but those thought that they had the life in the scriptures , deceived them , for they wanted the life when they thought they had it & so i. s. thoughts that he hath the spirit by the letter , deceives him , for when he finds the spirit & eternal life , then his old lying heart in which is no truth , but the root of error will be taken away , and so the light which cometh from christ the life , in which the spirit is received , condemneth all such thoughts , for they proceed out of that heart which is not upright before the lord ▪ neither is it set to seek the lord in that way in which he and his spirit is found . again , i. s. talking of the scriptures , intrudes into things which he hath not seen , comparing it with that which he hath seen , and so in what he saith he is blind , saying , the scriptures is a more standing rule , than visions . to which i answer , the night is upon him , that he hath no vision , and therefore doth not know what a vision is a rule unto , nor the continuance of it , as those in israel , which said that every vision fa●leth , and so would not have them a standing rule , and that reproach of the visions of god , was so common , that it was become a proverb amongst them ; but the prophet who was in the light ▪ and had the vision of the lord ▪ and had the word of the lord , he was to reprove that proverb , and to tell them that they should no more use it as a proverb in israel , and said , the dayes are at hand , and the effect of every vision ; and so with the light , who be in it doth now reprove all such proverbs and preachings against the visions of god , for from the visions was the scriptures spoken forth , and that which they had seen they declared ; so that which gives forth words is greater than the words , and without vision the people perish , and they may perish while they have the letter , but they cannot perish while they have the vision ; and although there be vain visions , they do not make the true of none effect . and although there be sorceryes and enchantment that doth not make the true resurrection of the dead of none effect ; but the blind must stumble at the things which they do not see . again , i. s. saith , that the authority of the scriptures is owned among the jewes to this day . answ. no , christ is not owned amongst them who is the authority , and power , unto which the scriptures give testimony that he is so , neither are they yet converted , as thou thy self confessest , and they who be in the unconverted estate , doth not own the authority of the scriptures though such may talk of them , as thou dost , speaking that of them which they never spoke of themselves . again , i. s. saith , in the 17. page , as deep things as the spirit hath revealed , they are all in the scripture . answ. nay , there was things revealed which was unutterable , and many things which was revealed , and also written , which is not in the scripture ; as the book of nathan the prophet , and the prophesie of ahijah the shil●●mit● , and the visions of iddoa the seer , which was against jer●b●ans the son of nabat , 2 chron 9. 29. and the book of shemath the prophet , 2 chron. 1. 2. 15. and the book of jehu , 2 chron. 20. 34. and the book of gad the seer , 1 chron ▪ 29. 29. and the book of jaser , 2 sam. 1. 18. and the prophesie of enoch , who prophesied of the coming of christ in his saints , to execute judgement upon all , and to convince all that are uugodly of all their ungodly deeds and hard speeches , which ungodly sinners have spoken against him , as jude beareth witness ; and he also saw and prophesied , of israel according to the flesh , that they should do wickedly , and slay him who was the light of the world : and much more which is not written in the bible ; and that which was manifest unto paul , which he wrote to the corinthians , in an epostle , not to company with fornicators ; that whole epistle is not in the bible , 1 cor. 5. 9. and likewise that which was revealed unto paul in the dispensation of the grace of god , given unto him how that by revelation god made known unto him the mystery , which he wrote unto the ephesians in a few words whereby they when they read , they might understand his knowledge in the mystery of christ which in other ages was not made known unto the sons of men as it was then revealed unto his holy angels and prophets by the spirit , which epistle , in which that mystery was written , is not in the bible , ephes. 3. 3. and the epistle which paul wrote to the laod●ceans , which he charged the colossians to read amongst them , ( and that theirs should be read in the church of the laodeceans ) wherin his thanks and prayers to god was for their stedfastness in the truth wherein he made manifest the unprofitable talkers , who went about to draw them from the truth of the gospel , and from their diligence in good works of eternal life , as many vain , and unprofitable talkers are in the world now doing the same work . and whereas i. s. saith , that the epistle of paul to the colossians was read as the word of the lord in the church of the laodeceans : why doth he not as well ●ear witness that pauls epistle to the laodeceans was read as the word of the lord amongst the colossians , col. 4. 16 ▪ and if he read in his church the epistle to the colossians as the word of the lord , why doth not he read to his people that which was written to the laodeceans , they both being given forth from one spirit ▪ so let him consider of those things above mentioned , and try whether his words will stand unreprovable , 67 page , saying , god might have revealed more than is in the scripture , but he pleased not so to do : in that page , mentioning samuel ▪ moses , and the prophets , christ and the apostles , saying , all that they have spoken is written both according to what was written before , and for substance the same . answ. what i have spoken , and shall here speak , may sufficiently make manifest that his words proceed from the old lying heart , in which dwells no truth ; for i have shewed out of the prophets , and out of the apostles many things which was both revealed and declared , which is not in the bible written : and likewise i shall shew farther , of the things concerning christ , testified by john , and we know that his testimony is true , saying , and there are also many other things which jesus did , the which if they should be written every one , i suppose that even the world it se●f could not contain the books which should be written , john 21. 25. so that all is not written which was revealed , wrote , and spoken , which if much more were written which was made manifest , by it with that which is written , could they not know the lord , their minds being from the light of christ , which doth reveal and make manifest that which may be known of god in them . and many who have the letter , and are ministers of it , are sensual , having not the spirit , nor the word of god , nor the testimony of jesus , and their ministry is but as chaff to the wheat , and the lord is against them ; for what is the chaff to the wheat , saith the lord , jer. 23. is not my word like a fire , saith the lord , and like a hammer that breaketh the rock in pieces . now many have the letter , and know not the word of the lord as a fire , neither is the rock broken with the letter , and such use their tongue , for it is their own , and the power of the lord is not come over it , such cause the people to err , and doth not profit them , being not sent , nor commanded of the lord , for who are sent and commanded of the lord , the lord useth their tongues to speak his words , which he puts into their mouths , and such words doth profit the people , and not cause them to err , being spoken according to the law , which is light ; and the testimony of jesus , which is the spirit of prophesie ; and such do witness the scriptures , that as they cannot be broken ▪ so they cannot be denied by the spirit which gave them fo●th to be a declaration , of those things which was reveale● , known , and believed : but they are not that which they are a declaration of , the letter testifies of the eternal life , but it is not , it neither gives it : it testifies of the light of the glorious gospel shining in the heart , which gives the light of the knowledge of the glory of god , but it is not that light which gives that knowledge ▪ it testifies of the way , but christ is the way ; and of the word ▪ but god is the word ; and of redemption , but christ is the redemption , and not the letter , though it testifies of justification , and sanctification , but they are wrought by the word in the grace and power of christ , and so every one who will own the scriptures , as they were given forth to be owned must first own that of god in them , which is manifest to work in the creature , that which they testifie of , that christ the power of god they may witness , working all their works in them , and for them , according to the scriptures . but contrary to the scriptures , i. s. from the root of errour , saith , that the written letter is the spiritual arm and sword of the spirit , and that the very power of the written letter puts satan to flight● : and in the same page , saith , that the devil hath scripture in his mouth . answ. let the people take notice , and read the scriptures , and see if there be any such thing that the sword of the spirit was ever in the divels mouth ; for the spiritual armour which is said to be the word of god : but the word of god , w●ich is the sword of the spirit , is that by which he is to be destroyed , and is in the mystery hid from him , and all that follow his lusts : but though the devil , which did not abide in the truth , and his ministers who are out of the truth , may take the letter in their mouths as they have done , and say its written so , but the word of the lord ▪ s not in their mouths , which is the sword of the spirit , and such will use the letter in their mouths which cannot cease from sin , whose eyes are full of adultery , beguiling unstable souls , their heart being exercised with covetous practises , cursed children , which have forsaken the right way , and are in the errour of balaam , loving the wages of unrighteousness , and taking them , and such have the letter in their mouths , but knows not the word of god , which who comes to know , it restrains them from all such practises . again , i. s. from his blindness and root of errour , and lying heart , wherein dwells no truth , but much confusion saith that the letter , i. e. the scriptures is the true ground of the believers faith : and again in the same page saith , that christ in the scriptures is the true ground of faith : and to prove the former , he brings prov. 22. 19. 20 , 21. that thy trust may be in the lord , i have made known to thee this day , even to thee , have not i written to thee excellent things in counsels and knowledge , that i might make thee know the certainty of the words of truth , that thou mightest answer the words of truth to them that send unto thee . answ. by this scripture the lord is made the ground of faith , and not the letter : and therefore did the prophet make known excellent things in writing , in counsel , and knowledge , and for this end did the apostles both preach and write , that the faith of those which heard them , and read their writtings , might not stand in the wisdom of words , nor in the letter , as its ground , but in christ the power of god , and christ who preached the true doctrine , that in it every one might believe ▪ said to the world , and to the pharisees , while ye have the light , believe in the light , that ye may be the children of light , and these had the letter , but did not believe in the light , which light is christ , and which light is the foundation of faith , and is the foundation of many generations , in which many did believe , before , this letter which declares of it was written ; and that faith which stands in the light , and in the power of god is the ground of the scripture letter , from whence it did proceed ; after they believed they spoke and wrote that which is now declared , in chapters . and every one which come to the true ground of faith , must come to the light to believe in it , that they may be the children of it , and then the scriptures will be profitable unto them , they with the light having the understanding opened to see for what end they were given forth , and how they come to be fulfilled , and witnessed in that which gave them forth ; for the ground of faith to believers is but one both before and since the scriptures was written , which is christ , in whom whosoever believeth shall be saved , let christ be in what he will , for he was the ground of faith , when the letter was not , and he is the ground of faith when it is , and no other foundation for faith can any man lay , than that which is laid , jesus christ who is the true light , and enlighteneth every man that cometh into the world , that all men in him might believe , and they that believe not that he is so , shall die in their sins , as christ saith , joh. 8. 24. but john stelham going on in his own devised fables , would pervert the words of truth , both in our writings , and in the apostles , as it is manifest , in his writing , of this reviling rebuke concerning r. f. and i. n. e. b. and f. h. and others , which whosoever read their words , and his , they may discern truth from devised fables without much reply unto it , as in some places he is mingling his own words with theirs , joyning a lye to the truth , that he may contradict it as false ; as every one that reads with understanding will see , which when they have spoken plain truths , which he himself hath often in his book confessed unto to be truth , will afterwards give his meanings to their words , as he hath done unto the apostles words , saying , if they mean thus , &c. then he goes about to contradict his own meaning , and when he hath contradicted his own meaning ; then he saith he hath contradicted their words , though he have before confessed the truth of their words , so he hath not contradicted the words as they were spoken , but because they spoke not his meaning with the words , therefore the true words must be false in his judgement , and bear his rebuke , as his book doth make manifest , and adding his lye to the words of truth , these two things are his greatest proofs to resist the truth , in page 77. he hath mingled his own words with the words of r. f. in which page he acknowledgeth a former addition , and yet reneweth another . r. f. having been speaking of the light , which enlighteneth every man which cometh into the world , ( he adds ) which where it is ( and it is in every man , it reneweth the judgment , &c ▪ ) he here adding his own , and then rebuking it , would make people believe lyes , that all might be damned who believe not the truth . but on the contrary , for we never have said that every mans judgement is renewed with the light , though they be enlightened , for they are enlightened who hate it ▪ and who are void of true judgement because they hate the light which they be enlightened withal . and also the apostles words he perverts and gives meanings unto , which if he did not they would be a plain testimony with that which he hath set himself to oppose , so giving meanings both to their words , and our words , his meanings must be the ground of his believers faith , and not the scriptures , as he said before . the apostle peter speaking of a more sure word of prophesie , wherein they did well to take heed , as unto a light that shined in a dark place , until the day dawn , and the day-star arise in their hearts , 2 pet. 1. 19. knowing this first , that no prophesie of the scripture is of any private interpretation , for the prophesie came not in old time by the will of man , but holy men of god spake as they were moved of the holy ghost , to this i. s. adds not heart-prophesie , no breast-prophesie , but written down in books , &c. which is contrary to the apostles words , for he doth not exclude heart-prophesie , for there was never any prophesie but did proceed out of the heart before it was written in any book . and the apostle saith , until the day dawn , and the day-star arise in your hearts , and that holy men of god spoke as they were moved by the holy ghost , and that which moved them to speak prophesies was in their hearts , and the apostle did not bid them wait till the day-star did arise in the scriptures , but till it did arise in their hearts , and then he told them how the prophesies of the scriptures came . peter saying , until the day dawn , and the day-star arise in our hearts , i. s. saith , that is until by the study of the scriptures , more light be cleared up , &c. now let all them of understanding , read , and compare his words , and the apostles , and they may well conclude with his confession , that he hath an old lying heart , and flesh , in which dwells no truth , but the root of errour and gainsaying of the truth ; and as for many other of his devised fables , and false meanings , though i let them pass here unanswered ; yet they may be seen with the mind , informed in the truth ; and all who are of god , and of the truth , may know that it is a small matter for us to be rebuked , or judged to be in confusion , who so evidently hath confounded both our words , and the apostles , into his own false meanings , and so contradicts them both ; but that remaineth sure which gave forth the scriptures , and abideth in us , and we know that they cannot be broken , but must be fulfilled , as they were given forth by the word , which they were given forth from , by taking heed unto which the young mans way is cleansed , and by which the old lying heart is reproved , that which was given forth from the spirit , cannot be by it denyed , but that which would darken words without knowledge is denyed ; that which would set up devised fables above christ , the spirit , and scriptures , that by the spirit is denyed without contradiction , and as we shall by the spirit , and by the scriptures try john stelhams doctrine ; which if he deny them both ▪ then by his own argument we shall prove him , and see whether he will own himself to be judged by that with which he would judg others , whether they be messengers sent by gods spirit : his assertion laid down page 60 , to try withal , is ●his : such messengers as speak more than is in the scripture , are not sent by gods spirit , nor guided by him to what they say . by this then is all that of him before mentioned , cast out , being both more , and contrary , to what is in the scripture ; as also that which is to be declared , as followeth in his second head , as he calls it , of scripture contradiction ; he is speaking concerning a trinity , and three persons : which words a●e not spoken in the scriptures , he naming the father , son , and spirit , by such names as the scripture never did : and so about words and names which the scripture doth not mention , arising out of the devination of his heart doth he multiply words to hide the truth , and shut the kingdom from men , and so hath no ground , for the word three persons , from the scripture , but the scripture in one translation speaking of christ being the express image of the fathers person , and in another translation saith , that he is the express figure of the fathers substance , as he is witnessed to be by those that know him , and so till he find the word three persons and trinity in the scriptures ▪ let him own his own rule to judge him , to be no messenger sent by gods spirit , because he speaks more than is in the scripture , who saith , the holy ghost is a person , and this person dwells in saints , though not personally : ( mark this ) a person dwell in the saints not personally : all this confusion is as tares , which men gather , which must be bound in bundles and cast into the fi●e ; for what is the chaff to the wheat , or what is a i such invented words to the knowledge of the father , son , and spirit , which are one , which bear record in heaven ; and there are three that bear witness in earth , the spirit , the water , and the blood , and these three agree in one , and when these are known in their witness in man , what they witness unto , and what they witness against within and without , such will give them names according to their works ▪ and according to the scriptures . the third head of john stelhams scripture contradiction is concerning the light which every man is enlightened withal ; which of all things is most hated by all such whose wayes , words , and works , are contrary to it ; for it being risen in the hearts of the children of men , to give the knowledge of the truth , hath in this day made many wiser than their teachers , and now they which have caused people to err , are by the light seen , and by the children of light are denyed : and they being denyed , their envie is up against the light which hath made them manifest ; and they walk not by the light , nor according to the scriptures , but there is a line of confusion comes over them ; by which now they walk , and from which their writings doth proceed , as john stelham in page 52 saith , they may affirm agreeable to the scripture , and yet contradict the scriptures in saying that christ is in every man , or that the light in every man leads to the father ; and saith , christ , god , or as god is in every man , and a spark of his godhead light is in every man , but there is not in every man that redemption light which leads to the father . that light which christ hath enlightned every man withal leads to the father , all who are led by it and believe in it , and condemns all from the father which do not obey it , but hate it , and speak dispitefully against it , who are turned out from god who is light and truth , into the confusion , saying , that the god-head-light is not the redemption-light ; but with the light that lye and confusion is judged for ever : and in affirming that the godhead light is in every man , and then calling it common and old creation-light , and scripture-light , page 61 ▪ and the light of nature , page 74 , 75. & a legal light , page 76. and a created light , page 78. and an universal light , ( unto which i say , as god is , so is his light , and so is his godhead not created , nor natural , and as every one comes to know the light , which by i. s. is so reviled , they shall neither follow , nor believe his doctrine , till he can prove when the light of the godhead was created , and how it became natural , or legal , or where he had those names , for the scriptures doth give no such names to the light ; and so by his own rule he speaking more than is in the scripture , is not a messenger sent by gods spirit , nor guided by it in what he saith . as also in other things , as in page 64. saying , that light without scripture is no light : then enoch's light in which he walked with god was no light , nor jacobs light , nor isaacs , nor abrahams , for they were without these writings , and this letter which he calls the scriptures ; but they were not without light : and thousands have so much light , whether they have the scriptures or not as to see this darkness , as to say light , though saving light without scripture is no light ; did the scriptures make the light to be light , and was the saving light made by that which was written , let all take notice and turn away from such : in another place he calls the scriptures but the declaration that christ is the word , and calleth them a vessel that the light is put into , in page 43. and 44. now let them of understanding consider and judge whether the vessel be the maker of that which is put into it , and whether wine that is put into a bottle be made wine by the bottle , or whether is it not wine without the bottle , and water put into a vessel be not water without the vessel , or whether the vessel make it to be water : john stelham saith , every verse of scripture is a little vessel of light , and that light without scripture is no light , so these things have i laid open , that every one may see how the lord hath turned wise men backward , and made their wisdom foolishness , and that they may see how those stumble and fall , and are snared , and taken ; whose light is turned into darkness , and how great that darkness is , and now are the scriptures not denied , but fulfilled , for now is the light and truth come into the world , by which they are found to be blind which said they saw , and in which they see , that were blind , and now the depths are seen which are covered with darkness , and babylon is seen the mother of harlots which bring forth in confusion , and bind up in ignorance other confusions and lyes i shall also mention , given forth by i. s. in his book . as page 68. he saith , that god was , and is the word , according to joh. 1. 1. and in page 69. he saith , the father is not the word , nor never so called ( which is contradiction ) and in page 70. saith , christ is more in the scriptures than in his saints ( which is false ) for greater was that which the words came from than the words , which did but declare of the fulness from whence they came ▪ as all that know christ will bear witness unto , and against all such that say christ is more in the words than in them which speak the words . again , in page 73. he saith christ the author of salvation to them that obey him , speaking in the scripture saveth by the scripture ( which is false and contrary to the testimony of the scriptures and the witness of them which witnessed his salvation , who said , by his life are we saved , and by grace through faith which was the gift of god , and not by the letter ; and their witness was true for god & his works , & against all such who are of a lying heart , and spirit of errour , who would make the letter to be the light ( yea more , even that which makes light to be light , and so greater ; for that which makes a thing is greater than the thing that is made , and would have the letter to be the word , when as the letter saith ▪ god is the word , and would make the scriptures to be that by which people are saved , as in page 73 saying ▪ christ saveth by the scriptures , but the scriptures speak no such thing of themselves , for they say that there is no other name under heaven by which men can be saved , but by the name of jesus ▪ neither is there such a word written in the bible that say men is saved by scriptures , nor that the light of the godhead is natural as i. s. saith , that he may set up a light of scriptures as he calleth it . and he speaks in page 82. of having our minds darkned with the light of scriptures ; mark , doth that light , which he hath in all his book been exalting above the godhead light , and above that light which christ hath enlightened every man withal , darken mens minds , what is it then that must enlighten them , here is his testimony of the light brought up to the full , that all , who can receive it may believe it , for he saith to us , if our minds were not darkned , with the light of the scriptures , the two texts in rom. 10. 18. and col. 1. 23. might resolve us how the gospel is preached to every creature , and not to the principle of light in the conscience , how can the scripture resolve us of the light , if it darken our minds , but by these things this is made manifest , that darkness hath blinded his eyes that he neither knows the light , nor the scriptures which was given forth from it . again , another of his contradictions concerning the light in page 23 , 24. compared with page 75. is this , saying the light that shined in pauls heart , and the light that shineth in the scripture is the same light , and god who shineth in the heart by gospellight , according to the apostles words , 2 cor. 4. 4. contrary unto which in his 75 page saith . that the gospel light about matters of salvatio● , of which the apostle speaks , never entered , never shined into mens hearts . answ to this let all take notice , and consider , whether of these two ( contraries ) they are to believe : the one saying , god shineth in their hearts by gospel light : and the other saith , it never entred nor shined into mens hearts : but if the scriptures or the apostle is to be believed , he saith , for god who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledge of the glory of god in the face of jesus christ , but we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us , ●cor. 4. 6 , 7. here was the light of the gospel shining in their hearts in matters of salvation ▪ giving them the knowledge of the glory of god in the face of jesus christ , and they were the vessels in which the light did shine , and from which they spoke the hidden wisdom of god in a mystery , and so that which they spoke of the light , and of the gospel is yet a mystery unto such whose eye is blinded , with the god of this world , and the wayes of unrighteousness , knowing neither the light nor the gospel of salvation , but filling up their line of confusion as hath been already manifest ; and may further be made manifest . again , john stelham in his 6. head of scripture contradiction speaks concerning the law , and goes about to distinguish between the two covenants which the scriptures speaks of , but knows not what he speaketh , nor of what he affirmeth , but contrary to the scriptures speaking of a moral and of a ceremonial law which the scriptures speaks of no such words , nor no such distinctions , as of a moral law to be the covenant of works , and that the ceremonial law is not a covenant of works , but of grace . and whereas he tells of a covenant of nature which is one with the covenant of works ; and so here is several covenants which i. s. hath made , and several names here given to the covenants which god never gave , nor they which spoke of the covenants never gave such names to the law in the words of scripture as moral , legal ▪ natural , ceremonial , so that is all without , and contrary to the scripture language . and whereas he goeth about to prove adam to be under a moral law , which he calls a law of works , but hath no scripture to prove it from , but from his suppositions : as thus , if it was not of grace , it was a covenant of works ▪ and again , if the covenant of works was not made with adam in innocency , god could not in justice require satisfaction of his posterity under the fall , &c. a third supposition to prove adam under a covenant of works is this , either he stood under the covenant of works , or was under the covenant of grace , or he was under no covenant , &c. unto which i answer , all such priests and teachers who be out of innocency themselves cannot tell what covenant those are in with god who are innocent , and in the image of god in holiness and righteousness , and therefore from such have we so much perverting of the scriptures , and violating of the law of god , to make it according to their imaginations ; but unto such god saith , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth , seeing thou hatest instruction ▪ and castest my words behind thee , psal. 50. 16. thou givest thy mouth to evil , and thy tongue frameth deceit ; but i say that covenant in which adam was with god in his innocency , and in his image , he stood in that , and by that , by which he was made a living soul , and in that was in unity and covenant with god , for the disobedience of which he was driven out from god into the earth ; and none was under the law of works , neither was that law added until there was transgression which it was added because of ; but that which is innocent , and without sin , unreprovable in gods sight , is under no law but that which endureth for ever , which doth free from sin and death those that be in it , which is made manifest unto some since the falling from it , and which the isles is to wait for till it be made manifest where it is not already revealed , and all who come to have right to speak of gods precepts and to take his covenant in their mouths , they see and comprehend all such darkness , which doth not speak according to words of scripture , but speaks of three covenants contrary to scripture , saying , that the first covenant promiseth nothing of salvation , nor mentioning nothing of a saviour , and yet saith , that that covenant is a part of gods word , and his will , and pure law , ( and yet mentioneth nothing of a saviour ) and again saith that the moral law , he calls of works , which promiseth no salvation , mentioneth nothing of a saviour ) that this which mentioneth nothing of a saviour , is to be a directory and rule to true believers , for the ordering of their sanctification ( ●s it is also in christs hand guiding them by his spirit ) so this cannot build nor joyn together , and so time to cease building ▪ any more in confusion ; but in denyal of that false doctrine , i say , that there is but two covenants spoken of in the scriptures , which is a plain testimony of them without any such confusion or contradiction as the apostles to the hebrews , saying in that he saith a new covenant , he hath made the first old , &c. and in the first covenant as you may read , heb. 9. in all these things there was christ held out , and mentioned in the shadows and figures ; and so that covenant which promiseth no salvation , nor mentioneth any thing of a saviour , that we deny ; for there is not such a covenant in the scriptures , — for that which said , do this and live ▪ promised life , and mentioned christ who is the life , and by christ who is the life and light of men is that covenant fulfilled , and by his power both the obedience and life is brought forth , of which that covenant speaketh and the new covenant being come that god hath promised , wherein he hath put his law in their hearts , and his spirit in their inward part , and all such needs not to come to such priests to be taught , who tells of a covenant which promiseth no salvation , nor mentioneth any thing of a saviour ; for we , who be in the second ▪ know the first fulfilled , which christ was held forth in under ordinances of divine service , and a worldly sanctuary , and divers washings , and carnal ordinances which never made the comers thereunto perfect as pertaining to the conscience ; but now is christ the covenant of god , and covenant of light come and preached , and with his light shineth in mens conscience that he may make perfect as pertaining to the conscience , which covenant is now witnessed among thousands ( and such denyed which speak of a covenant that mentions nothing of a saviour , and that to be the rule of true believers . ) again , in john stelhams 5th head of scripture contradiction , he speaks concerning sin , saying , that the more a soul is sanctified , the more he sees his moats to be beams ; and that paul was groaning and sighing all his life time under the body of sin and death . both these are false : for the more a soul is sanctified , he is not the more taught to lye , or to see falsly , but the more he is taught to see clearly , and discern a moat to be a moat , and a beam to be a beam , and knows the differance : and paul thanks god who had given him the victory over sin and death , which he had not while he groaned under the body of it ; and so both the saints , and the work of sanctification , is falsly accused by such , and such are to be denyed , as enemies to god , and to his work . in the reading of this , let all people take notice , that in the several and particular heads of i. s. book , where he saith , he hath contradicted us ; he is proved himself to contradict the scriptures : and so far as he contradicts the scriptures in those particulars , so far he may say he contradicts us , and our testimony being one with the scriptures in them things . for in his 6 head , as concerning justification , he saith , he that is justified , is justified by god , not under the aspect or notion of a saint , and as such ; but of a sinner , and as a sinner believing in jesus , not as he loveth god , or overcometh the world by faith , &c. but as believing on christ dying , &c. now this testimony of i. s. is contrary to the scriptures , for god never justified any as hating of him , nor as a sinner , but as made obedient through faith according to the scriptures , as the apostle witnesseth , gal ▪ 2. 16. even by the faith of jesus christ , even we have believed in jesus christ , that we might be justified by the faith of christ , &c. so they believed that they might be justified and the ungodly they were first called ( out of their ungodliness ) and whom he called , them he also justified ; and they whom he justified , them he also glorified , and by him all that believe are justified from all things from which they could not be justified by the law of moses , acts 13. 39 and so all who are justified by the lord , are justified from their sins , and not in them , as all shall witness who come to be justified by christ from their iniquity . and whereas i. s. would set the law and justice of god at a difference with the gospel , and as contrary , in saying , the law and justice finds us , and leaves us sinners ; gospel and mercy declareth , and pronounceth us righteous : now the one pronouncing a man righteous and the other pronounce the same to be a sinner ; these two are contrary : but the scripture hath another testimony , saying mercy and truth are met together , righteousness and peace have kissed each other , psal 85. 10. now here is unity , here is not righteousdess , pronouncing one thing , and mercy another ; for the righteousness of god is revealed from heaven against the disobedient ; and this will not leave them disobedient , nor sinners , if ever they come to mercy : for it doth not leave them as it finds them : and so that doctrine is accurst from god , which saith , that the justice finds them sinners , and leaves them so ; and to say that justices pronounce them sinners , and mercy pronounce them righteous : but to satisfie all people , a few words may serve to answer the volume of that darkness and blindness given forth by him before mentioned , should a man full of words be justified , job 11 ▪ 2. again , concerning i. s. in his 7. head concerning regeneration , saith , that the word of god that is preached , was never without , or besides scripture , &c. and as in other places he hath said , that the spirit is given by the letter ; so here would make regeneration to proceed from it ; which this being denyed , he concludes it had been better the scripture had not been known , no● written . the word and gospel was preached unto abraham , without scripture and before the scriptures was written : and they who are regenerated and born again , it is by the immortal word which is able to save their souls , which word was before the letter was written , and who be begotten again , and born by that word , it is profitable for such that the scriptures was written and given forth , and the scripture by such is honoured ; but such who calleth the letter the light , and the word , and that which begets again into the new birth , by such both the work of god is despised , and the scriptures perverted , and denyed . again , i. s. in his 8. head of contradiction , speaking of perfection , uttereth forth more confusion and contradiction to himself , in his speaking of the communion of the saints in heaven , and doth lye concerning the saints on earth , saying , the saints in heaven hoped for the perfection of their bodies at the resurrection , &c. and again contradicts that , in saying , that at death they have a final perfection , and a full harvest , and reward of peace , &c. now this is the issue , that all people may take notice , he hath so envied perfection and christs doctrine , which saith , be ye perfect as your father which is in heaven is perfect ; and them who now preacheth that doctrine , that he hath set out a volume to declare against the saints being perfect here : yea , and his envie hath reached to heaven to prove that the saints in heaven is not perfect , but waits for the redemption of their bodies ; which now if people mind the scripture , there is no such doctrine in it as the saints in heaven hath not received the redemption of their bodies , for they who had received the first fruits of the spirit upon earth , did wait for the adoption and for the redemption of the body , till the creature it self be delivered into the glorious liberty of the sons of god , and this was witnessed , and is witnessed ▪ and this is the work of the worlds teachers instead of presenting them perfect in christ jesus as the apostles did , they would make people believe that the saints in heaven their bodies is unredeemed ; if so , where is that redemption wrought ? and whereas i. s. would make people believe that there is none clean : now christ said concerning those that followed him , now eyere clean , through the word which ● have spoken unto you , john 15 3. and david saith , that the lord is good unto such as are of a clean heart , psal. 73. 1. and the lord said concerning his people , that he would pour clean water upon them , and they should be clean from all their filthiness , ezek. 36. 25. and this prophesie was to be fulfilled : and the lord said also by his prophet zeph. that his remnant should do no iniquity , nor speak lyes , neither should a deceitful tongue be found in their mouth , zeph. 3. 13. and paul preached wisdom among them that were perfect ; and as many as were perfect should be so minded , and christ preached to the pure in heart that they should see god , matth. 5. now if there were none perfect , christ preached unto such as there was not . now this is the chief ground of i. s. and the rest of the enemies of truth and of perfection , to declare against it because some fall from it , as his instance of c. a. or others in the like : to which i answer , their falling into that which is not perfect , doth not make that which they fall from imperfect , for the angels that kept not their first state , which was perfect , did fall from that which was perfect : a virgin state is perfect , but if any go out of that state , and become foolish , yet that which they depart from is perfect ; and if any do fall from the truth , and do not abide in christs doctrine , that doth not make his doctrine to be unperfect ; for christ saith , except they abide in him , who is perfect , they cannot bring forth fruit : is not he that is in christ perfect , though some do not abide in him , and is not the truth , truth , because some deny it ? was not christs doctrine and the apostles true , because demas did forsake it , and love the present world : and was not that part of the ministry which judas had committed unto him perfect ? and was not he the true christ that judas preached , though afterwards he betrayed him ? now if people do but truly consider all those that now do turn from the way of truth , which is now preached , and lived in by us , it may be an evident token to justifie us in the way of truth , seeing what they go into when they go from the light which christ hath enlightened them withall , which while they abide in it , are kept out of all filthiness of fl●sh and spirit : and so long they may speak of perfection , and of the gift of god which is perfect ; but if any go from the light , then they are let at liberty to act all uncleanness with greediness , and so are cast out from us , and from perfection : and if any such deny the truth , and forsake it , yet there remains in them a withness for the truth , and against their own uncleanness , as in c. a. who from the witness of god in him , was made to confesse that if he had continued in the light of christ , he could not have so sinned against the lord , and so by his transgression fell from the way of life , and could not continue in christs doctrine no longer : and so such things may satisfie people concerning the way of truth : for while they are of us , all such things is denyed by them : but when they go out from us , then they become drunkards , swearers , prophane , adulterers , fornicators , and so every evill work is committed , and then they turn to the priests doctrine , where all such things are , and are excused : and then the priests rejoyce and give thanks if any turn from the light of christ , and the obedience of the gospel into drunkenness and prophaneness again , where they were before , and if they will but swear and respect mens persons , and use the rod of violence , and persecute , and shed the blood of the innocent , and be conformable to the world , that is the priests rejoycing ; and if any turn from the truth into any act of uncleannesse , then they take that as a proof against those that abide in the truth : and such a thing is a better proof to them then all the scriptures ▪ and those are they that re●oy●● in ●niquity , and watch for evill , and so they rejoyce in that which we have ●ast out as abomination ▪ and these are they that plead for a life in sin while they are here , and that say that the saints glorified in heaven do yet hope for the resurrection of their bodies , and so not come to the end of their hope though in heaven , whenas the saints upon earth witnessed the end of their hope , the salvation of their souls . now these may well deny perfection on earth , who deny it in heaven , which the saints , we , and the scriptures do witnesse it in both , and against all such who are not fit to speak of the things of god . again , in his 9th head of contradiction he speaks of a wa●far ( which yet he himself never came unto , ) and in it he wrests pauls words , and so would turn the truth into a lye , saying , as if paul should say thus : if sin that wars and fights in me hath no power to condemn me , then there is no condemnation to me : which words paul never spake , and it is a lye in the ground , for it is not sin that is the condemnation , but the light which lets men see their sins , because men love darkness rather than the light : as many in this age have manifested themselves to do , and the light shall be their condemnation who are not yet come to the war , nor to the victory which the scripture speaks of . again in his 10th head of contradictions speaking of repentance , as if he would prove that we denyed , or disclaimed godly sorrow , and his proof is this : if we disclaim in ▪ dwelling sin in the godly , we disclaim godly sorrow . let all people take notice of this , if we deny in-dwelling sin , we deny godly sorrow : this is contradiction in the highest degree ; but against it , this i shall affirm , that none comes unto godly sorrow , but they deny dwelling sin , and they that do not deny in-dwelling sin , denies godly sorrow . again , john stelham in his 11th head of contradictions to the scripture , in his speaking of the word , and means of grace : he is setting up that which before he hath been pulling down , in page 123. where he saith : that they are justified from all legal obligations , and conditions of their own workings both within them , and without them . and in page 174. he is setting up obligations and conditions of reading , hearing , prayer , preaching , to which he saith , life and salvation is promised : and so would have salvation come by works , which he hath so much declared against before , and so makes prayer , reading , preaching , &c. not only the means through which salvation comes , but the cause for which they are saved , saying : to prayer is promised salvation . now to the informing of minds of people , i say , that all promises are to the seed , and the fulfilling of the promises , is witnessed through its obedience to christs command , and through the works of righteousness : but none can pray so as to be heard of god and accepted , but who have first known , heard , and believed him whom they call upon , which none do but who own the light which christ hath enlightened them withall , which teacheth to pray , hear , read , and preach with knowledge and understanding . again , i. s. in his 12th head concerning baptisme , would go about to prove the sprinkling of infants to be the baptisme , and so denyes both iohns who was from , and christs , and the manner of them , and sets up another which the scripture doth not mention , as sprinkling infants , which who reads his books may see his proofs : by consequences would have the scripture speak that which in never mentioneth in plain precept ▪ and so would turn the truth into alye , and so by his own rule in the 68th page of his book shall he be judged : such messengers as speak more then is in the scripture are not sent by gods spirit ▪ nor guided by him to what they say . but that all people may come to a right understanding of the scriptures , and that which is testified by them , is to come to the light which christ hath enlightened them withall , which light was before ordinances was , and which light gives to see the place of ordinances , and their time wherein they are to be obeyed , for the light comes from the substance of all the divers washings , and carnall ordinances , and it leads into the one baptisme which is the substance of that of water which iohn who was a prophet was the minister of , and christ said unto his disciples , iohn verily baptizeth with water , but ye shall be baptized with the holy ghost , and with fire ; but he never commanded them to baptize with water , but commanded them to go teach all nations , baptizing them into the name of the father , son , and holy ghost : and although some of the disciples , and paul for a time did baptize with water : yet who shall judge their permission in it , although paul an apostle of jesus christ witnesseth , that he was not sent to baptize , but to preach the gospel , 1 cor. 1. 17. and thanks god that he had baptized no more of them , yet witnessed that they were all baptized with one spirit into one body . and i. s. saith , to be against infants baptisme , is contrary to acts 2. 28 , 29. this is false , for that scripture doth not command it , nor give president for it ; let the reader search if he find any such thing , as the scripture proving infants baptisme , but the promise is to as many as the lord shall call , and so he hath foully belyed the scripture , for if that scripture be contrary to such who are against infants baptisme , then must he prove from that scripture infants baptisme to be commanded as practised , which he cannot do , and so is a perverter of the scripture , and it is truth that we do deny brain imaginations , and sprinkling infants with water ; but then he rambles over many scriptures , proving the baptisme of believers ; these proofs are impertinent , what is this to prove infants baptisme ? so that is passed by here , as making arguments against believers baptisme , except one professing that were our present adversary , but in this he is pursued from all the scriptures ; he cannot prove in justice that ever infants baptisme was either commanded , or practised , though he craftily wind about never so much in his imaginations and consequences . and in the general i answer : much by us have been written and spoken to this purpose , so our judgements in this charge is fully known , of which we are not ashamed before men , as being fully justified herein in the sight of the lord ; and so as to this particular more need not be said . again in the 12th head of scripture , contradiction as he saith concerning the lords supper ▪ i. s. makes much ado because of our denyall of carnall inventions , and imitations practised by many in the exercise of that called the supper of the lord , though with one heart and mind we say , and witness that christs flesh and blood is our meat and drink , and none hath life in them without it ; yet doth receive it in the spirit and power of god , and doth bear our testimony against imitations , and false likenesses set up in the world , as the wicked and prophane people , such as live in pride and wickedness , and covetousness , both teachers and people , eating a little bread ▪ and drinking wine so many times a year in such a form and manner , and way as christ nor his apostles never practised such things in , and no change wrought among people but both before and after ( if not in the very time ) fulfilling all wickedness and unrighteousnesse in words , and wayes , and thoughts ; yet by false suggestion from their teachers , believing vainly themselves to be the better , or saitns for the practice of such things , whereas they do the more thereby vex the lords soul , and grieve his spirit by hypocrisie and deceit : this we call carnal inventions , and doth deny it in the presence of the lord that it is evill , and not accepted of god , but condemned in his sight . i. s. proves not that any thing which christ instituted to be practised among the saints only , even was practised in the world among such who are not called , neither sanctified , and this is abomination to the lord , to practise the saints words , or wayes , and have not the spirit of the father , which we cannot see among the people of this age , no nor manage them professing to be selected church members , but pride and envy abounds among them all ; and in that spirit of disobedience in which they live to the ordinances of christ , they have no right to practise that which only is to be practised among them that have the spirit of the father and nothing that christ instituted for his saints do we deny in its life and age , but lives are changed , and antichrist hath roled , and even the things which once he instituted your practise of them who are poluted , are abomination to him ; and this is a full answer in generall , as to the thing , though i pursue h●m not in every particular word , and argument , to lay open his folly : but our judgement in this is known , he that can receive it let him , and the belief of the wicked we shall not begg : in these things we are approved of god , and in the denyal of all false imitations , and who is he that shall condemn . in the 14th ▪ head concerning prayer ▪ concerning prayer we do not contradict the scripture in our practice , i. s. is the lyer herein , who hath made it a subject to treat two leaves upon : for praying in the spirit , and by the spirit , and in publick and private too we own , and do practise , as is known to thousands : our enemies can witness for us , and according to the scripture too , and not contradicting to it any way : but this is the offence against him at which he is troubled : that we should deny the prayers of the pharisees , or of such who are in the steps of the pharisees , viz. who for a pretence make long prayers , and stands praying in the synagogues , who are out of christs , and the apostles doctrine , and the prayers and practises of such , we do not deny according to the scripture , ( which saith ▪ ) the sacrifice of the wicked are abomination to the lord : and they shal receive greater condemnation who makes long prayers for a pretence , as it is manifest concerning many in this generation , ( and against the praying of the hypocrites , and of hirelings , who pretends to pray in love to souls , when as if they had not a great sum of mony from the people , would not pray among them , but seek a place to pray at , among such who wou●d give them money , and hire , and this praying is for a pretence , and we do deny it in publick , ( and doth not offend god herein , ) though we vex i. s. hereby , because some will not worship the beast , and bow a hat off , while he is praying in an idols temple , which he complains of in i. p. though he himself that prayes have a cap on ▪ ( and himself confesses ) not wicked mans prayers are accepted publick or private : and here he hath condemned all his own praying , who confesses he is wicked , and sinfull , and his heart is old and lying ; let all take notice of this , which if he had not confessed it , it is sufficiently proved : then why shall he ever hereafter be offended , seeing his prayers are not accepted , according to his own confession , if any tel him so , or declare against his praying , and before any can truly pray , they must receive the spirit of the father , ( and them we know who are not led by the spirit of the father ▪ ) them and their prayers are to be declared against by the saints , and are condemned in the sight of god . and i. s. saith , if this counsel be followed , viz. waiting in the light , till the spirit leading be known , it makes known nothing of publick ministers , church officers , baptisme , lords supper ▪ publick order of prayer , nor of christ as mediator ▪ nor of the spirit of promise , &c. the light that every man hath makes manifest nothing of this he sayeth ( he in this is a lyar , and slanderer of the people of god ) who are led by the moving of the spirit in the light of the word christ jesus that lighteth every man , and owneth the publick ministry of christ , which is received by the holy ghost , and church , and baptism , and christ as mediator , and the spirit of promise : and all these thing ▪ ( all the saints upon earth who have the spirit of christ shal witness against i. s. herein to be a lyar of the light and spirit of god , and so is a transgressor , and his wickedness may largely be laid open , but the least of the children of light may see his folly , and madness ▪ who also lyingly saith , that quakers they nourish up people in the light that every man hath , ( which is the light of christ jesus ) in opposition to scripture light : this is also utterly false ▪ and a lye , and the author proved to be of the devil , for the light of christ leads up in the fulfilling of the scripture , and not in opposition to it ; but by his lightness and lyes he is made manifest to be a d●c●iver of the people , and so take thy own words in thy conclusion to thy self , thou art he that is a ienated from the scripture , and from the spirit of god also by thy lying spirit of contradict●on , which is manifest in thy writings . in his 15th head concerning singing . we do not contradict the scripture : ( herein again thou art a lyar , ) but singing with the spirit , and with understanding , we own of such as are redeemed out of the world , and are not of the world ▪ but singing of davids experiences , sung in the world ; by such who are of the world , this singing we do deny as it is practised in this generation , in rhyme and meeter , in a vain multitude of people , where all , or most of them do dishonour god in singing davids words , which themselves are out of the life of , and in a life quite contrary , singing the law of god is dear to them , and that they exercise themselves in it , when every moment of time they are exercised in wickednesse , and casts the law of god behind them , and thus singing lyes ▪ and that which is not true to them , yet in the name of the lord . other reasons many may be given why we deny singing in this form , and manner , and way , as singing is practised in this generation : but this instance is sufficient to all honest people , but cavellers mouths are not soon stopped , not by the truth : and all i. s. professes as to maintain this manner and practise of singing , are all impertinent : he proves that the saints sang , and were exhorted to it , but what is this to the purpose to prove the world must sing who are unconverted , which singing we oppose only , and not the saints singing in the spirit , who are moved to it by the spirit . o thou lyar , wherefore dost thou say , to be against singing davids words ( by the world in rhyme and meetre ) as we do ▪ is contrary to eph. 5. col. 3. doth these scriptures hold forth any such thing , let the reader try , as that davids experiences may be sang in the world in rhyme and meetre , nay they do not ; and so thou art a lyar on the scriptures , to be taken notice of , and marked for a wrester of the scriptures , and in this we have often declared our minds by words and writings , that poetry , and i. hopkins , and t. sternolds brain invention we have denyed : yet davids psalms we have owned , and do own them , as they were given forth by the spirit of god , and not as they are perverted , and added , and diminished to such a compass of syllables as they are now in practise ; and thus i have given you a further testimony for , and against singing , wherein we deny it , and wherein we own it , and so leaves his muddy stuff , and so counts it not worth raking in , only a lye , or two , or more he is proved in , as the reader may take notice also of one thing more , where he charges r. f. falsely , to speak falsehood for saying the priests of eug. they teach people to sing , lyes in hypocrisie , this they do , and do wickedly in it , and he hath added to their wickedness in denying it to be so : for to all people without exception they give to sing ; i am not puft in mind , nor hath a scornfull eye , and they making not exception in giving forth their psalms to sing : ( some that they give it forth to are puft in mind , and have scornfull eyes , and these they teach to sing lyes in hypocrisie to any honest man ; this appears true , let i. s. shuffle and twist never so much . in the 16th head concerning elders , and ordination . we do not herein contradict the scripture , but witnesseth forth according to it , that who are moved by the spirit of god to watch over the flock , and ordained with gifts thereunto , may take the oversight of the flock wittingly , and of a ready mind , and not by constraint , nor for filthy lucre sake , as i. s. and his generation of false teachers , who preach for hire , and for gifts , and rewards : such are not ordained of god to watch over the flock , but runs and was never sent , and therefore shall not profit people at all , and such an ordination we d●●y ▪ who are ordained at schools , or by naturall arts and sciences to speak their brain-study by a glass , this is by man , and not of god , and god doth deny it , and we testifie against it by the spirit of god , and doth say , the call to the true ministry and eldership is not by man , nor of man , but by the lord , according to gal. 1. 1. yet such a one is approved of all the saints , and goes forth not contrary to men , who feareth the lord , for the spirit of life is one in them that are called and ordained by it , and in them that beareth witness to truth what doth such approve with the spirit , that are called by the spirit : this is our judgement , and the judgement of truth , whatever i. s. or any of his fellows raise up to oppose it ; and herein we do not contradict the scriptures , he is that lyar , in the subject matter on which he treats in the title of his section . in his 17th head concerning ministers maintenance . concerning this we do no way contradict the scripture ▪ but witnesseth according to it , that the ministers of christ doth receive freely , and gives freely of what they have received from god , and having planted a vineyard , may eat the fruit of it , and keeping a flock , may eat of the milk of the flock : and when they go into a house , may eat such things ●● are set before them , and yet may not be chargeable to any man , and this is according to christs instructions , and not contradictory to the scriptures , though i. s. be pleased to so stile it , but all such who preaches for hire , or takes hire for preaching , and seeks for their gain , ( for 50 l. or 60 l. per a●num ▪ or the like ) from their quarter ( a parish or town ) and such who take ti●hes , gifts , and rewards for preaching , which people should not give them except they p●eached , and such who have sums of money , and lives in pleasures and vanities , and lust ▪ and fulness of the flesh , as the priests of england doth , ( this maintenance we do deny ) and them that act those things , we deny to be ministers of christ , or that any maintenance by way of a ministry doth belong to such who are greedy dumb doggs , and can never have enough as isai 56 ▪ such practises and men we oppose , and doth no whit contradict the scripture , but it witnesseth to us herein , and against all such , and therefore i. s. and his brethren the independants who acts such things , they contradict the scripture , and so are truly guilty themselves in action of what they falsely accuse us in words for such who walks in the steps of the false prophets , as he and they doth that preach for hire , and takes gi●ts and rewards for preaching , are contrary to all the true ministers of christ , and the scripture , and the spirit that gave it forth condemns them : and much as to this we have publickly spoken , and written , and so here i need say the lesse , though much might be said to manifest i. s. folly and vanity though they that plant a vineyard may justly eat the fruit thereof : yet what is this to purpose , he is a thief that eats of the fruit of that which he hath not planted , but is hired thither for so much per sermon , or per annu● , and plants nothing for the lord , and he that preaches the gospel may live of it , but this shames i. s. and this generation of teachers , who many of them might begg bread at peoples doors , had they not a law by violence to compell maintenance from them ; which thing is a very shame to all righteousness which is practised by most of the priests of england at this day , grievous to be related what unjust proceedings are acted upon the poor people by unjust judgements against them for to maintain ministers , so called ; what is the thing that i. s. pleads for ? ( tithes , or a hundred , or two hundred pound a year ? he is a lyar to say that we contradict the scripture , because we cannot uphold this , but must bear witness against it , so whilst he falsely charges us with contradicting the scripture , in the very same thing he and his generation are found in this practise contrary to all the ministers of christ that ever was sent by him , and in the very practice of the deceivers , antichrists , and false prophets , in making merchandize of people through covetousness , in preaching for hire , and in seeking for their gain from their quarter , and this is the very truth , let i. s. and all his fellows read their own contradiction , to the example of all the ministers of christ in their cursed practise of maintenance , which is the greatest oppression this day in england : and this is their grief against us , because god hath opened our mouths to declare against them , and to shew their folly and wickednesse unto all people : and when the law of the land ceases to maintain them , which will come sooner then they expect , then may they begg their bread , or perish for want , and that is all the fruit that their vineyard of wild brambles will bring forth to them , and if every particular of his words should be searched , much rottenness might be let forth : but in plainness i have spoken , as to the truth of things in pleading for truth , and in denying his deceits , and the oppression of hirelings , which i cannot call ministers maintenance . his 18th head concerning immediate calling . in this we do not contradict the scipture , i. s. is a lyar herein also ; but we say such as are called of god , are called by his spirit , and lead with it , and fulfills the will and work of god in the spirit , and such as are called by the spirit of god , are appoved by all the saints of god ▪ who with the same spirit bears witness to such as are called by it , and speaks by it ; the ministry of god is not of man , nor by man , but by the revelation of jesus christ , which is not learned by natural arts , but received in the holy ghost , and this the scripture bears witness to , ( but the call to the ministry , by naturall learning at oxford and cambridge , this i deny , and trample upon , and all your arts ▪ and knowledge , and humate study ▪ and languages , is not able to make a minister of christ , ( this i do affirm , ) though they approve one another , yet are they not approved of god without his spirit , and they that have his spirit denyes naturall learning , as to be made a minister of christ hereby ▪ and e. b. his words are owned , transcribed by i. s. cited page 16. in the warning ▪ &c. and all that he saith doth not prove that any of the ministers of christ were called by the church , or approved unto that work of the ministry , by them who were not called by the spirit , and guided with it ; he saith , the sending of god is two-fold , and for this he hath no scripture to prove it ▪ and so holds forth that which the scripture will not evidence : and further he saith , he pretends to no such call of an apostle ; if he have not the same call , by the same spirit as the apostles had , he is no minister of christ , and in measure he hath confessed to be without the same call , as the apostles was called with , and will not pretend such a call . again , he falsly charges r. f. with crucifying the ministers of christ : which is a lye , and of the devil , though none of us may spare to call hirelings , greedy dumb doggs , and devourers , and lazy sheperds , and in this we do not contradict the scriptures , nor work offence towards god , nor our neighbour : and he concludes , who of us ( we or they ) shall have the worst of it in conclusion , the day shall declare : unto that day we are willing to come , by which we , and all the blind priests of england shall be manifest ; and we know liars , such as i. s. shall not have the better , who is to us made manifest already to be out of the way , and out of the power , and life , of god . his 19th head , concerning immediate teaching . in this we do not contradict the scripture , as i. s. falsly charges us withal , but doth say ( that we are taught of god ) and needs no man to reach us , but as the anointing of god , which abides in us , and the promise of god is fulfilled upon us ▪ jer. 31. we are all taught of god from the least of us to the greatest , with whom the covenant of god is established , and this is the cause wherefore we let forth our selves to the world , who are yet in the unconverted state , that they also ma● come to the knowledge of the wayes , and teachings of god in the spirit , and may come into the covenant of peace , where none need to say , know the lord , but all these are taught of him , ( yea and immediately too ) by his spirit , and this we do witness , and the lord doth witness with us , though the unbelieving heart of i. s. and his fellows ▪ cannot believe it , but doth gainsay it , as being contrary to the scripture , when as themselves doth contradict the scripture in denying it , so proving themselves guilty of what they do accuse us of falsly , but this is that their folly may appear to all men , as it doth to us , and i. s ▪ hath belyed the scriptures , dan. 9. 1. & 1 tim 4. 14. in saying it is contrary to those scriptures , to say the teaching of god is immediate , let the reader try , and i. s. saith , he is yet to learn the promise of the immediate teachings of god , to be given to all that are to teach others , and this doth make it manifest , that himself is without the promise of god , and is not yet taught of god , and so without gods covenant , being not learned in the teaching of god by his spirit , which is immediate . and thus to confound truth , he hath by his confession , shamed himself , and shewed himself to all men , to be unlearned in the doctrine of salvation . further , he saith , if god had intended to have given teachings immediately without any medium ▪ then would he not have sent preachers abroad for them to hear : mark this man● blind productions , and what impudence is in his heart , who holds forth , that god intended not the thing to be what he promised should be , he promised to teach his people himself ; and this man holds forth , that he intended it not , and so hath no less than charged god with hypocrisie ( let the reader mark this ) but this is the ground wherefore the ministers and preachers were and are sent abroad , to bring all people to be taught of god by his spirit , and to inform their minds , to the gift of god in them , that by the spirit received the knowledge of , they might know the things of god , which is not known but by the spirit of god , which all that are children of god are led and guided by , and they that are not led with the spirit of god , which spirit is immediat , ( are not the heirs with christ ) nor none of his ▪ let i. s. say what he will , or may ; this we believe , and this the scripture gives testimony of for us , and with us . yet further , to manifest his folly , he saith , it is erroneous enough , and contradictious to the whole scripture , when r. f. truly tells him , and saith , thou that art not taught of god , shewes that thou speaks a vision of thy own heart , and not from the mouth of the lord : let the reader search where the errour and contradiction to the whole scripture lyes in these words , or whether he hath not proved himself blind and ignorant , and in errour , and contradiction to the spirit of god . further , he saith , never did any but god slayers , and spirit-wounders , go about to separate the word of god , and his breath : now let this be considered , christ did tell them ( the pharisees ) who had the words , which god had spoken by the prophets , that they had never heard the voyce of god ; here he divides or separates betwixt the words and the voyce ( or breath ) and was no god-slayer , nor spirit-wounder , as thou hast wickedly and blasphemously laid down thy position , where thou hast concluded , christ to be one against whom thy words are laid down : let the reader prove thy doctrine . his 20th head , concerning questions . in this we do not contradict the scripture , i. s. is taken with a lye in his mouth , who hath made it a subject to treat upon , ( for questions in their places we own ) but such as are of the devil we deny , as christ did who shewed himself as a sool unto all mens wisdom , when the subtil pharisees and others tempted him , who would not answer their crafty questions , though them that questioned insimplicity , he did to resolve and satisfie them , and inform them into the knowledge of the father . then some leaves he hath filled with producing some of our queries out of some of our books , commenting thereupon , and would prove them ignorant , and unprofitable , and the like , but it had been more just , and of a better report for him to have answered them , and shewed them to be ( as he saith of them ) to all people , rather then in a manner backbited them , and reproached them , and not shewing wherein it lyes ; and if they be so needless , and vain a● he saith , then the sooner had such a wise man ( as he thinks himself ) i. s. confuted them by sober and plain answers ▪ but what if our folly in the sight of men be wisdom in the sight of god , and his wisdom foolishness with god ? no matter what he say of us , who hath shewed himself already , and confessed truly that his heart is old , and lying , and sinfull : so we can expect no better judgement from his pen then what is in his heart ; but while we are approved in the ●ight of god , we matter nor what men say of us , especially one that hath set himself to be our enemy , and the lords enemy , and i leave the honest sober queries to be read , which he hath falsely branded with pride and ignorance , and such like , ( as this ) what rule have you in scripture for putting off the hat ? ( this is an honest question ) which he wickedly slanders with pride , ( and whether is your gospel free without charge as the apostles was , yea or no ; these and such other questions he rails against to be ignorant , and quarrelous , and vain , and of the devil ; now it had been more honest to have confuted them in answering discreetly , then to have thus branded them . and he saith , it is one thing to take hire for preaching , and another thing to preach for hire , whereby his scope is to excuse himself may be , and his brethren , ( who are hirelings , ) and would not be counted to preach for hire , though he dare not deny , lest all men should see his folly ) ▪ but that they have hire for preaching ; but then let him tell us when , or where ever any of them preached , and had no hire , and then we will believe they preach not for it , but such as receives sums of money of one man , or a country which would not be given him , except he preached to them ▪ this same man is a hireling , and preaches because he hath hire , and hath hire because ( that the ground ) he preaches . further , he saith , christs righteousness which justifies a believing sinner is not the essentiall righteousness of his godhead , and here he hath spoken ignorantly , and held forth as if there is two righteousnesses of christ , which i call for a proof from him for , else let him confess to his shame that he hath added to the scripture , for the righteousness of christ is but one , by which all the saints are justified . further he saith ignorantly enough , that which is done according to the bare letter of the written command , or from a gift of the spirit , or in a gospel way from a living principle of grace , acts of holiness by the holy spirit , and faith given stirred up , this is a righteousness of ours saith he , and seems to separate it from the righteousness of christ , as he holds forth , let men behold his ignorance . further he saith , though it be wrought by the strength of christ in us , yet as to justification paul would not be found in it ; ( this ) for a word , ( mark again reader ) canst thou see any thing here but ignorance , as if paul were justified by another christ then what wrought in him , to will , and to do . further he saith , paul counted all things but losse and dung , even what he had done , or suffered since conversion , that he might win christ . mark again , what was the converting of many hundred of souls by paul , and many other works of god wrought by him but dung and losse so i. s. holds forth ; this is ignorance indeed , he hath shewed his ignorance by what he hath said , and not proved in any thing , that concerning questions we contradict the scriptures . his 21th head concerning civill honour . in this we do not contradict the scripture by arguments nor practise ▪ but doth honour all men in the lord ; and cannot respect mens persons , nor have them in any admiration for any advantage ; yea we honour men in reproving them in their unrighteousness ; and i. s. pleads much for civil honour : the scripture speaks not of civil honour , and the question is , what this honour is that he calls civill ? and wherein it may be done , and not in transgression nor in respect of persons , magistrates is to be honoured by subject on to their just commands , requests and laws , and by patient suffering under their corrupt laws , and evill commands , and not resisting evill : yet the person of no man is to be respected , for he that doth commit sin , and is a transgressor of the law of god , and ministers of christ are to be respected for their works sake , and they desire no honour nor praise of men , but knows reproach and infamy is their respect from the men of this generation : and as for hirelings & deceivers , they are respected of the world , but condemned of god , and of his saints , and testified against , and parents are to be respected in the lord by their children , and masters by their servants : but where god commands one thing , and parents or masters another , as it often comes to pass , in christs time , as it doth now , whether to give respect to god or man , this i leave to be judged by sobe men that makes conscience of what they say ; and thus in short i give ▪ a testimony how we honour , and would have all honoured in the lord , and leaves i. s. long discourse to himself and his company , and doth bear witness against the vain superstition , and foolish customes of this generation . his 22d head concerning swearing . in this we do not contradict the scripture , but saith and practiseth according to christs words , swear not at all , which is spoken absolute , and without condition , and mitigation ( and he saith ) we take these words of christ against his meaning , and this is false and wicked too in i. s. who would he seen to hold forth , that when christ said , swear not at all : he meant not as he spake , ( for both christ and the apostle james were righteous in what they delivered concerning swearing ) who forbids all manner of swearing , no cause excepted , and we take christs words according to his mind ▪ and doth deny all oaths , and abides in christ , and the apostles doctrine , and our yea is so ▪ and our nay is so , and whatsoever is more cometh of evill , and i. s. would plead for swearing before a magistrate ( but that magistrate which fears god ) and loves his way will believe a man sooner that cannot swear for conscience sake then he that makes no conscience of swearing , and such a one is liker to testifie lyes with oaths , then he that for conscience sake denyes oaths ; and in his conclusion he saith scholastically ( though ignorantly ) they that will not expound scripture by scripture , and compare the precepts and examples for swearing without prohibition against it , fall into scripture contradiction , but r. f. nor others will , ( therefore &c. this is unsound , and laid down , but not proved at all , neither major , nor minor , and here by he hath concluded wickedly : the apostle iames , and christ himself to be fallen into scripture contradictions who did expresly forbid all swearing , and did not compare the precepts and examples for swearing , with the prohibition against it : and thus i. s. is taken uttering folly with his tongue , and hath drawn a conclusion upon christ , and the apostle iames to be contradictors of scripture , let shame cover his impudent forehead . and they that charges christ , and the apostle iames with contradicting scripture , are enemies to god , and of the devil , and for eternall vengeance : but i. ste●ha● hath done so , and therefore he is an enemy to god , and of the devill ▪ and for eternall vengeance . but further at large , as concerning swearing , and our testimony thereof , is laid down at large in a book called , the glory of the lord arising . and whereas further , i. s as a man not weary of iniquity , goes on after his false charging of us with contradictions to scripture , charges us again , that we contradict our selves in many things ; which accusation we bear with as much patience as we do his former , seeing they are all out of one heart , and to the same end ; for it is a small thing for us to be judged by man , and so that wherein he charges us with self-contradictions , i pass lightly over , having cleared the truth , that we do not contradict the scriptures ; but if this man i. s. had been in generations past , what would he have said of isaiah who was sent to tell hezekiah from the lord , that he should die , and not live ; 2 king 20 ▪ 1. at the same instant of time the word of the lord came again to isaiah , that hezekiah should be healed , and that he should go up to the house of the lord : these were both the word of the lord to hezekiah , and yet no contradiction in isaiah , though such a spirit as i. s. would so have judged : and what would he have judged betwixt david and jeremiah , psal ▪ 119 & the 103. and jer. 23. 29 david saith , the words of the lord are sweet unto his taste , yea sweeter than the honey to his mouth : and jer. saith , the word of the lord is as a fire , and like a hammer , which breaks the rock to pieces : now there is no contradiction in these two , not to that spirit by which they are guided , though so it might seem to such as i. s. whose minds are dark : and what would he have judged of christs words , matth. 12. 30. and mark 9. 40. where christ said , he that is not with me is against me , and he that is not against us is with us ; and yet in these words there is not contradiction to him that hath an ear to hear : but if i. s. had been in those dayes , out of his evil heart , would he have charged the holy men of god to be contradictions to themselves , it is very like that he would , and these things i leave , with the reader , to be considered of , for we who have the same spirit , do clear christ , and the holy men of god from contradictions , and knows i. s. and such as he , to be seekers of occasions against the just , and would make offences where there is none , for as i have said , we do not allow i. s. to be the interpreter of our words ▪ for then no question , but he would have his own end , and meaning ; and in i. s. saith , we deny the letter of the scripture to be scripture ; this is charged upon him to be a lye , as it is well known through this nation , both in doctrine and conversation , we own the scriptures ; and to deny matthew , mark , luke , and johns declarations of the gospel , to be gospel , is no denyal of the scripture ; for the gospel was preached to abraham , which gospel was , and is the power of god , before these four men did declare of it , though we deny their writings to be the very gospel which is the power of god , yet we do not deny , but they truly declared of the gospel , and this is to own the scripture as it speaks of it self to be . let i. s. judge what he will of us , and wheras he speaks of gospel-letters , and scripture-gospel ▪ the scripture give no such names to it , but saith the gospel is the power of god , and that is the gospel which we preach , even the power of god unto all people , let i. s. judge by consequence what he will . and further , he would plead for the title of master , from the example of abrahams servant , but this is nothing to prove the lawfulness of a minister of christ , that they may be called master : for christ saith to his ministers , be ye not called masters , and the spirit of christ being our rule , that leads us in the fulfilling of christs words , let i. s. shuffle as he will : also he lyes of j. n. to say he denyes , and grants the same thing to be in the letter , for though he say he that believes hath the witnesse in himself ▪ which is truth : yet he doth not say the letter is the believers witness , which he seems falsly to be charged withall ; and he saith the spirit of god must give the spirituall understanding of the scriptures ; but this he doth in another way , than that whereby he inspired the pen-men of the scriptures . now this is false doctrine ; for christ the way , the same to us , as to them , and not another way of understanding scriptures , nor by another spirit than that which gave them forth ; and he saith , christ directed to himself ▪ joh. 5 39. as revealed in the scriptures , and more than that , as conveyed by the scriptures to a soul : now let the reader take notice and search that scripture , whether he hath not added to it , yea or nay ? or where any ever had christ conveyed to them by scriptures : it doth say the scriptures testifies of him , but it doth not say that he is revealed in the scriptures , nor conveyed by them to a soul ; and this is his additional gloss to corrupt the text , to undervalue the eternal spirit of the father , by which christ is only revealed , and received , and not by the scriptures . and for e. b. to say , that he came not to them with en●icing words , neither what he had gathered from the scripture without him , but to declare the word of the lord , and not to speak his own conceivings and imaginations ( this is true and no contradiction in it , though i. s. say these cannot both be true , to say , that he neither came with what he had gathered from scripture , nor his own imaginations ▪ for the apostles of christ did not preach what they had gathered from scripture , neither their own imaginations , but preached the word and gospel of god which they had received from god , and not gathered from scripture , nor in their own imaginations ; and because he saith , both these negatives cannot be true , then it is concluded , that himself preaches either what he hath gathered from scripture , or his own imaginations , and let him chuse to say whether he will ; and in the next , he will be proved a false prophet , and that e ▪ b. compiled a book out of scripture , collections , is false , for having the same spirit which gave forth the scripture , which brings the scripture to remembrance , is not compiling a book out of scriptures ; and i. s. is found a false accuser , and e. b. neither a self contradictor , no● self curser , and these are true words to this generation ▪ and owned with the spirit of god , though i. s. in his scornful spirit abuse them ▪ he that hath the word of the lord , from the mouth of the lord , to declare , he is reviled ▪ and mocked . but he that speaks the imagination of his own heart from the saints conditions , he is heard and owned , and this is neither scripture contradiction , nor self-contradiction , let i. s. judge out of his own heart what he will ; neither is this self contradiction to ask which of the saints h●d the witness of their souls union to seek in the letter , and yet to affirm the spirit opens , and brings that which is spoken in scripture to remembrance . let i. s. first answer the query in plainness , which is an honest query , and not to imply from it his own conceptions , to make appear self-contradictions let the sober reader judge where the contradiction lyes , and he saith the spirit is in the letter , and goes about to prove it if he could ; if the spirit be in the letter , then all must have the spirit that hath the letter , and the spirit is where ever the bible is , which i do deny , for many hath the letter , and professes it , which knows not the spirit , and many hath the bible in their pocket , which hath not the spirit there : and this will be confessed by i. s. and all his fellows , and so he must revoak , who ●aith the spirit is in the letter , and the spirit gives life , but the letter kill : in his proof he saith , the written word , viz. the letter is of greater authority then the writer , ( mark here ) christ was one of them which gave forth scripture , and he was a greater authority then what was written : and i say , as it is plain to all honest men who can believe truth , that the holy men of god who had the spirit were of greater authority than the scriptures since hath been which they left behind them . but i. s. hath set christ , and all them that gave forth scripture to be lesse in authority then the scriptures ; let wise men judge of this matter , he saith , they were imperfectly holy that wrote forth the scriptures , and this is an absolute lye , for the scriptures gives this testimony of many of them that wrote it , that they were perfect men , and he hath also slaunde●ed christ to be imp●rfectly holy ; and in his next let him p●ove what this imperfect holiness is , and till then we deny there is any holiness ●mperfect ▪ further , he saith , the promises of the scripture are his chariot to convey him , ( spirit ) whether he pleases to go ; but where is his proof for such a doctrine ; but all that he saith doth not prove ▪ that the spirit is in the letter , though he say to make up the sum of his matter , daily experiences doth demonstrate that the spirit is in the letter : but where is the man ? let him answer that thus hath experienced , that alwayes when he hath seen the letter , and handled the letter , hath seen and handled the spirit , the testimony of ●n honest man i will believe , but not i. s. assertion out of his own heart . in his 2d head of self-contradiction . concerning hearing the word , this is not contradiction to say , they who are of god hear his word ▪ and yet to deny the hearing of such as i. s ▪ who is not a minister of the word , but a professor of the letter , for proud men , and covetous men , and false acculers , such as i. s. is are we exhorted to turn away from by paul : and this is not a denying our selves to be of god , as i. s. would charge us withall , because we deny to hear hirelings , for we hear gods word , and his voice , and therefore do we deny to hear deceivers , and this is no self-contradiction , nor saying , nor unsaying , let i. s. judge what he will , the saints shall be my witness : and though we say that the saints teacher cannot be removed into a corner , as saith the scripture , and that the saints will find their teach as they lye in their beds : both these are true , and not self-contradiction , let a sober reader judge whether he can find contradict on in those words , but fain would i. s. have his lyes believed for truth , that he might have praise of men for his works hath gained no praise of god ; and he saith , r. f. hath proved not lyes yet against him : if it were so , let the reader search whether there be none proved against him now : but let him not say like a pharisee , i am no lyar , but rather let him repent of his lyes and wickednesse . his 3d head concerning the light within . wherein much ado he makes , as to prove the light of christ spoken of jo : 1. 9 to be a natural light , and he saith the light given to all men , even that light spoken of jo. 1. 9. is a dim light ▪ and is cold , and insufficient to salvation , and unable to make true discovery of the true saviour , and such like contemptible undervaluing words of the pure light of christ , by whom the world was made , who lighteth every man in the world : and by this it is known more evidently what spirit i. s. is of : but there is none of us who have received the knowledge of god by the very light of christ which shines in our hearts can believe him : and this is no contradiction to say that every man is lightened by christ with the true light , and yet to say , some men are living in a natural condition , both these are true , for some hates the light of christ , and their deeds are evil , and such are in a natural condition ; but this doth not prove that christ hath not given them light , though they be in a natural condition , i leave it to spiritual men to judge , though they say it seems strange , that some should live a natural condition , and yet have the light of christ given them , saith he , as if every man brought a saviour with him into the world . this last is his false conception , but he is mans saviour by whose power every man is brought into the world , and if i. s. did but understand as we do , that some love the light , and some hates it : such as hates it denyes christ : he that loves it receives christ , who knows this strangeth not , i. s. wondring shews his ignorance who would secretly charge us to be bewitched with a notion , of accounting nature grace , which we do not , and it is his own condition he that conceives lyes , believes them , and tells them , is the rather bewitched . and further , he saith the light in every man is a poor , base , beggarly scrap to the gospel treasure ; these words are uttered in his hastiness , and without either fear or knowledge , for he that lighteth every man with the true light of life , ( or of condemnation ) is not base beggarly scraps , as i. s. saith it is , for it brings to the knowledge of the gospel treasure and pearle , and not other light , and thus whilst he thinks to prove us self-contradictors , proves himself a villifier , and a blasphemer of christ jesus the saviour of the world , who lighteth every man that cometh into the world . again , he would make this contradiction , because we say every man in his first state is as a beast , and yet saying every man is lightened : but this is not contradiction no more than the former is ; and then he speaks of natural conscience , and secretly charges a● if we should say it is potent and victorious at last ; but this is is a secret slander of his , for we say christ only is victorious , and through him are we made conquerors , and not by natural conscience : and he speaks of gospel conviction to be above the conviction of natural conscience ; but i would know of him where the gospel conviction works , if not in m●ns consciences ? and so in his next let him divide if he can , and shew the difference of such convictions . further , he would say that this is contradiction to say that every man in his first birth may see himself to be natural ; and yet to say that the light which discovers natural corruptions , is not natural , but spiritual , both these are true , for the light shines in darkness , which shews the darkness , and is not darkness but light : and he that can understand that scripture iohn 1 ▪ 5. shall see the truth of both these to b● no self-contradiction . further , he saith the scriptures are a rule above the saints light , and ●nto it , and not so , their light above the scripture : this is confusion , and he knows not whereof he affi●ms , for the spirit of god is the saints rule , and that is greater than the scriptures , and the rule of the spirit of god is above the scripture ; but such as i. s. who talks of scriptures to be a rule , and yet acts these things which the scriptures declare against ▪ are but found in deeper hypocrisie , for he that is ruled by the spirit of god walks up in the fulfilling of scriptures . and further , i. s. confessed , and saith this he knows , that he is more brutish then a man , and hath not the knowledge of the holy , and this is truly confessed , his own works manifest his condition to be true , and he confesses he never obeyed natural light as he ought , and as he might , and this is truly confessed : for if he had obeyed that light which he calls natural , he would not thus have stumbled at him who hath lightened every man . and further , he charges a deceit when men will put off that for redemption light which is but old creation light ; let him charge them that are guilty : but yet we say that the same is redeemed by whom the world was created ; and this is without any deceit , and he that lighteneth every man with the light , that is but one , he is the saviour of all that receive him in the light , and he is the condemner of all that hate his light ; and this is no self-contradiction , but the very truth as it is in jesus . further , i. s. would make it appear if he could that we contradict our selves concerning sin and christ , but his whole section i leave to be read in his book , and let the wise reader judge whether his proof be any such thing , only his lye will prove what he saith ; he saith , we hold christ to be in all , this is his lye , for we say christ is not in the reprobate , neither did we ever affirm that christ is not in the reprobate , and so is not in all ; neither do we concerning justification contradict our selves in the spirit of god , though so it may appeare to i. s. blind mind , and so would make it appear to others by blind arguments by his own meaning . again i. s. would charge self-contradiction upon , because we bear witness to the new covenant , and doth say , the children of god are taught of god , and needs no man to teach them , but as the anoynting within them , and yet doth write and print ; here he saith we condemne in others what we allow in our selves . now to all honest people this is no contradiction , neither a condemning in others what we allow in our selves , for therefore we write , and print , and speak , that all may come to the knowledge of this thing , and may be converted to god , and know his teaching within them ; but what would i. s. have said of john who told them they needed no man to teach them , but as that within them ; and yet did write epistles to them , very like he would have called this contradictions . and the same is our cause , who doth and must do ( though i. s. and his companions be grieved therewith ) because their folly is laid open , thereby print , and write , and speak that people through the ministry be brought to know the teaching of god in themselves , and yet herein in the light of the spirit of god , do we not contradict our selves , let i. s. say what he will : neither do we allow in our selves what we condemn in another , this is one of i. s. his lyes ; we allow the ministry of christ , yet doth not allow the ministry of deceivers , and yet is not in contradiction ; and this in short may give the reader to understand the deceit , and deceivableness to lye in i. s. who is found seeking offences against us without any cause given him : and he layes snares for another , which doth entrap his own feet . and whereas he hath transcribed e. b. his confession in the warning to vnderbarrow , which confession is still owned , and no self contradiction proved by it , for though god s●ake by g. f. to him , this doth not contradict the teaching of the spirit of god , as that e. b. was not taught by the spirit of god , for as i have said g. f. did minister as many doth at this day , that people should come to the teaching of god in themselves , and herein we do not contradict the scriptures , let i. s ▪ make as many blind arguments as he can ; and that instance about i. l. being of the same nature with the former : the answer supplyes both his proofs , neither of which doth prove us in contradiction , but is a witness to the ministry of christ , and to the conversion received through it , wherein we are taught of god , and needs no man to teach us , but as the anointing the spirit of god within us , which is immediate , and yet we preach the gospel to others , that they may come to witness the same with us , even the teaching of the spirit of god , and for this end is the ministry of god sent by us to bring others to the knowledge of god through it , and this is no self-contradiction , let i. s. say what he will . further , i. s. doth instance e. b. his calling mans light natural and carnal in the warning , &c. and would call his contradiction to some who doth deny the light of christ to be natural and carnal , as the priests of england terme it ; but this is no contradiction , for though w● do deny that the light of christ jesus is natural and carnal , and doth not allow any so to call it , yet the light of man , by which carnal men doth judge of carnal transgressions , is natural ; e. b. doth never say that the light of christ is natural and carnal , but the light of man is so he saith , and in this instance there is no contradiction ; neither in any parts of the words following , which is transcribed ; and much might be said as to the occasion of those words being uttered when e. b. was in prison falsly , as many have been since , who was one of the first that by ●mprisonment was a sufferer for the name of jesus in the north of england , before i. s. was troubled with any of us ; but it is sufficient what is said to the mans light by which carnal men judgeth of any thing , is one thing , and the light of christ jesus which is spiritual mens guide is another thing ; e. b. speak of mans light , and i. s. foolishly opposes him as if he spake of the light of christ jesus , and so opposes his own conception . and further , i. s. asserts , that scripture light is the standing rule for faith and manners , so are not immediate revelations , and teachings . here he hath set up the scriptures above the spirit of god , and above the revelation of jesus christ , the saints was led by what the spirit revealed ▪ and taught , christ said he should teach into all truth , and they that were the sons of god were loved by the spirit of god , and that was their rule to be led by in their faith and manners : but yet see a hypocrite , ( i. s. is he ) that pleads for scripture to be the rule , and yet is acting in many things contrary to the scriptures , as at large may be instanced ; neither is in all the scripture the scripture called light , but scripture saith christ is the light . further he saith , there is sufficient light in the scripture to guide men to salvation : mark his doctrine , whether he hath not preached another thing than christ to be the way , and whether he hath not made christ , and the blood of christ of none effect , without which no salvation ▪ but he saith there is sufficient in the scripture to lead men to salvation , and neither christ nor his blood is in scripture , let it be moved . further , he saith , the scripture was given by the spirit for a rule ; this we desire a proof off by plain scripture , and till then we deny it . and further , he saith , the spirit gives out himself by scripture : and yet he saith he never said the scripture did give the spirit , and this is an absolute contradiction , as may be noted so i. s. is taken in the snare contradicting himself in one quarter of a sheet of paper , and hath not at all proved us to be self-contradictors concerning any of these things mentioned by him . further , he saith in his 8th head , that our possessing perfection , and quaking after moses example , cross shines on the other , but wherein he doth not shew , neither can the honest-minded read any contradiction in it , but only it seems i. s. hath set himself to cavell . further , he saith , we contradict our selves concerning quaking , and trembling , from this confession , that the same power that made moses to quake and tremble , the same power we witness ; but wherein doth this contradiction appear in these words , let honest men try the cause , and i. s. be silent ; and whereas he instances i. p. standing in an evill cause , and of i. p. he may be silent , whose blood he or his generation sought after : and now might they well be quiet of him , their wills being stifled by drinking his blood as it were : but that wicked men must add to their own wickedness till it be fulfilled , that they may receive their reward , and i. p. was bold , as is the children of god ; and though i. s. would clear himself and his company from what was done to i. p. yet by the effect it appeared that there was enough envy in them towards him and the truth , and though his body be in the ground , yet the spirit of the lord which guided him stands alive , a sufficient witness against them , and all their cruel and wicked dealing ; and let i. s. judgement be what it will , neither concerning growth of grace , nor forms of religion , nor fruits of the spirit do we at all contradict the spirit of god ; neither doth he prove us in these things whereof he accuseth us in strife & debate , ( except against such as i. s. and the devils kingdom , ) neither in emulation , hatred , scoffs , or any of these things whom the lord hath redeemed us from , though we be falsely accused in these things , as in many other by him ; and whereas he would prove their preaching in their method , and points , and reasons , and uses from the example of the saints in former ages , he falls far short in effecting his extent , for he cannot prove that they studied for what they spake , nor that in such a way they delivered what they said an hour by a glass , &c. as the priests of this age do ; also if it were they preached in the like manner as the apostles did , yet not by the same spirit , but by the spirit of error , and for a wrong end , that is the thing which makes their manner abominable , when as they are not guided wth the same spirit of the apostles , and their preaching in their method of points , and particulars is rather an art of preaching by humane policy , and not the gift of preaching by the spirit of god ; neither do we concerning humility , and love contradict our selves , but are in humility , and love towards all men , even such as wrongs us we seek no revenge against , and herein doth our humility and love appear , yet cannot we respect any mans person with hat or knee , and that is it which i. s. i suppose is offended with . in his 13th head concerning ordinances . he charges us with self-contradiction , because we say we own praying , &c. and yet hath given over family prayer , morning and evening , and at meals , but this is no contradiction : for we own praying in the spirit of god , but doth deny it without the spirit , and this is no contradiction ; he may as well say it was contradiction in christ to cry against the prayers of the pharisees , & yet to teach his disciples to pray , and to pray himself ; this is the same cause of ours which he foolishly charges with contradiction , and as i have said the prayers of the wicked we deny , and yet doth own prayer in the spirit , and who are moved by the spirit morning or evening , or at meals , or otherwise , and this is truth let i. s. gather what he can from it . further , he saith , if we teach one another , why do we condemn them for teaching . but to this i have answered preaching or teaching by the spirit we own , and without the spirit we deny ; and because we say we own all that which is gods , as baptisme , the lords supper , and sabbath , &c. pet doth disown in practice their water baptisme , and their form of breaking of bread and wine ▪ and their forms of church-fellowship , and their form of keeping a sabbath ; this he charges to be contradiction , but it is not so in the sight of the lord , though i. s. falsely so judge it ; for their baptisme and breaking of bread and wine , and their church fellowship , and keeping of a day , i say their exercise in these things we do deny to be of god , as in measure is proved , and may be further if need require ; and i say we own that which is gods ▪ and which is led unto by his spirit , and practised in his fear , and counsel , and yet we do deny all their immitations of any thing which god commanded doth owne the command of god , and yet doth not contradict our selves , though i. s. falsely so judge of us . further , he charges us with self-contradiction , concerning speech , and silence , because we check some for speaking , and yet speaks or writes our selves ; but this is the same with the former , and the same answer will serve , that speaking that which is not in the spirit we check , which is not the voyce of christ , but of the stranger , and yet doth own that which is spoken by the spirit of god , and herein doth not contradict our selves . further , he saith , we contradict our selves concerning conscience and laws ; because we say there must be no law concerning religion , viz. to bind any man to worship in this or the other way , and to bind him from this or that way of worship , and yet in exhorting the rulers that their laws be according to that in the conscience ; but in these words there is no contradiction , for the laws being according to the light in every mans ▪ conscience , that law will not bind , or limit the conscience from this or that way of worship in religion , for that law is un ▪ just which binds or limits the pure conscience of any man ; but that law which is contrary to the light in every mans conscience , is oppression , and we bear witness against it ; and though we do say no law must be laid upon religion , that it is to say , to bind any mans conscience to or from such a form of religion ; and though we further say that all just laws is and should be according to the light in every mans conscience : yet in this there is no contradiction . and whereas i. s. speaks of such laws who persecuted , prisoned , and crucified for the testimony of a good conscience , god hath hewen down in all ages saith he : let the rulers of england take notice of this from the mouth of one of their teachers . and further , i adde , so will god hew down in this age all those laws by which many are persecuted and prisoned , as he hath done ie other ages ; therefore let it be considered by them . and he saith , the magistrate is not to levell his law with every mans conscience and light : and this he speaks in opposition to us , but he needs not , for we say the same that some mens consciences are defiled , and we do not desire the laws to be made according to mens several opinions , and defiled consciences , but according to the light of christ jesus in every mans conscience , which is but one in all , and is according to the law of god , and every just law will be according to it , and though i. s. by his own meaning would make it appear contradiction in our saying no law must be concerning religion , and yet saying all laws should be according to the light of christ in the conscience ; now by these words we do not mean that we would not have a law according to religion , but no law to limit to or from this or that manner of religion , and this doth very well agree with our saying , let all your laws be according to the light of christ ; so by his misinterpretation of the first he makes it appear to be contradictions to the second ; but it is not so in the light of the spirit of god . and further , r. f. saying the law of god answers his justice , and the light of christ in the conscience answers the law of god which is perfect , according to that in the conscience ; these words i. s. charges with two errors : but let the reader try where the error lyes , and not believe i. s. false deduction from r. f. plain words , which are simply uttered , through subtilty wrested . and i. s. speaks as if some would have magistrates to make laws to bind themselves from striking at offenders , blasphemers , gospel and church disturbers , &c. in answer to this , we are not they that would have any magistrates to bind themselves from striking at offenders , who are truly able to judge of offences , we own that such should be punished according to the offence , but the magistrates law reaches but to the outward man , to keep that in peace and good order , and not to the inward man to bind or limit that . and as for blasphemy , and gospel , and church ▪ disturbing , we find many magistrates not able to judge thereof : but many on the contrary calling truth blasphemy , and reproving of sin in teachers and people , gospel and church disturbing , and so by false judgement making such offenders which are not , and so abusing their power , and condemning the innocent rather then the guilty , and these are such as i. s. speaks of , where the strong man armed keeps the house , and these are rather a terror to well doers then to evill , and such magistrates , and such laws by which the just are oppressed , and the hands of the wicked strengthened will the lord confound ▪ in a day to the glory of his name , and to the refreshing of all his people , who is now every way oppressed by evill men , both by rulers , teachers , and people . and as for the rest of his book , it s but of the same nature with the former , and not worth answering to , onely his lyes i do deny , and his first following is , that all our doctrines are raised upon the ruines of the scriptures excellency , and authority ; this is false , neither doth his proof at all make it good . his second lye is , that our corrupt tenents are built upon false and novel interpretations , and this is two lyes together , our tenents are not corrupt , neither do we build any thing which we hold upon false interpretations . his third lye is , that it is pride that hath bred , and doth feed our opinions and practises : and this is also false , and to prove it hath wrested some of e. b. words . his fourth lye is , that unbelief begets , and procreates all our errors , and our love of error with our derisions of the truth ; here is many lyes folded up in one , which are all denyed with the life of god , and the author of them proved to be of the devil , and we proved to be of god , who are spoken all manner of evil against falsely for the name of jesus . his fifth lye is , that we do subtilly couch many errors under spacious words of truth : this lye also i bear witness against , as also against his sixth , wherein he charges us with meer ignorance , and wilful blindness about the covenant of grace , &c. his seventh lye is , that much of mystical babylon , and confusion is in our writings , and wayes : this is also a lye and of the devil ; and also against his eight i bear testimony , our doctrines and practises ends not in apostacy , neither are they blasphemy against christ , as i. s. impudently asserteth ; so that from the first of his book to his last his whole work is born witness against not to be of god , but of the devill , and in vain hath he striven , and his work shall not accomplish any part of his desire : for the quakers against whom he hath written cannot be offended in christ , though i. s. have endeavoured for to make their way and doctrines in the sight of men abominable ; but his work shall not prevent the purpose of the lord , nor the gathering in of the upright-hearted from the mouths of devouring shepheards , such as i. s. and the priests of england ▪ who is it that doth not begin to see their deceits and abominations ? yea thousands do , and m●ny more shall do ; so that all their striving to uphold their kingdom is but in vain , for god hath blasted al their glory , and he will teach his people himself , and govern them by his own law and order , and the kingdoms of this world shall be changed , and shall become the kingdoms of the lord , and of his christ , and antichrist and all his ministers shall be confounded , and the beast and the false prophet shall both be taken alive , and cast into the lake . ah , john stelham , against whom hast thou set thy self , and exalted thy horn ? against whom hast thou bent thy strength , and shot forth thy envie in crafty words of guile ? who is it that thou hast defied , and girded on thy armour against , and counted them as nothing before thy uncircumcised strength ? even against the lords people hast thou thus done , though thou wilt not now know it , yet one day thou shalt know it , when iniquity is come to an end , and transgression finished , and thou shalt stand in thy lot at that day , and receive according to thy work a just and righteous reward from the hand of the lord , in the day of judgement , when every secret work of iniquity shall appear to condemnation ; and in the mean time , the lord will bring forth good unto his people , even from thy evil , and all things ( even thy evil purposes ) shail work together for good , unto such whom god hath called : and thy works and purposes which are to trouble them , and to break them , and to make them appear vile in the sight of men , even thy work doth the lord turn , to establish them , and to unite them ; and in the sight of men , thy work against us , proves us to be of god , and thy self to be of the devil , who was a persecutor from the beginning , and thou shalt be scattered in thy imaginations , and thy whole work hath god confounded , and it shall not accomplish any whit of that end propounded in thy sinful heart , which hath brought forth milchief , for it 's blasted in the anger of god , and men shall neither call it , nor the father of it , any more blessed : and friend , hadst thou known how little it doth accomplish of thy evil intent , thou would have spared thy labour , and employed thy service to another end , and then had not thy wickedness so greatly appear in the sight of god , nor thy shame and nakedness in the sight of men , as it now doth , by this thy sinful deed , brought forth of a cursed womb , and conceived in unrighteousness : alas , alas man ! how art thou fallen into the pit which thou hast digged for another ? and how doth the shame overtake thee , which thou hast thought should fall upon us ; let thy wickedness correct thee , and know thou ▪ that the lord will not forsake his people , who cannot be offended in christ , though thou cast stumbling blocks of iniquity in the way , and would cause them to sin ; but even so much the more , as thou speaks evil against the way of the lord , are they the more upright therein , and the more loving and delighting in the path of righteousness , and thou hast but the more fully discovered in many things from thy own pen , the wickedness and wrath that hath secretly lodged in thy heart ▪ and it appears that thy wisdom is devillish , and from below ; deceiving and being deceived , and thy path is in craft and subtilty , and not in innocency and plain simplicit● , and ● this manner , and by this means chiefly is thy work managed unto an evil end , but the lord hath rebuked it , and will do yet more , till it appear to all men , as it doth to us , to be what i have said of it , and it shall be a shame to thee , and shall not receive prayse neither of god nor man , but condemnation in the sight of both ; and hadst thou known that we are established even on the top of gods holy mountain , and cannot be moved nor shaken , by such weak pitiful blasts of confusion and ignorance , coming out of thy mouth , where poyson lodges under thy tongue , sure hadst thou known it , thou would have travelled in another path ; but that thy folly might appear unto all men , is thy work sent abroad , that they may see what lodges in thy mind , even more envie then in the heart of balaam , and more desire of evil to the lords people than ever , was in him ; and thou fulfils the measure of thy forefathers wickedness , till the sum be accounted , and destruction follow , thou hast too much troubled thy self , in labouring , and thy reward will not countervail thy pains ; hadst thou but only spoken against us , we should have born it , and thou might have been the more excused , but in that thou hast spoken against the light of christ , and called it perverse principle ▪ and many other blasphemous words of bitterness against the very truths of jesus . this is the cause wherefore we have answered thee , and thou art utterly inexcusable ; for what thou hast done , it is not altogether through ignorance , though much ignorance be in it , but out of perfect rebellion , and purpose of mischief ; and for mastery we do not strive with thee , but rather wisheth thy repentance , than thy destruction ; and who doth not believe but your kingdom ( i mean the priests of england ) is going down apace , and your glory fading as a flower , and the lord will make you a shame to your selves , who hath for many ages preyed devouringly upon the upright , and through perfect covetousness have made merchandize of souls ; and now many hath an eye opened to see your shame , and it appears with horrible detestation ; even the saying is fulfilled , as troups of robbers wait for a man , so the company of priests murders in the way by consent , as the prophet said : and as christ said , wo unto you , you will not enter your selves , nor suffer others to enter that world . wherefore thou j. stelham . even thou repent of this thy wickedness , for the wrath of the lord is gone forth against thee , and evill hast thou done against god , and against his people , and against thy own soul , and this thou shalt know one day to thy exceeding sorrow , unto which time we leave thee , and could have born all thy scandalous rearms without replying again , but onely for the sake of the simple , that thy neighbours may see thy folly , and all men to whom thine and this doth come , and we have not been large , but in short , have in singleness of heart born our testimony once more to the truth of the glorious gospel which we have received of god , and not of man , and against thee and thy sinful heart , and whatsoever proceeds out of it , for thou being evill , how canst thou speak good things , the tree must be good before the fruit can be so , but out of thy evill heart hast thou brought forth evill , and must receive the reward of evill whether thou wilt or no ; and what if we should go about to shew wherein the priests of england do contradict the scripture , might not we have a large catalogue , even in all your worship , and in the most of your practises , acting contrary to the scripture , and contradicting that spirit that gave it forth in doctrine , and in conversation in such an enterprise as this might , we make your folly sound abroad ; and as to the contradicting your selves , and being of many judgements and opinions , and difference in many particulars about the things of god among your selves herein you abound almost above measure ; and this if need require , could i by the strength of jesus sufficiently make you appear abominable in the eyes of all just men , and so think not in thy self that you are free from scripture , and self-contradiction , but truly guilty your selves in what thou hast wickedly accused us of falsely , which doth but prove thee to be of thy father who is an accurser of the brethren , and proves us to be of god according to christs words , we are spoken all manner of evill of falsely for the name of jesus christ , whom we serve , and therefore are hated of the world because we are not of it ; but without much more words i leave this i. s. our adversary to the judgement of the great day , wherein we and he shall receive according to our deeds , and till then is as willing to have dispraise , as praise of men , who is not a jew outward , but a jew inward , who hath no praise of men , but of god , who is of the kingdom of christ , which is not of this world . e. b. notes, typically marginal, from the original text notes for div a86667e-180 * viz quakers * viz. quakers * viz. quakers * viz. quakers . * viz. quakers * viz. quakers * viz. quakers answer . answer . answer . answer . answer . answer . answer . priest . priest . answer . priest . answer . answer . priest . answer . rom. 8. a discourse concerning the laws ecclesiastical and civil made against hereticks by popes, emperors and kings, provincial and general councils, approved by the church of rome with a preface against persecuting and destroying hereticks / by a cordial friend to the protestant religion now by law established in these realms. barlow, thomas, 1607-1691. 1682 approx. 305 kb of xml-encoded text transcribed from 90 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a30973 wing b828 estc r16393 11732834 ocm 11732834 48415 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30973) transcribed from: (early english books online ; image set 48415) images scanned from microfilm: (early english books, 1641-1700 ; 482:24) a discourse concerning the laws ecclesiastical and civil made against hereticks by popes, emperors and kings, provincial and general councils, approved by the church of rome with a preface against persecuting and destroying hereticks / by a cordial friend to the protestant religion now by law established in these realms. barlow, thomas, 1607-1691. whitby, daniel, 1638-1726. [4], 48, [8], 75 p. printed for thomas basset, london : 1682. errata: p. [8] (2d count). widely attributed to bishop barlow and to daniel whitby; the latter attribution is erroneous, according to halkett & laing. part ii, pages 13-16, 21-22, and 37-38 cropped with loss of text in filmed copy. pages 10-41 photographed from union theological seminary library, new york copy and inserted at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the 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markup 2005-04 apex covantage keyed and coded from proquest page images 2005-06 simon charles sampled and proofread 2005-06 simon charles text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discourse concerning the laws ecclesiastical and civil made against hereticks by popes , emperors and kings , provincial and general councils , approved by the church of rome : shewing , i. what protestant subjects may expect to suffer under a popish prince acting according to those laws . ii. that no oath or promise of such a prince can give them any just security that he will not execute these laws upon them . with a preface against persecuting and destroying hereticks . by a cordial friend to the protestant religion now by law established in these realms . tantum religio potuit suadere malorum , lucret. london , printed for thomas basset , at the george in fleetstreet , 1682. the contents of the preface . the designs of this treatise are , first , to demonstrate the falshood of the religion of the church of rome from the repugnancy of her deportment toward hereticks : pag. 1. § . i. 1. to christ's own words to his disciples , ye know not what spirit ye are of , &c. luke 9. 54. which text is largely handled , p. 2 , 3 , 4 , 5 , 6. § . ii. 2. to our lord's example , p. 7 , 8. § . iii. 3. to the example and deportment of his blessed apostles , p. 9 , &c. § . iv. 4. to the parable of the tares , as it is interpreted by the h. fathers , p. 15 , &c. § . vi. 5. to the principles of the primitive professors of christianity , p. 19 , &c. § . vii . 6. to the express judgment of the h. fathers , p. 26 , &c. § . viii . 7. to the practice of the ancient church , p. 35 , &c. § . ix . an objection of the dissenters answered , and our church and reverend bishops freed from the charge of persecution , p. 41 , &c. three farther uses of this treatise . § . x. 1. to justify the use of lawful means for the prevention of these mischiefs , p. 43. § . xi . 2. to stir us up to a serious reformation of our lives , and to a preparation patiently to bear the cross , should this inhumane religion once more prevail amongst us ; rebellion against our lawful prince being unlawful , scandalous and damnable , p. 44 , 45. § . xii . 3. to prevent our being gull'd by fair words , and specious promises of toleration , p. 46. a father reply to the example of the indulgence of the french king towards the hugonots , p. 47 , &c. the preface . my design in publishing this little treatise , and the use which i desire all good christians to make of it , is , first , to confirm them in the protestant religion , by such a sensible demonstration of the falshood of the religion of the church of rome , as men of all capacities may apprehend . for if this barbarous deportment towards hereticks be evidently repugnant to the true spirit of christianity , if it be contrary to the example of our saviour , which we stand bound to imitate ; if it be wholly opposite both to the principles and practice of the primitive and purest ages of the church ; i hope this will sufficiently convince wise men , that the religion which commands these cruelties and inhumanities cannot derive it self from him who is the god of love , and patience , and mercy , and pitty to the sons of men. § . i. now that to burn , destroy , extirminate all those who differ from us in religion , and upon that account are called hereticks , ( though they be men of peaceable and quiet lives ) and prosecute them according to the laws here mentioned purely on the account of conscience , that this , i say , is evidently repugnant to the true spirit of christianity , we learn from christ's own words to his disciples , who , when a village of samaria refused to receive him , because he appeared to them to be going to jerusalem , ask this question , lord wilt thou that we command fire from heaven to come down , and to consume them , as elias did ? for our dear lord no sooner heard this question but he rebuked his disciples , saying , ye know not what manner of spirit ye are of , for the son of man is not come to destroy mens lives , but to save them . where observe , 1. that whereas they who are thus persecuted by the church of rome , are falsly supposed to be schismaticks and hereticks , the samaritans undoubtedly were both . for , first , in opposition to the temple of jerusalem , which god himself appointed for the place where he would be worshipped , commanding all men to repair to it , they erected a temple upon mount gerizim , and there they worshipped , deserting the temple of jerusalem , this was their schism . secondly , they also were hereticks and idolaters , for they err'd in matters which concerned salvation , they feared the lord , and served their own gods , 2 kings 17. 33. and this our saviour testifieth in these words , ye worship ye know not what , we know what we worship , for salvation is of the jews . 2. observe , that whereas romanists do exercise this cruelty on them whom they call schismaticks and hereticks , chiefly for their refusing to receive and own him as christ's vicar who manifestly doth usurp that title , these samaritans refused to receive our saviour himself in his own person , and that because he seemed to be going to jerusalem to worship , so that the honor of god , and of religion , and of jerusalem , the place of his peculiar worship , were all concerned in this case . 3. observe , that the permission of what was here desired by saint john and peter , would have been more effectual for the conviction of the heretical , schismatical samaritans , than any of the punishments inflicted by the inquisition , or any arts of papal tyranny can be for the conviction of those whom they call hereticks and schismaticks ; for these disciples did not desire that they themselves might execute on the samaritans this sentence , by committing them to the flames , or by imploring the magistrates assistence to consume or burn them , they onely did request that they might call upon the god of heaven to rain down fire upon them , and consume them ; which had it pleased him to doe on this occasion , the rest of the samaritans , by what this village suffered , must have been evidently convinced by demonstration from heaven , of god's displeasure against their way of worship , and of the truth of that messiah and his doctrine , who procured this vengeance to be executed upon them ; whereas the persecutions of the church , because they minister no conviction to the conscience , serve onely to harden mens hearts and imbitter their spirits against those who use them , and to induce them more firmly to believe that such a barbarous religion cannot be of god. from these three observations it is evident that whatsoever may be pleaded by the church of rome to justifie her practice in burning , massacring , extirpating of hereticks and schismaticks , might with advantage have been pleaded here : doth she practise her severities out of a zeal for truth , and for the honor of god and christ , and of the true religion , and for the reclaiming hereticks and schismaticks , and the preventing or terrifying others from adhering to them or being deluded by them ; upon all these accounts you see that the disciples had far greater cause to call for fire from heaven upon this village of samaria . and yet our saviour , under these circumstances , thinks fit to rebuke even the desires of doing this to one small village ; how then will he rebuke the actual performance of it to many hundred thousand souls , after his solemn declaration of the repugnancie of these proceedings to the design of his most blessed advent , and to the spirit of his gospel ? for the true reasons why christ rebuked his disciples for their desire of dealing thus severely with these schismatical and heretical samaritans were these . 1. because this spirit of severity towards erronious persons , in whomsoever it is found , is highly opposite to the calm temper of christianity , as is insinuated in that reply of christ to his disciples , ye know not what spirit ye are of , that is , ye do not well consider under what way of dispensation ye are placed by me . the way i come to teach men , the temper , disposition and affection i would fix within them , is not a furious , persecuting and destructive spirit , but mild , and gentle , and tender of the lives and interests of men , even of those who are our greatest enemies . under the old testament , indeed , they who rejected and scoffed at a prophet , suffered severely for it , the prophet had commission to call for fire from heaven to devour them presently , curse them in the name of the lord , 2 kings 2. 24. but they who reject and crucifie christ are by him pray'd for , and are , by his command , to be still preached to , and , if possible , brought to repentance , and according to this example , so are all christians to conform themselves , acting towards contemners of their persons , or rejectors of their doctrine , not according to the legal , but the evangelical dispensation ; not according to the severity of elias , but the meekness and gentleness of christ. and therefore your desire of proceeding according to the extraordinary spirit of elias , under the gospel dispensation , is intolerable ; for that designs universal love , peace and good-will even to enemies , it doth engage us to shew all meekness to all men , and so no difference of religion , no pretence of zeal for god , can justifie this fierce , vindictive and exterminating spirit . our saviour's second reason against this proceeding is , that it was repugnant to the end for which he came into the world , which was , not to destroy mens lives , but to save them : he came to discountenance all fierceness , and rage , and cruelty in men one towards another , to restrain and subdue that furious and unpeaceable spirit which is so troublesome to the world , and the cause of so many mischiefs and disorders in it , to beget a peaceable disposition in men of the most distant tempers , making the lamb and wolf lie down together , and no more to destroy and hurt each other , but turn their swords into plowshares , and their spears into pruning-hooks ; engaging them to lay aside all bitterness and wrath , anger and clamor , and evil-speaking , with all malice . he came to introduce that excellent religion which consuits not onely the eternal salvation of mens souls , but their temporal peace and security , their comfort and happiness in this world : whose fruits are righteousness and peace , rom. 14. 18. love , peace , longsuffering , gentleness , goodness and meekness , gal. 5. 22 , 23. whose wisedom is pure and peaceable , gentle , and easie to be intreated , full of mercy and good works , jam. 3. 17. and which commands the wise and knowing man to shew forth out of a good conversation his works with meekness of wisedom , ver . 13. condemning all his bitter zeal as earthly , sensual and devilish , ver . 14 , 15. which suffers not the servant of the lord to be engaged in foolish questions which beget strife , because that the disciple of this mild and gentle saviour must not fight , but must be gentle towards all men , patient , in meekness instructing those that oppose themselves against the truth , though their doctrine spread as a gangreen , and overthrow the faith of some , 2 tim. 2. 24 , 25 , 17 , 18. not dispatching them out of the way , as is the manner of the romanist , but with longsuffering expecting if god peradventure will give them repentance to the acknowledgment of the truth : which teacheth us to bear the infirmities of persons weak in faith , rom. c. 15. v. 1. to restore them in the spirit of meekness , gal. 6. 1. to become as weak to the weak , that we may gain the weak , 1 cor. 9. 22. to bear with the weak , and be long suffering to all men , 1 thess. 5. 14. to speak evil of no man , to be no fighters , but meek , shewing all gentleness towards all men , and that upon this sole account , that we our selves were sometimes foolish and deceived , tit. 3. 2 , 3. now both these reasons are such as equally concern all persons , magistrates as well as ministers , men who thus persecute out of mis-guided zeal towards god , as well as they who doe it out of envy , hatred , and such carnal principles . and they seem plainly to infer , that no man should be persecuted , as in the church of rome men are , purely for his mistake concerning , or his denial of any article of faith revealed by the gospel , but onely for seditious and treasonable doctrines , or for such crimes as , had the gospel never been revealed , might justly have been punished by the civil magistrate , or for seducing others from the truth , when by the magistrate they are forbidden so to doe , or propagating and divulging their pernicious errors to the disturbance of the civil peace . § . ii. 2. against this barbarous deportment towards our fellow christians it may be farther argued from the example of our saviour and the deportment of his blessed apostles . for , 1. our saviour's miracles were not destructive to mankind , but beneficial to them , whereas he could , and , had he been of the same judgment with the church of rome , he should have exercised his power to the destruction of those false prophets who deceived many , matt. 24. 11. and of those scribes and pharisees who did so vigorously oppose the propagation of the gospel , and who ascribed his power of working miracles to beelzebub , and by so doing became guilty of the impardonable sin. for what can be pretended for the exercise of this severity at present , which might not with advantage have been then pretended ? what can be said for doing this by humane power , which might not have been said more plausibly for doing it by divine power ? will you say the scribes and pharisees did ignorantly oppose the gospel , and therefore by our lord's example are to be forgiven , that they were objects of god's mercy , because they did it ignorantly in unbelief , as well as paul ? no doubt their ignorance was as gross as that which they can reasonably object to us whom they call hereticks , and therefore the example of our saviour's prayer , father forgive them , they know not what they doe , and of god's mercy to saint paul , more strongly plead for mercy towards them , whom without mercy they destroy . were not those blind guides , who led their followers into the pit , who made their proselytes ten times more the children of satan than themselves , who neither would enter into the kingdom of god , nor suffer other men to enter , as fit objects of our lord's displeasure , as was huss , and jerome of prague , archbishop cranmer , latimer and ridley , of the displeasure of the church of rome ? was not the execution of death from heaven upon these violent opposers of the truth as likely to convert the jew or terrifie the enemies of the gospel , as is the burning , massacring , tormenting of the hereticks , to fright them from their heresies ? might not our lord as well have called for his twelve legions of angels to destroy the scribes and pharisees , as his pretended vicar gathers his crusado's to destroy the hereticks ? and might he not more plausibly have pleaded zeal for god and for religion in his case , than doth the church of rome in hers ? but , notwithstanding all these provocations and specious pretensions , our lord , intending that his religion should be propagated in humane ways , and that men should be drawn to the profession of it by the bands of love , and the cords of a man , by the gentle and peaceable methods of reason and persuasion , gave no example of a furious zeal and religious rage against those who despised his doctrine . it seemed good to the author of this institution to compell no man to it by temporal punishments , when he went about making proselytes he offered violence to no man , onely said , if any man will be my disciple , if any man will come after me . and when his disciples were leaving him , he does not set up an inquisition to torture and punish them for their defection from the faith , onely says , will ye also go away ? § . iii. but to proceed to the example and deportment of those apostles by whom the gospel was first propagated , let us consider , 1. that in their daies the hereticks were as pernicious , the false prophets and deceivers as dangerous , and so as fit to be cut off , as were the hereticks , who have , and do thus suffer in the church of rome . our saviour did foretell that they would deceive many , and , if it were possible , even the elect . st. paul , that grievous wolves should enter into the church , not sparing the flock ; that men should speak perverse things , to draw away disciples after them ; that in the latter times some should depart from the faith , giving heed to seducing spirits and doctrines of demons , speaking lyes in hypocrisie , &c. st. peter , that there should be false prophets among them who should bring in damnable heresies , even denying the lord that bought them , by reason of whom the way of truth should be evil spoken of : they declared concerning these deceivers , that by good words and fair speeches they deceived the hearts of the simple ; that they bewitched them , that they should not obey the truth ; that they made them fall from grace , and rendred christ unprofitable to them ; that their doctrine did spread as a gangreen , and overthrow the faith of some ; that they subverted whole houses , teaching things which they ought not , particularly , that jezabel , calling her self a prophetess , did pervert christ's servants , and teach them to commit whoredom , and eat things offered to idols ; that by means of these false teachers , and corrupters of the truth , some had already swerved from the faith , turning aside to vain janglings , some had made shipwreck of the faith , and that they were in doubt of others ; that they were jealous over them with a godly jealousie , and feared lest as the serpent beguiled eve through his subtilty , so their minds should be corrupted from the simplicity that is in christ. so that you see , they had great reason to doe themselves , and to advise the rulers of the church , civil and sacred , in future generations , to doe all that was proper and fitting to be done by christians for the rooting up of these tares , and the delivering the flock of christ from their pernicious delusions . 2. consider that the disciples of our lord could have confounded all these hereticks , false prophets and deceivers , and by a word have sentenced them to death , as peter in the case of ananias and saphira did , had they conceived this method of proceeding sutable to the mind of god , the rules of their profession , and tending to the edification of the church . for they were furnished with a power of working miracles , the weapons of their warfare were not carnal , but mighty through god , to the pulling down of strong holds , and casting down every thing that exalted it self against the knowledge of christ , and to revenge all disobedience against him : they had a power given them by christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to use severity , provided that it were for edification , and not for destruction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take away , or , to cut off the wicked person from among them by the spiritual sword ; the kingdom of god preached by them was not in word onely , but in power , they had a rod for the chastisement of those refractory persons on whom the spirit of meekness could not prevail , and they could give men up to satan for the destruction of the flesh ; but yet we never find that they did use their power to inflict death upon the heretick or the deceiver , or that the power of the lord , which did attend upon their censures , ever did thus operate . but on the contrary , the fathers note that the apostle setteth bounds to the chastisement of the devil , permitting him to afflict the body of the wicked person , or the heretick , with a disease , or boil , but not to take away his life , as in the case of job . 3. consider , that these apostles , knowing by the spirit , that the christian faith would certainly prevail , and after a few centuries would have the favor and the protection of the civil magistrate , could , had they thought it meet , have left , in those most sacred books which they composed to be a rule of faith and manners to all future ages , some directions to the civil magistrate for dealing with the heretick agreeable to the decrees of roman councils ; for it is not to be supposed that they either wanted zeal for that religion which they promoted with the loss of life , and all things in this world desireable , to prompt them so to doe , or that they wanted wisedom to know what was the best and truest method of promoting or of preserving that religion which they had preach'd throughout the world. 4. consider that the apostles shewed their care and zeal for preservation of the church from the pernicious doctrines and delusions of these false teachers , by all other ways which they judged proper for this end. for , 1. we find in their epistles frequent exhortations to the christian to (a) stand fast in the faith , to (b) hold fast the profession of the faith without wavering , to (c) hold fast the form of sound words , to (d) hold fast the faithfull word as they had been taught , against all opposers , to (e) be stedfast in the faith , to (f) contend earnestly for the faith , and to build up our selves in our most holy faith , and that because of certain men crept in among them who turned the grace of god into lasciviousness ; to (g) continue in the faith , and in (h) the word of christ , and (i) in the things which they had learnt . 2. they gave all christians notice of these false teachers and deceivers that they might avoid them , and beware of their delusions . beware of false prophets saith our saviour , by their works you shall know them , matth. 7. 15. see to it , saith he , i have told you of them , mark 13. 23. mark them , and avoid them , saith saint paul , who cause divisions and offences , contrary to the doctrine which you have received , rom. c. 16. v. 17. beware of dogs , beware of evil workers , beware of the concision , saith the same apostle , phil. 3. 1. turn away from them , 2 tim. 3. 5. beware lest , being led away by the error of the wicked , you fall from your own stedfastness , saith peter , 2 pet. 3. 17. 3. they frequently exhort the rulers of the church to take heed to their flocks , and to be watchfull to preserve them from these wolves , act. 20. 28 , 31. to stop their mouths , and to rebuke them sharply , tit. 1. 11 , 13. to reject , and to turn from them , 2 tim. 3. 5. tit. 3. v. 10. and our lord , christ himself , rebukes the church of thyatira , for suffering jezabel to seduce his servants . 4. they sometimes did deliver up to satan those who made shipwreck of the faith , and who had overthrown the faith of some , as in the case of hymeneus and alexander , 1 tim. 1. 19 , 20. they declare that they were ready to revenge the disobedience of the seducers of the church of corinth , 2 cor. 10. 6. they wished them cut off who troubled the church , as in the case of the galathians , gal. 5. 12. and that god would reward them according to their works , as in the case of alexander , 2 tim. 4. 14. and yet , though in another instance , and for another crime , they once inflicted death upon two members of the church , yet did they never doe it in the case of heresie , but on the contrary , they declared their power was given not for destruction , but edification . 5. consider that their miraculous proceedings against hereticks , had they thought fit to act after the manner of the church of rome , must have been more convincing to the remaining hereticks , and more effectual to preserve others from the infection of their heresie , and for all other pious ends , than humane punishments can be supposed to be , they being demonstrations from heaven of the falshood of the doctrine of the heretick , and the displeasure of the lord against it , they being done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the power of the lord , confirming the sentence of these church governors , must be a confirmation of the justice of that sentence . whereas the proceedings of the church of rome can have no such effects , but rather tend to harden persons in their supposed heresie , and shew that they of rome distrust the merits of that cause which cannot be maintained by any other arguments but fire and faggot , swords and inquisitions . that therefore the apostles declined this method of proceeding , that they gave no instructions to future ages to deal with hereticks in such a bloudy manner , is a convincing demonstration , that they conceived such actions were repugnant to christianity , and to that doctrine which they preach'd . and truly , if christianity can be contradicted , it is most palpably and grosly done by those men , who , instead of shewing all meekness towards all men , though foolish and deceived , do by inhumane cruelties and persecutions , by barbarous inquisitions , bloudy massacres , endeavor to extirpate all that differ from them ; who , instead of instructing in meekness those that oppose themselves , if god peradventure will give them repentance to the acknowledgment of the truth , convert them with fire and faggot , and render it impossible for them to repent ; who , instead of chastising the flesh , that the soul may be saved in the day of the lord jesus , and laboring to recover them out of the snare of satan , give them up quick into his hands , their bishops being not ashamed to say at the condemnation of an heretick , jam committimus animam tuam diabolo , we commit thy soul to the devil . § . iv. besides these , other reasons have been used by our divines against this kind of persecution , and putting hereticks to death , which , though they seem not to me so convincing as the former arguments , yet were they used by the ancient fathers to that very purpose for which they were produced by our writers , and so deserve to be insisted on , at least to shew the full agreement of the ancient fathers with us in this point . and , 1. they plead our lord's command , who saith to his servants , gather not the tares by themselves , but let them both grow together till the harvest ; where the enquiry will be , first , what is meant by tares , or , the children of the wicked one ; whether persons wicked onely in re practica , or vitious in their lives , or men criminal or faulty in re intellectuali , perverse in judgment , and reprobate concerning the faith , for one or other of these two must be meant , but the former cannot be meant , because it would destroy all bodies politick , which cannot consist without laws , nor laws without compulsion and the power of the sword ; so that if criminals were to be let alone till the day of judgment , bodies politick must stand or fall at the pleasure of wicked men , and nothing good could be protected , not innocence it self ; nothing could be secure but violence and tyranny ; it follows then that the persons whom christians are forbidden here to root out of the field , must be men faulty in another kind , in which the gospel had not in other places clearly established a compulsory power of this nature : since therefore in actions practically criminal , a power of the sword is permitted here , where it is denyed , the crime must be not in things practically criminal , but intellectual , that is , in matters properly heretical . and this interpretation is confirmed by the reason of the prohibition , which is this , lest we also pull up the wheat with them , that is , lest we by our mistake destroy those persons , who , notwithstanding their ignorance or error in some unnecessary points of faith , may be good men ; we being not so able to discern whether they erre through obstinacy or perversness , or onely through ignorance or weakness , as we are to discern the outward actions of the vitious person , which deserve to be punished . secondly , for explication of this precept , it will be necessary to enquire , what it is to gather up these tares ; now christ himself informs us , that it is the same to gather up , and to root the tares out of the field , in which the enemy had sown them , that field is , saith our saviour , the world , and therefore to root these tares out of this field , is to destroy them out of the world. the prohibition therefore lies against the use of the temporal sword in cutting off these persons . accordingly saint chrysostom concludes , that hereticks are not to be cut off . theophylact upon the place declares , that god permits not hereticks to be consumed by wars , lest the just should perish with them . the observation of st. austin on the place is this , that our lord , speaking to his servants , saith not , in the time of the harvest i will say to you ; but i will say to the reapers , whence , saith he , we may learn that the work of gathering the tares to burn , belongs to other ministers , and that no son of the church ought to conceive that office doth belong to him . when the servant sees so many falsities of heresies , he may have a desire , saith he , that such men should be taken out of the world , but then he consults the justice of god , whether he commands , or permits , or would have this to be the duty of men . hence the servants say , wilt thou that we gather up the tares ? to whom he , who is truth it self answers , that such men are not to be taken out of the world , lest whilest men endeavor to kill the bad , they also kill the good , or such as perhaps would be such . but this will commodiously be done when , at the end of the world , there remains no more time for change of life : and perhaps , saith he , therefore the wheat is rooted up with them when the tares are taken away , because many are first tares , and afterwards wheat , who , unless they are patiently born with when they are bad , come not to a laudable change ; and therefore , if they be plucked up , the wheat will be plucked up with them , because they would have been such had they been spared . euthymius , on the place saith , that by the harvest our lord understands the end of the world , and therefore commands his servants that they should suffer the hereticks to live with them , non ablatos quidem , sed separatos , though separated from them , it being likely that before that time many of them may be converted . 2. it is urged by our divines that when our saviour went about to make proselytes , he offerd violence to no man , onely he said , if any man will be my disciple , if any man will come to me ; and that when his disciples were leaving him he did not set up an inquisition to torture them for their defection from the faith , onely said , will ye also go away ? and the same argument is twice produced by saint athanasius against the persecuting arians , the devil , saith he , because he hath no truth in him , invades the dores of them who receive him with an ax and hatchet , our saviour on the contrary is mild , and saith , if any man will follow me , and be my disciple ; and when he comes to any one , he doth not offer violence , but onely knocks , and saith , open , my sister , my spouse . and if they open , he enters , if not , he departs , for truth is not to be preached with the sword and military preparation , but by counsel and persuasion . and again , our lord himself not offering violence , but giving place to humane choice , said to all , if any man will come after me ; and to his disciples , will ye also go away ? this heresie therefore , which is perfectly repugnant to piety , what should it doe , but that which is contrary to our saviour ? § . v. the reasons against this deportment towards hereticks are also very cogent , but they are so incomparably managed by dr. taylor , in his immortal book styled the liberty of prophesying , that 't is not easie to add any thing of moment to them . i therefore onely shall take notice of one passage in him , viz. that it is one of the glorys of christianity , that it came in upon the world with no other force but that of reason and demonstration of the spirit ; that towards the persons of men 't was alwaies full of meekness , charity , compliance , toleration , condescension and forbearance , restoring persons overtaken with an error in the spirit of meekness : now things are best preserved by that which gives them their first being , and which agrees best with their temper and constitution , and it would be a mighty disparagement to so glorious an institution , that in its principle it should be mercifull and humane , and in the propagation of it so inhumane , and it would be improbable and unreasonable , that the sword should be used in the persuasion of one proposition , and yet in the persuasion of the whole nothing like it : to doe so may serve the end of a temporal prince , but never promote the honour of christ's kingdom . § . vi. moreover , this bloudy , persecuting temper , as it is contrary to scripture , so also doth it flattly contradict the principles and practice of the ancient church , and of the primitive professors of the christian faith ; it is repugnant to many principles which then obtained amongst christians . for instance ; 1. it was a principle which generally obtained among christians till the days of constantine , and afterwards continued to be maintained by many fathers of the church , viz. that men were to be left to their freedom in matters of religion , and not to be compell'd by outward punishments to the profession of it . (a) this , saith tertullian , is the natural right of all men , to worship what they think fit . it is no business of religion to compell men to religion ; for that , saith he , must be embraced willingly , and not of force . consider , saith the same tertullian , whether this do not add to your irreligion , to forbid the freedom of religion , and interdict the choice of a deity , that i may not worship whom i will , but must be compell'd to worship whom i would not . (b) who may impose upon me , saith lactantius , a necessity either of worshipping what i would not , or of not worshipping what i would ? what have we farther left , if another lust may extort from us that which ought to be done freely ? there is here no need of force or injury , saith he , for religion cannot be compell'd , you must use words , not stripes to make men willing . why therefore are men cruel ? that whilst they do endeavor to diminish , they may augment their folly ? torments and piety extreamly differ , nor can religion consist with force , or justice be conjoin'd with cruelty . for nothing is so voluntary as religion , in which , if the mind of the sacrificer be averse , the religion is lost , and is none at all . the epistles of the arians , saith hilary , (c) what do they doe , but deprecate the liberty of faith , and beg for bonds , and prisons , and tribunals , and all that is pernicious ; whereas god rather taught , than exacted the knowledge of himself , and ascertaining the authority of his commands by works of power , despised all compell'd confession of himself . if such force should be used to compel your faith , ( saith he to the arians ) the episcopal doctrine would oppose it , and would say , god is the god of the whole world , he needs no compell'd obedience , nor requires any such confession of him ; he is not to be deceived , but well-pleased . god is to be sought with simplicity , learnt by confession , loved by charity , worshipp'd by fear , retained by probity of will ; whence is it ( therefore ) that priests are compell'd by bands , and commanded by punishments to fear god ? that they are imprisoned , &c. therefore do ye labor and rule the commonwealth with salutary councils , saith he to the emperor , that all under your government may enjoy the sweetest liberty , there is no other way to compose our troubles ; let ( then ) thy lenity permit the people to hear them teaching whom they would hear , whom they think meet , whom they chuse . 2. they also thought it an indecent and unworthy thing to call in the secular arm for the assistence of religion , and for the punishment of errors in religion , or assronts offered by them to the deity . saint hilary , in his book against auxentius of milan , represents them who did this , not as the bishops of christ , but the servants of antichrist . and (d) first , saith he , we ought to pity the labor of our age , and groan at the fond opinions of the present times , in which men think to defend god by men , and labor to preserve the church of christ by secular ambition . i beseech you bishops , who conceive your selves to be so , what suffrages did the apostles use in preaching of the gospel ? and by what powers were they assisted when , preaching christ , they converted the heathen world from idols to god ? did they assume to themselves any authority from the palace , when they sang hymns to god in prison ? did paul gather a church to christ by the king's edict , who was himself a spectacle in the theatre ? did he defend himself by the protection of nero , or vespasian , by whose hatred against us the preaching of our faith then flourished ? but now , which is to be lamented , earthly suffrages commend divine faith , and christ is represented as destitute of his power , whilst the favor of men is purchased in his cause . the church terrifies by exiles and prisons ; she compells belief , which was believed in exiles and prisons ; she which was consecrated by the terror of persecutors , depends upon the favor of them who communicate with her ; she puts to flight priests , which was propagated by priests put to flight ; she glories that she is beloved by the world , which could not be the church of christ , if the world did not hate her . the plea of heathens for their cruelty against the christians was to this effect , that they did punish christians , to revenge the injuries done by their faith and doctrines to their gods. this , say the ancient fathers , is a ridiculous and absurd method of proceeding , and you ought rather to leave the sacrilegious and impious transgressors of their laws to the vengeance of your gods . for , (e) if your deities have any power , saith st. cyprian , let them rise up , and vindicate themselves , and by their majesty defend themselves ; for what can they doe for those that worship them , who cannot vindicate themselves from those who do not worship them ? (f) is it so , saith arnobius , that the gods desire the protection of men ? are they not able without your asserting of their cause to defend themselves , and to repell the calumnies of us christians ? (g) when the heathens punish the sacrilegious , saith lactantius , they distrust the power of their gods , for if they think they can doe any thing , why do they not leave them to execute their own vengeance on such persons ? 3. another principle , though not so generally embraced , yet taught by many eminent assertors of the christian faith , was fundamentally repugnant to this cruel butchery , viz. that their religion did not permit them to kill , or , even to behold the shedding humane bloud . it was objected to them by the heathens , that in their meetings they murthered little children , and did feast upon their flesh and bloud . this , say the fathers , is a thing impossible , because the christian faith doth not allow of murther , or shedding humane bloud . (h) we are so far from killing men , saith minucius , that 't is not lawfull for us to behold manslaughter . (i) can any man , saith athenagoras , object to them that they kill men , who , as they know , dare not see a person justly slain ? it is in no case lawfull to destroy men , saith (k) lactantius , or to be present where they suffer , lest the bloud stain the conscience ; there is no exception from this precept , for it is alwaies a wickedness to kill that man whom god hath made sacred . a just man therefore will accuse no man of a capital crime , it being all one to kill men with our words or with our swords : the servant of the lord , saith (l) tertullian , may not judge in capital causes , he may not condemn as a judge or a law-maker ; he may bind , imprison , torture no man. will he , who doth not revenge his own injuries , inflict on others bonds , prisons , torments , punishments ? if christian religion , saith (m) origen , had received its rise from sedition , as celsus saith , surely their legislator would not have forbid them to kill men , teaching , that action was unjust which his disciples did attempt upon the most wicked person , mat. 26. 52. for he conceived it unbecoming his divine laws , any way to yield to the death of a man , nor would the christians , had they had their beginning from sedition , admitted such mild laws as give them up to be slain like sheep , and will not suffer them to help themselves against their persecutors , or to repell injuries . let then our adversaries judge whether these principles can be consistent with the doctrines of their general councils , and with their practice of burning and destroying all whom they call hereticks , and binding christian magistrates to doe so ? whether these fathers do not expresly teach , that their proceedings against hereticks are irreligious , inconsistent with religion and justice , opposite to the episcopal doctrine , ridiculous , absurd , and matters of just lamentation ? whether they do not say , that their severity in this kind is a conviction of their folly , and that they , by promoting it , do act not like christ's bishops , but the servants of antichrist ? whether they who thought that men were to be left to their freedom in matters of religion , and not to be compell'd by corporal punishments to the profession of it , would have approved of the compulsory decrees of roman councils ? whether they , who thought it unworthy of the christian to call the secular arm to their assistence , were of their religion , who by oaths and excommunications , and other grievous penalties , oblige the magistrate to persecute ? whether they , who thought it utterly unlawfull to shed humane bloud , believed that christianity allowed the murthering of hereticks , or could approve those sanguinary laws which they have executed throughout all regions of the world , where their religion hath prevailed , destroying many hundred thousand souls onely for keeping a good conscience ? § , vii . moreover this method of exterminating hereticks is condemn'd expresly by the holy fathers , and represented as a practice fit onely for the heathen and the heretick , but most unworthy of any orthodox professor of christianity . we may hate them that hate god , saith the (n) interpolator of ignatius , but we must not beat or persecute them , as doe the gentiles which know not god. we must separate from them , and admonish them , if haply they will hear and rest satisfied , for our god is a lover of mankind , and would have all men to be saved , and come to the knowledge of the truth ; on which account he causeth his sun to rise upon the evil and the good , and rains upon the just and the unjust ; and , being desirous that we should imitate this his goodness , he saith , be you perfect as your heavenly father is perfect : this is there spoken concerning schismaticks , false preachers , men of false opinions , foxes , and corruptors of the vine , and therefore certainly of hereticks . (o) lactantius saith thus , religion is to be defended , not by killing , but by dying for it , not by cruelty , but by patience so good men do defend it : but wicked men , by cruelty and murther . if you go about , saith he , to defend religion by bloud and torments , you do not defend , but pollute and violate it . ; the holy synod of alexandria , consisting of the bishops of aegypt , thebes , lybia , and pentapolis , laments the practice of the arians , who had directed an accusatory epistle to the emperors , which stirr'd them up to inflict death , or at the least banishment , upon athanasius , (p) this , say they , is just matter of lamentation , these being works so averse from bishops , who should teach others the way of justice , that even the meanest christians , and scarcely heathens , would be guilty of them ; and this the conscience of you catholick bishops throughout the world , to whom we write , very well knows . athanasius , having declared how the arians spake thus to constantius the emperor , (q) thou seest how all men desert us , few remaining , therefore begin a persecution , that we be not deserted by those few : and speaking of the influence this persecution had upon some fearfull bishops , saith thus , if it were unbecoming bishops to change their opinion out of fear , yet was it far worse for them to compell men unwillingly to change their judgments , and an evidence that they distrusted their own cause ; this , saith he , is to act like the devil , and unlike our saviour , who never used force , but persuasion onely , for the truth must not be taught by swords , and weapons , and souldiers ; but by persuasion and consultation : now what persuasion is there where there is fear of the king ? what consultation , where he that contradicts must suffer banishment or death ? — by this compulsion it appears , saith he , that their wisedom is not according to god , but meerly humane : as for other (r) heresies , saith he , they being convinced by demonstrations , are silent , and doe nothing but blush at their conviction ; but this new and execrable heresie of the arians , when it is overthrown by reason , when by truth it is put to shame , it endeavors to draw them by force , stripes and imprisonments , whom it could not persuade by words , and so doth manifest it self to be nothing less than pious , for it is the property of true religion not to compell , but to persuade , as we have said already ; — for our lord himself , not offering violence , but giving place to humane choice , said to all , if any man will come after me ; and to his disciples , will ye also go away ? this heresie therefore which is perfectly repugnant to piety , what should it doe but that which is contrary to our saviour ? there are some things for which we must fight valiantly , saith (s) gregory nazianzen , viz. with reasons , not with arms , for to lift up our hands against them ( that is , against hereticks ) is wholly contrary to our profession , and must be left to them who hate us . saint chrysostom , in his exposition of the parable of the tares , speaks thus , (t) wherefore doth christ introduce his servants saying , wilt thou that we pluck up the tares ? his answer is , that he might tell them that it was unlawfull to cut them off . they permit not themselves , saith he , to doe this , but they expect the sentence of their lord , saying , wilt thou have it done ? now he forbids them , saying , lest you root up the wheat together with them ; and this he said forbidding wars and bloud and slaughters to be made ; for 't is not lawfull to cut off the heretick , though he is like to bring an irreconcileable war upon earth . again , by these words , lest you root up , he either saith , that if you go about to wage war , and stay the heretick , it will necessarily happen that you will destroy many of the saints with them , or that it may so happen that many of the tares may be converted , and become wheat ; if therefore you prevent their being so , by rooting them up , you prejudice the future wheat , by taking them away , who may be changed and become better . christ here forbids us not to stop their mouths , restrain and hinder their boldness of discourse , dissolve their synods and confederacies , but he forbids us to kill , and cut them off . in his homily against anathema's he permits us to (v) anathematize the heresie , but commands ut by all means to spare the heretick ; if , saith he , the man remain contentious , and will not be reclaim'd , do thou onely testifie against him with long-suffering and goodness , that thy judge require not his life at thy hand , hate him not , persecute him not . saint austin vehemently condemns the inflicting capital punishments upon hereticks , and saith that all good christians did agree with him in that matter . for when cresconius had objected to the orthodox , that they were instrumental to procure the death of three donatists , st. austin answers , that (x) no good man in the catholick church allowed the punishing of hereticks with death , and if the lust of revenge in any person doth render evil for evil , we do not approve of them , though their punishments be much less than death ; much more do we detest the robbing any of their private goods , or taking away what belongs to them , though this be done for the procuring unity : all these things displease good men , they forbid , they hinder them as much as they can , judging them not laudable , but damnable . in his book de fide & operibus he complains , that , (y) some considering the precepts of severity by which we are commanded to correct the unquiet , to look upon the contemner of the church as an heathen , to seperate the scandalizing member from the body , do so disturb the churche's peace , that they endeavor , before the time , to pluck up the tares , and , being blinded with this error , are rather seperated themselves from the unity of christ. besides these passages , he hath four several epistles writ upon this very subject , viz. the 127th to donatus , proconsul of africa ; the 158th , 159th , to marcellinus the tribune ; the 160th to apringius ; in which we may observe , 1. the thing which he most earnestly requests , viz. (z) that the hereticks may not be kill'd , that they may be so corrected as not to be cut off , ep. 127. that they may not be punished with death , ep. 158. that the sword of justice might not shed their bloud , ep. 160. 2. observe the importunity with which he urgeth his request , desiring , admonishing , interceding , ep. 160. yea , (a) beseeching them by the name of christ , not to inflict this punishment upon them , epist. 127. and by the mercies of christ jesus , that they would neither doe it , nor permit it to be done , ep. 159 , 160. declaring his great solicitude for the prevention of it , epist. 159. and professing that the orthodox had rather dye themselves , than that this punishment should be inflicted on the heretick . 3. observe the persons for whom he thus pathetically intercedes , viz. the circumcellians , who cruelly had shed the bloud of catholicks , and had confess'd , before these very magistrates , that they had killed (b) restitutus , a catholick presbyter ; put out the eye , and cut off the finger of innocentius , another presbyter , epist. 159 , 160. they therefore had deserved death as murtherers , if not as hereticks . 4. observe the reasons which moved him and others to be thus importunate , and with such passion to entreat these hereticks might not be punished with death , viz. 1. (c) that they might not seem to be forgetfull of christ's command , to love their enemies and to pray for them , ep. 127. 2. (d) because this was that mildness which became catholicks , and which the rules of christianity required from them , commanding them not onely to be gentle , but to make known their lenity to all , epist. 158 , 159. 3. (e) because the person who inflicts , and the church which permits these punishments to be inflicted , would both have cause to fear the judgments of god for this cruelty . 4. (f) because it was against their conscience to allow of such deportment towards these men , ep. 158 , 160. 5. (g) because they desired that these hereticks and schismaticks might not inevitably perish , but might have time to repent of their sins , epist. 127. 6. (h) because this harsh proceeding would deter the catholicks from seeking the protection of the magistrate against such men , epist. 127. 7. (i) because the contrary mildness was expedient for the catholick church , and the cause which they pleaded was the cause of the church , which they could not desert , ep. 159 , 160. lastly , (k) because the passions of the servants of god would be polluted and dishonoured by the bloud of their enemies , epist. 158 , 160. and this he tells us was the judgment of a whole council of his brethren , this was obtained by the complaints of many other bishops upon occasion of the murther of maximianus , bishop of vaga , that the cruelty of the donatists should be punished , (l) but not with capital punishment , that christian meekness might be preserved even towards the unworthy . if then the fathers do assert that it is heathenish to beat and persecute the heretick , that it is that which heathens scarce would doe . that onely wicked men defend religion by cruelty and torments ; and that this way of defending it ought to be left to them . that they who do endeavor to defend it by bloud and torments , do pollute and violate it . that it is averse from bishops and from all orthodox and pious christians to stir up christian emperors to inflict banishment and death on a religious account , and , contrary to our profession , to lift up the hand against the heretick . that it was worse to compell men unwillingly to change their judgments , than for others out of fear to doe it . that this is diabolical , unlike our saviour , and an evidence that they who doe so , distrust their own cause ; and that their wisedom is not according to god , but meerly humane . that it is contrary to religion , and to our blessed saviour . that 't is unlawfull to cut off the heretick , though he be likely to bring an irreconcileable war upon the earth . that christ himself forbids it , and that to doe it is to be unmindfull of his precepts and of the rules of christian faith. that they who doe so may expect their judge should require their lives at their hands , and should inflict his judgments on them , and on that church which doth permit it . that no good catholick allowed the punishment of hereticks with death or deprivation of their goods , or with punishments much less than death . that these things were not laudable but damnable ; and that it was against their conscience to approve of them . that they who act thus against hereticks are disturbers of the churches peace , and separate themselves from the vnity of the church . lastly , that they had rather dye themselves , than hereticks should be slain . i say , they who assert these things sufficiently condemn the church of rome , the practice of that church , and the decrees of her most general councils in this point . § . viii . moreover this severity was as repugnant to the practice of the ancient church as to the principles of her renowned doctors . for we do not desire , saith (n) lactantius , that any man should worship our god against his will , and if he doth not doe it , we are not angry ; we retain no man against his will in our profession ; for he who wants faith and devotion is unprofitable to god. the synod of (o) alexandria expresly saith , that bands and slaughters were things repugnant to their church ; that athanasius never delivered up any one to the tormentor ; that the prison was never troubled with any one sent thither by him ; our priesthood , say they , or , our administration of things sacred , as it hath alwaies been , so is it now , pure , and sanctified by no other bloud but that of jesus . and therefore when cresconius , the grammarian , had objected to the orthodox the death of three donatists , st. austin answers , that no good men in the catholick church allowed of the punishing hereticks with death ; that they forbad and restrained it as much as they were able . (p) sulpitius severus doth inform us , that when the hereste of the priscillians sprang up , idacius and ithacius , thinking this evil might be suppressed in the first rise , went unadvisedly to the civil judges , desiring them to decree that the hereticks might be expelled the cities . that when maximus came to be emperor , idacius and ithacius applied themselves to him against the priscillians , on which account , saith sulpitius , the accusors displease me as much as the guilty . moreover he informs us that saint martin , a man , saith he , to be compared to the apostles , reproved ithacius , advised him to desist from his accusation , and desired maximus the emperor to abstain from the bloud of the hereticks , declaring , that it was sufficient , n. b. that being judged hereticks by the spiritual sentence , they should be expell'd their churches , and that it was a new and unheard-of wickedness , that a secular judge should determine of the cause of the church , and that he obtained a promise from maximus , that nothing bloudy should be done against them . that afterwards the emperor decreed , that priscillian and his companions should suffer capital punishments , and that accordingly they did thus suffer , and so , saith he , men not worthy to live , by a most vile example , were either kill'd or exiled . he also doth inform us , that ithacius , having procured this wickedness , vainly withdrew himself from the tryal of these men . in his third (q) dialogue he informs us , that after the death of priscillian , maximus the emperor , a man otherwise good , being led aside by the counsells of some bishops , did by his kingly power defend ithacius and his companions from being accused for this crime . and that some bishops were met at treves , who , by communicating daily with ithacius , had made his cause their own , and had obtained of the emperor a decree to send some tribunes armed with the sovereign power , into spain , to enquire after the hereticks , and to deprive them both of life and goods ; that saint martin labored with great care to prevent the mission of these tribunes into spain , with the power of the sword , as being piously solicitous not onely to preserve the christians , but even the hereticks also from death , and that , to accomplish this work , ▪ he for a while consented to embrace the communion of ithacius , and his party ; that afterwards the good man was troubled that he had communicated with them , and that an angel appeared to him , and told him he had just cause to be sorry for what he had done , and that he should repair his vertue , and reassume his constancy , lest he incurr'd the loss not onely of his honor , but salvation , and that from that time saint martin would never any more communicate with the ithacian party . * baronius confesseth that pope syricius did also refuse communion with ithacius and his party upon this account , and wrote letters against them . saint (r) ambrose also saith , that he abstained from the communion of those who desired the death of hereticks . the (s) french bishops also refused communion with felix , as being made a bishop by them , and the council of turin gives leave to any so to doe . * binius confesseth that theognostus , and other bishops of the (t) catholick communion did excommunicate ithacius with his companions on this account , — as sanguinary , bloudy , and unworthy of the priesthood . (v) baronius and spondanus treating of this example , ingeniously confess , that not one of the holy fathers did allow , that ecclesiastical persons should procure the punishment of hereticks with death , or move the civil magistrate to doe it ; but that they vehemently dehorted them from it ; and therefore they excuse the practice of their church , their pope , bishops and councils , by telling us that (x) in the catholick church it is the custom , that when any one desireth the assistence of the civil magistrate against hereticks , that he may not seem to be a follower of the ithacian party , he first advisedly makes this protestation , that he so desires the correction of these incorrigible delinquents , as to intreat their bloud may not be shed . and binius adds , that (y) ithacius was condemned because he desired that hereticks might be punished with death , without the interposition of this protestation . now this is such a piece of diabolical hypocrisie as doth not in the least excuse , but highly aggravate their crime . the hypocrisie and prophanation of god's holy name , which by these writers is styled the protestation used by the catholick church , is this , when they deliver the condemned person to the civil magistrate , the bishop or inquisitor , having delivered him , speaks thus , (z) sir , we passionately desire you , for the love of god , and in regard of piety , mercy and our mediation , you would free this miserable person from all danger of death or mutilation of members ; but notwithstanding all this seeming piety and tenderness , when they have sentenced an heretick to death , they require the (a) magistrate to execute that sentence within six days , upon pain of excommunication , deprivation , and loss of authority and offices , saith the constitution of innocent the eighth ; within five days , saith the constitution of innocent the fourth ; he must presently take him into custody for that end , saith the costitution of clement the fourth . their popes have approved and confirmed the decrees of emperors , kings , dukes and other civil governors , which command them to be put to death ; they have decreed , that the punishment of hereticks shall neither be relaxed nor delayed ; that the magistrate shall execute the sentence without revising of the justice of it ; that he shall take an oath to execute it : nay , both their bishops , popes and councils , since the twelfth century , have been continually imployed in instigating others to destroy and to cut off the heretick , and raising armies of crusado's to that end ; all which is fully proved in the ensuing book . yea , their own writers do ingenuously confess , that this intercession in behalf of the condemned heretick is in the common opinion barely a color ; that it is verbal , not effectual ; for the criminal is delivered to the secular power for this very end , that he may dye . and the (b) magistrate ought to punish him . let therefore any resonable person judge , whether their practice in this kind be not most gross hypocrisie , self condemnation , and profanation of god's holy name ; and whether this will in the least excuse them from being partis ithacianae sectatores , or , followers of the example of ithacius ? § . ix . objection . but , saith the querulous dissenter , is there no other church , or person , concern'd in this example besides that of rome ? know you of no decree or edict elsewhere , ut exilio mulctarentur priscilliani ? was there never any supplication made to gratian by some ithacius , vt universi haeretici non ecclesiis tantum , aut vrbibus , sed extra omnes terras propelli juberentur ? was there never any other emperor , aliàs sanè bonus , per magnum & ; rufum episcopos , à mitioribus consiliis deflexus ? answ. i know that mr. baxter and some other non-conformists speak much of our ithacian prelates , but , had they found them such , they would not have been here to make such tragical complaints against them without cause : sure i am that our lords spiritual and temporal in parliament assembled have sufficiently declared against this persecuting spirit on the account of religion by their full approbation of , and thanks returned to the lord bishop of saint asaph for his sermon preach'd before them , nov. 5. 1680. and their desire that he would print and publish that sermon , in which , first , he laies down this position , viz. that of societies of men , christians , of all other , are most averse from waies of violence and bloud , specially from using any such waies on the account of religion ; and , among christian churches , where they differ among themselves , if either of them use those waies upon the account of religion , they give a strong presumption against themselves , that they are not truly christian. the reason is , because christ gave love for the character by which his disciples were to be known , joh. 13. v. 35. and lest men should unchristen others first , that they may hate them , and destroy them afterwards , christ enlarged his precept of love and extended it to enemies , and not onely to ours , but to the enemies of our religion , matt. 5. 43 , 44. secondly , he adds that by this we may usually judge who they are that excell among christian churches , when there happens any difference between them , whether touching the faith or the terms of communion ; they that were the more fierce , they generally had the worst cause , as , v. g. the nicene council suppres'd the arians by no other force but putting arians out of their bishopricks ; they could not think hereticks fit to be trusted with the care of souls , but otherwise as to temporal things , i do not find that they inflicted any kind of punishment ; but when the arians came to have the power in their hands — then depriving was nothing , banishment was the least that they inflicted . thirdly , that he would have no man punished for his religion , no not them that destroy men for religion . fourthly , he saith that neither our religion nor our church is of a persecuting spirit , she hath no doctrine that teacheth persecution , n. b. she hath not practised it as others , when they were in authority . i thank god for it , and i hope she will alwaies continue in the temper ; which being added to the other marks of a true church , may assure us , she is a church according to the mind of christ. the same is in effect declared by the house of commons , when they returned their thanks to dr. tillotson , dean of canterbury , for his sermon preached before them , novem. 5. 78. desiring him to print that sermon ; where , having laid down the example of our lord , he adds , that in imitation of this blessed pattern , the christian church continued to speak and act for several ages , and this was the language of the h. fathers , lex nova se non vindicat ultore gladio , the christian law doth not avenge it self by the sword ; this was then the style of councils , nemini ad credendum vim inferre , to offer violence to no man , to compell him to the faith ; adding p. 19. that to separate goodness and mercy from god , compassion and charity from religion , is to make the two best things in the world good for nothing . and , p. 30. that true christianity is not onely the best , but the best-natured institution in the world , and so far as any church is departed from good nature , and become cruel and barbarous , so far is it degenerated from christianity . we have indeed a statute about banishing dissenters , but no ithacius , that i know of , who ever supplicated for the making , or for the execution of it , but onely for retaining of it as a due curb for men too prone to faction and sedition . and so it lies still dormant in the hands of his most gracious majesty , and may it ever doe so . § . x. 2. this treatise serves to justifie us in , and to provoke us to the use of any lawfull means for the avoiding of these punishments . they who exhort us in this exigence to trust to providence , must know that providence doth not exclude , but rather doth require , and suppose the use of any honest means for the prevention of impendent dangers ; for we can have no reason to expect that providence should supernaturally engage for the immediate accomplishment of that which may be done by divine blessing upon ordinary means . first therefore we must use the means ; then pray that providence would bless , and countenance , and render prosperous our just endeavors in this kind ; and when we have performed our utmost to prevent dangers in a lawfull way , and find that our attempts prove frustrate , then onely is the time to trust to providence without subordinate endeavors . now what means may be lawfully pursued , according to the constitutions of this kingdom , for the preventing this aboding evil , divines should not presume too nicely to determine , who do then chiefly deviate when they do meddle extra sphaeram theologiae ; it rather doth become them to leave this matter to those persons whose business and office it professedly is to be skilfull in the laws , and who may rationally therefore be presumed men better qualified to pass a judgment in this case . this notwithstanding i may safely say , that what no law of nature or positive command of god forbids , may lawfully be done , and is expedient to be done , for preservation of the souls and bodies of a whole community , and their succeeding generations from the worst of evils . § . xi . 3. this treatise may be usefull to quicken us , by a due apprehension of this so barbarous religion and inhumane doctrine , to labor to prevent it by our most serious reformation , and most importunate addresses to the throne of grace ; or , if the providence of god sees fitting , for the punishment of our iniquities , to give us up to this tremendous judgement , to let us see what need we shall then have of the most perfect patience and undaunted courage , the most unshaken faith and stedfast resolution to undergoe the fiery trials , to which we may expect to be exposed , if we continue firm to our religion . for if the providence of god should , for our crying sins , permit our lawfull prince to be perverted to the r. faith , and poisoned with these bloudy principles , i declare to all the world , that christianity , and our own oaths both of allegiance and supremacy engage us , upon pain of everlasting ruin , not to lift up our hands against him ; that all who do resist him must resist god's ordinance , and so receive damnation to themselves ; that all who use the sword without commission from him , take it , and they who take it , though in defence of me , saith christ , shall perish by it . in this case therefore i freely do acknowledge with l'estrange , we have no other choice before us but either to suffer the highest degree of misery that can befall us in this world , or else to prostitute our souls for the saving of our lives and fortunes ; and i do make with him this publick profession to the world , that , though i have as little mind to be under the government of an english papist as any mortal , and would doe all that i could justifie as a christian and an honest man to avoid it , yet , since i can no more chuse my governor than my father , and that i may as well renounce my duty to the one upon the score of religion as to the other , i am resolved to pay the duty of a subject to what ( legal ) prince soever the all-ruling providence of god shall set over me , and patiently to suffer where i cannot conscientiously obey . and i conjure all reformed christians , if ever they lye under these unhappy circumstances , not to blaspheme their holy calling , or cast a scandal on the reformation by any mutinies or insurrections against god's vicegenent , which will assuredly incense the wrath of god still more against them , prolong their miseries , and make their temporal calamities be a sad prologue to eternal , but that they would resolve to suffer as becometh christians , and to commit their cause to him that judgeth righteously . § . xii . 4. this treatise may be instrumental to prevent being gull'd and deluded by fair words and specious promises , and by vain hopes of freedom from these dreadfull miseries , if this religion should prevail ; there being nothing in the world more inconsistent with the avowed principles of popery , nothing more contrary to the continual practice of the church , and to the oaths and obligations of the members of it , than to permit the heretick to scape these sad and direfull effects of their inhumane cruelty . and whatsoever prince neglects to execute these punishments on any other score but those of policy , must solemnly condemn the constitutions of those general councils which are the sole foundations of his faith ; he must believe the church of rome not onely fallible , but false in her determinations , and guilty of more murther and barbarity than all the heathen emperors were guilty of in the ten persecutions . he must continue in , and own that church to be the onely church of christ , which yet he doth believe to be the vilest church on earth , and guilty of the greatest crime imaginable . mr. l'estrange takes care to tell us that henry the fourth of france did not exercise one act of tyranny over his protestant subjects . but he forgot to tell us that he was first deposed , and then stab'd for his remisness in that matter : he was twice deposed by gregory the fourteenth , a. d. 1591. by clement the eighth , a. d. 1592. as being a favorer of hereticks , and , by the continual rebellions and defections of his r. catholick subjects , he was forced , for quietness sake , to turn papist , a. d. 1594. and yet , because he was indulgent towards hereticks , his life was attempted the same year by john castel , belonging to the jesuits ; by a monk , a. d. 1600. and he was at last stab'd by ravilliac . and , because others frequently object the like example of the indulgence of the french king towards the hugonots , to what i have already answered , section the ninteenth of this treatise , i add , 1. that from the beginning of the thirteenth , till the middle of the sixteenth century all europe hath scarce equall'd the severity of france for persecutions of this kind , or frequency of councils making laws for the destruction of the heretick , as in this treatise you will find . 2. the author of the policy of the clergy of france informs us that their princes have not lost the design of destroying hereticks , though prudence hath obliged them for the present to suspend it , because it could not be done by them without great danger . and bellarmin himself will grant , non esse haereticos bello petendos quando sunt fortiores nobis ; that hereticks may be spared when they are stronger than the r. catholicks , and it is to be feared that more of them might perish than of us : and this is all the lenity that ever was allowed by the church of rome towards the protestant . if any man can shew me , 1. that any of the laws here mentioned have been condemned , abrogated or relaxed by the church of rome or the french church ; 2. that any princes have been blamed for , or in the least deterred by any of her prelates from executing of those laws , or even exempted from that oath which , saith the pope , doth bind them to extirpate hereticks , or that by any council of the r. church they ever were permitted to neglect the execution of them , or that from the thirteenth to the sixteenth century any prince escaped the censures of the church who did neglect to execute them ; 3. that any country or city hath been rejected from communion with that church for massacring protestants , and killing many myriads of them in cold bloud ; if , 4. it can be made appear that the same principles which do oblige them to receive other articles of faith determined by those councils do not oblige them to the execution of the decrees established by the same councils , or others equally obliging ; if , lastly , there be no design on foot for the destruction and extirpation of a pestilent heresie which hath long reigned in the north of europe : if these things can be evinced ; then may we have some little hopes of being kindly delt with by a popish prince , though he were zealous to a miracle for propagation of the r. faith , and had it in his power thus to purge his territories from heretical pravity . the contents of the discourse . § . i. the heads to which the laws made against hereticks may be reduced , page 2. § . ii. the endeavors which are , or have been used by the church of rome to preserve her members from that which she is pleased to call heresie , are , 1. binding all her males at fourteen , and females at twelve , to abjure all heresie : 2. and also governors to doe the same : 3. forbidding lay-men to dispute publickly or privately touching the catholick faith ; and , 4. withholding from them the books of the old and of the new testament : that hence we have great reason to suspect the truth of that religion , p. 3 , 4. § . iii. the care they take for discovering and apprehending hereticks , pag. 5. § . iv. the persons authorized for this work , viz. inquisitors , archbishops , bishops , abbots , and the assistence they must have from civil governors : they have power to require the magistrates assistence in enquiring after , taking and spoiling hereticks : to compell all the neighborhood to swear to enquire after , and , if they know of any hereticks , to endeavor to give notice of them , and secure them . all earls , barons , rectors and consuls , &c. must also swear efficaciously to assist the church according to their power in this work , p. 6 , 7. § . v. these laws are made , or , being made by others , are confirmed by their approved general councils ; who also give power to these inquisitors , archbishops , &c. to require a corporal oath upon the reliques of the saints , or a crucifix from all whom they suspect of heresie , to answer to questions containing all the romish superstition ; and , if they will not undergo this canonical purgation , to condemn them as hereticks : they give this power to them in all places , and over all persons of what dignity soever , p. 8 , 9 , 10 , 11. § . vi. when they are discovered and apprehended , they and their favorers must be excommunicated , their goods confiscated , the houses in which they are found must be destroyed , their persons must be imprisoned : when they have them in prison , they may use any cruelty which doth not diminish their members or endanger their death , to make them to confess their errors , or accuse others , p. 12 , 13. § . vii . they must be banished or exterminated out of all places : all secular powers must swear to expell hereticks out of their dominions , with all their favorers , and set forth edicts to this effect , p. 13 , 14. § . viii . if any governor permit them to abide there , he must be excommunicated , be deem'd a favorer of hereticks , and lose his dominions , p. 15. § . ix . all these constitutions are confirmed by the approved general councils of the romish church , and are by them extended to kings , emperors , and supreme governors ; who must lose their territories if they doe it not , p. 16 , 17 , 18 , 19. § . x. these general councils encourage men to butcher hereticks , not onely by invoking the secular arm against them , but also by promising remission of sins and a great reward hereafter to all that fight against and labor to destroy them , p. 20 , 21 , 22. § . xi . hereticks and their abettors must be punished with death ; and if after death they appear to have been hereticks , their bodies must be digg'd up , p. 22 , 23. § . xii . all governors must execute these punishments upon them without delay , relaxation or enquiry into the justice of them , p. 24. § . xiii . every governor must have a copy of these laws , he must not alter or diminish them , but must abolish all statutes contrary to them , p , 24 , 25. § . xiv . at their admission they must swear to execute them ; and , if they be remiss in doing it , they must lose their office , be excommunicated , and their jurisdiction interdicted , p. 25 , 26 , 27. § . xv. they who will not execute this sentence must be proceeded against by ecclesiastical censures as favorers of hereticks : and the bishop who is remiss in these matters must be deposed from his office : all believers , favorers , defenders of them are subject to very grievous punishments , and must be punished as hereticks , p. 27 , 28. § . xvi . such are they who believe , that they , who by the church of rome are called hereticks , may be saved , or that they who prosecute them do offend : the most infamous person may accuse a heretick ; and the heretick must not know who doth accuse him , p. 28 , 29. § . xvii . examples of princes and civil governors deprived of their dominions , as being hereticks , or favorers of heresies , or remiss in punishing them , p. 29 , 30 , 31 , 32 , 33. § . xviii . the concernment of the church in these actions of the pope , p. 33 , 34. § . xix . no popish prince can give security to his subjects that he will not proceed against them according to these laws ; 1. because , being papists , it may rationally be presumed they will act , according to the convictions of their consciences , as such : 2. because they are subject to a superior tribunal which can over-rule their promise , and can absolve them from their oaths , and which hath actually judged , that they ought not to be kept ; and because it is an unlawfull promise , and made concerning a spiritual cause , in which they must not intermeddle : they who have actually made this promise , have not perform'd it , p. 34 , — 59. § . xx. all this is confirm'd by the proceedings of the general council of constance , p. 59 , — 63. § . xxi . the character of a popish prince given in the expressions of their councils , or sutably to their decrees , p. 63 , 64. § . xxii . the conclusion , p. 64 , &c. the errata's in the discourse are , page 3. lin . 18. this , r. the. p. 9. l. 6. marg . confessali , r. sati . p. 13. l. 27. received , r. renewed . p. 20. l. 9. confirming , r. confirms . p. 23. l. 2. natureni , r. pat. p. 37. l. 2. dele he. p. 44. marg . l. 13. fungebantur , r. batur . p. 60. marg . emittimus , r. committ . p. 67. l. 13. manly , r. manfully . in the preface , page 3. l. 24 , 25. the church , r. the r. church . p. 10. l. 1. overthrow r. threw . p. 20. l. 24. another , r. anothers . p. 46. l. 11. the ch. r. that church . a discourse concerning the laws ecclesiastical and civil made against hereticks by popes , emperors , &c. many of late have excellently discoursed of those doctrines of the romish faith , which , when believed and practised , must be highly prejudicial to , or be sufficient to disturb all civil governments ; and have demonstratively proved , that men whose consciences are guided by the romish casuists , or who have heartily embraced the principles of that religion , can give us no security that they will not disturb the government by which they are protected : but few ( if any ) have of late made it professedly their business to speak of what may be expected by such as they are pleased to call hereticks , when they are so unhappy as to be subject to a prince who hath embraced the romish faith , and to a clergy which doth own the principles of that communion ; which being in this present juncture of affairs a most important subject , i hope it will not seem either unseasonable or unprofitable to discourse briefly on that head . now what such persons may expect to suffer we may learn from what already hath been decreed by them concerning hereticks , and what they have already practised . § . i. the laws ecclesiastical and civil made against hereticks , by popes , kings , emperors , and councils , may be reduced to these heads ; 1. laws made for the preservation of the members of the r. church from falling into that which they call heresie ; 2. the laws made for the discovery of hereticks , their favourers , abettors , or such as they suspect to be inclinable to heresie ; now they are either such as do empower persons to be active in enquiring after them , and do encourage them to make discoveries of this nature , or such as lay an obligation on them to be diligent in making these enquiries and discoveries , and upon others to assist them in so doing . or , 3. laws which concern the punishment of hereticks discovered so to be , and the engagement which they lay upon men to execute these punishments upon them . § . ii. and , 1. so conscious are the romish prelates of the gross absurdity and the apparent folly of their own doctrine , and the plain contradiction that it bears , in many of its articles , to scripture and the clearest reason , that they dare not permit the meanest members of their church to look into the scripture , or make inquiry or search into the articles of their faith ; or trust a child of twelve years old without an oath to bind him firm unto their superstitions . and therefore , 1. it hath been decreed by many of their councils , that all males at fourteen , and females at twelve years of age , shall abjure all heresie extolling it self against the holy catholick r. church and orthodox faith , and shall swear also , that they will hold the catholick faith which the roman church teacheth and holds . this is determined by a council of many bishops and prelates met at tolose in france , an. d. 1229. can. 12. by a council held at beziers , a. d. 1246. can. 31. by a council of many bishops and prelates held at alby in france , can. 11 , 12. moreover this oath , by the decrees of the council of tolose and alby is to be renewed upon them every two years . and , all that do come in , and confess their heresie , must take the same oath , saith this council of beziers , can. 5. 2. all consuls , governours of castles , authorities , and barons , must be compelled by ecclesiastical censure to abjure hereticks , with the favourers and abettors of them , saith the provincial council of narbon , can. 15. 3. no lay-man , upon penalty of excommunication , must dispute publickly or privately touching the catholick faith , saith nicholas the third , const. 2. § . 19. 4. no lay-man must have any books of the old or new testament , except the psaltery , the breviary , and the hours of the blessed virgin ( three new testament books of the roman edition ) any of which they must by no means have in the vulgar tongue , saith the council of tolose , can. 14. and surely such unworthy arts do give just reason to all considering persons to suspect the truth of that religion which needeth thus to be supported by oaths and abjurations made by children ; by stopping of mens mouths , and not permitting them to ask that reason of their faith which all men are obliged by their christianity to be in readiness to give to all that ask it ; and by withholding of those scriptures of the old testament which are able to make them wise unto salvation ; which by the law of moses were to be continually read unto , continually talk'd of by the people ; to which they , by the prophets , were advised to go , and by which to pass judgment on those who spake unto them of religious matters ; which our lord doth enjoin them both to hear and search ; as also his apostles did , commending them who from their youth had known , and who upon occasion search the scriptures ; and also those of the new testament , which were on purpose writ in the most vulgar language of the world , that all might know them , and in great plainness of speech , that they might understand them ; and which were left to be a rule of faith and manners to all succeeding generations , which the primitive fathers do vehemently commend to the perusal of all christians , and which the heathen persecutors , as fiercely as the roman catholicks , did strive to wrest out of their hands . § . iii. 2. if notwithstanding all this care to keep them ignorant and blind , some by the strength of natural reason and religion , and others by conversing with men of better principles , or reading that so pestilent , and therefore carefully forbidden book , the word of god , come to the knowledge of his truth , and be convinced of the superstitions and follies of the roman doctrines , and so become , according to their notions , hereticks . 1. all imaginable care is used that they may not escape their hellish cruelty , nor find a corner in villages or woods , above or under ground , which may preserve them from their fury . and therefore , 2. for the better discovering and apprehending of hereticks , and those who favour and abet them , or are suspected of these matters , they have these following persons authorised for that work. 1. inquisitors of heretical pravity constituted by his holiness for that end. v. leg. fred. 2. 2. all archbishops and bishops in their respective provinces and diocesses , with their officials and vicars . and , 3. abbots within their precincts . and , 4. for the assistence of these persons , every governour or magistrate throughout lombardy and italy is bound to keep twelve honest men , two notaries , and as many servants as the bishop , or two of the brethren inquisitors shall think fit , who shall be bound to search after , apprehend hereticks , or bring them within the power of the diocesan , or his vicars , and to require all persons to assist them in so doing . constit. innocentii quarti , cap. 3 , 4. clem. 4 , const. 13. leg. 3. these are the persons authorised by as good authority as the court and church of rome hath any , to discover and apprehend the heretick and his abbettors . and their commission is exceeding large . for , § . iv. 1. if the bishop , his vicar , the inquisitor , or these 12 officers require it , the magistrate must assist them in enquiring after , taking and spoiling hereticks , by sending souldiers with them ; this must be done by cities under the penalty of 100 li. by villages under the penalty of 50 li. by private persons under the penalty of 25 li. const. innoc. iv. cap. 19. by the constitutions of clement the fourth every governour and private person is bound to assist the inquisitors and officials of the bishop and his visitor to apprehend hereticks . const. 13. l. 18. 2. they also have power to compell all the neighbourhood to swear , that if they know of any hereticks , or any that keep secret conventicles , or any that believe , defend , receive or favour hereticks , they will endeavour to give notice of them to the inquisitors appointed by the apostolick see. const. innoc. iv. cap. 30. the council of tolose , can. 1. decrees , that the archbishops and bishops shall , in every parish within their cities and without , bind one priest , and two or three honest lay men , or more , if that be needfull , by their oaths , that they will diligently , faithfully and frequently enquire after hereticks in the said parishes , by searching any houses or subterraneal receptacles that may give suspicion of them ; and if they find any hereticks , believers , favourers , receivers or defenders of them , they will secure them , that they may not fly , and then with all speed give intimation of them to the archbishop , bishop , lord or bailiff of the place . this decree is renewed by the provincial council of beziers held an. do. 1246. can. 34. by the council of alby , can. 1. p. 722. by the council of arles , a. d. 1234. can. 5. the council of saltzburgh held a. d. 1420. commands all persons under the penalty of excommunication and eternal death , as soon as they know that any heretick is in their territories , to reveal them to their superiors ; and all magistrates , when the inquisitors give notice of them , are bound under the same penalty to apprehend , imprison and deliver them to the inquisitors . can. 32. and by the constitutions of nicholas the third , directed to all christians , they are liable to excommunication who neglect to do so . 3. the lords of territories must be solicitous to enquire after hereticks in their houses and woods , and to destroy their hiding places . concil . tolos . can. 3. stat. raimundi , com. tolos . concil . albiense , can. 4. p. 723. they must assist the ordinary in taking them , under the penalty of excommunication . concil . paris . a. d. 1346. can. 4. 4. all earls , barons , rectors , and consuls of cities , and other secular powers , bearing any office whatsoever , must be admonished by the diocesan to swear , that they will faithfully and efficaciously assist the church , according to their power and office , against hereticks and their accomplices , and will use their utmost diligence therein , and , if it be found necessary , they by church censures must be compelled so to doe , saith the council of beziers , can. 9 . the council of alby , can. 20. pag. 726. the provincial council of narbon , can. 32. and sutably to this , the canon law determines , that all earls , barons , rectors and consuls of cities , and other places , shall , at the admonition of the bishops , engage themselves by oath , that , being required by them , they will faithfully and efficaciously help the church , according to their office and power , against hereticks and their accomplices . § . v. nor are these onely the decrees of popes , and emperors , and of provincial councils , but many of them are confirmed by their approved general councils . for , 1. the fourth general council of lateran assembled a. d. 1215. can. 3. (a) decrees that , all archbishops , by themselves or their archdeacon , or by some fit and honest persons , twice , or at the least once a year , shall visit their own parishes , in which it is reported that any hereticks do dwell ; and shall compel three or more men of good report , or if it seem expedient to them , the whole neighbourhood , to swear that if any of them know of any hereticks there , or of any that keep secret conventicles , or that differ in their lives or manners from the common conversation of the faithfull , they will endeavour to acquaint the bishop with them . the general council of constance , that is , martin the fifth , (b) with the consent and approbation of that council , (c) commands all archbishops , bishops , inquisitors , commissaries , or elect persons , by virtue of their obedience , that every of them , within their limits or places of their jurisdiction , diligently do watch for the extirpation and correction of all errors and heresies . and wheresoever they find any that are infamed or suspected to be guilty of those crimes , to compel them under the penalty of excommunication , suspension , interdict or confession of the crime , or any other more formidable punishment canonical or legal , to take a corporal oath upon the evangelists , the reliques of the saints or a crucifix , to answer to the questions they shall ask them . now the questions , among many others , are these following , viz. 1. whether they think it lawfull that such an oath should be imposed upon or taken by them for their purgation , ( i. e. ) an oath ex officio , obliging them to condemn themselves . 2. whether they hold it a mortal sin to be guilty of perjury , though it be to save their lives , or for the advantage of the faith. this may be done by catholicks , but must not be done by hereticks . 3. whether he believes , that , after the consecration of the priest , in the sacrament of the altar , under the elements of the holy bread and wine , there remains no material bread and wine , but the same christ entirely , who suffered on the cross , and sits at the right-hand of the father . 4. whether he believes , that , the consecration being made by a priest under the species of bread alone , and without the species of wine , there is the true flesh , and bloud , and soul , and deity of christ , and whole christ , ( in his broken body ) and the same christ absolutely , and under every one of the species in particular , ( i. e. ) whether there be one million of christs , and yet but one . 5. whether he believes , that the custom of communicating lay-men in the species of bread alone , — approved by this holy council , be to be observed , so that it is not lawfull to change it without the authority of the church , ( i. e. ) whether he hold that the council , forbidding what christ commands , is to be obeyed before christ. 6. whether he believes , that the pope , being canonically elected , is the successor of st. peter , and hath supreme authority in the whole church of god ? with many questions of the like nature , containing the whole superstition of the church of rome . 2. (d) if any person whom they suspect to be guilty of heresie will not undergo their canonical purgation , or by a damnable obstinacy refuses thus to swear in order to his purgation , he is to be condemned as an heretick ; so the 4th general council of later . and the general council of * constance . 3. this power is given to archbishops &c. throughout all , (e) parts of the world where any heresie ariseth , viz. to make these enquiries , and proceed accordingly ; so that no countrey , where this religion doth obtain , can expect any thing but a continual butchery of all that will not be most gross idolaters . and , 4. they command their (f) officers to proceed against , and to condemn as hereticks , all persons of whatsoever dignity , office , preeminence , state and condition they shall be , and by what names soever they are called , who think otherwise of the sacrament of the body and bloud of christ , or of baptism , or of confession of sins , or penance , or any other sacraments , or articles of faith , than the h. roman church and vniversal teacheth , and as hereticks , to give them over to the civil magistrate . concil . constan. ibid. and , 5. they renew the constitution of (g) boniface the eighth , concerning the inquisition , requiring and commanding all powers , and lords temporal , and judges , of whatsoever dignity , name or office , as they desire to be reputed christians and sons of the church , and to glory in the name of christ , that they obey , and attend these inquisitors , and other ecclesiastical persons deputed , or hereafter , by the apostolical see , to be deputed , for the finding-out and punishing of hereticks , affording them their aid and favour in finding-out , apprehending and imprisoning them , and all that do believe , favour , receive or defend them . and so much for the laws made for inquiring after hereticks . § . vi. 3. the laws which do concern the punishment of hereticks , when they are once discovered and apprehended , are either such as do declare what punishments shall be inflicted on them ; or such as do oblige men to inflict those punishments upon them . now the punishments which by their laws must be inflicted on them are these following , viz. excommunication , confiscation of their goods , imprisonment , exile , death . concil . bitter . an. dom. 1246. can. 2. and , 1. they must be excommunicated , with all their favourers , every week , saith the council of beziers , a. d. 1233. can. 1. and an. d. 1246. can. 8. and the council of alby , can. 19. they are actually excommunicated saith their canon law. this sentence doth pass upon them yearly in the bulla coenae . 2. they must lose all their goods . for ( 1. ) whosoever apprehends them ( which all have liberty to do ) hath free leave to take from them all their goods , and full right to enjoy them . const. innocentii iv. cap. 2. and this punishment , saith innocent the third , we command to be executed on them by the princes , and secular powers , who shall by ecclesiastical censures be compelled thereunto . moreover , after the sentence is pronounced against them , their goods , if they have any still remaining shall be all confiscated , and never shall return unto them . const. fred. 2. concil . bitterrense , can. 3. p. 678. statuta raimundi , com. tolos . pag. 449 , 450. concil . arelat . a. d. 1234. can. 5. p. 2341. the very house in which the heretick is found must be destroyed and never built again , and the ground must be confiscated , and so must all the other houses contiguous to it , if they belong to the same person , ( unless it appear to the inquisitors that the lords of them were wholly inculpable ) and all the goods of them must be sold , or become his that takes them . innocent . 4. cap. 26. clem. 4. const. 13. leg. 25 , 26. concil . tolos . can. 6. concil . bitterr . can. 35. p. 694. concil . albien . can. 6. p. 723. stat. raimundi comit. tolos . concil . provinc . narbon . can. 35. p. 694. 3. they are to be imprisoned without delay . and when they have them thus in hold , the governour is , by the constitutions of pope innocent the fourth , obliged to compell them by any punishments which do not dismember them , or endanger their death , expresly to confess their errors , and to accuse all other hereticks they know of , and the believers , receivers , or defenders of them , and to tell where their goods are . const. innocent . 4. cap. 25. which constitution is received by clemens the fourth , const. 13. leg. 24. and is the ground of all the hellish cruelties which those poor creatures meet with in the inquisition . § . vii . 4. they must be banish'd , exterminated , or driven out of all places where they are . for the council of cologne commands all that are subject to it to rise up against hereticks , their favourers and receivers , and faithfully to procure their extermination . can. 9. a. d. 1425. p. 363 , 364. and in order hereunto , 1. all secular powers must swear to expel hereticks out of their dominions . the constitutions of the emperour frederick the second run thus , we make a perpetual decree , that the officers , consuls , rectors , whatsoever office they enjoy , shall , in defence of the faith , take a publick oath , that they will honestly endeavour with their utmost power to expell all hereticks , as such condemned by the church , out of their territories . and all that shall be admitted hereafter to any place of government temporal or perpetual , shall be bound to take this oath , or lose his government . ludovicus the seventh , king of france , with the advice of his nobles , sets forth his edicts against hereticks , commanding all his barons , bailiffs , and other subjects present and future , to be solicitous and intent to purge their territories from hereticks and heretical filth , and to swear to the observation of this and all the other statutes made against them . they must swear to doe their endeavours to exterminate out of their dominions all hereticks , believers , receivers , favourers , or defenders of them , saith the council of alby , can. 20. the council of arles gives power to the bishop to compell them by church censures to take this oath . can. 3. see the like , concil . bitter . can. 9. p. 679 , 680. concil . provinc . narbon . can. 32. p. 693 , 694. the constitutions of innocent the fourth decree , that every governour in lombardy , having called a common council , shall put forth his edict , to banish all hereticks from under his jurisdiction , and to declare , that none of them shall stay within his jurisdiction . const. 2. so also doe the constitutions of clement the fourth , const. 13. leg. 2. now , for the better execution of this punishment , it is decreed , § . viii . 1. that if any governor knowingly permit a heretick to abide in his dominions he shall be excommunicated . concil . bitterr . can. 2. p. 677. 2. that whosoever , having temporal dominion , neglects to prosecute those who by the church are denounced hereticks , or to exterminate them out of his province , or dominion , is to be deem'd a grievous favourer of hereticks . concil . narbon . can. 15. 3. he who knowingly permits a heretick to abide in his dominions shall for ever lose them . and his body shall be in the power of his lord , to doe with him as he ought . concil . tolos . can. 4. concil . bitterr . can. 2. p. 677. concil . alb. can. 5. p. 725. if the temporal lord being required shall neglect to purge his territory from heretical pravity , after one year elapsed from the time of his monition , saith the emperour frederick , we expose his territories to be seized by catholicks , who , having exterminated the hereticks , without contradiction shall possess it , and preserve it in the purity of faith , so as no injury be done to the right of the superiour lord , who doth not any way oppose this procedure ; provided notwithstanding that the same law take place against them who have no principal lords . const. fred. 2. and this his constitution is confirmed by honorius the third . const. 1. § . ix . now all these constitutions of popes , kings , emperours , provincial councils , are also confirmed by the approved general councils of the r. church ; and are extended and enlarged by them to kings , emperours and supreme governours , and so they are not onely constitutions of state , or of the court of rome , but also of the whole church of rome . for , 1. the fourth general council of (a) lateran begins the chapter against hereticks thus , we excommunicate and anathematize every heresie extolling it self against the h. orthodox catholick faith , which we have now expounded , condemning all hereticks by what names soever they are called . (b) we anathematize them , their defenders and receivers , saith the third general council held there . 2. the third general council of (c) lateran under alexander the third , the fourth general council of lateran under innocent the third , and the general council of constance decree that the goods of hereticks , if they be lay-men , shall be confiscated . 3. they decree that the temporal lords , being required by the inquisitors , archbishops , bishops , &c. (d) shall within their jurisdictions , without delay , imprison hereticks , and cause them to be kept in close custody , by putting them into fetters and iron chains , till the church hath passed sentence on them ; and not * freeing them from prison without the license of the bishop or inquisitors . and , 4. they decree that the (e) secular powers , what offices soever they enjoy , shall be admonished , and , if need be , compelled by ecclesiastical censure , that as they desire to be reputed christians , so they will take an oath for the defence of the faith , that they will honestly endeavour with their whole power to exterminate all hereticks , condemned by the church , out of their territories . thus the fourth lateran council hath defined . the general council of constance requires (f) all archbishops , bishops , and other persons chosen for this work , to admonish and require all kings , emperours , dukes , princes , earls , barons , &c. and by the apostolical authority to command them , to expell all hereticks forementioned out of their kingdoms , provinces , cities , towns , castles , villages , territories and other places , according to the canon of the lateram council which begins with the words , sicut ait , that is , according to the twenty seventh canon of the third general council of lateran , which , under anathema , forbids any one to let the hereticks there mentioned tarry within their houses or territories . 5. the fourth council of (g) lateran adds , that if the temporal lord , being required and admonished by the church , shall neglect to purge his territories from heretical filth , he shall be excommunicated by the metropolitan and his suffragans and if he neglect to give satisfaction within a year , this shall be signified to the pope , that he , from hence forth , may pronounce his subjects discharged from their obedience , and expose his territories to be enjoyed by catholicks , who , having exterminated the hereticks , shall possess it without all contradiction , and keep it in the purity of faith , so that no injury be done to the principal lord , who doth not oppose his procedure ; provided notwithstanding that the same law take place against them who have no temporal lords . ; now let it be observed that both the councils of (h) constance , and of basil , do reckon this of lateran among those councils which all their popes must swear to maintain to the least tittle , and to defend even to bloud ; and that the council of (i) trent not onely hath declared it to be a general council , but also doth affirm one of its definitions to be the voice of the whole church , and therefore these three general councils must be supposed to approve all that is cited from this council . the general council of (k) constance decrees that all hereticks , all followers and defenders of them , or partakers with them , though they shine in the dignity of patriarchs , archbishops , bishops , kings , queens , dukes , or any other ecclesiastical or mundane title , shall be pronounced excommunicate in the presence of the people every sunday and holy-day : and that the archbishops , bishops , and inquisitors shall diligently enquire concerning them , who hold , approve , defend , dogmatize or receive such heresies or errors as they before had mentioned , of what dignity , state , preeminence , degree , order or condition soever they are , and if they be found guilty or infamed , by their authority shall proceed against them by the punishments of excommunication , suspension , interdict , as also of deprivation of their dignities , offices and benefices ecclesiastical , and also of their secular dignities and honours , and by any other penalties , sentences , ecclesiastical censures , ways or manners which they shall judge expedient , even by taking and imprisoning their persons , and executing upon them any corporal punishments with which hereticks use to be punished , according to the canonical sanctions . the general council of siena confirming this bull of martin the fifth made with the approbation and concurrence of the council of constance , and so , upon the matter , renews all the forementioned decrees . § . x. and whereas our dear lord declares , he came not to destroy mens lives , but to save them , they have set up under the banner of the cross an host of men on purpose to exterminate , destroy and butcher those whom they are pleased to call hereticks , and , to encourage them in this inhumane service , do promise them the greatest privileges . the (l) council of bourges , approved by the general council of basil , declares , that war may justly be waged against condemned hereticks , and that princes and christian people may be animated to fight against them . the fourth general council of (m) lateran decrees , that they who under the badge of the cross will set themselves to exterminate hereticks , shall enjoy that indulgence and that holy privilege which is granted to them who go in defence of the holy-land , and that is full remission of all their sins which they confess , and for which they have been contrite , and a greater degree of everlasting happiness than others may expect . can. 3. the third general council of (n) lateran decrees , they shall be taken under the defence of the church , and shall be secure from any manner of molestation in their goods and persons , and shall have two years release of the penance enjoyned them , and receive greater indulgence at the discretion of the bishops . cap. 27. the general council of siena decrees , that all who prosecute and procure the extirpation of the wicklefists and hussites , shall enjoy all the rights , privileges and indulgences concerning the pardon of their sins , which have been granted to them that rise up against hereticks . and to all that will prosecute those hereticks , apprehend or bring them to the inquisitors , or , if they cannot apprehend , will expell them from their territories , and , if they be required fight against them ; they promise all the privileges granted to those who went to the assistance of the holy-land . so also doth the canon law. eugenius the fourth , in his bull of revocation of the general council of basil objects this to them , that against the decrees of the holy fathers , and the edicts of emperors , which deny the admitting hereticks to audience , and in prejudice to the authority apostolick , and the authority of the h. councils , they had invited the bohemians to dispute at basil , about certain articles condemned by the decrees of popes and councils , it being , saith he , notorious to the whole world , that the bohemian hereticks were maturely and solemnly condemned in the council of constance and in the council of siena , were by divers processes of the apostles see and his legates aggravated once and again , and that war was proclaimed and the secular arm invoked against them . (o) he shall obtain of god the kingdom of heaven who dies for the defence of christians , saith a lemma of the canon law : the words of the chapter are said to be directed by leo the fourth to the french army ; and they speak thus , viz. laying aside all fear and terrour , act boldly against the enemies of h. faith , and the adversaries of all religion ; for the omnipotent knows , that if any of you dies he dies for the true faith , the preservation of his countrie , and the defence of christians ; and therefore he shall obtain of god a heavenly reward . § . xi . the last punishment which these poor creatures must undergo is death . they shall not be suffered to live , say the constitutions of frederick the second . the natareni and all other hereticks shall be duly punished by the secular judge , they shall take them away by a damnable death , say the same constitutions , p. 619. for their extirpation , we decree , saith ludovicus the seventh king of france , that , being condemned , they shall be punished with the animadversion due unto them . so also doth the canon law. decretal . l. 5. tit . 7. cap. 13. by the statute of our king henry the fourth , against the llollards , after the sentence pronounced against these hereticks ; the maior , the sheriff , or their officers , who must be present at the execution , must take them into their custody , and burn them before the people in some eminent place . concil . tom. 11. part . 2. p. 2101. a. d. 1408. the constitutions of frederick the second decree , that the same punishment shall be inflicted upon those who cherish and defend them . and upon all who having once adjured their heresie relapse into it . ibid. p. 620. if after death they shall be found to have been hereticks , their bodies must be digged up , and their bones burnt . concil . albiense , can , 25. p. 727. and the temporal lords , by the diocesun , and the inquisitors , must be compelled by ecclesiastical censures to dig up their bodies . concil . alb. can. 27. p. 728. moreover , the sons and nephews of hereticks or of their receivers , defenders or favorers , must be admitted to no publick offices or benefices ecclesiastical or secular , nor to succeed to the inheritance of their fathers . const. fred. 2. innocent . 4. cap. 29. p. 608. nich. 3. const. 2. § . 21. these are the laws established which lay an obligation upon those of this communion to punish hereticks . § . xii . and that what they have thus established may be inviolably observed , they decree , 1. that all the governors forementioned must proceed according to their constitutions against all heresies extolling themselves against the church of rome . clem. 4. constit. 8. § . 2. ubi supra . 2. that these punishments of hereticks must by no means be relaxed . const. innoc. 4. cap. 32. clem. 4. const. 13. leg. 34. bull. to. 1. p. 175. and as they must not be relaxed , so neither must they be delayed . for , 3. when any person is condemned for heresie , the magistrate , within five days , must execute the sentence which hath past upon him . innoc. 4. const. cap. 24. he must presently receive them into his custody for that end . clem. 4. const. 13. leg. 23. he shall punish them without delay . const. ludovici , regis francorum . and , 4. that no person may have any temptation or excuse , either for the relaxing or delaying of them , they are required to execute them without enquiry made into the justice of them ; for by the constitutions of innocent the eighth , all magistrates , under the penalty of excommunication , must execute the penalties by the inquisitors imposed on hereticks , without revising the justice of them ; because heresie is a crime meerly ecclesiastical . const. 10. bull. rom. to. 1. p. 453. § . xiii . moreover , that no governor may plead ignorance as to any of these laws , by the constitutions of innocent the fourth , every governor must have a copy of these laws inserted into the statute book of the city where he doth preside . const. 33. clemens the 4th commands all rulers throughout italy , to write down in their chapter-acts , or in their books of statutes , the constitutions set forth against hereticks by innocent the fourth , and alexander the fourth , const. 8. § . 1. and , 2. if any blot out , diminish or alter any of these constitutions without the consent of the apostolick ▪ see , he must be proceeded against as a publick defender or favorer of hereticks , innocent . 4. const. 34. clem. 4. const. 13. leg. 37. p. 175. and that no person may plead an obligation by virtue of any other constitutions , to neglect the prosecution of these laws . 3. all statutes contrary to these , throughout all italy , must be abolished and rased out of all places and cities within their jurisdiction , innocen . 4. const. 37. clem. 4. constit. 13. leg. 39. by the constitution of vrban the fourth , the statutes of any city , castle , village , or other place , whereby the business of the inquisition of heretical pravity is directly or indirectly hindred or retarded , are made void , and the rectors and governors of those places are , by ecclesiastical censure to be compelled to revoke them . § . xiv . again , that knowing of these constitutions they may not dare to be remiss as to the execution of them ; at their admission they must swear to the observance of them , he who will not doe so , must not be owned as a governor in any place of italy , nor must any of his acts be valid , nor any person be obliged to perform the oaths made to him , innoc. 4. const. 1. clem. 4. const. 13. leg. 1. nor is he , by the laws of frederick the second , to be admitted as a governor in any place of the empire . and these two constitutions are made a part of the canon law , as you may see , sexti decretal . l. 5. tit . 2. cap. 11. if , having thus sworn , he shall neglect to observe all , and several of these constitutions , he must be devested of his office and government , and be henceforth uncapable of any dignity , office and honour , and must be prosecuted as a person infamous , perjur'd , suspected concerning the faith , and a favorer of hereticks . const. innoc. 4. const. 1. clem. 4. const. 13. leg. 2. if he do not proceed according to these rules against all heresies extolling themselves against the church of rome , he must be punished with an excommunication and an interdict upon his jurisdiction , to be inflicted by the inquisitors on all refusers . constit. 8. § . 2. constit . 13. § . 2. p. 172. if any bishop be negligent or remiss in purging of his diocess from heretical pravity , he , by the (a) canon of the fourth general , council of lateran , must be deposed from his episcopal office ; and the same punishment is threatned by the general council of (b) constance to all archbishops , bishops , or inquisitors who are thus negligent and remiss , and also by the canon law , decretal . l. 5. tit . 7. cap. 13. if any bailiff be negligent in this work , he must lose his goods and be uncapable of the office . concil . tolos . can. 7. concil . albiense , can. 7. p. 723. if any person whatsoever will not execute the sentence of the inquisitors , he must be compelled to it by ecclesiastical censures and if then he amend not , both his diocesan and the inquisitors must proceed against him as a defender and favorer of hereticks . ; so the council of valence , a. d. 1248. can. 9. concil . albiense . can. 22. a. d. 1254. § . xv. and that no man may dare to give these hereticks credit , or shew them the least favor , they have decreed , 1. that all who are believers of hereticks , or give credit to their errors , shall be condemned and punished as hereticks . innoc. 4. const. 27. now such a one is he , saith the provincial council of narbon , who shews them any reverence , who believes that they , continuing in their sect , may be saved , or may be good and holy men , or friends of god , or of good life and conversation , or that they who prosecute them do offend . can. 29. they are to be reputed favorers of hereticks , saith the provincial council of narbon , who hinder the cor-rection or extirpation of hereticks , and those that believe them , or do not doe that which without manifest fault they cannot omit towards it ; they greatly favor them who conceal them when they may and ought to reveal them ; they more , who by concealing of them maliciously endeavor to hinder their examination , incarceration or punishment ; they most of all , who release them without the consent of the church , when they are taken or imprisoned , or by whose counsel , aid or command , such things are done : nor are they free from this crime , who , having opportunity of place and time , and power to apprehend hereticks , or help others so to doe , wickedly let it slip , especially , when they are required to assist by others that are willing to apprehend them . 2. if any believer , receiver , defender or favorer of hereticks , being excommunicated , do not satisfie ( the church ) within a year , he from hence forward shall be infamous , and shall not be admitted to give testimony , or to publick offices , or to councils , or to the election of those that belong to them : he shall have no power of making any will , or succeeding to any inheritance : no man shall be obliged to answer him in any cause , but he shall be compelled to answer others ; if he be a judge , his sentence shall be void and null , nor shall any causes come before him ; if an advocate , he shall not be admitted to plead ; if a clerk or notary , the instruments drawn by him shall be of no moment . so the const. freder . 2. the constitutions of clement the fourth , const. 27. and lastly , all this is confirmed by the fourth general council of lateran in express words , cap. 3. de haereticis , and by the canon law , decretal . l. 5. tit . 7. cap. 13. § . xvi . moreover , for the security and the encouragement of such as shall accuse them ; whereas ▪ according to the laws of heathen rome , no man could be condemned , till he had his accusers brought before his face , they have decreed that the names of the accusers of hereticks shall not be made publick either by word or sign , because this is the pleasure of the apostolick see. so concil . narbon . a. d. 1235. can. 22. concil . bitter . an. do. 1246. cap. 10. and whereas , in other cases , by the laws of all nations , notorious criminals , infamous and perjur'd persons , were not to be admitted to give testimony against others , especially in matters of life and death : all criminals , and infamous persons , though partakers with them in their crimes , may be admitted to accuse and testifie against the hereticks . concil . narbon . an. dom. 1235. can. 24. concil . bitter . an. d. 1246. cap. 12. § . xvii . now sutably to these decrees and principles the pope hath frequently proceeded , depriving civil governors of their dominions , as being favorers of hereticks , or as neglecting to extirpate hereticks out of their territories . for (a) raimund , count of tolose , was excommunicated by innocent the third , because he was a favorer of hereticks , and his dominions , by the pope , were given to any person who would seise upon them . in the year 1210. the citizens of tolose were by the council of (b) avignion excommunicated , because they neglected to perform what they had promised concerning the expulsion of hereticks . in a council held at vaur , a. d. 1213. (c) arnaldus the pope's legate , by the apostolick authority , doth admonish and command the king of arragon to abstain from the protection , defence or communion of hereticks , threatning that otherwise he would pronounce against him the same censures and ecclesiastical punishments which are denounced against them . yea the pope himself informs him , that if he proceeded to be a (d) favorer of hereticks , he could not spare him , nor delay his punishment ; and that he might by the example of others , who of late had opposed themselves to god and the church , perceive what great danger hanged over his head . the occasion of all this was as followeth ; peter , king of arragon , solicits for raimund , count of tolose , that he might be received into the church , and for the (e) counts of cominges and fux , that they might be restored to their own again . to this the council answer , that count cominges had made a league with hereticks and their favorers , and that the count of fux was a receiver of them , and therefore his majesty ought not to intercede for them till they have satisfied the church . whereupon the king sides with them , endeavoring to obtain by force , what by petition he could not obtain . in the year 1214. a council met at (f) montpellier , of five archbishops , and 28 bishops , who chuse the count of montfort , prince and monarch of the dominions of the count of tolose , the forementioned favorer of the albigenses , desiring the pope's legate to confirm their choice . he , having no instructions touching this matter , acquaints the pope with their request , who doth immediately commit to him the custody and allow him the benefit of those dominions , referring the matter of the title to the decision of the fourth general council of lateran , then called , and the next year assembled , which resolves the case thus ; that the pope shall absolve the subjects of such favorers of hereticks from their allegiance , and expose their territories to be enjoyed by catholicks , who , having destroyed the hereticks , shall possess it without any contradiction , so that no injury be done to the principal lord ; who in this case was the french king. in a council held in the province of (g) narbon , an. dom. 1227. raimund the son of raimund , count of tolose , the count of fux , the hereticks of tolose , and the receivers , believers , favorers , defenders of them are denounced excommunicate by bell , book and candle , and are exposed , as to their goods and persons , to every one that can seise on them . a. d. 1281. (h) martin the fourth doth pass the sentence of excommunication , actually incurr'd , against michael paleologus , as being a favorer of those schismaticks , the greeks , and therefore a maintainer of hereticks , and of their heresies and schisms — and he moreover doth command all kings , princes , dukes , &c. and all other persons , of what dignity , condition or estate soever , under the penalty of the same excommunication , to make no leagues or confederacies with him ; pronouncing all such confederacies null and void ; though they have been confirmed with an oath , or any other firmness whatsoever . a. d. 1307. clement the fifth , by the advice of his brethren , doth pass the very same sentence upon andronieus paleologus , the emperor of the greeks , for the same crime . a. d. 1326. castrutius , governor of luca , is condemned by the pope's legate , as a persecutor of the church , and a favorer of hereticks and schismaticks , and is deprived of all his dignities , and exposed to every one that would fall upon him . a. d. 1425. martin the fifth pronounceth a most heavy and severe sentence against the person and kingdoms of alphonsus , king of arragon , as being a favorer of schism . a. d. 1512. julius the second , having notice that the king of navar favored the enemies of the church , he recurr'd to that last remedy which is wont to be used against rebellious princes , execrating the king and queen of navar , depriving them of their dominions , and exciting all princes to seise upon the common prey . * henry the third of france spared the bloud of protestants , and refused to declare his successor uncapable of the succession , though he was a protestant ; wherefore sixtus the fifth , a. d. 1585 ▪ excommunicates him as a manifest favorer of hereticks , and grants nine years of true indulgence to any of his subjects who would bear arms against him , and doth absolve them all from their allegiance to him . upon this , his subjects rebell against him , and frier clement murthers him . a. d. 1592. clement the eighth declares ▪ that henry the fourth of france was unworthy of the kingdom , as being a destroyer of the orthodox faith and a favorer of hereticks , and therefore he commands the election of another . a. d. 1570. (i) pius the fifth declares q. elizabeth a heretick and a favorer of hereticks , and for that cause deprived of all dominion , dignity and privilege whatsoever , and her subjects absolved from their oaths , and from all duty , allegiance and obedience , by that oath due unto her . § . xviii . let it be then considered , that though councils join with popes in the making of canons , yet by the constitutions of that church the pope alone is he to whom belongs the execution , and the authentical expounding of those canons , as they must be reduced to practice : and that the pope is authorized by their (k) councils , both to interpret and to execute their canons during the interval of their sessions . and then , this being well considered , you will find reason to conclude , that their whole church is very much concerned in what the popes do practise by virtue of those canons , or in pursuance of them . and unless that practice of the popes in execution of the canons , which is allowed by councils themselves , during the intervals of their sitting , may be reputed the practice of their church , i cannot imagine how they can impute any thing to their church which is not done in councils : and if that onely which is done in councils must be reputed as done by the church , the church must wholly be unactive in the intervals , and unable to exercise any authority by virtue of such canons as have no authentical expositor , and no man authorized to execute them . § . xix . moreover though any prince , who hath embraced the romish faith , should promise not to prosecute his protestant subjects according to the tenor of these severe and sanguinary laws , yet cannot his most solemn promises give to them any just security of freedom and exemption from these punishments . this will sufficiently appear , if we consider , 1. that the same impulse of conscience that makes a man a r. catholick , will also make him act like one , when he hath opportunity to doe it ; it therefore must engage him to believe that the decrees of (l) general councils concerning the punishment of hereticks must in themselves be just and equitable , and fit to be observed by him , and that the practice of the whole roman church , pursuant to them , for the space of three whole centuries , must be a cogent demonstration of the reception and approbation of those laws throughout all catholick kingdoms , that he who doth not punish hereticks , according as these laws require , must be guilty of the crimes with which these laws do charge him , and well deserves the punishments they have decreed against him ; and that whosoever doth exterminate and punish hereticks , as they encourage him to doe , shall certainly obtain the blessings which they promise to him for that act. how can a popish prince abstain from thus reflecting with himself ? either the r. councils provincial and general , and the great monarch of the church doe well in animating and exciting all r. catholicks to fight against all hereticks , expell them out of their dominions , and execute these laws upon them ; and in proposing the rewards forementioned , as blessing certainly to be obtain'd by all who do engage under the banner of the cross for their destruction . and all the roman catholicks did well , who , in obedience to their commands , and expectation of these blessings , hazarded , and lost their lives , by their endeavors to extirpate hereticks , or who did murther and massacre so many millions of hereticks . and consequently , i also shall do well , and may expect these blessings , by acting as they did ; or else these popes and councils , and all those r. catholicks who fought , or acted , or did encourage others to act thus against all hereticks , were truly guilty of all the christian bloud which in those wars , between the heretick and catholick , was spilt , and all the barbarous massacres and horrid murthers which have been committed upon hereticks . and if so , why do i own that church , that pope , those councils , who have been guilty of these horrid crimes , and these notorious marks of antichrist ; and which hath often sainted , but never in the least discountenanced , but kept communion and good correspendence with the authors of them . 2. this further will appear , if we consider that the same principles which do oblige a popish prince to own that faith , oblige him also to execute these sanguinary laws upon the heretick , whatsoever promises or obligations he hath made unto the contrary . that he is subject to a power which can absolve him from all obligations of this nature which he at any time shall make , and which already he hath declared that it is not in his power to make them , or to observe them when they have been made . that they are prejudicial to that superior tribunal of the church to which he must be subject , and made concerning heresie , of which , as being a spiritual concern , he must not judge , nor of the punishments belonging to it , or of the lawfulness of the suspension of those punishments . all this 't is easie to demonstrate . and , 1. according to plain reason , when two princes , that have distinct tribunals , make laws or constitutions thwarting one the other , the constitutions of the inferior tribunal must give place to those of the superior : but by the principles of the communion of the roman church , the ecclesiastical tribunal is superior to that of princes ; since then it is decreed by that tribunal , as we have seen already , that all catholick princes shall faithfully endeavour to extirpate hereticks from their dominions , and that all constitutions made to the contrary are ipso facto void ; no constitutions made by princes in favor of heretical subjects can be observed by them , or be of any moment in prejudice to the determinations of the superior tribunal of the church . now that , according to the principles of r. catholicks , the ecclesiastical tribunal is superior to that of princes , is evident , 1. from express declarations of the church in her most general and approved councils . (m) aegidius viterbiensis saith , with the great applause and approbation of the fifth lateran council under julius the second , that no kings , or princes can neglect the commands , or refuse the authority of their general councils . the council of (n) constance declares , that , being a general council , it hath power immediately derived from christ , which every person of what state or dignity soever he be , even his holiness himself , is bound to yield obedience to , in matters which concern faith , the extirpation of the present schism , and the reformation of the church . the general council of (o) basil , in the second session , renews the same decree : and , session the 12th , doth challenge , by virtue of the omnipotent god , immediate power over all faithfull christians : and , session the 33d they declare this to be a doctrine of the catholick faith , which he that pertinaciously resists is a heretick : and session the 45th they add , that it is an article which cannot be neglected , without the loss of salvation . 2. this will appear from express acts of jurisdiction exercised by them over kings and princes , for to omit the frequent excommunications , and sentences of deprivations pass'd upon emperors and kings in the fourth general council of lateran , can. 3. in the general council of lions , concil . to. xi . p. 645. in the council of pisa , sess. 14. in the general council of constance , sess. 12 , 17 , 37. of basil , sess. 27 , 34 , 40 , 41. all which expresly have decreed , that emperors and kings , for misdemeanors mentioned there , shall lose their dignity and honor , and be deprived of their government ; i say , to pass by this , they frequently demonstrate their supposed power over them by laying their commands upon them ; we enjoin princes , saith the fourth (p) lateran council , cap. 67. and the council of vienna . we command secular princes , saith the fourth lateran council , cap. 68. we peremptorily enjoin them , saith julius the second , with the approbation of the fifth lateran council . we command that they be compelled by the secular power , saith the fourth lateran council , cap. ult . and the general council of lions , cap. super cruciata . 3. their canon law is full of constitutions to this effect , declaring , that , when the things of god are treated of , the king must study to subject his will to the will of the priests , and not prefer it before theirs ; that the law of christ subjects kings to the priesthood of christ , and puts them under their tribunals ; that christian emperors ought to subject their executions to the prelates of the church , and not prefer them to theirs , because god would have them to be subject to the priests of the church . by the same law it is determined that kings must follow the church form , and not prescribe humane laws to her , nor seek to domineer over her constitutions , but submit their necks to her clemency . and , that they ought to yield obedience to the laws of the church , and not exalt their power above her . 2. according to the principles of that communion , all princes must submit to , and obey the definitions of their general councils , and the determinations of the church in cases spiritual , because she is their onely guide in spirituals : this being therefore a spiritual case , viz. how far the civil magistrate doth stand obliged to punish hereticks , the romish prince must stand to her determination in that matter , and therefore is obliged to act according to the decrees forementioned which firmly are establish'd by the church , whatsoever promises or oaths he may have made unto the contrary . now that the cause of heresie , and of the punishments to be inflicted on the heretick , is by them judged a spiritual cause , with which the civil power must not intermeddle , is evident from that decree of boniface the fifth , which strictly doth forbid all powers , lords temporal , and rectors , with their officers , to judge or take cognizance of that crime , it being meerly ecclesiastical , or to free them out of prison without the licence of the bishops , or inquisitors , or to refuse to execute the punishments enjoyned by them , or any way directly or indirectly to hinder their process or sentence , under the pein of excommunication , which if they obstinately lye under for a year , they are to be condemned as hereticks ; and this decree is taken into the body of the canon law , and is confirmed by the general council of constance , sess. 45. the crime of heresie must be judged onely by the ecclesiastical court , and the secular must not meddle with it , saith gregory the fourteenth , const. 7. § . 6. 3. no promises , oaths or engagements can oblige to the omission of that which is our duty , by the confession of all christians , they cannot bind , saith their own canon law , to any thing which is against the benefit of holy church ; for according to the determination of innocent the third , received into the body of that law , they are not to be call oaths , but perjuries , which are attempted against the benefit of the church . they cannot bind against the right of a superior , for the same law declares that in any oath that is taken , the right of the superior must be supposed to be excepted ; they cannot bind against the law , or the canonical sanctions , for otherwise , saith the same law , it is a rash oath , and is not valid . since then , according to the doctrine of the church , 't is the duty of all catholick princes to punish and extirpate hereticks ; they cannot be obliged by any oath or promise to neglect that duty , since this neglect is against law and the canonical sanctions , against the plain determinations of the supreme tribunal , and against the benefit of h. church , no oath or promise can oblige them to it . and , 4. they who do claim a power to absolve catholick princes from their contracts , leagues and engagements made to heretical princes , must have an equal power to absolve them from contracts made with their own heretical subjects , for sure the contracts made with equals must be more firm than those which we have made to our inferiors ; but the pope claims , and oft hath exercised this power of absolving catholick princes from their contracts made with other princes on this account , because they were made with hereticks , or persons excommunicate . ergo , &c. to give some few examples of this matter , the bull of vrban the sixth concerning this matter runs thus ; (a) amongst the many cares which we continually are prest with , our chief concernment is , to provide fit remedies for the preventing the subversion of the faithfull by consorting , or by participating with schismaticks or hereticks : and truly we have lately heard , saith he , that wencelaus , king of the romans and bohemians , and charles the emperor have entred into some confederations , leagues , compacts or conventions with divers kings , princes , dukes , earls , grandees and nobles some of which kings , &c. then were , or afterwards have become manifest hereticks and schismaticks , being separated from the union of the roman church , though not by us declared such , we therefore , considering that such confederacies , leagues , compacts or conventions made with these hereticks and schismaticks , after they were such , are rash , void and null by sentence of the law but if they were made before their falling into schism and heresie , and confirmed by an oath , or by the apostolick see , or by whatsoever firmness , as soon as they become guilty of these crimes , the king , and all that with him have entred into these compacts , is absolved from the observation of them , and ought not to observe them : therefore we , by our apostolical authority , declare the said king absolved from them , and the compacts themselves to be wholly void and null . ; ; pope martin the fifth , in his epistle to alexander , duke of lithuania , who had received the bohemians into his protection , writes thus ; (b) if thou hast been any waies induced to promise to defend them , know , that thou couldst not pawn thy faith to hereticks , the violators of the h. faith ; and that thou mortally offendest , if thou dost observe it . when (c) vladislaus , king of hungary , had made peace with amarath the turk for ten years , and had confirmed it with an oath ; the pope (d) eugenius the fourth writes to julian the cardinal , to persuade him to violate that peace , alledging and declaring , that no league made with the enemies of the christian faith ; without consulting with the pope , is valid : hereupon the poor king is prevailed with to become a most perfidious wretch , and fall upon the turk unawares , which he observing , and , being straitned in his armes , pulls out the articles of the covenant , and , looking up to heaven , cries out , (e) o crucified jesus , see the perfidiousness of this nation , which , against their oath , have violated all right and faith ; and if thou art a god , do thou revenge this perjury upon them , which was no sooner said but the christians were put to flight , the perjur'd king , and the cardinal who persuaded him to violate his oath , were both slain ; god teaching us by this example , saith * aenaeas sylvius , that oaths are to be kept , when made , not onely with the faithfull , but with enemies . pope innocent the third , in his epistle to peter , king of arragon , writes thus : (f) we enjoin thy serenity , by virtue of the holy spirit , that thou desert the forenamed people of tolose , and that thou dost not afford them any counsel , aid or favor , whilst they continue as they are , notwithstanding any promise or obligation whatsoever made unto them , in elusion of the ecclesiastical discipline . paul the third , in his bull against henry the eighth , edit . a. d. 1538. (g) exhorts and requireth , in the lord , all christian princes shining in imperial or regal dignity , that they do not under pretence of any confederations or obligations whatsoever , although corroborated by frequently repeated oaths , or any other firmness , i say , he doth exhort them not to yield to king henry , his accomplices , favorers , adherers , consultors or followers , or any of them , by themselves or others , openly or secretly , directly or indirectly , tacitly or expresly , any counsel , aid or favor : and that they might not think themselves obliged so to doe , he absolves them all from all oaths or obligations made or to be made unto him or them , and declares them to be void and null and of no strength and moment . and lastly , pius the fifth absolves not onely all the subjects of queen elizabeth , but also all others who had in any sort sworn to her . 5. they who do claim a power to absolve subjects from these promises and oaths by which they were obliged to yield obedience to their heretical princes , must have an equal power to absolve catholick princes from their promises and oaths made to heretical subjects , for sure the obligation of princes to their subjects cannot be greater than is that of subjects to their prince : now it is known , that r. popes and councils claim the power of absolving subjects from that obedience which they have sworn to yield to their heretical superiors : ergo , by the same principles they must have power to absolve catholick princes from those promises and oaths which they have made to their heretical subjects . to give some instances of this kind , (h) let them know , saith gregory the ninth , who were bound by any bond , how firm soever , to persons manifestly fallen into heresie , that they are absolved from that fidelity , obedience and homage which they were obliged to pay them : and this decree is put into the body of the canon law , and hath , saith (i) singleton , been still commended and observed in the church practice about 400 years . the truth and modesty of which assertion as to the limitation of it to 400 years , will be abundantly made good by these following instances . in the eighth century , sigonius and others do inform us , that (a) rome , and the roman dutchy were lost by the grevians , by reason of their wicked heresie , and got by the pope of rome . that wicked heresie of leo isaurus , which lost him the empire of the west , was this , that he forbad the adoration of images , and pull'd them down everywhere , for this (b) gregory the second persuades the italians to revolt from him , as being a heretick , absolves them from their oaths of obedience to him , and strictly doth forbid them to pay him any tribute or obedience ; whereupon they , rejecting the emperor , do bind themselves by oath to be obedient to the pope . this is the title by which the pope holds rome at present , even plain rebellion and tyrannical invasion of his sovereigns estate and dominions . now by this action , saith baronius , he left to posterity a worthy example , that heretical princes should not be suffered to reign in the church of christ , if , being warned , they were found pertinacious in error . the next successor of gregory the second , was (c) gregory the third , who as soon as he had obtained the papal dignity , by the consent of the roman clergy , deprived leo the third , emperor of constantinople both of his empire and the communion of the faithfull , because he had swept away the h. images out of the church . in the eleventh century , gregory the seventh writes thus , (d) either king philip of france , rejecting the filthy merchandise of symoniacal heresie , will permit fit persons to be chosen into the government of the church , or the french will refuse to obey him any longer , unless they had rather cast away the christian faith , being smitten with the sword of a general anathema . where you see plainly , that the pope supposes heresie to be a crime sufficient not onely to justifie subjects in their refusal of obedience to their lawfull prince , but also to justifie him in excluding them from the communion of christians who obey him . in the twelfth century , to give the better color to the deposition of henry the fourth and henry the fifth , it was first voted in a council held at the lateran , 1102. that it was heresie to assert the right of lay-men to invest into ecclesiastical preferments . and this decree was renewed in a council held at (e) vienna , anno domini , 1112. and by another held at the lateran , a. d. 1116. and , in pursuance of these decrees , were these two emperors deposed . but notwithstanding all the thundrings of paschal the second against henry the fourth , the church of leod stood firm to him , which so incensed the good pope , that he writes to robert , count of flanders , to expel those schismaticks out of the church : his words are these ; (f) it is just that they who have separated themselves from the church catholick , should be separated from the churches benefices ; wheresoever therefore thou art able , do thou persecute henry the head of the hereticks , n. b. and all his favorers , with all thy might , for truly thou canst offer no more acceptable sacrifice to god , than by impugning him who hath lifted up himself against god ; who by the judgment of the holy spirit ( o horrid blasphemy ) is cast out of the house of god by the princes of the apostles and their vicars ; this we command thee to doe for the obtaining the remission of thy sins , and the familiarity of the apostolick see ; which , as it seems , cannot be more effectually obtained by any thing than by rebellion against god's vicegerent , and persecuting him with all our might . in the thirteenth century , in the year of our lord 1245. pope innocent the fourth assembles a general council at lyons , where he declares the emperor frederick the second guilty of heresie , (g) because he violated his oaths , and because he diminished the privilege granted to the successors of saint peter , in these words , whatsoever thou shalt bind on earth , &c. and contemned the keys of the church , which , saith he , must be heresie , seeing the civil law declares him a heretick , and worthy to be punished as such , who in a light matter doth deviate from the judgment of the catholick religion . then follows his deposition of the emperor in these words . we therefore , after mature deliberation had with our cardinals and with the sacred council , upon the premisses , declare the formentioned emperor — deprived by god of all honor and dignity , and , by our sentence , we deprive him of them , perpetually absolving all his subjects from their oaths of fidelity to him , and by our apostolical authority forbidding them to acknowledge or obey him hereafter as emperor or king and decreeing , that all who under that relation yield him counsel , aid or favor , shall be ipso facto excommunicate . ; a. d. 1254. innocent the fourth pronounceth an anathema , on maunday thursday , against ecelinus , governor of marchia tarvisina , as being a manifest heretick , and frequently excommunicated upon that account . and a. d. 1256. he gathers an army of crusado's against him . in the fourteenth century , a. d. 1322. john the twenty second excommunicates matthew , viscount of milan , his sons and abettors , as being hereticks and schismaticks , passeth upon them the sentence of deprivation of all their goods , deposition from all office and dignity ecclesiastical and secular , of inhability to any other , and exposes their persons to be seised upon , and treats with frederick of austria , king of the romans , about sending an army into lombardy , to suppress them . a. d. 1323. john the twenty second commands lewis of bavaria to cease from all administration of the empire , and never to assume it again , without the approbation of the apostolick see ; and this was done , as for other reasons , so in particular for this , that lewis had shewed favor and patronage to viscount galeatius , and his brethren , who had been lawfully condemned for heresie , and to some others who had rebelled against the church . an. do. 1324. this pope pronounces the emperor contumacious and deprived of all right to the empire , reserving to himself the inflicting of other penalties upon him , if ever he endeavour to meddle with the administration of the empire , or should presume to favor the forementioned hereticks and rebels , forbidding all the subjects of the empire , under most grievous penalties , in any manner to obey him , to call him emperor , or yield him any aid or favor . an. dom. 1335. benedict the twelfth renews this sentence of pope john. and the next year the emperor makes a large promise of doing almost any thing the pope would ask , and giving power to his own subjects to rise up against him , if he did not perform it ; and yet this was not thought sufficient to expiate the guilt of favoring hereticks and rebels to the church of rome , and doing that which was at rome esteemed heresie . he therefore proceeds to confess that he had done ill in favoring the viscount of milan and others condemned by the church as hereticks and schismaticks : that in his appeal , made against john the 22d , he had said many heretical things ; that he would make a full confession of these things , and would supplicate for absolution ; and take an oath stare mandatis ecclesiae , to obey the commands of the church , and to extirpate hereticks ; and yet all this would not prevail for the obtaining of his pardon . a. d. 1343. clement the sixth renews the same sentence against the emperor ; and the conditions which he required , in order to his absolution , were , that he should confess his heresies and errors , of which he was accused , and that he should resign the empire , not re-assuming it , but by the favor of the pope ; that he should deliver up his sons , goods , and his whole concerns , into the hands and will of the pope , all which the emperor promised to doe ; and yet this would not satisfie . a. d. 1345 , and 46. the emperor is again deposed , and his subjects are absolved from their oaths of allegiance to him . so dreadfull was it even for emperors to be esteemed hereticks , or favorers of hereticks , or friends to them who have been rebels to the church of rome . a. d. 1363. vrban the fifth pronounceth barnabas , duke of milan , a heretick and schismatick , anathematized by the church , and for that cause deprives him and his posterity of all honor , dignity , privileges and jurisdiction , absolves his subjects from their oaths of fealty to him , and also frees his wife from the bond of matrimony ; and he subjecteth all that did aid or favor him to the same punishments ; and granteth plenary indulgence to all crusado's that would fight against him . in the fifteenth century , an. dom. 1453. (h) nicholas the fifth , in his epistle to all the faithfull , by his apostolical authority , excites charles the 8th , king of france , to extirpate the perversness of amideus , duke of savoy , the antipope , with all his favorers and adherers , as being guilty of schism and heresie , and being therefore excommunicated and anathematized , and he moreover gives him all the dominions and goods belonging both to the duke and all his favorers , promising full pardon of all sins , and an augmentation of the rewards of eternal life , to them who would go in person with the king of france to fight against them ; and this he did after mature deliberation had with his good brethren the cardinals . a. d. 1462. sigismundus maletusta , for the crime of heresie , is by pope pius the second deprived of his dominions and all his goods . in the same year , george , king of bohemia , sends to pope pius the second , desiring him to confirm the indulgence granted to the bohemians by the general council of basil , and confirmed by eugenius the fourth , concerning the receiving the communion in both kinds . the pope answers by minding him of his coronation oath , in which he had promised obedience to the see of rome , and commands him therefore to comply with that church . the king replies , that indeed he had sworn , haereticam pravitatem è regno abjicere , to expell heresie out of his kingdom , but that he never esteemed the receiving the sacrament in both kinds to be heresie , and that he would live and die in the practice of it . then the king enquires of the hussites , whether , if war should be waged against him upon this account , they would stand by him ? who answer , like good subjects , that they would doe it with their lives and fortunes . but putting the same question to the catholicks , they answer fraudulently , that when the honor of god and justice was not violated , they would not be wanting to assist the king and kingdom . for this the pope prepares to execute his censures on the king , nulls the contract of agreement made betwixt him and his rebellious subjects of breslaw , in which they promised submission to him , he absolves them from their promise , commands the king , and all other persons , under the penalty of excommunication , not to hurt them , or to compell them to obey him , and exhorts all princes to be assistent to these rebels and truce-breakers , against all invaders . a. d. 1466. hynco , one of the king 's nobles , being besieged by the king in a town called zaraste , escapes privily in the night , and flys to paul the second , who presently , in favor of this criminal , pronounces an anathema against all who did not presently quit the seige , and the town notwithstanding being taken , he sends rudolph , his legate , to try the princes of germany , whether they would not hinder the pope's proceedings against king george ; their answer is , that the pope knew what was his duty , and they would doe what became catholicks ; but that they could not break their league with him till the church had declared him a heretick . in the mean time all the catholick nobility of bohemia rebell against him , and desire the pope to absolve them from their oath of obedience to him , which , when they had joyned with the inhabitants of breslaw and other rebels , is granted to them , the king himself is cited to rome , rudolph is commanded to procure aid against him , and to gather an army of crusado's for that purpose , which presently he doth , and forceth the king from a town that he besieged . and , because the king appear'd not at rome , and desisted not from persecuting the catholicks , by the advice of the cardinals and all the doctors of divinity and of the canon law , he is pronounced a perjured , sacrilegious heretick , then the pope deprives him , as being a heretick , of all honor and dignity , absolves his subjects from their obedience to him , and declares him and his posterity uncapable of any dignity ; and lastly , offers his kingdom to casimirus king of poland . in the sixteenth century , i paul the third , an. do. 1538. with the consent of his cardinals , declares , that henry the eighth of england , under severe penalties required his subjects to hold some schismatical and heretical articles , amongst which this was one , that he himself , and not the pope , was the supreme head of the church of england : these errors he requires him to desist from , and to abrogate the laws made against the pope's supremacy ; declaring that if he did not yield to this injunction , he should incur the sentence of the greater excommunication , under which sentence if he continued ninety days , and did not within that time appear at rome , he , in the space of three days after , should incur the penalty of deprivation of his kingdoms and dominions passed upon him . moreover he absolves his subjects from their oaths of fealty of subjection to him , commanding them , under the penalty of excommunication , not to obey him or acknowledge him as their superior . a. d. 1570. pius the fifth declares queen elizabeth a heretick , whereupon he deprives her of her pretended n. b. royal right , and all dominion , dignity and privilege whatsoever , and declares all her subjects , and all others who had sworn to her , absolved from their oaths , and from any obligation of allegiance or obedience to her . an. dom. 1585. sixtus the fifth pronounceth (k) henry of navar and the prince of conde to be sectaries relapsed into error , manifest favorers and publick defenders of sectaries , that is , hereticks , rebels to the divine majesty , and enemies to the catholick faith ; having done this , he deprives them and their posterity for ever of their dominions and kingdoms , absolving their subjects from their allegiance to them , in these words , by the authority of these presents we do absolve and set-free all persons as well joyntly as severally from any such oath , and from all duty whatsoever in regard of dominion , fealty and obedience , and do charge and forbid all and every of them , that they do not dare to obey them , or any of their admonitions , laws and commands . after the death of henry the third , by the barbarous murther of fryer clement , the parisians send to the sorbon doctors to know if it were lawfull to submit to henry of borbon , to whom the crown of right belong'd ; their answer is at large recorded in thuanus , and briefly is to this effect , that catholicks , by the divine law , were forbidden to admit to the kingdom a sectary , or a favorer of a sectary , and a manifest enemy of the church , much more one that had relapsed , and was by name excluded from the catholick vnion by the apostolick see that all who favor or assist him were guilty of damnable sin , and would infallibly be damned , and all that did resist him unto bloud , would dye martyrs , and enjoy an everlasting reward in heaven . ; but it is needless to multiply examples of this nature in a case defined by two general councils : first , that of lateran , under alexander the third , a. d. 1179. which cap. 27. speaking of certain hereticks there mentioned , let all men , say they , know , who any way stand bound to them , that as long as these hereticks persist in their iniquity , they are relaxed from all fealty , homage and obedience due to them . the second is , the fourth council of lateran , under innocent the third , which , as you have already heard , declares , that if the temporal lord neglect to purge his territories from heretical pravity , notice must be given of his remisness to the pope , that he from henceforth may pronounce his subjects discharged from their obedience , and give his dominions to catholicks . moreover , in compliance with these popish principles , we find that popish princes , who had made these promises , did notwithstanding prosecute their protestant subjects with the greatest rigor , and act clear contrary to the engagements made unto them . our own dominions will afford a sad and lamentable instance of this thing . for when the men of norfolk , and a great body out of suffolk , desired to know of queen mary , whether she would alter the religion set up in king edward's daies , she gave them full assurance , that she would never make any innovation or change , but be contented with the private exercise of her own religion . and , on the twelfth of april , she made an open declaration in council , that , although her conscience was stayed in the matters of religion , yet she was resolved not to compell or strain others , otherwise than god should put into their hearts a persuasion of that truth she was in ; but , notwithstanding these engagements , as soon as she was well established in the throne , she presently began , and did continually promote the burning of her protestant subjects onely for their religion sake . another instance of like nature we have in france ; where , notwithstanding all the edicts made in favor of the protestants , their temples are demolished , they are rendred incapable of all charges of magistrature , they are abandoned to injustice and violence ; their children are often taken up in the streets , shut up in cloysters , and they never hear more of them ; they are deprived of all means of gaining their livelyhood , and are not allowed to be of arts and trades , though the declarations and edicts expresly bear they shall be received into them . in england , saith the hugonot , there , more favor hath been given to the catholicks than was promised them ; but in france , where we live under favorable edicts , they have promised us what they have not performed ; it is onely to us that they make profession of not performing what they have promised ; the edicts of pacification are in all the forms that perpetual laws ought to be , they are verified by the parliaments , they are confirmed by a hundred declarations , and by a thousand royal words , they have been laid as irrevocable laws , and as foundations of the peace of the state , we rely upon the good faith of so many promises , and on a sudden we see snatch'd from us what we look'd upon as our greatest security , thus there is neither title , nor prescription , nor edicts , nor arrests , nor declarations , that can put us in safety . § . xx. but lastly , that which chiefly doth confirm this truth is , the proceedings of the general council of constance against john hus , who being summoned by sigismond the emperor to appear before that council , to take away all fears and jealousies of what he might expect to suffer from them , the emperor grants him safe conduct , vt constantiam veniens è converse redire ad bohemiam possit , to return from constance to bohemia , and promiseth he would receive him into the safeguard and protection of the empire ; and commanding all princes of his dominions to permit him freely to come thither , stay and continue there , and to return from thence . but notwithstanding this , he had not been above three weeks in constance , but , contrary to his safe conduct , he is thrown into prison ; which being done in the emperor's absence he returns to the council , and argues the case with them , upon which they pass the decree contained in the ninteenth session of that council , in these words ; this present sacred synod declares that by whatsoever safe conduct , granted by the emperor , kings , or other secular princes to hereticks , or such as are defamed for heresie , and by whatsoever bond they have obliged themselves to the observance of it no prejudice can arise , no impediment can or ought to be put to the catholick faith , or other ecclesiastical jurisdiction , but that ( notwithstanding the said safe conduct ) it may be lawful for any competent and ecclesiastical judge to enquire into the errors of such persons , and duly otherwaies proceed against them , and punish them so far as justice shall require , if they shall pertinaciously refuse to revoke their errors ; yea , though they come to the place of judgment , relying upon such safe conduct and would not otherwise come thither ; nor doth he , who so promiseth , remain obliged in any thing , having done what lies in him . and having passed this decree , for the satisfaction of the emperor , they pronounce john hus guilty of heresy , and thereupon seven of the bishops solemnly degrade , and commit his soul to the devil , his body to the emperor , who commands ludovicus , duke of bavaria , to deliver him up to the executioners , who there-upon commit his body to the flames . the question then is whether the emperor did not breake his faith with john hus in so doing , and whether the council did not decree that neither he nor any else were bound to keep it in this case with hereticks . and although this case be so plain and clear to all persons who have any sense of justice and honesty , that we dare to appeal to the most indifferent persons in the world . whether it be not a most notorious violation of faith for sigismond himself , after a solemn promise made to hus of safe return , to be the (a) instrument of his execution , and whether they , declaring that the emperor had done what in him lay , as to the observation of this promise , do not expresly declare , that (b) emperors cannot hinder the execution of an heretick , when h. church doth interpose for his destruction , what promises soever they have made of safety to him ? yet that which most of all confirms this truth , is the consideration of the answers made by the doctors of the r. church to protestants acusing of this council , as well they might , of favoring the breach of promise made by catholicks , to such as they are pleased to call hereticks ; now the chief plea which becanus , and after him the author of labarynthus cantuariensis makes to free the councils from this imputation , is , viz. that by that decree the council declares , that no secular power , how sovereign soever , can hinder the proceedings of the ecclesiastical tribunal in causes of heresie and consequently , if the emperor , or any other secular prince , grants a safe conduct , or makes promise of any thing to the prejudice of that jurisdiction , it shall not hold . the reason is , because it is a promise made of a thing not pertaining to the jurisdiction of that prince , nor wholly in his power to see performed : ; which , if i understand any thing , is expresly to say , that though in cases properly pertaining to the prince's jurisdiction he must perform his promise , yet not in this of heresie ; because it doth belong to the ecclesiastical tribunal : when therefore the council of constance decrees , that no secular power is obliged by any safe conduct to any thing that may hinder the tribunal's proceeding in cases of heresie , what doth it else but declare in express terms , that faith is not to be kept with hereticks , that is , in any thing relating to their heresie ; for this it seems the magistrates have nothing to doe with : and therefore let kings and princes make never so solemn promises and engagements to men suspected of heresie , to their peril be it who rely upon them , for they have nothing to doe to promise in such matters , and though their faith be given never so publickly and solemnly , they are not bound to keep it : nay , they are bound not to keep it : for if they should , it would be to the apparent mischief and prejudice of the church . this necessarily follows from their own words , and the distinction here used by them : and also from the words of the council , for if no safe conduct of emperors or kings can prejudice the catholick faith , or hinder the ecclesiastical jurisdiction from proceeding duly against hereticks , and punishing them as far as justice doth require , it cannot hinder the execution of them by the magistrate when they are given up to the secular power for that end ; for , i suppose , the council could not but esteem the freeing hereticks , condemned by the church , from civil punishments , a prejudice to the catholick faith and an hindrance of the ecclesiastical jurisdiction , by letting them escape who by that jurisdiction were condemned to suffer what was due to hereticks . so that the plain result of all is this , that no prince ought to promise safety to the heretick ; but if he does so , though it be more than he can doe , yet the church can make that good use of it , that by that means she may get the hereticks under her power , and when she hath them , it is but then declaring this promise to be null , and she may doe with them as she pleases . § . xxi . now to give you the description of a popish prince placed in the throne , invested with the power of the sword , and settled in a kingdom , where protestants , that is , damned hereticks , abound from the decrees and the determinations of their approved general councils , and almost in their own expressions , it is this , viz. a popish prince is one who as he doth desire to be esteemed a christian , or a true son of the church , stands bound to wait on the inquisitors or catchpoles of the church , affording them his aid and favor , in finding out and apprehending , and in committing to the gaol all hereticks , with all that favor and abet them , that is , he is to doe the office of a bailiff , constable , and a gaol-keeper to a bloudy bonner , or any other person deputed by his holiness for the destruction of his subjects . moreover , as he would avoid the heavy censures of the church , he must oblige himself by oath , not onely to rob and spoil his protestant subjects of their goods , and put them into chains and fetters , but also to exterminate them out of his kingdoms and dominions , and when they are by the inquisitors or bishops delivered up into his hands , he must presently commit them to the flames , that is , he must perform the office of the hangman or executioner for h. church . and , if he be remiss or backward in butchering his subjects for their conscience sake , he must then be deprived of all his dominions , and they must be disposed of to persons more enclined to act these bloudy tragedies upon them . and , lastly , if he hath bound himself by promises or oaths to deal more mildly with them , and to permit them to enjoy their own religion , or hath engaged not to execute these sanguinary laws upon them , he must repent of this his horrid wickedness , be false unto the oath of god , and , in despite of all his promises , he must effectually proceed to the extermination and destruction of them . § . xxii . if he be backward or remiss in executing of these sanguinary laws , he hath his ghostly fathers , the archbishops and bishops , who cannot , without perjury , forget to spur him on to the effusion of the bloud of christians ; for , by the oath which these embassadors of peace do take at their admissions to their sacred functions , they oblige themselves (c) to prosecute and impugn to the utmost of their power all hereticks , schismaticks and rebels to the pope . if they be remiss in this matter , they , by the constitution of the fourth general council of lateran , must lose their high and rich preferments , which , out of too much kindness to a damn'd heretick , you may be sure they will not doe . 't is from their importunity that all these sanguinary laws of princes had their rise , 't is they who have insatiably thirsted after christian bloud , and , like death , never said they had enough ; 't is they who stablished all the forementioned laws , and who in france and germany were still taking council together how to destroy their christian brethren , more righteous than themselves : 't is they who do encourage and admonish one another carefully to execute , observe and cause inviolably to be observed , by all their subjects , all laws made against persons infam'd or suspected of any heresie , and against all receivers , favorers and defenders of them , and against secular powers , who being lawfully required , neglect to extirpate heretical pravity out of their dominions . and with what faithfulness and zeal they have performed , in this point , their oaths , a few late instances will shew . the general council of siena , held a. d. 1423. exhorts , invites , admonisheth all christian princes , by the bowels of the mercies of god , and as they desire to avoid the divine vengeance , and the penalty of the law , to be watchfull and intent to extirpate with all speed the heresie of the wicklefists condemned by the church . a council met at * paris , under the archbishop of sens , a. d. 1528. and therefore called concilium senonense , renews all the decrees of the fourth general council of lateran , excommunicating all hereticks , and declaring all that believe not as the church of rome believes , to be hereticks , condemning them to perpetual imprisonment , confiscation of their goods , and decreeing that they shall be given up to the hands of the secular magistrate , and commanding all bishops to be diligent in execution of these laws , and all governors and consuls of cities to take an oath to be aiding in this work , according to their power . this done , they thus apply themselves unto his christian majesty , we beseech the most christian king by the bowels of the mercy of god , for the singular zeal , and wonderfull affection , and incredible devotion which he beareth to the christian religion , he would forthwith expell all hereticks out of his dominions and territories , and would exterminate them ; and necessary , say they , is it that all orthodox princes should bend their whole endeavors , and exercise their whole power for the destroying and chasing away hereticks , if they are willing to consult the good of christianity , or fear the ruin of the christian faith this is sufficient to work upon their piety if they incline that way . ; to move them to this butchery , with hopes of temporal and of eternal advantages , they let them know , that though god is able to destroy the hereticks himself , yet such is his goodness , that he would have men to be co-workers with him in this thing , and that he amply will reward all those that are so , and that it would be tedious to rehearse the glory and felicity of them who , adhering stedfastly to the catholick faith , did slaughter hereticks , as being the capital enemies of the crown . and to deter them , if they be superstitious , with the dread of punishments , they add , that , on the contrary , such princes as have been favorable to hereticks , and did not withstand their errors , found the vengeance of god against them , and , being destitute of his favor , fell into grievous calamities , and miserably ended their lives : we therefore , considering these things , according to our duty , do instantly exhort all christian princes , and , in the lord , beseech them , that , as they desire to consult their own welfare , to keep the rights of their dominions pure , as they desire to keep the people subject to them in peace and in tranquility , they would , with powerfull arm , defend the catholick faith , and manly endeavor to subdue its enemies ; hoc profectò nostrum desiderium , haec votorum summa , haec nostri conatûs gloria , hoc est quod totâ mente exposcimus , & assiduis precibus à domino flagitamus , i. e. the effusion of the bloud of hereticks is what we chiefly do desire both of god and men , and to accomplish this is our chief glory . the council of milan , a. d. 1565. puts up the like petition to the civil magistrate in these words , we exhort princes , and the magistrates of cities , and by the bowels of the mercies of christ our lord , we pray them , that , preferring heavenly gain before earthly , they take care to forbid all traffick and commerce with hereticks , in any of their towns and cities , and that they suffer not their subjects , upon these accounts , to repair to any heretical countries , especially that they would be helpfull to , and heartily would favor ( that hell above ground ) the sacred inquisition , and , being desired , would interpose their authority to that end ; and what more they could aske it is not easie to imagine . but should popish princes be remiss in execution of this bloudy work , they must expect to be still quickned , if not threatned to it by that great malleus haereticorum call'd his holiness . for this hath been the constant business of that see from the twelfth century till of late , to call upon all catholick princes to ruin both the souls and bodies of those subjects who refused to obey the church of rome , or become subjects to his holiness . and to chastise those princes who did countenance any such sects or heresies , or who refused to destroy and murther them . how industriously they have promoted , how vehemently they have excited princes and other governors to these inhuman persecutions , will appear from the ensuing instances collected from the annals of their own spondanus . in the beginning of the thirteenth century the persecution waxed hot against the albigenses and waldenses , by reason of the fiery zeal of innocent the third against them ; who in the years 1208 , and 1210. excited philip , king of france , to fight against raimund , the count of tolose , and to expell him with his adherents out of his dominions , because he was a favorer of hereticks . a. d. 1209. he promiseth to all confess'd and penitent crusado's , that would take up arms against them , the remission of sins , and absolution from penance , whereupon these crusado's besiege , and take the city of beziers , and destroy in it sixty or seventy thousand souls . an. do. 1211. innocent the third writes to the count of tolose , not to receive into his territories the albigensian and waldensian hereticks , declaring that , if he should neglect to obey this command , he would give up his dominions to be possessed by the exterminators of hereticks , as afterwards he did . a. d. 1229. gaufred , the legate of the apostolick see , excites the citizens of milan to animadvert upon the hereticks , by banishing and apprehending them , by destroying of their houses , by confiscation of their goods , and other penalties ; and in the year following severe laws were made against them there , by instigation of the pope , and many hereticks in lombardy and germany were burnt . a. d. 1234. gregory the ninth excites ludovicus , king of france , to restrain the albigensian hereticks , and , in the same year , by the authority of the same gregory , expedition is made against the hereticks dwelling in the confines of saxony , frisia and bremen , the cross is preach'd up , and the same privileges which were granted to those who went to the holy land , were promised to those crusado's who should take up arms against the hereticks . an. do. 1235. he set forth an edict against them , which caused many of them to be burnt . a. d. 1238. pope gregory the ninth excites bela , king of hungary , to fight against asanus , lord of bulgaria , because he had revolted from the obedience of the roman see to the schism and heresie of the greeks , and he solicits the crusado's , gathered for the assistence of the holy land , to fight against him , by promising to them the same privileges upon their expedition against him . a. d. 1254. innocent the fourth sets forth divers constitutions against hereticks and their favorers , commands the cross to be preach'd up against them , and gives the same privileges and indulgences to all crusado's , who engage against them , which had been granted by a general council to those who went to the holy land. a. d. 1307. clement the fifth sent his legate with an army of crusado's against the dulcinists , who denyed the pope and other r. prelates to be true pastors , because they lived not according to the rules of the gospel , by which crusado's the dulcinists were forced up into the alpes , where they were partly destroyed by the sword , partly by cold and hunger ; dulcinus himself , with some of his companions , being taken , they were brought to vercelles , and there cut in pieces , and afterwards their scattered pieces were committed to the flames . a. d. 1335. benedict the twelfth excites john , king of bohemia , and the bishop of almutz , against some hereticks who came thither out of germany and the neighboring places : and edward the third of england , against the hereticks in ireland , who said the sacrament was not to be adored . a. d. 1352. clement the sixth writes to peter de montibus , an inquisitor , and to all prelates and rectors to persecute the hereticks in the province of ambrun , this persecution makes them fly into calabria . and an. do. 1353. innocent the sixth writes to the king of sicily to assist the inquisitors of heresie against them there . a. d. 1372. gregory the eleventh excites charles the fourth , emperor of germany , and other princes of that nation , to extirpate the hereticks called begardi and bequini , who again sprang up in germany . a. d. 1374. he writes to the archbishop of prague , and to charles the emperor , to punish one mallaesius an heretick and his followers , and to assist the inquisitors in so doing . a. d. 1375. the hereticks abounding in the provinces of dauphine , savoy , and other neighboring places ; the same pope writes vehement letters to the prelates and rectors of those provinces , and to charles , king of france , to labor with the inquisitors to root them out of those provinces . a. d. 1377. he writes to the king of england , and to the chancellor of oxford , to extirpate the errors of wickliff . in the fifteenth century , a. d. 1409. alexander the fifth commands the wicklefists to be apprehended and condemned as hereticks , by requesting the aid of the civil magistrate . a. d. 1422. branda , a cardinal , was sent by martin the fifth , to prosecute the holy war against the hussites . a. d. 1427. martin the fifth gives to henry of winton ample power to raise an army of crusado's against the wicklefists and hussites , promising to them the same privileges which were granted to them who went to the holy land. in the sixteenth century , when luther came upon the stage , leo the tenth , a. d. 1520. set forth a bull against him , declaring , (d) that since the church of rome , n. b. had translated the empire from the greeks to the germans , she had ever found the germans to be severe oppugners of all heresie , witness the decrees of the german emperors for the exterminating hereticks out of their dominions , the condemnation of the hussites , wicklefists , and jerom of prague by the council of constance ; witness the bloud they have so often shed against the bohemians . wherefore , to shew the care he bears for christian religion and the orthodox faith , (e) he , with his cardinals , and many other divines most skilfull in theologie , and the most eminent professors of both laws , after mature deliberation , diligent examination and discussion of some articles cited in this bull , of which this is one , viz. that it is against the will of the holy spirit , that hereticks should be burnt , declares , that all those articles were contrary to the doctrine and tradition of the catholick church , against the determinations of holy fathers , and the express ordinances and canons of popes and councils , which not to be obedient to is the cause and nourishment of all heresies and schisms . he therefore , with the counsel and assent of the aforesaid brethren , pronounceth all the aforesaid articles to be respectively heretical , or scandalous , or false , and contrary to catholick verity , and , as such , reprobates and damns them ; decreeing , that all christians shall look upon them as such . and he (f) inhibits all kings , emperors , electors , princes , dukes , marquesses , &c. under the penalty of the greater excommunication , to be actually incurr'd without judicial proceeding , to assert , affirm , defend , preach , or publickly or secretly , tacitly or expresly to favor the aforesaid errors or perverse doctrin of luther and under the same penalties commands them personally to apprehend him , his accomplices , adherents , receivers and favorers , and to retain them till the pope requires them , and then to send them to him , for which good work he promiseth to reward them . and lastly , he doth excommunicate and anathematize all persons of what state , degree , condition , preeminence , dignity or excellency soever , who any ways do hinder the publication of this bull in their dominions . ; a. d. 1521. he pronounceth luther a heretick , and declares , that all persons of what authority , dignity or condition soever , who did patronize or yield him any counsel , help or favor , had incurr'd the penalties and censures inflicted by the canons upon hereticks , and all the other punishments contained in his former decree . and he commands , that they should every where be denounced excommunicate , anathematized , accursed , interdicted , deprived of all honour , goods and dignity , and that they and their posterity should be uncapable of them for the future , and should by all men be avoided . a. d. 1522. hadrian the sixth excites the princes of germany to extirpate the heresie of luther , and writes letters both to the secular and ecclesiastical princes to this effect , and particularly to frederick , duke of saxony , in whose dominions luther dwelt , admonishing him to consider how he could answer at the tribunal of christ for cherishing a mad-man and a subverter of the doctrine of the church . and (h) denouncing to him in the name of the omnipotent god , and the lord jesus christ , that if he did not return to a sound mind , he should hereafter be condemned to hell fire , and should not go unpunished in this present word , but suffer by the sword of caesar and the apostles see. and to that end this pope writes letters to the electors and other princes of germany , and sends an instruction to cheregata , his legate , how to proceed in this matter . a. d. 1525. clement the seventh exhorts the senate of paris to punish the lutheran heresie sprung up amongst them , professing that he himself will spare no diligence or industry in that cause . a. d. 1568. maximilian grants to the nobility of austria the free exercise of the augustan confession in their towns , castles and villages , which when pius the fifth hears of , he presently sends to him the cardinal of commendonum to hinder it , or if he could not hinder it , to declare by the apostolical authority , that the pope would inflict upon him , if he did not suddenly rescind that decree , all the ecclesiastical penalties and execrations , and would deprive him of his dominions , and take care that another should be chosen emperor . a. d. 1585. sixtus the fifth exhorts the king of france , that , being mindfull of his oath which he had taken at his coronation , de omnibus haeresum atque sectarum seminibus extirpandis , to extirpate all the seeds of heresie and schism , he would effectually perform it . the end . books lately printed for thomas basset at the george in fleetstreet . the history of romish treasons and vsurpations ; together with a particular account of many gross corruptions and impostures in the church of rome , highly dishonourable and injurious to christian religion : to which is prefix'd a large preface to the romanists , carefully collected out of a great number of their own approved authors : by henry foulis , b. d. late fellow of lincoln-colledge in oxford . a catalogue . an institution of general history , or , the history of the world ; being a compleat body thereof : in two parts ; the first , from the beginning of the world till the monarchy of constantine the great ; wherein are described the several empires and the contemporaries with them , all distinctly and by themselves ; and yet linked together by synchronisms : as also the forms and models of governments , with the power and nature of their respective magistrates , customs , laws and antiquities . the second part containing that of the roman empire , its flourishing condition , its middle or neutral state , and its ruin and downfall in the west ; from the monarchy of constantine the great , to the taking of rome by odoacer , king of the heruli , and the erecting of a kingdom of barbarians in italy ; with an account of the polity of the empire , and of the several laws of moment made during the reigns of the emperors both in east and west to this period . by william howell , ll. d. sometimes fellow of magdalen college in cambridge . notes, typically marginal, from the original text notes for div a30973-e850 luke 9. 54. ver. 55 , 56. john 4. 22. dr. tillotson's sermon , nov. 5. 1678. p. 15. ibid. p. 7. vide dr. hammond in locum . tit. 3. 1. dr. tillot . ibid. p. 8. esa. 11. 6 , 9. es. 2. 4. mich. 4. 3. eph. 4. 31. matth. 12. 24. v. 32. 1 tim. 1. 13. matth. 15. 14. matth. 23. 13 , 15. dr. tillotson , ibid. p. 13. john 6. 67. matt. 24. 11 , 24. act. 20. 29 , 30. 1 tim. 4. 1. 2 pet. 2. 1 , 2. rom. 16. 18. gal. 3. 1. 5. 2 , 4. 2 tim. 2. 17 , 18. tit. 1. 11. rev. 2. 20. 1 tim. 1. 19. 2 cor. 11. 2 , 3. 2 cor. 10. 4 , 5 , 6. 2 cor. 13. 10. 1 cor. 5. 13. 1 cor. 4. 21. chap. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . oecum . in 1 cor. 5. 5. p. 408. gr. theodoret. in locum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost in locum . (a) 1 cor. 16. 13. (b) hebr. 10. 23. (c) 2 tim. 1. 13. (d) tit. 1. 9. (e) 1 pet. 5. 9. (f) jud. 3 , 20 , 4. (g) act. 14. 22. (h) john 8. 3. (i) 2 tim. 3. 14. 2 cor. 13. 10. dr. tillotson , p. 11. matt. 13. 29 , 30. dr. taylor 's liberty of prophesie , chap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to. 2. pag. 297. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theophyl in locum . . dicam , inquit , messoribus , unde intelligitur colligendorum zizaniorum ad comburendum alia esse ministeria , nec quenquam ecclesiae filium , n. b. debere arbitrari ad se hoc officium pertinere . — potest ei suboriri voluntas , ut tales homines de rebus humanis auferat , si aliquam temporis habeat facultatem , sed utrum facere debeat , justiciam dei consulit , utrum hoc ei praecipiat vel permittat , & hoc officium esse hominum velit , hinc est quod servi dicunt , vis imus & colligimus ea ? quibus veritas ipsa respondet — non esse tales auferendos de hac vita nè cum malos conatur interficere , bonos interficiat , quod fortè futuri sunt , — sed tunc opportunè fieri cum jam in fine non restat vel tempus commutandae vitae , vel perficiendi ad veritatem , &c. an fortè ideo simul eradicatur triticum cum auferuntur zizania , quia multi primo zizania sunt , & postea triticum fiunt , qui nisi patientèr , cum mali sunt , tolerentur ad laudabilem permutationem non perveniant , itaque si evulsi fuerint , simul eradicabitur & triticum , quod futuri essent , si eis parceretur . august . quaest. ex matth. lib. un . cap. 12. to. 4. p. 366 , 367. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athan. epist. ad solit . vitam agentes , p. 830 , 831. and p. 855. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; §. 13. numb . 12. (a) humani juris , & naturalis potestatis est , unicuique quod putaverit colere , — sed nec religionis est cogere religionem , quae spontè suscipi debeat , non vi . tertull. ad scap. cap. 2. videte , nè hoc ad irreligiositatis elogium concurrat , adimere libertatem religionis , & inter dicere optionem divinitatis , ut non liceat mihi colere quem velim , sed cogar colere quem nolim . apol. cap. 24. (b) quis imponat mihi necessitatem vel colendi quod nolim , vel quod velim non colendi ? quid jam nobis ulterius relinquitur , si etiam hoc , quod voluntate fieri oportet , libido extorqueat aliena ? lactant. l. 4. cap. 13. &c. 19. non est opus vi & injuria ; quia religio cogi non potest , verbis potius quàm verberibus res agenda est , ut sit voluntas — quid ergo saeviunt ? ut stultitiam suam dum minuere volunt , augeant ? longè diversa sunt carnificina & pietas , nec potest aut veritas cum vi , aut justitia cum crudelitate conjungi . nihil est enim tam voluntarium quam religio , in qua si animus sacrificantis aversus est , jam sublata , jam nulla est . (c) quid aliud his literis quàm libertatem fidei , & contagionem ariani nominis deprecantur , orántque vincula , carceres , tribunalia , &c. deus cognitionem sui docuit , potiùs quàm exegit , & operationum exlestium admiratione praeceptis suis concilians auctoritatem , coactam consitendi se aspernatus est voluntatem , si ad fidem veram istiusmodi vis adhiberetur , episcopalis doctrina obviam pergeret , dicerétque , deus universitatis est , obsequio non eget necessario , non requirit coactam confessionem , non fallendus est , sed promerendus , simplicitate quaerendus est , confessione discendus est , charitate amandus est , timore venerandus est , voluntatis probitate retinendus est : at verò quid istud quod sacerdotes timere deum vinculis coguntur , poenis jubentur ? sacerdotes carceribus continentur , &c. hilar. lib. ad constantium augustum , pag. 338 , 339 , 340. ideirco laboratis & salutaribus consiliis rempublicam regitis , — ut omnes quibus imperatis duleissimâ libertate potiantur . non aliâ ratione quae turbata sunt componi , quae divulsa sunt coerceri possunt , — permittat lenitas tua populis ut quos voluerint , quos putaverint , quos elegerint , audiant docentes . pag. 338. (d) ac primum misereri licet nostrae aetatis laborem , & praesentium temporum stultas opiniones congeiniscere , quibus patrocinari deo humana creduntur , & ad tuendam christi ecclesiam ambitione seculari laboratur . oro vos , episcopi , qui hoc vos esse creditis , quibusnam suffragiis ad praedicandum evangelium apostoli usi sunt ? quibus adjuti potestatibus christum praedicaverunt , gentésque ferè omnes ex idolis ad deum transtulerunt ? anne aliquam sibi assu●ebant è palatio dignitatem , hymnum deo in carcere , inter catenas & flagella cantantes ? edictisque regis paulus christo ecclesiam congregabat ? nerone se , credo , aut vespasiano , patrocinantibus , tuebatur , quorum in nos odiis confessio divinae praedicationis effloruit ? at nunc , proh dolor ! divinam fidem suffragia terrena commendant , inopsque virtutis suae christus , dum ambitio nomini suo conciliatur , arguitur . terret exiliis & carceribus ecclesia , credique sibi cogit , quae exiliis & carceribus credita est , pendet à dignatione communicantium , quae persequentium est consecrata terrore , fugat sacerdotes , quae sugatis est sacerdotibus propagata , diligi sese gloriatur à mundo , quae christi esse non potuit , nisi eam mundus odisset . idem epist. ad auxentium , p. 347. (e) si quid diis tuis numinis & potestatis est , ipsi in ultionem suam surgant , ipsi se sua majestate defendant ; aut quid praestare colentibus possunt , qui se de non colentibus vindicare non possunt ? cyprian ad demetr §. 12. . . (f) ergo humana patrocinia dii quaerunt ? & nisi vestra fuerint assertione protecti , idone● non sunt ipsi qui propulsare , defendere suas valeant contumelias . arnob. l. 1. p. 11. (g) cùm puniunt deprehensos in sacrilegio , ipsi de deorum suorum potestate diffidunt , cur enim illis non relinquunt ulciscendi sui locum , si eos posse aliquid arbitrantur ? lact. lib. 2. cap. 4. (h) nobis homicidium nec videre fas , nec audire . minuc p. 34. . (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athenag legat. p. 38. . (k) ergo si homicidium facere nullo modo licet , nec interesse omnino conceditur , nè conscientiam persundat ullus cruor . lact. l. 6. c. 20. in hoc dei praecepto nullam prorsus exceptionem fieri oportet , quin occidere hominem sit semper nefas , quem deus sanctum animal esse voluit , ibid. neque accusare quenquam crimine capitali justo licebit , quia nihil distat utrúmne ferro , an verbo potiùs , occisio ipsa prohibetur . ibid. (l) fidelis neque judicet de capite alicujus , vel pudore , neque damnet , neque praedamnet ; neminem vinciat , neminem recludat aut torqueat . tertal . de idololat . cap. 17 , & 19. et praelio operabitur filius pacis , cui nec litigare conveniet ? et vincula , & carcerem , & tormenta , & supplicia administrabit , nec suarum ultor injuriarum ? de coron . cap. 11. (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. contra celsum . l. 3. p. 115. (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pseudo-ignat . epist. ad philadelph . ed. uss. p. 95. (o) defendenda est religio , non occidendo , sed moriendo , non saevitiâ , sed patientiâ , — illa enim malorum sunt , haec bonorum , & necesse est bonum in religione versari , non malum , nam si sanguine , si tormentis , si malo religionem defendere velis , jam non defendetur illa , sed polluetur , atque violabitur . lact. l. 5. c. 20. (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apud athanas. apol. ad imperat. constant. p. 723. (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas. epist. ad solitariam vitam agentes , p. 815. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 830 , 831. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas. ibid. p. 855. (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orat. tertia pro pace , p. 220 , 221. (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in locum . (v) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tom. 6. p. 441. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 443. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 441. lin . 31. &c. (x) nullis tamen bonis in ecclesia catholica hoc placet , si usque ad mortem in quenquam , licet haereticum , saeviatur , neque verò si longè à morte cujuslibet molestiis libido ulciscendi malum pro malo retribuat , approbamus ; multo amplius detestantes , si ex hac occasione , velut pro unitate conandi , concupita quis auferat aliena — haec omnia displicent nobis , & ea prohibent , & cohibent quantum possunt , quantum autem non possunt , serunt : & , sicut dixi , pro pace laudabiliter tolerant , non ea laudabilia , sed damnabilia judicantes . august . contra crescon . grammat . l. 3. cap. 50. (y) quidam intuentes praecepta severitatis quibus admonemur corripere inquietos , ut ethnicum habere ecclesiae contemptorem , à compage corporis membrum quod scandalizat ave●lere , it à perturbant ecclesiae pacem ut conentur ante tempus seperare zizania , atque hoc errore caecati , ipsi potius à christi unitate seperentur . august . de fide & operibus , cap. 4. (z) vos rogamus nè occidantur . sic eorum peccata compesce , ut sint quos poeniteat peccasse , ep. 127. poena sanè illorum , quamvis de tantis sceleribus confessorum , rogo te , ut praeter supplicium mortis sit , ep. 158. tu ab eorum sanguine , etiam propter christum , juridicum gladium cohibe , epist. 160. (a) quod te per jesum christum , nè facias , obsecramus , ep. 127. obtestor fidem tuam quam habes in christo , per ipsius domini christi misericordiam , ut hoc nec facias , nec fieri omnino permittas , epist. 159. per misericordiam christi obsecro , ep. 160. necessitate nobis impactà & indictâ , ut etiam occidi ab iis eligamus , quàm eos occidendos vestris judiciis ingeramus , ep. 127. (b) comperi plurimos eorum de homicidio quod in restitutum catholicum presbyterum commiserunt , & de caede innocentii alterius catholici presbyteri , atque de oculo ejus effosso , & de digito praeciso fuisse confessos , ep. 159 , 160. (c) nè obliviscamur quid nobis praeceperit , pro cujus veritate ac nomine patimur , qui diligimus inimicos nostros , & oramus pro eis , epist. 127. (d) non suffecit apostolo monere ut mansuetudinem servaremus , sed ut eam etiam notam omnibus faceremus . ep. 159. (e) time ergo nobiscum judicium dei patris , & commend a mansuetudinem matris , cùm enim tu facis , ecclesia facit ; propter quam facis , & cujus silius facis . epist. 160. (f) propter conscientiam nostram rogo . ep. 158. ubi ponimus ipsam conscientiam nè malum pro malo , qui passi sunt , reddidisse videantur , ep. 160. (g) ut sint quos poeniteat peccâsse . ep. 127. tu inimicis ecclesiae viventibus relaxa spacium poenitendi . ep. 160. (h) si occidendos in his sceleribus homines putaveritis , deterrebitis nos nè per operam nostram ad vestrum judicium aliquid tale perveniat . ep. 127. (i) hoc ecclesiae catholicae expedire contestor . ep. 159. nec tamen sic ecclesiae causam desererem . ep. 160. (k) nè passiones servorum dei catholicorum , quae prodesse debent ad exempla patientiae , inimicorum suorum sanguine foedarentur . ep. 158. ep. 160. (l) non tamen supplicio capitali , propter servandam , etiam circa indignos , mansuetudinem christianam . ep. 50. p. 220. (n) nos non expetimus ut deum nostrum velint nolint colat aliquis invitus , nec si non coluerit irascimur . lact. l. 5. cap. 20. p. 524. nemo à nobis retinetur invitus , inutilis est enim deo qui devotione & fide caret . cap. 19. p. 519. (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. apud athanas. to. 1. p. 724. contra crescon . lib. 3. cap. 50. (p) tum verò idacius atque ithacius acrius instare , arbitrantes posse inter initia malum comprimi : sed parum sanis consiliis , n. b. seculares judices adeunt , ut eorum decretis haeretici urbibus pellerentur . sulpit. l. 2. §. 62. igitur post multa & foeda , ithacio supplicante , elicitur à gratiano tum imperatore reseriptum , quo universi haeretici excedere non ecclesiis tantùm aut urbibus , sed extra omnes terras propelli jubebantur . ibid. ubi maximus oppidum trevirorum victor ingressus est , ithacius ingerit preces plenas in priscillianum & socios ejus invidiae atque criminum , — it à omnes ad regem deducti — idacius & ithacius episcopi , quorum studium in expugnandis haereticis non reprehenderem , si non studio vincendi plus quam oportuit certassent ; ac mea quidem sententia est , mihi tam reos quàm accusatores displicere . §. 63. tum martinus apud treveros constitutus non desinebat increpare ithacium ut ab accusatione desisteret , maximum orare , ut sanguine infelicium abstineret : satìs supérque sufficere ut episcopali sententià haeretici judicati , ecclesiis pellerentur : novum esse , & inauditum nefas ut causam ecclesie judex seculi judicaret . denique — egregi● authoritare à maximo elicuit responsum nihil eruentum in reos constituendum . sed postea imperator per magnum & rufum episcopos depravatus , & à mitioribus consiliis deflexus — censuit priscillianum sociòsque ejus capitis damnari oportere . — it à priscillianus capitis damnatus est , unáque cum eo felicissimus & armenius-latronianus quoque , & eutrochia gladio perempti — itum deinde in reliquos sequentibus judiciis , damnatique asarinus & aurelius diaconus gladio — hoc ferè modo homines luce dignissimi pessimo exemplo , n. b. necati , aut exiliis multati : caeterum ithacius videns quàm invidiosum sibi apud episcopos foret si accusato , etiam ▪ postremis capitalium rerum judiciis astitisset , subtrahit se cognitioni frustra , callido jam scelere peracto . §. 64. (q) maximus imperator , aliàs sanè bonus , depravatus consiliis sacerdotum , post priscilliani necem , ithacium episcopum , priscilliani accusatorem , caeterósque illius socios , vi regiâ tuebatur , nè quis ei crimini daret , opera illius cujuscumque modi hominem fuisse damnatum , — congregati apud treveros episcopi tenebantur , qui quotidie communicantes ithacio , communem sibi causam fecerunt . et jam pridie imperator ex eorum sententia decreverat tribunos mittere , summâ potestate armatos , ad hispanias , qui haereticos inquirerent , deprehensis vitam & bona adimerent — illa praecipua cura ( martini , sc. ) nè tribuni cum jure gladiorum ad hispanias mitterentur , pia enim erat solicitudo martino , ut non solùm christianos qui sub illa erant occasione vexandi , sed ipsos etiam haereticos liberaret . — spondet si parceretur se communicaturum ( cum ithacianis ) dummodo ut & tribuni : jam in excidium ecclesiarum ad hispanias missi retraherentur — satiùs aestimans ad horam cedere , quàm his non consulere quorum cervicibus gladius imminebat : postero die se inde proripiens , cùm moestus ingemisceret se vel ad horam noxiae communioni fuisse permixtum ; — astitit ei repentè angelus . meritò inquit martine compungeris , sed aliter exire nequisti , repara virtutem , resume constantiam , nè jam non periculum gloriae sed salutis incurreris , itaque ab illo tempore satis cavit cum illa ithacianae partis communione misceri . dial. 3. §. 15. * ad an. 386. §. 27. (r) cùm videret me abstinere ab episcopis qui communicabant ei , vel qui aliquos , devios licet à fide , ad necem petebant . ambros. ep. 27. (s) illud decrevit praeterea sancta synodus , ut quoniam legatos episcopi galliarum , qui felici non communicant , destinarunt , si quis se ab ejus communione sequestrare velit , in nostrae sanctae pacis consortium suscipiatur . concil . taurin . cap. 5. * not. in concil . trevir . an. 386. (t) ithacius & ursatius , episcopi , ob necem priscilliani , cujus accusatores fuerunt , ecclesiae communione privantur . prosper . chronic. ad a. d. 389. isidor . de viris illustribus , cap. 2. (v) nondum enim de episcopo aliquo auditum in ecclesia dei erat de sontibus poenam sanguinis exegisse . baron . ad an. 385. §. 29. & rursus , nullus sanctorum patrum laudavit id posse fieri suggestione sacrorum antistitum . ad an. 386. §. 27. (x) unde in ecclesia catholica usu receptum est , ut cùm quis expetit à secularibus magistratibus opem adversus impios , nè ithacianae partis sectator esse videatur , contestationem illam consultè praemittat , sic se correctionem expetere incorrigibilium delinquentium , ut tamen citra poenam sanguinis puniantur . spondan . epist. ad a. d. 385. p. 513 , 514. baron . ad a. 386. §. 23. (y) theognostus , aliique catholicae communionis episcopi , ithacium cum sociis — excommunicarunt , quia saevius agens , in eosdem poenam capitis procurasset , solit amque interpositionem non interposuisset , qua se delinquentium incorrigibilium correctionem sic expetere declararet , ut tamen à sanguinis poena abstineretur . not. in concil . trevir . a. d. 386. (z) domine judex , rogamus vos cum omni affectu quo possumus , ut amore dei , & misericordiae intuitu , & nostrorum interventu precaminum miserrimo huic nullum mortis vel mutilationis periculum inferatis . pontis . rom. romae , 1611. p. 456. (a) infra sex dies , sine aliqua processuum visione , sententias latas promptè exequantur , sub excommunicationis paena , aliisque censuris . innoc. 8. const. 10. bullar . rom. to. 1. p. 337. cap. 24. bull. rom. to. 1. p. 174. vide §. 12. (b) magistratus secularis quemcunque haereticum sibi à judicibus fidei traditum debet ultimo supplicio afficere . vide r. episc. lincol . brutum fulmen . p. 207 , 208. sulp. p. 467. p. 474 , 607. p. 9. p. 12 , 13. p. 14. p. 37. p. 20. p. 13 , 14. rom. 13. 1 , 2. matth. 26. 52. character of a papist , &c. p. 3. p. 13. ibid. p. 42 , 43. spond . to. 2. p. 868. §. 4. p. 875. §. 4. p. 13. since my writing of this the french king hath answered this objection with a vengeance . notes for div a30973-e16660 concil . to. xi . part . 1. p. 430. p. 693. p. 722 , 724 , 725. ibid. concil . to. xi . p. 308. bullar . rom. to. i. p. 182. concil . to. xi . p. 430. 1 pet. 3. 15. 2 tim. 3. 15. deut. 6. 7. esa. 8. 20. joh. 5. 39. 2 tim. 3. 15. act. 17. 11. 2 cor. 3. 12. concil . to. xi . p. 619. the bull of martin the fifth published with the consent and approbation of the general council of constance begins thus , martinus episcopus — archiepiscopis , episcopis ac inquisitoribus haereticae pravitatis ubilibet constitutis . bin. to. 7. p. 1119. concil . 10. xi . p. 605. bullar . rom. to. 1. p. 173. concil . to. xi . p. 606. bullar . rom. to. i. p. 174. concil . to. xi . p. 608. ibid. p. 428. vide simile statutum h. chichley , cant. archiepiscopi , ed. a. d. 1416. spel. concil . to. ii. p. 672. ibid. p. 694. p. 2341. to. 13. p. 325. bullar . rom. to. 1. p. 182. concil . to. xi . part . 1. p. 449. p. 427. part. 2. p. 1912. part. 1. p. 679 , 630. p. 693 , 694. decretal . l. 5. tit . 7. cap. 9. par . statuimus . (a) adjicimus insuper , ut quilibet archiepiscopus , vel episcopus , per se aut per archidiaconum suum , vel idoneas personas honestas , bis , aut saltem semel in anno , propriam parochiam , in qua fama fuerit haereticos habitare , circumeat : & ibi tres vel plures boni testimonii viros , vel etiam , si expedire videbitur , totam viciniam jurare compellat , quod si quis ibidem haereticos sciverit , vel aliquos occulta conventicula celebrantes , seu à communi conversatione fidelium , vita & moribus dissidentes , eos episcopo studeat indicare . concil . to. xi . part . 1. p. 152. (b) discretioni ▪ vestrae , sacro approbante concilio constantiensi , per apostolica scripta committimus & mandamus . concil . const. sess. 45. bin. to. 7. p. 1120. (c) vobis , & aliis omnibus archiepiscopis , episcopis & electis ac commissariis , & inquisitoribus , virtute sanctae obedientiae praecipimus & mandamus , ut quilibet eorum , infra limites & loca suae jurisdictionis , — circa exstirpationem & correctionem errorum & haeresum , — in favorem ipsius fidei orthodoxae diligenter invigilent , & omnes infamatos seu suspectos de tam pestifera labe sub confessali criminis , excommunicationis , suspensionis , interdicti , aut aliâ formidabili paenâ canonicâ , vel legali , prout , quando , & quemadmodum eis videtur expedire , & facti requireret qualitas , per juramentum corporaliter praestitum , tactis sacrosanctis evangeliis , seu sanctorum reliquiis , imagine crucifixi , secundum quorundam locorum observantiam , juxta infra scripta interrogatoria , ad quemlibet articulum convenientia respondere compellant . concil . constant. sess. 45. bin. to. 7. p. 1121. pag. 1124. pag. 1125. (d) si qui vero ex eis juramenti religionem obstinatione damnabili respuentes , jurare fortè noluerint , ex hoc ipso tanquam haeretici reputentur . concil . lat. quartum , can. 3. concil . to. xi . p. 152. * qui autem de haeresi per judicem competentem ecclesiasticum inventi suerint sola suspicione notati , seu suspecti , nisi — propriam innocentiam congrua devotione monstraverint ▪ , in purgatione eis canonicè indictâ deficientes , & se canonicè purgare non valentes , aut pro hujusmodi purgatione facienda obstinatione damnabili jurare renuentes , tanquam haeretici condemnentur . concil . const. sess. 45. bin. to. 7. p. 1121. (e) tam and regnum bohemiae , & convicinas illi , quàm alias quaslibet partes in quibus haec superstitiosa doctrina quomodolibet pulla●erit . ibid. (f) mandamus quatenus vos archiepiscopi , episcopi , & electi , & quilibet vestrum , per se seu alium , vel alios , quos graves & idoneas personas spiritualem jurisdictionem habentes esse volumus , omnes & singulos cujuseunque dignitatis , officii , praeeminentiae , status vel conditionis existunt , & quibuscunque nominibus censeantur , qui de praeexcelso — sacramento corporis & sanguinis domini nostri jesu christi , vel de baptismate , seu peccatorum confessione , poenitentiae pro peccatis , injunctione , vel reliquis ecclesiasticis sacramentis , seu fidei articulis , aliter sentire aut docere quàm sacrosancta r. ecclesia & universalis docet , praedicat & observat , — tanquam haereticos judicetis , & velut haereticos seculari curiae relinquatis . concil . constant. sess. 45. apud bin. to. 7. p. 1120. (g) ( constitutionem ) felicis recordationis bonifacii octavi , quae incipit , ut inquisitionis negotium , renovantes , & etiam exsequentes , universos potestates , & dominos temporales , & judices antedictos , quibuscunque dignitatibus , vel officiis , seu nominibus censeantur , exhortando requirimus , & mandamus eisdem , ut sicut reputari cupiunt , & haberi fideles , ac filii ecclesiae nuncupari , & in christi nomine gloriari ita pro defensione fidei vobis archiepiscopis , episcopis , & electis , ac inquisitoribus haereticae pravitatis , & aliis judicibus seu personis ecclesiasticis per nos ad hoc — deputandis , fidem & communionem sanctae matris ecclesiae tuentibus pareant & intendant , praeleán●que auxilium & favorem , in haereticorum , ne●●●● credentium , fautorum , receptatorum , & defensorum ipsorum investigatione , captione , custodia diligenti , cum ab iisdem fuerint requisiti . ibid. p. 1121. vid. sexti decretal . l. 5. tit . 2. c. 18. concil . to. xi . p. 688. pag. 45● . pag. 679. pag. 726. decretal . l. 5. tit. 7. c. 13. concil . to. xi . p. 605. 7. decretal . l. 5. tit. 7. cap. 10. to. xi . p. 6● ibid. p. 607. p. 428. p. 449. 450. citra diminut● nem membr● , mortis pericul● to. 11. p. 6● bullar . r. ● p. 174. concil . to. 1● to. xi . p. 622. ●●id . p. 423. ●●ncil . to. xi . 423 , 424. p. 726. ●●●cil . to. xi . ●●●2 . p. 2340. xi . p. 605. bull. rom. to. i. p. 173. incomparabilit●● reus , p. 492. concil . to. xi . p. 428. p. 622. bull. rom. to. p. 90. (a) excommunicamus & anathematizamus ●mnem haeresim extollentem se adversus hanc ●anctam orthodoxam fidem quam superius ex●osuimus , condemnantes universos haereticos qui●uscunque nominibus censeantur . concil . lat. can. 3. concil . to. xi . p. 148. (b) eos & defensores eorum & recepto●es anathemati decernimus subjacere . concil . lat. tertium . cap. 27. (c) bena ejusmodi damnatorum , si laici ●erint , confiscentur . concil . lat. quartum , ●an . 3. ibid. confiscentur eorum bona , & li●rum sit principibus ejusmodi homines subjice●● servituti . lat. tertium , cap. 27. bona ip●●um , à tempore commissi criminis , secundum ●●onicas sanctiones confiscata . concil . const. ●●ss . 45. bin. to. 7. p. 1121. (d) ut praesatas personas pestiferas — in ●estatem , seu carcerem — infra eorundem do●norum potestatem , seu judicum districtum ●cant , vel duci faciant , sine mora , ubi per ●ros catholicos — sub arcta & diligenti custodia , nè fugiant ponendo eos etiam compedibus & manicis ferreis , teneant , donec eorum negotium per ecclesiae judicium terminetur . concil . const. sess. 45. bin. to. 7. p. 1121. * vide sext. decretal . l. 5. tit . 2. c. 18. (e) moneantur autem , & inducantur , & , si necesse fuerit , per censuram ecclesiasticam compellantur seculares potestates , quibuscunque funguntur officiis , ut sicut reputari cupiunt & haberi fideles , it à pro defensione fidei praestent publicè juramentum quod de terris suae jurisdictioni subjecti ; universos haereticos ab ecclesia denotatos bona fide pro viribus exterminare studebutn : it à quòd à modo quomodocunque quis fuerit in potestatem sive spiritualem sive temporalem assumptus hoc teneatur capitulum juramento firmare . concil . lat. quartum . can. 3. ibid. (f) omnes christianae & catholicae fidei professores , imperatorem , reges , duces , principes , &c. necnon caeteros jurisdictionem temporalem exercentes juxta juris formam & exigentiam authoritate apostolicâ exhortando moneatis & requiratis ut de regnis , provinciis , civitatibus , oppidis , castris , villis , terris & locis aliis , ac dominiis supradictis , omnes & singulos haereticos hujusinodi , secundum tenorem lateranensis concilii , quod iucipit sicut ait , — tanquam oves morbidas gregem domini inficientes , expellant : nec eosdem in suis districtibus praedicare , domicilia tenere , larem fovere , contractus inire , negociationes & mercationes quaslibet exercere , aut humanitatis solatia , n. b. cum christi fidelibus habere permittant . conc. const. sess. 45. apud bin. to. 7. p. 1121. a. vide concil . lat. tertium , cap. 27. (g) si verò dominus temporalis requisitus , & monitus ab ecclesia , terram suam purgare neglexerit ab hac haeretica foeditate , per metropolitanum & caeteros comprovinciales episcopos excommunicationis vinculo innodetur , & , si satisfacere contempserit infra annum , significetur hoc summo pontifici , ut ex tunc ipse vasallos ab ejus fidelitate denunciet absolutos , & terram exponat catholicis occupandam , qui eam , exterminatis haereticis , sine ulla contradictione possideant , & in fidei puritate conservent , salvo jure domini principalis , dummodo super hoc ipse nullum praestet obstaculum , nec aliquod impedimentum opponat , eadem nihilominus lege servatâ circa eos qui non habent dominos principales . ibid. p. 148 , 149. (h) corde & ore prositeor fidem secundum traditionem octo conciliorum generalium , neenon lateranensis , lugdunensis , viennensis , constantiensis , generalium etiam conciliorum , & illam fidem usque ad unam apicem immutilatam servare , & usque ad animam & sanguinem defensare , & praedicare . concil . constant. sess. 39. basil. sess. 37. (i) per lateranense concilium ecclesia statuit . sess. 14. c. 5. (k) omnes & singulos haereticos hujusmodi , necnon sectatores ipsarum haeresum & errorum utriusque sexus , tenentes , & etiam defendentes eosdem , aut haereticis ipsis quomodolibet , publicè vel occultè , in divinis , vel alias participantes , etiamsi patriarchali , archiepiscopali , episcopali , regali , reginali , ducali , aut aliâ quavis ecclesiasticâ vel mundanâ praefulgeant dignitate , — excommunicatos singulis diebus dominicis & festivis , in praesentia populi nuncietis , & per alios nunciari faciatis , & nihilominus contra cosdem omnes & singulos , utriusque sexûs , hujusmodi errores tenentes , approbantes , defendentes , dogmatizantes ac fautores & receptores & defensores eorundem , — & quemlibet ipsorum , cujuscunque dignitatis , status , praeeminentiae , gradus , ordinis vel conditionis existunt , auctoritate nostrâ diligenter inquirere studeatis , & eos quos per inquisitionem hujusmodi diffamatos , vel per confessionem eorum , vel per facti evidentiam , vel alias hujusmodi haeresis & erroris labe respersos reperretis , auctoritate praedictá , etiam per excommunicationis , suspensionis , & interdicti , necnon privationis dignitatum , personatuum & officiorum , aliorumque beneficiorum ecclesiasticorum●●● soudorum , quae à quibuscunque ecclesiis , monasteriis , ac aliis locis ecclesiasticis obtinent , ac etiam bonorum & dignitatum secularium — & per alias poenas , sententias & censuras ecclesiasticas , ac vias & modos quos ad hoc expedire , seu opportunos esse videritis , etiam per captiones & incarcerationes personarum , & alias poenas corporales quibus haeretici puniuntur , seu puniri jubentur , aut solent , juxta canonicas sanctiones . concil . constant. sess. 45. apud bin. to. 7. p. 1125. concil . to. xii . p. 367. (l) si bohemi non venerint ad concilium sic solenniter mandati , tunc principes & christi fideles poterunt ad pugnam animari : ( & paulò post ) justè induci possit bellum contra haereticos damnatos . append. ad . concil . basil . apud bin. to. 8. p. 200. (m) catholici verò , qui crucis assumpto charactere , ad haereticorum exterminium se accinxerint , illâ gaudeant indulgentiâ , illoque sancto privilegio sint muniti , quod accedentibus in terrae sanctae subsidium conceditur . concil . lat. quartum , to. xi . p. 149. (n) eos qui ardore fidei ad ( haereticos praefatos ) expugnandum , laborem iustum assumpserint , sicut eos qui sepulchrum dominicum visitant sub ecclesiae defensione recipimus , & ab universis inquietationibus tam in rebus quàm in personis , statuimus manere securos ; & rursus fidelibus christianis qui contra eos arma susceperint biennium de poenitentia injuncta relaxamus , aut si longiorem ibi moram habuerint , episcoporum discretioni , quibus hujus rei cura fuerit injuncta , committimus , ut ad eorum arbitrium secundum modum laboris , major eis indulgentia tribuatur . concil . lat. 3. cap. 27. apud bin. to. 7. p. 662. statuit haec sancta synodus , quod quicunque capientes haereticos , & in potestatem ordinariorum vel inquisitorum haereticae pravitatis effectualiter ponentes , vel eos , quos detinere , seu capere non possent , de eorum territoriis omnes expellentes , aut bannientes , seu etiam requisiti , brachium seculare contra eos praestantes eam indulgentiam consequantur quae dari consuevit personaliter proficiscentibus in subsidium terrae sanctae . concil . to. 12. p. 368 , 369. decretal . l. 5. tit. 7. cap. 13. invocatione etiam auxilii brachii secularis , & publici belli indictione multiplici . bin. to. 8. p. 267. (o) coeleste regnum à deo consequitur qui pro christianorum defensione moritur . omni timore & terrore deposito , contra inimicos sanctae fidei , & adversarios omnium religionum agere viriliter studete ; novit enim omnipotens si quilibet vestrûm morietur , quod pro veritate fidei , — ac defensione christianorum mortuus est , & ideo ab eo praemium coeleste consequetur . decret . part. 2. caus. 23. qu. 8. cap. 9. concil . to. xi . p. 619 , 621. concil . to. xi . p. 423. pag. 619. to. xi . p. 622. bull. ro. to. i. p. 182. pag. 608. pag. 607. bull. rom. p. 174. to. xi . p. 423. to. xi . p. 609. bull. rom. to. i. p. 166. pag. 609. pag. 609. bull. rom. to. i. p. 175. sexti decretal . l. 5. tit . 2. cap. 9. to. xi . p. 604. bull. rom. to. i. p. 173. p. 622. to. xi . p. 604. bull. rom. to. i. p. 173. p. 166. (a) si quis episcopus , super expurgando de sua diocaesi haeretica pravitatis sermento , negligens fuerit vel remissus , cùm id certis indiciis apparuerit , ab episcopali officio deponatur , & in locum ipsius alter substituatur idoneus , qui velit & possit haereticam confundere pravitatem . concil . lat. can. 3. concil . to. xi . p. 152. (b) nos enim contra omnes archiepiscopos , episcopos , &c. qui super extirpando haereticae pravitatis sermento — negligences fuerint , — usque ad privati nem seu depositionem pontificalis dignitatis procedere intendimus & procedemus . sess. 45. apud bin. to. ● . p. 1122. to. xi . p. 428. concil . to. xi . p. 698. p. 726. 727. vide bullam nichol . 3. const. 2. §. 3. bull. rom. to. i. p. 182. & clem. 4. const. 13. l. 27. p. 175. to. xi . p. 495 , 496. p. 492. can. 14. ibid. can. 16. credentes verò praeterea , receptores , defensores & fautores haereticorum , excommunicationi decernimus subjacere : firmiter statuentes , ut postquam quis talium fuerit excommunicatione notatus , si satisfacere contempserit infra annum , extunc ipso jure sit factus infamis , nec ad publica officia , seu consilia , nec ad eligendos aliquos ad hujusmodi , nec ad testimonium admittatur : sit etiam intestabilis , ut nec tesrandi liberam habeat facultatem , nec ad haereditatis successionem accedat : nullus praeterea ipsi super quocunque negotio , sed ipse aliis respondere cogatur , quòd si fortè judex exstiterit , ejus sententia nullam obtineat firmitatem , nec causae aliquae ad ejus audientiam perferantur ; si fuerit advocatus , ejus patrocinium nullatenus admittatur ; si tabellio , ejus instrumenta confecta per ipsum nullius penitus sint momenti , sed cum autore damnato damnentur . concil . lat. quartum , can. 3. concil . to. xi . p. 149 , 150. concil . to. xi . p. 622 , 623. bull. rom. to. i. p. 182 , 175. to. xi . p. 150. 149. act. 25. 16. concil . to. xi . p. 494. p. 689 , 690. ibid. p. 494. p. 690. (a) raimundus , comes tolosanus , albigensium fautor , jam saepius excommunicatus , cùm & ditionem suam cuivis occupanti à pontifice concessam cerneret , &c. concil . to. xi . pag. 35. (b) in quo concilio excommunicati fuerunt , & expositi , cives tolosani , pro eo quod ea quae legato , & cruce signatis , promiserant , de expulsione haereticorum , adimplere contempserant . ibid. pag. 53. (c) arnaldus apostol . sedis legatus , datis literis , auctoritate apostolicâ , regem admonuit , quin etiam imperavit , ut à protectione , defensione , communionéque haereticorum abstineret , alioquin easdem censuras & poenas ecclesiasticas in eum pronunciaret . bin. to. 7. p. 792. (d) nec nos tibi contra fidei christianae negotium possemus parcere vel deferre , quantum enim tibi unmineret periculum , si deo & ecclesiae , praesertim in causa fidei , te opponeres — moderna possunt te exempla monere . concil . to. xi . p. 95. (e) vt comes convenarum restituatur ad terram suam , ut comes fuxensis restituatur ad sua . concil . to. xi . p. 82. pro certo intelleximus , quod comes convenarum foedus cum haereticis & eorum fautoribus contraxisset , constatque de comite fuxensi , quòd haereticorum extit it à longo tempore receptator , p. 83. (f) in hoc tandem omnium & singulorum vota & consilia convenerunt , ut nobilem comitem montisfortis eligerent in totius terrae illius principem & monarcham . — postquam ergò archiepiscopi & episcopi elegerunt praenobilem comitem , instantissimè requisierunt à legato , ut ipse statim traderet totam terram eidem comiti . — dominus papa — commendabat comiti montisfortis custodiendam , donec in concilio generali , quòd in kalendis novembris illius anni , romae convocaverat , de terris praedictis pleniùs ordinaret . concil . to. xi . p. 104. concil . to. xi . p. 148 , 149. (g) statuimus & praecipimus observari districtè , ut raimundus , filius raimundi , quondam comitis tolosani , comes fuxensis , &c. tolosani haeretici , credentes , fautores , defensores & receptatores eorundem , candelis accensis , pulsatis campa●●●● , de●uncientur excommunicati , & expositi cuilibet occupanti , tam in rebus quàm in personis per singulas parochias , singulis diebus dominicis & festivis . concil . narbon . can. 17. concil . to. xi . p. 308. (h) michaelem palaeologum , qui graecorum imperator nominatur , tanquam eorundem graecorum , antiquorum schismaticorum , & in antiquo schismate constitutorum , & per hoc haereticorum , necnon & haeresis ipsorum ac schismatis antiqui fautorem , de fratrum nostrorum concilio denunciamus excommunicationis sententiam latam à canone incurrisse , ac ipsius fore sententiae vinculo innodatum . caeterum universis & singulis regibus , principibus , ducibus , &c. & caeteris omnibus cujuscunque sint praeeminentiae , conditionis aut statiis , — districtius inhibemus , nè cum eodem michaele palaeologo , in hujusmodi excommunicatione manente , societatem vel confoederationem aliquam contrahere sub quovis ingenio vel machinatione praesumant ; — omnes & singulares personas contrarium facientes — sententiam excommunicationis , quam nunc in ipsos ●erimus , volumus incurrere ipso facto — & nihilominus societates confoederationum ipsas , etiamsi poenarum & juramenti adjectione , vel quacunque fuerint aliâ firmitate vallatae , decernimus irritas & inanes . mart. const. unic . bull. rom. to. i. p. 182 , 183. §. 1 , 2 , 3. extrav . com. l. 5. tit . 10. cap. 3. spond . annal. to. 1. p. 418. §. 2. 16. p. 791. §. 1. apud spond . to. 2. p. 297. §. 23. * tanquam sectartorum fautorem & defensorem publicum & manifestum . vide thuan. l 82. p 45. bull. sixti 5. edit . a. d. 1585. spond . ibid. p. 875. §. 4. (i) declaramus praedictam elizabetham haereticam , haereticorúmque fautricem , praetenso regni praedicti jure , nec non omni & quocunque dominio , dignitate , privilegioque privatam , & etiam proceres , subditos & populos dicti regni qui illi quomodocunque juraverunt , à juramento hujusmodi , ac omni prorsus dominii , fidelitatis , & obsequii debito , perpetuo absolutos . bull. pii quinti . bullar . to. 2. p. 303. (k) nos enim unum ecclesiae corpus sumus , & ipse hujus corporis caput sub capite christo , quicquid igitur fit ab hoc corpore ecclesiastico , ab ipso magis quàm ab alio corporis membro procedere censetur , itaque non secus synodalia decreta pro suo debito & honore exequi debet , ac per alios servari facere , quàm si ab ore proprio dictata & promulgata essent . resp. synod . basii . apud binium , to. 8. p. 141. a. c. d. quoties aliqua de universali synodo aliquibus dubitatio nascitur , ad recipiendam de eo quod non intelligunt rationem , ii qui salutem animae suae desiderant , ad apostolicam sedem pro recipienda ratione conveniant . decret . part . 1. dist . 17. cap. 4. si quid eos de judicio universalis synodi quod constantinopoli per primam nuper elapsam indictionem actum est , fortè movebat ad sedem apostolicam electis aliquibus de suis qui dare & accipere rationem possent dirigere debuerant . decret . part . 2. caus . 23. qu. 5. cap. 43. si in his recipiendis aliqua difficultas oriatur , aut aliqua inciderit quae declarationem , quod non credit , aut definitionem postulant , confidit sancta synodus b. r. pontificem curaturum , &c. synod . trident. sess. 25. p. 648. (l) nec quisquam illud dicere praesumat quòd aliquod generale concilium legitimè congregatum errare possit , quia si hic perniciosus error admitteretur tota fides catholica vacillaret , nec aliquid certi in ecclesia haberemus , quia qua ratione errare potest unum , possint errare & reliqua concilia . basil. apud . bin. to. 8. p. 128. blasphemia esset , si quis negaret spiritum sanctum dictare sententias , canones & decreta conciliorum . ibid. p. 131. haereticum illum fateri debetis qui putat concilium generale in his quae ad fidem seu bonos more 's n. b. pertinent posse errare , p. 135. est certa regula , indeficiens mensura , cunctos fideles rectissimè regulans , quae credenda aut agenda sunt saluberrimè demonstrans , p. 206. de haeresi suspectum rogari vult concilium constantiense utrum credat quòd illud quod sacrum concilium universalem ecclesiam repraesentans approbat in favorem fidei & salutem animarum sit ab universis christi fidelibus approbandum & tenendum , & quòd condemnat esse fidei 〈◊〉 bonis moribus contrarium hoc ab iisdem esse tenendum pro condemnato . sess. 45. bin. concil . to. 7. p. 1124. caetera item omnia ab oecumenicis conciliis , ac praecipue à sacrosancta tridentina synodo tradita , definita & declarata , indubitanter recipio , atque profiteor ; simúlque contraria omnia , atque haereses quascunque ab ecclesia damnatas & rejectas & anathematizatas , ego pariter damno , rejicio & anathematizo . pii quarti forma juramenti professionis fidei ab ecclesiasticis r. ecclesiae suscepti . (m) cujus quidem nulli reges , nulli principes possunt vel decreta contemnere , vel jussa negligere , vel authoritatem detrectare . apud bin. to. 9. pag. 11. (n) ipsa synodus in spiritu sancto legitimè congregata — potestatem à christo immediatè habet , cui quilibet , cujuscunque statûs vel dignitatis , etiamsi papalis existat , obedire tenetur in his quae pertinent ad fidem & extirpationem dicti schismatis , & reformationem generalem ecclesiae dei in capite & membris . concil . const. sess. 4 , 5. basil. sess. 2. (o) haec sancta synodus in virtute omnipotentis dei , à quo super omnes christi fideles immediate potestatem vendicat , &c. concil . basil. sess. 12. bin. to. 8. p. 39. f. veritas de potestate concilii generalis universalem ecclesiam repraesentantis super papam , & quemlibet alium , est veritas fidei catholicae — viritatibus duabus praedictis pertinaciter repugnans , est censendus haereticus . ibid. sess. 33. p. 95. f. a. hic articulus de quo disceptamus fidem concernit , qui sine interritu salutis negligi non potest . ibid. epist. synod . p. 139. (p) per censuram ecclesiasticam compellantur seculares potestates . concil . lat. quartum , cap. 3. principibus injungimus , cap. 67. praecipimus praesumptores hujusmodi , per principes seculares compesci , cap. 68. per secularem compelli praecipimus potestatem , cap. ult . principibus injungimus , concil . viennense apud bin. to. 7. p. 870. per secularem compelli praecipimus potestatem . concil . lugdun . bin. to. 7. p. 858. eis ( principibus & regibus ) in virtute sanctae obedientiae , authoritate à deo universali ecclesiae concessâ , districtè praecipiendo mand●mus , concil . basil. bin. to. 8. p. 207. sacro approbante concilio — nos laicos — cujuscunque dignitatis , etiamsi regalis extiterint , — peremptoriè — requirimus , concil . lat. quintum , apud bin. to. 9. p. 48 , 49. cogantur omnes principes , concil . trid. sess. 25. de retorm . cap. 20. lemma . in ecclesiasticis causis regis voluntas sacerdotibus est postponenda . certum est hoc rebus vestris esse salutare , ut cùm de cansis dei agitur , juxta ipsius constitutionem , regiam voluntatem sacerdotibus christi studeatis subdere , non praeferre . ecclesiasticam formam sequi , non huic humanitus sequenda ●ura praefigere , neque ejus sanctionibus velle dominari , cujus clementiae voluit deus tuae piae devotionis colla submittere . decret . part . 1. dist . 10. cap. 3. lemma . imperatores debent pontificibus subesse , non praeesse . ad sacerdotes deus voluit quae ecclesiae disponenda sunt pertinere , non ad seculi potestates , quas si fideles sunt , ecclesiae suae sacerdotibus voluit esse subjectas . — imperatores christiani subdere debent executiones suas ecclesiasticis praesulibus , non praeferre ; obsequi solere principes christianos decretis ecclesiae , non suam praeponere potestatem , episcopis caput subdere principem solitum , non de eorum capitibus judicare . decret . part . 1. dist . 96. cap. 11 , 12. sexti decretal . l. 5. tit . 2. cap. inquisitionis negotium . bullar . rom. to. 2. p. 708. non juramenta , sed perjuria potius dicenda sunt , quae contra utilitatem ecclesiasticam attentantur . decretal . l. 2. tit . 24. cap. 27. quia non . juramentum praedictum vos excusare non potest , in quae debet intelligi jus superioris exceptum . ibid. cap. 19. debet ità intelligi , ut non obviet juri , aliàs tanquam temerarium non obligat . cap. 21. ad nostrum . (a) inter solicitudines varias quibus assiduè premimur , illa potissimum excitat mentem nostram , ut circa salutem animarum christi fidelium solicitis studiis intendamus , & 〈◊〉 fideles ipsi ex consortio & participatione schismaticorum seu haeretitorum labefactari valeant , adhibeamus remedia opportuna . ad nostrum nuper pervenit auditum , quòd tam wencelaus , roman . & bohem. rex , quàm carolus r. imperator , simul , vel successivè , nonnullas confoederationes , vel colligationes , seu ligas , aut conventiones cum diversis regibus , principibus , &c. fecerunt , & quòd alique ex hujusmodi regibus , principibus , &c. tunc erant , seu postea sunt effecti schismatici seu haeretici manifesti , & ab unitate sanctae r. & universalis ecclesiae separati : nos igitur attendentes quòd hujusmodi confoederationes , colligationes & ligae , seu conventiones factae cum hujusmodi haereticis aut schismaticis , postquam tales effecti erant , sunt temerariae , illicitae , & ipso jure nullae , & si fortè ante ipsorum lapsum in schisma seu haeresin factae fuissent , etiamsi forent juramento seu fide datâ firmatae , aut confirmatione apostolicâ , vel quácunque firmitate aliâ roboratae , postquam tales , ut praemittitur , sunt effecti , eo ipso tam idem rex , quàm alii , qui forsan und cum eo hujusmodi confoederationes & cum talibus inierunt , & ad quos tales confoederationes quomodolibet extendi possunt , ab earum observatione absoluti existunt — eundem regem & omnes alios quorum interest , vel interesse poterit , authoritate apostolicá , tenore praesentium declaramus fuisse & esse ab earundem confoederationum , colligatiomon , ligarum , seu conventionum observatione penitus absolutos , & ad eorum observationem aliquatenus non teneri , illásque quatenus de facto processerunt , cassamus , revocamus , ac nullius esse decernimus firmitatis ; & tam eidem regi quàm etiam omnibus hujusmodi aliis quorum interest , seu interesse potest , tenore praesentium districtius inhibemus , nè confoederationes , colligationes , ligas aut conventiones hujusmodi aliquatenus observent , seu ab aliis servari quomodolibet permittant . bulla urbani sexti , in biblioth . d. r. cotton . vide crakanthorp . defens . eccles. angl. cap. 83. p. 626 , 627. (b) quòd si tu aliquo modo inductus , defensionem eorum suscipere promisisti , scito , te dare fidem haereticis , violatoribus sanctae fidei , non potuisse , & peccare te mortaliter si servabis . cochlaeus hist. hussit . l. 5. ad an. 1423. spondan . ad an. 1422. §. 1. p. 779. (c) foedus cum amarathe in decem annos ab uladistao initum , idémque sanctissimis jura ▪ mentorum vinculis utrinque firmatum erat . aenaeas sylv. ep . 81. bonfin . l. 3. dec . 6. spondan . ad an. 1444. §. 3. p. 904. (d) aen. sylvius ait eugenium r. pontificem — est re auditâ , scripsisse juliano , nullum valere faedus quod se inconsulto ●um hostibus religionis percussum est , uladislao regi , uti conventa dissolveret , imperasse , juramenta remisisse , novum instaurari bellum tum precibus , tum minis extorsisse . sp●nd . ad an. 1444. §. 10. p. 907. julianus cardinalis ait fas esse quandoque publicae salutis gratia , neque stare pactis quae illi contraria , neque perfidis fidem servare — ac nè quâ rex , procerésque tenerentur jusjurandi turcis praestiti religione , eâ se illos auctoritate pontificis , cujus legatione fungebantur , liberare . spondan . ibid. p. 905. (e) haec sunt , jesu christe , foedera quae christiani tui mecum percussere , per nomen tuum sanctè jurantes , nunc , si deus es , tuas , measque hîc injurias , te quaeso , ulciscere . bonsin . ibid. * juramenta non solùm domesticis fidei , sed & hostibus servanda . ibid. a. d. 1213. (f) serenitati tuae , in virtute spiritûs sancti , sub obtentu divinae ac apostolicae gratiae providimus injungendum , ut praenominatos deseras tolosanos , non obstante promissione , vel obligatione quacunque praestitâ , in elusionem ecclesiasticae disciplinae ; ipsis quamdiu tales extiterint non impensurus consilium , auxilium vel favorem . concil . to. xi . p. 94. (g) omnes & singulos christianos principes , quacunque etiam imperiali & regali dignitate fulgentes , hortamur & , in domino , requirimus , — nè henrico regi per se , vel alium seu alios , publicè vel occultè , directè vel indirectè , tacitè vel expressè , etiam sul praetextu confoederationum aut obligationum quar● neunque , etiam juramento , aut quavis aliâ firmitate roboratarum & saepius geminatarum , consilium , auxilium vel favorem quomodolibet praestent . bull. §. 15. ubi supra . a quibus quidem obligationibus & juramentis omnibus , nos eos & eorum singulos — per praesentes absolvimus , ipsásque confoederationes & obligationes tam factas quàm in posterum faciendas , — nullius roboris vel momenti , nullásque , irritas , cassas , inanes , ac pro infectis habendas fore decernimus & declaramus . ibid. caeteros omnes qui illi quomodocunque juraverunt . vide supra §. 17. (h) absolutos se noverint à debito fidelitaris , & totius obsequii , quicunque lapsis manifestò in haeresin , aliquo pacto , quacunque firmitate vallato , tenebantur obstricti . decretal . l. 5. tit . 7. cap. 16. (i) tota ecclesia plusquam quatuor saeculis hoc decretum recepit , laudavit , & in praxi servavit . discuss . decret . concil . lat. p. 98. (a) ità roma , romanúsque ducatus à graecis ad romanum pontificem , propter nefandam corum haeresin impietatémque pervenit . sigon . de regno italiae , lib. 3. et rursus . extabant praeclara gregorii 2. & 3. exempla , qui leoni isauro imperatori sacris interdicere , & juratâ italiae obedientiâ spoliare non dubitarant , uno eo crimine , quòd imaginibus se inimicum praebuisset , l. 9. p. 219. (b) romanis ipse persuadebat , si perstiterit leo , ab eo tanquam haeretico deficiant , ac tandem italos jurejurandi religione absolvebat . blond . decad. 10. lib. 1. ità dignum posteris reliquit exemplum nè in ecclesia christi regnare sinerentur haeretici principes , si , saepe moniti , in errore persistere , obstinato animo , invenirentur . baron . an. 730. §. 40. (c) hic statim ubi pontificatum iniit , cleri romani consensu n. b. leonem tertium , imperatorem constantinopolitanum imperio simul , & communione fidelium privat , quod sanctas imagines è sacris aedibus abrasisset , & statuas demolitus esset , quódque etiam de homousio malè sentiret . platina . p. 99. italia ab imperatore constantinopolitano , leone haeretico ichonomacho , auctore gregorio tertio , papa defecit . onuphrius ad an. 731. (d) aut rex ipse , repudiato turpi symoninidcae haeresis mercimonio , idoneas ad sacrum regimen personas promoveri permittet , aut franci pro certo , nisi fidem christianam abjicere maluerint , generalis anathematis mucrone percussi , illi ulterius obtemperare recusabunt . greg. 7. epist. l. 1. ep. 35. concil . to. 10. p. 34. bin. to. 7. p. 533. (e) dictante spiritu s. investiturum omnem rei ecclesiasticae de manu laica , haeresin esse judicamus . concil . vien . bin. to. 7. p. 549. pag. 554. (f) nam in hac non tantùm parte , sed ubique , cum poteris , henricum haereticorum caput , & ejus fautores pro viribus persequaris , nullum profecto gratius deo sacrificium offerre poteris , quàm si eum impugnes qui se contra deum erexit , qui ecclesiae dei regnum auferre conatur , — qui à principibus dei , sanctis apostolis , eorúmque vicariis de ecclesiae domo sancti spiritûs judicio expulsus est . hoc tibi , & militibus tuis in peccatorum remissionem & apostolicae sedis familiaritatem praecipimus , ut his laboribus ac triumphis ad coelestem hierusalem , domino praestante , pervenias . paschal . 2. ep. 7. bin. to. 7. p. 517. (g) de haeresi quoque non dubiis & levibus , sed evidentibus argumentis suspectus habetur , plura siquidem eum commisisse perjuria satis patet . — privilegium insuper quod b. petro , & successoribus ejus in ipso tradidit dominus , viz. quodcunque ligaveris , in quo utique authoritas & potestas ecclesiae r. consistit , pro viribus diminuere , vel ipsi ecclesiae auferre sategit . — merito p. 642. insuper contra eum de haeretica pravitate suspicio est exorta , cùm — claves ecclesiae contempserit , — & constanter asseruit se g. papae sententias excommunicationis non vereri , — cum religiosas & alias ecclesiasticas jugi attriverit afflictione & persecutione personas , — nonne igitur p. 644. haec non levia , sed efficacia sunt argumenta de suspicione haeresis contra eum , cum haereticorum vocabulo illos jus civile contineri asserat , & latis adversus eos sententiis debere succumbere , qui vel levi argumento à judicio catholicae religionis & tramite detecti sunt deviare — nos itaque , super praemissis , cum fratribus nostris , & sacro concilio deliberatione praehabita diligenti , — memoratum principem — omni honore & dignitate à domino privatum denunci●mus , ac nihilominus sententiando privamus , omnes qui ei juramento fidelitatis tenentur adstricti à juramento hujusmodi perpetuo absolventes , authoritate apostolicâ firmiter inhibendo nè quisquam de caetero sibi , tanquam imperatori vel regi pareat , & decernendo quoslibet qui ei deinceps velut imperatori consilium vel auxilium praestiterint , seu favorem , ipso facto excommunicationis vinculo subjacere . innocent . 4. in concil . lugd. concil . to. xi . p. 645. spond . to. 1. p. 188. p. 197. spond . to. 1. p. 405. §. 5. p. 409. s. 2. p. 412. §. 3. p. 453. §. 1. p. 456. §. 23. p. 457. ibid. p. 474. §. 2. an. dom. 1344. p. 478. §. 1. p. 481. p. 493. p. 557. §. 1. (h) consideratione praemissorum , diligenti cum fratribus nostris deliberatione praehabitâ , ad ipsorum amidei fautorum proterviam extirpandam — carolum francorum regem auctoritate apostolicâ , praesentium tenore vocamus , cique ducatum sabaudiae , omnémque ipsius amidei , notorii schismatici , haeretici excommunicati & anathematizati terram , ac ejus fautorum , adhaerentium , complicum & sequacium bona , diversimode bactenus confiscata , donamus . — et ut tam salubre negotium in manu forti & robusta procedat , — nos omnibus , qui cum rege praefato , contra amideum & sequaces eosdem , in propriis personis , propriisque expensis processerint plenam suorum peccatorum veniam indulgemus , & in retributione justorum , vitae aeternae policemur augmentum . ep. 2. concil . to. 13. p. 1322 , 1323. spond . to. 2. p. 88. §. 8. p. 87. §. 5 , 6 , 7. p. 108. §. 2 , 3. p. 112. §. 6. i quasdam leges seu generales constitutiones edere non erubuit , per quas subditos suos ad quosdam haereticos & schismaticos articulos tenendos , inter quos & hoc erat , quod r. pontifex , caput ecclesiae & christi vicarius non erat , & quòd ipse in anglica ecclesia supremum caput existebat , sub gravibus etiam mortis poenis cogebat , §. 1. habitâ itaque cum venerabilibus fratribus nostris s. r. e. cardinalibus deliberatione maturâ , & de illorum consilio & assensu per viscera misericordiae dei hortamur & requirimus in domino quatenus henricus r. à praedictis erroribus prorsus abstineat , & constitutiones seu leges praedictas revocet , casset & annullet , §. 4. hoc praecepit sub majoris excommunicationis latae sententiae poena , §. 6. nec non rebellionis & quoad henricum r. etiam perditionis regni & dominiorum praedictorum , §. 7. ipsiúsque henrici r. ac regni , omniúmque aliorum dominiorum , civitatum , terrarum , castrorum , &c. magistratus , judices , castellanos , custodes & officiales quoscunque , necnon communitates , universitates , collegia , feudatorios , vassallos , subditos , cives , incolas & inhabitatores etiam forenses , dicto regi de facto obedientes , tam seculares quàm si qui ratione alicujus temporalitatis ipsum henricum r. in superiorem recognoscant etiam ecclesiasticos , n. b. à juramento fidelitutis , jure vassalitico , & omni erga regem & alios praedictos subjectione absolvimus & penitus liberamus , §. 10. bull. r. to. 1. p. 516. &c. vide supra , §. 17. (k) navarrum & condaeum tanquam sectarios & in errore relapsos , sectariorum fautores , ac defensores publicos ac manifestos , divinaeque maiestatis reos , & fidei catholicae hostes proscribit , & navarrum quidem omni jure quod in navarrae regno sibi competere contendit , & eâ parte quam nunc occupat excidisse : condaeum autem & utriusque successores omni principatùs , & dignitatis jure in praesens & in posterum pariter excidisse , indignosque esse ipsos , & eorum successores qui in ullum principatum , ac speciatim in regnum franciae succedant , hac sententia pronunciat , subditosque obsequii juramento solvit . thuanus , l. 82. p. 45. ad haec capita , post spiritûs sancti invocationem , n. b. responsum , jure divino n. b. prohiberi catholicos hominem sectarium , aut sectarii mali fautorem , & ecclesiae manifestum hostem , multoque magis relapsum , & à sancta sede nominatim ab vnione catholica exclusum , ad regnum admittere , — & quemadmodum qui henrico ad regnum aspiranti favent , aut suppetias ferunt , religionis desertores sunt , & in peccato cum vitae aeternae dispendio degunt ; ità qui se illi pro religionis defensione opponunt , plurimum apud deum & homines mereri , & ut illos in hostis generis humani regno stabiliendo pertinaces , aeterna poena manet , sic hos , si ad sanguinis usque effusionem resistant , aeternum in coelo praemium , & , ut fidei propugnatores , immarcessibilem martyrii coronam proculdubio consecuturos . thuanus , lib. 98. p. 70 , 71. relaxatos autem se noverint à debito fidelitatis & hominii , & totius obsequii , donec in tanta iniquitate permanserint , quicunque illis aliquo pacto tenentur annexi . bin. to. 7. p. 662. concil . to. xi . p. 148 , 149. dr. burnet's hist. of the reformation , b. 2. part 2. p. 237. see the policy of the clergy of france , p. 22. p. 32. p. 36. p. 40. p. 46. p. 135. liber epist joh. huss ed. a 1537. f. 1. ibid. f. 2. praesens sancta synodus ex quovis salvo conductu per imperatorem , reges , & alios seculi principes , haereticis , vel de haeresi defamatis , putantes eosdem sic a suis erroribus revocare , quocunque vinculo se astrinxerint , concesso , nullum fidei catholicae vel jurisdictioni ecclesiasticae praejudicium generari , vel impedimentum praestari posse seu debere declarat , quo minus dicto salvo conductu non obstante , liceat judici competenti ecclesiastico de hujusmodi personarum erroribus inquirere & alias contra eos debitè procedere , eosdemque punire quantum justitia suadebit , si suos errores revocare pertinaciter recusaverint , etiamsi de salvo conductu consisi ad locum venerint judicii , alias non venturi ; nec sic promittentem , cum alias fecerit quod in ipso est , ex hoc in aliquo remansisse obligatum , bin. concil . to. 7. p. 1075. jam emittimus animam tuam diabolo . ibid. (a) aberat tum fortè sigismundus , & certior factus graviter tulit , eoque venit , sed cùm pontificii dicerent , non esse fidem servandam haereticis , non modo remisit offensionem , licèt bohemi frequenter intercederent , & fidem servari peterent , sed etiam primus omnium acerbè in eum pronunciavit . sleidan . commentar . l. 3. p. 59. (b) incinerationem joh. hus , imperator non aequo animo tulit , propter salvum conductum ei datum . respondit ei sacrosancta synodus eum argui non posse de fide mentita , quia concilium ipsum non dederat ei salvum conductum , & concilium majus est imperatore , & ideo non potuisse contra voluntatem concilii id concedere , praecipuè in factis fidei . nauclerus , gen. 48. p. 272. opusc. to. 2. p. 149. qu. 5. §. 2. 3. lab. cant. p. 154. (c) haereticos , schismaticos aut rebelles , eidem domino nostro , vel successoribus praedictis , pro posse persequar & impugnabo . pontif. rom. edit . antwerp . a. d. 1626. p. 59 , & 86. can. 3. vide supra , §. 14. concil . salisburg . can. 32. to. 13. p. 325. concil . to. 12. p. 367. * concil . to. 14. p. 441 , 442 , 443. francis the first . p. 443. ibid. p. 462. bin. to. 9. p. 449. to. 1. p. 36. §. 4. p. 43. §. 3. p. 38. §. 7. p. 41. §. 4. p. 102. §. 8. p. 104. §. 4. p. 116. §. 3. p. 117. §. 7. p. 120. §. 1. p. 130. §. 10. p. 188. §. 6. p. 364. §. 16. p. 454. §. 4. p. 522. §. 12. p. 580. §. 11. p. 582. §. 2. p. 586. §. 5. p. 590. §. 5. p. 718. §. 23. p. 779. §. 2. p. 793. §. 1. (d) post translatum ex graecis , à r. ecclesia , in eosdem germanos imperium , iidem praedecessores nostri , & nos ejusdem ecclesiae advocatos & defensores ex eis semper accepimus , quos quidem germanos constat haeresum acerrimos oppugnatores semper fuisse , cujus rei testes sunt laudabiles illae constitutiones germanorum imperatorum pro libertate ecclesiae , proque expellendis exterminandisque ex omni germania haereticis : testis est in concilio const. hussitarum ac wicklefistarum , necnon hieronymi pragensis damnata ac punita perfidia : testis est toties contra bohemos germanorum sanguis effusus . bull. leonis decimi . concil . to. 14. p. 391. (e) nos igitur , — habitâ super praedictis erroribus — diligenti trutinatione , discussione , ac districto examine , maturâque deliberatione cum venerabilibus fratribus s. r. e. cardinalibus , — pluribusque aliis s. theologiae , necnon utriusque juris professoribus sive magistris , & quidem peritissimis , reperimus eosdem errores non esse catholicos , — sed contra ecclesiae catholicae doctrinam & traditionem , contra sanctorum patrum determinationes , conciliorum quoque & summorum pontificum expresses ordinationes seu canones , quibus non obtemperasse omnium haeresum & schismatum fomes & causa semper fuit ; de eorundem itaque fratrum nostrorum consilio & assensu , — praefatos omnes & singulos articulos tanquam respectivè haereticos , aut scandalosos , aut falsos , & veritati catholicae obviantes damnamus , reprobamus , &c. ac pro damnatis , reprobatis ac rejectis , ab omnibus utriusque sexûs fidelibus haberi debere , harum serie decernimus ac declaramus . ibid. p. 394 , 395. (f) inhibentes sub majoris excommunicationis latae sententiae poenis , — regibus , imperatoribus , principibus , ducibus , &c. nè praefatos errores , aut eorum aliquos asserere , affirmare , defendere , praedicare , aut illis publicè vel occultè , tacitè vel expressè favere praesumant . ibid. p. 395 , 396. regibus , imperatoribus , electoribus , &c. mandamus , quatenus , sub praedictis omnibus & singulis poenis , ipsi , vel eorum quilibet , praefatum martinum , complices , adhaerentes , receptantes & fautores personaliter capiant , & captos ad nostram instantiam retineant , & ad nos mittant , reportaturi pro tam bono opere , à nobis & sede apostolica remunerationem praemiúmque condignum . ibid. p. 398 , 399. spond . to. 2. p. 338. ad a. 1521. §. 1. p. 348. §. 13. (h) hoc tibi denunciamus in virtute omnipotertis dei & domini nostri jesu christi , cuius in terris vicarius sumus , nec te in praesenti seculo laturum impunè , & in futuro aeterni te ignis exspectare incendium . — quare revertimini ad cor , & resipiscete , tu , tuique misere seducti saxones , nisi utrumque gladium , apostolicum simul & caesareum , olim velitis experiri . bull. adrian . sexti , apud bin. to. 9. pag. 180. p. 375. §. 24. p. 704. §. 25. p. 822. §. 17. heresiography, or, a discription of the hereticks and sectaries of these latter times by e. pagitt. pagitt, ephraim, 1574 or 5-1647. 1645 approx. 360 kb of xml-encoded text transcribed from 92 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a54528 wing p175 estc r2783 12498417 ocm 12498417 62593 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54528) transcribed from: (early english books online ; image set 62593) images scanned from microfilm: (early english books, 1641-1700 ; 700:11) heresiography, or, a discription of the hereticks and sectaries of these latter times by e. pagitt. pagitt, ephraim, 1574 or 5-1647. the second edition, with some additions, as in the folio following. [22], 160 p. printed by w. wilson for john marshall and robert trot ..., london : 1645. added engraved t.p. errata: p. 160. includes bibliographical references. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 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review (qc) and xml conversion heresiography : or , a description of the hereticks and sectaries of these latter times . by e. pagitt . the second edition , with some additions : as in the folio following . math . 15. 17. beware of false prophets , which come to you in sheeps 〈◊〉 , but inwardly are ravening wolve● . 1 tim . 4. 1. now the spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and doctrines of divils : speaking lyes in hypocrisie , having their conciences seared with a hot ir●n . imprimatur . j ▪ a. cranford . london , printed by vv. wilson , for iohn marshall and robert trot , and are to be sold at their shops in corn-hill , over against the exchange , and under the church of edmond the king in lombard street ▪ 1645. the names of the sects ; viz. anabaptists , page 1. brownists , 48. semi-separatists , 75. independents , 76. familists , 81. adamites , 91. antinomians , 94. arminians , 10. 8 socinians , 122. antitrinitarians . 124. millenaries , 126. hethringtonians , 127. anti-sabbatarias , 128. traskites , 130. jesuites , 132. muncerians , 32. apostolikes , 33. separatists . 33. catharists . enthusiasts . liberi . hutites . augustinians . 34 bewkeldians . melchiorites . georgians . menonists . pueris similes . servetians . 35 libertines . denkians . semper orantes . deo-relicti . monasterienses . plunged anabapt . 36. barrowists , 69. wilkinsonians , johnsonians . 70 ainsworthians . robinsonians . lemarists . 71. castalian familists , 89 grindletonians . familists of the mourtains . 90. of the valleyes . scattered flocke . caps order , &c. the addition . the sum ●f a treatise of m● johnsons ▪ a-against anabaptists . 44 of the pelagins . 138 soule-sleepers . 139 denyers of the scriptures . 141 expecters or seekers . divorsers . 142 of the papists . 143 the papists compared with other hereticks . 147 a postscript . 154 an extract of the acts of the national synod of the reformed churches of france 195 to the right honourable thomas atkin , lord major of the citie of london , and to the right worshipfull , sir nicholas raynton . isaac penington , lievtenant of the tower , sir lo : woollaston , iohn glyn recorder , sir iohn cordell , sir thomas soame , sir iohn gayr , sir iacob garrat , thomas adams , io : warner , iohn tous● , abraham reynardson , sir george garra● , sir george clerke , iohn langham , th●mas andrewes , iohn foulke , iames bunce , william gibbs , and richard chambers sheriffes : samuel warner , w●lliam barkely , thomas foote , iohn kendricke , thomas culh●m , simon edmonds , aldermen of the said citie . right honourable , and right worshipfull , whereas i have lately published a christianography , or a description of many great churches of christians in the world : some of which are for extent , larger then the church of rome in europe , for time more ancient , for succession as continual , for faith more sound : who believe with us the church of god to be catholike , as it is in the apostles creed , and not as it is set downe in the new trent creed confined to rome , who renounce the popes supremacie , some of them excommunicating him for a schismatick and heretick . who receive the holy communion in both kindes , they all drinke of christs cup , and abhor the romish decree , made contrary to christs institution . who make no images to be worshipped . who doe not acknowledge the figment of purgatory , nor use any prayers to be delivered from the fained paines thereof . who have their prayers in their owne tongue , and mutter them not in latine as the romists doe . who forbid not marriage ( the prohibiting of which is called by st. paul , the doctrine of divells . ) their priests may and doe marry . who hold not popish transubstantiation . who prohibite not lay-men the reading of the holy scriptures commanded by christ himselfe . who doe not joyne with christs intercession the suffrages of saints : nor with his justification the merit of workes : nor with the satisfaction papall indulgences . these points with some others , which the ambition and avarice of the romists hath lately hatched , they renounce with us . this worke i purposing to perfect and consummate to the glory of god , the great profit of the church , & establishing of mens consciences , they seeing the unity and agreement of the holy churches in the world with us : behold suddenly a numerous company of other hereticks stole in upon us like the locusts , rev. 9. as the unpure familists who blasphemously pretend to be godified like god , whereas indeed they are divellified like their father the divell . the illuminated anabaptists who blasphemously affirme the baptisme of children to be the marke of the beast , and to come from anti-christ . the donatisticall brownists , who in times past hid themselves in holes ; now lift up their heads , and vent openly their errors , infecting our people . the antinomians , who teach as i find , such a faire and easie way to heaven , viz. that a man need not be troubled by the law before faith , and that faith is not a going out of himselfe to take hold of christ , but onely a discerning that christ is his , and that after this , such a man must see nothing in himselfe , have nothing , doe nothing , need no sorrow nor repentance , nor bee pressed to duties , need never pray unlesse moved by the spirit : if hee fall into sin , never the more disliked of god , nor his condition the worse : and that hee must abide in the height of comfort , though hee fall into grosse sin . the novelty of this doctrine takes so well , or rather ill that multitudes of simple men and women dance after their pipes , they run after these men as if they were mad , crowding the churches , filling their doors and windowes . the independents trouble also our poore church , who pretend that they have a perfect modell of church● government , which almighty god hath revealed to them , which many like better then the government of the reformed churches , being perswaded that in independency they may have liberty to doe what they list , having no government , hoging to be as free as their teachers , who will have none at all . the arminians also an after-brood of the pellagiant , broach their erroneous opinions . the sabbatarians affirm the old jewish sabbath to be kept , and not the lords day . the anti-sabbatarians would have no perticular sabbath at all , but every day to bee a sabbath to a christian man. the traskites , who would have us observe many jewish ceremonies . vve have also millenaries who affirm that before the day of judgment christ shal come down from heaven , and reign with the saints upon earth 1000. years , in which time they shall destroy all the wicked , binding their kings in chaines , and nobles in linkes of iron . vvee have hetheringtonians , who hold a hodg-podg of many heresies , troubling our peoples brains . vve have also socinians , who teach that christ dyed not to satisfie for our sins : and also his incasnation to be repugnant to reason , & not to be sufficiently proved by scrip●ture , with many other abhominable errors . wee have arians , who deny the deity of christ. we have an atheistical sect , who affirme that mens soules sleep with their bodies untill the day of judgement . wee have atheists too many , as among others , one was committed by a justice of peace , who mock'd and jear'd at christs incarnation . his father was burnt at thoelouze in france ; he scapeth unpunished among us : too many others we have . they preach , print , and practise their hereticall opinions openly : for books , vide the bloody tenet , witnesse a tractate of divorce in which the bonds are let loose to inordinate lust : a pamphlet also , in which the soul is laid asleepe from the houre of death unto the houre of judgement , with many others . yea , since the suspention of our church-government , every one that listeth turneth preacher , as shoo-makers , coblers , button-makers , hostlers and such like , take upon them to expound the holy scriptures , intrude into our pulpits , and vent strange doctrine , tending to faction , sedition , and blasphemie . what mischiefe these sectaries have already done , we that have cure of soules in london find and see with great griefe of heart : viz. our congregations forsaking their pastors ; our people becomming of the tribe of gad , running after seducers as if they were mad ; infants not to be brought to the sacrament of baptisme ; men refusing to receive the holy communion , and the lords prayer accounted abhominable , &c. a volume will hardly contain the hurt that these sectaries have in a very short time done to this poore church ; and doth not the common-wealth suffer with the church ? whence are all these distractions ? who are the incendiaries that have kindled & blown this fire among us but these ? considering with my selfe the former happinesse of this kingdome , and the sudden change that is betide it , it being fallen from the height of prosperitie to the lowest ebbe of misery , and this not by the incursion of a forreigne nation , but by its owne children , who imbrue their hands in the bloud one of another with no lesse inhumanity then cannibals or men-eaters , without any reluctation at all ; the sonne against the father , and the father against the son , being involved in a most cruell warre without any hopes of peace . and moreover ( which is worst of all ) when i consider that some of our clergy-men ( who should like moses stand in the gap to appease gods anger ) doe increase the same , not onely by blowing the fire , but by their errors and schismes which they broach and foment among us ; by which they doe as much as in them lyeth to put mens soules in as great danger as their bodies . and considering againe how wee are involved in a most cruell warre without any hopes of peace , may not i cry out with the prophet ; o that my head were full of water , and my eyes a fountaine of teares , that i might weepe for the slaine of my people ! but all this being gods permitting , let us with patience possesse our souls ; let us trust in him , depend upon him , and in his good time hee will deliver his church , and turne all to the best ; and in the meane season every man doe his best to quench this fire . for my own part , these sad considerations made me leave my christianography , and write an he●●siography to describe the hereticks and schismaticks of this time , in which i set downe their beginning among us ; their hereticall opinions and errors , confuting them ; and also relate how other princes and common● wealths have suppressed them , and how severely some of them have beene punished among us . i know my reverend brethren have not beene wanting to oppose these hereticks in writing and preaching , in season and out of season , using all meanes to suppresse these heresies , having to that end chosen speciall men to preach several lectures in severall places ; but without your helpe and the assistance of our religious patriots assembled in parliament , they doe , and will increase upon us doe what we can . this treatise i present to your lordship , and to this honourable senate . what can bee more sutable or fitter for you , servants of the most high god , then that which tendeth to the glory of god , edification of his church , and vindication of the truth against the illusion of sectaries and heretikes ? what is more correspondent with the duty of christian magistrates then to assist gods cause with your politicall authority ? a question may be asked whether it be lawfull for the magistrates to use the sword against heretickes ? to this i answer ; such whose heresies are blasphemous in doctrine , or dangerous to the state , deserve death , the reason is , because they corrupt the faith . if such as poyson waters and fountaines at which men and beasts drinke , deserve capitall punishment , how much more they that as much as in them lyeth goe about to poyson mens soules ? yea , st. augustine saith in his fifth tractat upon iohn ; quantum in ipsis est christum in homine occidunt . the forenamed st. augustine indeed wavered concerning this point for a time , as he confesseth in one of his epistles : but when he saw the city wherein he dwelt was reclaimed from donatisme by the magistrates sword , he retracted his opinion . and expecting the like successe in this honourable city , i doe implore your helps , & that for iesus christs sake : and i pray you give me leave to put you in mind of the covenant we made in the presence of almighty god the searcher of all hearts , with a true intent to performe the same , as wee should answer at that great day , when the secrets of all hearts shall bee disclosed , viz. that we should in like manner without respect of persons endeavour the extirpation of popery , prelacy , superstition , heresie , schisme , propha●enesse , and whatsoever shall bee found to be contrary to sound doctrine and the power of godlinesse , lest wee partake in other mens sins , and thereby be in danger to receive of their plagues ; and that the lord may be one , and his name one in the three kingdomes . and this i beseech you in the name of god to take in hand , laying aside all humane reasons . let not gods cause goe to racke , nor by worldly policies and humane reason be protracted or retarded . the turke will not suffer mahomet to be blasphemed : as we are christians let us stand for christ. how dangerous the fostering of heretikes hath been , histories declare , viz. almighty god sent down fire from heaven and consumed antioch , being a nursery of heretikes : and also how the earth opened & swallowed nicomedia , the meeting place of the blasphemous arrians : also in the commentaries of sleidan , how the anabaptists meeting first in conventicles , surprized munster : and how hardly amsterdam escaped them , lambertus hortensius writeth . the plague is of all diseases most infectious : i have lived among you almost a iubile , and seene your great care and provision to keep the city from infection , in the shutting up the sicke , and in carrying them to your pest-houses , in setting warders to keep the whole from the sicke , in making of fires and perfuming the streets , in resorting to your churches , in powring out your prayers to almighty god with fasting and almes to be propitious to you . the plague of heresie is greater , and you are now in more danger then when you buried five thousand a week : you have power to keep these hereticks and sectaries from conventickling and sholing together to infect one another . fire is dangerous , many great cities in europe have been almost ruinated by it : i have seen your dilligence and dexterety in quenching it in the beginning : your breaking open your pipes for water making floods in your streets : your engins to cast the water upon the houses : your industry and paines is admirable . heresie is as dangerous as fire , use your best endeavours to quench it before it consume us . thus not doubting right honourable , & right worshipfull , of your best endeavours to suppresse these heretikes and sectaries , by whom not only many poore soules are infected , but also the holy name of god is blasphemed . i cease , most humbly entreating almighty god to blesse this citie , and to give unto you the fruition of all temporall felicities in this life , and the never-failing fulnesse of blessednesse in the life to come to the reader . thou which hast atender conscience , and desirest nothing so much as to know the right way to heaven , having many doubts which cause thee to leave thy own pastor , and runne not only to other publike congregations , but also to the private meetings of the separatists and others for resolution . for thy sake and safety i have published this treatise , in which thou maist discerne truth from error , having their errors set before thee , with the confutation of them out of the holy scripture . ou● lord and saviour in his holy sermon in the mount , telling his disciples of the narrow way that leadeth unto life , hee specially forewarneth them of false prophets : beware of fals● prophets which come to you in sheeps cloathing , but inwardly they are ravening wolves . as if he should say , my deare disciples , you hearing of the way to heaven , wil be inquiring after it , and especially of prophets ; but let me forewarn you of false prophets , for in stead of directing you , they will put you out of the way . false prophets wil come , they are not sent : st. paul asketh how they can preach except they be sent ? and this standeth with good reason : every true minister standeth in gods room being the lords embassadour to deliver his will , who dare to this unsent ? no man taketh this honour unto himselfe , but hee that is called of god saith my author to the hebrews . but whence come they now , from the schooles of the prophets ? no , many of them from mechannicke trades : as one from a stable from currying his horses : another from his stal from cobling his shooes , & these sit down in moses chaire to mend all , as embassadours of jesus christ , as heralds of the most high god : these take upon them to reveale the secrets of almighty god , to open and shut heaven , to save mens soules . but to heare these fellowes to discourse of the holy trinity , of gods eternall decree and other deep points of divinity : you may heare the mad men in bedlam prate as wisely as they : and are not their hearers that run after them as mad as they ? are they not bewitched ? as st. paul telleth the gallatians . to you that are my disciples : daily experience sheweth us whom the anabaptists , brownists and other sectaries go about to seduce , viz. not drunkards . adultere●s , swearers , and prophane persons whom the devill hath ensnared already , but such as are desirous of heaven . they lead captive ( saith st. paul , ) silly women who are alwaies learning . they come unto you in sheeps cloathing . that is , like zealous and holy christians , for example , the devill turneth himselfe into an angell of light : baals priests used long prayers : the blasphemous arrians ( as st. bazill writeth ) were easily beleeved because of their counterfeit holinesse . the romish seducers pretend great sanctimony ▪ the begging fryers befool'd the christian world with their pretended holinesse , with which they 〈◊〉 their lewd lives . generally they come to you with outward sanctimony , with a seeming contempt of the world ; with long prayers , fasting teares , ●lmes deeds , seeming-zeale , seeming-humi●●●y , seeming harmlesnesse , &c. they come to you in sheepes cloathing , insinuating themselves into you under colour of giving you good counsell : as the divell their chiefe , counselling our first parents to breake gods commandement , promised to make them like god : and tempring christ in the ●●●dernesse , promised to give him all the kingdomes of the world and the glory of them . and that you may the better avoyd their inchantments , i will shew you the method they use in deceiving . as first they indeavour to separate the sheepe from their shepheards , bringing them into contempt with their people , ●ff●●ming them to be unprofitable , unpowerfull , taxing their conversations as prophane , and doctrine as erroneous . thus smiting your shepheards with their tongues , they draw you to their conventicles . 2. to palliate their errors , they parvert the holy scriptures , as that monster arrius pretended to have 42 places of scripture against the deity of christ , and this he learnt of his father the devill , who perverted part of the 91. psalme , to tempt our lord to cast himselfe downe from the pinacle of the temple . and for this cause these heretikes are enemies to the ten commandements , being some of the law : to the creed being a briefe of the gospell , and to the lords prayer , being a perfect forme of prayer , containing all that can be asked or prayed against , by which only a simple man may discerne any heretick , contradicting any commandement of the decalogue , article of the faith , & petition of the lords prayer . and for this cause the church of rome teacheth the laity them in latine , and also they leave out part of the decalogue in their catechismes : and for other he●etikes , some doe null the whole law , some the creed , and others the lords prayer , affirming it to be abhominable . againe , whatsoever outward shew they make of holinesse , they are indeed ravening wolves ; therefore our lord biddeth us beware of them . the word beware precedeth danger : as sheep are in danger among wolves , so are your soules in danger among false prophets . the j●urney of the israelites to the earthly canaan , was a type of our journey to the heavenly . and did not one false prophet , balaam , doe them more mischiefe in their journey then og the king of bashan , sehon king of the amorites , & all their enemies besides ? yea , would the devil himselfe in his own likenesse have been more noxious to the church of god then some hereticks have beene ? as one heretick , arrius , denying the deity of christ , in a manner infected the whole world . the like did one other heretick eutyches , erring concerning his humanity , affirming the immensity of christs divine nature to have swallowed up his humane . now if christ had not been man , how could he have dyed for us sinners ? and if not god , how could he have wrought the salvation of mankind ? alas , what danger are we in now , being invironed with such a multitude of here●ickes ? our lord telleth us againe , by their fruits yee shall know them : they pretend that they are led by the spirit . the workes of the spirit s● . paul s●t●eth forth to bee love , joy , peace , long-suffering gentlenesse , goodnesse , faith , meekenesse , and temperance . if they were led by the holy spirit , these would be their characters . but st. paul telleth us that in the latter dayes there shall come men , lovers of their own selves , boasters , proud , cursed speakers , disobedient to parents , unthankefull , unholy : master calvin that admirable man of god , whose name is yet terrible in the kingdome of pope●y , setteth down certaine characters of these impostors , taken out of st. augustine . 1. great boasters , making ostentation of their owne worth , like simon magus , who bewitched the people , sayng that he himselfe was some great man : like the gnostikes who had a high conceit of their owne knowledge , as if they were the onely knowing men of the whole world : their common talke is of their own worth and actions . 2. superbia tumidi , blowne up with pride , and among us many proud spirits having not these preferments which they thought themselves worthy of , have forsaken our church , and gone to rome and amsterdam . 3. calum●ijs insidiosi , deceitfull slanderers : and in this faculty of all other sects the brownists excell : the ●esuites are not so bitter against our church as the separatists compare their writings . michael the arch-angell durst not give the devill such cursed speaking , nor raile upon him as they doe upon us and gods church . 4. treacherously seditious , not preaching peace as christ commanded his disciples to doe , but division : yea , the brownists arrogate to themselves , the name of separatists , which well they may , be●ng separated from their mother church , from 〈◊〉 the reformed churches , and malitiously divided amongst themselves . 5. lest they should seem to be destitute of the light of truth , they arrogate to themselves the shadow of austerity and shew of holinesse . 6. sacri●egious , what the appetite of all schismaticks hath been in this way is notorious , caring no● for the ruine of the whole church , upon condition that they might get somewhat . they have so taught , that some thinke there is no such sinne as sacriledge at all . our lord fore-warning us of false prophets , and so lively describing them , and we having such characters and markes to know them : thou understanding the decalogue , creed , and lords prayer , if thou be misled , thy sin will light upon thine owne head . for is there any man so simple but can ●ell when their doctrines they teach crosse any of these ? and one thing more will aggravate your defection before almighty god , viz. your covenant and oath wherewith you bound your selves in the presence of god , to suppresse all errors , heresies , and schisme ; god forbid but that you should keep your covenant which we ministred , and you received with great alacrity . to draw to an end , epiphanius writeth of the heresies of this time , calleth his booke pae●arium , that is , a medicinable box , containing saving medicaments against lying doctrine . the end of my writing is not to hurt any man , but to give warning to well minded soules , and espesially to them that are entangled with errors , to pray to god to give them grace to see and ●enounce their errors , and to acknowledge the truth , that they may recover themselves out of the snare of the devil . and if my paines shall do any good in the confirmation of any against seducers , in forewarning them to beware of private conventicles , and to keep them close to the publick ministery of the word , & communion of saints in gods church , i shall thinke my labour well bestowed . the god of peace grant that all they that confesse his holy name , may agree in the truth of his holy word , and live in unity and godly love , amen . so prayeth thine in the lord , old ephraim pagitt . heresiography : or a description of the heretickes and sectaries sprung up in this latter age , &c. chap. i. of the anabaptists . for the discovery of this sect i purpose to set down , 1. their originall and first proceedings . 2. their errors and blasphemies . 3. a confutation of their errors . 4. the orthodox doctrine of the church of england opposite to their errors . 5. the severall sects of anabaptists . 6. of their manner of rebaptizing , and other fashions . 7. how christian princes & magistrates have suppressed them : and especially how they have beene punished among us . 8. of their audacious boldnesse at this day to publish bookes in defence of their errors , and to challenge our protestant divines to publike disputations : and to intrude into our pulpits to vent their blasphemies . 9. their moderne tenents which they owne . 1. of their originall and first proceedings . about the yeare of our lord god 1521. doctor luther preaching the gospel in saxony , almighty god blessing his labour , a new sect ( among many others through the instigation of the devill ) began to spring up in the said coun●●y of certain fanaticall people , who boasted that they talked with god , and god with them , who commanded them to kill all the wicked , that is , all that were not of their sect , and make a ●ew world , in which the innocent and godly should live and reigne alone . the author of this sect melancton affirmeth to be one nic●las storke , who would tell his followers that god spake to him by an angell , and revealed his will to him in dreames , promising him the place of the angell gabrie● , and the empire of the whole world . he affirmed the saints must reigne in this world alone , and that he must be their leader , to kill all the kings and princes of the wo●ld , and to repurge the church . he tooke upon him also to have the gift of discerning spirits , and to know the elect. in this mans schoole was one thomas muncer brought up , who amplyfied much his masters doctrine . hee b●gan to preach at alsted in turingia , where he made first an a●●ociation , administring an oath to all that promised to assist him in killing the ungodly princes and magistrates : so long as hee preached but his dreames and fancies the elector of saxony bore with him ; but after he b●gan to preach killing of princes and rebellion , he banished him from saxony , who 〈◊〉 to nurenberg , and being driven from thence to mulhus in tu●ingia , to which place divers of his old disciples resorted : whatsoever he determined was received as an oracle , especially when he preached that all goods must be 〈◊〉 , and 〈◊〉 men to be free and of equall dignity an acceptable doctrine in those parts , where the nobility used their tenants like slaves ; upon this his preaching about 40000. bores and trades-men rose up in suevia and franconia , who tooke some of the nobles , r●nsacked , plundered and burnt houses ▪ carrying all before them . muncer also having prepared munition , and raised a numerous multitude ( the meaner sort of people leaving their ploughes and loomes ) armed themselves to become adventurers in this holy war : one phifer a chiefe associate of muncers , rusheth into the countries adjoyning , and destroyed many towns , burnt many houses , and brought away some of the nobles bound , with a great booty ; which good successe elevated the minds of these sectaries and caused a defection in the county of mausfelt : muncer hoping this defection to be universall , taketh his journey to frankhus , where the frankhusians joyned with him . but before this snowball grew greater by rolling , count mansfield raiseth forces , sets upon muncer , and slew 200. of his men ; muncer renueth his army , pitcheth upon a hill by frankhus intrenched with carts . count mansfield with the princes his assistants pittying the rude company , sent to offer them impunity and generall pardon if they would but yield up the author of that sedition & returne home . muncer falls to preaching , te●ling them that he was sent from god to command and lead them in this action , and that they should certainly overthrow these and all other enemies of god , it being gods promise ( who cannot lye ) that the righteous should wash their feet in the bloud of the wicked ; and that he had promised him victory , indowing him with such strength that he was able to turne all their bullets back with his coat , so the botes refused peace ; upon this the princes began to play upon them with their ordnance , the bores neither advanced nor fled , but fell a singing , come holy ghost , confiding and expecting that god would fight for them from heaven according to muncers promise ; but when the intrenchments of their carts were broken , and the princes army came to handy-blowes , 5000. of them being slain , away fled the bo●es , some one way , some another , but most of them ●o frankhus , which city the princes tooke with muncer who lay hid therein , who with phifer and 300 more were executed and put to death . muncer was so dejected at his death that he could not make confession of his faith ; but with much adoe he could speake after the duke of brunswicke , who taught him what he should say . thus the suevian rebellion was extinguished , the root and branch seeming to be cut off ; but the seeds remaining , germany swarmed with anabaptists , ane● name , but in effect the old sect with some additions . melchior hopman who called himselfe elia , one of greater learning and parts then muncer , began to vent the same errors at stransgburg , for which he was imprisoned , & all his followers severely i●prest . this sect was disperst in the higher and lower germany , especially among the meaner sort of people ; saith hertensius one of my authors , among that numerous rabble scarce one was found that was a scoller , or could write or read . the whole world was little enough for ther ambition which they attempted to obtain , beginning their empire at munster . in the year 1532 munster received the gospel , & in the yeare 1533 there comes to town iohn becold a taylor of leyden , & with him , or after him a great multitude of his fraternity , most of them hollanders : these keeping conven●icles , got in few months a great party in munster , & incensed one another with desperat● resolutions . the magistrates not yet infected with their errors , commanded the sectaries to depart the city ; they going out●t one gate , came in at another , saying , they must not desert gods cause . the landgrave of hesse pittying the distressed case of this city , sent divines to set a bound to the unlimited extravagancy of the anabaptists , offering disputation to them , which they refused , & took a more compendious way to work their own ends : one of them feigning himselfe to bee seazd with a propheticall spirit , ran about the city crying , repent , & be baptized again , left the wrath of god fall upon you ; many cryed with him , this crying ended in ransacking rich mens houses , & laying hands upon the owners ; others rushed into the market●place crying out , that all that were not re-baptized must be killed presently . the evangelicks or protestants gathered themselvs in a place called over water , & there fortified themselves : after 3 daies there was a composition made , that either party should enjoy the freedome of their religion . this composition gave the anabaptists time to strengthen their party , for they sent their letters to wezell , and other places , the tenor whereof was , that god had sent an holy prophet to munster , who spake wonders , and shewed the right way to salvation ; and if they would leave their houses , and come to munster , they should have ten times more than they left at home , and with spirituall wealth attaine all worldly riches . these faire promises drew the scumme of the towns adjoyning to munster , ( the poore and idle sort liking that religion best , that maketh all men alike , all goods common , that payeth no rent , tribute , nor tithes , that puts downe those lawes and magistrates that restraine their licentiousnesse ) so that in a short time the city was full of strangers , who looked upon it us upon the land of promise . the anabaptists knowing their strength ranne to st. maurice church ▪ burnt it , seized upon the armory , pillaged and defaced other churches , depopulated the colledges , burnt a faire library , and finally drove the protestants out of the city , crying out get yee hence all yee wicked , else yee shall all be slaine . the anabaptists being masters of the city , began to erect a government , ( although they were enemies to all superiority , necessity and nature forcing them to chuse some governours , but the prophets over-ruled all : one of the first orders that they made was , that every man should bring his gold , silver , and goods into the common stock upon paine of death : and there were two maiden prophetesses that discovered the concealers ; also they ordered that all books should be burnt but the bible , which was performed . iohn of leiden being in a propheticall trance after he had slept three dayes , pretending to be dumbe , called for writing tables , in which he writ downe that it was the will of the heavenly father , that twelve men by him named should governe the city , which was also put in execution , the ancient magistrate being discharged . also that it was the good will of the father that a man should not bee tyed to one wife , but to marry as many as he pleased : when some would not approve of this doctrine , he cyted them before the twelve governours , swearing upon the new testament that this doctrine was revealed to him from heaven , and to testifie the evidence of the spirit , hee commanded some of the opposers to be beheaded : forthwith many preachers confirmed this doctrine , but the greatest confirmation was the prophets practise , who presently married 3. wives , & left not till he had fifteen : many followed his example , and it was accounted a matter of praise to have many wives : after the promulgation of this ordinance , the brethren ran to the hansomest women , striving who should be first served , and lay with them without any contract . after this , one iohn tuscocurer a new prophet , called the congregation together , and declared that it was the will of the heavenly father , that iohn of leyden should be king of the universe ; that he should sit upon the throne of his father david ; that he should kill all the kings and princes , destroy the ungodly , and save the people that loved righteousnesse . this prophesie the multitude entertained , and proclaimed iohn of leyden king of zion with great acclamations . the new king being a tailor , made use of his skill , and translated the copes and carpets of the churches into robes , and set forth his majesty in gold and silver , his horses were also sutably harnessed , with saddles and foot-cloathes embroydered with gold : he rode abroad in very great state , having his chiefe officers before him ; next before him were two young men , the one carrying a bible , the other a sword : he himself wore a great chaine like the collar of some order ; his motto was rex justitiae hujus mundi , the king of righteousnesse of this world . after him followed fifty pensioners well clad : three times a week he kept court , sitting upon a high throne in great magnificence , under him sate knipper dolling governour of the city , and lower , his foure great counsellours of state : in that court he judged all controversies , most of which was about divorces , for by their new orders any man that was weary of his wife , might put her away and take another . among other memorable acts of this new king , i read , that one of his wives offending him , he tooke her into the market-place and cut off her head , causing the rest of his wives to dance about her , and give thanks to their heavenly father , and then the king began to dance himself , commanding the people to dance with him . againe thuscocurer the prophet came to the king sitting in his throne in more than ordinary majesty , saying to him , king iohn , the gospel must be renewed by thee . thus saith the lord god , goe and say to the king of zion , that hee prepare my supper in the church-yard of the great church : and that he send forth preachers of my word into the foure quarters of the world to teach all nations the way of righteousnesse , and to bring them by the spirit of their mouthes into my sheep-fold . so a publike communion was celebrated , which they made a full meale : a great feast it was , both for persons , as also for meat , for there were about foure thousand communicants , and three courses of meat ; but between them ( saith my author ) there was an entercourse , for the king accused a man of treason , and cut off his head and returned againe , and with bloudy hands he tooke upon him to administer the body and bloud of christ , assisted with the queen , who did the office of a deacon , the like did the principall officers of state. after supper the king asked the people , whether they were all heartily disposed to doe gods will , and to suffer and dye for the faith : to whom the people answered with one voyce , that they would . then rose the prophet and said ; thus saith the lord , chuse men among my people to send to the foure quarters of the world , to doe wonders among the nations , and to publish my wondrous things among strange people . then he read the names of 28. of whom himselfe was one ; these apostles went to the cities to which they were sent , crying in the streets that they should repent , or else shortly be destroyed : these men were apprehended in the cities and put to death , and so there was an end of their apostleship . all this while the city was besieged by count waldeck the owner thereof , and so fore oppressed with famine , that they were faine to ea●e dogs , cats , rats , sodden leather , yea some their owne children . the princes of the empire assembled at coblents , pittying the seduced people , sent letters to the people of munster , representing to them their fault and danger they were in , and that if they did not submit to their naturall prince , they should draw the whole force of the empire upon them : this was about december , 1534 , hilversum also one of their prophets being taken by the besiegers , writ out of the camp a most sensible letter to the people of munster , wherein he acknowledgeth that his former prophesies were impostures , and entreated them to open their ●yes to see how they were deluded by a company of rascalls , what a beastly life they lead , having violated all lawes of pudicity and honestie . these letters moved the hearts of many , who were weary of their lives that they lived in , and were also pinched with hunger , and they began to murmour against the king , who calling them together made a fine speech to them , saying that he would never have thought that they being born again by a new baptisme , would shew themselves so impatient for gods cause whereas they should have followed st. pauls example , bearing nakednesse , hunger , and cold to attaine the heaven of salvation : that god was powerfull enough to send them manna and quailes from heaven ? that he had great troops in holland and freezeland , that would certainly come with great provision of victualls and beare the enemy back ? that god had revealed to him that at eafter they should be delivered for certaine . finally , the towne was taken , iune 1535. having endured a siege of eighteen moneths : after the taking of the towne , it was ordered that the innocent people should be spared , and that all the good citizens that were come out or kept in by force , should have restitution of their goods . the citizens that yeelded were spared , but the fierce anabaptists who could never bee tamed , and lay hid in severall holes , were sought out and killed . the king resisted to the last , and being taken with knipperdoling and others , was sent prisoner to a castle , drawne thither , tyed to a horse taile ; hee was condemned and executed as a traitor , being tyed to a stake , and pulled in divers parts of his body with hot pincers for an houre and more , and then stricken to the heart with a dagger : with him suffered knipperdoling . the king abjured his errors ; but knipperdoling dyed like a mad beast : after their deathes they were put into iron cages , and hanged upon the high steeple of st. lambert . thus dyed this imaginary king , and anabaptistrie was suppressed in munster . as the anabaptists had surprised munster , so they had the like projects in many other places , but with ill successe : as one iohn of geles was sent to amsterdam , and finding the people fit objects for his delusions , hee told them wonders of the new kingdome of righteousnesse at munster , their liberty of living , their pillaging of churches , and the inriching themselves with the goods of the ungodly , and of the great designes of their king , of the prophesies of the propagation of his kingdome , with such discourses . in their private conventicles they filled the mindes of the people with a frantick zeale , and made them long to be fing●ing church-plate , and the goods of the ungodly , pretending that it was an easie matter to surprise amsterdam , which town ( with others ) god had given to the king of zion , as the first fruits of his reigne over the world : hereupon they enterprised the taking of the towne , and to kill the magistrates as they were feasting in their towne house ; but by the providence of god they were deceived of their purpose . they wanting their signall , which was the ringing of the towne-bell , which was not done , ( a drunken man having taken away the rope ) the company assembled not : many of the anabaptists were slaine , and others received condigne punishment . the anabaptists after the death of iohn of leyden chose another king , who with his high treasurer was taken at virecht and kept in prison : among the exployts of that elected king , he brought his wife into a wood and there killed her , that without interruption he might lye with her daughter ; and he also cut a young wenches throat , lost she should detect him : good store of plate was found in his house , most of it church plate : the king and his treasurer was burnt . i read of another king of the anabaptists called ian wilhems , whose execrable deeds and actions are written in dutch and translated into french by ch. de niclles . this ian wilhems was sonne to one theodore wilhems , a vicar in ruremond in gelderland : this king kept his residence in divers places , as at ar●hem first ; and afterwards at lovain , wesel , alden , calcar , harsem , and last of all at a village called avendrop , not farre from wesel , to which place divers resorted who had beene in the siege of munster : this man succeeded cornelius appleman : who was executed for his wicked acts in the city of virecht . which appleman succeeded ian cordwainer , who going about to restore the broken fantastick kingdome of the anabaptists , was discovered by some of his followers to be captaine of the theeves and church robbers , and executed at brussels . this king wilhems affirmed the doctrine of the anabaptists taught in munster to be the true doctrine to bring men to salvation , and that god for his austere life had given him grace to make knowne his law more cleerely and purely than it had been ever before , he wrot a book intituled , du mariage impure des faux evangeliques , in which he defended poligami . he rob'd and spoyl'd the countrey about him , affirming that to rob the ungodly was no sinne at all for the people of the new ierusalem , because the good of the land belonged onely to lesus christ and his disciples . this wicked rout called themselves le people de ian wilhelmes . he used a sword , which he called the sword of god and gede● . this holy king had 21. wives to encrease his holy seed , among whom he had elsken thewes , and elizabeth her daugh●er : also clare and elizabeth , sisters daughters of ian marsens . of his facinorous acts , and names of his queens you may read more at large in the history of his life , written by ch. nells . this fanetick king was burnt according to his deserts the 12. of march , anno 1580. and divers of his complices were executed at wesell , cleve , ond other places . in this history before releated , we may see the great hypocrisie of these sectaries , who when they crept first into munster made a shew of great holinesse ▪ great humility , great innocence : they would not sweare , not use any obscene speech , their ordinary communication was of mortification ; but when they became masters of the town , they broke the lawes of all pudicity and honesty . more especially an anabapeist might not beare on office in a countrey village , but afterwards iohn of leyden their prophet would be king of the universe , they would not suffer a man to weare a ring , or a woman a silken gowne : but after the surprise of munster , no prince was so gloriously arryed as king iohn and his officers an this other attendants . they pretended that it was not lawfull for a christian man to beare armes or to punish offenders , whereas in munster they exercised all manner of cruelty : king iohn cut of his wives head in the market-place , another prophet his brothers head before his father , affirming it to be the will of the heavenly father . and whereas some good citizens were grieved at their disorders , and groaned under their tyranny , and went about to shake off the yoke of king iohns oppression , about 50. of them were taken and put to death with all manner of cruelty . iohn of leyden incouraging them , saying that in that their doing they should doe god good service . the history of the anabaptists you shall finde in the fifth and tenth book of sleidens commentaries : master bull●●ger hath written the same , and confuted their errors : lambe●tus hortensius hath written of the anabaptist's of the low countries , and iohn gastius minister of zuricke of their doings in zuitzerland . ii. the errors of the anabaptists , set downe by pontanus , osiander , bullinger , and others . errors not to be tolerated in the church . 1. that christ did not assume his flesh and bloud from the virgin mary . 2. that christ is not true god , but onely endued with more gifts than other men . 3. our righteousnesse not to depend upon faith in christ , but upon the workes of charity and afflection . 4. they reject the doctrine of originall sin and those doctrines that depend upon it . 5. they deny baptisme to infan●s , because they cannot make confession of their faith , affirming that the baptisme of children came from the pope and the devill : they call baptisme of infants the marke of the beast . 6. they re-baptize them that have beene already baptized . 7. they dream that before the day of judgment their church shall destroy all the wicked , and obtaine a monarchy , in which the godly shall reigne alone . 8. they allow men free will in spirituall things . 9. they separate themselves from all other churches , accounting themselves onely pure and holy without sin . 10. that the office of the ministerie is of no great effisicacie , and that lay men may preach and administer the sacraments . errors not to bee suffered in a common-wealth , without the ruine of it . 1. that it is unlawfull for a christian man to be a magistrate , and that the people may depose them . 2. that it is not lawfull for a magistrate to punish any malefactor whatsoever with death . 3. that a christian man cannot with a safe conscience take 〈◊〉 oath . 4. nor by oath promise fidelity to any prince or magistrate whatsoever . errors not to be tollerated in families . 1. that a christian man may not with a safe conscience possesse any thing proper to himselfe , but whatsoever he hath hee must make common . 2. that wives of a contrary religion may be put away , and that it is lawfull for them to take others . 3. that a christian man may have many wives . iii. the confutation of these blasphemous and detestable errors before named . that christ tooke not flesh from the virgin mary . this error is flar against the first promise of christ , g●n . 3. the seed of the woman shall break the serpents head . against the promise made to ab●aham , gen. 22. in thy seed , &c. to david , psal. 132. 11. of the fruit of thy body , &c. luke 1. that which is borne of thee , saith the angel to mary , rom. 1. 3. who was made of the seed of david , according to the flesh , whence in the new testament he is called the son of man. as also isay the son of a virgin , which could not be if he had not taken flesh upon him from the virgin mary : neither should our flesh have any hope of eternall life if he were not made flesh , neither should his passion or resurrection profit us at all . in this point the anabaptists are worse than the papists , yea then the turkes themselves , who confesse that christ was borne of a virgin. the melchiorists , a kinde of anabaptists , doe not onely hold the opinion above named , but also are so diabolicall and blasphemous as to curse the flesh of the blessed virgin , by maintaining this error : the anabaptists manifest themselves to be of the number of them whom the apostle st. iohn speaketh , 2. eph. vese 7. for many deceivers are come into the world , who confesse not that iesus christ is come in the flesh . that christ was not true god. this blasphemous error is contrary to the holy scripture , as ioh. 1. the word was god , ioh. 10. i and the father am one , ioh. 4. he that seeth the father , seeth me : i am in the father , and the father in me , col. 2. 9 , for in him dwelleth all the fulness of the godhead corporally . againe , 1 iohn 5. we are in him that is true , even in his son iesus christ , that is , the true god. and againe , if he were not god , no created power had been sufficient for the worke of our redemption and satisfaction of gods wrath . this blasphemous opinion reigneth among the anabaptists in moravia : i doe not find this to be maintained by our english anabaptists , but to be the opinion of servetus , who was burnt at geneva and his followers . not to be saved by faith in christ. what can be more contrary to the holy scriptures than this detestable error : read iohn 3. 16. so god loved the world that he gave his only begotten son , that who so beleeveth in him shall not perish , but have life everlasting . rom. 3. 24. we are justified freely by grace through the redemption that is in iesus christ , rom. 3. 28. we conclude that a man is justified by faith , without the workes of the law. by the work of charity and affliction , the passion of christ is a sufficient ransome for all our sin , 1 iohn 1. the bloud of christ purgeth us from all out unrighteousnesse , isa. 43. 25. i am he that blotteth out all thy transgressions , for my own sake , and will not remember thy sinnes , heb. 9. he hath obtained for us eternall redemption , nothing here perfect , 1. cor. 13. neither in his sight can any man living be justified . psal. 143. 2. neither any troubled conscience can be pacified , rom. 5. 1. being justified by faith , we have peace with god , through our lord iesus christ. and for afflictions they are either just punishments for our sins , or fatherly corrections to stir us up to a holy life . they reject the doctrine of originall sin , because ( say they ) christ hath taken away all evil , whether it be the inclination or concupiscence , according to that , behold the lamb of god that taketh away the sins of the world . also that children whereas they do neither good nor evill , are under grace and without sin , but so the infants of all nations and infidels may be saved , being without sin : but the contrary appeareth by the effect of sin . the reward of sin is death , rom. 6. and david confesseth expresly . psal. 51. behold i was borne in iniquity , and in sin my mother conceived me . and st. paul calleth our inbred concupiscence sin dwelling in us . and eph. 2. we were by nature the children of wrath . they deny the sacrament of baptisme to infants . the ground of this errour is ignorance , they not knowing what baptisme is , pretending faith and repentance to be the estence of baptisme , which infants are not capable of , and therefore not to be baptized . to this i answer ; as faith and repentance was not the essence of circumcision , but the outward circumcising of the flesh , and the inward circumcising of the heart . so the essence of baptisme , is not faith and repentance , but the outward washing of the water , the word annexed , and the inward washing of the spirit . our lord affirmeth , joh. the 3. except a man be born again by water and the holy ghost , &c. st. augustine affirmeth , although sound faith be not present : yet the sacrament of biptisme may be sound . the greek patriarch , writing to the german divines , affirmeth in baptisme the matter to be water , the forme the words , viz. this servant of god is baptized in the name of the father , son , and holy ghost : the instrumentall cause to be the minister . the anabaptists attribute too much in this sacrament to their repentance , faith , mortification , and merit , and little or nothing to gods mercy , which is most contrary to the nature of this holy sacrament , which sealeth up unto us out receiving into gods favour and grace for his owne mercies sake without any merit of ours . to palliate this their abhominable error , they pervert divers places of holy scripture , as matth. 28. mar. 10. out of the order of words , goe and teach all nations , baptizing them : because that teaching is set befor baptizing , they would have children taught before they are baptized . to this i answer , 1. whereas teaching is set before baptizing , matth. 28. baptizing is set before teaching , mar. 1. 4. john did baptize in the wildernesse , and teach the baptisme of repentance : and againe , where it is said , repent and beleeve : whether is faith or repentance first required ? but where finde you ( say they ) a literall command in all the new testament for the baptisme of infants ? to this i answer : the new testament doth not literally command , remember to keep holy the lords day , nor to say grace before and after meales , or to pray with our families evening , or morning or for women to receive the communion , and many other such like things , which are moral duties , & may be sufficiently proved by consequence out of the holy scriptures . as for example in this very text which they alleadge against the baptisme of children : the baptisme of children is there commanded : goe and teach all nations , baptizing , &c. the meaning is , goe and teach all them that are capable of teaching and baptize them that are capable of baptizing : to make this more plaine . is a man should bid his servant , goe sheare all my sheep and mark them : if that servant should sheare all his sheep , and mark them only that he had shorn , and not mark his lambs , because he could not shear them : doth that servant fulfill his masters command ? no more had the apostles done , if they had not marked his lambs as well as his sheep ; although they were not capable of teaching , yet they were capable of marking or baptizing . in lawes and precepts that be generall , the numeration of singulars are not necessary ; because lawes doe command the whole kind : and therefore the holy apostles baptized whole families , in which we find none excep●ed , as st. peter baptized cornelius and his family , acts 10. 48. st. paul baptized the jaylor , and all that belonged unto him , acts 16. 33. lydda and her houshold , acts 16. 15. the houshold of stephanus , 1 cor. 1. 16 , &c. again , whereas our lord commandeth , mark 10. suffer little children to come unto me , and forbid them not . how properly can an infant come unto christ but by baptisme ? repent they cannot , beleeve they cannot , as the anabaptists affirm : but by baptisme they may come , where the minister in christs stend receiveth them and blesseth them ; and why all this ? of such is the kingdome of god , and therefore saith our lord , forbid them not . st. peter saith , acts 2. 39. the promise is mad : to you and your children ; and therefore be baptized . to whom the promise is made , and covenant , let no man forbid baptisme , which is the seal of the covenant . again , the faith of the parents may warrant their infants baptisme : yea , though they have but an hystoricall faith , and not a justifying , if they can credere ad baptismum , though not adsalutem : this faith maketh their children capable of baptisme : many in the apostles time were baptized , having onely an historicall faith , as s●mon magus , and others . moreover , these phrases , teach and baptize , repent and beleeve , beleeve & be baptized , are meant of such as were of riper years , and made profession of the christian faith , or else the estate of christian infants in the gospel , were much worse then the condition of the israelitish infants under the law : which to affirme , is an horrible indignity offered unto christ. last of all , most blasphemously they call baptisme of christian mens children , the mark of the beast , and to come from antichrist , and especially from pope innocent the third , who lived about the yeare , 1213. learned mr. calvin affirmeth the baptisme of children to be a holy institution alwayes observed in christ church . all the reformed churches use it , and it hath ben the practice of the universall church . the greek church ( who yearly excommunicate the pope ) to whom st. paul preched , baptize their infants , as gregory nazianzen affirmeth . and origen , who lived about the yeare 226 , about 1000 , yeares before pope innocent , whom the anabaptists would make the author of pedobaptisme . the russians , who received the faith from st. andrew the apostle , and account the pope of rome an heretick , hold a necessity of baptisme , and put to death them that neglect and deride baptisme : what would they doe with these men who blaspheme it ? the abyssi●s , or ethiopians , who received christianity from st. matthew the apostle , doe baptize their infants : viz. their male children at fourty dayes of age , and their females at eighty . the armenian christians , to whom st. barthoiomew preached the faith , baptize their infants . baronius writeth , that these christians had a thousand bishops . the iacobites , who are a numerous sort of christians , doe the same : yea , they mark their children with a hot iron with the signe of the crosse , alluding to the words of st. iohn : he shall baptize you with the holy ghost , and with fire . the cophtie , or native christians of egypt , to whom saint mark preached , baptize their infants : these christians have no communion with the pope of rome . the indians to whom st. thomas brought the faith , do the like . the matacasion christians in africa , affirme children dying without baptisme , to be deprived of eternall beatitude . the melchites , one of the greatest fort of christians in the orient , as boterus affirmeth , do the same . the nestorians under the patriarch of muzal , who as cardinall vitriacus affirmeth , are more numerons with the iacobites , then the christians of the latin and greek church , doe the same : these account the pope of rome a reprobate bishop . the circassians , mengrellians , georgians , maronites , cephalians ; with all the orthodox christians in the universe baptize their infants . erasmus wondreth what evill devill entred them , who forbid the baptisme of children used by the holy catholick church for above 1400. years . also the britains , to whom simon zelotes preached have alwayes baptized their children , and have honourably esteemed of that sacrament administred to their children , until some of these hereticks fled hither out of germany , where they burnt , hanged , and drowned men of that sect , till they had suppressed them . they came into england about the year 1535. and , as they could be found , we did the like to them , burning some , and banishing others : but since the yeare of our lord 1640. they have crept out of their holes , lift up their heads , chalenge our divines to publick disputations , preach in our churches , publish their blasphemies , print their bookes , seducing multitudes of people . and moreover , to speak of the curelty of these sectaries , who depriving infants of baptisme , put them all out of the estate of grace . we read of herod the tyrant , who destroyed all the children in bethlehem , and the coasts thereof ; is not this a far more cruell sentence , to set all infants in no better state then pagans and infidels , without christ , aliens from the common-wealth of israel , as strangers from the convenant of promise , having no hope , and without god in the world ? can any sober christian but think this to be a barbarous cruelty ? it is not lawfull to take childrens bread , and give it to dogs : but these conclude children to be no better then dogs . the propher elisha wept when he look● upon hazael , fore-seeing that ●e should dash the infants of israel against the wall : hazael thought himselfe worthy to be so esteemed , if ever he should ●●e any such things . and certainly thus to deprive infants of baptisme , is a more cruell act then to dash their bodies against stones . let these men also consider how much they provoke christs displeasure against themselves : he was greatly displeased with his disciples for forbidding little children to come to him : and one day they shall find him much more displeased with them ▪ who with great violence oppose the bringing of children to christ in this holy sacrament , and with wrong , injury and slander : prosecute the ministers of christ , who administer this sacrament to infants , condemning the●●or ministers of antichrist : yea , condemning all churches ●or antichristian , who will not cast their children out of ●be covenant of grace . the lord open their eyes that they may see their errour , and repent of it . to conclude , the baptism● of children is commanded in holy scripture : the holy apostle , baptized whole families , the ancient ●athers testifie the same ; the holy catholick church of god alwayes used it . let not the devill enter into the heart of any man to bel●●ve a f●●acick , unlearned , mechanick man , not an angel from h●aven that teacheth a contrary doctrine : what greater mischiefe can the devill and his imps do , then to make a schisme in the church , and rob almighty god of all his lambs● and cut off so many millions of souls from the communion of the church ? and also whereas our pious parents brought us to christ , and dedicated us to god the father , sonne , and holy ghost : let us take heed that we do not renounce that holy covenant , as witches doe when they compact with the devill : remember our lords words ; how can yee escape the damnation of hell ? they baptize them that have already been baptized . they do that which the scripture never commandeth , ep● . 4. st. paul calleth it , one baptisme , neither was ●ebaptization ever received in the true church of god ; yea the church taught that they that were baptized by such heretickes as erred not in the doctrine concerning the trinity were not to be re-baptized . also the imperiall law punished them with capitall punishment who submitted themselves to a second baptisme . they dreame of monarchy , in which the godly shall reigne alone , and destroy the ungodly , which is false ; for christs kingdome in this world is spirituall , in which troubled consciences shall be victors , and receive solid consolation against sin , the devill , and all manner of temptations . our lord himselfe saith , my kingdome is not of this world , john 18. likewise saith st. paul ; the weapons of our war are not carnall , but mighty in operation , 2 cor. 10. our lord telleth us that the separation betweene the godly and ungodly shall not be untill the last day , luke 18 againe , that the sonne of man comming , shall hardly find faith upon earth , luke 17. in that night there shall be two in a bed , the one received , the other refused . and mat. 15. that the angles shall separate the godly from the ungodly , and the tares to remaine with the what untill the harvest . this monarchy st. peter confuteth in his second epistle 2. 9. saying , the lord knoweth how to deliver the godly out of temptations , and to reserve the unjust against the day of judgement to be punished : therefore they are not to reigne alone here , the ungodly being killed . and although the prophets seeme sometimes to speake of a corporall kingdome , yet they expound themselves , shewing that they speak of his spirituall kingdome . to reigne with christ 1000. years before the ending of the world was the old error of the chiliasts , condemned above 1000 years agone by the church of god , they allow men free will. so that we may doe those things which god commanded , and omit those things which god hath forbidden ; otherwise ( say they ) god gave his law in vaine : neither would he punish delinquents if he had not given them the power of free will. it is answered , it is impossible that in our corrupt nature we should keep the law , because it doth require a whole and absolute obedience in all things inward and outward ; of all the heart , all our soule , and all our might : and the sense of the flesh ( as st. paul testifieth ) is enmity to god. also , the naturall man doth not understand the things that are of the spirit , 1 cor. 2. also iohn 3. man cannot take to himselfe any thing except it be given him from above . so eph. 2. the unregenerate man is said to be dead . they separate themselves from all other churches , accounting themselves onely pure and holy ; and for this cause some of them will not say this petition of the lords prayer ( forgive us our trespasses ) saying , they are pure and without sinne : to this i answer with st. iohn , 1 epist. 1. 8. if we say we have no sin , we deceive our selves , and the truth is not in us ; if we confesse our sins , he is faithfull to forgive us our sins , and to cleanse us from all our unrighteousnesse : if we say we have not sinned , we make him a lyar , and his word is not in us . to conclude , the anabaptists that say they have no sin , are of the devill the father of lyes , going about to make god a lyar who is truth it selfe . the office of the ministery to be of no great efficacie with them . ] they doe not onely contemne the office of the ministery , but also the holy scripture . as muncer would speake scoffingly of it , bible , bible , bable , bable : they depend too much upon peculiar revelations . the sincere preaching the word of god in the publick congregations by the ministers of the word lawfully called , profiteth much . mal. 2. the lips of the priest shall preserve wisedome , they shall require the law from his mouth . ezech. 44. the priest shall teach my people the differences betweene the holy and the prophane , and cause them to discerne betweene the uncleane and cleane . rom. 1. 16. the preaching of the word is the power of god to salvation to every one that beleeveth . for this cause christ taught in the synagogues . every one among them taketh upon him to preach as a minister , iohn becold a taylor of leyden . the apostle teacheth us heb. 5. that no man take this calling upon him except hee bee called of god. rom. 10. how shall they preach except they be sent ? and this standeth with good reason , for every true minister standeth in gods roome , being the lords embassadour to deliver his will. who dareth take upon him to be the lords embassadour except he be sent ? i have not sent them ( saith the lord ) and yet they run and prophesie lies in my name . piety and justice are the two bases or pillars that beare up humane society : and whereas the devill goeth about in these his impes to overthrow the dignity of the ministery and of the magistrate , what doth he else but endeavour to bring the whole world to ruine and confusion ? the confutation of their errors not tolerable in a comman-wealth . that it is unlawfull for a christian man to be a magistrate or to be subject to a magistrate . and why ? they object that subjection came in with sin ; but christ hath taken away sin , and therefore no subjection . to this i answer ; subjection is two fold , servile or civill : servile is the vassalage of a slave , which was not before the fall : civill for the common good was before : the former a curse , the latter a blessing : eve was subject to adam before either of them sinned . 2. they object that every beleever is now in the kingdome of heaven , christ alone must reigne . ans. there is a spiritual kingdome standing in grace , peace and joy , in which there is no distinction of persons . there is also a civill government , which cannot subsist without distinctions and order : there must be masters and servants ; subjects and governours ; and necessity requireth it , it is the bond of the common-wealth . there is a regiment in the hoast of heaven ; there is a regiment in the body , the members move by the direction of the head ; there is a regiment in every family , the servants acknowledge the master ▪ and the children their parents . among the irrationall cr●atures the bees have their king. the cranes their leader , and the 〈…〉 principall beast . st. paul calleth magist●a●y a divine cr●●●ance all gods o●dinances a●● good & lawful : 〈◊〉 8● psalm● 〈…〉 called gods because they are in gods ●lace . the anabap●●sts themselves who despised government finding the necessity of it in munst●r , so that they could not subsist without go●ernment , chose themselves a king with inferiour officers under him . that it is not lawfull for a magistrate to punish , because reveng● is forb●dden christian m●n . in this they erre , not distinguishing betweene revenge and punishment , which is from the magistrate by reason of the execution of the law grounded upon gods law , a lawfull punishment appointed by god. the magistrate ( saith st. paul ) is the minister of god appointed for thy go●d : either for our naturall good , preserving our lives which bloody men would soone ruinate , who feare not so much hell as the halter : for our civill good , preserving our goods and possessions : for our morall good , in rewarding vertue , and punishing vice , he beareth not the sword in vaine : for our spirituall good , by coactive power enforcing men to the duties of godlinesse . in that notorious apostasie of israel , when so many execrable enormities were committed ; when micah had a house of gods , the levite wanted maintenance ; when his concubine was ravished to death , the spirit still prefixeth , at that time there was no king in israel . wee are beholding to governement for order , peace , and religion : for order , wher● no king is , every man will be his owne king : for peace , he that will bee his owne king , will bee another mans tyrant : for religion , every micah will have a house of gods without governement . to conclude , adulterers , murtherers , traytors , witches , burners of houses may be put to death by the magistrate to whom the sword is given , and they are not killed , but such in suffering , doe receive a just guerdon for their offences . that a christian man may not take an oath , because christ saith . thou shall not sweare at all , which is repeated , iames 5. and that it is enough to say , yea , yea , and nay , nay . answ. christ doth not forbid an oath before a magistrate , as it is a testimony of truth : he reproveth the pharisees , who taught men that they should sweare , not onely by the name of god , as god had commanded , but also by heaven by the earth , by their heads , &c. this vitious kind of swearing he forbiddeth , onely because these things cannot be witnesses of the things averred , nor punish lying . neither doe the words following , let your communication be yea , yea , and nay , nay , take away a lawfull oath ; but admonish the godly of the goodnesse of truth , and hatred of lies . that a godly man may lawfully take an oath , appeareth by these reasons , following : 1. from the authority of holy scripture , by the name of god thou shalt sweare , deut. 6. 4. the reason is set down , heb. 6. because the lord is greater , and that an oath is the end of all controversies : so psal. 15. he that sweareth to his neighbour , and deceiveth him not . 2. from the example of christ and holy men in the old and new testament , genes . 24. 26. 3. from the worship of god : for an oath is part of gods worship , being a calling upon god to be a witnesse of the truth , and an avenger of the lie . nor by oath promise any fidelity , or bind himselfe to any prince or magistrate whatsoever . this opinion openeth a gap to all treasons , rebellions , and truce-breakings whatsoever . if it be not lawfull for a christian man to bind himselfe by an oath , then i● is unlawfull for a christian man to keep such an oath . isaac made a covenant with abimelech king of gerar , to doe one another no hurt : which being sealed up with an oath , could not be violated without sinning . the prophe● ezekiel calleth the oath of obedience ( which zedechiah king of ●srael made to the king of babel ) the oath of god : although the said king was a tyrant and an usurper , without any lawfull succession from david ; yet he confirmeth it by the mouth of his prophet , ezek. 17. 19. as i live , i will surely bring upon zedechia mine oath that he hath despised , and my covenant which he hath broken , upon his own head . again , you may see how great a tie an oath is , and how severely almighty god doth punish the violation thereof in the story of ths gibeonites , iosh. 9. joshuah and the princes having made a league with them ( being beguiled by them , pretending that they came from a farre countrey ) the congregation murmuring against the princes , were answered by them after this manner , we have sworn to them by the lord god of israel , now therefore we may not touch them , lest wrath be upon us , because of the oath which we swore unto them . about 4000 yeares after , saul in his zeale to the children of israel , shew the gibeonites ; for which cause , 2 sam. 21. the lord plagued the whole land , sending a famine upon them for three yeares , declaring himselfe , that it was sent because saul had slain the gibeonites , who hanged up seven of sauls sons given them by david , and then god was intreated for the land. 3. confutation of errors not tollerable in families . that a christian cannot with a good conscience have any thing proper , but all things common . this community they ground upon the example of the apostles in the acts. answer . an example maketh no law , neither was this universall . peter saith to ananias , acts 5. 4. whilst it remained was it not thine own ? again , 2 cor. 9. every man as he purposeth in his heart , so let him give . the property of goods is confirmed in the seventh commandement . again , 1 tim. 6. the apostle chargeth rich men not to be proud , but bountifull ; not to forsake their goods , but to use them well , by giving alms . again , prov. 5. 16. let thy fountains be dispersed abroad , and rivers of wa●ers in the streets : let them onely be thine own , and not strangers with thee ; out of which we may gather , that every man hath a property in his own that if their wives be not of their religion , they may put them away . answer . this is against the definition of marriage , which is a lawfull copulation of a man and woman not prohibited by the degrees of consanguinity or affinity . the marriage of an infidell before god , is in it selfe no sin . the apostle perswadeth the beleever not to put away his unbeleeving wife , 1 cor. 7. joseph in aegypt married the daughter of an heathen priest , and moses took the daughter of jethro , who was not of the circumcision . marriage is a lawfull copulation of a man and a woman , not to be dissolved during life , but for adultery . that it is lawfull to have many wives . to this i may oppose the words of saint paul , 1. cor. 7. 2. to avoid fornication , let every man have his own wife , and every woman her own husband , heb. 13. whoremongers and adulterers god will judge . exod. 20. 14. thou shalt not commit adultery . malachi 2. 15. did he not make one ? 4. the orthodox doctrine of the church of england , contrary to these detestable errors , taken out of the 39. articles . having handled much poyson , i thinke it fit to give the reader to preserve him from infection , some methridate out of the paunarium , or medicinable box of our mother the church , viz. out of the articles of doctrine agreed upon for avoiding of diversity of opinions , and establishing of consent touching true religion : to which articles every minister refusing to subscribe , should ipso fasto be deprived , and all his promotions to be void , as if he were naturally dead . read the statute . 1. that christ took flesh from the virgin mary . the sonne which is the word of the father , begotten from the everlasting father , the very eternall god of one substance with the father took mans nature in the womb of the blessed virgin of her substance ; so th●t two wh●le and perfect natures , ( that is to say ) the god-head and the man-hood , were joyned together in one person never to be divided , whereof is one christ very god and very man , who truly suffered , was crucified , dead and buried , to reconcile us to his father , and to be a sacrifice not onely for originall guilt , but also for the actuall sinnes of men . 2. that christ was god. there is but one living and true god everlasting , without body parts , or passion of infinite power , wisedome and goodnesse , the maker and preserver of all things both visible and invisible ; and in the unity of this god-head are three pers●ns 〈◊〉 one substance , power , and eternity , the father , son , and holy ghost . 3. of our justification by faith. we are accounted ●ighteous before god , onely for the merit of our lord and saviour jesus christ , by faith and not for our own works or deservings : wherefore that we are justified by saith only , is a most wholsome doctrine , and very full of comfort . 4. for good workes . which are the fruits of faith , and follow after justification , alb●it they cannot put away our sinnes and endure the severity of gods judgements , yet they are pleasing and acceptable to god in christ , and so spring out necessarily of a true & lively faith , insomuch as by them a lively faith may be evidently knowne , as a tree is discerned by the fruit . 5. of originall sinne . originall sinne standeth not in the following of adam , but it it the fault and corruption of the nature of every man that naturally is ingendred of the off-spring of adam , whereby man is very far gone from originall righteousnesse , and is of owne nature enclined to evill , so that the flesh lusteth alwayes against the spirit , and therefore in every person borne into this world , it deserveth gods wrath and damnation ; and this infection in nature doth remaine , yea in them that are regenerated , whereby the lust of the flesh cald in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some doe expound the wisedome , some sensuality , some the affection , some the desire of the flesh , is not subject to the law of god. and although there is no condemnation to them that beleeve and are baptized : yet the apostle doth confesse that concupiscence and lust hath of it selfe the nature of sin . 6. of the baptisme of infants . baptisme is not onely a signe of profession and marke of difference , wherehy christian men are discerned from other that be not christned : but it is also a signe of regeneration or new birth , whereby ( as by an instrument ) they that receive baptisme rightly are grafted into the church : the promises of the forgivenesse of sinne , and of our adoption to be the sons of god , by the holy ghost are visibly signed and sealed . faith is confirmed , and grace encreased by vertue of prayer unto god. the baptisme of young children is in any wise to be retained in the church , as most agreeable with the institution of christ. 7. of free-will . the condition of man after the fall of adam , is such , that he cannot turne and prepare himselfe by his owne naturall strength and good workes to faith and calling upon god. wherefore we have no power to doe good workes pleasing and acceptable to god , without the grace of god by christ preventing us , that we may have a good will , and working with us when we have that good will. 2. of being without sinne . christ is alone without sin ; if we say we have no sin , we deceive our selves , and the truth is not in us . 9. of the civill magistrate . we give unto the kings most excellent majesty that prerogative which we see to be given to all godly princes in holy scriptures by god himselfe , that is , that they should rule all estates and degrees committed to their charge by god , whether they be ecclesiasticall or temporall , and restraine with the sword the stubborne and evill doers . the lawes of the realme may punish christian men with death for heynous and grievous offences . it is lawfull for christian men at the commandement of the magistrate to weare weapons and serve in the wars . 10. christian mens goods are not common . the riches and goods of christian men are not common , as touching the right , title , and possession of the same , as the anabaptists doe falsely boast . 11. a christian mans oath . as we confesse that vaine and rash swearing is forbidden christian men by our lord jesus christ and iames his apostle : so we judge that christian religion doth not prohibite , but that a man may sweare when the magistrate requireth , in a cause of faith and charity , so it be done according to the prophets teaching , in judgement , justice , and truth . 5. of the severall sorts of anabaptists . it betell the anabaptists as other heriticks , to wit , having once forsaken the truth , there is no end of their errors . as the spirit encreased , so many things were altered , and new things received by the brethren as oracles from heaven . first , they break asunder into foure sects , and david george tooke upon him to reconcile them , who being possessed with the devill , prefer'd himselfe most blasphemously before christ himselfe ; dayly they were divided more and more . there are foureteen severall sorts of anabaptists according to their severall sorts of errors or authors set downe by alst edius in his indice theologia polemina , page 565. viz. muncerians . apostolikes . separatists . catharists . silentes . enthusiasts . liberi . adamites . hutites . augustinians . beucheldians . melchiorites . georgians . menonists . whose severall errors i purpose to touch . muncerians , so called of muncer before named , who raising a sedition of boores in germany , was defeated , taken and beheaded about the yeare of our lord god , 1525. he preached that all goods must be common , and all men free , and of equall dignity . that god had commanded him to destroy all the ungodly , and to repurge the church . apostolikes , a kinde of anabaptists , because they would be like the apostles , they wandred up and downe the countreyes without staves , shooes , money , or bags , preaching up and downe their celestiall vocation to the ministerie of the word , they washed one anothers feet ; and leaving houses , wives , and trades ; they were so burthensome to the brethren , that at last they were excommunicated as idle drones . they dissolved the bands of marriage when they lifted , putting their wives away as oft as they pleased . separatists , a kinde of anabapt●sts , so called , because they pretended to be separated from the world : they condemned fine cloathes : to them that laughed they would cry ; woe bee to you that laugh , for hereafter yee shall mourne . they did look sadly , and fetcht deep sighes ; they avoyded marriage meetings , fealts , musick , and condemned bearing of armes , and covenants . catharists , who deny children baptisme , affirming that they have no originall sin , and pretending themselves to bee pure and without sin . these will not say this petition in the lords prayer , forgive us our trespasses . silentes , who despise all humane constitutions , and dispatch their businesse with great silence , they answer all questions of religion with much silence enthusiasts , who pretend that they have the gift of prophesie by dreames , to which they give much credit . they would lye in trances like men having the falling sicknesse , and then would declare st●ange things which god had revealed to them , viz. that anabaptisme was holy : that pedobaptisme came from the divell , and that zwinglius was in hell , &c. liberi , a sort of anabaptists , who understand the liberty we have in christ carnally : and , being freed from christ , they thinke themselves freed from paying any rent , tribute , or tithes , and take unto themselves liberty to commit all uncleanesse whatsoever . adamites , a kinde of anabaptists , who think cloathes to be cursed , and given to man for a punishment of sin , whereas they thinke themselves to be innocent and without sin . hutites , who boast themselves to be the only children of god , and hei●es of heaven , so called of iohn huta ; this iohn huta dyed in prison . these anabaptists deny the deity of christ. augustinians , who affirm the entrance into paridice to have been shut up untill augustine the bohemian opened it for himselfe and those that were of his sect. beuckeldians , a kind of anabaptists so called of ioh. beuchelzo●●●us ; these affirme polygamie to be permitted in the gospell , and that it is a holy thing to have many wives . melchiorists are anabaptists , so called of melchior hofman , who was their prophet at strausborough , whom they do expect to come at the day of judgement with elias . they also affirme the blessed virgin mary not to be the mother of our lord , but to be as a conduit through which christ passed , so that hee tooke nothing from her , neither was borne of her . this hofman was so wicked as to say , malidista sit caro mariae . georgians , certaine anabaptists , followers of david george , who was father of the familists , boasted that he was a great prophet , the son of god , greater than christ : and hee should rise three yeares after his death , and restore the kingdome of israel . menonists , called of menon a frisian , by whose name the anabaptists were generally called , as if all their other denominations had been lost and buried . these foureteen are named by astedius : mr. bullinger in his first book against anabaptists , nameth others , as some of them under pretence of childish innocency , played many odde pranks : one having kept his excrements in store many dayes , powred them out in the street , and turned himselfe naked into them , saying , unlesse we be made like little children , we cannot enter into the kingdome of heaven . others for the same reason would ride upon sticks and hobby-horses like children in great companies , and women would run naked with them , and then in pure innocency they lay together , and so in the end it proved childrens play indeed . servetians , a blasphemous kinde of anabaptists , so called of servetus , a spaniard , whose heresies are set down by prateolus , bullinger , and others ; he called the baptisme of children an horrible abhomination : he would not have them baptized before they were thirty yeares old . this servetus denyed the deity of christ , and was burnt for his blasphemous opinions , october , 27. in the yeare of our lord , 1553. at geneva . libertines , who make god the author of sinne , and deny the resurrection of the body : against these mr. calvin hath written a treatise ; bullinger telleth us of divers sotts of anabaptists called liberi , vid. sup . denkians , a sort of anabaptists , of which denkius was chief , who taught that the devill and wicked men should be saved . this denkius was converted by oecolampadius minister of basil. semper orantes , who would alwayes pray , and neglect all other duties . deo relicti , anabaptists that relying onely upon god , refuse all meanes that god hath appoynted . monasterienses , or magnificent anabaptists , so called because of their bravery under their king iohn , who added many things unto the hodgepodge of their errors : as the having many wives , which he pretended to receive from the heavenly father ; and it was no burthen for a man to have never so many in munster , they being provided for out of the common stock . they put away barren women , and women past children as good for nothing , and committed them to curators to keep : whereas they had many wives , yet it was accounted a great offence for one wife to looke ( distorto vertu ) but awry upon her sister wife , yea , accounted a capitall crime . yea , at this day they have a new crotchet come into their heads , that all that have not beene plunged nor dipt under waters , are not truely baptized , and these also they re-baptize ; and this error ariseth from ignorance of the greek word , baptize , which signifieth no more then washing or ablution , as hezychius , stephanus , scapula , budaeus , great masters of the greek-tongue make good by many instances and allegations out of many authors . in holy scripture it is used generally to wash , luke 11. 38. the pharisees wondred that he had not first washed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so heb. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mark. 7. 3. except they wash oft they care not . and both are allowed by our church ; and sprinkling hath been rather used among us , by reason of the coldnesse , of our climate , and the tendernesse of our infants . they will tell us that christ was baptized in the river , and the eunuch in the river . true it is , for then they had no churche , nor fonts , which now are to be used ; but in what river was cornelins and his family , or the jaylor and his family plunged in ? againe , if the spirituall grace be sufficiently expressed by a little water sprinkled , as by ducking in a river : then dipping is not necessary ; as a little bread in the sacrament of the lords supper , is of as much efficacy as a whole loafe . the apostle telleth us , heb. 9. 13. ofsprinkling them that were uncleane . st. cyprian telleth us true baptisme to be as well by sprinkling as by dipping . it is impossible ( saith mr. bullinger ) to set downe all the differences and contrary opinions of the anabaptists , with all their pernicious sects and factions ; and true it is that almost everie one of them hath some peculiar toy or figment in their heads , upon which they are divided , and oft excommunicate one another . 6. of their manner of re-baptizing , and other rites . they flock in great multitudes to their jordans , and both sexes enter into the river , and are dipt after their manner with a kinde of spell , containing the heads of their erroneous tene●s , and their ingaging themselves in their schismaticall covenants , and combination of separation . in the thames and rivers , the baptizer , and the party baptized go both into the rivers , and the parties to be baptized are dipped or plunged under water . they receive the holy communion most unreverently , sitting with their hats upon their heads . for their marriages , they mary not in their congregations , but in private , after this manner : barbara ( saith the bridegroome ) wilt thou have me the brother of the lord , a man newly regenerate of water and of the holy ghost ? are you of that church whereof i am a member ? she answereth , i am re-baptized ( god be praised ) and w●ll co-habite with no man but with a brother of the same faith ; to whom the bridegroome replieth , give me thy hand , and give me a kisse , and i take thee to wife , both for ou● faith approved in baptisme , and because my spirit is exceeding enamoured of thee ▪ the bride saying the same words , the marriage is consummated . for their spirituall marriage , which is their promiscuous uncleaninesse . they affirm , those women sin grievously that ly● with their husbands that are not re-baptized , because they are gentiles ; but it to be no sin at all for them to lye with any man that hath bin re-baptized because the heavenly father hath so cōmanded . gastius reporteth , that a certain mayd of modest behaviour , who had dwelt with her master honestly many years , being seduced by the anabaptists , lived among them , and after a moneth returned to see her old master , who saluted her merrily after this manner : why dost thou suffer thy selfe to be seduced by those impure knaves ? a woman having once lost her honesty , what hath she left her ? the wench answered , they told me that the heavenly father commanded it , and therefore i was most obed●en● in all things to all m●n , and denied no man the duty of spirituall marriage that did require it : her master answered , fie upon thee bol● whore , that doest not onely glory in thy great sinne , but also accountest thy abominable wickednesse to be pleasing unto god! thus they deceive the poor people , they perswade simple women under pretence of gods commandement , that they cannot be saved except they prostiture their bodies to their brethren , and play the ha●lots . for this community of women they had divers reasons worthy of registring . that christians must renounce for christs sake those things that they love best , and are most deare unto them , and therefore women must renounce their beloved honesty . that so christs sake wee must undergoe all manner of infamy . that publicans and harlots shall enter heaven before the pharis●es , and therefore common women before honest matrons . again , as we are all one spirit ; so we must be all one body ; again , one faith , one charitie . for their manner of * ordination of their ministers . the anabaptists are all preachers , every man at his pleasure taketh upon him to be the lords embassadour : as iohn becold the tayler of leyden ; i ohn matthias the baker of hartem ; and hence have our coblers , shoomakers , ostlers , &c , learnt to take upon them this divine calling , of which the holy ghost speaketh , no man taketh this calling upon him except hee be sent of god. for their learning : they have none at all , all bookes they burnt in munster but the bible ; many of them can scarcely read ; yea gastius affirmeth that many of their preachers never saw a bible . for their places of assembling , they doe not meet in churches ; their going thither ( say they ) is like the going of the heathen to their idoll temples ; but rather in woods and secret places , and this rather in the night then in the day , darknesse being fittest for their devotions . in munster they burnt the church of st. maurice , and made store-houses of others . for their manner of preaching , they please the common people well in preaching community of goods , every man to bee alike , exemption from paying of rent , tribute , and tythes ; putting down of magistrates ; and commonly they raile as if they were mad against the reformed preachers that go about to detect their errors , and teach them obedience . they affirm luther to be worse then the pope , and hate the protestant preachers more then the popish priests . for miracles they can doe none , except it be a miracle ( saith gastius ) to make halfe-witted men starke mad , or to make full ambries soone emptie . one of their prophets pretended to do a great miracle , viz. in the night time he caused to be put a great number of fishes into a soule puddle where the people used to wash horses , and in the morning he called the people together , and prophesied : thus saith the lord , cast nets into this puddle , and you shall get good ●ish ( a thing incredible ) for never fish was seene there ; but at his command , his disciples cast a net and inclosed multitudes of fi●hes , so that the net brake . thus the prophane rascall ( saith my authour ) would imitate the miracle of christ , and god in his anger gave efficacie of errour to that false miracle , by which he deceived many . 7. how christian princes have suppressed these sectaries , and especially how they have been punished in england . as you have heard of their detestable and blasphemous errors ; so i purpose to speak a word or two of the severe punishments inflicted upon those wicked sectaries . anabaptisme continued in germany in its vigour not much above ten years , they were destro●ed and suppressed by the christian princes and magistrates ; at frankhus there were slain about 5000 of them and 300 executed with munter ; at norinberg also a great number were slaine ; at zuricke they drowned the● that were re-baptized ; at vienna they did the like ; at passom many were burnt and drowned ; in the low countries at amsterd●m , leyden , hartsem , and in all other places else , they were everly punished . pontanus writeth of the destruction of ●50000 persons . the christian p●●ces and magistrates never left burning , drowning , and destroying them till their remainder was contemptible : a remnant of them came into england in two ships ▪ where they have lyen lurking . they came hither about the year 1535. in the yeare 1538. ●e read of them in our chronicles , viz. upon the second day of november ▪ in the said year foure anabaptists●are ●are fagots at pauls crosse ; and againe , of the burning of two dutch anabaptists in smithfield the 27th day of november . againe , of two dutch anabaptists burnt in the high way beyond southwarke , leading to newington , auno 1539. againe , upon easter day 1575 , of a congregation of dutch anabaptists discovered in a house without the barres at algate , of whom 27 were taken of them , foure recanted at pauls crosse the 25th day of may , in forme following . whereas l. t. r. h. being seduced by the devill the spirit of error , and by false teachers have fallen into most damnable and detestable errors , namely . 1 that christ tooke not flesh of the substance of the virgin mary . 2 that the infants of the faithfull ought not to bee baptized . 3 that a christian man may not be a magistrate , or beare the sword or office of authority . 4 that it is not lawfull for a christian man to take an oath . now by the grace of god , and through conference with good and learned ministers of christs church , i understand the same to be most damnable and detestable heresies , and doe aske god before his church mercy for my sayd former errors ; and doe forsake , recant , and renounce them , and abjure them from the bot●ome of my heart , protesting that i certainely beleeve . 1. that christ tooke flesh of the substance of the virgin mary . 2. that the infants of the faithfull ought to be baptized . 3. that a christian man may be a magistrate , beare the sword and office of authority . 4. that it is lawfull for a christian man to take an oath . and further i confesse , that the whole doctrine established and published in the church of england , and also that is received in the dutch church in london , is found true , and according to gods word , whereunto in all things i submit my selfe , and will bee most gladly a member of the sayd dutch church , from henceforth utterly a bandoning and forsaking all and every anabaptisticall errors . anno 1575 , in the 17th yeare of q●een elizabeth of blessed memory , one man and ten women , dutch anabaptists , were in the consistory of pauls condemned to bee burnt in smithfield : but after great pains taken with them , onely one woman was converted , and the other were banished the land. the 22th of july in the same yeare , two dutch men , anabaptists , were burnt in smithfield , who dyed in great horror , c●ying and roa●ing : this was the entertainment that these sectaries had in times past . in the yeare 1561 ▪ a proclamation was set forth by queen elizabeth , whereby she commanded the anabaptists and such like hereticks which had flocked to the coast-towns of england from the parts beyond the seas , under colour of shunning of per●ecution , and had spread the poyson of their sects in england ▪ to depart the realme within 20 dayes ▪ whether they were 〈◊〉 borne people of the land , or forreigners , upon paine of imprisonment and los●e of goods . 8. of the audacious boldnesse of these sectaries at this time . before you have heard of the condition of these hereticks in times past : but with griefe of heart i speake it . now they lift up their heads , they write books and publish them in defence of their detestable opinions , of which i have seen some : the one by one edw : barber , and two other by a. r. anno 1642. a fourth by one lamb , with others , and this without any controle that i can heare of . yea , they challenge our divines openly to defend their tenets by disputation , and to satisfie the people . doctor featly gave them a meeting in southwarke , where foure of their disputants appeared on their side , besides a great number of the vulgar : of which meeting the doctor hath given the world an account . would to god our rel●gious patriots assembled in parliament would at length take care ( as they have done of the romish emissaries ) to suppresse these , that the name of god be not blasphemed : that they may not infect the simple people with their abhominable errorus . was not all israel plagued for the execrable things taken by achan ? who can tell whether the plagues of god that are upon us , are for not punishing these detestable sectaries and others ? alas our poore church is oppressed , and who layeth hand to help . the plague of heresie is among us , and we have no power to keep the ●ick from the whole . the wolves that were wont to lye in the woods , are come into our sheep-fold , and roare in the holy congregations . oh thou shepheard of israel , why hast thou broken down the hedge of this thy vineyard which thy right hand hath planted ? the bore out of the wood , and the wild beas● out of the field do devoure . oh remember not against us our former iniquities , let thy tender mercies prevent us , for we are brought very low . the confession of faith of those churches which are commonly called anabaptists , printed at london in the year of our lord god , 1644. subscribed in the names of 7. churches in london . william k●ffen , thomas patience , john spilsbery , george tipp●ng , sam. richardson , thomas skippard , thomas munday , thomas gunne , john m●bbat , john webbe , thomas killcop , paul h●bson , thomas gore , joseph ●helps , edward heath . set downe in 52. articles . in which articles you shall finde some rats bane covered with a great deale of honey . 1. in the 38. article , that the due maintenance of the officers ( viz. the ministers ) should be free , &c. their meaning being , that their maintenance should depend upon the voluntary contribution of their people : this their opinion is most impious and sacrilegious , and directly repugnant to gods law. 2. in the 39. they affirme baptisme to be an ordinance of the new testament , given by christ to be dispensed onely upon persons professing faith , or that are disciples , or taught , who upon a profession of faith ought to be baptized . by this article most cruelly they exclude all infants baptisme from the sacrament of entrance into the church , being the only outward meanes of their salvation . 3. in the 40. they making dipping necessary , which christ never commanded . 4. in the 41. the persons designed by christ , say they , to dispense this ordinance : a preaching disciple , it be●ng tyed to no particular church ▪ officer , nor pe●son . 5. in the 42. article , that such to whom god hath given gifts may preach . when muncer a seditious anabaptist began first to preach , luther advised the senate of mul●us to demand of him what calling he had : and if he should avouch god to be his authour , then they should require him to prove his extraordinary calling by some evident signe . for whensoever it pleaseth god to change the ordinary course , and to call any man to any office extraordinarily , he declareth that his good will and pleasure by some evident signe : if the anabaptisticall calling be ordinary , let them prove it by scripture : if extraordinary , let them prove it by miracles . here i might adde the summe of a treatise of mr. johnons ( who stileth himselfe pastour of the ex●led english church at amsterdam : ) written against two errours of the anabaptists maintained by them at this day . the one concerning the bap●isme of children , the other concerning the anabaptismes of elder people , what specious shewes so ever they make , saith hee , perverting the scriptures , filling their mouthes with falshood and blasphemy , abusing the people of god , reproaching and challenging all such as stand against their errors and heresies , goliah like , defying israel : yet saith my authour , their opinions are such as pervert the gospell of jesus christ , bereave the church of the grace and favours of god , to young and old , &c. first for his grounds and reasons for the baptisme of children ▪ he alleadged seven . 1. because it is the commandement of god to give the signe and seale of his covenant of grace to his people and their seed , in their infancy , throughout their generations . which ordinance of the lords hath never been repealed , but abideth stablished upon a certain and perpetuall ground , which is , his promise and covenant of grace made with the faithfull and their seed for ever . 2. because christ hath confirmed the same , when he sent forth his apostles , and appoynted them to make all the natitions disciples , and to baptize them into the name of the father , the son , and the holy ghost . for to make gentiles disciples , is by the gospel , to bring them unto the covenant of god , made with abraham the father of many nations , for salvatition , through the name of our lord jesus christ. which being a covenant everlasting , and including the faithfull and their seed , ( baptisme which did now succed and seale it , in stead of circumcision ) was therefore by this appoyntment of christ , to be administred unto all that should be brought and comprehended under that covenant of grace : and consequently , both to such as were of yeares , coming to the faith of christ , and to their children , being yet infants . otherwise the gentiles should not with the jewes bee made co-heriters , and of the same body , and joynt-partakers of the promise of god in christ , as the scripture teacheth . 3. because is was the apostles practice , at the publishing of the gospell through the world , to baptize both the house-holders themselves that believed , and their housholds also : like as abraham himselfe first believed , and then was circumcis●d ; & all his family with him : and as the strangers of the gentiles , which received the faith of the jewes , was circumcised likewise , with all the males that were his . 4. because children of beleevers are holy , and are abrahams seed and heires by promise of the kingdom of heaven . and who can then with-hold the baptisme of water from them , to whom god vouchsafeth the baptisme of his spirit , and the blessing of abraham to an inheri●ance everlasting . 5. because baptisme is the lords signe of his washing away of our sins , receiving of us into the church , and incorporating of us into christ , for salvation by his death and resurrection . whereof the children of believers are partakers , as wel as they which be of yeares ; and therefore can no more be deprived of baptisme ▪ then of remission of sins , entrance into the church , ingraffing into christ , and salvation by his meanes . 6. because there is one ba●tisme , as there is one body , and one mediator , and confirmer of our covenant of grace to the faithfull , and their seed in all ages , so as therefore one and the same baptisme pertaineth to the children of the faithfull , together with the parents themselves , as they ere also one and the same body with them , having one and the same mediator and ra●ifier of gods covenant of grace unto them , even jesus christ the head and saviour of his church , which is his body , the fulnesse of him that filleth all in all things . 7. because else the grace of god to his people is now since christs comming in the flesh lessened and straitned more then before : which to affirme , is highly to derogate from the grace of god , the fulnesse of christ and his gospel , the comfort of christians , and contrary to that which is written , col. 2 ▪ 2. that baptisme received in the apostaticall churches of christians , as in rome , and the like , is not to be renounced ; and a new to be repeated again . 1. because there is no precept nor example for , and therefore not from heaven . 2. because there is one baptisme , as , one circumcision : as in the apostasie of israel circumcision was not repeated again , they returning . in like manner baptisme being once received in the apostaticall churches of christians is not to be repeated . 3. because the covenant of gods grace in christ is an everlasting covenant . 4. because christ dyed for sin once and being raised from the dead dyeth no more ; and we are buried with him by baptisme into his death , to be graf●ed with him in the similitude of his resurrection : wherefore all that are once baptized into his name ▪ ought still to retaine it , and not repeat it any more . 5. because the church of rome was espoused to christ in the covenant of grace by the gospell of salvation , having baptisme and the rest of christs ordinances in the apostles dayes , and have ever since retained it , with other grounds of christian religion , notwithstanding all her adulteries and apostasies whereinto she is falne . 6. because god hath his people in the romish babylon : and when he calleth them out from thence , doth not enjoyne them to leave whatsoever is there had , but requireth of them to have no communion with their sins . now baptisme is not of her adulteries but of christs o●dinance . 7. because else men might by the same reason also not retain the articles of faith : the learning of scripture , or the translations thereof ; and also be perswaded to d●ssolve such marriages which have been had by their ministerie , with other as strange consequences ; which to admit were unlawfull . now howsoever the brownists comply with the anabaptists in many things , as you shall ●ee afterwards ; yet in these poynts mr. iohnson , and some other of them disagree from them , counting these their opinions abominable . in describing of the brownists i purpose to set downe : 1. their originall , and why called brownists . 2. called also separatists , and why . 3. their agreement with the donatists . 4. their agreement with the anabaptists . 5. great in●ovators . 6. some of their errors set downe by mr. white . 7. they are bitter railers . 8. magnifie their owne sect. 9. criminate the dutch and french churches . 10. they pretend scripture . 11. blame our congregation for prophanenesse . 12. the prophanenesse , impietyl , dissentions , and lewdnesse of their own sect. 13. their equivocating and palliating their owne wickednesse . 14. blame the conversations of our ministers . 15. except against our ministers ordination . 16. noveltie of their ordinations . 17. their singing of psalmes . 18. their prophesying . 19. their blaming set prayers . 20. their blaspheming the lords prayer . 21. the tyranny of the separation . 22. divers sorts of brownists . 23. how great a sin schisme is . 24. how they have been suppressed and punished in times past . 25. mr. scots description of a brownist . 26. of the semi-separatists . 1. their originall . these sectaries are called brownists from 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 gravel-pit 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 male-contented simple men supped up and swallowed downe , poysoning their selves and others . 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 : narravit-nobis io●nnes i●●sonius anglus se hominem septuagena●●um ex anglia in hanc vrbem difficili itinere venisse , ut 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 . 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 . 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 . 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 . * 5. they are innovators . 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 . 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 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 . 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 , 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 stage-play wherein one playeth sin , another judgement , another the 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. 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 . 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 , if you knew but the power and comfort of gods ordinance as we doe , &c. touching both these boasters of their popular government , hear the censure of mr , iohnson , who sheweth them to be korites , a bellious rout , pleaders for confusion , &c. also mr. daniel studl●y , 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 . 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 . 1. that their assemblies are so contrived , 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 : 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 . 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 . 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 . 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 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. 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 , 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 20th of july . 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 , there is no sect in amcterdam ( though many in such contempt for filthy life as the english are , viz. the brownists , &c. 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 , 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 , 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 , 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 . i might here set down their●●quivoca●ing and palliating their wickednesse , as one geoffry wh●●acres of master iohnsons 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 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 , 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 ; 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 , 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 . 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 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 . 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 ? 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 . 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 . 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 , 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 the people to pray with the minister , as the papists do in depriving the people of the cup in the sacrament , and that for the honour of the priest-hood ? 18. of their prophecying . as the illuminated anabaptists are called preachers , so the fanatick brownists take upon them to be prophets , and to preach the word of god with all authority publikely in their congregations : st , panlasketh , how they can preach , except they be sent ? and this standeth to good reason , every true preacher standeth in gods roome , being the lords embassador to doe his will : who dares doe this unsent ? these come not from the schooles of the prophers ; but from mechanick trades , & set them down in moses chaire , as embassadors of jesus christ , as heralds of the most high god : these take upon them to reveale the secrets of the almighty , to open & shut heaven , to save soules , but to hear these fellowes discourse of the holy trinity , of gods eternal decree , & other deep poynts of divinity , you may hear the mad-men in bedlam prare as wisely as they : may not almighty god say to these mad prophets , what hast thou to doe to take my word in thy mought ? &c. of their confused preaching , or rather prating , heare mr. simpson complaine , and especially of the prophets in master ainsworths church : for our manner , ( saith he ) of meeting upon the lords day , it is with such a confusion and contradiction with one another , that our profession of separation may be overthrowne by it : for example , thomas cochi in his prophesie witnessing against england , their ministery is anti-christian , and being so , cannot beget true faith ; and where there is no true faith , there is no true salvation , a fearefull sentence in my judgemnt ! again , our beloved , mr. de cluse in his prophesie laboured to prove separation from a true church for any corruption , obstinately stood in this doctrine , was by another in prophecying there shewed to be absolutely contrary to the place , rev. 2. 24. which how unsoundly it was concluded by our teacher ▪ was ●●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 . 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 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 ●he first bishop of ●erusalem , set forth by victorius sc●at●●us the maronite , the apd●●le iames was commonly called iacobus liturgus , that is , iames the service-maker , which beginneth , o lord doe not despise me defiled with the multitude of my sins , &c. again , the service the muscovites use , taken out of the commentaries of sigismund liberus . the ethiopian liturgie or service , written by francis alvares . the 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 , 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 ; 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 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 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 , 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 , 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 . the iohnsonians pleaded the synagogue belonged unto them , they being the ancient brownists : the ainsworthians answered , 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 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 . the monster of lemarisme . this monster is set downe with seven heads . 1. mahometanisme , in that lemar denyed the holy trinity and eternall god-head of christ. 2. iudaisme , in affirmiag that christ should come shortly in his owne person to reigne here upon earth . 3. papisme , affirming that a meere creature may bee worshipped . 4. lutheranisme , in maintaining the doctrine of consubstantiation . 5. anabaptisme , in affirming that christ took not flesh of the virgin mary . 6. libertanisme , in holding that there is no visible church upon earth . 7. brownisme , in holding the doctrine of separation ; who can recko● up their opinions , they shifting daly ? mr. hancor will have a separation alone . to confirm their several sects & divisions among themselves , i might set down their uncharitable cursing one of another ; not to speek of the manifold curses that flew abroad in mr. barro●s time , nor yet of the manifold curses which the company of brownists remaining in london have oft laid upon one another : consider but those that remaine in the low countreys . mr. iohnson and his company are now accursed and avoided by mr. ainsworth and his company ; mr. ainsworth and his company excommunicated by mr. iohnson , and his company . mr. smith and his company are rejected both of mr. iohnson and mr. ainsworth , mr. robinson and his company holding mr. iohnson and his to be in apostacy . and mr. iohnson him again for taking part in his schisme against him , and by this reckoning , where is almost one of them free from the curse ? as for those stragling brownists that walke alone ; as they avoyd all , so they are avoyded and rejected by all the 〈◊〉 : is not this ( saith my author ) a cursing and a cursed sect. 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 ; a 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 , 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 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 . 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 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 . 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 ▪ 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 . of the independents . 1. why called independents . 2. their originall . 3. some of them write and speak against churches . 4. some against tithes . 5. would have no set prayers . 6. nor use the lords prayer . 1. why called independents . because they teach that everie particular congregation ought to be governed by its owne particular lawes , without any depending of any in ecclesiasticall matters , without obligation , acknowledge classes or synods for its government and conduct . they call themselves the congregational government ▪ as i read . these appella●ons i heard not of when i began to write the treatise . the author of the antidote against independency affirmeth , that by establishing this government in stead of suppressing prelacy , we should erect in our kingdome 9324. prelates , viz. in every parish one . 2. their 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 , 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 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 . 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 . 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 : 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 , 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 . of the familists . this sect of the family of love is one of the most erron●ous and dangerous sect that ever was . the family of love are so called , because they will admit none common among them ; their love is so great that they may joyne with any congregation , and live under obedience to any magistrate , be he never so ungodly , and therefore to ●urry favour with all , they have some opinions agreeable with all in some things . they agree with the turks in some things , with the iewes in some things , with the don●●●sts , palagians , libertines , arians , and anabaptists , in many things with the papists , in few with the protestants . in describing of this sect i purpose to set downe : 1. their originall or authors . 2. their horrible blasphemies . 3. their confession of faith , or creed . 4. their conversations . 5. their severall sorts . 6. how to discover one of this sect. 7. the abjuration of certaine familis●s at pauls crosse. the first author was one david george of delfe , who fled out of holl●nd●● basill giving it our that he was banished out of the low countreyes ; he changed his name , called himselfe iohn of bridges he affirmed that he was that right david that was sent from god , and should restore againe the kingdome of israel . he wrote divers books as one called the wonder-booke . he broached his damnable heresiee , as : ● . all the doctrines taught by moses , the prophe●s , and christ himselfe were not sufficient to salvation , but only to keep the people in good order till the comming of david george , but his doctrine was able to save all those that put their trust in him . 2. that he was the right messias , the beloved son of the father , not born of the flesh , but of the holy ghost ; and that when christ was dead according to the flesh , the spirit of christ was left by the fathers appoyntment untill the comming of this david george , and given him . 3. that he would set up the true house of david , and the children of levi must raise the tabernacle of god through the spirit of christ , not by the crosse and suffering , but through meeknesse and love . 4. that whosoever speaketh against this doctrine shall never be forgiven in this world , nor in the world to come ; he dyed the 16. of august , 1556. at which his disciples were much dismayed , for he promised them that he should not dye : or if he did , that he should rise againe , and fulfill all his former promises , whereupon some forsook his heresies . the magistrates being informed of his doctrine and manners , caused his house & the houses of such as were suspected to hold such errours to be searched , his books to be burnt , forseiting his goods and lands ●o the use of the town , causing his followers to recant . after him rose one henry nicholas borne in amsterdam , a towne in holland , of many called henry of amsterdam who took upon him to maintaine the same doctrine , yet not in the name of david but in his owne name , as a prophet sent to rebuke the world of sin and iniquity , naming himself● rest●●r●to● mund● , the restorer of the world . mr. iessop describeth h. n. after this manner , page 89. they call him the new man , or the holy nature , or holinesse which they make to be christ , and sin to be antichrist , because it is opp●●i●e to christ. they say that when adam sinned then christ was killed , and antichrist came to live . they teach the same perfection of holinesse which adam had before he fell , is to be obtained here in this life , and affirme , that all their family of love are as perfect and innocent as hee , and that the resurrection of the dead spoken of by st. paul , 1 cor. 15. and this prophesie , then shall be fulfilled the saying which is written ; o death where is thy sting ? o grave where is thy victory ? is fulfilled in them ; and they deny all other resurrection of the body to be after this life . they will have this blasphemer h. n. to be the son of god , christ , which was to come in the end of the world to judge the world , and say that the day of judgement is already come , and that h. n. judgeth the world now by his doctrine ; so that whosoever doth not obey his gospell ( in time ) shall be rooted out of the world , and that this family of love shall inherit and inhabite the earth for ever , world without end : onely they say they shall dye in the body , as now men doe , and their soules goe to heaven , but their posterities shall continue for ever . this deceiver describeth eight through-breakings of the light ( as he tearmeth them ) to have been in eight severall times , from adam to the time that now is , which ( as he saith ) have each exceeded other . the seventh he alloweth iesus christ to be the publisher of , and his light to be the greatest of all that ever were before him ; and he maketh his owne to be the eight and last and greatest , and the perfection of all , in and by which christ is perfected , meaning holinesse ; he maketh every one of his family of love to be christ ; yea , and god , and himselfe god , and christ in a more excellent manner , saying that he is godded with god , and co-deified with him , and that god is hominified with him . these horrible blas hemies with divers others , doth this h. n. & his family teach to be the everlasting gospell : which the angel is said to preach in the rev. 11. 15. they professe greater love to the church of rom● , and to all her idolatries and superstitions , then they doe to any church else whatsoever , except themselves . they wickedly abuse these words of christ ; i must walk to day , to morrow , and the third day i shal be perfected : and say , that by to day is meant the time of jesus christ his apostles : and by to morrow , all the time of the religion of the church of rome : and by the third day , this their day of h. n. and his family wherein they will have christ to be perfected . and they doe compare all the whole religion of the church of rome to the law of moses , affirming that as god did teach his prople by these shadowes and types , till jesus christ came ; so hee hath taught the world ever since by the images , sacrifices , and heathen rites of the church of rome , till this wretch h. n. came , and now he must be the onely chiefe teacher , gods obedient man , yea his son ( as they blasphemously call him . ) hee by his gospell must make all things perfect . one christopher viret , a joyner dwelling in southwarke , who had been in queen maries dayes an arian , being infected with hen , nocolas his doctrine , poyso●ed first the english with this heresie : he translated out of dutch into english divers of the books of henr. nicholas , as evangelium regni , out of which and others these errors are collected . 2. their blasphemous errors . 1. concerning god ] that there is none other deitie belonging unto god , but such as men are partakers of in this life . 2. concerning christ ] 1. that christ is not god. 2. christ is not one man ; but an 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 ; 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 . 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 , and our obedience thereunto ; we are led of the father to the love of jesus christ. 6. that the scriptures are fulfilled in h. n. and his family . 7. h. n. knoweth the secrets of our hearts . 8. that all men must submit themselves to the godly wisdome of h. n. &c. 10. concerning their illuminated elders and family . ] 1. all illuminated elders are godded with god , or deified ; and god in them hominified , or become man. 2. the young disciples are adams , and the illuminated elders christs . 3. the eldest father of the family is christ himselfe . 4. that the estate of all such as are not of this sect is a false being , the antichrist , the wicked spirit , the kingdome of hell , and the devill himselfe . 5. the family of love is perfect in this life , and therefore that they must not pray for forgivenesse of sins . 6. that their illuminated elders doe not sinne . 7. they may ioyne with any congregation and church , and live under the obedience of any magistrate though never so ungodly . 8. whatsoever is taught by any other then by their illuminated elders is false : such as despise their family shall bee consumed with everlasting fire . moreover they hold : 1. that he who is one of their congregation is either as perfect as christ , or else a very divell . 2. that it is lawfull to doe whatsoever the higher powers command to be done , though it be done against the commandement of god. 3. that it is ridiculous to say , god the father , god the son , god the holy ghost ; as though by saying these words , they should affirme to be three gods. 4. that every man ought first to be in an errour before he can come to the knowledge of the truth . 5. that heaven and hell are present in this world among us , and that there is none other . 6. that they are bound to give almes to none other persons but to those of their sect , and if they otherwise doe , they give their almes to the divell . 7. that they ought not to burie their dead : because it is said , let the dead bury the dead . 8. that none ought to receive their sacraments before he receiveth their whole ordinances , as 1. he must be admitted with a kisse , then his feet must be washed , then hands laid on him , and so received . 9. that the angels raphael , and gabriel and others were borne of a woman . 10. that they ought not to say davids psalmes as prayers , being righteous and without sinne . 11. that there ought to be no sabbath day , but that all should be alike . 12. that christ is come forth of the flesh as he came forth of the virgin mary . 13. that there was a world before adams time as is now . 14. that the law of god is possible to be kept of every man that will endeavour himselfe thereto . 15. that it is ●●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 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 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 , confessing at his death what shameful villanies he had committed with the women of his sect. the familists talke of love , and being in love , and nothing but love ; but their love turneth into lust , as one writeth of them . hen , nicolas , as i finde written , had in his house three women apparelled alike : the one he affirmed to be his wife , the other his sister , the other his cousin : which cousin of his falling sick , and doubtfull of her life , confessed to her neighbours who resorted to her in her sicknesse , that h. n. had often abused her body , and made her believe that she should never dye . complaint thereof being made to the governour , he came to the house to have apprehended him ; but he fled . it was thought he was gone with granvella unto naples , his goods were seized upon and carried to the castle in embden , in the yeare of our lord 1556. and in the 57. yeare of his age . 5. of divers sorts of familists . of the castalian order , which dissent from the doctrine of the church of england , opposing in every syllable , and yet being notorious hypocrites , if they bee never so little questioned , will make shew by outward seeming of conformity , as if they did highly approve the doctrine of our church . who hold that the law of god may be perfectly fulfilled by men in this world . who tearme themselves eagles , angels , and arch-angels , lambes , & doves , &c. who hope in a short time to be inspired with light and illumination , as ever paul or any prophets were , which allegorize the places of scripture concerning christ denying indeed that there was ever any such man as christ , dreaming onely of a sanctisying christ , & abhorring a justifying saviour , expecting salvation by their owne works , although they bee knowne to be 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. of the grindletonian familists , who hold : 1. that the scriptures are but for novices . 2. the sabbath to be observed but as a lecture-day . 3. to pray for the pardon of sin after he is assured of gods love , is to offer christ again . 4. that their spirit is not to be tryed by the scripture , but the scripture by their spirit . 5. that we must not goe by motives , but by motions . 6. that when god comes to dwell in a man , he so filleth the soule , that there is no more sinfull lusting . 7. that they see no reason why ministers should speak against the sins of the wicked , seeing the wicked men can doe nothing but sin . 8. which boast and thank god that they have cast off praying in their families , repeating of sermons , and such like things long agoe . 9. which scoffe at such as make conscience of words , with many other pernicious poynts . 3. of a third sort , familiests of the mountains , who say that they have cleane vanquished the divell , and are pure from all sin , and never so much as once tempted to doubt of their spirituall estate . 4. of a fourth sort , familistes of the vallies , who bring in their damnable doctrine , with faire pretences of weeping , sighing , & lifting up their eyes to heaven , of patience , of a smooth carriage , and the like . 5. familists of the scattered flock , who seduce by pretending themselves to be of them which feare the lord when they are nothing lesse . 6. familists of caps order , and of other ranks . 6. how to discover familists . they are ( saith my author ) at this present so close and cunning , that they can carry themselves , being directed thereunto by their master h. n. that ye shal hardly ever find them out . they wll professe to agree in all things with the church of england , and also with the church of rome , if they should be examined by them only , they will not lightly deny their mr. henr. nicolas , nor speak evill of him , nor of his writings , if they should be put to it , and there is no way but this to discover them . i say , to put them to the denyall and abjuring of him and his writings , and to pronounce him a blasphemer , and his doctrines blasphemous : this they will hardly doe , unlesse they be not yet fully his disciples . 4. the abjuring of certaine familists . the 12. of iune 1575. stood at pauls croste five persons , english-men , of the sect termed the family of love , who there confessed themselves utterly to detest aswell the author of that sect h. n. as all his damnable errors and heresies , master iohn knewstub hath written a confutation of the monstrous and horrible heresies of the family of love , printed by thomas dawson . 1575. of adamites . an old heresie , of which st. augustine maketh mention , but renewed by the anabaptists , in the assembly of the adamites men & women pray naked , celebrated the holy communion naked heare sermons naked . these hereticks had their conventicles in subterranean places , called hypocausta , because that under the place of their meetings a furnace of fire was kindled to warme the place of their conventions ; for they uncloathed themselves when they entred into it , and stood naked born men and women , according to the similitude of adam , and eve before their fall . they call the place of their meeting paradice . i read in the history of the anabaptists , page 42. that in amsterdam , in a house seven men and five women had a meeting : one of them called theadoret a taylor , who bore himselfe a prophet , fell flat on the ground , prayed with such vehemenacy , that he scared all the assistants , and rising as if it were out of an extasie , i have seen ( said he ) god in his majesty , and have spoken with him : i was taken up into heaven , then i descended into hell , and there scarched every corner : the great day of the last judgement is comming . at night they met againe in the same place , and after four houres spent in praying and teaching the prophet being armed , disarmeth himselfe , and putteth off his garments to his shirt , and throweth them in the fire : then he commandeth the company in authority of a prophet to doe the like , and so they did , women , and all , leaving not so much as a hai●elace to tye up their scattered haire , no covering to the body , no shelter , ( for so was the prophets pleasure , that they should cast away all that came out of the earth and burn it as a sacrifice of sweet favou unto god : yet you may think ( saith my author ) that the burning of so many clo●hes yeelded no very sweet favour , for it was such as awaked the ●istris of the house that knew nothing of the meeting , and made her arise to seek where this burning was , for that smell made , her afraid that the fire was in her shop which was of wollen drapery . being come to the place , she saw eleven naked bodies , and the propher commanded her to put off her cloathes and put them in the fire , which she did : then the prophet commanded them all to follow him , and doe as he should doe , and so rushed into the street stark naked , and all his disciples after him , running and crying horribly throughout the town , woe , woe , woe , the divine vengeance , the divine vengeance , whereby they put the whole town into an uproare ; the people thinking that the towne was surprized by some enemy , they were all taken but one woman that slipt out of the way , & brought before the magistrate : and as they stood all naked in a full court , they could never be perswaded neither by command nor threatning to put on garments which they offered them , saying , that they must have no covering , for they were the naked truth : they were kept a while in prison untill the great conspiracy in amsterdam by the anapaptists , when they went about to surprise the town , & then they were executed . the mistris of the house where the conventic●e was kept was hanged before her owne doore . of the adamites in bohemia . whereas bohemia is like africa , alwayes bringing forth some new thing : an heresie ( saith he ) far greater then the 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 . of antinomians . in describing of these sectaries i purpose to set downe : 1. the originall of the antinomians . 2. their errors . 3. the first antinomian in england . 4. the opinions of our moderne antinomians . 5. the stirs raised by the antinomians in new-england , and their banishing from thence . 1. the originall of the antinomians . the antinomians are so called , because they would have the law abolished in the light of the gospell . the author of this sect pontanus affirmeth to be one iohn agricela of isleby who broached his errours about the year of our lord , 1535. 2. the errors of the antinomians . pontanus in his catalogue of hereticks setteth downe thes following . 1. they precend the law not to be given to christian men 2. the law to pertaine to the court , and not to the gospel . 3. the ten commandements not to be 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 jesus christ was in it , & glorious things are spoken of the city of god that then was , yet christ and those glorious things were then vailed and greatly obscured with the bondage terrors , and legall government , not onely of the ceremoniall law , ( as the papists hold ) but also of the morall low , whereby sin was severely taken hold of , and punished sharply in gods children . the second time between the law and the gospell , to wit , the time of iohn baptist , continuing to the death of christ , was more glorious than the former : because in it the former legall severitie that then lay upon the children of god , began then to 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 , is since christ graned out his bloud and life upon the crosse , by which sin it self , and guilt , and punishment are so utterly & infinitely abolished , that there is no sin in the church of god , and that god now sees no sin in us : and whosoever beleeyeth not this poynt , is undoubtedly damned . to the strengthening of this his fiction he abuseth divers places of luther , calvin , and others , who ( in all likely-hood ) never once dreamed of this fancy . and them that are contrary to this his opinion , he loadeth with approbrious imputation , and vile aspersions , besmearing them with his honey-combe : for his errors mr. eaton was imprisoned in the gate-house , as before . 3. of the errors of our moderne antinomians . the antinomians will say that eaton is dead , and that his errors dyed with him : whatsoever they say , you may read a learned book 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●● 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 〈…〉 , 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● 〈◊〉 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 , 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 ● 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 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 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 , & 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 . 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 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 . of arminians . the armi●●●●s are so called of iames armin●●●s , who was 〈…〉 divinity at leiden in the low-countreys , in the 〈◊〉 of our lord god 1605. they are also called remonstra●●s . their errors follow . 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 ▪ 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 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 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 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 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 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 . 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 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 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 , 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. 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 . 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 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 . of the socinians . in treating of these sectaries , i will propose : 1. their originall . 2. some of their chiefe errors , with the refutation of them . 1. socinisme 〈◊〉 socinanisme hath its name from lelius socinus , and his nephew faustus socinus , both italians of siena in the state of florence . 2. l●lius socinus in the time of mr. c●lvi● , broached his opinions by private letters , written to ca●vin : faustus his son , by publike writings , and by books fo●lowed the steps of his father in corrupting and traducing the sincere and orthodoxe faith . 3. for socinianisme is a compound of many per●icious and antiquitated heresies , in which are revived the errors especially of these five sects , viz. ebio●●tes , arrians , phot●●ians , servetians , antitrinitarians , with which are joyned the samofatonians and sab●●ans , of whom also they participate . their erroneous and dangerous opinions may be read especially in the workes of socinus , ostorodius , catechesis racoviensis , crellius , volkelius , and others . the principall of them may be reduced to the heads following being sixe in number . 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. antitrinitarians , or new arrians . called arrians of the old heretick arrius , who was a deacon of the church of alexandria , achillas the bishop being dead , and arri●● having not the bishoprick given him , which he desired , alexander being chosen , he infected the world with this heresie : he was condemned in the councell of nice by 318. bishops under the emperor constantine the great ▪ and banished : he died as iudas the traytor did , his bowells falling out of his belly . the antitrinitarians have renewed arrius his old heresie , and they are called antitrinitarians because they blaspheme & violate the holy trinity . these antitrinitarians sprung up in polonia and neighbour countries in the yeare of our lord , 1593. against this sect doctor pelargus wigandus , and others have written learned treatises . the horrible blasphemies and divillish opinions of these here●●cks i am loath to name ▪ but that my desire is that christians should take notice of them to beware of them . 1. they deny the trinity of persons , which blasphemie saint iohn refuteth , 1 iohn 5. 7. there are three that beare record in heaven , the father , the word , and the holy ghost , and these three are one . read gen. 1. 26. and god said , let us make man in our owne image , and god created man in his owne ●mage . mat. 3. ver . 17. 2. they deny the son to be god , which blasphemy is refuted esa. 9. 6. for unto us a child is borne , unto us a sonne is given : his name shall be called wonderfull , councellour , the mighty god , &c. iohn 1. ver . 1. 2. in the beginning was the word , and the word was with god , and the word was god. 3. the eternall generation of the son to be against reason , against truth , refuted mic. 5. 2. thou bethlehem ephrata , out of thee shall come to be a ruler in israel , whose goings have been from of old , from everlasting , john 1. 14. psal. 7. col. 1. 15. 4. christ not to be called god in respect of his essence , but by reason of his dominion , which is refuted iohn 10. 30. i and the father am one . 1 john 5. heb. 1. 3. psal. 2. verse 7. 5. the holy ghost to be god , refuted acts 5. 3. why hath satan filled thy hear● to lie to the holy ghost ? 4. thou hast not lien to men , but to god. isa. 4. 8. 16. iob 33. 14. psal. 33. 6. from these false doctrines and heresies good lord deliver us . these hereticks have been heretofore burnt among us , as anno 1611. march 18. bartholomew legat , an 〈◊〉 arrian , was burnt in smithfi●ld ; he refused all favour , contemned ecclesiasticall government . and in the mon●● of april following , one edward wightman was burnt at liechfield for the same heresie . queene elizabeth of blessed memorie he●●ing of them , said , shee was very sorrowfull to heare that shee 〈◊〉 such monsters in her kingdome ; and truly , it grieveth me very much to relate their blasphemous and devillish opinions . of millenaries . an heresie frequent at this time . this sect look for a temporary kingdome of christ , that must begin presently , and last a thousand yeares . of this opinion are many of our apocalypticall men , that study more future events then their present duty , and more rules by prophesies then precepts . this fancie is most dangerous for all estates . 1. for to promote that kindome of christ , they 〈◊〉 that all the ungodly must be killed . 2. that the w●cked have no property in their estates . 3. that the promise might be fulfilled , that the meek must inherit the earth . this doctrine filleth the people with a furious and unnaturall zeale , which breathes nothing but fire and sword , and maketh them to look upon their countrey-men with such an eye as the anabaptists cast upon munster when they came first to it , viz. a malignant and covetous eye , discerning their prey , and marking the rich men to ruine & destruction , god deliver us from such a reformation brought by a multitude , missed with a frantick zeale and giddy revelations . this was the ancient error of cerinthus who was a jew , and lived in the time of domitian the emperour , about the yeare of our lord , 96. among other errors he taught eternall life to be here in earth , where we should enjoy all pleasures of the flesh . that after the resurrection christs kingdome should be upon earth , and corp●rall ; and that men should live in carnall concupiscence and lust for one thousand yeares . he dyed oppressed by the fall of a bath : when st. iohn the evangelist , with some of his disciples were bathing at ephesus , and saw this heretick cerinthus in the bath , he leaped out , saying , let us depart lest the bath fall upon us : cerinthus being here the enemy of truth ; which came to passe as sone as saint iohn was gone out of it , as is set downe in these verses of stigelius . impia cerinthus sansto convitia christ● dum facit , & stulta garrulitate furit ; concidit , & rando blasphemum contudit ictu collapsae subito facta ruina domus . this ancient heresie condemned by the church , and long agoe buried , is now revived in these latter times . you shall finde this heresie confuted in the chapter of the anabaptists . hetheringtonians . the author of this sect was one iohn hetherington , a box-maker . 1. this hetherington being a trades-man , cast off his trade and betook himselfe to be an interpreter of the scriptures to many persons , keeping private conventicles . 2. he maintained and published the church of england to be no true church of christ. 3. he was a man dis-affected to the government and discipline of the church of england , and agreeth with the familists , holding with them the perfect purity of the soule . 4. he maintained and published the sabbath since the apostles 〈◊〉 to be of no force ; and that every day is a sabbath , as much as that which we call the lords day , or sunday . 5. he maintained the books of esdras was part of the canonicall scripture , and that they ought so to be esteemed . for which erro●●ous opinions , tending to the disturbance of the peace of the church , & to the seducing of many silly soules , he was adjudged for a dangerous sectary ; and among other 〈…〉 upon him , this was one , that he should recant his errors at pauls crosse. his errors before named , are conf●ted by doctor denison in a sermon of his , which he preached at pauls crosse at the recantation of the fore-said hethrington . he recanted them at pauls crosse , and hath lately written against the familists . the anti-sabbatarians . these anti-sabbatarians hold the sabbath day , or that which we call the lords day , to be no more a sabbath , in which they goe about to violate all religion ; for take away the sabbath and farewell religion . the morality of the sabbath doth consist in a mysticall resting from sin , but in celebrating an appoynted day in seven to the worship and service of almighty god. 1. the sabbath was instituted in the time of mans innocency . 2. the manner of promulgation of it in the decalogue is worrhy to be observed . god saith , remember thou keep holy the sabbath day . 3. this law is not placed among the ceremoniall or judiciall lawes but in the decalogue it selfe . 4. the reasons for keeping it are expressed in the commandement , viz. six dayes shalt thou labour , and doe all that th●● hast to doe ; but the seventh day is the lord , &c. reasons why the lords day is to be observed . 1. by morality of the fourth commandement , because the morall law is not abrogated by the gospell , but established , rom. 3. 3. 2. because this day on which our lord rose hath been observed by all christians . it was kept at 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 . traskites . so called of one mr. john traske , whom the author knew well . his opinions were , that it was not lawfull to doe any thing ●orbi●den in the old law , nor to keep the christian sabbath . one theophilus braborne endeavoured with him to bring back againe the jewish sabbath , and to that purpose writ a book in the yeare 1632. the positions concerning the sabbath by them maintained , were these . 1. that the fourth commandement of the decalogue , remember the sabbath day , too keep it holy , &c. exod. 20. is a divine precept , simply and entirely morall , containing nothing legally ceremoniall in whole or in part , and therefore the weekly observation thereof ●●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 ; so these sabbatarians will have no sunday because they can find no expresse text for the alteration of it . iohn traske for his judaicall opinions was censured in the star-chamber to be set upon the pillory at westminster , and from thence to bee whipt to the fleet , there to remaine prisoner ; three years after he writ a recantation of all his schismaticall errors . also theophilus braborne had his doome in the star-chamber , and afterwards renounced his errors by conference had with doctor vhite , lord bishop of ely , which caused him to write a book of the sabbath . for the observation of the lords day , we read there is among others a treatis● of doctor bonners , called ( a profitable and necessary doctrine ) wherein on the fourth commandement sunday is oft called by the name of sabbath , and thereon ( saith he ) we must have our mindes quiet and free from all worldly cares , and give them entirly and wholly unto god both privately and publikely ; and that wee must occupy our selves in thought , word , and deed , as may be to the glory of god , with spirituall edifying both of our selves and also of our neighbours ; and that every one must instruct his children , servants and family in vertue and goodnesse : and as saint augustine saith , serm. 251. let us marke and see that our rest be not vaine or fruitlesse , but that wee being sequestred from all rurall workes , and from all businesse , doe from the evening on the saturday untill the evening on the sunday , give your selves to divine service . onely and after such sort we doe duely or well sanctifie the sabbath of our lord : and to prove the sabbath day to be kept , he 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 . of the iesuites . this sor● or order is of a latter edition then the anabaptists , and therefore not to be om●tted . in descrebing of them i purpose to set downe : 1. their originall . 2. their government . 3 their errors , in which they doe not agree with other papists . 4. that they are of all sects most pernicious and dangerous . 1. for their orignall , the first foundation was one loyola , a spanish souldier , who was maimed by the french at the siege of pampelona , his right leg being broken by a shot , and his left leg with a stone cast from the wall . this order boasteth much of heavenly visions , and divine revelations ( not unlike the coetanij the anabaptists ) is that the blessed virgin mary appeared to ignatius , with her son iesus in her armes : perswading him to erect this order , to which she promised to be propitious . they will tell you that ignatius was rapped up into heaven and that almighty god shewed him the 〈…〉 or frame by which he created the world , with many such like fancies . moreover , whereas other orders beare the name of their founders ; as the dominicans of dominicke ; the franciscans of francis , they beare the name of jesus : whereas ( saith my author ) they came from the devill , the father of lyes , they being the last engine and device of satan to supplant the truth . this order was confirmed anno 1540. by paul the third bishop of rome . gregory the 13. bishop of rome , gave to the iesuites a place in rome called the island , in which they demolished many houses , turned many widdowes out of their dwellings and built themselves a most magnificent and sumptuous colledge . it is reported , that it cost in building 25. tun of gold , in which the pope placed 500. jesuites of severall nations . 2. for their government , the jesuites have a chife , whom they call their generall , who attendeth upon the pope in rome , their late general was claudius aquaviva , his office is to governe the whole order , and to make new orders : and their generalls commands the jesuites receive as divine oracles . they believe and obey their generall as christ himselfe . next their general they have foure assistants , who , as their generall attendeth the pope , so doe they attend their generall . the office of these four are to promote the popes authority into the foure quarters of the world . the iesuites their emissaries abroad , signifie unto them in writing how princes stand affected to the church of rome . moreover , theie office is with the generall to send governors , visiters , recters , and preachers to the whole order , and to send forth the inferiour jesuites into all places of the world , who take upon them all manner of fashions : to doe mischiefe among souldiers they are arrayed like souldiers : in princes courts like noble-men , attending forraigne e●bassadors : in ci●ies like merchants ; yea , sometimes they beg of protestant ministers , as men banished for religion : and all this to dive into the secrets of state , and to disclose the counsells of princes . 3. for their errors , chemnitius setteth downe 26. some sew of which i purpose to relate , and especially those in which they differ from other papists . first , they presumptuously arrogate to themselves the name of iesus , which is a name above all names . 2. they place their generall in equall authority with christ , saying , the voyce of our generall is the voyce of christ. 3. the jesuites generally maintaine the popes temporall power , as well as spiritual , that he may depose kings , and dispose of their kingdomes , which the french papists doe not allow of , viz. their decree set forth , anno 1611. and among us , hart , bartley , preston , and others disclaime this power given by the jesuites to the pope . 4. they deny the lawfulnes of the oath of allegiance , which the secular priests doe all generally allow and take : see blackwell , howard , widrington , and the author of the safe guard from ship wrack . 5. the jesuites also teach it to be not onely lawfull ▪ but also meritorious to lay hands upon the lords anoynted , and to murther heretick kings after the pope hath declared them to bee such : see mariana , anti-cotton ; but the secular priests disclaime and abhor this doctrine . 6. the jesuites hold that the pope is onely iure divino , a bishop , and that all other bishops hold from him : but the cardinall of lorraine , and the french bishops , with many other , hold bishops to be iure divino : see the history of the councel of trent . 7. the jesuites with the franciscans beleeve the immaculate conception of the virgin mary , which the dominicans and other papists doe deny . 8. the jesuites with the pelagians & arminians , hold that god worketh in our conversion onely moraliter , by way of swasion ; but jacobites and other papists , especially the spaniards , ( as we may see in alvares and others ) maintain with all orthodox divines , that god worketh physically , & per modum physici agentis by powerfull inclining the faculty of the will. for confutation of these errors , so many books are written against them in english , and some of them are confuted before , so that i may save my labour . these are the most pernitious and dangerous sort of all others . these are not ignorant sots , like the anabaptists , and others , but educated and brought up in all manner of humane learning , and so more able to doe mischiefe . these take upon them to justifie all the errors and abhominations of antichrist ; yea , their idolatries , and sodomiticall uncleannesse they will defend and maintain . and have they not for this cause , ( a thing most abhominable to be spoken of ) corrupted the writings of the ancient fathers , and new printing of them , make them speak as they wou'd have them , and also written many books in their names to beare witnesse with them of their novelties ? a volume will not containe their cumbustions that they have raised in kingdoms and states . their plotting of treasons , and especially the powder-treason , a divillish designe , not to be beleeved in ages to come . their murthering of princes , & all these under pretence of holines . o god , that art in heaven , dissipate their councells ; o christ , the redeemer of thy church by the grace of thy holy spirit , deliver england from these wicked ass●ssians , and remove them far from our dwellings . one thing i will adde , to shew what impostors they are . i will set downe , how by a pretended delusion of theirs , a few of them had almost perverted a whole kingdome of christians , in which there is a patriarke and eighteen bishops . in the year of our lord , 1614. tenurazes being king of the georgians , the persian army entred his countrey , spoyled divers towns , carryed away many prisoners , & among others ceteba the kings mother out of the city cremon . the old queen refusing to become a mahom●tan , and speaking ill of mahomet , was put to death , and her body cast out into the fields , left unburied to be eaten of wild beasts . there being at that time certaine jesuites in persia , they sought for her body but found it not , ( for moacla , a late servant of liers , who was slave to a persian , got leave of her master to bring home the body and embalme it ) the jesuites found a dead mans head , and embalming it , travelled towards georgia with it : and drawing neare , they sent a messenger to the king , to let him understand that certaine roman christians were come out of persia who brought with them the head of the holy martyr cetaba his mother , which had delivered them out of many dangers . the prince hearing this went a dayes journey with a great troop of his nobility and clergy , and brought the holy relique to chachete ▪ & with great honor and celebrity placed it in the church of the holy martyr st. george of aberdall , and used them with all respect , and sent them great gifts , which they refused , saying that they had vowed poverty : infinite miracles were wrought dayly , great offerings they had , the sick resorted to them . those that were past cure , they told them that their sins were great , and they needed a long time of penance which they prescribed them , and after to returne , before which time they usually dyed : others of whom they had hope of recovery , they used means , being physitians , & attributed their health to the holy relique , and to the bishop of rome , whom loving jesus had left his vicar here upon ●●rth : by this means they enticed many to the r●mish religion of the nobility , and had great hopes of the king himself ; but in the middest of all this came leue●s from moacla his mothers maid , that the king might ransome his mothers body which she had with the other prisoners . the king agreeing with the persian king ▪ had home his mothers body and many captives , which manifestly knew it to be his mothers body with her head on . at the same time came also certaine muleters cut of persia , who affirmed that they were in the jesuites company , when they cut off the head of a malefactor , as they supposed , and embalmed it : whereupon the king commanded the jesuites to prison , who were delivered at the 〈◊〉 of some of the nobility . this history is written in greek by gregorius hieromonachus , the patriarchall exa●ch from tr●pazunt , an. 1626. by this ●eanes the jesuites had almost perverted the whole countrey of georgia . from this sect the lord deliver us . there are many other sects among us , as they ●ultiply dayly . there is but one truth , but errors are infinite . i will conclude with the prayer that 〈◊〉 mother church hath taught us : that it would please almighty god to bring into the way of truth all such as have erred and are deceived : which god grant for his blessed son jesus chris●s sake . 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 t is 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 . of the pelagians . wricing of the hereticks and secta●ies of these times , ● thinke it not amisse , to write somewhat of the pelagians ; their ancient errors reviving among us . pelagius was a welch-man : and he is usually stiled pelagius the briton , to distinguish him from pelagius the samosatensian bishop ; a man learned and orthodox : luther saith , he was called pelagius of pelagus the sea ; his errors like the sea over-flowing in a manner the whole world . his name in welch was morgan , which signifieth the sea . he lived in the time of the emperor theodosius the younger , about the yeare of our lord , 416. his errors were condemned in the synod of carthage , an. 425. in which there assembled 217. bishop● ; and among other saint argustine : and also in the melivitan councell held in africa : his errors are set downe by augustine , hierome , ambrose , isidore , prosper , and fulgentius . pontanus setteth them downe to be twelve . 1. he taught that adam had dyed , although he had not sinned by the law of nature , and so sinne not to bee the cause of death . 2 adam● sin to b● noxious to himselfe onely , and not to his posterity ; and th●re to be no original sinne . 3 lust and co●cupiscence being naturall not to be evill , but rather good ; and sin not to be propagated by generation . 4. the former being granted , children to have no originall sin from their parents . 5. the children of the faithfull , though not batized , to be saved , and to enjoy everlasting life , but not in heaven . 6. men to have now free-will , even after sin , which is sufficient and fit to doe well without gods grace . 7. gods grace to be obtained by the merit of our workes . 8. the word grace in holy scripture , not to be meant the gracious remission of sin and the donation of the holy ghost , but the p●omulgation of doctrine . 9. faith to be the knowledge of the law and history as they call it , not a speciall worke and our perseverance in faith . 10. the law of god to be satisfied by externall obedience , neither it to be impossible for a man to keep . 11. the prayers of the church for sinners , that they may be converted ; and for the faithfull to persevere to be made in vai●e : because it is in the power of our owne free-will . a●d wee need not aske that of god that we have power to d●e our selves . 12. they doe mocke and scoffe at the doctrine of predestination● explo●ing it out of the church . these errors need no confu●ation , being so opposite to the holy scripture . soule-sleepers . that the soule dyeth with the body is an old and despicable heresie , raised in arabia , about the time of origen , and extinguished by his dispute immediately after the birth thereof : such as were infected with this opinion were termed by saint augustine arabici , by reason of the province in which this error first arose . this heresie is risen up againe among us , and an abscure author laboureth to maintaine in a treatise late published among us , intituled mans mortality , in which hee bringeth an argument out of gen. 3. 19. where adam is told that for his disobedience he must turne unto dust from whence he was made , and not onely his body , but also his soule , which came not out of the dust . in the description of mans creation by moses , you may manifestly see the immortality of the soule . when god created the beasts , &c. he said , let the earth bring forth every living thing : but when he made man , let us make man in our owne image . and againe , the lord god made man of the dust of the earth ; that is his body : and for his soule , he breathed in his face the breath of life . god created the angels spirits without bodies . the creatures bodies without soules : he took a body and soule and made a man in his own image ; in respect of his body he hath affinity with beasts ; in respect of his soule with heavenly spi●its . the beasts came out of the earth , and to the earth they returne ; so mans body . but his soule came from heaven , and returneth to god that gave it . beside some foolish arguments alledged in the treatise before named , he citeth the words of solomon , ecclsiastes 3. 10. for that which befalleth the sonnes of men befalleth beasts , even one thing befalleth them : as the one dyeth , so ●yeth the other , yea , they have all one breath , so that a man hath no preeminence above a beast , for all is vanity . all goe to one place , all are of the dust , and all turns to dust againe . who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ? which words were to determination of solomons , but a history of what came in his thoughts , and what troubled him , and stirred him up to a solicitous enquiry , concerning the soules condition , but the state of the soule he determineth , chap. 12. saying , dust returneth unto the earth from whence it came , and the spirit to god that gave it . to this resolution of solomons , i may adde our lords answer to the saduces , matth. 22. 32. i am the god of abraham , the god of isaac , and the god of iacob . god is not a god of the dead , but of the living . this error of theirs is contrary to the holy scriptures , 2 cor. 5 , 6. 8. psalme 31. 5. luke 23. 46. acts 7. 59. apocal. 6. 40. 4. to conclude with sap. 3. though not received in●o the canon , yet it is confessed to be very ancient , and therefore may claime precedency of authority before any heathen philosopher . the soules of the righteous are in the hands of god , and there shall no torment touch them . 2. in the sight of the unwise they seem to dye , and their departure is taken for misery , and their going from us to utter destruction , but they are in peace . deny the scriptures . among others , one wicked sect denieth the scriptures both of the old and new testament , and account them as things of nought : whereby by gods command they that despised moses law by the mouth of two or three witnesses , were to be put 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 . of the seekers , or expecters . many have wrangled so long about the church , that at last they have quite lost it , and go under the name of expecters and seekers , & doe deny that there is any true church , or any true minister , or any ordinances : some of them affirme the church to be in the wildernesse , and they are seeking for it there : others say that it is in the smoke of the temple , & that they are groping for it there , where i leave them praying to god to open their eyes and give them repentance , that they may consider from whence they are fallen , and returne againe to the bosome of that church , from which they have , to the great dishonour of god , and the scondalizing of the gospell made so fearfull a defection . divorsers . these i terme divorsers , that would be quit of their wives for slight occasions ; and to maintaine this opinion , one hath publ●shed a tractate of divorce , in which the bonds of marriage are let loose to inordinate lust , putting away wives for many other causes , besides that which our saviour onely approveth ; namely in case of adulterie , who groundeth his error upon the words of god , gen. 2. 18. i will make him a helpe meet for him . and therefore if she be not an helper , nor meet for him , he may put her away , saith this author . which opinion is flat contrary to the words of our saviour , matth. 5. 31. it hath been said also , whosoever shall put away his wife , let him give her a testimoniall of divorsement : but i say to you , whosoever shall put away his wife , except it be for fornication , causeth her to cowmit adultery : and whosoever shall marry her that is divorsed , committeth adulterie . againe , he confirmeth the same , matth , 19. 9. i say therefore unto you , that whosoever shall put away his wife , except it be for whoredome , and marry another , committeth adulterie : and whosoever doth marrie her that is divorced , committeth adultery , vid. mar. 10. 11. luk. 16. 18. 1 cor. 7. 11. of the papists . a question may be asked , why i ranke the papists among the late hereticks . to which i answer , that there is a great difference between the ancient papists , and the moderne , since their trent conventicle ; and therefore i rank them with the former sectaries ; their doctrines being many of them new . in describing of then errors , i purpose to shew their differences from the protestants , which are set down at large in master perkins reformed catholike . 1. concerning free-will ; the dissent is in the cause of the freedome of mans will in spirituall things , and especially in the first conversion of a sinner . the papists say , that mans will worketh with gods grace in the first conversion of a sinner by it selfe : we say that mans will worketh with gods grace in the first conversion , yet not of it selfe , but by grace , 1 cor. 2. 14. 2. concerning originall sinne ; the difference between them and us standeth not in the abolishment of it , but in the manner and measure of the abolishment of it . they affirme originall sinne to be so farre taken away after baptisme , that it ceaseth to be sinne properly , and is nothing else but a defect , and want , making the heart ready to conceive sinne : we teach , although it be taken away in the regenerace in sundry respect : yet it doth remaine in them , not as a want or defect , but as sin , and that properly , as st. paul affirmeth , rom. 7. 17. 3. of the certainty of salvation , we hold that a man may bee certaine of his salvation in this life . they also hold the same . the difference is , they hold the certainty to be by hope , and we by faith , iohn 1. 12. the fourth poynt is of the justification of a sinner . 1. concerning the matter of our justification . 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 , 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 , & 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 , 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 , 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 . we acknowledge the civill use of images , but we deny any religious worship of them . the tenth is the 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 . we acknowledge the lords supper to be a sacrifice . 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 . 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 . 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 . 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 . 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 . 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 , 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 . 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 . 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 . 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 . our consents . we teach sacraments to be signes , to represent christ with his benefits unto us . 2. instruments , whereby god offereth and giveth the said benefits unto us . the difference . first , that sacraments are physicall instrements , having force in them to give grace . secondly , that the very action of the minister dispensing the sacrament , as it is a worke done , giveth grace , if the party bee prepared . we hold the contrary . the twentieth poynt of saving faith. our consent . 1. they teach the property of faith to believe the whole word of god , and especially the redemption of mankinde by christ. 2. they a vouch , that they beleeve and look to be saved by christ , and by him alone , and by the meere mercy of god in christ. 3. the most learned of them hold and confesse that the 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 . 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 yet unconver●ed ; active , is an action of man , whereby man being once turned of god , turnes himselfe . 2. conclusion : that repentance standeth : in confessing of the mouth . contition of the heart . satisfaction in deed . 3. conclusion : that in repentance we are to bring forth outward fruits , worthy amendment of life . we dissent not from the church of rome in the doctrine of repentance , but in their abusing of it . 1. they place , the beginning of repentance , partly in themselves , and partly in the holy ghost . 2. they take repentance or penance for that publike discipline that was used against offenders in the open congregation . 3. they make it a sacrament . 4. they make it a meritorious cause of remission of sinne , and everlasting life : and in these poynts ( saith my author ) we dissent from the church of rome . in the 22. place he setteth downe some sinnes of the romish church , viz. atheisme , idolatry , and adultery , in permitting stewes , and brothell-houses . i pray god keep us in these distracted times from atheisme , and sacriledge , which ensu●th thereupon . in master perkins reformed catholike , you may see the confutation of the popish errors before named at large . a review of the sectaries ▪ comparing them with the papists . for the sacrament of baptisme the papists exclude those infants heaven that are not baptized ; and the anabap●ists affirme the baptisme of children to be the marke of the beast , and antichristian . the papists attribute too much to the element of bread in the holy communion , accounting him no good christian that will not call it his lord god. some of these sectaries , as the brownists , mocke and scoffe at the sacrament of the lords supper , calling it a two-penny banquet . for the number of sacraments , the papists will have too ma-many : and some of these sectaries too few . the papists give too much reverence to the blessed virgin ▪ holy apostles , and saints departed : and some of these hereticks blaspheme the holy virgin , whom all nations should call blessed ; as the melchiorists saying , maledicta sit caro mariae . the papists are blamed for saying too often the lords prayer : the brownists , and some of other sectaries will not say the lords prayer at all ; some of them affirming it to be an abominable idoll , though it be commanded to be said by our lord himselfe . the papists will not onely keep the lords day , but also many holy-dayes : some of these sectaries will neither keepe holy-dayes , nor the lords day ; as the famalists and an●i-sabbatarians . the papists confesse their sinnes , and suppose they cannot enter heaven without a particuler confession of them : some of these hereticks will not confesse their sinnes at all ; affirming god can see no sinne in them : as the antinomia●s . in equivocating they are alike : equivocation is a cunning colouring of a lye , which is against scripture , against the rule of equity , an hindring of justice , the way to perjury , the divills creature , who is the father of lying a princi●pll proppe and pillar of antichrists kingdome . for lying : i know not whether papists or sectaries shall carry away the bell : they tell lyes , they print lies , they preach lyes , they paint lies , and both without controule . bullinger telleth us that the anabaptists brought cart-loads of lies to maintaine their detestable opinions . piae fraudes ; as the papists have piae fraudes , to draw men to godlinesse , as purgatory , and such like ; so have the sectaries , and especially the anabaptists have tricks and devises , as visions , revelations , dreames ; yea , false miracles to maintain their cause . for hypocrisie they are both alike ▪ they come in sheepes cloathing ; but inwardly they are ravening wolves . the anabaptists entred munster like lambes , but became wolves , having gotten the upper hand . for their uncleannesse ; the papists permit stewes ●but the uncleannesse of the familists and anabaptists in their spirit●all marriages , and other abhominations , are not with a modest tongue to be spoken ▪ for churches ; the papists spare no cost in erecting and trimming them , they would make them if they could like heaven it selfe : whereas some of these sectaries would destroy and dem●lish them . last of all , the papists worship god in trinity , and trinity in unity : and whereas some of these sectaries blaspheme the holy trinity ; their opinions being so diabolicall and prodigiously impious , that it is not for a christian to name their opinions . it hope that our governours will drive these also from our folds , as they doe the popish emissaries . it is fit for all that are christians to avoyd all those who speake against christ , and to account them as the enemies of god , and corrupters of soules postscript . since the publishing of this heresiography , i have been abused above measure , not onely with reviling language in the streets , as i goe ; but also in my estate : some sectaries of my parish , denying now to pay me any thing at all ; affirming , that they are to maintaine the minister of their owne congregation . and that which troubleth them , is my defence of tithes , and the ordinance of parliament for the true payment of them . the non-payment whereof , is one of the chiefe inducements , that the brownists and some other sectaries have to entise the silly people , and to poyson them with their other errors : which they learnt from the anabaptists , who taught also , that christian men were to pay no rent , nor submit to any government : for which the german princes rooted them out of their dominions . now these latter hereticks daring not to forbid payment of rent , nor magistracy , raile altogether upon the payment of tithes , and the ordinance for tithes , lately set out by parliament . and some of them in a scandalous libell , among other things affirme , doctor featlies divell to be transmigrated into old ephraim pagitt , ( would to god i had his learning ) who is altogether for fat tithes , &c. i pray god keep the divell out of them . a learned man writeth , * that if a man should binde himselfe to the divell , to doe his uttermost in supplanting the kingdome of christ , he could not attempt it any way more directly , then in driving the ministers to such straits and difficulties , that having not convenient and necessary maintenance , they must either give over their callings , or devoyd of courage and comfort , in sorrow exercise the same : by occasion whereof , others shall be discouraged from the study of divinity , nothing desirous to buy poverty so deare . such , ( as i have said before ) doe not onely occidere presbyteros , kill christs ministers ; but also with julian presbyterium , the very ministery of christ. yea , they strike at the root of gods service , at christs priesthood , going about to destroy the ministry and seminary of gods church . but for the payment of tithes which they so blaspheme , the ministers have to them a double right . first , by speciall reservation of almighty god. secondly , by humane donation . for the first , men have soules as well as bodies , and god hath provided for them both : as in the week he allowed six days for the body , and sanctified the seventh for the soule : so of mens goods , he alloweth nine parts for the body , and reserveth a tenth for the soule , to maintaine his ministers , to beget them unto god , and teach them his knowledge : a tenth part he precisely enjoyned , that mans covetousnesse should not rob his ministers , which some would doe ; if the quota pars were lest to their discretions . the reservation of tithe is set downe in expresse words , levit. 27. 30. all the tithe of the land , whether of the seed of the land , or of the fruit of the tree , it is the lords , it is holy to the lord. [ all ] none excepted [ is ] no● hereafter shall be , but now is and hath been : as the sabbath was observed , before the fourth commandement was promulga●●d , exod. 20. so tithes were paid long before this reservation to the levites . you may read of abraham paying tithe to melchisedech and of lacob promising to pay them . and now god reserving them to himselfe , and establishing them upon the levites , so we have a succession of them unto christ. now hath not christ a priest-hood , and that more excellent then melchisedechs , or the levites : melchisedech blessed abraham ; but in our high priest , all the nations of the earth are blessed . the apostle telleth us ( as chrysostome affirmeth ) that christ received tithe from levi by abraham , father of the faithfull , who paying tithe to melchisedech ▪ shadowed out the faithfull paying tithe to christ. for abraham payed tithe not to the priest that offered leviticall sacrifices of bullocks and goats , but of bread and wine : setting ●orth to what priests we must pay tithes to . hath not christ our high priest a priest-hood ? yes , and why should not tithes bee due to his priest-hood ? are his priests to serve for nothing ? he telleth us himselfe , that the labou●er is worthy of his wages . how dare any man deny tithes to christs priest-hood ? tell me , is christs priest-hood les●e deserving than aarons or melchisedechs , or hath he lost his right , or hath christ lesse care of the ministers of of the gospell , then was taken for the priests of the law ? saint paul saith , they are worthy of double honour . or hath christ renounced his right in tithes ? no , you may read of his expresse allowance of them , matth. 23. 23. it is his ordinance . 1 cor. 9. 3. doe●ce not know , that they which wait at the altar , are partakers with the altar ? so hath god ordained , that they which preach the gospell should live of the gospell : god hath ordained , saith the apos●le , where can we finde a●y other ordina●ce ? the apostles s●●teth downe the difference between the levi●●call priests and christ , heb. 7. 8. they under the tabernacle , take tithes of them who dyed ; but here he taketh them that liveth for ever . in which text he sheweth , that tithes are not leviticall and a mutable maintenance , but the eternall maintenance of gods service , used before the law , when the priest-hood was in the father of the family , stated on , ( not first invented sor ) levi , during the levites service : and when the body came which was christs , and levi with all his typicall service was to be abolished ; then ceased not tithes in right , although in practise they were not paid by pagans , but were transferred to christ , and to his ministers for their maintenance ; yea to the priest-hood of christ who liveth for ever . let these sectaries shew any one sillable in all the holy scriptures in which tithes are ceremoniall , as the sacrifices were , which were types and figures of christs sacrifice , which he offered once for all , and in him determined . or where christ or his apostles may but seeme to have abrogated , abolished , or changed them , or why the law for tithes should be more abolished then the law for the sabbath : the service of god continuing , why should not the maintenance thereof continue . to conclude , as the christians , so also the mahometans , who are much more numerous than the christians , pay their tithes with great conscience , the detention of them ▪ is one of the grand sinnes , which the two inquisitor angels of their law doe examine soules after death , viz. whether they have payd their tithes without fraud , as witnesseth ioannes baptist a alfaqui , who had been a mahometan priest. the wisedome of almighty god , the practise of all ages , the example of patriarks , abraham and iacob ; yea the commandement of god hath taught us to render god a tenth . if this will not suffice , wee have another right , a title as good , and as ancient , as any man can shew for his lands ; that is , the donation of tithes to the church , confirmed by the kings and parliaments of this kingdome from time to time , ever since christianity flourished amongst us . for this vid. my christianography , page 211. and sir henr. spelman de non temerandis ecclesi●s . last of all consider the equity of this maintenance , whether it be better for men to pay a tenth , then have these seducers to creep into their ho●ses , and get from their wives , ( being silly women ) children and servants , not a tenth , or two and nine pence for an ob●ation , but great summes of money , whatsoever they can pro●e from them ( like the pharisees ) devou●ing widdowes houses under the colour of long prayers . but whereas some of them write the divell to be in me , sir thomas mo●e writeth of a devi●l called negotium , businesse , which carryeth more to hell then all the divells beside , who was in them that would not come to the feast : one being so basie in marrying a wife , that he could not come , another having b●ught o●en , another having bo●ght a farme , &c. i read also of another divill called sacriledge , which st. peter te●leth us to bee in ananias . why hath the divell filled thy hea●t . if the divill were in him who gave halfe that hee had , and kept back but part ; what divill is in them , that give nothing themselves , but se●se upon those lands and goods , which not they , but other men had consecrated to the service of almighty god , with many curses to the violaters of their donations ? this divell sacriledge at this time , seemeth to bee a very devou● divill , very carefull of gods service that it might be better performed , he would have the ministers lands taken from them ; that they might follow their studies and not bee encombred with them ; yea , a carefull divell also of the ministers maintenance he would have them to have competencies , and the k●ng and state to have the over-plus of their means , all which godly pretences are hypocriticall , and the maskes of vile in●quity , and holy thes● ; for it is not the ministers profit they looke at , neither the commod●ty of the king or state , but their owne covetousnesse , by which some seek to satisfie their owne pride , riot , wanton and greedy ●usts . like iudas , who will not stick to ●el christ himselfe for money : such a reformation as was in king ▪ henry the eights time doe some gape after , in which almost every m●n got somewhat● some one gentleman got ten parsonages , some other twenty . read doctor turners book entituled spirituall physick ; almost in every house and alehouse , you might see carpets , and cushions made of church-ornaments . after that men had devoured the wealth of the monasteries , they began to long after the lands of bishops , and cathedrall churches , ( as mr. fox relateth ) and for this purpose they set sir thomas s●ymor a worke , to promote it to the king. to whom the king answered , there are a sort of you to whom i have liberally given of the possession of menasteries , which like as you have lightly gotten , so you have unthriftily spent , some at dice , others on gay ●loathes , and others worse ; and now you would make a ●●eavance of church lands to accomplish your greedy appetites , &c. surely it is a disgrace to religion , that in reformations mens thoughts doe runne , even in the greater labours and learning in the church , to pill and pole the ministery , and bring it to beggery ; being the curse pronounced against the priests the posterity of eli : from which curse the lord keep this poor church . an extract of the acts of the nationall synod of the reformed churches of france , assembled by the kings permission at charantoun , anno 1644. 26. decemb . and dayes following . upon what hath been reported by the commissioners of the maritime provinces , that divers comming from forreigh coun●ries , and who goe under the name of inde●endents , because they ●each that every particular congregatio● ought to be governed by its owne particuler laws , without a● depending of any in ecclesiasticall matters , and without any obligation to acknowledg the authority of coll●ques , or classes and synods for its government and conduct , setlling their abode in this kingdome , and hereafter they might cause here amongst us many great inconveniences if in due time there were not order taken , the assembly fearing lest the contagion of this poyson gaining ground insensibly should throw trouble and disorder among us ; and judging the said sect of independents to b● not onely prejudiciall to the church of god , in so far , that it endeavours to bring in confusion , opening a gate to all kind of singularities and extravagancies , and taking away all meanes of any remedy to the evill , but also most dangerous to the state , where ( if it had place ) there might as many religions set up , as there be parishes or particular congregations , doth enjoyne to all the provinces , and particularly to the maritimes , to take heed that the evill take no foote in this kingdome ▪ to the end that peace and uniformity as well in religion as in discipline , may be inviolably preserved ; and that nothing be brought in amongst us which may alter in any kind the service due unto their majesties . garrissole moderator . basnage adjoynt . blo●del secretary . le coq . secretary . errata . page 10. l. 8. read harlem . p. 26. l. 15. r. 400. p 32 l. 1. r. polem●cae . p. 54. l. 5. r. balamites . 22. rebellious . ● 61. l. 6. r. presbyterie . p. 63. l. 5. r. all . p. 75. l. r. into their society , but such as are content to have their goods . finis . notes, typically marginal, from the original text notes for div a54528-e800 paulus diacon . lib. 15. theodo● . lib. ● . cap. ●6 . notes for div a54528-e1680 come . to you . in sheepes clo●thing . 〈…〉 〈◊〉 . 3. notes for div a54528-e2730 〈…〉 anno 1525 horten. de anab . pag. 11. 〈…〉 sl●id● . ●●4 . ch. nelles . pag. ●● . ho tens . pag. 12. in tanta ho●um homi●um colluvie nc unus quidem i●ventus o●edilite as dedice . it . sleid. 152. lumber . horten . page 16. hortens . p. 26. page 28. hortc●s p 31. sleidan 154. ho ten p. 34. page 35. hort. page 74. ch. niclles . page . 3. ch niclles , page 52. ibid. page 55 page 61. four conscione multipher le nomo e deu peuple di dieu . ch. nicll p. 56 the 〈◊〉 of the 〈◊〉 . set downe by ●ontanus and bullinger . gastius p. 10. anabap. sumunt sibi omnes praedicandi 〈◊〉 sleid. com . lib. 10. licere plebeis in magistratibus 〈◊〉 sumere . non licere chri●tani● justurandum ●●cere , sleid. lib. 10. error 1. answer . maledicta sit c●ro mariae , bull in advers . anabab fol. ● 6● . error 2. answer , error 3. answer . error 4. error 5. ●●emiae paid respen . 1. blasphemy . instit. 4. cap. 16. ss . 6. vid. the harmony o● their conf sio●s orati 40. upon levit. hoc si qu●s neglex●rit & deriserlt , mortis poena affilgetur , re●ig . moscov●t . 〈…〉 17 ▪ gu●do de ●●res . th● a iesu de conv●r omnium gent. 1. lib. 7. p 506 : th , a ●esu ividem . navig . ●oseph . indi , cap 134. the it . cos . lb 4. 2. boler , relat . lib. 2. page 3. the barbarous cruelty of these sectaries . error 6. answer . error 7. error 8. answer . error 9. error 10. answer . rom. ●0 . 1 co● 1. error 1. resp. object . resp. error 2. iudg. 17. 18. 19. chapters . error 3. error 1. answer . error 2. answer . qu●dam impuri nebulones persuaserunt juxta ●auli vaticinium , 2. ● . m. 3. stultis mulierculis ut relictis propriis maritis ipsus sequeretur , bulling , adver . an●b●pt . l●b , 1. fol. 8. error 3. anno 13. reg. eliz. article 2. 〈…〉 . article 11. article 12. article 9. article 27. article 10. article 15. article 37. article 38. article 39. histor. david georg 1. fol. 17. 1. muncerians . sleid. com. lib. 5. 2. apostolikes . 3. separatists . 4. catherists . 5. silentes . 6. enthusiasts . 7. liberi . 8. adamites . 9. hutites . 10. augustinians . 11. beuckeldians . 12. melchiorists . 13. georgians . 14. menonists . hist. anabap. pag. 53. 15. pueris similes . 16. sevetians . 17. libertines . 18. denkians . 19. orantes . 20. deo relicti . 21. monasterienses . 22. plunged anabaptists . the abyssins baptize not in fonts as we do , but in the church-porch , but with a potful of water ● alvares of the ●●hiop●ans . c. 5 cyp. epist. 76. ad mag● . manner of rebaptizing . manner of receiving the communion . of their marriages . gast 363 ▪ de catabap . erroribus . spirituall marriages . bulling adver . anabapt . lib. 2. fol 42. p●ge 36 de catabap . error . bulling . adver anabap pa 4 communitie of women . bu●ling adver anabaptist l 2. fol. 37. qudam imp●ri nebulones pers adebant i vibus mol erculls on osse ip●as salvari ●isi pud citi●m suam p●ostitue● rent , abu●ebantu● autem non absque blasphemia verbo domini . &c. * ordnation . learning . places of mee●ing . gast . 250. g●stius ▪ de anabapt . exord . lib. 1. decre●lt senatus tigu●nus merge●eeum qui merserit baptismo eum qui ●rius emerse at . gast p 178. lib 〈◊〉 no die mul●i ob at a●●baptismums ●bmer si sunt . howe 's chr●p 576 howe 's chr. p. 4. 6. how 579. how 679. cambden in the life of qu , eliz. p. 35. 〈◊〉 his epistle . 1. baptisme to be adm●n●st to the infants of the faithful● . 1. reason , gods command . gen 17 7. 12 , 13. 14. exod. 12. 48 , 49. acts 2. 38 , 39. & 3. 25. & 16. 31. 15. 8 , 9 , 10 , gal. 3. 8. 29. isa 54. 10. luke 20. 37 , 38. heb. ●1 . 13 — 16. & 13. lu●e ● . 54 , 55. 72 , &c. rom. 4. 11 16. 17. & 8. 20. rev. 14. 16. 2. confirmed by christ. mat. 28 , 18. 19 mark 16. 15 , 16 gal ▪ 3. 8 — 29 gen. 12. 3. & 17. 4 , 5 , 7. rom. 4. 9 — 1● & 11. 13 — 16. & 15. 8 — 16. 2 cor. 1. 20. esa. 42. 6 , 7. & 49. 6. acts 13 ▪ 46 , 47 ioh 10. 16. 1 cor. 19. 13. & 12 , 13. eph. 2. 1● . — 22 & 3. 9. 3. the apostles practise acts 16. 15. 33 〈◊〉 . 16 gen. 15 , ● & 17● 26 27 ▪ & ●1 . 4. ex. 12. 48 , 49. house implyeth children therein . gen. 30. 30 & 45 , 18 , 19 — 46. 5 , 6 , 7. num. 3●●5 , &c. psal. 115. ●● , 13 , 14. 1 tim. 5. 8. 4. the children o● beleevers ore holy . 1● or 7● 4 rom. 11. 16 a●●s 3. 25 gal 3. 29 esa 46. 3 , 4. psalme 21. 10. 30. & 71 ▪ 6. & 115. 12 , 13 , 14 , 15. luk 1. 41. 4 ▪ acts 10. 47. 5. signe of wash●ng away of sin . ro● 6. 3● & 5. 14 , 15 ▪ z●ch 13 , 1. 1 cor 1. 13 — 16 & 2 , 13 acts 4 12 16. 0 , 31 , 32 , 33 , 34. 6. one baptisme eph. 4. 4 , 5 6. 1 cor. 12. 13. & 0. 1 , 2. exod. 12. 37. 1 pet. 3. 20 21 gen 7. 1 gal● 1. 8. ●7 , 28 , 29. 1 t●m . 25. ●oh . ●6 16 ▪ a●ts ● , 38 , 39 ●sal ▪ 1●0 . 3. 5. 7. go●s grace not lessened since christs comming 1 cor. ● . 17 & 8 — 12. rom , 4. 11. 25. & 11. 11 — 36. & 15. 4. gen. 10. 1. — 4. luke 7. 1. 1 pet. 3. 18. — 22. 19. 9. esa 49. 6 acts 15. 1. — 31 & 16. 15. 33. & 26. 6 , 7. 22. 2● . gal. 1. 6. 9. mar. 〈◊〉 . 25. & 28. 18 , 19 , 20. eph. 4. 5. gen. 17. 12 , 11 , 12 , 13. gen 17. 7. gal. 3. 8. 29. rom. 6. 8 , 9 , 10 , 11. acts 13. 34 ▪ rom. ● , 7. & 6. 3. 4 rev. 17 ▪ rev 18 4 hos. 2. 2 & 4. 15. deut. ● . 32 luke 16 29. 2. called also separatists . proph schisme . p. 60. 3. their agreement with the donatists . 4. their agreement with the anabptists . * the brownists 〈◊〉 re●ibap . 5. 〈◊〉 ●nnovators . 6. some of their ●rrors . 7. bitter ●ail●rs . prophane schisme , cap. 12. mr. ba●● . separ . schisme . 8. magnifit their owne sect ; iohn robinsons a swer to r. b● page 213. iohn smiths p●●allei . p 17. pro●ha●e schisme . ● . 47. ibidem p. 76. 9. they criminate the dutch and french churches . fran●●● iohnsons ar●i●les against the dutch and french churches . vid. dr. halls apology against the browniste . page 797 ▪ 10. pretend sc●ip●ure . 11. blame our congregations fo● p●ophanenesse . 12. the prophanenesse of t●eir sect. mr. white . vid. p●●phane schisme of the brownists p , 27. ibid page ●7 . ac●um . 25. ●eb ▪ 1606. the testimony of the ●utch church co●ce●ning the browni●●s . of the magistrates of amsterdam vid. proph . schi●m . page 21. 13 their equivoca●ing and palliating their wicked●esse . vid. proph . schis page 20. prophane schis . page p. ● ▪ ib dem . ibid. p. 30. he did like solomon , who would know all secrets . proph. schsm p. 39 14. blame the conve● sat● o● of our ministers . 15. ordination of our m●nisters . 〈…〉 16 brownists ord●nat●on ▪ 17. their singing of psalmes . propha●e schl●sme . p. 10. 18. of their pr●phe●●ing . 19. 〈…〉 . eccles. 〈◊〉 〈…〉 . bpownists . barrowists . wilkinsonia●s . iohnsonians . ainsworthians . robinsoni●●● . their cursing one another . pro●hare schisme . p. 63. propha●e schisme . page 64. 23. schisme a great sinne . a howe 's chro● . p. ●65 ▪ how. ch●on . p. 766. 25. sco●s description of a brownist . 26 of the semiseparat●sts . answer to the apologeticall na●ration , p. 204 , 25. the 〈…〉 . 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 . the history of david george is written by his son in 〈◊〉 , nich-bles● 〈◊〉 and published by iacob beeb , pri●ted ●t daventry , 1633. his doctrine is set down in 31 articles . d●s●●●●●y of the errors of the 〈◊〉 p●ge 89. christopher viret . knewst . p. 24. knewst . p. 27. knewst . fol. 15 en●ch clapham do de●isons white w●lfe , page . ●8 . 1. castalian order . 2. grindletenian , 3. of the mountains . 4. of the valleyes . 5. of the scattered flock . 6. caps order . how. chron. lamb. hortens . p. 53. ●onfi● . decad . 3. lib 2. page 390. gas●io● page 〈◊〉 . honey 〈…〉 . page 102. page 103. page 106. page 108. page 44 , 45. 54. 〈…〉 〈…〉 vid do. de●iso●s white-w●●te . lo●d day . bishop of lond. bontanus catal . haeret● . gen. 1. 24. gen. 126. gen. 2 , 7. 1. concerning free-will . 2. original sin . 3. certainty of salvation . 4. of ●ustification . 5. merit . 6. satisfaction . 7. traditio●s . 8. of vowes . 9. images . 10. reall presence . 11. the masse . 12. fasting . 13. the state of perfection . 14. worshipping of saints . 15. intercession of saints . 16. implicite faith . 17. purgatory . 18. supremacy ▪ 19. efficacy of the sacraments . 20. saving faith . 21. of repentance . 22. the sinnes of the romish church ▪ 1. baptisme . 2. lords supper 3. number of sacraments . 4. reverence to the blessed virgin. 5. lords prayer 6. lords day . 7. confession of sinnes . 8. equivocation 9. lying . 10. piae fraudes ▪ 11. hopocrisie 12. vnclea●n●s . 13. churches . 14. blaspheme the trinity . * lower de paupertate ecclesie . there was a sphecial● pr●yer appoy●t●d for men p●ying their 〈◊〉 , with a 〈◊〉 of the t●ue p●iment of them ; 〈◊〉 gods 〈…〉 d●ut . ●6 . 13. h●mi●● . 5. advers ▪ 〈◊〉 . 2 tim. 3. 6. vdals n●li me tange e. p ● acts 5. 3. the divel t●at was in ananias seemeth to be a conscionable d●vell in respect of the sacr●legious divels of our t●me . most of the ministers of london may pray for ●ompetencies , being not ab● to subsi●● without the charity of their parishioners , their be●ifices being many of them worth but 20. 30. 40. 50. per annum ; & paying great taxes out of them , as first fruits , tenths , &c. although they are freed from the bishof romes superstitio●s enormities , they are not freed from the payments that the bishops of rome laid upov them . 2 tim. ● 6.