a just apologie for the church of duckenfield in cheshire against certain slanderous reports received by mr. edwards his overmuch credulite of what may tend to the reproach of those that differ from himselfe in judgement (though but concerning matters meerly of externall order, and things of inferior ally to the substantiall doctrines of faith, and manners) rashly and without further examination of the truth of them, (together with an overplus of his own censures, and uncharitable animadversions) divulged by himselfe in a !--book of his, intituled, the third part of gangræna / by samuel eaton, teacher & timothy taylor, pastour of the church of god at duckerfeild ; whereunto also is annexed a letter of a godly minister, mr. henry rootes ... in vindication of himselfe against a sinister and dangerous (yet false and groundlesse) insinuation, contained in the copie of a letter out of yorkshire, sent unto the aforesaid mr. edwards, and by him published to the kingdome. eaton, samuel, 1596?-1665. this text is an enriched version of the tcp digital transcription a37635 of text r4168 in the english short title catalog (wing e122). 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. 66 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 a37635 wing e122 estc r4168 12413912 ocm 12413912 61618 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. a37635) transcribed from: (early english books online ; image set 61618) images scanned from microfilm: (early english books, 1641-1700 ; 938:7) a just apologie for the church of duckenfield in cheshire against certain slanderous reports received by mr. edwards his overmuch credulite of what may tend to the reproach of those that differ from himselfe in judgement (though but concerning matters meerly of externall order, and things of inferior ally to the substantiall doctrines of faith, and manners) rashly and without further examination of the truth of them, (together with an overplus of his own censures, and uncharitable animadversions) divulged by himselfe in a !--book of his, intituled, the third part of gangræna / by samuel eaton, teacher & timothy taylor, pastour of the church of god at duckerfeild ; whereunto also is annexed a letter of a godly minister, mr. henry rootes ... in vindication of himselfe against a sinister and dangerous (yet false and groundlesse) insinuation, contained in the copie of a letter out of yorkshire, sent unto the aforesaid mr. edwards, and by him published to the kingdome. eaton, samuel, 1596?-1665. taylor, timothy, 1611 or 12-1681. [8], 27 p. printed by m.s. for henry overton, and are to be sold at his shop ..., london : 1647. reproduction of original in cambridge university library. eng edwards, thomas, 1599-1647. -gangraena. -part 3. rootes, henry. church polity. sects -great britain -controversial literature. great britain -church history -17th century. a37635 r4168 (wing e122). civilwar no a just apologie for the church of duckenfeild in cheshire: against certain slanderous reports received by mr. edwards his overmuch creduliti eaton, samuel 1647 11065 25 5 0 0 0 0 27 c the rate of 27 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-10 tcp assigned for keying and markup 2006-10 apex covantage keyed and coded from proquest page images 2007-10 taryn hakala sampled and proofread 2007-10 taryn hakala text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a just apologie for the church of duckenfeild in cheshire : against certain slanderous reports received by mr. edwards his overmuch credulitie of what may tend to the reproach of those that differ from himselfe in judgement ( though but concerning matters meerly of externall order , and things of inferior alloy to the substantiall doctrines of faith , and manners ) rashly and without further examination of the truth of them , ( together with an overplus of his own censures , and uncharitable animadversions ) divulged by himselfe in a late book of his , intituled , the third part of gangraena . by samuel eaton , teacher & timothy taylor , pastour of the church of god at duckenfeild . whereunto also is annexed a letter of a godly minister , mr henry rootes , pastour of the church of sowerbie in yorkshire , in vindication of himselfe against a sinister and dangerous ( yet false and groundlesse ) insinuation , contained in the copie of a letter out of yorkshire , sent unto the aforesaid mr. edwards , and by him published to the kingdome . 2 cor. 6. 8. by honour and dishonour , by evill report , and good report , as deceivers , and yet true . luk. 21. 19. in your patience possesse yee your soules . adeo satis idoneus patientiae sequester deus ▪ si iniuriam deposueris , penes eum ultor est ; si damnum , restitutor , si dolorem , medicus , &c. tertul. london ; printed by m. s. for henry overton , and are to be sold at his shop in popes-head-alley . 1647. to the christian reader ; grace and peace be multiplied . christian reader ; the apostle paul exhorts titus , to speake sound words in doctrine , that cannot be condemned ; and there is a proportionable equitie , that all men ( ministers especially ) should write and print sound words , that cannot be condemned . if mr. edwards had kept himselfe to this rule , our labour at this time might have been spared . our work in this narrative , is to rectifie his errours . he hath led many from the truth , so farre as concernes duckenfeild church ( for saving that there is an epistle of our brother roots annexed , there is nothing els medled with in this apologie ) and our undertaking is to reduce them to the truth . should we suffer all to passe for truth , which he publisheth concerning us , wee should betray the truth , and our own innocency . these faults may be justly charged upon him from the way he takes of blazoning the supposed failings of all other men , that differ from him , though but in the most controverted , dim , and disputable points ; and instances may be given ( if need require ) in passages that relate to us , and our church . first , he hath abroad in the kingdome factors that trade for him in the good names , and reputations of precious men , and orderly walking churches , ( who are not inferiour to the very chiefest of his presbyterians , whether men , or churches , though they be nothing ) which they and he sell over to be mancipated to infamy and disgrace , for supposed crimes falsly suggested against them by himselfe , and his creatures . secondly , he takes reports ( especially flowing ( as it is said ) from godly persons ) upon trust , and without any further examination , or inquisition after the truth of them , issues them abroad ( with a great measure of confidence ) into the kingdome , as if so be , his supposed godly persons , were arrived at an absolute incapacitie of hearing an untruth , and when they have heard it , reporting it for a truth . thirdly , he doth not consider that that malignant spirit , that in all preceding ages of the church hath bent mens tongues for lies , and slanders , against the saints of the most high god , is most industriously active at this day to render those men odious , whose conversation imports strictnesse of a more then ordinary elevation in the wayes of god . so that it is no securitie against the perill of false witnesse-bearing against the people of god , to say , such a godly man told me so ; especially when that that godly man was neither an eye , nor eare-witnesse of the thing , nor hath trac'd the report upward from man to man , to the first reporter , who had need to be godly , and an eye or eare-witnesse of the thing . our selves can speake experimentally of the failings of divers presbyterians formerly , whom we judged godly , that have taken up things against us by heare-say , for which they have seene cause afterwards to be ashamed ; which we desire rather to cover with the mantle of brotherly love , then like flies to fall upon their sores , and unnecessarily to uncover their nakednesse , and rake in their infirmities , as mr. edwards professedly deales with us . fourthly , mr. edwards runs the more desperate adventure , to split his reputation , and wound his conscience upon the innocency of traduced saints , because he takes not onely the testimony of one ingaged party against the other , but even of the most precipitate , fiery spirits of that partie , the strength of whose phansie is enough to multiply a mole-hill of srailtie in the saints , into a mountaine of obstinary ; yea , can make things that are not , appeare as though they were . and yet if the case were altered , mr. edwards possibly would thinke the testimonies of twenty of those whom he calls sectaries , incompetent to take away the good name of one godly presbyterian . fistly , the irregularitie of mr. edwards his proceeding , is the more inexcusable in this , that whereas there should be two or three witnesses for the confirmation of every matter , that is not of notorious cognizance ; and whereas the accused ought to come face to face before the accusers : mr. edwards publisheth things of a private nature , upon the bare report of some one man , who is not in the capacitie of being a competent witnesse in that matter whereof he is the relator . and so the good names of innocent , and some of them eminent persons in the kingdome , come to be blasted by the misprision of his supercilious , and unhallowed pen . instance pag. 167. in what is related concerning two gentlemen , persons of great worth and honour . sixtly , adde to this , that the impatience of his zeale in defaming the servants of god , holds no correspondence with principles of common prudence . for who but mr. edwards , knowing that the deacon of duckingfeild , pag. 68. was speedily to be brought upon the stage before the civill power , would not have expected the issues of his aay of audience , rather then by an hastie anticipation pre-judge ( as in his marginall note he doth ) a person not yet heard nor condemned by the civill state . and indeed a little patience ( comparatively to much ) might have served the turne . for not long after mr. thomas smith , bookseller of manchester , [ who ( as we coneeive ) was both mr. edwards intelligencer , and soone after the deacons accuser ] had a faire , and free hearing , before the committee against the deacon . yet the committee found not him guiltie of the supposed knavery in couzening the state , the discovery whereof was prophecied in the letter of august 3. 1646. published by mr. edwards , but dismissed him from their board without any censure . would mr. smith have thought it well , and if he should have approved of it , yet wee could not have avoyded the regreet of our own consciences , when he being nominated for an elder of manchester , and accusation upon accusation from parts nearer and more remote , were brought in against him , if wee should have writ up to london , that ere long mr. smiths knavery would be discovered , and such a one as he , is a fit man to be an elder in a presbyterian church ; even then when the businesse was depending , and unproved before the triars ? seventhly , nor can it well be omitted , ( and as little justified ) that from one act ( and that injuriously represented ) a judgement should be made upon a person ; a gentleman of worth must passe under the name of a great zelot for independents , from the evidence of one false instance , which is given in to prove it . would mr. edwards be well pleased to have such measure measured unto himselfe againe , and that because there are some slanderous reports published in mr. edwards booke , therefore the whole booke is a booke of slanders ? eightly and lastly , the scope and drift of mr. edwards is , to make the world beleeve , that such as those sectaries ( so by him called ) are , whose personall failings he divulgeth , such are ( or at least in time are like to be ) all that are of that sect respectively . now if the sectaries ( so called ) were baptized into the same uncharitable spirit , and would whet their style against the personall faults of presbyterians , with a desire to charge all upon the professors of that way , doubtlesse the volumes that might be written , would be far more voluminous then a compleat decade of gangraena's . as for thee ( christian reader ) wee hope we shall easily obtaine so much justice at thy hands , as not to be measured by mr. edwards reed ; but such as our doctrine , manner of life , patience , peaceablenesse , painfulnesse , are , ( be they more or lesse ) such let us be in the ballance of thy estimation . wee are abundantly sensible of the growth and increase of errours and heresies in the kingdome ; wee desire according to the measure of grace received , to pray against them , fast against them ; wee labour in the course of our ministry by preaching against them ; and as god gives us opportunitie in disputation , we labour to beat them downe ; and we trust god in his own time will dispel them . the premises are sufficient for thy premonition , not to take all for truth , that mr. edwards , or any other in this calumniatory age , shall rashly and uncharitably broach against any godly man , whether of the classicall or congregationall way . but first to try and trace reports , importing scandall to the fountaines of them , their first broachers ; by this meanes a great deale of uncharitable misprision will be prevented , and thou wilt have no occasion to mourne at the last . wee remaine thine , whilst thou art a friend to truth , samuel eaton , timothy taylor . a just apologie for the church of duckenfeild . master edwards amongst many other letters , and relations , which have been sent him from all parts of the kingdome , hath received ( it seemes ) some from the northerne parts , from lancashire , and cheshire : and in some of them there are passages that reflect upon the church of duckenfeild , and the officers thereof , with reproach and scorne , with falshood and slander ; and where any truth is , it is with an injurious intent manifested . we shall direct to the pages , transcribe the substance of the words , and make answer thereto . in pag. ●8 ▪ are these words ; mr. eaton , of whose activity to promote that way , ( that is , th●●ongregationall , which is the truely-so called presbyteriall way ) i doubt not you have heard , hath been the great apostle to promote their designe in these parts . answ. it may be a great question whether scoffing or irrationalitie be the 〈◊〉 predominant in this invective charge ▪ for it is without all bottom , unlesse activitie ( which he onely mentions ) he the bottom of it . and then all the clergie in lancashire are great apostles ; for he calls them pag. 167. an active clergie , that is , in promoting the presbyterian designe . and this is all the reason mr. edwards can shew , of inserting mr. eatons name among the principall independents and sectaries in his booke . but how comes it about , that mr. eaton is the great apostle in this place , who pag. 164. is but a pastor or teacher of the church of duckenfeild ? if mr. eaton be the grat apostle , who are teh lesser ? wee had thought among the apostles there had not been greater , and lesser . if he be the great apostle , what , or who are they that have sent him ? they must doubtlesse be greater then apostles ; for greater is he that doth send , then he that is sent . if he promote designes as an apostle , then the designes are preaching of the gospel up and downe , and gathering of churches , &c. now apostolicall preaching of the gospell in all places up and downe the countrey , is a good designe , especially at this time , when there is such want of preaching . but this designe , mr. eaton could not heretofore , nor can at this day attend upon , being a prefixed officer at duckenfeild , as is acknowledged pag. 164. and as for the designe of gathering churches , ( which is an apostles worke ) what one church hath mr. eaton gathered ? true it is , that he , with many others , wearied out with the long want of some of gods ordinances , and with corruption in other of gods ordinances , did at length ( for their better spirituall accommodation ) joyne together in fellowship , that they might injoy all gods ordinances . yet herein he no more gathered them , with whom he joyned , then they him . but be it that he promotes these designes , yet sithence these designes are of no worser import and contemplation then they are , neither they that sent him , ( if any such there be ) nor he that is sent , have cause to be ashamed . but his activitie is great . and wherein appeares this his great activitie , unlesse it be in entertaining now and then one call of many , to preach a sermon abroad , as occasions will permit ? or unlesse it be that in defence of the way he professeth , he answereth some of the many challenges brethren make in opposition against it . in which also he is rarely ingaged alone , and lesse active then his opponents shew themselves to be . in pag. 68. the extract of a letter written from the northerne parts , speakes thus ; i shall hereafter give you a particular account of the church of duckenfeild . answ. it had been safer for the author of this letter to look into his own heart , and see what is amisse there , that he may be able to give a particular account to god of all his wayes , when he shall be called thereto ; then to spend his time in observing duckenfeild , and medling with account of things that concern him not . is not this to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a busi-body in other mens matters ; and if he suffer as such a one , what glory or comfort can he have at the last ? notwithstanding let him be sure his account be just , and it will prove no disadvantage to duckenfeild that he makes it . the ruling elder is a sequestrator in cheshire . answ. if the ruling elder be an honest man , and sequestratorship an honest imployment , we hope it is no disparagement to duckenfeild church , that their ruling elder is a sequestrator . their deacon is a sequestrator in lancashire ; the deacon i shall speedily being upon the stage , and make a notable discovery of his knavery in cou 〈…〉 ening the state . answ. as concerning the deacon , we shall give a true relation of the carriage of that matter . m. taylor preaching at shrewsbury the last summer , ( in the beginning of the moneth of august , as he remembreth ▪ had discourse with a religious gentleman ( a friend of his , and of the classicall way for matter of judgement ) concerning the different church-ways , that are now matters of such hot digladiation amongst many in the kingdome . the gentleman by way of discourse told him , that there were some in the church of duckenfeild , as bad as were to be found in the parish assemblies , and named laurence owen , a deacon of our church , and referred mr. taylor for further satisfaction to mr. thomas smith , book-seller in manchester , and to thomas hartley , for proofe of his dishonest dealing with the state . mr. taylor at his returne communicated this businesse to the elders of the church , and in a short time after wee both conferred with thomas hartley , and received from him a report that he was not satisfied that l. owen had carried the matter well , and gave some instances . hereupon wee resolved , ( so soon as possibly we could get a convenient time , ) to call laurence owen before us , and to require an account of him concerning his negotiation for the state : and to desire mr. smith , thomas hartley , and whomsoever els might fall under our intelligence , as a person able to witnesse any thing materiall concerning l. owen his proceeding , to give us the meeting . that if it might appeare that l. owen had done any thing to the prejudice of the state , or peace of a good conscience , wee might use our best endeavours to bring him to the sight of his sinne , and repentance for it , and also to make due satisfaction to the state . but many importune occasions falling in , in that conjunction of time , deferred the execution of our determinations for a short time , till a fit season was by the good hand of providence opened unto us . but when wee were fully ripened by a universall conflux of all conce●●●ring requisites for the issuing of this businesse , ( which had not suffered the least delay , but that we had probable , and promising grounds of hope , that the charges against him were founded upon mistakes in his accusers ) wee resolved to bring it under examination , with a most requisite and impartiall endeavour of discovering ( so far as god should help us ) the whole truth . now in this juncture of time , mr. smith had drawne up a charge , and brought it before the committee of lancashire , who upon a full , and impartiall hearing of the cause , did not find him guiltie of the things charged upon him , and so dismissed him from their board , without any censure . and this was the issue of mr. smiths confidence that he should speedily discover the knavery of the deacon , in his first attempt . and though this businesse issuing before the gentlemen , according to our former ( then present ) apprehensions , might have given reasonable satisfaction to us in point of the deacons innocency ; yet because wee understood that mr. smith was not herewithall satisfied , wee resolved ( as unforestalled in point of the innocency of the accused by any thing that passed before the gentlemen , or fell otherwise under our observation , ) to give mr. smith a full and faire hearing ; that so if he could make any reall discovery , wee might improve it to the glory of god , the states satisfaction , and our brothers spirituall good : and accordingly desired mr. smith , when he was ripe for the purpose , to let us understand . after some weekes past , mr. smith sent a declaration to mr. taylor , subscribed with his own hand , and the hands of george jackson , and tho : hartley ; containing divers charges against l. o. upon the receipt hereof , the church assembled to fast and pray before god , to seek assistance of grace on the behalfe of the brother that was afresh accused , that he might carry it candidly , and sincerely in his answer , as in the presence of god , and be as ready to take shame to himselfe , if any thing were justly charged , as to stand upon the defence of his innocency , in things wherein his conscience bore witnesse to the integritie of his actions : as also that the elders might be inabled to conceive aright of things , and to make report of them accordingly to the church . the dutie being ended , the severall charges were drawne out of the declaration [ the most materiall of them being the same ( as we have been informed ) that were agitated formerly before the committee ] and l. o. required to make answers to them : which accordingly he did . after we had thus heard both parties severally , wee desired to heare them joyntly , and that they might come face to face , for which purpose , mr. taylor writ a letter to mr. smith , and his two friends , desiring them to give us the meeting at some convenient place , and to bring with them such persons as might give in evidence against l. o. concerning any thing contained in the declaration , that might stand in need of further proofe . he also desired that mr. johnson of ashton , and mr. angier of denton ( two godly , and grave ministers of the classicall way ) might be present as witnesses of what passed on both sides . this desired meeting mr. smith and his two friends thought fit to decline for these two reasons , as they pretended . first , that matters of fact were laid downe with that distinctnesse , and clearenesse in the declaration , that they needed to adde no more words for the satisfaction of any ingenuous reader . secondly , ( and that by way of implication ) that wee were not authorized to take their examination upon oath . to which m. taylor in his letter to them answered , that our designe was ( according to our dutie ) to endeavour to bring our brother to the sight of his sinne , and repentance for it , in case he should prove guiltie , according to the severall charges contained in the declaration , or any of them . that this we could not doe , except wee could convince him . that we could not convince him , and upon conviction proceed against him , but by the proofe of two witnesses at the least , since he confidently denied divers things contained in the declaration , and in his answer avoyded the dint , and scope of the rest . that he desired to have his accusers come face to face , and that he might have libertie to answer for himselfe : and that this justice neither they , ( since they had laid a charge against him , nor wee ( if wee would carry it righteously a ) could deny him . that wee desired to know whether they did joyntly attest all , and every of the miscarriages charged in the declaration , or severally . if not all joyntly , but some severally , then we desired to know which of the particulars were attested by one onely witnesse , and which by two or more , since we could not proceed upon a single testimony , but must desire further proofe . that l. o. had brought a certificate b under the hand of a man beyond exception faithfull , ( who spake not by hearesay , but as an eye and eare witnesse , point-blank , contrary to one maine thing charged in the declaration , and also another man ( that had great reason to know the state of the businesse to which he spake , attesting that which is contrary to the maine thing charged by them , as we should give them fully to understand , if they pleased to give us the meeting . that there was also one thing mentioned in the declaration in generall termes , viz. certaine summes of money received that were not given in in his accounts , but no particulars specified , and we desired that the particulars might be given in , and so attested by themselves , or otherwise . that these things considered , they could not righteously deny us the meeting , notwithstanding the distinctnesse , and clearnesse in matter of fact pretended to be in their declaration . and as for the second , it was answered in mr. taylors letter aforesaid ; that if they did not judge it unfit to give in their accusation in their declaration , though they did not look upon us as authorized to administer an oath to them ; why might they not corroborate , and make out their accusation before us ( in things wherin there should be need of further light , ) though we were not in a capacitie to administer an oath unto them ? these were the most material ▪ p ssages in mr. taylors letter . mr. smiths answer in the most considerable pertinent passages was ; that he would have appeared before us , if he had believed us invested with any lawfull power by god● to have taken his examination ▪ that to comply with us in thi 〈…〉 way , would be a remedy worse then the disease . that if l. o. desired is accusers to come face to face , why according to his counsell had he not brought his accusers before the committee ? that he would not trouble himselfe with 〈◊〉 certificate he 〈…〉 ve , or from whom procured , since he 〈…〉 to make out the maine particulars of his 〈…〉 wn accounts and confession and by sufficient 〈…〉 ony upon oath ▪ that he 〈…〉 not the declaration to one church , nor in any of his letters had acknowledged mr. taylor a minister . that if we desired a meeting in a christian way , and not in a church-way , and pleased to let manchester be the place , he would meet us , and endeavour to ingage his two friends , and such other witnesses as should be necessary . that for other particulars in the letter , ( i. e. whether they did attest the things charged in the declaration severally , or joyntly , and if not all joyntly , but some severally , then which were attested by one witnesse , and which by two or more ) wherein we desired satisfaction , he conceived it would be fitter to give in account to the committee for sequestration then to us . to which mr. taylor replyed , that whether he acknowledged the church of duckenfield a church , the elders a presbyteris , or himselfe a minister , neither the one , nor the other , nor himselfe did regard . for with them it was a small thing to be judged of him , or of mans judgement . to their own master they must stand or fall . that the scope of this desired meeting ( on our part ) was not to steale from him an acknowledgement of the truth of our church , or ministries , but an improvement of it to this end , that our brother might be healed in his conscience , if he had done any iniquitie , and in his reputation ( so far as in us lay ) if none of those things whereof he was accused were found in him . and forasmuch as a meeting of them in the capacitie of christians , would be of equivolent conducency to the attainment of our end , wee should as willingly meet them under that notion , as in the capacitie of a presbytery . this answer being thus returned , we were in plenary expectation , that this businesse would speedily be issued one way or other . but though we condescended to meet mr. smith upon his own termes , yet in his answer to mr. taylor , he totally ( contrary to his own ingagement , and promise under his own hand , ) refused to meet us , and not onely so , but expressed himselfe resolved to forbeare all further intercourse with mr. taylor in writing about this matter . the reason alledged by him of his refusall to meet us , was , that he was inhibited by the committee of accounts , who were resolved to take the full examination of the businesse themselves , conceiving that our private debates , would no way advantage the publick , and might prejudice them in their proceedings . assuring us that if we would have but a little patience , things would be discovered to our full satisfaction , out of the examination taken upon oath . when we were thus deserted by mr. smith , and his two confederate friends , refusing to tell us which of the charges were attested by one onely witnesse , and which by two or more , or to give any particulars attested where the charge was generall , refusing also to give us the meeting for the making out of his charge , where it needed proofe , viz. in such things , whereof he , and his two friends , were onely the relators , and accusers , but could not possibly be the attestors or witnesses : when wee were thus deserted , ( wee say ) yet wee left no stone unmoved , further to informe our selves concerning this businesse . and having notice that l. o. was to come to his answer before the committee of accounts for lancashire , upon tuesday the second of febr. 1646. ( to our best remembrance ) in manchester : wee both came thither , and sent to the gen gentlemen of that committee , to desire libertie that wee might sit by and heare what passed that day for our further satisfaction . but this libertie was denied us by the gentlemen at that time . after this mr. taylor having intelligence of the meeting of the committee upon a tuesday , came to manchester to desire a copie of l. o. his charge , the better to enable them to discover the truth of this matter . but after he had come twice or thrice to the place where usually they sate , he was informed , that the countrey people came not in , and so they would not sit that day , and so lost his labour at that time . after this he applied himselfe to one of them particularly , expressing the desire that himselfe , and his brethren had to be throughly possessed of the state of that businesse , and that it would be a very great courtesie to us , if wee might but have a copie of the depositions . the gentleman answered , that it was resolved at their board , that l. o. should not onely be allowed breviates , but also copies at large of the depositions , and there was but onely one thing undetermined , and that was , whether since all the examinations were not taken , he should have the depositions piece meale , or the whole together . mr. taylor went away well satisfied in the candor , and impartialitie of the gentlemens proceedings in that matter . and so wee hope that in due time we shall enjoy the advantage of those depositions , to enable us to make a judgement of the cause , and till then wee shall suspend our thoughts and determinations about that matter . onely this wee cannot but take notice of ; that mr. smith after some depositions were taken , before l. o ▪ had answered for himselfe , ( for that is not yet done ) or the gentlemen had passed any censure against him , ( which also is not yet done ) he writ up to a gentleman a friend of his in london ; that the deacon of duckenfield his knavery is proved before the committee upon oath , and be turned out of his place . his letter bore date , jan. 30. 1646. who reading this letter , would not conclude , that the committee , after a full hearing of both sides , had found l. o. guiltie ? and for his guilt ( or knavery , to speake in mr. smiths dialect ) had turned him out of his place ? and so his friend in london took it up . whereas the truth is , the examinations are not yet all taken , neither to this day of our present writing , hath l. o. a copie of any one deposition , nor have the committee of accounts passed any censure at all against him , much lesse put him out of his place . but the committee of the countie to ease the publick charge , did diminish the number of the agents for sequestration , and ( without any character of disgrace at all ) did suspend him from the execution of his place ; as they did also many other persons of unspotted side litie to the state . a copie of which suspension is as followeth . at the committee , january 15. 1646. for as much as by reason of the many and great sequestrators within this county , which have lately been suspended , and taken off , by the compositions at goldsmiths-hall : this committee doe conceive it necessary to reduce the agents employed in the sequestrations in the severall limits , and divisions , hereafter particularly expressed ; viz. oliver edge in manchester divisiou : isaack dehoo , in middleton division : richard bradshaw , in bolton division : william kindsly and william parr , in the parishes of warrington , winwick , wiggan & leigh ; and peter ambrose , and john case in the remainder of the hundred of derby , william eccleston and thomas jackson , for ●●yland hundred : charles gregory , and john haworth , in blackhurne hundred : james smith , richard whitehead , and william audeland , in amundernesse hundred : and thomas towlinson , thomas gardner , adam sands , and john sawry , in lonisdale hundred . and that all other agents employed in the sequestrations in this countie , shall from and after the first day of march next , suspend and forbeare the execution of their places or employments as agents . and in the meane time they are to perfect their accounts , and deliver the same to mr. okey upon such penalties as are imposed by the ordinance of parliament . and the collectors for sequestrations in lonisdale hundred are from hence forward to forbeare the execution of their employments . and the agents of that hundred are to performe the same accordingly . j. bradshawe . john starkie . thomas birche . robert cunliffe . william knipe . n. rigbie . vera copia examinat . per me oliver edge . and yet even since that time , that committee that put him out , hath put him in againe ; which doubtlesse they would never have done , had they judged him unfaithfull to the state . a copie of which order for re-execution of his place is as followeth . at the committee , march 4. 1646. it is ordered , that william kindsly , william parr , and john hampson , shall be employed for the sequestration in the parishes of warrington , winwicke , leygh , and wiggan , and that they shall have one collector to assist them . and that richard bradshaw shall act as agent for sequestrations in the parishes of bolton , deane , bury , and ratliffe , and that he shall have one collector for his assistance therein ; and that isaac dehoo , and edward dutton shall be agents in the parishes of ashton under line , ouldham , middleton , and rachdale , and one collector to assist them . and that oliver edge , and laurence owen , shall be agents in the parishes of manchester , eccles , drestwich , and flixton , and that the parties aforenamed , shall doe , execute , and performe all things pertaining to that employment , as by ordinance of parliament is appointed . and that for their care and paines to be taken therein , they shall all of them receive the usuall salarie , and pay , as hath been accustomably used to have been allowed , and paid to others of the like employment : saving that there shall be allowed to mr. dutton , and mr. dehoo , the weekly pay of twenty-foure shillings , onely untill further order . j. bradshawe . john starkie . thomas birche . n. rigbie . h. eleetwood . vera copia examinat . per me oliver edge . farre be it from us , to bring any rayling accusation against mr. smith , but let the tree be judged by its fruits , the man by his actions . as for laurence owen , and his businesse , we shall leave it in the middle , and neither cleare him , nor condemne him , ( further then matters of fact ▪ reported in this narrative are of a tendency one way or other ) till the businesse be issued before the committee of accounts . onely hereby it doth appeare , that the church , and the elders , have laboured in some good measure to doe their duty . now we passe to the prodigious story of the invisible drumme . in pag. 164. there is the story of a drumme , and mr. edwards makes a godly minister of cheshire to be the reporter of it to him , but his name is concealed ; wee may not know him , yet we may aske mr. edwards whether the minister were an eye or eare witnesse of it ? if he were not , nor yet asserted so much to mr. edwards , how comes it that mr. edwards saith in his preface ; for other relations ( alludeing to relations of fact ) i have them from such knowne godly ministers , and christians , being eare and eye witnesse thereof . this will be found a monstrous untruth in mr. edwards : however , because there was no such minister , an eare , or eye-witnesse of this matter , it will be found a loud lye betwixt them , upon which of them soever it will fall . but because there is great enquiry made in some parts of the kingdome about this matter , wee thinke it necessary for the satisfaction of all that would be informed in the truth of it , to give a briefe relation of it , as it was at duckenfeild , and afterwards to manifest what a bundell of untruths were knit up together in the story , as it is represented to the kingdome . and for the truth of what we say , wee shall appeale to many impartiall auditors , who ( as they sometimes repaire to the chappell ) so they were eare and eye-witnesse of the whole matter that very day . their testimony ( they being neither members of our church , nor of our opinion ) wee hope will currantly passe with all rationall men . which is as followeth . upon one lords day , while mr. eaton was preaching in duckenfeild-chappell , there was the noyse of rapping or striking upon one of the pewes or seates in the chappell , and ( they being made of thin wainscoate , and standing hollow from any wall ) the sound was the greater , but continued not long . upon the first hearing of it , mr. eaton turned his eare towards the place whence he conceived the sound came , and after he had finished the sentence he was speaking , he made a short pause , as his manner hath often been to doe , and the noyse immediately ceased ; and he began againe to speake , and so continued to the end , both of prayer and sermon , as at other times , without any further interruption . in the place , whence the noyse proceeded , there was a dogge which lay under the seate , and it was then , and still is supposed , that the dogge in scratching of his eare , struck upon the wainscoate with his foote , which in so little a place as duckenfeild chappell , might well cause as great a noyse , as was there heard : but before it could certainly be knowne what caused it , the noyse was ended , and the dogge was immediately put forth from the seate upon it . in witnesse to the truth of this we set to our hands . robert duckenfeild . william bardsley . george hurst . henry aritage . henry hurst . john taylor . william hampson . thomas ouldham . joseph ashton . william aritage . joseph andrew . having thus brought the truth to light , the untruths , that have been most maliciously and unrighteously forged upon it , will more easily be manifest to all mens eyes . first , that the noyse was like the beating of a march upon a drumme . secondly , that the noyse came in at the doores , and passed up the isle , and so compassed about the chappell . thirdly , that it interrupted mr. eaton , in such manner , that it caused him to desist from preaching , and to betake himselfe to prayer . fourthly , that at length ( the noyse continuing so long ) it caused the dissolution of the assembly , and forced all to flee from the chappell . these are foure desperate malicious untruths , by whomsoever first devised , and each untruth is more horrid and wicked then other . whereas mr. edwards doth comment upon it , and to make it the more remarkeable , would have it observed , that this was the first visible framed independant church that was set up in england , and before the apologists came from holland , &c. answ. wee answer , visible it hath been from the first day it was a church , for wee have carried all things publickly in the face of the world , to prevent the many foule aspersions which have been wont to be cast upon domestick and clandestine meetings ; that with christ wee might be able to say to all malicious false witnesse bearers , wee speake openly daily , in secret have wee said nothing , if therefore wee have done evill , beare witnesse of the evill , if not , why smile you us ca●s●esly ? but whether we were visible , and framed before the apologists came from holland , ( seeing that it is not yet full three yeares since the constitution of our church , and little above two yeares since it was compleated with officers , ) let mr. edwards himselfe ( who knowes the time of their coming from holland ) more considerately compute : and finding it false , ( as we are confident he will ) let him retract so bold an assertion . the conclusions which mr. edwards builds upon it , are foolish , cruell , and absurd , as may appeare from what hath been presented in the premisses ; and let it be considered , whether he hath not dipped his pen deeply in bloud , while he would prophesie what should become of the independants ? and whether he hath not shewed himselfe a bloudy man , and hath already in his heart split a great deale of innocent bloud : as for us , the prayers that wee have put up day by day in places where we preach , for peace betwixt us and our brethren of scotland , will cleare us that we are not the men he chargeth us to be : and wee commit it to god to have our innocency cleared to all mens consciences in his time . in the interim , wee are contented that those foule and hatefull charges , that mr. edwards hath made against us , may passe with the world upon such evidence , as they are presented , and that they may be received and credited upon those grounds upon which they are built , which are most impudent falsities , viz. for [ certainly , and assuredly , ] as there was a drumme heard , beating a march in duckenfeild chappell , so [ undoubtedly ] doe the independants delight in warre . againe , [ so surely , and unquestionably ] as the beating of this drumme , drove us out from the chappell , and brake up our meeting , so [ certainly and infallibly ] shall the warre which wee have sought , overthrow all our opinions , and meetings , and cast us out of england , as an abominable branch for ever : and so [ infallibly ] shall some of our heads be served up by the presbyterians , and put into bloud , as king cyrus his head was by tomyris . in pag. 166. and 167. there is a letter , in which the sectaries are charged to have promoted a petition for toleration , the members of duckenfeild to have framed it , the subscribers to be seekers , soule-sleepers , anabaptists , &c. and amongst others , one common drunken minister : it is styled , the petition of the peaceable and well-affected , who desire liberty of conscience , as was promised by the house of commons in their declaration . answ. truth it is , there was a petition on foote , both in cheshire , and lancashire : the fiercenesse of some presbyterians in their petitions in both counties against their brethren ( who would have lived peaceably by them ) was the cause of it . it was not for toleration , but against violence , where moderation and forbearing ought to be : it carried no such title , as the letter imports . some presbyterians were at the framing of it with independants ; many presbyterians employed in the promoting of it . the greater part of the subscribers were presbyterians ; the minister that is said to be a common drunkard , and yet signed it , is one who is entertained by a very godly people in lancashire , who have spoken very hopefully of him to one of us . however it prove , a classicall man he is , or was , a little after he had subscribed it , and therefore not for the honour of the informer , to mention him as a drunkard . if any young schollar which subscribed it , said he would defend independency with his bloud : the speech was rash , but may admit of as favourable a construction , as that somewhat like expression of a presbyterian , who said , he would burne at a stake , before he would reade the house of commons declaration of the 17th of aprill . but how many untruths have been written in these informations given in about this petition , may be worth the observation of the considerate reader . in this extract also some gentlemen of noble qualitie , are most unworthily and falsly charged ; and though they be not nominated , yet being it is notoriously known who are intended , the injury is not the lesse , but the greater ; for they might vindicate themselves from such aspersions had they been nominally mentioned . the one of them is said to be become a great zealot for independants , for no other reason , but because he is not causlesly transported , with that rage and fury against them , as the author of this letter is , and many other of the pre byterians are in that county ; that he threatned any godly minister to make their places too hot for denying their pulpits to mr. eaton , is most calumniously asserted against so honourable a person . the one of us was an eye and eare witnesse , when this man ( not a godly as it is said ) but an unworthy scandalous minister behaved himselfe insolently and audaciously against this gentleman ; and yet he bore it with remarkable patience , onely told him his own unworthy intemperate offensive carriage in his function , might ere long be brought against him , to cast him out . the other gentleman is said to have incouraged sectaries , discouraged and borne downe the orthodox well affected gentlemen and ministers , that they could never to this day , get any thing done against them . answ. but this is a most ingratefull accusation against so deserving a gentleman , who hath done his countrey , and the kingdome , such noble service , and it is full of malicious slander . for , first ; the persons that he is said to have incouraged , are knowne to be as godly and as orthodox ( independency excepted , which in point of oxthodoxnesse is under doubtfull disputation ) as any other . and what hath his incouraging been , but his entreating them to take their turnes in preaching with others : which service also the parliament hath required from some of their judgement . secondly , what instance can be given of any one orthodox gentleman , or minister , that he hath discouraged and borne downe ? thirdly , when were there ever any attempts made , and set afoote by any of the gentlemen or minister against such person , and he opposed them therein , and ingaged himselfe for the other party ? if none of these , then is he unworthily dealt with . and let it be observed , that whereas there is an implication in his words of a forwardnesse among the gentlemen and ministers to suppresse independency , there is an untruth closely wrapped up in it ; for no such thing hath appeared from the gentlemen , nor generally from the ministers . it is also considerable , how to usher in , what ( by way of defamation ) he would have the world to take notice of concerning this gentleman , he takes upon him to discover the state of cheshire , and therein his own horrid apprehensions of the independents , ( for he instanceth onely in them ) and he compares them ( by way of implication ) to some hideous devouring monster , and all that are taken with them he resembles to a miserable prey ; as if independency were mortiferous and deadly to all the imbracers of it , poysonous and destructive to mens soules . it is of sad consideration to thinke unto what an unjudiciousnesse of mind , and to what moastrous conceptions men are left , through want of charity . and then to confirme what he had asserted of cheshire , he strengthens it with a notorious untruth ; there are ( saith he ) two or three independent churches , set up by them already , and they are setting up two or three more ; the latter part of this relation is totally false . having done with cheshire , he proceeds to lay his defaming pen , upon some parliament-members , and delivers himselfe in such language , as if some abominable thing might be laid to their charge , which it would be lesse safe for men to mention , then to blaspheme all the persons in the trinity ; and by and by he addes words , which reflects upon the whole assembly of parliament : his expressions are these ; the suffering of the church of god to be rent and torne in pieces by heresies , schismes , and divisions , the retarding reliefe for poore bleeding ireland , the grieving and sadding the hearts of our brethren of scotland , &c. the words need no comment upon them who can permit and suffer ought , which the parliament will inhibit , and so of the rest it may be said ; therefore the parliament is struck at , but most unjustly ; for , how they have carried it in all these things , is abundantly evidenced to all that will open their eyes . there are other passages in these very letters , and in other letters which wee have read , which reflect upon some independent churches in these parts , and wee are able to contradict those things , wherewith they , and their officers are aspersed , and to declare the falsitie of them . and if we conceived , that themselves would be silent , we should thinke our selves bound to say somewhat ; but it is probable , the sense of injuries done them , will lie upon them , as well as upon us , and put them also upon vindication of themselves in due time . wee therefore shall rest satisfied in pleading our own innocercy , and shall intreat the impartiall reader , to consider with what dishonest and deceitfull stuffe , both relations and letters are filled , which will not abide tryall . our request to god shall be , that he would teach them , ( who thinke they doe god good service , in beating and baiting their brethren , ) more love , candidnesse , and ingenuity in all their relations of others , and all those who are the subjects of all their exclamations and oppositions , more innocency , and integritie in all their demeanor , that thence it may come to passe , that all that would accuse their good conversation , may be ashamed . the copie of a letter from mr. henry rootes , pastor of the church of sowerbie in yorkshire , in vindication of himselfe against a sinister and dangerous , yet false and groundlesse insinuation , conteined in the copie of a letter out of yorkshire , divulged by mr. edwards in the third part of gangranna . pag. 69. to his loving brethren , mr. eaton or mr. taylor , these be presented . dearely beloved brethren ; having received intelligence from my brother taylor , of your purpose of answering some slanders of mr. edwards , i desire to give you a true and faithfull accompt of what i delivered in that sermon , which is toucht upon in that letter of james robinsons , which is printed , and of the unchristian dealing in that particular . first , i exhorted all godly men to joyne themselves to some visible church , if they have opportunity . i explained my selfe , i say to some visible church ; not this or that , but some , i say , if they have opportunitie ; for if god take away their opportunitie , they must wait gods time : these cautions premised : these motives were added ; first , whosoever joynes not to some , sinneth , heb. 10. 25. jude ver. 19. secondly , god will punish such , zach. 14. 17 , 18 , 19. secondly , i exhorted all godly men , being joyned to some visible church , to strive to walke in some neernesse of communion with that church : as , 1. in love ; 2. peace ; 3. watchfulnesse ; 4. christian toleration of infirmities ; 5. seeking one anothers welfare ; 6. defending one another from common enemies , gen. 14. 14. act. 7. 24. act. 9. 24 , 25. where you may see a mistake in the relator of this last quotation ; this is the real truth , as i can produce mine own notes , and skores of witnesses to atrest the same . first , observe that this relation which now is printed , was carried on the sabbath day to another chappell , a mile distant , and there written downe in all hast , and the next morning posted away to manchester , and that week to yorke : spread fifty miles distant in a few dayes : the next weeke i hearing of it , both from yorke and manchester , i took occasion to speake with mr. hollingworth about it , who said he had seene such a letter , and i related unto him mine own expressions , and sense , who said after he heard me , that i had a deale of wrong done unto me ; i desired to know the party that did write the letter , that i might vindicate my selfe ; but he desired to be forborne in that ; i intreated him then to doe mee that brotherly office , as to deale with the party himselfe ; who promised he would , yet after all this , the letter is sent to london , and printed . secondly , the next lords day after i heard of this , i publickly before all the congregation , related what i had heard was written to yorke and manchester , ( the writer being present ) i then desired to repeate what i had delivered , and did so ; and shewed before all , my sense , that i meant it of the common enemy of the kingdome , ( we being at that time imbroyled in civill warre , ) and i added , that i was so farre from judging it lawfull , for the congregationall men to take up armes against the presbyterians , that i held it unlawfull for any private man to take up armes , except he was backed by publick authoritie . yea , i thought this warre , now in being , could not be justified , but that it hath the authoritie of the state to mannage it . thirdly , diverse weekes after this , ( learning who was the writer of this letter ) i dealt with him about it before one of his intimate friends , paul greenwood , shewing him how unchristianly he had dealt with mee in it : paul answered , indeed he should have knowne my sense before he had divulged it : and for his part , he observed the passages of that sermon as diligently as he could , and did not finde any thing of just exception against it : and i judge this paul , as judicious a christian as most about us , yet all this would not cause the letter to be recalled , or stayed from printing . fourthly , it may clearely be discerned by this relation , and the circumstances here set downe , that divers sinnes , divers wayes have been committed . first , by the first relator , who upon the lords day leaving his owne chappell , in the midst of the day , to goe to carry a piece of a relation , which proves the seed of slander ; if wittingly he minced the relation in the limitation , there 's doegs sinne in it , yea if he related it in that sense which the scribe , and publisher in print seeme to import , ( as it is very probable , by his hasty telling of it , and the others hasty writing of it abroad ) it was in that sense then the like sinne , to their's that were the false witnesses against our saviour , mat. 26. 60 , 61. cum joh. 2. 19. 21. but if it was rashly done , without any sinister intention , ( which is much to be doubted , ) yet there was evill in it , to relate a passage , and to leave out principall circumstances for the understanding of it . secondly , sinnes committed by the writer , and divulger were . first , a receiving an accusation against an elder upon one witnesse , without enquiring of the elder , whether it were so , though he might have done any day , and then divulging of it , behinde the backe , and never to the face , in a slanderous manner . secondly , impenitency , and hardnesse of heart , for when he was shewed his sinne , and could not but see it , yet to this day , he never gave any satisfaction , or testimony of repentance to the party wronged ; neither did he suppresse the divulging and printing of it , which he might easily have done , had he timely improved his endeavours , which in godlinesse he ought to have done ; but it appeares in this particular act , he loved evill more then good , and slandering more then speaking righteousnesse , psal. 52. 3. thirdly , the sinne of him that published in print these things was , his printing slanderous relations upon so sleight grounds , without enquiring into the certain truth ; yea having been admonished before of such dealings by mr. burroughs , mr. saltmarsh ; and mr. john goodwin , and found faulty in the same kinde , and yet goes on in the same trade ; surely the wise man layes a heavy doome on such , pro. 29. 1. all this shews by wofull experience , that there is a spirit of malice workes in the hearts of brethren against some of their brethren more virulent in this kinde , then the spirit of episcopacy , striking not only at our peace , libertie , and livelihood , but at our good names and reputations unjustly : which the bishops never could so touch : but i hope , god will in his time cleare us ; as in this particular by his goodnesse he hath done , and all the world may see it , if they will but view this . brethren , thus i have given you the truth , which i will avow ; if you please to adde any thing within these bounds which is defective ; to blot out any thing redundant or unnecessary , or alter any phrases which are harsh or unpolished , i give you free libertie , nay i intreate you as brethren to doe it , and insert it with your owne , and i will acknowledge my selfe much obliged unto you . i salute you both in the lord , and desire to be remembred to all the brethren , and so remaine sowerbie march 2. 1646. your truely loving brother in christ , henry roote . finis . notes, typically marginal, from the original text notes for div a37635e-350 titus 2. 8 ▪ gangrae . p. 165. ibid. ibid. 3. gangr . pag. 164. & 165. act. 25. 16. pag. 167. the marginal note . pag. 68. notes for div a37635e-1740 3d. gang. gangrae . gangrae ▪ pag. 68. a acts 25. 16. & 26. 1. b the same certificate was since subscribed by another godlyman ▪ ☜ preston in com : lane . wiggan in com : lane . 3d. gang. pag. 167. a defence of the antidote against mr. baxter's palliated cure of church divisions wherein mr. baxter's contradictions and inconsistences ... are clearly discovered, and the great question about conformity briefly stated in a letter to mr. richard baxter / by edward bagshaw. bagshaw, edward, 1629-1671. 1671 approx. 77 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a29066) transcribed from: (early english books online ; image set 103249) images scanned from microfilm: (early english books, 1641-1700 ; 1139:31) a defence of the antidote against mr. baxter's palliated cure of church divisions wherein mr. baxter's contradictions and inconsistences ... are clearly discovered, and the great question about conformity briefly stated in a letter to mr. richard baxter / by edward bagshaw. bagshaw, edward, 1629-1671. 30 p. s.n.], [london : 1671. imperfect: print show-through with loss of print. reproduction of 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 bagshaw, edward, 1629-1671. -antidote against mr. baxters palliated cure of church divisions. baxter, richard, 1615-1691. -cure of church-divisions. sects -england. 2006-03 tcp assigned for keying and markup 2006-07 spi global keyed and coded from proquest page images 2007-02 robyn anspach sampled and proofread 2007-02 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a defence of the antidote against mr. baxter's palliated cure of church divisions wherein mr. baxter's contradictions and inconsistences , with the truth , and with himself , are clearly discovered : and the great question about conformity briefly stated , in a letter to mr. richard baxter . by edward bagshaw . how long do yee halt between two opinions , 1 kings 18.21 . should not the multitude of words be answered ? and should a man full of talk be justified ? job 11.2 . thou canst not bear them which are evil , and thou hast tried them which boast themselves to be apostles , and are not , and hast sound them lyars . rev. 2.2 . printed in the year 1671. to mr. richard baxter , health , peace , and a sound mind . sir , i perceive you take it for granted ( without any particular enquiring from my self about it ) that i wrote those just and weighty exceptions , which were lately published against your ( pretended and palliated ) cure of church divisions ; and notwithstanding any necessary sharpness which i was forced to use in that seasonable antidote , yet i find you still are pleased to call me brother , which is a civility i should have thanked you for , had the rest of your stile been answerable to the mildness of that expression ; but since you take that unbecoming liberty , as to revile when you should repent , and instead of confessing and forsaking your errors , charge me with crimes , which i bless god i dare not allow in my words , ( much less in my writings which are more deliberate . ) this makes me suspect that your pretence of friendship , and allowing me the title of brother , was only done with the same design , that joab had when he thus saluted amaza , to make the sword in your right hand to be the less observed , and my wound thereby the more deadly and unavoidable ; so that till my truth and innocence be cleared , and your repentance ( for wronging me in both ) manifested , it will be a favour if you look upon me as one , who neither desires , nor ( if you believe what your self hath writ ) deserves , any such expressions of your familiarity . to shew how much you are for the middle-way ( tha is in other words , neither to be hot nor cold , or neither to be altogether for truth nor altogether for error , but to hang laodicea like , in a lukewarm , and neutral indifference between both ) you have taken pains to find out a middle name , between a mistake and a lye , which you wittily call an untruth ; and this you are pleased to charge upon me , as a very soft word , and one that i would not be offended with : but sir , this frothy complement might have been spared , for i hope you are not to learn that every untruth is a lye ( iohn 1.62.2.2 ) and you needed not have been so scrupulous of speaking your thoughts in scripture language ; but this i ought not to wonder at , since you are not afraid to dethrone the scripture from being a perfect rule , (a) and therefore would manifest by this invention , that you thought it not sufficient to teach us the right way of speaking , and so was not a perfect rule of good manners . but leaving your phrase , i rather chuse to speak unto the thing you mean by it , and whether i have been so guilty as to wrong you , either by a mistake , or a lye , or an vntruth , or whatsoever fine word else you please to use , remains now to be examined , in this brief review and defence of some of the principal exceptions , that i have already urged against you , upon the clearing of which , the whole cause , that is in controversie between us , will depend . my first exception was , that the whole design of your book was to make your brethren ( that have not your latitude , and cannot reach the subtilty of your distinctions ) odious . this you tell me , is a fundamental vntruth , which animates all the rest for it was not your design at all : truly sir , i am so unwilling to charge either you , or any else , with more then . i have grounds to think is justly your due , that i would gladly take your word in this matter , and so pass it over ; but i hope you will pardomme if i cannot ; because , first , many hundreds of sober , impartial , and unbiassed persons , have carefully read your book , as well as my self , and they all make the same judgment of it ; and i think in reason , that is to be esteemed the design of a book , whatever was the secret and unknown intention of the writer , which the words themselves , and the manner of writing ( without any streining ) do offer unto every serious and inquisitive reader : secondly , this use hath already been made of your book , to render such as cannot conform much more criminal then before , in that your name and credit is urged against them ; and this not only in discourse by many , but by a late author in print , who quotes your book to justifie his treatise against toleration . thirdly , in your very next paragraph , ( and likewise elsewhere in this last book ) (b) you call separation a crying sin , nay the crying sin ; and you scruple not to insinuate that all the iudgments , which in this nation we do either feel or fear , were to be changed upon separation as the principal procuring cause . pray sir , consider this , and then tell me , what can make your brethren more odious , and more expose them to the peoples fury , and to the rulers revenge , then thus to make them the causes of the nations calamity : if in separating from the publick forms of worship ( which we therefore account false , because god hath not commanded them ) our sin is so great , that the place where we live cannot be held innocent , but must suffer from the hand of god for our sakes , we are certainly a people who deserve to be hated of all , and the confiscations , imprisonments and deaths , which some of us have already felt ( and possibly may yet remain in greater extremity to be our portion ) are no longer to be bewailed and grieved for as persecutions of the innocent , but rather to be rejoyced and gloried in , as due punishments of noxious offenders ; so that either you must retract and blot such passages out of your book ( and thereby testifie your repentance of them ) or we are confident both god and the world will justifie us , if we still retain our opinion of the ill meant and unworthy design of your book against us . your next attempt is to free your self from being looked upon as an earnest and active instrument in the late warr ; i mean ( since you press me to speak plainly ) in the parliament's war against the king : i said , it became not you to mention with so much bitterness what was then done , (c) because you were as guilty of stirring up and fomenting that warr , as any one whatsoever : this you absolutely deny , and boast much of your loyalty , and seem to be greatly offended that such a thing should be charged upon you , and i am again reproached wth vntruth for it : sir , i am not willing to take up former matters , nor do i at all delight to expose you union the scorn of your enemies , and to the pity of your friends , but i cannot help it ; you have confidently made the challenge , and will not be beholding to an act of indemnity , but stand upon your innocence , and therefore you must endure what follows . i must confess your bold and resolute disclaiming any activeness in that warr , did so much stagger me , that i began to question the truth of all the reports that i had heard ; but your own books ( which i have since read ) do so fully prove my charge , that nothing but your hopes that all is forgotten as well as pardoned , which is past , could ever embolden you to so peremptory denyal ? what sir , were not you as active in that war as any ? whcn , in your holy common-wealth (d) you tell us , that , when you engaged in the parliaments war against the king , you thought it the greatest outward service that ever you performed to god ; and , that you encouraged many thousands to it . and , that , though many things fell out otherwise then you expected , yet you were so far from repenting of what you had done , that did the same circumstances occurre , you would do it again , or else you should be guilty of treason or disloyalty against the soveraign power of the land , and of persidiousness to the common-wealth , &c. can you read sir these passages , and still deny , that with your utmost industry you did promote the war ? or can you think you dealt uprightly in blaming those , who did much less then you , though they have since suffered more ? and because you declaim so much against the changes which followed upon the war , and ask me , ( who had nothing at all to do with it ) many malicious and ensnaring questions about them . this i must tell you doth as little become you as the other ; for how can you , with any appearance of integrity , reproach others for changing the government , when , ( in your writings ) you do highly approve of that , which was the worst part of the change , the setting up of cromwell to be protector ? what is this else but to cry out loudly against the treason , and yet to hugg and to embrace the traytour ? for you greatly commend that absurd tool , the humble petition and advice , ( which was cromwells instrument of government ) and you say of it (e) a more excellent law hath not been made for the happiness of england , concerning parliaments , at least since the reformation , and of cromwell himself ( though he dyed in his sinful usurpation , without manifesting any repentance ) you give this saint-like character , in your preface to the army , the late protector did prudently , piously , faithfully ( to his immortall honour , how ill soever you used him ) exercise the government . sir , could you say all this of him then , and doe you think your most partial friends can justifie you now , when you compare him to the tyrant maximus , and make him in effect to be nothing else but a (f] murderous and a bloody vsurper ? which although it may ( in the mouth of another who never flattered him ) be perhaps received as his true character , yet it became not you ( who had so officiously before brought your odours to embalm his memory ) thus to bespatter and disgrace him . as for your flattery to his son , which i also charged you with , and you ( with a strange , but not to your self unusual , boldness ) do deny , what can be more apparent ? in your disputations about church government . you thus address your self to him , i observe that the nation generally rejoyceth in your peaceable entrance upon the government , and many are perswaded you have been kept from blood in our late warrs , that god might make you a healer of our breaeches , and employ you in the temple-work , which david himself , though he earnestly desired it , might not be honoured with : and then you advise him to cherish vnion among his own pastors ; for this , say you , would be the way to lift him up highest in the esteem and love of all his people , and make them see , that he was appointed of god to be a healer and a restorer , and to glory in him , and to bless god for him , as the instrument of our chiefest peace ; you also tell him in the dedication of your key to catholicks , that you are one who bless god for him , and who rejoyce in the present happiness of england , and concurre with the common hopes of yet greater blessings under his government , which there you pray for , and so subscribe your self his faithful subject . now sir , if you please , find out a middle-word between falshood and flattery , and think to excuse your self by that , while i take leave to say , that such kind of language , ( to one who in no sense could be accounted a lawfull governour ) doth too rankly savour of both : go if you please , and boast your self of your present loyalty , and seem to take it ill as you pretend to do , [g] if any think otherwise of you , but still remember , that even you who now ( in that respect ) so much boast and exalt your self above your brethren ) telling them , that [h] god in justice hath put them down ) did also say ( when you thought you might do it safely ) that you were satisfied in two things , first , that [ i ] god in justice had put down the former governours ( meaning the king and his party ) for their persecution and scorning of piety . secondly , that you thought your self bound to submit unto the present government ( which was then in the hands of rich. cromwell ) as set over us by god , and that you would obey for conscience sake , and behave your self as a loyal subject towards them . sir , you that professed your self to be so loyal then , cannot in reason be supposed to be conscienciously loyal now , and the least you can expect , is neither to be believed nor trusted . i have done , sir , with my defence of this exception , and now if you please , charge me with vntruth ; for affirming , you were as active as any , in the late war ; and deny if you can , the consequence i gathered from thence ; that , it became not you to blame the effects ; who gave such rise and encouragement to the cause : i mean , unless you repent of the cause ; which it is evident , you have not yet done ; and if i may not be believed in this opinion of you , i doubt not but the bishop of worcester will ; who , for this very thing did formerly accuse you of rebellion k from which charge , he that l defended you then , leaves you to acquit your self now as well as you can . and now , sir , for a close of this , i should ask your pardon , for thus venturing to break the act of oblivion , but your importunity did force me to it ; and i could not otherwise clear my self from your slanderous imputation of falshood , but by bringing truth to light , and by stripping you of your disguise ( under which , for so many years you have been masked and covered ) leave you naked and defenceless to the judgement and censure of every impartial and unprejudiced reader ; and if any thing is written here , which you will be ashamed to read , and afraid to give an answer to , pray thank your self , who would not be quiet , nor let your brethren alone , till you were thus brought forth to an open discovery . your mentioning , with so much scorn , the doctrine of the temporal reign of christ , which you , in derision , call the [b] fifth-monarchy-way , and your endeavouring to expose all that you think favour that opinion , ( and in particular mr. brown ) is another evidence , that you dare not look any truth in the face , which brings present danger with it ; no , though formerly you were as earnest , and open an asserter of it , as any : for not many years ago you told us , that [c] you were perfectly neutral , as to the point of christs visible and personal reign upon earth , and you did not know which way your judgement did most incline ; but the theocrotical policy , or divine common-wealth ( which is the unquestionable reign of christ upon earth . ) this , all christians are agreed , may justly be sought , and the temporal dignity of the saints , which would undoubtedly much bless the vvorld . sir , i have been very curious to enquire into the doctrine of the fifth monarchy ; and most of my converse is with those that do in faith expect , and in pationce wait for such a time ; and i never knew any of them ( however they are mis-represented ) carry the notion farther than you have already done . it will become you therefore to enquire , what is your reall ground , why such , who still retain those principles which you once laid down , should now be mentioned by you , with so much scorn and slighting : till you have found out and declared a better reason , pray give me leave to think this is the chief ; because you dare not own any hazardous & persecuted truth ; and you find it far easier ( in your notional divinity ) to recant all that formerly you were convinced of , than to bring your heart unto a willingness for martyrdome ; and this alone , i take likewise to be the true cause , why so weakly , and so unlike a minister of the gospel , you inveigh against [d] sufferings ; for you have never yet experienced either the comfort or the cleansing of them ; and therefore venture rashly to speak evil of what you know not , and which i fear you have neither courage nor integrity enough to venture the trial of . i speak it to your shame , since the scripture often recommends afflictions as the necessary exercise of our faith , and the chief matter of our christian joy and triumph . but how ill soever you had used the living , methinks you should have spared the dead , and not disturbed the dust of my fellow-prisoner mr. powel , [e] by reproaching his memory with so abusive and disgraceful a mention of him , as if he were a false prophet , and acted by a deluding spirit : for you lay to his charge , that many years ago , he prophesied of some things , which we do not yet see fulfilled : but , first , may not a good man , nay a true prophet , be sometimes mistaken ? was not samuel so , when he took eliah to be the lords anointed ; was not nathan deceived , when he encouraged david to build the temple ? and did ever any yet suspect them to be false prophets for that ? secondly , may not many prophets truly foretell things to come , and yet those things be a long time suspended and delayed because of the sins of a people ? is not this condition to be understood in most scripture prophecies , which we find expressed in zech. 6 15. and this shall come to pass , if you will diligently obey the voice of the lord your god ? this and much more may be said in defence of that diligent and faithful servant of the lord , whom i knew to be truly religious and worthy , and therefore thought it my duty to vindicate him from your unchristian calumny . and pardon me sir , if i put you in mind ( for you seem to have forgot ) how in this the lord favoured him , in that after much exercise of affliction , he was taken away in peace , and buried in honour ; when i fear such as you will be suffered to our live your own fame , and your memory shall dye before you . for god will resist the proud , and such as exalt themselves shall be abased and humbled ; which prophecy is true , whatever mr. powels was . i am sorry that i am forced to speak thus plainly , but the pride of your heart , discovered by your writings , is so apparent , that it cannot but be known and read of all men ; to go no farther for instances then your last book ; what needed you have told the world in print , that [f] you chose once an easter-day to communicate in a very populous church in london ; purposely that it might be the farther known : is not this like the hypocrites , to blow a trumpet before you , and to do your actions that you may be seen of men ? what other end could you have , in doing that so publickly then or in declaring it now , but a vain-glorious hope , that doubting and unsatisfied christians might look upon your example , as their pole-star , and accordingly direct their motions ? i look upon it also as a strange piece of boasting , when you tell us that men of all judgments have written against you : as to reckon them up in your own words [g] some infidells , divers quakers , papists , antinomians , some arminians , some anti-arminians , anabaptists , seperatists , levellers , diocesans , &c. what sir , is it possible that men of these several perswasions , which you have expressed , have all written against you , and doth there remain yet a greater number concealed in the gulph of a bottomless & c. ? is it indeed true , that you offend all , and please none ? and can you glory that you are counted the ismael of the age ? pray sir remember what became of him ; he was cast out of abrahams house , that is , out of the church of god , for scorning , and when you do a little better consider of it , that those worthily famous and honoured men mr. rhotorford , mr. burges , mr. blake , mr. crandon ( besides some living of equal repute for learning and piety ) have all written against you , and solemnly warned others to beware of your books ( as containing much leaven of false and dangerous doctrine in them ) did i say , you seriously consider this , you would be grieved for grieving them , and not put it in among your triumphs , that you had provoked so many able and worthy pens to oppose and antidote the infection of your writings : to conclude this point ( for it is a sore place , and i would not handle it so roughly , but in order to healing ) when i said in one of my exceptions , that i feared you were not sound in the doctrine of iustification by faith alone , without works ; instead of answering directly and satisfying my scruple ( which you might have done in few words ) you referr me to five [h] or more treatises , which you say you have written upon that subject : and in another place [i] you tell me that you have written the better part of above fifty books against the profane , the jews , and the mahumedans . ( i will not enquire to what purpose , for i am very confident none of those did ever read what you have written against them . ) but adde to these your several other treatises , as about baptism , confirmation , church government , commonwealth , &c. your books will in all amount to as many volumes as tostatus writ , concerning whom , ( and all such kind of writers ) you once gave this true character , ( though since you have most unhappily forgotten it , ) [k] i cannot but account all those tostatus's impudently proud , who think the world should read no bodies works but theirs . pray sir , read this passage again , and compare it with what you have already writ , ( and what as i hear you do yet farther intend to write ; ) and then tell me in earnest what you think of your self ; for here , according to your own words , [l] evidence must decide the case . i think sir , i may say to you with every whit as much truth and candour , what you dis-ingeniously reply upon me , [m] i have no mind to make you odious , nor to open your sin to others ; but you have opened it to the world , and i must open it to you , if possibly you may repent : and therefore having said this to your self , ( that by setting before you some few of your many failings , you might be humbled , and come to a more sober understanding of your self and way . ) i come now to speak something , and that very briefly , to the question about conformity , which hath occasioned all this heat betwixt us : and in the handling of this , i think i may also say , as you sometimes did [n] i approve not tautologies , nor a tedious stile , nor the heaping up of useless matter and words ; which rule in writing , though you forget to observe , yet i shall keep close to ; for truth needs not many words to defend it . in the stating of this question , you do your self grant so much , that you scarce leave any thing , to be either disputed or denyed by those whom you pretend with so much vehemency to oppose ; for , first , you grant [o] that we are not to have communion with a diocesan church , as such , and that we are not to own diocesan bishops . secondly , you allow that we are not to have communion with persecutors , nor with such as have consented to our silencing , thirdly , you affirm that we are not to communicate with parish churches only , nor with all of them , and particularly , not with such whose pastours are , through insufficiency , heresie , and impiety , intolerable . and this you tell us , was your own practise , for , you say [p] you resolved , if you lived where was an intollerable minister , you would not hear him , nor come near him , so as to encourage him in his undertaking of that sacred office. all this , and more of this nature ( which you assert ) being granted , i scarce see what it is that you contend for , or so earnestly declaim against ; since from these grounds separation at this day may easily be justified : for , first , every parish church is a part of the diocesan ; and if a diocesan church , as such , is not to be communicated with , then a parish church , as such , is to be seperated from ; since there is the same reason of the parts as of the whole : and you must find out a new logick , before you can prove , that if the whole be corrupt , any of the parts are clean and fit for our communion . secondly , a parish minister is ( in that station and office ) but a servant of the diocesan bishop , and therefore rightly called a curate , and if we may not own , ( as you grant ) the bishop , i think it will necessarily follow that his substitute and curate hath no reason to expect any respect from us . we doe not use , in other cases , to regard the man , when we think it a duty to despise the master . thirdly , if persecutors are not to be communicated with , nor such as have consented to our silencing , which you also allow , ( though i could wish you had proved it better then by the obscure and disputable example of martin ) [q] then i think very few , if any of the parish ministers , but must even upon this account also be separated from ; since either by open consent , or else by an vndoing and pernicious silence , they have all made themselves guilty of that grievous sin : there being but little difference in the sight of god , between the persecuting of brethren ourselves ; and ( by not sharply reproving it , ) seeming to approve of it in others . lastly , admitting there are some worthy and able men among the parish ministers ( which for my own part , i believe never a whit the more because you affirm it , ) yet this we must say , that their sin is great in submitting to so undue a way of entring into the ministry ; and therefore we both forbear our selves , and warn all others not to hear them , because we cannot think our lord christ ever sent such to preach in his name , who directly and by a solemn oath have renounced their christian liberty , under pretence of preaching christ ; and are indeed nothing else ( as to the whole discharge and exercise of their office ) but servants of men , which we have already fully learned from the apostles , is altogether inconsistent with being servants of christ , galatians 1.10 . 1 corin. 7.23 . and therefore as such we cannot own them . for the question is not ( as you weakly and insignificantly word it . ) whither [r] a defective , faulty , true church may ordinarily ( or at least sometimes he joyned with ; but whither a defective faulty imposing church is not to be separated from ; this we affirm ; because , first , we know not how else to preserve our christian liberty ( which it is an indispensible duty to maintain ) but by separating from those who would unduly take it from us : secondly , being present where those things are used in the worship of god , which god hath not commanded , this would involve us in the guilt and contagion of them ; nor doe we believe ( however we have your word for the contrary ) the lord will otherwise interpret it , since he hath so strictly charged us , to keep far from a false matter ; and not to partake in other mens sins : lastly , whatever pretences may be used ( as it is easie to write declamations ) for the keeping of peace , yet ( to speak strictly and so as to satisfie conscience ) peace is but ill bought , if we must purchase it at so dear a rate , as with the loss of truth : and this truth concerning the sole sovereign power of our lord christ , in appointing all matters of his worship ( he being the lord of his house , and faithful in all things as moses , heb. 5. ) this is a point so necessary to be maintained , and so utterly inconsistent with the supposing that any thing is to be obtruded , which he hath not commanded , that we dare not allow our selves in the practise of any thing , which may prejudice that fundamental : and we judge we have sufficient warrant from what the apostles did in a like case , acts 15.24 . for if they reproved such as preached up circumcision , and other legall ceremonies , at that day , when as the apostles had given them no such commandement ; saying of them , that they subverted ( or spoiled ) the souls of the disciples ; then may we affirm the like of those now , who , in things equally indefensible doe act with every whit as little authority , from whom upon that very account , we think it our duty to separate . i am not ignorant that you ( after many others , who have formerly much better pleaded this cause ) do insist upon two arguments by which you labour to defend your irregular way of communion . the first is , that in the primitive churches there were many corruptions , which the apostle writes against , but doth not advise any , because of them , to separate : but i answer , that in this instance● as well as in your state , you do wholly ( i will not say ignorantly ) mistake the question : for it is not corruption or errour , barely considered as such , that we account to be a sufficient ground of separation ; but the imposing of that error with an high hand , and making a submission to it ( at least in our practice and outward observance ) the very condition of communion , this , we say , is a thing which necessitates us to make a separation , and that for the reasons i have already urged ; to which i will adde only this , that , however the presenting our bodies at a worship which we doe not inwardly approve of , may render us excusable and justifie us among men , yet we are sure it will not in the sight of god , who hates hypocrisie in his service , and values every offering by the heart of him that brings it . i might content my self with urging thus much , but because the corruptions that were in the first churches , are often pleaded in this case , i will therefore examine the argument drawn from them a little farther , and first , this is clear in scripture , that our lord christ ( who was himself holy and separated from sinners ) did never call nor design his church to be an impure mixt body of holy and vnholy , without any distinction blended and hudled up together ; but we have it frequently mentioned in scripture , that he called his people out of the world , to be an holy seperate people ; an habitation , and house for himself by his spirit to dwell in ; with many expressions to the same purpose , whereupon every one who names the name of christ , is solemnly commanded to depart from all unrighteousness . secondly , though through the corruption of men , and negligence of church officers ( for which they are blamed rev. 2.14.20 . ) many ungodly prophane formalists and hypocrites , did ( and daily doe ) creep in , yet there is a strict command given to put such out of the church 1 cor. 5. 2 thes . 3 , rev. 2. and all are commanded to turn aside from them , 2 tim. 3 , 5. rom. 16.17 . which commands do strongly and convincingly imply , that if such are to be with drawn from , then if any church who is admonished concerning them , shall still maintain , abet and countenance such ; that church also is thereby defiled , and become unfit to be communicated with : for a little leaven leavens a whole lump , 2 cor. 5.7 , and one sinner destroyes much good , eccl. 9.18 . and many are defiled by the contagion of one , heb. 12.15 . all which places show , that a church , which after admonition and discovery of offenders , will not use her authority in casting them out , doth partake of their sins , and becomes as guilty as they , and therein as unworthy of communion , lastly , which will fully answer the scruple , it is to be considered , that the primitive churches were setled by the apostles , and constituted according to the divine pattern , having all the ordinances of christ , and true officers , rightly established amongst them ; so that though many scandalous sins did break out , and were visible among some of the members , yet a power was still retained in each church for the keeping themselves pure , by casting out offenders ; whereby they were kept to the institution and orders of christ , without any universal innovation or degenerating in those essentials of order as well as doctrine , which they fell into in the ages after ; and when anti-christianism ( which was then working ) did manifestly shew it self not only in rejecting the truth , 2 thes . 2. but in imposing error , rev. 13.16.17 . then was separation necessary to be made ; which is implied in measuring , ( as it were circumscribing and enclosing ) the altar-worshippers , and casting out the others . rev. 11.1.2 , and likewise in the sealed ones that had a mark upon their foreheads ; whereby is meant some outward note of distinction from anti-christs followers , rev. 7.1.2 . and 14.1 . this necessity of separation which began then , continues still ; since our churches , though reformed from popery ▪ ( that is , from anti-christianisme ) in some points , yet are not restored unto the primitive pattern and purity : so that more may be said for separation now ( when whole churches are out of order and corrupt ) then could be at that time , when corruption had infected only some particular members , for it is not , as i said before , corruption barely , no nor imposition barely , that is a sufficient ground for any to separate ( for where some lesser errors are held but not imposed , or where only necessary things are imposed , we shall not forbear communion ) but when error is once imposed , and by a strong hand forcibly maintained , ( notwithstanding all admonitions and endeavours of reformation ) here we must separate or consent to sin , which is our present case ; and till you draw your parallel exact , and suit it in all respects to what it was before , your instances , from the practice of former times , are but impertinent and unconcluding . the second argument that you do with much vehemency press , is the example of the former non-conformists , who you say were all against separation , and why should we be wiser then they ? to which i answer in learned and judicious mr. hildershams words , and the rather because i find you quote his name in favour of your opinion . first , it hath been an old trick of hypocrites to pretend great reverence and respect to the servants of god that are dead , when their credit might serve to the disgrace of gods servants that now live and are their teachers : so did the jews speak gloriously of moses and the prophets , mat. 23.29 . whereas on the other side , the faithful are described by this note , they embrace and are established in the present truth , 2 pet. 1.12 . that is in the truth that is now taught them . secondly , admit that the servants of god , whose judgement and practice these men do seem to stand so much upon , had been never so learned and godly men , yet we may not build our concience upon the credit of any man , neither of them that have taught us heretofore , nor of them that teach us now , but only upon the word of god : if any ( though far , inferiour to them in piety and learning ) shall bring you the word of god , the manifest word of god , against such or such an abuse ? and you say you will not receive it , because such a learned and good man was of another mind , you sin in an high degree against god , for you oppose the credit of man to the authority of gods word , in this case , we must remember what the apostle saith . gal. 8 , 9. thirdly , we are not to rest in the judgement and practise of those good men that have lived before us ; for as it is with the particular members of the church , so it is with the whole church , it must grow and encrease in grace and knowledge . though asa was a good king , and reformed much in his first days , yet jehosaphat reformed more , 2 chron. 17.6 . and josiah went further , then either jehosaphat or any other that had been before him , 2 kings 23.25 . and whereas you mention the holiness and learning of those non conformists , thereby to deterr us from going beyond their line & measure , i may reply , in that same worthy authors words — though they were holy and learned men , yet it may well be , that the lord hath revealed that to his servants now , which they saw not , for the lord hath oft done so ; david had more understanding than his teachers had , psal . 19.99 . and the disciples of christ , saw many truths , which many of the prophets ( though they were it may be holier then they ) did not see , luke 10.24 . many points of gods truth are revealed now even to babes , what the patriarchs and prophets , ( though holy men and highly in gods favour ) saw not : he adviseth therefore , rest not so much on the judgment , advice , and example of the best men , but examine them by the scriptures , for good men have oft proved satans instruments to deceive others , as peters example misled barnabas , gal. 2.12.14 . thus far , and much more to the same purpose saith that excellent author , ( whose words because i thought they might be of weight to you , ) i chose to transcribe at large , rather then to say the same things in other words of mine own . to the same purpose mr. gee , when he was urged with the authority of calvin , bucer , pareus , &c. who all give an other interpretation then that which he follows in his exposition of rom. 13. replyes thus , — the opinion or averment of man , ( even of the best for learning and piety , ) in a case of conscience , or in the enquiry , what is the sense of such and such a scripture , or such a divine precept is not an oracle neither , will it pass for such in any controversie . the truth is we are very prone to attribute some authority to it , and to urge it upon others , so far as we find it concurrent with our own perswasions , but who is he that will be prejudged or concluded by it , contrary to the opinion that he hath received , or in what he is otherwise doubtful ? the words of that learned man may be applyed to the present case , for sir , you know how much you have departed from the doctrine of those famous non-conformists in many the most material points of religion , and therefore cannot justly be allowed ; in this , to make use of their authority : it will i suppose be easily granted that it is a very improper thing for any to seem to magnifie so much the opinion of those worthy men ( as to press it now upon their brethren ) in the business of ceremonies and conformity , when they themselves refuse to follow them in their other more sound and substantial doctrines . to give you a few instances , first , the former nonconformists held armenianisme ( that is , the doctrines of of free-will in the things of god , of vniversal grace , and vniversal redemption ) to be so fundamental and dangerous an error ; that they have called it a beelzebub-error , and another gospel . but you do not only speak favourably of it , but also proudly tell us , that of you are very confident , a not one of many hundreds , who speak against communion with arminians , do understand what arminianisme is ; as if the difference were either so small , that it was not worth the while to oppose it , or else so abstruse and difficult , that plain christians could not easily come to know it . truly sir , i acknowledge my self the meanest of my brethren , and yet i think , who understands the necessity of being born again , and renewed by the spirit of god , must needs understand his own free will hath not the least power to receive the things of god , and whoever doth this , knows very well what arminianisme is , though perhaps he may be ignorant of the name , which is not at all material in the controversie : and indeed i wonder you can so confidently plead for communion with arminians , and that with an &c. too ; when you formerly told us , that , in the points of predestination , redemption , free-will , effectual grace , perseverance , and assurance of salvation ; the jesuites and arminians do teach the same doctrine . sir , i hope you do not intend to enlarge your communion so far , as to take in the iesuites also ; if you do , pray deal clearly with us , and tell us so , and do not delude us with an unlimited and untelligible etcetera . secondly , the former nonconformists did so fully hold that the scripture was to be believed upon it's own authority and testimony , that they all unanimously affirm , it is a dangerous thing not to rest in the authority of scripture , not to count it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but you , jesuite-like , for i am sorry ● cannot give it a milder term , are not afraid to say , the scripture tells us not sufficiently and particularly which books in it self are canonical , b nor what various readings are the right , nor whether every text be brought to us incorrupted : so that in effect , you do resolve the credit of the holy scripture , into the truth of church-history ; which words are so contrary to the true protestant doctrine , so derogatory from the self-evidencing light , and divine authority of the vvord of god contained in the scripture ; and so fully agreeing with the doctrine of the jesuites in this point , that all which you have writ ( pretendedly for the defence of the scripture , when indeed you betray it ) is not able to make any tolerable satisfaction . what need i mention more , as that the former nonconformists thought there was no possibility of salvation for the papists , no more than for a samaritan , or an idolater : but you tell us , that a you confesse you affect not the honour of that orthodoxousness . and in one of your books , if i am not mistaken in my collections , you seem to affirm , at least strongly imply , that a man may be saved in any religion , that lives morally , though he knows not christ ; which is , as mr. hildersham calls it , a damnable conceit ; since it renders the whole mystery of salvation by christ alone , vain and ineffectual . add to this , the former conformists said , the filth of nature cannot be sufficiently spoken of ; nay , no angel can sufficiently point out the mystery of sin , and filthiness of nature . but you advise us , to take beed , least in speaking against the corruption of nature , we run into excess : which are the very words in english , of andradius the jesuite in latine , to whom the learned chemnitius answers , as i do to you ; that whosoever thinks slightly of the silth of natural corruption , must needs over-value himself , and undervalue the grace of christ . i shall conclude with mentioning one thing more ; i affirmed , that by flesh you had told us was only meant the sensitive appetite ; this you reply , is an untruth , and a meer fiction , b for you never said so . sir you had need have a good memory ; for you have writ many books , in which , as containing many words , there cannot want much sin and vanity ; and indeed had you meditated strictly upon a quarter of what you have writ , you could not be guilty of so strange forgetfulness : for in your premonition to the saints rest , you have these very words , many think that by flesh is meant only in-dwelling sin ; when , alas ! it is the sensitive appetite , that it chargeth us to subdue ; for which you quote rom. 8.3 , 4 , 5. which of all the places , where the word flesh is named , doth 〈◊〉 ●●vour your conceit : and indeed sir , that i may confess a secret you , this very passage of yours , i looked upon as so conceited and singular , and many years ago it gave me so great offence , that i threw away your book upon it , and never would read it over ; as not thinking it possible that one , who erred in the very entrance , in so plain a truth , was able to instruct me in any thing that was worth my knowing . i believe many will think i concluded too rashly and hastily ; but i am much confirmed in that judgement of your book , since a person yet living , and one worthy of credit , acquainted me , that when the learned and judicious mr. herle had read that cried up book of yours , he told him , it had been happy for the church of god if your friends had never sent you to school . mr. cawdrey had the same opinion of it , and another person , as knowing in the mystery of godliness as either of them , told a friend of mine , that notwithstanding the noise about you , you would end in flesh and bloud : which prophesie , if you go on to write as you have done , will certainly be fulfilled . i know sir , you have very angerly promised me ( as the bishop of worcester did you ) that you will make no reply a but you are so apt to forget your self in greater matters , and have such an itch to be in print , that i will not take your word : and therefore when you write next ( for i presume you cannot be silent ) i intreat only two things from you ; first , that you will be short , for i am quite tired out with your tedious multitude of words , and then , that you will be significant : i mean first , that you will not mistake the thing you write about , but labour clearly to understand the question . do not ramble , and talk of nature , as it is pure , when you should write about nature corrupted . do not discourse about free-will at large , b when you should only handle free will in the things of god : and because many professors of cristianity are ignorant and injudicious , do not think that therefore you do well to call christians , considered as christians so . these are evident and apparent sophismes , which abound in your last treatise , and do discover that your logick is every whit as ungrounded as your divinity . secondly , pray take a little pains to expresse your sence in plain and intellegible language ; and do not love to jumble absurd and insignificant phrases together , as to say , c a defective , faulty , true church : to mention d a political , spiritual , consititutive head. and do not think to excuse your self from writing of nonsence , by saying you meant a thing [d] objectively and not subjectively i and do not make philosophy ridiculous , as you do when you tell us [e] that our acts of knowing exteriour things are , as philosophers affirm , objectively organical , though not efficiently and formally . sir i am sure no wise man talks thus , and it philosophers do , it is time we left them , for they do not speak according to the common sense and reason of mankind , and it must be meerly their obscurity that makes them considerable . lastly , when truth is to be examined , and the nature of a thing strictly to be considered , doe not argue against it , because of some ill consequences , which you fancy will follow : this is a common practice of papists , socinians , and your beloved friends the arminians , whose steps you tread in , and therefore may justly be suspected to own their doctrines , and this ill temper you have discovered , as in other things , so in particular in what you desperately urge against the scriptures being [f] a perfect rule ; which foundation of faith and practice you labour to overthrow , by tragically insisting upon the consequences that will follow , which is just to as much purpose , as if i should deny the revelation of god , concerning himself , his son , his decrees , &c. because i understand them not , and cannot reconcile them to that which i call reason ; sir , this in the end will be found perfect folly and madness , and therefore pray leave it in time , least the lord repove you , and you be found a lyar. i have now done , and you may see sir , by this brief taste , how easie it is for me to defend my self throughout my whole antidote , but i do not see it will be worth my while ; for it is not a lessening of your reputation , that i mainly aim at ; much less at the advancing of mine own upon the ruine of yours ; but i thought the truth of christ was worth my vindicating : and when i saw that your name did stand in the way of it , and that your suffering-brethren had their burthen made heavier , in that your hand helped to lay it on , i thought it my duty to reprove you , and to set your sin ( and error herein ) in order before you : and if ( after all this admonition ) you will still go on , and under pretence of writing for love , doe what you can to keep up a mixed , disorderly , persecuting , and imperfect church state , leaving us no hope nor possibility of reformation ( unless it shall please god by some suddain and unexpected miracle to convert the whole nation at once ) i must then look upon you as one of our greatest dividers and so much the more dangerous , as your pretensions outwardly are the more fair and plausible . the whole design therefore of this letter , is , ( as to others ) to perswade all to look upon you , not only as a fallible , but as a mistaken man , whose name and authority is not fit to be urged when the appeal is made to scripture : and likewise ( as to your self ) my end is , to do what i can to recover you unto the right primitive spirit of christianity ( if indeed you have as yet received it ) or at least to presse you to be looking after it ; and then i am you sure will ( with us ) contend earnestly for the faith , and strive for purity of communion , as the only way to setled peace . you will then make a vast difference between vnavoidable imperfections ( which attend us even in your best and most commanded duties ) and unwarrantable ( because impos'd ) corruption , which is all at present that we separate from ; and however our rulers may deal with us for this ( who think their laws are to be obeyed ) yet we could not but let you know , that from you we deserved better usage ; since you are in the same condemnation , and as much break the present laws in some things , as we do in others . there is therefore one thing that i will confess my error in ; it was my miscalling you learned , judicious , and mortified mr. baxter . sir pray pardon me this , for it is a great untruth , indeed the only one ( though you take no notice of it ) which you can justly charge me with ; i will promise not to offend in the like kind again , but yet remain , sir , ready to serve you in all christian offices of love. edw. bagshaw tuttle-street . first month , or march , 26 , 1671. a postscript . sir , since the finishing of my letter to you , i received the two following papers , the one written by mrs. — of worcester , the other from my brother brown , whom you unhandsomly and untruly reflect upon in your last treatise ; i intreat you to read what they say in defence of themselves , which i have taken liberty without their knowledge to send to you , that whatever you doe to me , yet to them you might not deny this just satisfaction , of making a recantation for the unseemly abuses you have put upon them — your words are these , i intreat you and the reader to get and read a book published by mr. brown , ( as is uncontrouledly affirmed , who lately wrote against mr. tombes against the lawfulness of communion in parish churches ) concerning the experiences and strange work of god on a gentlewoman in worcester , whom i will not name , because yet living , and god may recover her , but is there well known ; this gentlewoman having been long vain , and a constant neglecter of publick worship , was suddenly moved to go into the church while i was there preaching on rom , 6.21 . the very text struck her to the heart ; but before the sermon was done she could hardly forbear crying out in the congregation : she went home a changed person , resolved for a holy life . but her affection or passion being strong , and her nature tender , and her knowledge small , she quickly thought that the quakers lived strictlier then we , and fell in among them . at last perceiving them vilifie the ministry and the scripture , her heart smote her , and she forsook them , as speaking against that which by experience she had found to do her good ; and desiring to speak with me , who lived afarr off , opened thus much to me . but all these deep workings and troubles between the several wayes , did so affect her , that she fell into a very strong melancholy ; insomuch that she imposed such an abstinence from meat upon her self , that she was much consumed , and so debilitated as to keep her bed , and almost famished . mr. brown and others were her instructers , who were very zealous for the way called the fifth monarchy , and having instructed her in those opinions , published the whole story in print , ( which else i would not have mentioned ) i shall say nothing of any thing which is otherwise known , but desire the reader that doth but understand what melancholy is , better than the writers did , to read that book , and observe with sorrow and pity , what a number of plain effects of melancholy , as to thoughts , and scriptures ; and actions : are there ascribed to meer temptations on one side , and to gods unusual or notable operations on the other side ! some passages out of mrs. — of worcesters letter to a friend in london . dear brother , as touching mr. baxter , i refer you to my brother browns letter unto mr. bagshawe , with this intimation , that as it relates to my self , i am perfectly unconcerned ; it is a small matter for me to be judged of mans day ; yet i cannot but wonder that one of mr. baxters profession should dare to open his mouth against the operations of the holy spirit in the soul , the remembrance of which is still sweet to me , and causeth me to cry out , oh! how exceeding excellent is thy loving kindness , thou god of grace , what was i poor silly nothing , polluted dust , that thou shouldst chuse me , bring me to his foot , give me to find shadow against the scorching beams under christ , and fill me with joy and peace through believing . and if this be the effect of melancholy ; i would tell mr. baxter , it is such an effect , as i must magnifie the grace of the lord for ever for . and this confirms me , that the lord comforted and lifted up , my lost , forlorn , castdown , and almost overwhelmed soul , in that usual path , in which he walks , administring comfort to his poor benighted ones , viz. the sealing his love by his spirit in a word of promise , which i am sorry mr. baxter should be found deriding of . but god will vindicate the work he hath wrought , though men pour contempt upon it , unto whom i commit it : but that brother brown was the author of that book , that i was suddenly moved to go to hear mr. baxter , that ought of his sermon had any impression upon me ( which i could not attend to , because i was so terrified with the words of the text , rom. 6.21 . that i went away resolved upon a holy life ( when indeed i came into company , thinking thereby to ease and deliver my self from the trouble which had seized me , which i mention with self abhorrence and admiration of the rich grace of god ) that brother browne instructed me in the fifth monarchy principle ( whereas he then opposed it ) that i imposed abstinence upon my self as to meat ( when i would gladly have eaten but durst not , because i apprehended i had no right to the creature , being out of christ ) this is all false and untrue , and i am astonished that mr. baxter should with so much confidence affirm these things ; the lord pardon and humble him . some passages out of mr. brown's letter . dear brother , i have some time since perused mr. baxters two last treatises , which ( to speak modestly ) give great occasion to the adversaries of truth and purity , to reproach and blaspheme god and his people , and have caused great grief of heart to many that truly fear him ; and this is no more ( for the substance of it ) than some of mr. baxters own disciples have suggested to me . in his last ( entituled , a defence of the principles of love ) he severely chargeth you , but you need not be over solicitous , for those that know the complexion and temper of the man , who writes thus , will wait to see your defence , before they believe you guilty of so many gross vntruths ; especially since i can prove mr. baxter ( even while he thus condemns you ) to be guilty himself of uttering many falsities both of my self and of others . i will not conceive my self concern'd with what he speaks part. 2. p. 31. touching his dispute with mr. brown , an army chaplain ( which i never was ) about the godhead of christ [ which i ever owned . ] that person was another of the same name , whom i never knew , and his principles , so far as i have understood them , opposing the doctrine of the gospel , i utterly detest ; so that all wherein i may by any be supposed to be concerned , is , what he mentions , pag. 58 , 59. part. 2 d. first , that i am the author of that treatise [ mentioned by him , as written against mr. tombe ] against the lawfulnesse of communion with parish churches : this is more than mr. baxter or any of his informers can prove : and were he able , yet i think his mentioning of it , when in that place , there is not the least occa wsion for it , is scarce becoming those principles of love and charity he is so great a pretender to . whether i writ the book or not , i conceive it not requisite to give him an account ; for i should be unwilling to trust one with a secret , who will , it seems , when the humor takes him , publish to the world , what he cannot , dares not , swear is true , although occasion be thereby given , to such as are no backward to lay hold upon every such opportunity , utterly to ruine the person of whom he reports it . i shall only add , that , whoever the author was , i see no cause to disown any thing considerable in that book : and when mr. baxter shall undertake a through discussion of the arguments contained in it , not like a dictator , but as an humble modest christian , i will either publickly recant what i have now affirmed , or in meeknesse debate it with him , provided he doth more candidly represent arguments , than he hath done many of yours , & particularly , that about idolatry , in which you give the general sense of all the protestants , almost , that have writ upon the second command , who do universally reduce to it , as forbidden there , whatever is added , or devised by men in the worship of god. so that how the present conformises can be excused from some degree of idolatry , remains to be better proved , than to call all those , that fear this of them ignorant , rash , and self-conceited . this in another would be railing ; perhaps mr. baxter thinks it rethorick , religion i am sure it is not ; nor will it be accounted so by those that conceive of god , as holy and jealous , and therefore dare not join in any thing which he hath not commanded , lest he should charge folly and sin upon them for doing ignorantly they know not what . more may be said , but in this point , i shall leave mr. baxter to you , and if you do not take notice of his perverting his adversaries arguments , and imposing upon them a strange new sense of his own , if you do not reprove him for his vanity , in making men of straw , and then unmercifully fighting against them , as if he took a pleasure in demolishing the work of his own hands ; if you do not observe and call him to an account for this , you will much wrong your cause , and deceive my expectation of you . to come more closely to my self , he informs us , that i am the author or publisher of a book , concerning the experiences and strange work of god , upon a gentlewoman in worcester , and that i am uncontrouledly affirmed so to be . give me leave to tell you sir , that i cannot but wonder at the unparallel'd confidence of the man ; should he be any longer suffered to take this liberty without controul , i might be supposed , for ought i see , to cumber the world with as many books , ( & perhaps to as little purpose ) as some body else : for indeed sir , in two lines , there are no lesse than two untruths . ( i may i hope use mr. baxters word ) published to the vvorld concerning me . the first , that i am the author and publisher of that book , which is affirmed by him against the most notorious evidence in the vvorld to the contrary . the author mr. timothy jordain , a precious servant of the lord , and now at rest with him , subscribed his name to the book , and in the epistle prefixed , owns , and avows himself to be the author and publisher of it ; and all that i did , was ( being desired ) to write an epistle , wherein i acquaint the reader that i am not the author of it , but only did joyn in testimony to signifie what was recorded in the ensuing treatise was true . the second vntruth is , that i am uncontrouledly affirmed so to be , when i believe mr. baxter hath never a second in the vvorld , that either will or can affirm it . as for the book it self , and the matter of fact contained in it , i never yet met with any judicious , sober christian , ( that hath seriously perused it ) who durst adventure to pronounce either of the whole , or any considerable part of it , that it was an effect of melancholy . sir , one of the great designs of the devil at this day , seems to be to drive men into direct atheism , ; and there are many too just complaints of its prodigious encrease in the nation . whether this decrying of experiences , this slighting the work of gods spirit in the soul , the crying out that these things are but the effects of melancholy , be not the ready way to make all supernatural conversion derided , and the whole mystery of godliness contemned , i leave it with you to consider . that i was this gentlewomans instructer in the fifth monarchy principle , and that i was very zealous for it , are two more untruths ; for i was neither zealous for that principle , nor her instructer ; but i did at that time ( ignorantly ) oppose her in it ; though indeed now it is my opinion , that there is a glorious state of the church yet to come ( before the last end of all things ) when all oppression and oppressors shall cease , and every thing of man shall be laid down in a subserviency io the interest of christ , and the kingdoms of the world shall become his ; which point i am ready to discourse with mr. baxter , when ever he shall think fit to doe it . he is also lamentably mistaken in the account he gives of the lords dealing with the gentlewoman , of which i shall give you a few remarks , he tells us — first , that she was suddainly moved to come to hear him preach , whereas she went ( having been long sick after child bearing ) in the accustomed formall manner that others were wont to do . secondly , that she had such convictions from his sermon ( for so he seems to intimate ) that she went home resolved for an holy life ; whereas she heard little or nothing of his sermon , it was the reading of the text , rom. 6.21 . that struck her heart ; yet she wrestled against her convictions , and would gladly have got from under them , and for that end went into the company of some friends , thinking to forget them . thirdly , that she desired to speak with him is another untruth ( a mistake is too soft a word ) for she was hardly prevailed with to go to a neighbours house to discourse with him . fourthly , that she did impose upon her self an abstinence from meat ; she would gladly have eaten , and attempted it several times , but being under the sence of her own vileness and unworthiness , supposing she had no interest in the lord , and so no right to the creature ( through the cunning of him that lyes in wait to destroy ) she durst not eat . lastly , she never fell in so among the quakers as to be one of them ; though it is true , through the power of temptation , she was somewhat enclined to them . but from them was marvellously recovered , as is intimated in the fore-mentioned treatise ; and now she remains at as great a distance from them and their principles , as master baxter himself ; nay ( if i understand his principles ) at a far greater : being fixed in following after the lord and his teachings in and by the scriptures : and i hope , and am perswaded , that , after all her shakings , tryals and temptations , god will for ever establish her here . dear brother , i am sorry that i have given you this trouble , but love to the truth , to the interest of the lord , and to mr. baxters soul ( whom i pray the lord to forgive and humble ) hath compelled me ; i leave it to your wisdom to make use of it , as you judge may be most conducing to those forementioned ends , &c. an advertisement to the christian reader . it will i believe easily pass for a commendation of mr. baxter's wit ( though but little of his honesty ) that after he hath writ so much against both the king and bishops , he hath yet such easie access now to the licensers and press , that he can print two books , before another can publish a few sheets in answer to one ; but his last book about the sabbath , ( besides that it might have wholly been spared ( dr. owen having judiciously , and accurately handled that question before him ) doth make so full a discovery of mr. baxters spirit , in pleading for saints-days , ( that is , for will-worship ) and in atheistically arguing against the divine and self-evidencing authority of the holy scripture , ( which he doth for many pages together a ) that , henceforth i hope he will no longer be a snare , but justly be rejected of all , as one of the worst sort of hereticks ; since under the notion of being a christian , and a protestant , he doth with his utmost industry and cunning labour to overthrow our foundation , in that he , puts the credit of scripture , upon the truth of history , and denyes any certainty , but what may be gathered from that ; which dangerous doctrine i could not but warn thee , christian reader , as thou lovest thy peace and comfort , as well as the truth of christ , that thou wilt diligently beware of ; and i must leave it to thee to judge , whether that conformity , which such a person pleads for , is not justly to be suspected . edw. bagshaw . 3d. month , or may 15 , 1671. notes, typically marginal, from the original text notes for div a29066-e210 (a) part 1. p. 99 , 100 , 101. (b) pag. 2. p. 7. part 1. p. 60 , 61. (c) par. 2. p. 10 , 11. p. 1. p. 26 , 27. (d) p. 486. (e) holy common-wealth , pa. 257 , 258. (f] pag. 374. last book part 2. pag. 140 , 141. [g] part 1. pag. 26 , 27 [h] cure pag. 257. common-wealth p. 483 , 484. k bish . of worcest . letter . l animad versions on bishop of worc. letter . [b] part 2. p. 55.59.4.110 . [c] holy common-wealth , p. 221 , 222. [d] pag. 73 , 74 , 75. part . 2 [e] part 2 p. 60.74.80 . [f] part 1 pag. 40. [g] part 1. pag. 26. [h] part ● p. 127. [i] part 2. p. 18. [k] premonition to the saints rest [l] part 2. pag , 25. [m] part 2. pag. 91. [n] premonition to the saints rest . [o] part 1. p. 8.9 , & 74 , 75. [p] part 1. p. 36. [q] part 1. p. 76 , [r] part 1. p. 78. lecture 59 on john 4. lecture 8 on john 4. a part 1. p. 6 , 7. preface to the 5 disputations . b part 1. p. 100. part 2. p. 35. a part 2. p. 38. a part. 2d . p. 145. b part. 2d . p. 133. c part. 1. pag. 78. d part 1. pag. 8. [d] part 1. p 36. [e] part 1. p. 52. [f] part 1. p. 99 , 100. notes for div a29066-e6770 part 2d . p. notes for div a29066-e8290 a p. 60. to 69. an indictment against england because of her selfe-murdering divisions: together vvith an exhortation to an england-preserving vnity and concord. presented in a sermon preached before the right honourable house of lords in the abby church at westminster; at the late solemne fast, december 25. 1644. by edmund calamy, b.d. and pastour of aldermanbury in london. calamy, edmund, 1600-1666. this text is an enriched version of the tcp digital transcription a78979 of text r21745 in the english short title catalog (thomason e23_5). 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. 128 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a78979 wing c256 thomason e23_5 estc r21745 99871492 99871492 123903 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. a78979) transcribed from: (early english books online ; image set 123903) images scanned from microfilm: (thomason tracts ; 4:e23[5]) an indictment against england because of her selfe-murdering divisions: together vvith an exhortation to an england-preserving vnity and concord. presented in a sermon preached before the right honourable house of lords in the abby church at westminster; at the late solemne fast, december 25. 1644. by edmund calamy, b.d. and pastour of aldermanbury in london. calamy, edmund, 1600-1666. [8], 41, [3] p. printed by i. l. for christopher meredith, at the sign of the crane in pauls church-yard, london : 1645. the first leaf bears an order to print. most running titles read: a sermon to the right honorable house of lords, at the monethly fast, decemb. 25. 1644. reproduction of the original in the british library. eng bible. -n.t. -matthew xii, 25 -sermons. fast-day sermons -17th century. sects -england -sermons -early works to 1800. great britain -politics and government -1642-1649 -sermons -early works to 1800. a78979 r21745 (thomason e23_5). civilwar no an indictment against england because of her selfe-murdering divisions:: together vvith an exhortation to an england-preserving vnity and c calamy, edmund 1645 22045 24 60 0 0 0 0 38 d the rate of 38 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2008-06 john latta sampled and proofread 2008-06 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion die jovis 26. decemb. 1644. it is this day ordered by the lords in parliament assembled , that the house doth hereby give thanks to master calamy for his great pains taken in the sermon he preached on wednesday the 25. of this instant december , in the abby church westminster , it being the day of the monethly fast . and this house doth desire him to print and publish the same . and lastly , it is ordered , that none shall print or publish his said sermon without being authorised so to doe under the hand of the said master calamy . io. browne cler. parlamentorum . i doe appoint christopher meredith , to print this sermon , and no man else . edmund calamy . an indictment against england becavse of her selfemvrdering divisions : together vvith an exhortation to an england-preserving vnity and concord . presented in a sermon preached before the right honourable house of lords in the abby church at westminster ; at the late solemne fast , december 25. 1644. by edmund calamy , b. d. and pastour of aldermanbury in london . cyprian . pacem ecclesiae martyrio praeferimus . peius est scindere ecclesiam quam sacrificare idolo . london , printed by i. l. for christopher meredith , at the sign of the crane in pauls church-yard . 1645. to the right honovrable hovse of lords assembled in parliament . the differences and divisions of england at this day are so many , so great , and so destructive to church and state , as that it cannot but be accounted a transcendent act of piety and charitie for any man to endevour according to his place to compose the one , and remove the other . but though this worke be very excellent , yet it is also very dangerous to him that shall undertake it . for it is often found , that he that will step into reconcile two parties that are a fighting , doth prove the party against which both of them will fight . or if not both , yet alwaies the party that doth the wrong will be a bitter enemie to him that would make up the breach . and therefore it is expressely said , act. 7. 26 , 27. that when moses saw two of his brethren striving one aagainst the other , and stept in to set them at one , saying , sirs , ye are brethren , why wrong ye one another ? he that did his neighbour the wrong thrust him away , saying , who made thee a ruler and a judge over us ? but yet notwithstanding , happy is that man whom god shall make any wayes instrumentall to the bringing in of a holy and blessed peace into this distressed iland , though with the losse of his owne life . famous is the example of gregory nazianzen , who was bishop of constantinople , eminent for learning and piety : and yet when he saw a prevailing faction endevouring to choose another into his place , and that it would much disturbe the peace of the citie if he did not yeeld it up ; he brake out into this speech : absit , inquit , ut mei causâ aliqua simultas oriatur in dei sacerdotibus . si propter me est ista tempestas , tollite , & mittite me in mare , & desinet à vobis quassatio . god forbid that for my cause any difference should arise amongst the ministers of god : if this tempest be raised for my cause , take me , & throw me into the sea that so the tempest may cease . a sentence worthy to be written in letters of gold , and to be put in practise by every true hearted englishman . the like we read of codrus a heathen king , who for the love of his people exposed himselfe to death . and of curtius , and of three decii that devoted themselves to ruine for the safetie of their countrey . the booke of god tels us of moses that was willing to have his name blotted out of the booke of life : and of paul that was willing to be an anathema , that so god might be reconciled to the people of israel with whom he was displeased . but the greatest example of all is of our lord and blessed saviour , who emptied himselfe of his divinitie , and became a servant , and a curse , that he might become our peace-maker . much to this purpose is said in the insuing sermon , which is now made publique by your commands . something also is said to keep up your spirits from being over-dismaied at the consideration of these land-destroying divisions . great are the searchings and tremblings of heart , because of these divisions . but be not over-discouraged : it is gods prerogative to bring light out of darknesse , good out of evill , unitie out of division . he worketh by contrarie meanes as well as by unlikely meanes . he delivered jonah by a whale , and kept him ( as basil saith ) vivus in sepulchro . he raised joseph by casting him into prison ; he cured the blind man by clay and spittle . and i doubt not but he will bring a great deale of good at last out of our divisions . it is observable that simeon and levi , that at first were brethren in iniquitie , joyning together to destroy the shechemites , and for this cruel act , as a sutable punishment , were divided in jacob , and scattered in israel , gen. 49. 7. yet notwithstanding because afterwards levi was zealous for god against the worshippers of the golden calfe , and did appeare valiantly on gods side , exod. 32. 26. god did turne this curse into a blessing , deut. 33. 10. for levi was consecrated to teach jacob gods judgement , and israel his law , &c. and the simeonites , as ainsworth observes , were also teachers of the law in the synagogues of jacob ; and the levites in the schooles of the sonnes of israel . this story is written for our consolation . the time was when we dwelt in peace and unity , but then we combined against god and his children ; and for this cause as a just curse , god hath divided us one from another , to the utter ruine one of another . but yet notwithstanding , if you ( right honorable ) will goe on to shew your selves zealous for god and his cause , and to appeare vigorously and faithfully on his side ; god will turne our great curse into a great blessing . and as the dividing of the red sea was made by god a way and meanes to lead the people of israel over into canaan , and to destroy the egyptians : so god will make our divisions in this red sea of bloud , into which we are plunged , a way and meanes to a happy canaan of unitie and peace ; and to the utter ruine of our implacable adversaries . thus he did with the divisions of paul and barnabas , as this sermon relates unto you . onely be couragious for god , and in nothing be terrified at our differences , but make your peace with him , and he at lastwill make us at peace one with another : which is the earnest prayer of your honours spirituall servant , edmund calamy . a sermon preached to the right honourable house of lords on the monethly fast , december 25. 1644. matth. 12. 25. latter end . every kingdome divided against it selfe , is brought to desolation : and every citie or house divided against it selfe , shall not stand . these words are a iust apology of iesus christ , against the uniust accusations and blasphemies of the scribes and pharisees . there was a man brought unto christ that was possessed with a devil that made him dumbe and blind ; and christ healed him , insomuch that the blind and dumbe , both spake and saw ; vers . 22. this great miracle had three different effects . the common people were astonished and said ; is this the sonne of david ? vers . 23. his own kindred thought him mad , and sought to lay hold on him , mark . 3. 21. but the pharisees when they heard of it , they blasphemously said ; this fellow doth not cast out devils , but by beelzebub the prince of devils . now christ to cleare himselfe from this cursed aspersion brings foure arguments , whereof this in my text is the first . interpreters take much paines to make out the strength of the argument . the summe of what they say is this . it is an argument drawn from the policy and subtiltie of the devill . for if satan cast out satan ( saith christ ) then satan should be divided against himselfe . and if satan should be divided against himselfe , then satan should seek his own ruine . for every kingdome divided against it selfe , is brought to desolation , and every citie or house divided against it selfe shall not stand . but it is incredible to thinke that satan should seeke the ruine of his own kingdome , which he indeavoureth by all means to promote and propagate . and therefore it is certaine , that i do not cast out devils by the power of beelzebub the prince of devils . this is christs first argument . but my purpose is to handle these words , only as they are an intire proposition in themselves ; as they are a generall maxime , written in great characters , not only in the booke of god , but in the booke of nature : and as they are a cleare looking-glasse , in which with sad countenances we may behold the woefull condition that england is in at this present . for these words are the words of iesus christ , who is truth it selfe . every kingdome divided against it selfe is brought to desolation , and every house or citie divided against it selfe cannot stand . and if every kingdome , then the kingdome of england , divided against it selfe is brought to desolation , and if every citie , then the citie of london divided against it selfe shall not stand . in the words themselves , we have two parts . first , christ doth here set down one great cause of the ruine of kingdomes , cities , and families : and that is division against it self . every kingdome divided against it selfe : the word in the greeke is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which doth not signifie every little , small division , but such a division , that doth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that doth cut a citie in pieces , such a division , when it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when it is intrinsecall to a kingdome , when it is got within the bowels of a kingdome , it is like unto the winde , which when it gets into the bowels of the earth , makes an earth-quake , and blows up towns , and houses , and kingdoms . so doe these divisions , whether ecclesiasticall , or politicall , whether about matters of religion , or of civill government , when they get within a kingdome , they blow up a kingdome , a citie , and a family . secondly , our saviour christ here sets out the greatnesse of the ruine that is caused by these divisions ; and that both intensively , and extensively . first , intensively , and that by two expressions . first , christ here sayes , such a divided kingdome is brought to desolation : the word in the greeke is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is made a wildernesse : though a kingdome in time of peace be as happy as a paradise , division will turne a paradise into a desolate wildernesse : and the words are in the present tense , to show the certaintie of it : it is brought , not it will be brought ; every kingdome divided against it selfe is brought , and it is brought to desolation . divisions doe not onely distemper a kingdome , and make a kingdome diseased , but they are deadly , and fatall to a kingdome , they are like unto a great and wide breach made in the banks to let in the sea , to swallow up a whole kingdome : they are like a breach made in the walles of a citie besieged , that lets in the enemy to take the citie . and then , secondly , christ sayes , such a divided citie shall not stand . christ doth not onely say , it shall reele , and totter ; but he saith expressely , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it shall not stand : or as it is in the 3. mark . 24. it cannot stand ; it must tumble and fall . divisions in a house , are not only like unto the breaking of the windows , or the pulling down of the tyles , which may be done , and yet the house may be safe : but they are like unto a house all on fire , which must necessarily be burnt down if it be not quenched . or like unto a house , when the pillars of it are pull'd down , and the house it selfe falles with it . so is a kingdome , citie , or family , divided against it selfe , it cannot stand , sayes christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mark . 3. 24. secondly , our saviour sets out the greatnesse of this ruine by the extension of it ; it is here said , every kingdome divided against it selfe . divisions in a kingdome , are like a sweeping plague , that devoures whole kingdoms , without any distinction . though a kingdome be never so well provided with men , armes , and ammunition , ships , walles , and bulwarks : yet notwithstanding , if divisions get into that citie , and kingdom , they are as a spreading gangrene , that will quickly infect the whole kingdome , and destroy it utterly , be it never so well fortified by sea or land . nay , though there should be a kingdome of saints ; yet notwithstanding , if differences and distractions get within that kingdome , they will prove like the worme that did eate up ionah's gourd in one night ; divisions in a very little space will swallow up , and devoure all the outward happinesse , even of a kingdome of saints . and not only so , but every citie , ( sayes christ ) and every house , though it be never so religious , so honourable , so rich a family ; yet notwithstanding if divisions get into that family , it cannot stand . these divisions , they are like unto the mors in olla , like unto the coloquintida , that spoiled all the pottage ; they are as a poysonfull herbe , that spoiles all the riches and goodnesse of a family : like unto eagles feathers , which ( as some say ) when they are mingled with other feathers , spoile all the feathers they are mingled withall . so doe divisions , contentions , and factions , when they get into a citie , or family , they spoile all the wealth , riches , and honours of that family : for so sayes our saviour christ ; every kingdome divided against it selfe is brought to desolation , and every citie , or house divided against it selfe shall not stand . the words thus explained , will afford us this doctrin . doct. that divisions , whether they be ecclesiasticall , or politicall , in kingdomes , cities , and families , are infallible causes of ruine to kingdomes , cities , and families . this doctrin is proved , not only by the history of the bible ; but by the history of all ages . the kingdome of england is sufficient alone to prove the truth of this doctrin . historians observe , that there was never any great mischiefe fell upon england , but the cause of it was , the divisions that were among them . when caesar first made inrode into britaino , he was called in by the faction of * mandubratius . and tacitus sayes , that all the victories that the romanes got , it was by the factions and divisions that were among the britaines . and afterwards , when the saxons made a conquest of britaine ; vortigern that had got the kingdome by a faction , to maintaine his party , sent for the saxons in , as some say , or at lest imployed them , when , in , to take his part , as others write . but all write , that by this meanes he destroyed himselfe , and the whole kingdome . and so likewise , when the normans made a conquest upon england ; they were invited hither by the factions that were in england . especially , by the faction that the earle goodwin made , and his sonne toustaine , as our historians doe relate . and since the norman conquest , i need not put you in minde of the great effusion of blood that was here in england , all the time of the barons warres : and of the miserable condition of england , when the house of yorke and the house of lancaster rose up one against another . and what shal we say to the desolate and bleeding condition of england , and ireland , at this present ? doth not our forlorne , and miserable estate sufficiently make good this doctrin : that divisions in church and state , are destructive to church and state ? but besides the kingdome of england , i might shew you , how the empire of grecia as long as alexander kept it in unitie flourished in great prosperitie , but after the death of alexander , it was divided into foure parts , and these foure governours destroyed one another by divisions . i might also instance in the empire of rome , assoone as ever it was divided by constantine into two parts , from that very time ( as sigonius relates ) the romane empire , which before that was very strong and potent , began first secretly to grow weake , and afterwards to decay , till at last it came to utter destruction . i might instance also in the people of the iewes , as long as they were as a citie united within it selfe in davids and solomons time , so long they did exceedingly flourish ; but as soone as ever they were divided into ten tribes , and two tribes , they presently began to warre one against another , and to open the doore to foraine invasions ; till at last they were all of them utterly ruinated . famous is the story of the citie of ierusalem , when it was besieged by titus vespasian , iosephus tels us it had three mightie factions in the very bowels of it : the chiefe of which factions were iehochanan , eleazar , schimeon . and that these three factions did kill more then the enemie himselfe ; and were the cause of the taking of that famous citie . the like is reported of the famous citie of constantinople , when it was taken by the turks , &c. but let us a little consider the reasons why divisions are so fatall and destructive to kingdomes , cities , and families . the first reason is , because that these intestine divisions they destroy all those things that are as walls , and bulwarks to preserve a nation from ruine . as for example : first , divisions destroy the peace of a kingdome : now there is nothing that preserves a kingdome more then peace : and therefore the hebrewes comprehended all blessings under the name of peace . heaven it selfe , it is nothing but tranquillitas pacis ; what is god , but the god of peace ? and what is christ , but the prince of peace ? and therefore , as * that cardinall made his embleme , a beach tree , with this motto : take off the top and it is the ruine of all the rest : for such is the nature of the beach tree , that if you cut the top off , the tree presently withers : such may be the motto of every kingdome : take off the top , and it is the ruine of all the rest : take away peace , and you destroy a kingdome . the truth is , there is no outward blessing , is a reall blessing where peace is wanting : your estates , your honors , are no blessings , if you have not peace to enjoy them . and therefore , as the artificer carved his owne name into the buckler of minerva so exactly , that whosoever should undertake to pick out his name , must necessarily spoile the buckler : so it is with peace , peace is so woven into the prosperitie of a kingdome , that whatsoever destroyes peace , must needs destroy a kingdome . now division takes away peace , and therefore division ruines a kingdome . and then secondly , division takes away the vnitie of a kingdome ; now vnitie is the great preserver of church and state : it is the great preserver of all bodies , both naturall , politicall , artificiall , and theologicall . what is that , that keeps the fabrick of heaven from dissolving into pieces , but the vnitie and the agreement of the discordant elements ? what keeps this great fabrick here from falling , but the vnion and conjunction of the parts of it ? stones ioyned together make a building , but stones uncemented , destroy and overthrow a building : boards ioyned together make a ship , disioytned make a ship-wrack . what keeps the body of a man in health , but the just proportion and harmonie of every part ? the members of the body divided from the head are presently destroyed : the branches divided from the vine receive no joyce , no sap , no vertue : every thing is preserved by unitie and concord . lords and commons united save a kingdome : divided make shipwrack of a kingdome . the church of christ at first , when the bloud of christ was yet warme , was at unitie within it selfe , and all with one accord praysing and serving god , and then it flourished exceedingly . the church was then like a pure virgin attended with all the graces of gods spirit as with so many hand-maides . but afterwards when it fell into divisions it lost her virginity , and all her hand-maids forsook her . for this is true both in philosophy and in divinitie , omne divisible est corruptibile : whatsoever is divisible , is corruptible . and the like i say of concord , love and friendship , which are nothing else but unitie in affection : these are the glew that soders ; these are the nerves and sinewes that joyne a kingdome together . and therefore the apostle saith , above all things put on love which is the bond of perfection : it is a bond to joyne kingdomes , and cities , and families together . and therefore , whatsoever breakes this bond of kingdomes in pieces , must needs devoure and destroy kingdomes . but divisions doe this . for they are like a caterpiller to devoure all peace , unitie , love , friendship , and concord , which are the great supporters of kingdomes . they are like unto the great plague of the locusts that devoured all the greene things in the land of egypt : there is nothing that is good in a nation , nothing that is greene and flourishing in a nation , but division and contention will destroy it . and therefore divisions must needs be destructive to kingdomes . this is the first reason : and then secondly : as divisions take away all those things that are the buttresses to uphold a nation : so on the other side , they open a doore to all kinds of misery ; they bring in myriads of evils into a kingdome : they are like unto pandora's box , which when it was once opened , out flied all kind of sicknesses and diseases : as for example : first , where intestine divisions dwell , there dwels strife and envie ; and where envie and strife is , there is confusion and every evill worke , i am . 3. 16. secondly , divisions open a doore to let in a foraine enemie : and it is a free and miraculous mercy that god hath kept out the french , and the spaniard , and the danes from invading england in these times of our divisions . and then thirdly , divisions weaken a kingdome , and make it unable to resist a foraine enemie , if he should come in : for divide a citie , and so many divisions you make , so much you take away from the strength of that citie . let five men joyne together to beare a burden , and they will beare it with ease : but if three of those five shall divide from the other two , the burden will sinke the other two . vis vnita fortior , strength conjoyned is a great deale stronger ; strength divided is weakened ; counsels divided are weakened ; men divided are weakened : but then fourthly , and especially , divisions set a kingdome against it selfe , so sayes my text , every kingdome divided against it selfe : divisions make the father to fight against the child ▪ and the child to fight against the father : divisions set the husband against the wife , and the wife against the husband : divisions make us to be our own hangmen , our owne executioners . divisions make us viper like to eat out the bowels one of another . divisions make us to sheath our swords in our owne bowels . as god caused the midianites to destroy one another : so these divisions set a kingdome against it selfe ; they set a man against himselfe ; a citie against it selfe , to destroy it selfe , : in a word , that i may expresse all misery in one phrase : divisions bring in civill warres , which of all warres are most uncivill . there are three iron whips with which god doth whip man-kind , when it grows monstrous in iniquitie ; the plague , sword and famine , which tertullian cals tonsur as insolentis humani generis , the loppings and prunings of man-kind when they grow ranke in iniquitie . of those three plagues warre is the greatest . and therefore when the prophet put david to his trilemma , he chose the plague , rather then the sword , or famine , and beseecheth with great earnestnesse : let me not fall into the hands of man . of all judgements warre is the greatest , which for the most part is attended with famine and plague . but of all warres no warre so mischievous as civill warre , for these reasons . first , because there is no warre so unnatur all as civill warre : for in civill warre , the father fights against the child , and the friend against the friend , and the brother against the brother . secondly , there is no warre so cruell as civill warre : and therefore you shall observe , that the hagarens , and the ammonites , and the moabites , and the edomites , were the greatest enemies that the people of israel had : now these were of the kindred of the people of israel ; the hatred of brethren is most bitter when they fall out : you have an example of this in the 20. of iudg. 48. the people of israel , they went to fight against their brethren , and when they had conquered them they did not onely kill every man they met withall , but they kild every beast that they met withall , and they kild every thing that came to hand : it is a strange expression , to shew the crueltie of civill warre : and you know how the bloud-thirstie cavalieres , at oxford , doe hunger and thirst to drinke cups full of the bloud of the round-heads ( as they call us ) . thirdly , these warres , they are most treacherous ; no warre so treacherous as civill warre , for there will alwaies be false brethren , that will labour to betray their brethren into the hands of the enemie , for it is a warre amongst brethren ; and these are the times wherein we may take up the complaint of ieremy , ier. 9. 2 , 3 , 4 , 5. and wherein we had need follow the example of mica . 7. 5 , 6. fourthly , and lastly , these wars of all wars are most uncomfortable . and therefore you shall read that when the people of israel had overcome the beniamites , in stead of rejoycing for the victory , they all fell a weeping because of their brethren that were slaine , iudg. 21. 2. these are the reasons why civill warres are the worst of wars . but of all civill wars that ever were , none so wicked , none so mischievous as the civill warres of england . of all the arrowes that are in the quiver of gods iudgements , there is no arrow so sharpe , so keene , as this arrow that god now shoots out against england . for there is a generation of men risen up amongst us that fight against the parliament whom they themselves did choose , and intrust with their lawes , liberties , and religion . men that fight against a reformation : that fight themselves into popery , slavery , and beggery . that joyne with the papists of england , and popish rebels of ireland to fight ( as they say ) for the protestant religion . that fight for their liberties against the parliament , the great and onely conservator of their liberties . that call god to record that they intend nothing but the preservation of the protestant religion , and of the liberties of the people , and yet endeavour by all treachery and bloudy ways to subvert religion and liberties . that god should suffer such multitudes of men to be so farre drunke with error , and to be so farre blinded with prejudice , this is a judgement of all judgements most superlative . now all these are the fruits of our divisions , and therefore certainely , iesus christ might well say , or if christ had not said it , our owne experience would have taught us the truth of this text : every kingdome divided against it selfe is brought to desolation , and every house , and every citie divided against it selfe shall not stand . this is all that i shall say for the explication of the doctrine . but now ( through the blessing of god ) i shall come to the application . if intrinsecall divisions he so destructive to the kingdome , let us weepe and mourne before the lord this day , at the consideration of the sad condition that england is in at this present . this day is a day of weeping and mourning : and i shall present a subject before you that will move you to teares if there be any bowels of compassion in you , and to say as ieremie 14. 17. let mine eyes runne downe with teares night and day , and let them not cease , for the virgin daughter of my people is broken with a great breach , with a very grievous blow . and if a tender and dutifull child cannot without great mourning and lamentation behold his mother rent and torne in pieces by wild beasts ; surely it will be most unnaturall in us who are the sonnes and daughters of england , to heare of the divisions and distractions of england with dry eyes , and hard hearts . it is reported of cato , that from the time that the civill warres began in rome betweene caesar and pompey , he was never seene to laugh , or to wash his face , or to shave his beard , or cut his haire . this example will rise up in judgement against many of us who are so unaffected and insensible of the great and unexpressible calamities of poore england , once a pleasant paradise , but now a howling wildernesse . if divisions destroy a nation , it is a miracle of mercy that england is yet a nation : for our divisions are multiplied exceedingly . our times run all upon divisions , and subdivisions . we may say of england , as austin of africa , that it is divided in minutula frustula , it is crumbled into very little little pieces . i will bring them all into two heads . 1. our divisions from god . 2. our divisions one from another . first , our divisions from god , by our most grievous sinnes and iniquities . for as smoake driveth bees out of their hives , so doth sinne drive god away from a kingdome . and there is nothing that makes god forsake a kingdome but sinne . isaiah 59. 2. your iniquities have separated between you and your god , and your sins have hid his face from you , that he will not heare . now there is no nation under heaven , that hath divided it selfe more from god by sinne then england hath . there was a time when the parliament of england made a whip with six strings to whip many godly people to death . this was in h. the eighths dayes . there was a time when the parliament of england did solemnly upon their knees abiure the gospell , and desire reconciliation with antichrist . this was done in q. maries dayes ; after which followed the bloody persecution by the lawes then established . and though these lawes were afterwards repealed ▪ yet how often have we apostatized from god since that time ? and even at this very day , though there be much talke of reformation ; yet ( alas ) there was never lesse practise of reformation . our churches indeed are reformed , but our hearts and lives are no whit reformed . our high altars are taken down , but our high mindes are not taken down . the worship of god is purer , but the worshippers are as impure as ever . we have no bowing to the name of jesus , no bowing to altars , images , and crucifixes . there is lesse knee-idolatry ; but i feare me , we have as much heart-idolatry as ever , as much covetousnesse , as much trusting to an arme of flesh as ever . and though our idolatry be lesse , yet adulteries , and fornications , were never more , i cannot say punished , but i must rather say , never more committed , and never lesse punished . doe not men boast of their adulteries , and yet escape unpunished ? it is a mercy of god , that scandalous ministers are thrust out of their livings . but i beseech you tell me , is there a law to punish a scandalous minister ; and is there no law to punish a scandalous gentleman , and a lord also if he grow scandalous ? shall the cheap-side crosse be taken down ( wherein you have done well ; ) and shall your cheapside iniquities , your cheapside adulteries yet remaine ? it is a mercy , that we are freed from the tyranny and crueltie of the high commission , and star-chamber . but i am sure , there is as much complaint ; i doe not say , as iust complaint ; but as much complaint , of oppression and iniustice in the parliament-committees in the counties ; as ever there was of the star-chamber , or high commission . we live in times wherein there was never more iudging of others , and never lesse iudging of our selves . we live in the sadest dayes that ever england saw , and yet what aboundance of pride is there in apparell ? what lustfull fashions , even in these bloody dayes ? what securitie in sinne , even whilest the ship of the kingdome is sinking ? what deadnesse of heart ? what coldnesse and formality in gods worship ? what unthankfulnesse ? what unfruitfulnesse , &c. indeed here is much fasting , but little weeping . never more murmuring , more censuring , & never lesse reforming , then in these dayes , even in these dayes of reformation . and shall we not weep bitterly before the lord this day for these sinnes ? these are the sinnes that divide a nation from god . and if god once forsake a nation , it is left in a desperate condition . for as the trojans when they lost their palladium , were presently vanquished : so when a nation hath lost gods favour , it sinks into ruine irrecoverably and presently . but secondly , let us mourne this day also for our divisions one from another ; and first for our state-divisions , and then for our church-divisions . first , let us mourne for the divisions of the commonwealth . is it not a sad thing to see the head rent from the members ; and that that head that should be a preserver of the body , is now , by ill counsell , a destroyer of his body ? that , that head , that should be like a head of gold , is now , through ill counsell , made a head of iron , to crush its own body in pieces ? oh! let us mourne for this , this day . and then let us mourne for the rent that is amongst the members . is if not a sad thing to see the members rent and torne one from the other ? nobleman against nobleman , gentleman against gentleman , citizen against citizen ; father against sonne , and sonne against father , &c. and that which england never saw till this day , a pretended oxford parliament , against a true westminster parliament ? and especially , let us bemoane , and bewaile the divisions that are amongst our selves here at home : that we that are all ingaged in the same cause , and in the same covenant , and that are under the same condemnation , under the unjust charge of rebellion , that there should be such differences , and such divisions amongst us , even amongst us , whose heart doth not bleed to thinke of it ? that though hannibal ad portas , yet the senators of rome should be at difference amongst themselves ; the lords should divide from the commons , and the commons from the lords , whilest the enemy is seeking to destroy both lords and commons ? but above all , let us bemoane the divisions that are in the church about matters of religion . for * constantine saith well , that the dissentions of the church are more terrible and more pernicious then any civill warre . and these are exceedingly increased amongst us especially in the famous citie of london . one saith , i am of paul ; another saith , i am of apollos ; a third saith , i am of cephas . some are antinomians , that is , patrons of free vice , under the maske of free grace . some are anabaptists , that say , that the condition of an infant of a beleeving parent , is as sad and miserable as the condition of an infant of a turke or infidell : and one of them was not ashamed to say , that it is as lawfull to baptize a cat or a dog , as an infant of a christian parent . some are brownists , that say , that all our ministery is antichristian , and our worship , and churches antichristian . some are of no church at all , beleeving all churches to be falsely constituted , and therefore refuse to joyne with any church in the worship of god , and waite till god raise up apostles to plant new churches . some beleeve that the soule dyeth with the body , and that both shall rise againe at the last day . others begin to say , they beleeve that the soule is mortall , as well as the body , and that there is no resurrection , neither of soule or body . some plead for an illimited toleration of all religions . it would see me a wonder , if i should reckon how many separated congregations , or rather segregations there are in the citie : what churches against churches , &c. but i forbeare . the lord knows , that i mention these things with a sad heart , and that i doe not hereby intend to exasperate your lordships against the persons that hold these opinions , above what the word of god doth clearely require at your hands ; or to uncover any nakednesse of our deare mother that was unknown before , but onely to present before you our sad and miserable condition ; that thereby you may be quickned unto prayer , stirred up to humiliation in a day of fasting and weeping , and also provoked to use all scripture helps for the suppression of these distractions . for great and wonderfull are the mischiefes that proceed from these church-divisions ▪ give me leave to mention a few of them . first , hereby gods name is exceedingly dishonoured , and the true religion ill spoken of . iulian that cursed apostate , railes against the christians in his dayes , and saith of them , that they lived together as so many dogs and beares , rending and tearing one another : and addes , who then would be so simple as to become a christian ? the very heathen in their interludes scoffed at the divisions that were amongst the christians ( as the histories of the primitive times informe us ) to the great disgrace of christian religion . and i wish this might not also be verified of our dayes . secondly , hereby the happy reformation that all good people expect and long for , is much hindered . for as the building of babel was hindered by the confusion of tongues , so is the building of sion also . for every man drives his owne private way of reformation , and strives to hinder all other wayes that are opposite to his way . it is with us in england , as it was with the suiters in plutarch , who because they could not all of them obtaine the virgin they sued for , agreed to cut her in pieces , and every one to take a bit of her . we are all suiters for a reformation , and because we cannot get such a one as may please every man , hence come our divisions ; by which what doe we else but agree together to cut the kingdome in pieces and every man to take his morsell ? epiphanius tels a sad story of meletius , and peter bishop of alexandria , both confessors of the christian faith , both of them condemned ad metalla , for their profession , who upon a small difference fell into so great a schisme , that they drew a partition betweene each other in the prison , and would not held communion in the same worship of christ , for which notwithstanding they joyntly suffered ; which dissention of theirs did cause such a rent and sect in the members of the church , that it did more hurt then any persecution of the enemie . iust so is our condition : for we are here in london , and in the associated counties , shut up as in a prison , ( for we dare not travell beyond our line ) and whilest we are in prison we draw partitions one from another , and separate from one another , whilest we are all suffering for the same cause . and this hinders reformation more then all that the enemie can doe to obstruct it . thirdly , hereby the good cause we fight for is exceedingly disparaged . for doe we not heare the enemie boasting and saying , these are the men that cry downe prelacy : you see they can agree in nothing but in anarchie and confusion ! are there not many that beginne to grow weary of these warres , and cold in the prosecution of the parliaments most just cause , even for this very reason , because they know not amongst so many religions ( as they call them ) for what religion they fight ? fourthly , hereby the enemie is much encouraged . his hope of conquering is built upon our divisions . and therefore he doth as medea did , who when she fled a way with iason , and was pursued by her father , tooke her brother absyrtus , and cut him in pieces , and scattered him in the way that she fled in , that so her father might be busied in taking up the scattered pieces of his sonne , and she in the meane time flie securely a way . even so doe our enemies labour to cut us in pieces by our divisions , ( for the enemie hath a chiefe stroke in our divisions ) that they in the meane time may securely study our ruine , while we are gathering up our divided parties . fifthly , hereby the hearts of people are mightily distracted , many are hindered from conversion , and even the godly themselves have lost much of the power of godlinesse in their lives . i say , the hearts of people mightily disturbed , while one minister preacheth one thing as a truth of the gospel , and another minister preacheth the quite contrary with as much confidence as the former . and thus , as optatus saith , inter licet tuum & non licet meum nutant & remigant animae christianorum . while one minister saith i , and another saith no , the common peoples minds are mightily distracted . and many also are hindred from conversion . for who will venture into a ship that is tossed with contrary waves , and ready to sinke ? and even the godly themselves are much decayed in the studie and practise of faith and repentance , and of the power of godlinesse . for all their time is so much taken up with unnecessary disputations , as that they have little leasure to repent , and to study to increase in holinesse . inter disputandum religio amittitur . the truth is , here is so much dispute about the government of christ in our churches , as that there is little of christs government in our hearts or houses . so much dispute about the gathering of churches , as that there were never fewer gathered really to the church then in these our dayes . sixthly , by these divisions godly ministers are mightily discouraged : in so much as there are many that grow weary of their standings in gods church , and beginne to thinke of leaving their places , and of going to live in private , and to shut themselves up in their studies , ( as luther was once counselled ) and to cry , domine miserere nostri . seventhly , hereby a doore is opened to all kind of atheisme : for doe not our profane men begin to say , we know not of what religion to be , and therefore we will be of no religion . if we hold of such , others will condemne us , and if we hold of them , others also will condemne us ; and therefore we will rather stand neuters , and professe no religion at all ? eighthly , hereby god is necessitated to prolong our warres : for all the bloud-thirstie cavaliers are but as so many shepherds dogs sent out by god to gather his sheep together . gods people are now as sheepe scattered one from the other to the reproach of religion , and dishonour of god ; and god hath sent the enemy as his dog to call them all together , and till this be fully accomplished these dogs will not be taken off . ninthly , these divisions open a wide doore to the utter ruine and destruction of the kingdome . for they bring in deadly hatred above the hatred that is caused by civill dissentions ; even such a hatred that bursteth asunder the very bonds of nature it selfe , as christ foretels , ioh. 16. 2. they shall kill you , and thinke they doe therein god good service . what abominable hatred was there between the iew and the samaritane ; in so much as that the woman of samaria wondered that christ would aske a little water of her that was a samaritane ? from this hatred followeth , excommunications , anathematizations , &c. and from thence to fire and fagot , and to as exquisite torments as the wit or malice of men could invent . witnesse the tenne persecutions . witnesse the spanish inquisition . witnesse the parisian massacre of the protestants upon bartholomew eve . witnesse queene maries bloudy dayes . witnesse the divisions of the greeke churches betweene the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and divers others of that kind ( pezelius reckons tenne ) which divisions first brought in the saracens , and afterwards the turks , who are the great scourge of christendome to this day . these and many more are the mischiefes that arise from our divisions about matters of religion . and therefore if there be any bowels of compassion in us towards a poore bleeding , dying kingdome , let us weepe before the lord this day ; and wish that our heads were fountaines , that we might mourne continually for the virgin daughter of england . let there be great thoughts of heart for the divisions of our reuben . it is reported of certaine young debauched gentlemen that were swaggering in a taverne in the market-place , while the citie wherein they dwelt was in great calamitie ; and one of them putting his head crowned with a garland out of the window , was espied by the magistrates of that citie , whom when they saw , they caused him to be beheaded because he was so insensible of the publique danger . a famous story for our times . the lord make us more apprehensive of englands miseries in a spirituall way . and let us also this day admire the mercy of god that we are not yet consumed notwithstanding our manifold divisions . and let us expect certaine ruine and destruction , if these divisions continue . the word of christ must be true . a kingdome divided against it selfe cannot stand . england is tottering , and it will fall if these divisions last ; and the fall thereof will be great . and therefore let us prepare for desolation , and provide an arke of safety for our selves by faith in iesus christ : a kingdome that cannot be shaken ; an house made without hands , eternall in the heavens . if divisions be so destructive to kingdomes , cities , and families ? this reproveth those that are the authours and fomenters of these divisions that are now amongst us . these are the incendiaries of england . if he that sets one house on fire deserveth hanging , much more they that set a whole kingdome on fire . if he that murders one man must be put to death , much more he that murders three kingdomes . marke them ( saith the apostle , rom. 16. 17. ) that cause divisions and offences contrary to the doctrine which ye have learned , and avoid them . avoid them as the greatest enemies of england . these are like the salamander that cannot live but in the fire of contention . these are of a iesuiticall spirit . and no doubt the heads , and hands of the iesuits are in all our divisions . there are seven things , saith solomon , prov. 6. 16. which are an abomination to the lord : and the seventh and last , and not the least , is he that soweth discord among brethren ; but much more he that soweth discord amongst three kingdomes . and if it was a signe of the false mother to desire to have the child divided ; much more is it a signe of an unnaturall and cruell child to endevour to divide his mother in pieces . more particularly here are two sorts to be reproved . first , such as sow divisions betweene the king and his people . that labour to keepe up and to increase the wals of partition betweene them . these are the sanballats and tobiah's that tell the king that the parliament are rebels , that they seeke his life , and would uncrowne him and his posteritie , and bring in anarchy and confusion . these are they that tell the king , ( as rhehum the chancellour , and shimshai the scribe wrote to artaxerxes , concerning ierusalem , ezra 4. 12. ) that the citie of london is a rebellious and bad citie ; hurtfull to kings , and hath alwaies moved sedition , &c. these give the king this motto , divide et impera . but these are without my reach , and therefore i shall speake no more of them . secondly , and especially such incendiaries and fire-brands that kindle the fire of contention amongst our selves at home : and these are of two sorts . first , such as are absolutely false-hearted , and have made their peace at oxford ; and are here at westminster onely to cast in bones of contention , to divide our counsels , and to worke factions amongst us . these are men hardened in sinne , and there is little hope of reclaiming them . these build their houses upon the bloud of three kingdomes . these are the iudasses of england ; and it were just with god to give them the portion of iudas . secondly , such as are discontented , though not false-hearted ; and through discontent and dislike of the proceedings of parliament do much hurt , and create many factions amongst us . these discontented persons are like pieces of soft wax , ready to carry any impression that the adverse party shall stampe upon them . these are of three sorts . first , such as are discontented out of pride and covetousnesse , because they cannot get those places of profit and honour which they expect ; and because they have not that credit and repute amongst the people that others have : hereupon they come to dislike the publique proceedings and to make parties and factions . there were many such in the primitive church that turned heretiques , because they could not obtaine the preferment they stood for . these men seeke themselves and not the publique . these are not common-wealths men , but private-wealths men : these seeke their owne belly , and because they cannot have a cabbin so richly furnished as they desire , therefore they endevour to drown the ship wherein their cabbin is . these are like those that will set an house on fire to rost an ●gge . marke what the apostle saith of these , rom. 16. 18. they that are such serve not our lord iesus christ , but their owne belly ; and by good words and faire speeches deceive the hearts of the simple . a second sort are such as are discontented out of a blind zeale ; such as differ from us in opinion , and because they begin to perceive , that if matters of religion were once settled , their wayes of worshipping god would be discountenanced , therefore they labour to put all things into confusion , and to hinder a settlement as much as they can ; that so in the meane time , their numbers may increase . for as toads and serpents grow in darke and dirtie sellars , so doe sects , errors , and heresies grow in times of distraction and confusion . these are the men that desire to fish in troubled waters , because they can catch most fish in troubled waters . these are like unto sanballat and tobiah , &c. who foresaw that if the temple were once rebuilt , that then their way of worship upon mount gerizin would be contemned , and therefore they laboured to cast bitter aspersions upon the workmen , they laid heavy things to their charge , and used all kinds of policy to obstruct the temple-worke they had in hand . iust so doe these men cast bitter aspersions upon the assembly of ministers , and upon every parliament man that opposeth their way , and labour by all meanes to hinder their proceedings ; because they foresee that if by their advise , matters of religion were once established , their wayes and opinions would be presently disgusted . it is very observable , that all the severall sects amongst us , though they differ one from another , yet they all agree together in their opposition against the assembly of ministers as their greatest enemies . iust as we read in the 83 psalme , of ten nations , differing one from another in religion , place and customes , and yet all of them confederating against the people of god . nicephorus telles us , that the meletiani and ariani , did at first much disagree , not onely in opinions , but in affections ; but afterwards when they saw the orthodoxe party increase so mightily , as that it was likely to swallow both of them up , they joyned together in a firme league to oppose the orthodox party ( though still differing one from the other ) insomuch that in processe of time , the meletiani were called ariani , and the ariani , meletiani . so also in africa . the rogatianist , maximinianists , and donatists joyned together as sampsons foxes not in one opinion , but in a league of friendship for a while , that they might make up the greater number against the orthodox party . and is not this the practise of our times ? doe not anabaptists , brownists , antinomians , agree together in opposing the assembly of ministers , and in independency from all superiour ecclesiasticall government , without the bounds of a particular congregation . a third sort are such as are discontented , and thereupon disturbe our peace by way of revenge ; that lye under iealousies and suspitions ( whether just or unjust i dispute not ) and cannot regaine their credit , and therefore labour to cast a blame upon all others , and bring as many as they can into the same condemnation with themselves . iust like the foxe in the fable , that had his taile cut off , and therefore perswaded all other foxes to cut off their tailes , telling them it was an uncomely thing for a foxe to have a taile . even so doe these men . because they lye under suspicion themselves , therefore they would perswade others also , that they are under the like suspition , that thereby they might make them discontented , as they themselves are . and thereby the building of the temple is much hindred , publique affaires disturbed , and the poore ship of england ready to sinke under the burden . now all these sorts of men are sharply to be reproved , every man according to his degree of guiltinesse . these are the devils agents . for it is the proper worke of the devill to divide god from men , men from god , and one man from another . and as it is a worke of the devill , so it will bring us to the devill , if we repent not of it . if divisions be so fatall and destructure to kingdomes , cities , and families . oh let us all be intreated according to our severall places , to contribute what help we can possible to the healing of our divisions , and to the bringing in peace , love , vnitie and concord amongst us . oh that god would make me his instrument this day , to raise up your hearts to the obedience of this duty . first , let us labour to be at peace with the kings maiesty , as farre as is possible , and may be obtained , salvâ conscientiâ . let us not onely pray for peace , but follow after peace , and if it flies from us , let us pursue it . i remember what i have read of calvin , that he should say ; that he would willingly travell over many seas , to see one vniforme draught of religion , wherein all protestants might agree . and who would not willingly sacrifice up his life to the fire to see king and parliament throughly agreed ? to see a holy , safe , and well-grounded peace made ? i say , a holy well ▪ grounded peace . for there are some amongst us , that are like the gadarens , that preferre their hogs before christ and his cause ; that wish more for the settlement of their trading , then of their religion . these are swines not christians . there are others as bad that desire a peace upon any termes , though with the losse of libertie and religion . iust like the israelites , that would needs have quailes . but while the meat was yet in their mouthes , the wrath of god came upon them . he that desires peace without respect to religion , the plague of god will goe along with that peace . there is a double peace . first , a treacherous peace . such as shall betray us into popery , tyranny , and slavery ; such as was made with the protestants in france , a london ▪ massacring peace . such as the israelites made with the cananites , which was a perpetuall thorne and snare unto them . such as ahab made with benhadad . this is a land-devouring , and a religion-destroying peace . this is to betray christ as iudas did with a kisse of peace . secondly , a holy , safe , well-grounded peace . and cursed is the man that is an enemy to such a peace . my prayer is ; that god would make our king a melchisedeck , who was king of righteousnesse , and king of peace . that righteousnesse and peace may kisse each other in his dayes . that this may be added upon the kings coine . henricus rosas , regna jacobus , populum carolus . and here let me crave leave humbly to beseech your lordships , that in this treatie that is shortly to begin , you would make religion your iewell , and peace as your golden ring , on which it may be put . to make peace your boxe of alablaster . and reformation the precious oyntment within it . to make peace as the gold , and religion as the temple that sanctifieth the gold . happy is the people that is in such a case . happy england if once it comes to sing the angels song . glory be to god on high , in earth peace . and yet let me forewarne you also , not to trust too much to treaties , and overtures of peace , david had a sonne whose name he called absolom , which in hebrew signifieth a father of peace ▪ david promised to himselfe great felicitie in that childe . but he proved a father of warre and misery to his father . say not . this treatie will be an absolom , for feare it prove an absolom in a contrary sense as absolom himselfe did . it is very fatall , that in the midst of our treaties , there have alwayes been great plots to destroy us , as we see verified at this day . secondly , but that which i especially ayme at this day , is to perswade you that are here present , to be at peace and unitie amongst your selves , and to ioyne together against the common enemy . but most of all you that are earles , lords , and gentlemen of ranke and qualitie . for the greater the persons are that disagree , the more is the hurt that is done by their disagreement . as in a house , if the master and mistresse agree the house will stand and subsist , though the inferiour servants fall out one with the other . so if the lords and commons unite together the citie and kingdome will stand , though there should be many divisions amongst the common people . and therefore it is your dutie above others ( right honourable ) to follow after those things that make for * peace , vnitie and concord , to be ambitious of peace as you are exhorted , 1 thess. 4. 11. to speake the truth in love . * eph. 4. 15. and to love in the truth . * 2 epist. of iohn vers 2. now that your hearts and affections may be fully wrought up , to make it your chiefe designe to practise this dutie . i shall use these ensuing motives and arguments . first , consider how pathetically and emphatically , the holy apostle perswades all gods people to the practise of this dutie . i will name but two texts . 1 cor. 1. 10. now i beseech you brethren , by the name of our lord iesus christ , that ye all speake the same thing , and that there be no divisions among you , but that ye be perfectly ioyned together in the same minde , and in the same iudgement , phil. 2. 1 , 2. if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; fulfill ye my ioy , that ye be like minded having the same love , being of one accord , of one minde , &c. secondly , consider what excellent arguments the apostle useth , ephes. 4. 3 , 4 , 5 , 6. endevouring to keepe the unitie of the spirit in the bond of peace . there is one body , and one spirit , even as you are called in one hope of your calling . one lord , one faith , one baptisme , one god , &c. these are omnipotent arguments . if one god , and one lord , and one body , &c. shall not his children be one ? and afterwards , vers. 11 , 12 , 13. the apostle tels us . that when christ ascended up to heaven , he gave some to be apostles , some prophets , some evangelists , some pastors , and teachers for the perfecting of the saints , &c. till we all come to the unitie of the faith , &c. christs intendment in appointing a ministery in his church was not onely to bring his people to veritie , but also to the unitie of the faith . this is the great worke of a minister , to bring his people to unitie as well as veritie . thirdly , consider what a horrible sinne it is to divide one from another , and to be at hatred and variance one with another . this is a worke of the flesh , gal. 5. 19 , 20 , 21. where it is observable that the apostle reckons up seven synonymicall expressions to set out the greatnesse of this sin . the works of the flesh are hatred , variance , emulation , wrath , strife , sedition , envyings ; of the which i told you before , as i have also told you in time past , that they which doe such things shall not inherit the kingdome of god . this sin alone unrepented on will shut a man out of heaven . therefore it is said , revel. 22. 15. without are dogs . this sinne alone makes thee unsit to come to the sacrament , mat. 5. 23. this sinne alone makes god abhorre our fasting-dayes , isa. 58. 4. behold , ye fast for strife and debate , &c. this sinne alone turnes our prayers into curses : for when thou prayest unto god , forgive us our trespasses , as we forgive them that trespas against us , if thou beest in malice and hatred with thy brother , thou prayest unto god not to forgive thee thy trespasses . notable is the speech of cyprian , peius est seindere ecclesiam quam sacrificare idolo , schisme in the church is a greater sinne then idolatry . austin saith , it is a greater sinne then heresie . and this ( saith he ) god himselfe declared when he punished corah and his company that were schismatiques with a greater punishment then ever he punished idolaters or heretiques : quis iam dubitaverit hoc esse scelaratius commissum , quod est gravius vindicatum . fourthly , consider the wofull mischiefes that are brought into church and state by these our divisions . if all the iesuites in the christian world ; if all the devils in hell should joyne together , to devise a way to undoe the parliament , and the good cause they manage , they could not invent a readier way then by dividing you one from another at this time . this makes you to fight against your selves , to murder your selves ; your cause , your religion , and to murder all that adhere unto you . hereby god is dishonoured , reformation hindered , religion discredited , the good cause disliked , the enemie strengthened ; you are weakened , your counsels disturbed , the warre prolonged , the power of godlinesse abated , &c. as hath beene formerly mentioned . hereby we are all tantum non , destroyed , and destroyed we must be if our breaches be not made up . for if we bite and devoure one another , we shall be consumed one of another , gal. 5. 15. famous is the story of menenius agrippa , who , when the people of rome had divided themselver from the senate of rome , came to the people and told them an apologue of the members of the body , how they did once conspire together against the belly , because that the belly did live idlely , & devoure all the meat that the hands did work forand feet walke for , &c. and therefore they agreed together to starve the belly . the hands refused to work for to feed it ; the mouth refused to take in meat ; the feet refused to goe to fetch it , &c. but within a very little while the members of the body saw their errour : for the feet began to grow feeble and unable to walke ; the hands grew weake ; the whole man sick : and then they understood that the belly was not idle ; but that it conveyed the nourishment it received to every part of the body : and hereupon they all agreed to joyne together to provide for the belly as well as for themselves . this fable reconciled the people , and senators of rome . this fable teacheth us , that divisions in the body naturall , and so also in the body politique , are ruinating and destructive to the body . and the truth is , all the hope the enemy hath , is in our divisions ; herein he boasteth , and glorieth : there is nothing that strengthens their designes at oxford so much : nothing that puts so much courage and resolution into the hearts of our adversaries , as the divisions that are amongst us . this is the argument melancton used to perswade the divided protestants of his time to peace and unity ; and he illustrateth his argument by a notable parable of the wolves and the dogs , who were marching on-ward to fight one against another . the wolves that they might know the strength of their adversary , sent forth a master-wolfe as their scout : the scout returnes and tels the wolves , that indeed the dogs were more in number , but yet they should not be discouraged : for he observed , that the dogs were not one like another ; a few mastives there were ; but the most were little curres , which could onely barke but not bite , and would be afraid of their owne shadow . another thing also he observed which should much encourage them , and that was , that the dogs did march as if they were more offended with themselves then with us ; not keeping their ranks , but grinning , and snarling , and biting ; and sometimes tearing each other , as if they would save us a labour . and therefore let us march on resolutely , for our enemies , are their owne enemies ; enemies to themselves , and their owne peace ; they bite and devoure each other , and therefore we shall certainly devoure them . i need not make any application of this parable . there is nothing that more heartens our enemies , and disheartens our friends , then our divisions . fourthly , consider the great happinesse that would accrue to church and state , if we were united together against the common enemy . if all the saints upon earth , and angels in heaven should study to find out a way to save england from ruine , they could not find out a readier way , then by uniting us together at this time . england is an iland divided from all the world ; and if it were not divided within it selfe , it need not feare all the world . if london were as a city at unity within it selfe , what could destroy it ? did we all doe as the israelites did , iudg. 20. 8. they all arose as one man , &c. and as ioshua 23. 12. how quickly would these wars ( through gods blessing ) be at end ? what an honour would it be to the cause we fight for ; to the reformation we pray for ; the religion we professe ; to the god we worship , if we did with united strength pursue these things ? how should we support and helpe one another , et portantem portare , as the cranes do one another in the manner of their flying . i must not here forget to mind you of that known story of scillurus that had eighty sonnes , and when he was dying he called them all before him , and presented them with a bundle of speares , and bad them try whether they could breake that bundle ; and they tryed , but were not able . afterwards he puls out one javelin out of the bundle , and bade them break that , which they easily did ; and so a second , and a third , till they had broken them all . intimating thereby , that unity in families , and compacted strength is the bond that preserves the whole family ; and wheresoever this bond is broken , that family is quickly destroyed . the like story doth salust tell of one micypsa , who when he was dying called his sonnes and caused them to write this sentence in golden letters : concordiâ parvae res crescunt , discordiâ magnae dilabuntur . oh that god would give us hearts to spiritualize these stories ! fifthly , consider the late nationall covenant you have taken , wherein you have lifted up your hands to the most high god , and have sworne to study unitie and conformitie in religion , &c. and to endeavour according to your places , to extirpate heresie , schisme , &c. i know not how it is come to passe , but sure i am , our divisions are greater since we took this covenant then before . and sure i am that god will call us to a strict account for this grievous sinne of periurie . and if ever england perish by these wars , this shall be englands motto : here lyeth a nation that hath broken covenant with god , and therefore is this great evill come upon her . and therefore i beseech you , be mindfull of your covenant ; and remember it is not the taking , but the keeping of covenant that prevailes with god . and if he shall be shut out of heaven that keepes not his promise , though it be to his hurt , psal. 15. 4. much more he that keeps not his oath , when it is for his good . sixthly , consider further , that our enemies that fight against us agree together : herod and pilate are made friends , and joyne together to put christ to death . the herodians and the pharisees , though dissenting one from another , yet both agree against christ , mar. 1● . 13. the herodians were courtiers , and sought to bring in tyranny ; the pharisees were popular , and sought to maintaine the peoples liberties ; and yet they both joyned together against christ . thus did the sadduces and pharisees also . thus act. 17. 18. the epicures and stoiques combine against paul . shall iudas conspire with the pharisees and sadduces to betray christ ? and shall the disciples of christ fall out amongst themselves ? shall paul and barnabas divide one from another ? god forbid ! shall the irish rebels , the oxford lords and gentlemen , the english papists , and the english bishops : the protestants at large , and the seduced people all agree together like sampsons foxes with firebrands at their tayles to burne three kingdomes ? and shall not we agree together to save three kingdomes ? shall the lions , bearee , tygers , wolves , lambes and sheepe , &c. that were shut up in the arke , agree together while they were in the arke ? ( for we doe not read that they did hurt one another all that while ) and shall not we that are shut up here , in london , and in a few associated counties as in an arke , agree together to preserve one another from a deluge of waters that is drowning us all ▪ though we should differ in some few things one from another ? seventhly , consider the very heathen how carefull they have beene to maintaine unitie and peace in times of publique danger , and how carefull to lay aside all private quarrels . i will instance onely in the speech of aristides to themistocles . plutarch tels us , that from their very childhoods they did differ one from the other , and never could agree . but when a common enemy came against them , then aristides comes by night to themistocles , and saith unto him , si sapimus , omissâ tandem iuvenili et inani concertatione , contentionem de servanda graecia salubrem honestamque suscipiamus , &c. let us leave all youthly contentions , and tend unanimously to the publique good . oh that this counsell might take impression in the hearts of us christians at this time . eightly , consider further , how that the very devils in hell agree to promote their owne kingdome . if satan be divided against satan ( saith christ ) how can his kngdome stand ? and my text is brought ( as i have said ) as an argument to prove that christ did not cast out devils by the power of belzebub , because then satan should be divided against himselfe , and seeke his own ruine which he will never doe . there is peace amongst the devils in hell . and certainly there cannot be better musicke to the divels in hell , then to see the parliament divided against it selfe ; and the city divided against it selfe ; and the godly ministers divided against themselves at such a time as this is . ninthly , and especially , 〈◊〉 lord iesus christ who is the great peacemaker , who came into the world when all the world was at peace ; at whose birth the angels sang , glory to god on high , and in earth peace : who when he was dying left a legasie of peace to his people , and gave his disciples a new commandement , to love one another : ( which was therefore called a new commandement , because it was inforced with a new example ; even the example of christs love to us ) who when he made that admirable prayer , iohn 17. the chiefe part of it was , that god would make his children one , as he and the father were one . and he gives the reason of it , vers. 21. that the world may beleeve that then hast sent me . the world will not beleeve in christ when they see christians disagree . nothing hinders men from beleeving in christ more then the differences and divisions of those that doe beleeve in christ . it is an excellent observation of athanasius : that the very manner of christs death doth preach the doctrine of vnitie and love to christians . for christ was not sawen asunder as the prophet isaiah was . he was not beheaded as iohn baptist was . there was not a bone of his broken , nor any whit of his garment rent or torne . and all this to teach christians ( saith he ) to be at unitie within themselves . was not a bone of christ broken upon the crosse , and shall all his members breake in pieces now he is in heaven ? was his garment kept whole , and shall his body be rent and torne in pieces ? this is pauls argument to perswade the divided corinthians to peace and vnitie , 1 cor. 1. 13. is christ divided ? and why are christians divided if christ were not divided ? why doth one say , i am of paul ; another , i am of apollo ; another , i am of cephas , &c. and therefore if you be christians live in love and unitie , as the disciples of iesus christ , that so the world may beleeve in christ . oh that these motives might take deepe rooting in your affections : and that every one in his place would labour after peace and vnitie . that you that are magistrates and iustices , would bind your selves to the peace ! it is no discredit in this sense to be bound to the peace . you are called iustices of the peace , not because you should hold your peace when god would have you to speake ; but because it is your dutie to make peace , and to keep peace . let all godly ministers preach up the duty of brotherly love , which is quite forgotten amongst most christians . it is a dutie quite dead and buried ; let us labour that it may have a speedy resurrection . the apostle saith , 1 thes. 4. 9. as touching brotherly love ye need not that i write unto you &c. but we ministers , now a dayes , need to write and preach of no duty more then this . and then let all ministers and people , pray for the peace of ierusalem , and give the lord no rest untill he make england and ireland , a praise in the earth . let us pray for peace , and fight for peace , and contribute our money willingly for a peace . for indeed , all our fighting , and all our vast expences , are but as wayes and meanes to a safe and well grounded peace . let us fight for peace , with peace one towards another . and let us not complaine and murmur at the greatnesse of our contributions ; but remember the story of the old covetous miser that hung himselfe to save charges ; and his man comming in unawares and seeing his master a hanging , cut the rope in pieces and thereby saved his masters life . the master being recovered , instead of thanking his man , fell a chiding of him because he cut the rope in pieces , and so did put him to the charges of a new rope : whereas he should rather have untied it , then cut it . this man , you will say , did little deserve to have his life saved . iust such is our condition . our cruell enemies are ready to devoure and destroy us . all that the parliament doth , is to cut the rope in pieces with which they would hang us . and if we be put to more then ordinary charge , let us not grumble at those expences which are the preservation of our lives . that man is unworthy to live , that murmurs to lay out a little money to save his life . but here i must put in three caveats , & beseech you in the first place , to remember that when i speake so much for unity , i would also have you to remember that vnum & verum convertuntur . that unity without veriy , is not a true peace , but a conspiracy . omnis concordia in veritate . vnity ioyned with falshood is execrable adulterie , saith cyprian . when unitie and falshood are married together , it is no lawfull marriage , but execrable adultery . if i cannot have peace with men , but i must lose my peace with god ; farewell peace with men that i may keep my peace with god . one great reason why we have so little peace upon earth , is because we seek after it more then after the glory of god in heaven . you will must remember in the second place , that this vnity that we must labour after , must be in a scripture way . the primitive church for vnity sake , and to prevent schismes , set up one presbyter as a bishop to rule over the rest with maiority of power in iurisdiction and ordination . but this at best was but a humane invention , and it proved an increaser of schisme and division . the papists set up the pope to preserve unitie : but he is the greatest apple of strife the christian world hath . it will be our care to studie to promote a unitie in such a way which the scriptures hold forth , and this will prosper . you must also remember in the third place , that our unitie , peace , and love , as it must be in the truth , so it must be in truth . it must be cordiall and reall . oh , that i could once see all gods people of one lip , as it was before the confusion of tongues , gen. 11. 1. that this might be the motto of gods people in england : cor unum , via una , one heart , and one way . that they that shall sing one and the same song in heaven , may agree in the same way of worship here upon earth . excellent was that speech of grynaeus , when he was dying : i am now going ( said he ) to a place ( meaning heaven ) ubi lutherus calvino bene convenit : where luther and calvin agree well together . shall we agree well in heaven , and shall we not agree together upon earth ? god forbid . let us alwaies remember that speech of ioseph his brethren when they were going home to their father , gen 45. 29. see that you fall not out by the way . we are all pilgrims , travelling towards our heavenly canaan , to one and the same god and father . oh let us not fall out by the way . and let the two arguments that abraham used to lot , gen. 13. 7 , 8. mightily prevaile with us , to make us more ambitious of unitie , peace , and concord , then ever yet we have beene . let there be no strife betweene me and thee , &c. for we are brethren , and the canaanite is in the land . these are two golden allurements : the lord make them effectuall ! i had almost forgotten davids arguments in the 133. psalme . behold , how good and how pleasant it is , for brethren to live together in unitie . the word behold , is prefixt that so the commendation might take the deeper impression . many things are good which are not pleasant , and many things pleasant , which are not good ; but it is both good and pleasant for brethren to dwell together in unitie . it is like aarons precious oyntment that went downe to the skirts of his garments , &c. it is a communicative mercy that perfumeth whole kingdomes with blessings . it is like the dew of hermon , &c. it makes barren lands fruitfull . it is like the dew upon the mountaines of sion , where the lord commanded the blessing , even life for evermore . but you will say , here are motives and arguments sufficient to perswade any man to the practise of this blessed grace . let us heare some helps and meanes to procure this great mercy , that so our divisions may be healed ; and peace , unitie , and concord may dwell in our land . this is a worke worthy of a god , and none but a god can doe it . it is with us in england , as it was with the women that went early in the morning to the sepulchre , and there they found a great stone , and they said , who shall roll away this stone ? for it is very great . mar. 16. 3 , 4. and behold , there was a great earthquake , for the angel of the lord descended from heaven , and came and rolled backe the stone from the doore , and sate upon it . this is our condition . there is a great mountaine of division that obstructs the happinesse of england , and that hinders the lord christ and his kingdome from rising out of the grave of superstition . but who now shall roll away this great stone from the doore of the sepulchre ? i feare it will cost an earth-quake before it be removed . oh that we had faith to remove mountaines ! oh that god would send his angel to roll away this stone ! that god would make the assembly of ministers his angels to take away this great mountaine , that so there may be a resurrection of jesus christ , and his pure worship in all its glory and beautie even in our dayes ! the story of iehosaphat , 2 chron. 10. 12. will very well suit with our times : we are in a very great straight as he was ; and what he did , and said , will very well be fit us . let us goe to god by prayer , and say . oh our god , we have no might against this great company that cometh against us . we have no strength to heale our divisions in the church , and in the state , they are so great and so many . we know not what to doe , but our eyes are upon thee . thou that didst find out a way hid from ages and generations , col. 1. 26. a way hid from angels and archangels , hid within thy selfe , ephes. 3. 9. to save poore undone , fallen , lost man , even by iesus christ . oh find out a way to reconcile king and parliament , to unite thy divided people in the truth ! oh blessed iesu that camest into the world to breake downe the middle wall of partition betweene iew and gentile ; that art the great peace-maker , make up our wide and great breaches , and take away the many wals of partition that divide us one from another . after this manner we must wrastle with god in prayer , and watch thereunto with all perseverance . but besides this generall helpe by prayer ; give me leave to name a few other which are more particular . first , let us labour to make our peace with god , and god will make us at peace one with another . tranquillus deus tranquillut omnia . if god be at peace with thee , he will make the very stones in the street to be at peace with thee ; he will make peace flow downe like a river , and like a mighty streame . when a mans wayes please god , he will even make his enemies to be at peace with him , prov. 16. 7. you shall finde in scripture , that when a church , state , or person divided it selfe from god by sinne , god suffered it as a punishment to be divided from it selfe by faction . assoone as ever solomon had forsaken god by idolatry , god presently divided his kingdome from him . and god threateneth ierem. 13. 13. that because his people had forsaken him , that therefore he would fill the inhabitants of ierusalem with drunkennesse , and he would dash them one against another , even the fathers and the sonnes together , he would not pity , &c. you shall find also that when a king and kingdome returned to god , then they had peace , and flourished in all outward happinesse , 2 chron ▪ 15 ▪ 3 ▪ 4 , 5 , 6 , 8 , 12 , 13 , 19. 2 chron. 17. 3 , 5 , 6. 10 ▪ and therefore if ever you would cure englands distractions to purpose ; strike at the root and cause of our divisions . let us labour to find out all those sinnes that separate between us and god ; and when you have found them out , you must not deale with them as the parliament doth with their prisoners which they take , using them more kindly and courteously then they were used before they were prisoners : nor as david would have his sonne absolom , concerning whom he gave a strict charge , that they should use him kindly for his sake : but you must doe as the oxford men doe with our prisoners , use them cruelly . doe as ioshua did with the five kings whom first he kept up close prisoners in a cave , and afterwards sent for them , and trod upon their necks , and hung them up before the lord . thus must we deale with our sinnes , and then we shall have peace . for as the lines in a circumference that are drawne to the center , the neerer they are to the center , the neerer they are one to another : so the neerer any men come to god in similitude and likenesse , the neerer they will be ioyned one to another in unitie and love . for if any may say he loveth god and hateth his brother , he is a lier . for he that loveth not his brother whom he hath seene , how can he love god whom he hath not seene ? and this commandement have we from him , that he that loveth god , love his brother also , 1 ioh. 4. 20 , 21. secondly , take heed of the land-destroying opinion of those that plead for an illimited toleration of all religions , even of turkisme , iudaisme , &c. the lord keepe us from being poisoned with such an error ! this text riseth up against it . for it will divide a kingdome against it selfe . it will rend it into a thousand pieces . it it a doctrine directly contrary to your late oath and covenant . a doctrine that overthroweth all church-government , bringeth in confusion , and openeth a wide doore unto all irreligion and atheisms . for at the same doore tha all false religious come in , the true religion will quickly get out . and if it be as good for a man to live where nothing is lawfull , as where all things are lawfull : surely it is every way as uncomfortable to live where there are all religions , as where there is no religion at all . thirdly , to heale our divisions , we must labour to be cloathed with the garment of humility : for onely by pride ( saith the wiseman ) cometh contention , prov. 13. 10. now there is a double humilitie we must be cloathed withall ; humilitie of iudgement , and humilitie of heart . first , humilitie of iudgement , to thinke that others may know the truth as well as our selves ; to have a low esteeme of our owne understanding : for he that thinketh he knoweth any thing , he knoweth nothing yet as he ought to know , 1 cor. 8. 2. and if any man teach otherwise , &c. saith the apostle , 1 tim. 6. 3. 9. he is proud knowing nothing , &c. and therefore let us not be wise in our owne eyes , nor leane to our owne understandings , prov. 3. 5. 4. secondly , humilitie of heart . an humble heart is a peaceable quiet heart . an humble heart will be sensible of the least sinne , much more of this great sinne to distract and destroy the peace of three kingdomes by unnecessary disputations . fourthly , labour for grace to contemne the world and all worldly things . for many times divisions arise out of base covetousnesse . it was the love of the world that divided demas from paul . and therefore it is said , 1 tim. 3. 3. that a minister must not be greedie of filthy lucre ; and as if that were not sufficient ; he addes nor covetous . and therefore if you would live in unitie and peace ; take heed and beware of covetousnesse . fifthly , pray for the spirit of meeknesse , patience , long-sufferance ; and for mortified affections . it is one of the ingredients required in a minister , that he should be one that is not soone angry , titus 1. 7. and one that is patient , no striker , no brawler , 1 tim. 3. 3 meeknesse , and patience , and mortification , are necessary ingredients into that medicine that must cure our divided kingdome . for an angry man stirreth up strife , and a furious man aboundeth in transgressions . prov. 29. 22. vnmortified affections are the cause of much disturbance in families and cities . and therefore christ saith , mar. 9. 50. have salt in your selves , and have peace one with another . this salt is the salt of mortification . we must labour to have our anger mortified ; our love of the world mortified ; our pride mortified ; and this will be a notable meanes to make us at peace one with another . as in the old law , every sacrifice was to be seasoned with salt : so let every man pray for this salt within himselfe to season his unmortified affections , and this will keepe him from putrifying in malice , envie , hatred , &c. sixthly , let all thy private aimes be swallowed up in the publique good . let the cause of iesus christ and his church be dearer to thee then thine owne life ; and this frame of spirit will exceedingly incline thee to all lawfull waies of peace and unitie . remember old ely , and how his heart trembled for the arke of god , 1 sam. 4. 13. 18. he trembled not for the thought of his children , but for the arke ; and assoone as ever mention was made of the taking of the arke , he fell downe and brake his necke : he was not troubled at the mention of the death of his two sonnes , &c. the like we read of his daughter in law , 1 sam. 4. 19 , 10 , 21 , 22. the like of nehemiah who was in great prosperitie himselfe , and yet how was he distressed in spirit for the miseries of ierusalem , nehem. 1. 4. the like we read of daniel , &c. seventhly , we must nip divisions in the bud , and quench the fire of contention at the beginning . that fire is easily quenched at first , which when it hath once taken possession is not to be quenched . the lord grant it be not laid to our charge , that we have suffered englands distractions to grow to such a height , and have not laboured in our severall places to compose and quiet them . eightly , let us yeeld one to another for peace sake . famous is the example of abraham , and worthy of all imitation , who yeelded his right up to lot , who was his younger and inferiour , for peace sake , gen. 13. 9. if thou wilt take the left hand , then i will goe to the right ; or if thou departest to the right hand , then i will goe to the left . ninthly , take heed of groundlesse iealousies and suspicious one of another . this is englands great sinne , and the chiefe cause of many distempers amongst us . we are like unto the children of israel , who when they came first out of egypt did almost deifie moses and aaron , but afterward , assoone as ever they began to meete with straights and difficulties , they began presently to murmur against them , and to call their fidelitie into question ; and to accuse them , as if they had a designe to bring them into the wildernesse to destroy them , exod. 16. 2 , 3. iust so doe we . when our armies for our sinnes are justly punished with ill successe , instead of reflecting upon our sinnes , to be troubled for them ; we fall a murmuring against our chiefe commanders , and question their fidelitie ; as if they had a designe to betray us into the enemies hand . i doe not speake this as if i would countenance any commander that is guilty ; or hinder just complaints of , and inquiries after those that are guilty ; or the use of just meanes to be rid of such . but all that i say is : that to fasten uniust suspitions , and groundlesse iealousies , upon those that venture their lives and estates in the common cause , is to be guilty of robbery and murder : it is to steale away and murder their good names , which is as precious as life it selfe : and it is a sinne that god will not pardon unlesse the party that is guilty endeavour to make restitution of his good name , which is a worke not easie to be done . for a mans good name is like a white piece of paper , which if once blotted it will be hard to wipe out that blot so as to leave no print of it behind . a mans good name is like a merchants estate which is long in getting , but is lost in a minute : and when it is lost in the bottome of the sea , how shall it ever be recovered againe ? so is a mans good name . but yet god will accept of our endevours to make restitution if faithfull and industrious . tenthly , to heale our divisions , we must make conscience to silence all our private opinions , and differences . hast thou faith ? ( saith the apostle , rom. 14. 22. ) have it to thy selfe before god . doe not disturbe the church of god at this time with thy private faith . indeed if it be a matter absolutely necessary to salvation , it is charitie to acquaint the church of god with it : but if we can be saved without it , this is not a fit time to broach any new opinion . for as elisha said to gehezi , 2 king. 5. 26. is this a time to receive money ? &c. so say i : is this a time to trouble england with new opinions ? aulus gellius tels us of certaine men that were in a ship ready to perish by reason of a great tempest , & one of them being a philosopher , fell a asking of many trifling questions : to whom they answered : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; we are perishing , and dost thou trifle ? so say i ; is england a perishing , and is this a time to trouble it with unnecessary disputations ? i doubt not but there will a time come wherein every mans owne opinion shall be heard : but this is a time wherein we should all unite against the common enemy that seekes to devoure us all . for my part , i doe here openly professe , that if i had an opinion disagreeing from that way of reformation which is likely to be set up , and did see that the publishing of it would disturbe the peace of the kingdome , i would doe with it as the mariners did with ionah , i would cast it into the sea rather then increase the tempest by my opinion ; especially at such a time as this is . and i doubt not but every honest man will do the like . lastly , it is your dutie ( right honourable ) whom god hath betrusted with great power , to suppresse these divisions and differences in religion by your civill authoritie , as farre as you are able , lest you be accessary unto them . for god hath made you custodes utriusque tabulae , keepers not of the second table onely , ( as some fondly imagine ) but of the first table also , and not onely keepers , but vindices utriusque tabulae , punishers also of those that transgresse against either of them . for you are the ministers of god for good , and revengers to execute wrath upon him that doth evill . rom. 13. 4. and god hath deputed you for the punishment of evill doers , and for the praise of them that doe well . 1 pet. 2. 19. there are some that would blot out halfe your commission , and restraine this good and evill to civill good and to evils onely against men . but this is against that generall rule , non est distinguendum ubi lex non distinguit . where the law doth not distinguish , there must not we distinguish . tell me i beseech you , shall it be lawfull for magistrates to punish those that destroy mens bodies , but not those that destroy mens soules ? shall they be blamed for suffering men to draw people away from obedience to the laws of the land and to themselves , and not also for suffering men to draw away people from the truth of the gospel , and from the wayes of god , such as hymenaeus and philetus , who overthrow the faith of some , and their words eate as a canker ? shall christian magistrates take up the maxime of tiberius , deorum iniurias diis curae esse ? let god himselfe take care to vindicate himselfe from injuries committed against god ? as for me , i will ( just like gallio ) take care of none of these things . can christian eares endure such language ? doth not god prophecy , isaiah 49. 23. that in the new testament kings shall be our nursing fathers , and queenes our nursing mothers ? and how can a christian magistrate discharge that dutie aright if he hath not power from god to punish those that would poyson the soules of his weake children with heresies , and soul-destroying opinions ? i do not deny , but that there is great wisdome to be observed by magistrates in distinguishing between persons and persons , betweene errors and errors . some persons are pious and peaceable , others turbulent and furious . some errors are such , as subvert the faith , and destroy the power of godlinesse : others are of a lesser nature , which may consist with the power of godlinesse , and with an unitie in the faith . but that which i now speake against , is that unbounded libertie that is pleaded for in divers books lately written , which hold forth this prodigious tenent . that every man is to be suffered to have the libertie of his conscience , be it never so hereticall or idolatricall . this overthroweth all the power of the magistrate in punishing heresie , blasphemy , idolatry , and is contrary to many plaine texts of the * old testament , and to those of the new testament above mentioned . object . will you allow the magistrate to tyrannize over mens consciences . answ. by no meanes . but i beleeve it is the dutie of magistrates to keepe men from infecting their subjects with soule-destroying errors . if thou hast an hereticall opinion , have it to thy selfe , and the magistrate will not ; nay , cannot meddle with thy private conscience . but if thou labourest to infect others with thy grace-destroying opinions . i doubt not but the magistrate is bound to keepe thee from spreading thy infection to the undoing of the souls of his subjects . if he may lawfully shut up a man that hath the plague upon his body , that he may not infect others , why not a man that hath the plague of heresie upon his soule , that so he may not destroy the soules of thousands ? shall a master in a family have power to put away a servant that is tainted with a grosse opinion , and yet not be called a tyrant over that servants conscience ? and shall not the chiefe magistrate of a kingdome have power to put out of his kingdome ( at least to shut up from doing hurt ) one that is his subiect and polluted with blasphemous hereticall idololatricall opinions ? is not the kingdome the magistrates house and family ? but enough of this . these are the meanes that are to be used to cure the miserable distractions of england . the lord give us grace to put them in practise . there is one vse more yet behind , and that is an vse of consolation to the people of god . notwithstanding , all the divisions and distractions that are in the kingdome . this is an alablaster boxe full of precious oyntment , and it consists of foure particulars . 1. remember for your comfort that there was never any great reformation brought in by godinto a kingdome , but it hath alwaies been attended with divisions and differences in religion . in luthers reformation , how great were the differences between him and calvin ; insomuch , as the reformation was more hindred by their divisions , then by the power and policy of the enemy , and yet notwithstanding , god carryed on the worke of reformation maugre these divisions . in the primitive times , many and great were the divisions of the church and of the ministers thereof ; insomuch , as nazianzen saith , that in his time there were sixe hundred errors in the church ; and in constantines time , the differences between the bishops were so many , that they brought bundles of petitions one against another , which the emperour out of his wonderfull desire of peace would not so much as read , but burnt them all before their faces . how sad was the division between paul and barnabas , and yet god turned it to a good effect . for by that meanes the gospel was the more spread throughout the world ! and therefore let us not be over-discouraged . for these divisions are no new things , and therefore no strange things . 2. consider for your comfort , magna veritas et praevalebit . truth is a beame of god , the purchase of iesus christ , and it shall prevaile at last . though our divisions and distractions do much weaken us and prorogue our settlement , yet notwithstanding the cause we manage is gods cause , and it shall prevaile at last . as christ iesus rose from the grave in spight of the iewes that rolled a great stone before the doore of the sepulchre to hinder him . so the cause of christ , and the worship and government of christ shall rise and flourish : and there will come a time wherein the church of god shall be glorious here upon earth ; and the motto of it shall be cor unum , via una . one heart , one way . this will come to passe in spight of our divisions . for god hath promised it , ier. 32. 39. zeph 3. 9. the third comfort is : that antichrist shall downe though he be never so firmely united . the kingdome of the devil shall be destroyed though satan joyne with satan . and though satan will not cast out satan , but is strongly compacted , and as a citie at unitie within it selfe , yet god will cast out satan at last , and his kingdome shall perish . though turke and pope ; though french and spaniard ; though the irish rebels , and english papists and protestants at large should joyn hand in hand & conspire together to overthrow the little flock of iesus christ , yet notwithstanding they doe but kick against pricks . antichrist is fallen , and the poore flock of christ shall be as a burdensome stone unto all people ; all that burden themselves with it shall be cut in pieces , though all the people of the earth be gathered together against it , zach. 12. 3. bellarmine makes unitie a signe of a true church . but then there should be a true church amongst the devils ; for where he dwels there is peace . and yet the papists cannot boast much of their unitie . for they have their different sects opposite one to another , and the iesuite to them all . vnitie without verity is a signe of the malignant church , but not of the church of christ . and unitie without veritie , shall not uphold a state . for though hand ioyne in hand the wicked shall not be unpunished , prov. 11. 21. lastly , remember in what state and condition the people of the iewes were in when christ came into the world . it was when the government was departed from iudah , and the kingdome given to a stranger ; when the sanedrim ( which was their parliament ) was destroyed ; and they themselves brought into perfect slavery . their condition was never so bad as at that time . and also they never had more sects and divisions then when christ was borne : there were in ierusalem the herodians , the scribes and pharisees . there were also the esseni , ( though the gospel makes no mention of them . ) in this sad juncture of time iesus christ was borne . oh what abundance of consolation may be suckt out of the breasts of this truth ! christ came into the world when his church was in the greatest extremitie . and are not we at this time in great extremity ? are we not brought very low by our sinnes , and by our divisions the fruit of our sinnes ? we have divided our selves from god by our sinnes , and god hath divided us one from another . let us beseech the lord iesus christ to come once more into the world by his spirit of power ! let us not despaire of his coming . for he is deus in monte . he is our peace now the assyrian is in the land , mic. 5. 5. and when he comes he will come as a conquerour to subdue his enemies under his feet . this day is the day which is commonly called the feast of christs nativitie , or christmas day : a day that hath been heretofore much abused to superstition and prophanenesse . it is not easie to reckon whether the superstition hath beene greater , or the prophanenesse . i have knowne some that have preferred christmas day before the lords day , and have cryed downe the lords day , and cried up christmas day . i have knowne those that would be sure to receive the sacrament upon christmas day , though they did not receive it all the yeare after . this and much more was the superstition of the day . and the prophanenesse was as great . old father latimer saith in one of his sermons , that the devil had more service in the twelve christmas holy dayes ( as they were called ) then god had all the yeare after . seneca saith of his time , olim december mensis erat , nunc annus est . there are some that though they did not play at cards all the yeare long , yet they must play at christmas ; thereby , it seemes , to keepe in memory the birth of christ . this and much more hath beene the profanation of this feast . and truely i thinke that the superstition and profanation of this day is so rooted into it , as that there is no way to reforme it but by dealing with it as hezekiah did with the brazen serpent . this yeare god by a providence hath buried this feast in a fast , and i hope it will never rise againe . you have set out ( right honourable ) a strict order for the keeping of it , and you are here this day to observe your owne order , and i hope you will doe it strictly . the necessitie of the times are great . never more need of prayer and fasting . the lord give us grace to be humbled in this day of humiliation for all our owne , and englands sinnes ; and especially for the old superstition , and profanation of this feast : alwaies remembring upon such dayes as these , isa. 22. 12 , 13 , 14. finis . a catalogue of the sermons preached and printed by order of both or either houses of parliament ▪ from ianuary 1643. to ianuary 1644. ianuary 31. 1643. master cawdrey . prov. 29. 8. master rutherford . dan. 6. 26. february 28 1643. mr. baylie . zach. 3. 1 , 2. mr. young . psal ▪ 31. 24 ▪ march 27. 1644. mr. gelespie . ezek. 43. 11. mr. bond . isaiah 45. 15. at the thanksgiving for the victory given to our forces under sir william waller , and sir william belfore , over sir ralph hoptons armie . aprill 9. 1644. mr. obediah sedgwick . psal. 3. 8. mr. case . daniel 11. 32. at the thanksgiving for the victory given to the forces under the command of the lord fairfax at selby in yorkeshire . aprill 23. 1644. mr. perne . exod 34. 6. not printed . mr. caryl . revel. 11. 16 , 17. aprill 24. 1644. doctor staunton . deut. 32. 31. mr. greene . nehemiah 1. 3 , 4. may 29. 1644. doctor smith . psal. 107. 6. mr. hall . matth. 11. 12. iune 26. 1644. mr. hardwick . psal. 126. 5 , 6. mr. hicks . isaiah 28. 5 , 6. at the thanksgiving for the victory over prince rupert , and the surrender of yorke . iuly 28. 1644. mr. vines . isaiah 63. 8. mr. hinderson . matth. 14. 21. mr. herle . not printed . iuly 31. 1644. mr. rathband not printed . mr. gower . dan. 12. 10. at a fast extraordinary . august 13. 1644. mr. hill . hag. 1. 7 , 8. mr. palmer . psal. 99. 8. august 28. 1644. mr. rayner . hag. 2. 6 , 7. mr. tysdale . psal. 122. 6. at a fast extraordinary for the dysaster in the west . septemb. 12. 1644. mr. newcomen . ioshua 7. 10 , 11. mr. coleman . psal. 65. 5. septemb. 25. 1644. mr. proffet . isaiah 9. 13. mr. seaman . 1 kings 3. 9. at a fast upon the uniting of the armies together . octob. 22. 1644. before the lords ▪ mr. temple . not yet printed . mr. chambers . mr. palmer . before the commons ▪ mr. calamy . acts 17. 30. mr. sedgwick . hebrews 11. 7. mr. vines . 2 sam. 15. 25 , 26 ▪ octob. 30. 1644. before the lords , doctor smith . doctor staunton . psal. 106. 30. before the commons ▪ mr. scudder . micah 6. 9. mr. woodcock . revel. 16. 15. novemb. 5. 1644. before the lords , mr. strickland . psal. 46. 1. mr. spurstow . ezra 9. 13 , 14. before the commons , mr. herle . 2 sam. 21. 16 , 17. mr. anthony burges . revel. 19. 2. novemb. 27. 1644. before the lords , mr. hill . 2 corinth . 17. 18. mr. wilkinson . 1 chron. 21. 24. before the commons , mr. pickering . zach. 3. 2. mr. gipps . psal. 46. 1. decemb. 25. 1644. before the lords , mr. calamy . mr. sedgwick . before the commons . mr. thorowgood . phil. 4. 5. mr. langley . psal. 74. 19 , 20. notes, typically marginal, from the original text notes for div a78979e-380 ruffini histor. . ecclesiast . lib. 2. cap. 9. ainsw. xi gen. 4● . 7. notes for div a78979e-1150 * lib. 5. de bello gallico . quod factionibus & studiis trahebantur . camden britann . jam inde interior britannia magis civilibus bellis , & partium studiis , quam romanorum viribus attrita , post varias clades ultro citroque illatas in romanorum potestatem paulatim concessit . dum enim singuli pugnabant universi sunt victi , sic in mutuam perniciem ruentes ut non nisi oppressi senserint omnibus perire , quod singuli amiserunt . claudius his discordiis fretus , &c. reason 1. why divisions are so fatall to kingdomes , because they take away all the preservatives of a kingdome . 1. they take away peace from a kingdome . * dr. stoughton sermons . 2. they take away unitie , love , and concord . calente adhuc sanguine christi . hieron. hegesip. . ex euseb. col. 3. 16. exod. 9. reason 2. why divisions are so destructive to kingdomes , because they open a doore to all misery . 1. they let in confusion . 2. they let in a foraine enemie . 3. they disenable us to resist a foraine enemy . 4. they set a kingdome against it selfe . they bring in civill warres . civill warres are the worst of warres , for foure reasons . odia proximorum sunt cerrima . vse 1. a catalogue of the divisions of england , and what cause to mourne for them . 1. our divisions from god . 2. for our divisions one from another . 1. for the divisions of the common-wealth . 2. divisions in the church . * eus . de vita constantini . dissensiones in ecclesia sunt horribiliores & perniciosiore ▪ quovis bello civill . the mischiefes that church divisions 〈◊〉 . epiphan. here 's . ●8 . pezel . mollisi● hystor . dr. stoughtons sermons . vse 2. vse of reprofe of the causers of our divisions . 1. such as cause divisions betweene king and people . 2. such as cause divisions at home . 1. such as are false-hearted . 2. such as are discontented . three sorts of discontented persons . 1. such as are discontented out of pride and covetousnesse . 2. such as are discontented out of a blind zeale . nice . lib. 8. cap. 46. lib. 12. cap. 8. such as are discontented by way of revenge . vse 3. exhortations to unitie and peace . and first with the kings majestie . a double peace . 1. a treacherous peace . 2. a holy and safe peace . 2. one with another . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . motives and arguments to perswade us to study unitie and peace . liv. decad. 1. obiect . 1. means and helps for the procurement of unity and peace . answ . 1. helpe . bloody tenent . the good samaritan . john baptist . * 2 chron. 15. 13. 2 chro. 34. 32. ezra 10. 8. deut. 13. 5 , 6. 2 king. 23. 1. vse 4. the schismatick sifted. or, the picture of independents, freshly and fairly washt-over again. wherein, the sectaries of these times (i mean, the principall seducers to that dangerous and subtile schisme of independency) are with their own proper pensils, and self-mixed colours, most lively set forth to be a generation of notorious dissemblers and sly deceivers. collected (for the most part) from undeniable testimonies under their own hands, in print; for the more fair and full satisfaction, and undeceiving of moderate and much misled christians; especially by the outward appearance of their piety of life, and a pretence of their preaching sound-doctrine. / by john vicars. vicars, john, 1579 or 80-1652. this text is an enriched version of the tcp digital transcription a95897 of text r200902 in the english short title catalog (thomason e341_8). 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. 139 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a95897 wing v326 thomason e341_8 estc r200902 99861523 99861523 113660 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. a95897) transcribed from: (early english books online ; image set 113660) images scanned from microfilm: (thomason tracts ; 55:e341[8]) the schismatick sifted. or, the picture of independents, freshly and fairly washt-over again. wherein, the sectaries of these times (i mean, the principall seducers to that dangerous and subtile schisme of independency) are with their own proper pensils, and self-mixed colours, most lively set forth to be a generation of notorious dissemblers and sly deceivers. collected (for the most part) from undeniable testimonies under their own hands, in print; for the more fair and full satisfaction, and undeceiving of moderate and much misled christians; especially by the outward appearance of their piety of life, and a pretence of their preaching sound-doctrine. / by john vicars. vicars, john, 1579 or 80-1652. [8], 41, [1] p. printed for nathanael webb, and william grantham, at the grey-hound in pauls church-yard., london: : 1646. annotation on thomason copy: "june 22th". reproduction of the original in the british library. eng sects -england -early works to 1800. congregationalism -early works to 1800. church polity -early works to 1800. great britain -church history -17th century. a95897 r200902 (thomason e341_8). civilwar no the schismatick sifted. or, the picture of independents, freshly and fairly washt-over again.: wherein, the sectaries of these times (i mea vicars, john 1646 22799 21 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the schismatick sifted . or , the picture of independents , freshly and fairly washt-over again . wherein , the sectaries of these times ( i mean , the principall seducers to that dangerous and subtile schisme of independency ) are with their own proper pensils , and self-mixed colours , most lively set forth to be a generation of notorious dissemblers and fly deceivers . collected ( for the most part ) from undeniable testimonies under their own hands , in print ; for the more fair and full satisfaction , and undeceiving of moderate and much misled christians ; especially by the outward appearance of their piety of life , and a pretence of their preaching sound-doctrine . by john vicars . for sions sake , i cannot hold my peace . isaiah , 62. 1. now i beseech you , brethren , mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them . for , these , that are such serve not our lord jesus christ , but their own belly ; and by good words and fair speeches , deceive the simple . rom. 16. 17 , 18. london : printed for nathanael webb , and william grantham , at the grey-hound in pauls church-yard . 1646. to the right honourable , and most worthily to be highly honoured thomas adams , esquire ; lord major of the most famous and renowned city of london ; i. v. prayeth all encrease of gracious honour , here and of glorious happinesse , hereafter . right honourable : it was the sad and unhappy complaint of the prophet jeremy in his dayes , and in that ungracious and ungratefull city , jerusalem ; that no man among them was valiant for the truth . jer. 9. 3. nay , the lord himselfe , by the same prophet , seeming to be , as it were , transported with holy indignation and just jealousie of neglect of his honour , and worship , bids them run to and fro through the streets of jerusalem , to see and seek if they could find any one man that loved the truth . jer. 5. 1. yea , this penury of pious men was not only among the poor and mean men , ver. 4. but even among the great men and rulers of jerusalem , ver. 5 but , ô the honour and happinesse of this most famous , faithfull and ever renowned city of london ! this city of our god , of which ( most justly ) so many glorious things are , and may , and must be spoken , to the glory of god , and honour thereof ! over which , such a renowned and religious , such a valiant and vertuous governour is set ( verifying that of the prophet , nah. 2. 3. ( though there , iconfess , spoken in another sense : ) that our valiant men are in scarlet , even your good lordship , who have bin , as it were , purposely placed and appointed by god himselfe for these times ; and who are so valiant and couragious for the truth of your god , and the glorious work of gospell reformation , as cannot be dampt or daunted with any vaporous and seeming eclipsing clouds of unworthy disgusts raised by the selfish and elfish envy of schismaticall spirits , which of late have , only , passed over the faire face and cleer sun-shine of your honours piety and integrity ; for with unvanquishable valour and vigour of zeal for god and his truth , ( like a pious patriot , indeed ) your honour hath most gravely and graciously dispell'd them all , standing still , like an immoveable , invincible , and impregnable rock ; or rather running on , like the active sun in the firmament with so much the more resplendent beauty , and radiant lustre , in a sweet and swift course of constant piety and magnanimity , for the advancement of the immaculate cause of your god , and the common-wealth , to the high honour of god , and singular joy and comfort of all the true presbyterian saints and sons of our english sion , both in city and country . ride on prosperously , then , ( my most honourable good lord , ) in the cause of truth and righteousnesse , backt with the sacred suffrages and faithfull affections of very many thousands of most peaceable honest-hearted and god-honouring covenanters , both in city and country , yea , even of a whole nation of loyall and loving scottish-brethren , who , with us , most justly look for and long for the happy and holy consummating of a glorious reformation of the kingdoms grievances , and establishment of a blessed church-discipline , according to the minde of our great master christ jesus , and the plain literal meaning of our sacred solemne covenant . and hence ( my honourable good lord ) i have bin humbly bold ( emboldened by your honours much experienced candor and courtesie toward me , the meanest and most unworthy of all your lordships votaries ) to dedicate this little , but , i hope , very necessary and usefull treatise ( considering these seducing staggering and unstable-times ) as a small symbol , and though poore and plain , yet true tessera of my bounden gratitude , to your honours pious patronage : thus , i say , both , to take fit occasion to manifest my obliged hearts thankfulnesse for your lordships many most free and friendly favours ; as also , by this , though succinct , yet sincere discovery of the sly and subtile dissemblers and deceivers of our dayes , and consequently the mayn molesters and disturbers of the happy settlement of a godly church-government among us ; as also thus to adde , at least , one small stick to encrease the flame ( though i am confident i need not ) of your good lordships godly zeale in this glorious work , so much and so maliciously opposed by the impious and impudent sectaries of these most sadly distracted times . which , humbly hoping your honour will with accustomed christian candor , and exuberant friendly favour , candidly accept ; the continued , yea perpetuated encrease of all honour and happinesse to your good lordship , in this your renowned majoralty , and to the period of your pious pilgrimage , shall be the daily devoted prayers of your honours most humble and eve● to be commanded , observant servant in the lord , john vicars . to the godly and impartiall reader . the great dishonour ( good reader ) which i have frequently observed to be done to my god , in the abuse of his truth ; and the strange cockering of errours and schismes , by truths too violent and virulent adversaries and antagonists : together with the familiar vilifying and extream undervaluing of truths loyall presbyterian propugnators , and the most unreasonable high esteeme and loud and lofty elogies which the foolish world falsly and fondly blatters forth in prayse of schismaticall independents , and the rest of these times most seditious and dangerous sectaries , whose great ( and yet most just ) unhappinesse it is , that they cannot mayntain any thing ( for the most part ) of what they schismatically professe , but by grosse untruths , brainsick enthusiasmes , fictitious new-lights , aliàs , old-blasphemous errours , and too often by down-right-lyes . all these respects , i say , have made mee ( the meanest and most unworthy of ten thousand of my godly presbyterian-brethren ) in fervent zeal to god and his truth , and in pure love and loyalty to her faithfull presbyterian friends , thus ( according to my talent ) to set pen to paper , and ( with as much faithfulnesse as resolved freedome ) with their own hands to stop the mouths , and with their own pens to give a check to the untrue tongues of these so high pretenders to such soundnesse in doctrine , and integrity of life and conversation , as they themselves and their schismaticall scycophants do most frothily and falsly brag and boast them to be . and although i doe ( as i must ) make account , herein , to passe through bad report , as well as good report for this my pains : yet , so i may bring any honour to god , and his most precious truth , and adde ( though but a mite of zeale ) toward the just vindication ( which i have in some measure , in this treatise endevoured ) of my reverend good friend , because truths fast friend , i mean , learned and religious mr. edwards , in his christian faithfulnesse and godly fervour ( especially in his learned and elaborate antapologie , that invincible weapon , which hath given our independent sectaries such an incurable wound as they will never be able to claw off or heal up ) against these truths most crafty and calumniating adversaries ; yet notwithstanding , i say , i passe or care not ( having , i praise my god , that murum aheneum , the testimony of a good conscience within me ) for all the false and flashy slanders , that any , or all of them can strugle to asperse and spatter mee with . however , beseeching the lord that this my poore and honest labour may produce so much good , as either to open the eyes of some pious and plain-hearted seduced-ones ( as , many such , i am verily perswaded , are among them , who heartily desire to know and love the truth ) if it be the lords good pleasure ; or , at last to stablish and confirme the hearts of those that already , really and cordially love the truth and peace , and heartily hate schisme and disorderly confusion , i rest , thine to serve thee in the lord jesus ; john vicars . the names of the five pious apologists , principally mentioned in this treatise . master thomas goodwin . philip nye . william bridge . jeremiah burroughs . sidrach simpson . the names of the seven religious remonstrants , mainly also mentioned , in this work . master william greenhill . thomas goodwin philip nye . william bridge . jeremiah burroughs . sydrach simpson . william carter . together with divers other heads of the independent faction . the schismatick sifted . having , not long since , dilucidated and plainly painted forth , to the sight of all ( in my picture of independency ) the basis or ground of that , as unhappy , as unholy-schisme of independency , to be spirituall-pride , self-seeking , and most grosse ingratitude to god and man : and having of late , and long time indeed , had many sad and serious thoughts , what should be the reason of the so constant and great growth of all-sorts of sectaries among us , which , as the superstructure , on that triple-foundation , have ( according to our old proverb , too true at this time , ill weeds grow apace ) mightily increased , and grown marvellous rife and ranke in the garden of god ( for want of serious and seasonable weeding ) to the great endangering , choking and stifling of the holy and wholsome herbs and flowers of unity , true peace and piety ; at last i found by sad and bad experience , that beside the great want of care and sedulity in the gardiners and guardians ( under god ) of his garden , the church , faithfully and effectually to weed and dresse it , i mean , through the strange impunity and intolerable toleration of sectaries and schismaticks , so out-facingly to flourish and sprout out among us ) beside this , i say , satan that old serpentine-seducer , had made use of an old sly stratagem of his , herein , to wit ; that those pernicious weeds should grow-up , and shoot-forth exceeding like unto most sweet and fragrant flowers and wholsome herbs , whereas , indeed , upon proof and experience , being used and smelt unto , they were nothing so , but , contrariwise , exceeding bitter , bad , poysonous and unwholsome . but , to speak plain-english ( for , since they so crave and cry-out for liberty of conscience , to do what they list , unjustly : i hope it is much-more lawfull for mee to desire liberty or freedome of speech , ( to speak nothing but truth plainly and honestly ) and to leave allegoricall expressions , and ( if it be lawfull in these doubling days ) to call a spade a spade , which i am resolved to do , yet with all possible christian moderation and godly temper that may be , considering the subject i write of ; i find , i say , that the two mayn stratagems which sathan useth , at this time , to cheat & deceive the world , yea , even many of the truly godly-party ; indeed , and to cause all sorts of schismes and errours thus to increase and multiply among us , i mean , especially , that most sly and subtile ( and therefore the most dangerous ) schisme of independency ; the two mayn stratagems , i say , for the more uncontroulable propagation hereof , are ; first , a popular appearance and outward habit of holinesse , ( if there be any more , i beseech them to let us see it by integer practice ) of life and conversation ; for , come and talk with any of our moderate ( if not neutrall ) or tender-conscienced even presbyterians , who ( many of them ) stand , as it were , on tip-toe , wavering which way to stand or fall , and ask them how it comes to passe , and possibly can be , that seeing these independents , anabaptists , &c. broach , and preach and practise such dangerous opinions and unwarranted church-ways ( as they call them ) to the great distraction and disturbance of the godly peace and tranquility both of church and state , when we have given them cleer demonstrations from the fountain of truth it self , that their ways and opinions are not according to christ and scripture-grounds ; yet , still , there answer is , o , i dare not but think and speak well of them , and hold them to be good christians , because they walk so holtly and religiously ; and also ( say they , in the second place ) because they preach and teach as sound doctrines as any of our presbyterian-ministers . and thus , i say , upon these two hinges turns the door of independents growing hopes of impunity , and a continued good opinion , even , i say , among our own presbyterian party , whereby , doubtlesse , they are greatly mistaken in them , and , i feare , grosly gulled by them , and , so , wrong the truth , in countenancing and encouraging her enemies , and retarding the work of reformation . for a briefe answer to both which ; though i intend not to enter into a polemicall dispute of these things ( which , i know would prove as endlesse as fruitlesse , especially with them who are familiarly known to love to live , salamander-like , in the fire of hot and heady disputes ) yet , i trust , by gods gracious assistance to give the godly , judicious and impartiall readers such pregnant proofs and demonstrative and reall testimonies ( and that briefly too ) of the exceedingly to be feared falsity and great mistake of both these , in our independents and their brother-sectaries , that they must in conscience , certainly , confesse the invalidity and weaknesse of their opinions and assertions of them , and see and say , that they are , surely , mistaken in them , and palpably deceived by them . to begin , then with the last of these first ; whereas it is pretended by some of our own , that they dare not but speak and think well of independents , because ( as they say ) they preach as sound-doctrines as any of the best-presbyterians doe : hereunto i answer , first , in generall ; that although i deny not , but that oftentimes they preach sound-doctrine ; yet , they frequently intermix much of their own unsavoury and unfound leven of false-opinions , together with the sound-doctrines , which they deliver . witnesse , that vehement , pernicious , yea even most damnable plea for a toleration of all opinions and liberty of conscience , the high-way to ruinate and destroy all religion and conscience ; together with their most ungodly inveighing against , both in pulpits and presses , that godly church-discipline , which is regulated , as neere as may be , by gods sacred word , and the pattern of the best and most purely reformed churches in europe ; and only crying-up a most licentious , unlimited and independent-destructive government of their own ungrounded invention ; whereby ( by a cleere and undeniable necessary-consequence ) they most undiscreetly , yea , irreligiously-endevour to overthrow and utterly , i say , to ruinate all sound-doctrine and pure truth it self . for , as it cannot be denied by any that the word of god soundly preached , and the sacraments purely administred , are gods field of corn , his precious vineyard , his garden of fragrant flowers and wholsome herbs ; and , as , a wise gardiner , or provident husbandman or vine-dresser , when he hath planted a garden or vineyard , or sown a corn-field , presently takes care to build a wall , or make a strong fence or hedge about the same , to preserve them from hurtfull beasts ; which otherwise would break-in , destroy the flowers or grapes , and root up and utterly spoyle the good corn : so ( although in the first place , it must be most justly granted , as i said before , that sound-doctrines , and the sacraments rightly administred , are the garden of god , and do contein the body and substance of soul-saving-truth , as being the fountain and foundation thereof ; yet ) it is as true , that godly-order , and scripture-discipline , or church-government is the hedge , wall , or strong-fence , which god , the most prudent and provident gardiner or husbandman , of this his pretious , garden , vineyard , or field of corn , hath planted and built round about the same , both to keep in safety and security the specious and pretious flowers , herbs , corn , and grapes , for the pious professours of his word and truth to be nourisht , cherisht and fed by them to eternall-life ; and thus to keep out the noysome and hurtfull wild-beasts and boars of the forrest , ( i mean , all sorts of tyrannizing misbelievers , hereticks , papists , and prophane atheists ) and all crafty foxes , yea , even the little-foxes ( i mean , anabaptists , antinomians , independents , seekers , and such like libertines , ) who , otherwise , all of them ( this wall , hedge , or fence being pluckt up or taken away ) would soon run in , ruinate and root up and destroy the pretious corn , fragrant flowers , and tender grapes thereof ; even utterly overthrow the fountain and foundation of sound-doctrine , and put in poyson of errours , and blasphemous and most dangerous , yea , damnable opinions and heresies among them , i say to the utter undoing and overthrow of the foundation or fountain , even of sound-doctrine and truth it selfe . this , i conceive , is a most faithfull and undeniable truth ; and ( though i know all sorts of sectaries will carp , snap and snarl at it ) shall therefore satisfie me , and may also , ( i think ) satisfie all other godly and moderate christians , who desire to be wise with sobriety ; but , if it will not , then to come to particulars , and so more closely to the point in hand . is not , to broach and preach that most wicked and accursed doctrine of toleration of all religions ( as i toucht before ) yea , of all heresies , errours , sects and schismes , under that slie , subtile , ungrounded and most ungodly pretext of liberty of conscience , forsooth , is not this , i say , a preaching of false-doctrine ? is not the broaching and preaching of the scripture , not to be the word of god ? of the performance of holy duties and expression of godly sorrow for sin , and penitent praying for forgivenesse of sin ; yea , and the performance of all these with an honest , humble , self-denying and christ-seeking broken-soul , to be called or counted no better than casting dirt ( as it were ) into gods face ? are not all these , my brethren , together with exceeding many more such like , yea , some far worse ( if it may be ) blasphemous and damnable doctrines and enormous opinions , set forth at large by reverend master edwards , in his gangraena , are not all these , i say , palpable preaching and broaching of false-doctrines ? and , if not all of them , yet many of them preached by our so admired independents ; and either few or none of all the rest , are at any time preached against ( nay are they not countenanced and encouraged ) by them ? wherefore , if any shall , still , object and say , that those forementioned dangerous opinions , and the rest related by master edwards are not the opinions of the more solid and temperate independents ; but , are the anabaptists , antinomians , and such like : i answer , they are moderate and most seeming solid independents which plead and preach mightily for toleration , and liberty of conscience , which , most directly are the inlets , open sluces , and wide-gaps for all the rest to rush and gush in amongst us ; and therefore , distinguish them as you please : and call them what you will , hereof i am most confident ; that though our most moderate and supposed most discreet independents may seem only in some things to differ and vary , and in their heads or brains ( as i may say ) to be somwhat distant from some of the rest of the dangerous sectaries ; yet are they all like sampsons foxes ) fast tyed by their tayls , with destructive firebrands of dissention , division , and confusion between them , to destroy ( as much as in them is ) the good-corn of gods-field , by their most ungodly struglings , studies , plots , and calumnies , to ruinate the wall , and pluck-up the hedge or safe fence , i mean ( as we all too sensibly feel at this day ) to hinder and oppose with all might and malice , power and policy , the settlement of the godly government and scripturall-discipline of our pious and peacefull presbyterians . and are these , now , the sound and orthodox men , that are so highly commended and blazoned abroad for their sincerity and soundnesse in doctrine ? who , thus dare , so boldly ( yet craftily , i confesse ) broach abroad such false doctrines , and thus preach and prate against gods most pure and soul-saving truths ? certainly , then , am i mightily mistaken . but , now , to come to the second or other main part of our own presbyterian friends common-plea for independents , & the other cause of their great growth amongst us , viz. their holines of life , which we have great ground and cause to feare , ( and more than to feare ) is but pretended and in appearance ; which , indeed , is , i say , the main thing i here intend to insist on , and principally to prove against them ( as i have promised ) and that , under their own hands , by most undeniable testimonies . and , herein , i shall first desire briefly to premise thus much by way of introduction to what is to follow ; namely , that this hath ever been ( even in all ages and times ) satans old-cloke , too well known to be almost worne quite thread-bare , by frequent and familiar use among deceivers . for if we look back to by-past times , and read ecclesiasticall histories , we shall most truly know , and unquestionably understand that those grand and grosse hereticks , and ring-leaders to dangerous and damnable heresies , errors , and schismes in the church of god , especially in the primitive churches , and former times , as arrius , pelagius , arminius &c. were all of them , men of extraordinary outward holy lives , and ( to see to ) of most integer conversation , even to generall admiration and approbation for their parts and piety , and to the singular love and liking of all the people among whom they then lived ; and yet they were , all of them , most notorious , dangerous , yea damnable hereticks . and look up also , even to our most blessed saviours time , and there we shall finde the scribes and pharisees to be outwardly , such demurely seeming saints ▪ such pure and holy persons to see to , that it was an universally received opinion , among all the common-people , the jews of those times , that if any two men in the world should goe to heaven and be saved , it was a scribe and a pharisee ; and yet , by our saviours own testimony , these were most notorious dissemblers , deceivers , and horrible hypocrites ; and , indeed , one main foul fault among them also , was , a most vile perverting of the law , to their own ayms and ends ; and teaching false-doctrines , and their own false glosses and intentions , in stead of sound-doctrine , which very thing made our blessed saviour himselfe to inveigh most bitterly against them as notorious hypocrites ; as is most evident in all the foure evangelists . the experience whereof also made the blessed apostle paul say ( having found false apostles in his times also , deceitfull-workers , transforming themselves into the apostles of christ ) that it was no marvail , for , satan , himselfe ( sayes he ) is transformed into an angel of light . and indeed there is very great politick reason hereof ; for , should not hereticks and schismaticks , first , put-on that brave embrodred-cloke of seeming holinesse , to dazle the eyes and understanding of their honest , innocent proselites ( as i believe many of these to be ) who i pray that had any light and sight of reason and religion , would so easily have received their so dangerous opinions , or damnable doctrines ? if satan should at first shew his cloven-foot , and the hornes on his head ( as fools , formerly , were made to believe the devill had such , to be frighted by them ) who , i say , would not , then fly from him , as , easily discerning him to be a devill ? so , i say , if heretical , erronious , & schismatical deceivers should at the very first shew the inside-danger & poyson of their aymes , plots , self-interests and designes intended by their heresies , errours , and schismes , who would so easily and instantly entertain them , and be so misled and abused by them ? therefore , dear christians take heed , for gods sake , of being taken with painted pretences of holinesse of life , in any man whatsoever he be : swallow not down , so easily , such gilded-pils ; or catching fish-hooks , which are onely covered-over with deceitfull baits to catch and undoe your poor plain-meaning soules . believe it , my christian friends , you try your mettalls by a very false and deceitfull touch-stone , if you look so on mens holy-lives and conversations alone ; nay , rather read , sound , and try men mainly and most especially by their soundnesse of doctrine ; for , if this fails , all is naught , i 'le warrant you . and that you may see 't is not mine , but the blessed apostle paul's judgement , and right rule of tryall , which cannot deceive , marke what he sayes , in two most pertinent places to this purpose . be yee followers of me , even as i also am of christ . no farther , or , no otherwise than i folow the lord jesus christ in sound doctrine and holinesse ; first and principally sound doctrine , and then holinesse : and to strengthen and back this to be his true meaning , indeed ; observe what this same blessed apostle , and faithfull servant of the lord sayes farther . there be some that trouble you , and would pervert the gospel of christ . but if either we ( even any of us apostles , though ever so holy ) or an angel from heaven ( for seeming sanctity or holinesse ) preach any other gospel ( or pretended truths ) than that which we have preached to you , let him be accursed to you . see here a time touch-stone , indeed , my friends , see first , to soundnesse of doctrine , without which , believe not nay , abominate , the seeming holiest men or angels , even angelicall-men that may pretend the greatest parts and piety that may be ; but having first , seen , by the right-rule , gods word , their doctrine to be sound , then , on gods name , search and see into their sanctimonie and integrity in life and conversation , and then you take the right way indeed , cordially to love and like , to follow , affect and imitate them . nay , i will bee bold to say and assure , and dare undertake to prove and justifie , by gods assistance , that , there is far more safety and sweetnesse for the soule to love and like , to follow and imitate , a christian or pastor , that is most sound and orthodox in doctrine and judgement , though subject to weaknesse : and humane infirmities : than him that seems to be most exact and strict in his outward walking and conversation , if he premeditately and invincibly ( against all perswasions and scripturall convictions ) goe on in the publike profession of errors and schismes ▪ destructive to the peace and edification of gods church and sound doctrine . but now without any farther digression ( having thus laid down these most necessary and pertinent premises ) i will by gods assistance come up close to the promised point , even our present main matter , touching the much boasted holines of life , of our independent sectaries , & shew how neer they come-up to down-right deceivers in their reall practice , testified , i say , by their own undeniable hand-writings . and , here , give me leave , good reader , in the first place for the better making fair way , and that , most briefly , for what follows ) to give unto thee , and from scripture it selfe , the perfect character , cognizance and description of a truly godly-man , a sure , pure saint , indeed , and sacred citizen of the new-jerusalem ; especially , in these two or three remarkable marks of him among divers others , viz. hee is such an one as speaks the truth from his heart ; and having thus spoken , promised , or sworn , keeps his promise , though to his own prejudice ; both these being fully and fairly connected and bound up together , in our blessed saviours most royall-law , and golden-rule : whatsoever ye would that men should do unto you , doe yee even so unto them : and then also , doe but consider herewith , what the spirit of the lord sayes , concerning the contrary practisers . he that loves or makes a lye , shall be shut out of the new jerusalem among dogs , sorcerers , whoremongers , murtherers , and idolaters . now , then , i say , if our independents be found ( and that by testimonies under their own hands ) to be such as speak not the truth from their hearts ; and when they have promised and covenanted , break their promise and violate their covenant ( witnessed , i say , by their owne hands against themselves ) yea , and that when as it could be no prejudice to their livelihood , or estates , save only ( perhaps ) to their ungodly private ends ; and such as do that to others , which they would not be content should be done to themselves : then can any truly-gracious or impartiall good-man choose but , at least , greatly feare that they are not so holy-saints & godly men as they should be , or as the world too vulgarly and easily takes them to be ? truly , me thinks , they cannot . thus , then , now , to come to the try all hereof ; and , here , i will , by way of preamble , tell the reader one pretty passage , not altogether impertinent to our present purpose , touching master peters & my-self , which briefly was this , i being occasionally ( about-half-ayeer since ) at westminster-hall , was there encountred by master peters , that most pragmaticall quicquid in buccam , &c. of whom i will only say this by the way , that , whosoever loves to laugh at a sermon ( which is satans musick ) let him go heare master peters preach . this gentleman seeing me singly walking in the hall , and being my old acquaintance , came unto me , together with his independent brother , master bachiler , who heard our conference all the while , which was this . o , master vicars ( says master peters ) certainly , a great deal of repentance must needs lye upon your soule . why , master peters ( said i ) what 's the matter , what have i done ? o ( sayes he ) in sadding and grieving the hearts of gods saints , as you have done in your book , which you call the picture of independency . why sir , ( said i ) pray tell me what 's amiss in it ? truly master vicars ( says hee ) 't is naught all over , ( just , like my self , he might have added ) naught all over . is it naught all over , master peters , said i ? then , i hope you have read it all over ; and if so ; then , i beseech you said i ) since , you know , dolosus versatur in generalibus , the deceiver loves to deale in generals , shew so much candor and ingenuity toward me , as to tell me one particular passage therein , which you can make evident to be false or naught , and i assure you ( said i ) i will yeeld you all the rest to be naught without any farther controversie ; whereunto , here was all his reply ; alas , master vicars 't is naught all over , naught all over ; which words he uttering in his old , quick blustering manner , instantly ran away swiftly from me , all , which , his brother bachiler can testifie ( if he will speake the truth ) to be most true , who stood by , and heard and saw all i have related , from the first to the last . and was not here , thinke you , a brave independent champion , fit to finde fault with other mens works , and then run away , when he should give account of his slanderous words ? but , now , to come to some more serious and sollid matter , and fully to make good and confirme what i have promised and affirmed , in the frontispice of this treatise , namely , that independents ( i meane very many of the best and bravest of them ) are a generation of notorious dissemblers , and sly deceivers . most sorry i am , the lord knows , that i can so truly ( indeed too truly ) say and assure these things against them ; but in regard of their so elated and selfe-flated conceit of themselves and others too-too high opinions of them ; and also the great injurie which gods cause receives thereby , many ways , therefore , for sions sake i cannot hold my peace , & for jerusalems sake i will not rest , until the righteousnes thereof ( and the unquestionable innocency & integrity of her presbyterians ) go forth as brightnesse . and for this end to add my poor mite of zeal ( what in me is ) to help to vindicate gods abused churches honour , against these her close and subtile enemies , who have made their great and gross untruths as so many satanicall stratagems and staulking horses , to abuse and disgrace even the godliest partie of the most innocent presbyterians , by thus suggesting and protesting their palpable untruths to the more moderate , indifferent , and too credulous presbyterians among us , whereas , themselves ( the lord knows ) are the main ( if not onely ) offensive and destructiue-partie , and all this , onely to uphold ( for ought that can , to this day , be discerned , to the contrary ) maintain and enlarge their too apparent spirituall-pride , and selfe-aymes and ends , which i conceive to be most vile and ungodly in them . and because master john goodwin , in his late supercilious and unsavorie treatise , entituled cretensis , pag. 5. sayes , that master edwards ( in his sectarystinging gangraena ) judges , so and so , onely of some few ( at least , as hee would have it ) of those that are the retrimentitious-party or dregs of the independents and other sectaries ( to use his own words and expression ) as if ( sayes he ) a man should judge of cheap-side , by the dirtie-channel that runs in the midst of it . i therefore , here ( omitting , purposely , the most notorious jugling of m. j. g. himself most properly & fitly termed cretensis ( that is to say a lyer ) both by himself , and by reverend m. edwards in his second part of his excellent gangraena ; and pretermitting also the most unworthy double-dealing of those two grandees of the independents , master burroughs and master greenhill ( and these are none , sure , of master goodwins retrimentitious partie ) in their unfaithfull dealing with master edwards , as hee hath most fully manifested to the world , against all these three , in his said second part of the gangraena , pag. 86 , 87 , 88 , &c. ) to omit these i say , as being so fully set forth as aforesaid , i will here in the first place shew to the godly and impartiall reader , diverse notable passages of some of the most eminent and highest prized independents , even of the five famous apologists , most cleerely setting forth , and that under their own hands , their most unfaithfull and deceitfull dealings with god and the world , and with their presbyterian-brethren . which i have extracted , and briefly culled-out from their so mightily magnified , and broadly bosted of apologeticall narration , attested and avouched under their own hands , of purpose ( as they , certainly , conceived and wee have justly deemed ) to paint out their own piety , and unspotted integrity to the world : whereas , contrariwise they have , thereby , even with their own pensils , blazoned abroad their own shame , and most unfaithfull double-dealing . first , then , i will begin with that poor delusive trick of theirs , of their pretended ( falsely so called ) exile or banishment out of england , which they themselves set forth in prima fronte libelli , in the very front and face of their apologie , to make the world take notice of that first and fair piece of their martyrdome , and to believe what rare suffering-saints and martyrs they were , insuffering , so sorely , for their tender-conscience sake . this you shall see apol. nar. pag. 2 & 3 where they tell you of their pitteous banishment , forsooth ; but , withall , fairely confesse it was a spontaneous or voluntary banishment , a banishment of their own choice and election , both for time , place , and company , ( and i may add , as easily undergone as undertaken ) for , they went into the choicest and fattest parts of all beautifull holland , no way pincht in body or purse ; for ( as reverend master edwards notes in his learned antapologie , and at large , most notably sets forth ) they were able ( some of them ) to spend two or three hundred pounds a year , and to doe other expensive acts besides . they went , i say , in their own time , were fitted with all conveniences for themselves and their families ; had brave company with them , gentlefolke of none of the meanest rank and quality ; and yet these call themselves gods poor exiles , or poor despicable , banished creatures : which , how fairly and fitly , let any godly judicious . christian , or even meer rationall creature which knows what banishment is , speake and judge by those forementioned premises . and now tell mee , good reader , whither these our independents be such fair dealers and truth speakers as the world deems them , and as the spirit of god would have them to be , according to the forementioned characters of the true saints and citizens of the new jeruselem . again , in their foresaid apologeticall narration , pag. 5 & 6 , they have these very words . for the congregations in england ( where , we were by the grace of christ converted , ( mark this ) and long exercised our ministry ) both in our own , and multitudes of the assemblies and parochiall-congregations thereof ( mark again those words good reader ) we make this sincere profession before god and all the world ( mark here again i beseech thee ) that notwithstanding all the defilements which we conceived to cleave to the true worship of god in them , or of the unwarranted power in church government exercised therein ; yet we ever esteemed and held this opinion of them , that they were the true churches and bodie of christ , and that the ministers thereof were true ministers , much lesse did it ever enter into our hearts to judge them antichristian : yea , wee always have protested that in these times ( pray marke these words well ) when the churches of england were most actually over-spread with defilements , and in the greatest danger thereof , we both did and would hold a communion with them , as the churches of christ , and baptized our children , and administred the lords supper in their parochiall congregations , and all this both before and since our returne from our foresaid exile . now , then , from all these premises , see and consider seriously , good reader , the independents most unjust and injurious separation from us , even under their own hands testified , and by such a deep and seeming-serious protestation , to god and the whole world protested against themselves ; wonderfull strange it is ( me thinks ) that truly , holy , and godly men should dare to deale thus , in so sacred and serious things ; nay those premises , touching our churches or congregations and ministers , being so granted by themselves , how most ungodlily and ungroundedly doe they now , and long time have forsaken our assemblies , as antichristian , and creep into corners , shops and chambers , and now adayes also some of their schismaticall brethren are not ashamed most impiously and most unjustly to preach , print , and prate against us and our assemblies directly under such notions , even as if we were abominable babylonians and antichristians . now truly my brethren , if this be to deale ingenuously , and to speake the truth from the heart , as becomes the truly godly saints and citizens of the new-jerusalem specified before to be davids character of a godly man , let any impartiall christian judge and determine . again , in the same apologeticall narration , pag. 24 & 25 , those five apologists and grandees of the independent faction , yea , those high-grown sauls that are taller then any of their presbyterian-brethren , by head and shoulders in parts and piety ( if we would believe the loud boasts of their sycophanticall proselites ) have these very words , in that foresaid place , evident to all that have eyes and understanding and wills , to see and read the same , viz. wee call god and men to witnesse , ( see how they here begin again with a deep asseveration ) that through the grace of christ , our spirits are , and have been so remote from a spirit of faction , division , pride , and singularity ( which are the usuall grounds of all schismes ) that we have expressed our constant forbearance , either to publish our opinions by preaching ( although wee had the pulpit free ) or to print any thing of our own or others for the vindication of our selves ( although the presses also were more free than the pulpits . ) marke good reader , i beseech thee , these their own words , and yet consider , how that most insolent and proud-spirited man mr. lilburn , in his most flashy and foul-mouthed letter , to ever to be honored mr. prinne , complains of the restraint of printers-presses , as a peece of their persecution forsooth , pag. 2 of his said letter ) or to act for our selves , or for our way . all these foresaid particular branches of their protested forbearance , were , indeed , by them , and the presbyterian city ministers mutually covenanted to be done on both sides , but how faithfully , religiously and conscienciously they have kept and observed the same , ( yea , notwithstanding their protesting before god and men , neither to write , preach , dispute , or any way to act for themselves or their church-way , and all this , thus promised , since their last returne into england , from their fore-mentioned pretty piece of banishment ) now we will see and discover , i say , how faithfully and fairly they have kept their word and engagement herein . although , 't is most true that learned and religious master edwards hath in his elaborate antapologie given his impartiall and unprejudiced reader aboundant satisfaction touching these things , and i might here multiply many testimonies from thence of our independents self-condemnation touching the premises : yet because i maynly endevour brevity in this little treatise , i will content my self with these few following most true and undeniable self-confutations extant there in print under their owne hands ; namely , that , even , not all these apologists ( who have thus protested , as yee have heard ) have not , according to their so deep protestation before god and men , forborn to preach or print any thing of their own in the behalf of their church-way . first , then , take master burroughs his self-conviction herein ; who , in his sermons and expositions on the three first chapters of hosea , hath preached and printed severall things about and for their church-way . as , for example ; in his first lecture on hosea the second , at , 1 , 2 p. 224 , 225. and the seventh lecture , hos. 1 , at , 11 , p. 173. and thirteenth lecture on hos. 2 , 15. together with many other places in those his lectures , now extant , in print . secondly , master simpson , another of these so deep protesters , as aforesaid ; in his sermon called reformations preservation , on isaiah 4 , 5. and on proverbs 8. 15 , 16. hath , there , many things for their church-way , and for a toleration , p. 25 , 26. 27. of those sermons . thirdly , also , master bridge , another of them , in his sermons , printed and published and entituled , babylons downfall ; and , that on zech. 1 , at 18 , 19 , 20 , & 21. together with many other , to be seen , in master edwards his most excellent antapol . afore-said ; but this truth being thus confirmed under the hands of three such eminent proofs and testimonies i think , it may give sufficient satisfaction herein ; besides , the very many other books and pamphlets . printed and reprinted for their church-way , since this parl. began , and since there covenant made to the contrary , all which for brevities sake , i say , and to avoid tediousnes , i willingly pretermit , and will not so much as mention , as , indeed , i need not , they being so notoriously known ( or may be known ) abroad to all that know ought herein . and as for their other kinds of acting , by themselves and others , in and for their church-ways advantage and advancement , i shall , i say , to avoid prolixity referre the reader , to the learned antapologie , p. 220 , 221 , &c. very worthy the reading for abundant cleer satisfaction in these premises . only i cannot forbeare to give thee one particular instance more hereof , which may ( mee thinks ) be instar omnium , to shew to the world their faithlesse craft and subtilty , yea , and most palpable double-dealing with their single-hearted presbyterian brethren , and thus , according to my promise , to let all men see ( that will not obstinately shut their eyes against such cleer and known truths ) what a godly-party and what holy-saints these independents are . the thing in brief , is this . about the beginning of the second yeer of the sitting of the parliament , the presbyterian pastors , in london , and the independents , met together , at reverend and religious master calamies house in aldermanbury , where , with mutuall consent , they all entred into an engagement one party to the other , that ( for advancing of the publike cause of a happy reformation ) neyther side should preach , print , or dispute , or otherwise act against others way ; and this to continue til both sides , in a full meeting , did declare the contrary , and by mutuall consent set each other at liberty , touching these things . and for the confirmation of this agreement , a writing or instrument was drawn , with full and cleer desire and assent of all , and also by all , there and then present , it was subscribed with every mans name ; and , this so done , was with a generall consent to be left , and so to abide , with master calamy , at his house , there to be seen at any time , by any of them that would have recourse unto it , to shew and see their agreement , all which was accordingly done , and this writing or instrument was left in master calamies custody . heere , now , let me hint this to the reader , by the way ; that , notwithstanding this writing or instrument of this their so solemne agreement ; no , nor their own fore-mentioned protestation of their own voluntary forbearance , so deeply ( but deceitfully ) professed and protested , in their apologie , to be so sacred unto them , & to be kept so strictly by them , with such deep silence ( for , these are their very words ) all these , i say , notwithstanding , they , in the interim , immediatly after , went on , in a too evident cōtrary practice , as hath bin before sufficiently declared ; and all these their protestations proved the most advantageous piece of policy , on their side , of any one that was , or could be done by them for the increasing of a party for them . just like the declarations set forth by king charles ( by means of the crafty bishops , in their late flourishing and domineering times ) that their should be no disputes , no preaching or printing on either side , for or against the arminian-points , which then were in great controversie : which declarations and inhibitions , being observed by many ministers , but not so , by the arminian-faction , was a mighty means to increase them , and to suppresse orthodox-doctrines . even so , i say , it fell out , heer , for , by this means of the agreement , nothing was preached or printed , or any way acted against their way , according to the foresaid agreement to hinder the growth of independents , on our side , ours making conscience most honestly and tenderly of their engagement . but , in the mean time , i say , many things were both preached and printed for it , as i have touched before ; which , if it were not apparent unfaithfulnesse and plain double-dealing , i know not what is . but now to come to this notable trick of theirs , acted by master philip nye , that notable independent-politician , and nimble-agent for their schismaticall church-way , which was this . the fore-mentioned writing or instrument of the mutuall agreement between the presbyterian and independent parties , being as aforesaid , left in the hands of reverend master calamy , by him to be kept and shewn and seen as occasion was offered ; it so fell out , that master nye came , one day , to master calamy , and pretended some reasons for his desire to see and borrow this writing of him for a little while ; whereupon , good master calamie , in his courtesie and singlenesse of heart , suspecting nothing amisse , but thinking he meant fairly , and would bring it again presently , as he had promised , let him have it . but he , after he had it , carried it away with him into yorkeshire , that so upon any complaints of the breach of the agreement when ours should have consulted with that writing , or shewn it against them , and brought their own hands subscribed thereunto , the writing was gone , and nothing now to shew against them ; as for conscience , they ( as it seem'd ) car'd not a rush for it ( no marvell , then , that they so cry out and plead for ( liberty of conscience ) for , this master nye hath ever since kept away this writing , and having been often intreated to restore it , his answer still hath been , that hee left it at hull among his other papers . this truth , is also fully related by reverend and faithfull master edwards , in his learned and most excellent independent frighting antapologie , and is backt also by the unquestionable testimony of our most grave and godly assembly of divines , in their most excellent answer to the seven independents most false and scandalous remonstrance , lately printed and published by the independents for the honour , forsooth of those seven authours thereof ; but which in the issue turned to their most just eternall , indelible dishonour . and are not these , then ( my deare presbyterian friends ) most soule blots and blemishes in so godly apartie , so gracious and holy saints , so cryed-up , rare christians , as independents are now a dayes hugely boasted to be ? doe these their practises , in word and deed answer to the characters of davids holy citizens of the new-jerusalem , to speake the truth from their hearts , and to keepe their promise though to their prejudice ? or , are they like our blessed saviours plain-dealing honest men , indeed , doing unto others , as they would bee done unto ? i know not , truly i cannot thinke they are . but to goe on , and to make their unfaithfull dealings , yet more evident and apparent to the whole world , and that , still , even under their own hands ; i shall now therefore , here , briefly add some few passages of their most gross double-dealing & unblushing slandering of the reverend and religious assembly of divines , in a most scandalous remōstrance of theirs touching a promised model of their new church way , most marvellously brag'd and boasted of , to be christs onely true and pure way of governing his church , and for the answerable production whereof they had been exceeding often and most earnestly urged and intreated , both by the reverend assembly , and by the religious pastors of london ; but , wherein all along from the first to this day they dealt most doubly , falsly and fallaciously . for even as at the first , when this often and urgent motion was made to them to bring in a modell of their church-government in writing to the assembly , & they accordingly promised it ; they were so far from faithfull performance hereof , first , that they secretly & sedulously had prepared printed , published & dedicated to the parliament their most proud , self-praysing ( & yet false ) apologetic all narration , never acquainting the assembly before-hand therewith , or tendring any writing of their church-government , to the assembly as they had promised , & in conscience ought to have done : just so , secondly , here , they again dealt with the reverend assembly ; for , wheras , stil the assembly earnestly moved them again and again ( for the surer and speedier composing of differences between them , and happier settlement of a blessed church government , so long and earnestly desired , as was hoped at least , by all ) that they would yet bring forth their modell of church-government ; yea , and since that also they had been earnestly importuned thereunto by master dury , a reverend , learned and godly minister of the hague in holland , ( as hath been testified by himselfe in a letter of his , sent to our assembly of divines , from the hague , march the seventh , 1643 , and extant in print , the substance whereof was to this effect . that he had oft required and intreated of these dissenting brethren , but never could obtein , to know the true points is difference , betwixt them and the other reformed churches . the like also had our london-ministers often desired but , could never , to this day , obtein their desire . but , now at length ( to come to the point ) with much fresh importunity , even almost beyond the bounds of modesty , they being thus urged , as it were , on all sides and not knowing how , with any credit , any longer to evade , they seemed ( now at last , i say ) to condescend to the thing ; and made choice of m. thomas goodwin to be the man that should manage the whole work of their promised modell ; to which purpose , hee also ( having undertaken the thing ) had for the space of at least six moneths , sequestred himself a part from his attendance on the assembly , and from his publike ministry , into the country , for his more conveniency to the work ; in which interim , ô what vaunts , brags and boasts had wee up and down by all their independent proselytes , what a rare new-modell was making , by m. thomas goodwin , and shortly to come forth , and all these brags , at least , three moneths before the famous upshot of all , and therefore great expectation was of it , on both sides , especially by all that were apt credulously to believe it , and all stood , as it were , gaping and gazing triumphantly , to see it . at last , about the end of the faid six moneths great and wonderfull expectation , that was rightly fulfilled , parturinnt montes nascitur ridiculus mus. for , in the issue of all , no modell could be produced , but instead thereof , they durst most ungodlily ( because most falsly ) and without all feare , or wit , or honesty ( as it may be feared ) exhibit to the assembly , a most absurd and scandalous apology or remonstrance , owned & subscribed by seven of their most eminent dissenting-brethren , which was afterward impudently printed and published ( and most craftily pretended to be so published clandestinely without the authours privity or consent ) under the name of a remonstrance ; both ( as they hoped ) to prop-up , if it be might be , the said authours crackt credit ; and also even perfidiously to dishonour and disgrace the whole right reverend assembly , if , i say , it had bin possible for them . in all this notwithstanding , both in their apologeticall narration , and in this their remonstrance , they seeme most seriously to professe and protest ( like cunning deceivers , indeed ) their integer carriage and honest meaning , in all the businesse , and their willingnesse and forwardnesse , always to make known what ever they held in church-government , together with their reasons , why , ( now , in the upshot of all ) they have not given in a modell of their church-government , laying the whole load ( just as our grandfather adam laid his offence upon god himself ) and the foul-fault of the only cause of their failing therein , upon the assembly of divines ; most shamelesly and falsly aspersing and bespattering the said reverend assembly , even all over ( in that remonstrance ) with very many intolerable slanderous accusations and imputations , false , i say , in every point and parcell of them ; as in the assemblies most excellent and abundantly satisfactory answer to the said remonstrance ( or reasons forsooth , of the independents or dissenting brethren ) lately set forth by authority of the honourable lords in parliament , may and doth most truly and abundantly appear . wherein pag. 4. they first prove the notorious unwillingnesse of these independents to make known what they hold in church-government , both from their own confession , in the forementioned apolog. narration , pag. penn'd and published by themselves , and also by the testimonie of reverend master durie aforesaid , as also of reverend and religious master apollonins , a learned divine of walachria , who also sent to the independents in london , an expresse letter , desiring them to informe him what their opinion was in those points , in difference betwixt them and the presbyterian-partie , that so he might not mistake them ( he being then appointed by the classis of walachria to set down the judgement of those reformed churches , concerning these controversies , now agitated with us in england ) but yet notwithstanding he could not obtain it from them , as himselfe hath complained , and as they themselves too well know , is most true against them . in brief , who ever desires most fully and exactly to see the falsity and notorious halting of that whole remonstrance and apologie of the independents , even all over , àcapite ad calcem ; let him seriously peruse that most full and fair answer of our learned , reverend , and religious assembly , and he shall receive abundant and most luculent satisfaction , both touching the assemblies most tender , fair and faithfull dealings with them all along ; and also touching the unquestionable truth of what i have herein writ of these unhappie independents , viz. their most unreasonable and irreligious slandering of the assembly , all along , in that remonstrance , not having delivered the truth from their heart , in any part thereof , but altogether spoken deceitfully or falsly in every of their assertions , or aspersions ( rather ) laid upon thē . and now , say ▪ good reader , are these dealings of these prime independent-remonstrants , the practises of precious saints ? are these fit actions think you , for the heads of a godly-party , so bigly boasted of , and most mightily blazed abroad in the world by the trump of flying ( i had almost said lying ) fame ? certainly then am i extremely mistaken in my poor ●udgement and knowledge in piety and probity . concerning which their most injurious molesting of the peace of gods church , and their unbridled endeavours to obtrude wayes and rules of governing gods church after their own conceited opinions , not having any ground out of gods word for the same ; i shall here desire to minde them of a most pertinent passage , very fit for this our present purpose , related by my reverend friend m. burton in his sermon entituled , for god and the king . where hee writes thus . were it a law in england as once it was among the loctians ; that whosoever would propound a new law , should come with a halter about his neck , that if it pleased not the senate , the hangman , being ready , should doe his office on him . this passage master burton , then , applyed ( and i confesse most fitly ) to the prelates of his time , for their illegall innovations , and this passage ( i verily believe ) i may as properly apply to our schismaticall independents and the rest and best of their fraternity of sectaries , who so strive and struggle to introduce ( by their new lights forsooth ) such new laws or ways of a church-government , which so justly may , and doe displease our honourable senate , and molest the whole kingdom , because they cannot prove or justifie them from gods word , if therefore that law were on foot and in force among us , at this time , and that these our sectaries should be made to come with halters about their necks , on that condition ; what a case , these our independents , together with their waspish-brethren , the anabaptists , and the rest of their rabble : of sectaries , would be in , let all wise men judge ? again , see yet farther , i pray thee , good reader , more of their palpable and apparent halting and double-dealing , still manifested under their own hands , against themselves , for , heretofore mr. john goodwin , in his innocencies triumph , his theomachia . pag. 48 , 49 , 50. and diverse others of his late pamphlets ; mr. burton also ( my old entirely beloved friend , for whom my soule mournes in secret , to see him so falne off from his former faithfull principles ) in his vindication , pag. 49 , 50 , 51. and pag. 68 , 69 , &c. christ upon his throne , master lilburn , also , in his frothie and most scurrilous letter , to ever to be honoured m. prinne ; the jesuiticall author or authors of the arraignment of mr. persecution , together with very many others , too tedious to recite , and to whose own abusive words , in their own writings , in high derogation of the parliaments honour and authority in ecclesiasticall affairs , for brevittes sake i refer the reader . all these independents and sectaries , i say , and many others of them did heretofore in those times of their then writings ( and , rebus sic stantibus ) when their fears were exceeding strong that the parliament would certainly establish the presbyterian-government , and their hopes extreme weake and flat of having their independent church-way set up , or so much as a toleration tolerated to them : o then i say , how was the power of parliaments in ecclesiasticall jurisdiction , or matters of religion , cryed down , abased and abused by m. goodwin , and the rest ? alas , for the parliament to take upon it the ordering of church government , or church discipline , o this was a most high and intollerable presumption in them , this was a most bold intrenching upon christs royall prerogative , with many such like terrible taxations , and heavy imputations of wrongfull usurping an antichristian legislative power and authority over the consciences ( forsooth ) of christs free born holy-ones : but now adays , of late , the case is altered , since the election of new-members of parliament in the house of commons , whereby they begin to dream , ( and i trust in god they doe but dream ) that their hopes are now upon the wing , and raised up to a high-flown pitch of conceit that the presbyterian-government shall either quite down , and not be established at all , or else so clog'd and clipt with commissioners , and such like supposed yokes , curbs and restrictions , as shall like pharao's chariots in the red-sea , take off the wheels , and make it drive on so heavily , that independents , anabaptists , and the rest , shall have fit and fair oportunities mightily to advance and hurrie on their own designes , their crafty ayms and ends , and in time bring them to perfection , and for the present enjoy a full allowance of that cursed cause of the ruine of all sound religion and sincere holinesse , libertie of conscience for all damnable sects and schismes whatsoever . o , now , therefore , i say , how is the power of parliament in matters of religion and setling of church government , cryed-up and magnified , yea , and wholy and onely , ( as it were ) appropriated to them as the main master builders of gods house , his church ? and as for the assembly of divines , they have nothing to doe therein , but so far onely as the parliament pleases to use or refuse them . witnesse , first , the peace-maker , lately printed and published , which now so struggles to uphold a peaceable-union between the parliament and the city of london , especially , ( wherein he does well , if that were all ) but why , ipray , is this designe so fairely prest and put on ? o , because we in the city may assure our selves ( sayes this peace-maker ) if through our dis-unions the parliament should miscarry in the main cause in hand , not all our most professed friends in the world can preserve us from perishing . marke these words well , good reader , the main cause in hand , and consider the times , now , and certainly the peace-maker must needs mean religion and church-government ( not the businesse of war ) to be the main cause in hand , and then take speciall notice also of his so zealously maintaining of the parliamentarie-covenant , but with this proviso , that it be in his sense , and with his glosse set upon it , which i should wonder how this author dares thus to doe ( but that i now see they dare to doe any thing ) since as he well knows what a most deadly danger the author of the protestation protested was in , in former dayes , for putting his sense , as the parliaments sense , upon that parliamentarie-protestation . besides , how does this peace-maker agree with that crafty caution-contriver , mr. i. g. in his twelve cautions against the hot-pressers of reformation ? ( as hee flashingly termes the pious presbyterians ) who cannot endure a parliamentary-covenant-reformation of religion , or rather , as i may say , a covenanting-preparative to the worke of reformation of religion , as in those his twelve serious cautions , he most subtilely and slily ( like himselfe ) insinuates , and therein paddles , and pleases his own contentious humour , pretending indeed onely piety , but ayming ( as is most easie there to be understood ) at his own most dangerous and factious ends , his principall practice and trade for these many years . besides this peacemaker , we have also one m. walwin , a most egregiously pharisaicall whisperer , pharisaicall , i say ; for , in his frothy whisper in m. edwards his eare , pag. 4. he takes occasion ( just as his independent masters , the five apologists did also , in their apolog. nar. of themselves , so he ) to magnifie himselfe , not whispering ( now ) but blowing a trumpet of his own high prayses , with a long-breath , and a lowd-stentorian-voice , about two pages long in quarto , and all to paint out his own person to be such a seraphicall and angelicall-saint , yea , as it were , of such an immaculate , and sublimely refined nature and celestiall-temper , as if there were nihil humani , in the man ; in so much , that , truly for my part , i professe sincerely i never read or heard of such a notorious self-flatterer in all my life ; yea , certainly far transcending the proud pharisee mentioned in the the gospell . this pharisaicall whisperer , i say , being , now , turn'd like a weathercock , with the winde of temporizing-policy hath these words in that piece of his whispering-stuff , pag. 4. as far as it can , in this nation ( there 's a juggle ) i am certain , it belongeth only to the parliament to iudge what is agreeable to the word of god , and not unto the assembly of divines . ah , sir , is the case thus alter'd , now ? must the parliament only be judge in matters of religion ? whereas , heretofore , neither parliament , nor assembly ( by our sectaries familiar sentence ) had any such power . nay , see how hee goes on . and god ( sayes he ) hath blessed all their undertakings , in a wonderfull manner , by the hands of conscientious people , because of their just and tender regard unto freedome in religion , notwithstanding all importunity to the contrary ; meaning , in suffering all sorts of sectaries to doe what they list , notwithstanding all honest endevours of pious presbyterians , against licentious libertines and independents . thus this whisperer . but , to go on ; see , again , the strange boldnes of these our independents , set forth yet farther , by that most audacious jesuiticall-independent , the most seditious , yea , trayterous authour of the last warning to london . how , first , he most impudently quarrels at all government , both regall , civill and ecclesiasticall , and then scornfully contends with a government established by the parliament , in these words , pag. 3. 4 , & 5. others ( meaning of the presbyterian partie ) are troubled with another as unreasonable a humour concerning ecclesiasticall government who are undone , ruined , and torne in peeces with rents and divisions if all the people may not be compelled to worship god as they doe , or in one uniforme way by the state established . yet ( sayes he ) p. 5. these are they that frame oaths and covenants for you in such ambiguous expressions ( like delphian-oracles ) that you shall seem to be bound to doe any thing they shall desire , be it ever so absurd or wicked . here , now , you see , this impudent independent will not endure a worship established by the state , when he fear'd the fall of his own partie , thereby : but look upon him a little farther , and see how notoriously he playes the jugler , and palpable impostor , pag. 7. in these very words . minde your own good ( this he also speaks to the city of london ) and cleave fast to the house of commons ; let no sorcerie or sophistrie divide you from them , be not importunate with them for church-government , but leave it to their wisdoms to measure-out unto the clergie , what may be for the quiet and profit of the people . see here now how the case is altered with this independent ; now , all must be left to the state , to the wisdome of the house of commons , now you see a parliamentary church government is the best . but , see again , how this satanicall-deceiver goes about most audaciously and sediciously to make a rent and division between the two houses of parliament . the lords ( says he ) are not to goe before the commons in determining what concerns the nations , their large answer to your last city-petition for church-government and suppression of conventicles , insinuates they would allure you from the commons , therefore observe them watchfully , and trust them accordingly , and let not any of these estrange you from that your faithfull councel , the house of commons . this is now adays , their tone and tune ; now , i say , that they suppose ( but most falsly i hope ) that the house of commons will either curb , or cast down the presbyterian-government , or at least grant a toleration to the independent-church way . but , in the meane season , judge ô my godly brethren , is not this a most satanicall dissembler , and abominable traitor too , to peace and truth ? and are not all these men brave and bold consciencious time-servers and time-observers for their own ayms and interests ? certainly , i think they are , or else i am still mightily mistaken . nay yet again , what a strange trick have they now of late taken up to abuse us withall ? even to make our solemne league and most sacred covenant that happy & heavenly tie upon our consciences to almighty god himself to be if possibly it may be ) a mayn snare and most da●gerous dilemma ( or nose of wax ) to undo us all ( in making us abominable and nauseous covenant-breakers ) by their false wrested comments and fallacious glosses & interpretations set upon it , for the surer and subtiller advance of their own wicked aymes and ends ; telling us that the parliament intended not the sense and acceptation of it , thus and thus , according to the letter of it , as we the presbyterians take it , and undiscreetly would have it ; neither for conformity to the church of scotland , or other reformed churches ; as my old deare , but 〈◊〉 〈◊〉 unhappy friend m. burton in his fore-mentioned peacemaker seems to come too neer to such an interpretation of that branch of our covenant , when he sayes ; and why not rather to the churches of new-england , & yet he sees ( or may if he please ) the very church of scotland nominatim , expressed plainly in the covenant : but the letter ( they say ) must not stand for good ( but an , &c. ) sense , like the bishops oath . much , also , to this purpose , speaks that most wicked and seditious , yea , apparently jesuiticall last warning to london ; and walwin also that whisperer , and self-flated-flatterer , before more fully mentioned . and thus this godly party , these precious saints , willingly forget ( as i touched before ) or are now adayes ( without fear or piety ) most carelesse and fearlesse of the great danger of their lives , or , at least , of some severe corporall punishment , as the author of the protestation protested , once was in ( as i touched before ) for daring to wrest the sense of the covenants , orders or edicts of our wise and honourable parliamentarie senators , to their own private and most pernicious aymes and ends o tempora ! o mores ! if ever certainly , now , is that of the prophet jeremiah most truly and clearly fulfilled , and too manifest in these our independents : take ye heed , everyone , of his neighbour , and trust yee not in any brother ; for , every brother will utterly supplant , and every neighbour will walk with slanders . and for a most particular ratification of this scripture , i shall here give the reader a cleere example in an eminent independent past●r , now and long resident in this city , and well known to almost all in the city , viz. doctor homes , who succeeded reverend and religious master faucet , who being a sickly gentleman , and finding hee could not have his health well in the city , contracted with doctor homes about exchange of their livings , the one for the city , the other for the country in case of consent of the inhabitants of each place . master faucets parishioners out of their good respect and love to him , and for his desired accommodation , consented thereunto , and the rather also , as knowing the doctor to be a man of able parts , and perswaded he would live lovingly , and deale honestly and conscienciously with them , as a godly and faithfull pastor ought with his own people . after which consent the doctor procured a presentation from the ( then ) lord keeper to the bishop , and the next thing to be done was to have an induction from the bishop , but there the doctor made a stand , and desired conference with the parishioners about it ▪ to whom he declared the tendernes of his cōscience , and that he could not digest such an induction , he holding it antichristian , and yet without which he could not have the living , as the case then stood . whereupon the parishioners having very good thoughts of the doctor in those dayes , and hoping for much good by his ministry amongst them , were all of them willing to accept of him for their pastor , though he was not ( as the manner then was ) legally possest of the living provided , that the doctor should enter into bond to save the parish harmelesse from the next incumbent , for delapidations or any thing else that might befall them in that respect of the living , he not being proper incumbent . to this the doctor consented , seald the parish a bond , for the purposes aforesaid , and so the parishioners thought all was well between them , and thus it continued some few moneths , the doctor constantly preaching and officiating in his ministry amongst them ; but now at last , the doctor began to flag , and to be discontented , and would neither preach , nor doe ought else among his people as their minister , or but very seldom and discontentedly , and told the parishioners hee was troubled in minde , and bound in his spirit , and could not goe on comfortably with them , and desired therefore a conference with them all together , whereupon a meeting there was , and he then declared to them that he was much troubled in minde by reason of his engagement , and that it was a grèat hinderance to his studies , and to his other contentments , and that he could not goe on in preaching to them , till his engagement was taken off from him , making this a great argument therein , namely , that he had a wife , and that if god should take him away from her , his wife would then beliable to make good what he was bound to , but , that she was utterly unfit to deal in businesses of such a nature , and therefore , i say , he desired he might have in his bond again , or else he could not goe on comfortably in his ministry , and that if they would thus far favour and respect him , they should see how highly he should value their love therein , and how he would studie and strive to deserve it of them , bidding them trust him upon his word and promise , which accordingly they most freely and lovingly did , and gave him in the bond presently , and ever since that , they have paid soundly for it , for very shortly after hee began boldly to play reexs , to stand upon termes on tiptoe , as it were , with his parishioners , gathered an independent congregation , excluding all his foresaid loving parishioners from christian communion in their own parish church , except they would enter into a covenant with him , to walke according to his rule , which they not willing to yeeld unto he having got the keyes of the church from their clerke , keeps all the parishioners out , and will not administer the sacrament of the lords supper to any of them , not baptize any of their children , nor doe any act of a minister or pastor to his people , save what he would doe to a very turke or pagan , unlesse they will dance after his independent pipe ; and thus now the parishioners wander as sheepe without a sheepherd , glad to run into others pastures , and this they have gotten by trusting to a grave independents bare promise . and are not now the prophets words before recited , here too truly verified and confirmed ? the truth of all which though not extant in print under the doctors own hands ( as for shame is not like to be ) yet i am able to justifie by the testimonie of divers of the honest , able , religious , and understanding parishioners or inhabitants of that place , to full satisfaction . again who ever looks upon that peece of changeable taffatie , for i confesse t is finely spun ( as so are all his ) and yet interwoven with sablesilke , that is , much black-slander and jettie-jeers , i mean mr. john goodwins twelve serious considerable cautions about reformation , together with his soft and smooth probationer thereof , his independent brother master john bachiler ; o what prettie tinkling and tampering shall he there finde ( to abuse and blind-fold the understanding of their most willingly deceived and abused independent proselytes ) between the licenser and the licentious author , both upon the serious perusall of the crafty cautions themselves , and the licensers slie protestations ( there ) that he sees nothing therein contrary to sound doctrine and good manners ; and thus , in effect , hee also deals by his full approbation of my late friend mr. saltmarsh his most foggie and suffocating or choking smoake of the temple , touching which , i think , learned , grave and godly mr. ley , a reverend divine of the assembly hath sufficiently shewn him his grosse failings and weaknesses , to say no more ; and also his grones for liberty out of smectymnius , in neither of which also can mr. bachiler see any thing contrary to sound doctrine nor good manners though they bee full fraught ( especially , the grones for libertie ) with very false , falacious , and grossely misapplyed parallels , and unsavorie comparisons , between the cases or conditions and times of the dommeering prelates , ouer the truly tender consciences of the ( then ) truly godly nonconfommists , and our ( now ) pious presbyterians in their gracious and most moderate desire of unity and uniformity in sound doctrine , and scripturall discipline , with his schismaticall sectaries , in their most ungodly and ungrounded grones , or rather grunts , for abominable , yea damnable libertie of conscience , forsooth . nor can this tender conscienced licenser , to his deare independent authors , see ought amisse in master sal●marshes subtile and deceitfull treatise of free-grace , the glorious and specious deep-promising title whereof ( as learned and reverend master gatakar truly sayes , in his learned answer to that book of m. salimarshes ) on the very frontispeece , were bush enough of it self , to invite & intice ( guests ) to tast of such pretended precious liquor ; yet very much dangerous drinke of errour to be found therein , as mr. gatakar , i say , in that his learned and pious reply cleerely discovers , together also with master saltmarshes most injurious exceptions and discontents at reverend and religious master edwards his gangraena , of whom ( i mean master edwards ) i can say thus much , from master saltmarshes own mouth , on mine own particular knowledge , that i having got master saltmarsh both to heare master edwards preach in christ-church , and afterward to have much particular conference with him at my house , i and others have heard master saltmarsh give master edwards such high and honourable testimony both for his godly , sound , and satisfactory preaching , and also for his gravity , solidity , & sweetly tempered moderation in conference , as that i am confident , hee is not able to give more or better testimony and commendation of any independent or sectarie , whatsoever : yea , and he added these words unto me . i professe , sir ( says he to my selfe ) had i not thus heard m. edwards my self , i could not have believed the half thereof ; but , i am now glad i have , thus heard him , and conferred with him , that now i may ( as i will ) on all occasions , vindicate his reputation and honour , when ever i heare him traduced or ill-spoken of . or words full , to this effect . and all this , i say , i can most faithfully witnesse and testifie and so can others ) on mine own particular knowledge . truly , therefore , me thinks , had i said no more , in these respects , than what that worthy authour ( who ever he was ) of that , though succinct , yet most solid piece , entituled toichoructa , or independents razing their own foundation . wherein , he most singularly deciphers how neer the spirit of independents comes to remish jesuits , in their deceits and dissimulations , stretching their consciences beyond the the line of all fair-dealing ; had i , therefore , i say , said no more , me thinks , i had spoken enough to convince them of deep impiety and most foul iniquity , in the very way of their destructive schisme among us . nay , yet farther , take speciall notice , i beseech thee good reader , of one more even unparalell'd piece of impiety , and ( doubtlesse ) of unpattern'd palpable iniquity most worthily mentioned to their eternall and indelible shame and infamy by the foresaid authour of that toichoructa , which you shall finde exactly set downe , in that notable piece , pag 4 , 5 , 6. wherein hee shews how notoriously dissemblingly and unconscionably the independents of the assembly at westminster dealt with their presbyterian brethren , there , about commissioners to judge of sins not ennmerated in the ordinance touching admitting or not admitting to the sacrament of the lords supper . against which , when our presbyterian-divines desired their dissenting-brethren of the independent faction to joyn in a petition with them to the house of commons ; and although it is a thing which independents cannot according to their principles allow of ; yet , now , upon this just desire of their presbyterian-brethren , they answered ; the thing the assembly desired was good , yet they could not joyn with them therein because it might be a hinderance to a greater good which themselves desired . here 's policie to the purpose , indeed . and ( as the same authour goes on ) whether the independents have not had their hands deep in the promoting the businesse of commissioners and obstructing those wayes which might have prevented it i appeale to their owne consciences . now , if any one ask ( as well as wonder ) upon what principles , the indep●ndents can , in conscience , consent and approve of , yea , promote and farther ( as 't is too evident they have ) the laying on of such burthens upon other mens shoulders , as themselves cannot in conscience submit unto ? i answer , on what principles of conscience they thus proceed , i know not , but their prin●iples of policy , are divers and deep ; as first , themselves never meant to be unde● such bonds , but either hoped to get a formall toleration for their way , and exemption from such a rule , or at least , resolved to practise toleration in their seperated congregations , whether the magistrate tolerate it or not , unto them ; and therefore cared not how straight and pirching those or any bonds were made for others . thus and more , to this purpose , this worthy authour . now if all these be not prety independent tricks to play fast and loose with their brethren , i know not what belongs to fair play above board . and all these things being so evident and apparent to all truly pious and impartiall christians , that are not wilfully blinde , and so conspicuous under their own hands ( for the most part ) even all i have hither●o written of them , i cannot but exceedingly wonder how it should come to passe , that mens eyes and understanding ( especially too many even of the intelligent presbyterian party ) should be so blinded or rather besotted , and that their reason should be so gull'd and del●…ded , as to believe these and such like pernitious and perfidious pr●ctices to be consonant and agreeable to such pious-men and precious-saints ( i mean , i say , the heads and ring-leaders of them especially ) as the world cals and conceives them to be ; and therefore , they say , they dare not speak against them , or think evill of them ; considering i say in the first place ( as a sure ground to build their judgement on ) these scripture-marks and characters of a truly holy-saint and gracious citizen of the new-jerusalem ; and how d●ame●rally opposite thereunto , these independent sectaries walk , and how egregiously discrepant and remote they are from them . and , since , as our blessed saviour says , in the mouth , or testimony of two or three witnesses , every word or truth shall be established . i hope , this cloud of unquestionable self-condemning-testimonies , even as it were out of their own mouthes , and under their own hands ( the most of them ) may be abundantly sufficient , for the future , to stop the mouthes of our independent antagonists , and to satisfie the false conceits of any neutrall gainsayers , yea , and to make ( if it bee possible ) the boldest of them to blush and hold their tongues , or hide their faces for shame of themselves and their deceitfull and wicked way . and yet , i must confesse , i may seem , herein , to be much mistaken ( especially in the opinion of independents , object . 1 and such as harken or adheare to them ) for , they have , most cunningly got a brave varnish to glaze over all these objections , and a fine back-do●e of evasion to get out at , from all these censures and surmises of presbyterians touching all these the independents seeming miscarriages ; namely , that all this which i have hitherto urged against them , as subtilties and deceivable errors , schismes or enormities , they finely and fairly call and count glorious new-lights , and rare-revelations . and , hence it is ( they will assure you ) that at the first they told us ( in their apologeticall narration ) that they would positively determine nothing in their church way or church-government , but forsooth , wait in expectation ( still ) of new-light , and so keep a reserve , to help themselves at a dead lift , for so are mr. burtons own words in his vindication . but hereunto , i answer , is not this a cleere jesuiticall juggle , and most like unto the popish equivocation , whereby the jesuits , seminarie-priests , and all jesuited papists did familiarly use to help themselves at a dead lift , answ . 1 when they were examined upon any serious questions , even by a mentall reservation or equivocation to help themselves , i say , and thereby did they the more cunningly deceive the most acute argumentators and interrogating disputans that came against them ? and would not our independents , now adayes , by this their fine-trick of new-lights , forsooth , befool our faith , and make us believe they doe all now , by rare revelations ? herein , i say , dealing with us , just as the jesuites did with their proselytes and opposites too , in the point of transubstantiation , labour to make them believe that the bread and wine in the lords supper , were truly ; really , and corporally transubstantiated into the very body and bloud of christ even the very same which suffered and was shed on the crosse in all respects , though there was no visible change ( either to sight or sense ) in the bread or wine , but they still remained the same which they were before they were consecrated , whereof , when they were told so , they presently answered that it was so trāsinutated or changed by a miracle , forsooth , which indeed was a ridiculous and absurd answer ; for we never read of any miracle wrought either by any of the prophets , christ himself , or his apostles , but it was reall , evident , and visible , both to sight and sense to be a miracle indeed : even so i say to out independents , concerning their reserve or new-lights , tell them of any of their new & upstart errors , or vaporous enthusiasmes , or newly-revived-opinions or conceits , but indeed meer old errours ( call them what you please ) rak't out of the rotten ashes of ancient hereticks and schismaticks , presently their smooth and deceivable answer is ; o sir , these are not errours but new-lights , newly and rarely revealed to us by some sodain and secret inspiration , and when we demand or desire to have it made out unto us by gods written word , that they are reall and demonstrative , new-lights indeed , that we may evidently discerne them to be such , by that truest tonch-stone , the word of god , and not to be empty meteors and crotchets of their own brains ; then , alas , either through ignorance and deceivablenesse they cannot , or else with as much impertinencie as obstinacie , they will foolishly and falsely urge that of the prophet joel , and it shall come to passe , that i will poure out my spirit upon all flesh , and your sons and your daughters shall prophesie , &c. and your young men shall see visions . whereas this prophesie of joel ( as the apostle peter told the jews ) was clearly prophesied of , and mainly fulfilled in those times of the apostles , and then after our saviour christs ascention ( which were called those last-dayes , as all the learned observe ) the lord indeed poured out his spirit on all flesh , on young and old , male and female , and gave them power of admirably doing miracles and wonders , and then i say ( as the apostle peter , in that forecited scripture said ) was this prophesie of joel most apparently fulfilled , and so continued all the time of the apostles lives , and some of their holy disciples , even to about the time of the destruction of jerusalem . but what 's this to our times , wherein ( and long time before ) miracles are ceased ? can any of us dare to assume the extraordinary power of the spirit of god , to doe miracles , and worke wonders ? is it a miracle or a wonder ( indeed , i confesse it may be , to see such intolerable impudence ) to see young saucie boyes ( in comparison ) bold botching taylors , and other most audacious illiterate mechanicks , to run rudely and rashly ( and unsent for too ) out of their shops into a pulpit ; to see bold impudent huswives , without al womanly modesty , to take upon them ( in the naturall volubility of their tongues , & quick wits , or strong memories onely ) to prate ( not preach or prophesie ) after a narrative or discoursing manner , an houre or more , and that most directly contrary to the apostles inhibition ; but where , i say , is their extraordinary spirit poured out upon them , either in the gift of tongues ( except it be the lying and the slanderous tongues , which are rather the gifts of the evil spirit , as the apostle james testifies ) in gifts of miraculous healing the sick and sore , and such like ? where , i say , are any of these in our old or young tradesmen , or bould beatriceses of the female sex ? and does not the apostle peter most punctually come up to this very thing of our independents , even to shew us this most notable dissembling and fallacious trick of new-lights , and fained revelations , which he foresaw would follow his departure out of his earthly-tabernacle , , and therefore forewarns the people of god to beware of them , telling them , verse 16. that he and the rest of the faithfull apostles used not cunningly devised fables ( or new inventions of their own or other mens brains ) when they made known the power and comming of the lord jesus unto them . adding at length this most immoveable and infalible rule for them to walk by , and to be guided with , ver. 19. but we have a more sure word of prophesie , whereunto you doe well that yee take heed , as unto a light that shineth in a darke place , till the day dawn , and the day-star ( of truth ) arise in your hearts . away , then , with this notorious deceitfull trick of new-lights ( for shame ) and of your rare revelations ; cheat not the people of god and your own soules , especially , with these deceivable devices of your own brains , and schismaticall spirits . but , this , most certainly , is the independent way , now adayes , among us , to the great disturbance of the peace and comfort of the people of the lord , and when we justly tell them of their unfaithfull dealing , and down right deceiving , by this their trick of new-lights ; o then , just as the jesuits and popish priests , in queene maries dayes , and of later times , called those that would not believe their popish trick of transubstantiation to be a miracle , they called and counted them , i say , hereticks : so these our independents ( if we will not , and cannot in our consciences , nor by any of their demonstrations , beleeve their trick of new-lights to be a scripture revelation of some rare truth of god not formerly known but a meere conceit , yea , a plain deceit ) ô then presently , i say , our independents call and count us ( as my selfe heard master burroughs deliver such an expression in one of his lectures at michaels in corn-hill ) carnall and prophane presbyterians , grievers and despisers of the saints and godly party , forsooth , and contemners of the gifts of the spirit , whereas indeed there is no such thing in them , but they most palpable and impudent impostors . and thus , the lord knows , they goe about deceiving and being deceived , and truly , hinc illae lachrima , heer 's the source , the rice and originall of all these unhappie and unholy jars and divisions between us ; they are so nimble and quick-sighted in apprehension of new-lights , and we are so dull and obtuse ( if they will have it so ) and hard of belief to be led , or rather misled by them , as not being able to discerne so much out of gods word , till when , we shall ever question and quarrell at this novell and vain device of theirs . but again , our independents have one trick more , at least to put us object 2 finely off from our just objurgations with them , and accusations of them , concerning their most dangerous and damnable errours , now adayes broacht by them , and brag'd of among them , viz. that wee are too uncharitable in thus upbraiding the saints with their infirmities , forsooth ; yea , and ( as i touch'd before ) in laying the failings and slips of onely the retrimentitious ▪ partie ( as master iohn goodwin terms them , as before ) that is , in plain english the excrements or dregs of sectaries , independents , anabaptists , and such like . where first answer . 2 take notice , good reader , by way of reply hereunto in generall , that master iohn goodwin confesses , there is a retrimentitious or excrementall-partie among his saints . secondly , that he calls and counts their dangerous , damnable , and blasphemous errours , with the rest of their foul impieties , but sins of infirmity . but more particularly to the first , i briefly answer , that as i have sufficiently made it clear , all along in this treatise , they are not onely the retrimentitious-partie of their independent saints , that deale thus dangerously and deceitfully with us , but the very best and bravest , yea , seemingly , gravest grandees of them all . secondly , is not master iohn goodwin , or any of the rest of them ashamed , to call such abusive and abominable errours and such foul and frequent facts of impiety ( as they are too justly taxed with , and found guilty of ) sins onely of infirmity ? can he or they make us beleeve that they know not how to distinguish between sins of weaknesse or infirmity , and reigning-sins , church-disgracing and conscience-wounding abominations ? for my part i conceive ( under correction ) sins of infirmity are such as are committed either ignorantly , or if knowingly , yet ) fearfully , and with much reluctation of spirit , seldom , and that with much vehement repentance and godly sorrow after conviction , with purpose and bent of heart ( by gods grace ) to be more watch full against them for the future , and such like . as for reigning-sins , i conceive them to be , sins committed or acted knowingly , affectedly , promeditately , resolutely , constantly , or frequently and familiarly against all evidences of conviction or exhortation against them , yea , and so far from repentance for them , as to justifie them and rejoyce and boast in them ; together with such like other sad symptomes thereof . now , whether very many of our profest independents embrace or act their dangerous errours , lying , double dealing , and the like , as aforesaid , in the former or in the latter capacity or condition , as sins of weaknesse or of wilfulnesse , and affected obstinacy , i leave themselves to judge and faithfully to examine their own hearts and consciences ( for , to their own master they stand or fall ) and to all others also , who impartially observe and take notice of their carriage and conversation ; especially , upon serious consideration of those characters of a true saint , which i have faithfully fore-mentioned to them ; all that i will , for my part , say herein , is , to tell you my strong fears , that , in regard of the premises , i cannot but greatly suspect and doubt , in the latter capacity ( i say , very many of them ) so proud , so pragmaticall , so insolent and obstinate are they in a most ungrounded defence of their evils and errours ; and on these grounds , i must confesse i cannot judge more tenderly of them . and again , i say , in yet more full answer to this objection ; how dare any of them call or account any the ( seeming ) least of their errours , small-sins or no-sins , being against the eternall truth , of our most pure object . 3 and holy god ? and whereas in the last place they cry out against us , and tax us , not onely of want of charity , but asperse us with plain impiety , for urging against them , and accusing them openly or inprint , of their foul offences , and openly taught and maintained dangerous errours , schismes , and enormities , and of their damnable doctrines and opinions : i say , and will avouch and maintain it , that our work and way herein , is both holy , honest , and warrantable from the word it self ; and particularly from that of the apostle paul , who answ . 3 himselfe tels us , that , when peter ( who at that time seemed a pillar of gods house , the church ) did that which was worthy of blame , and that , openly , to the prejudice and so and all of gods people and cause : this blessed apostle , i say , tels us , that he withstood peter and rebuked him , even to his face for his dissimulation , and for being a means ( thereby to ensnare barnabas also into the same foule fault with him ; even the very same , whereof i now here complain in our independents and their schismaticall brethren , namely , dissimulation or double-dealing . yea , and ( as the same blessed , wise , and holy apostle said ) they are most worthy to be even most sharply rebuked , and also openly , in regard they have offended and dissembled so openly , even in print , therefore are , i say , to be reproved in paint , whereas , indeed , had they offended but in private , god forbid , but we should tenderly have dealt in private with them . and this indeed hath been a main ground of the quarrell between reverend master edwards , and his independent antagonists , who have most injuriously abused him with slanders , onely , or mainly for his zealous opposing , and sharpe reproving the open errours , schismes , and scandalous miscarriages of these men , who can be content to dishonour god and his truth , but cannot endure to be taxt and told of it , though the apostle tels them they are worthy to be blamed for it , and therefore in this respect , though ( according to that old axiome , amicus socrates , amicus plato , magic tamen amica veritas , though such an one is my friend , and such an one is my old acquaintance and friend , yet , by gods grace , truth is and shall be my best friend , yea , and i say as my blessed lord and master christ jesus said , to this end was i born , and for this cause came i into the world , that i should bear witnesse ( with the rest of gods faithfull ones ) to the truth ; and fully and faithfully to speake and declare the truth with all holinesse , godly zeal , courage and impartiality against whomsoever , in this case neither regarding the favours or frowns of any , but onely ayming at the glory of my god , which , i say , was the main end of my creation . but to conclude and shut up all i have now to say , it is most probable that our independents , and the rest of their schismaticall fraternity ( for as i have formerly toucht , i make account all the rest of the sectaries , are for certain independents ) object . 3 will again , now at last object and say unto me ; that all this while i have but pleased my selfe , in beating the ayre , and shooting at rovers , being wide of the marke and much mistaken , in all that i have taxed and accused them with all , for none of them are at all perswaded or convinced in their consciences , that any of those which master edwards , or i , call errours or schismes , are schismes or sins , but ( as answer . 3 was touched before ) new-lights , and new-revealed truths . whereunto i answer , with sorrow of soule for their sakes , i easily , indeed , believe they will say so , and i cannot much marvell at it , since ( as those demetrians said ) by this craft they have got much gain . and since i see this is their obstinate and inflexible resolution , thus , still , to say and hold , and that they are before hand resolved ( for private interests and self-aymes sake ) that no clearest demonstrative reasons or argumentations ( no though from apparent scripture , or scripture-consequences ) shall beat them off , or disswade them from these satans strong stratagems of new-light , new-revelations , keeping reserves , and liberty of conscience ; i therefore will say no more unto them , but with the spirit of the lord , said to obstinate and incorrigible ones ; hee that is unjust , let him be unjust still , and he that is filthy let him bee filthy still ; and he that is righteous , ô let him be righteous still ; and hee that is holy , let him be holy still ? onely , i herein may comfortably say to mine own heart , liberavi animam meam : yet , as the religious bonds of piety and charity binde me ) from my soule i shall unfainedly pray ( as the lord knows i daily doe ) that god would in the riches of his grace in christ jesus open their eyes and speake to their hearts , shew them the evill of their ways , and the great danger of their destructive errours , to the ruine of the whole kingdom , yea , of the three whole kingdoms , if they doe not timely retract and repent of those great and gangrene evils and blasphemous errours , which have enflamed almost the whole kingdom ( by their new-lights ) as so many firebrands to set on fire three whole kingdoms , i say , if the lord in mercie ( by the wisdome , piety , and impartiallity of our parliament ) quench not the flame in time , and graciously reconcile us not together by godly peace , unity , and unanimity of spirit , which the lord in much mercie grant unto us for his sake , who is the prince of peace , truth , and love , and of all godly order , even the lord christ the righteous , to whom be all honour , praise , dominion , with holy and hearty universall obedience , for ever , amen . the opinion and advice ( as it is deemed ) of monsieur de moulin , professor of divinity , in the vniversity of sedan , in france ; concerning the opinion of those who are named independents , in england . wherein , the inconcinnity and unreasonablenesse , if not apparent impiety of independents , in the mayn point of classicall-discipline , is most evidently discovered , by this eminently reverend and learned divine , to the shame and silence of our obstinate independents . sir , a certain friend of mine , an honest religious man hath given me notice , that certain persons doe finde fault with the order and discipline established in our church ; in which , the consistory are subject to the colloquies , and the colloquies to the provinciall synod ; and the provinciall to the nationall synod . and their desire is to have every particular consistory or congregation of one and the same absolute authority , independent from any superiour authority or assembly whatsoever . upon which , my said friend earnestly desired to have my opinion or judgement on the matter ; which , being of such a nature and importance , i could not any way decline , or deny his request , which , i have here set down , and is as followeth . i say , that those which propound this opinion ought in no manner or wise to be hearkened unto ; for if in case this their opinion were followed , there could nothing else ensue but the certain ruine of the church , and an extreme confusion , for the severall reasons , heer following . first , it happeneth often times , that two ministers of one parish or congregation , fall our and are at variance , and thereupon they separate and divide the congregation into two factions , in such an occasion of necessity , there must needs be the helpe of a superiour authority . secondly , the church or congregation hath but one minister , and he leads an ungodly life , to the scandall of the church , and the consistory of that congregation censureth him , all being of one accord or if it happen that the said consistory be divided , and of two opinions , there can be ( surely ) in such a case , no remedy , but by a superiour power and authority of colloquies or synods , who have power to depose and appoint such ministers ( or such a minister ) if there be but one ) as they shall think fit , and they or he desiring to be deposeth ? who shall depose him , the elders onely of the consistory , or the whole congregation or assembly ? shall they give sentence against them or him ? thirdly , if any one of the congregation bee unjustly suspended from the holy communion or absolutely excommunicated , unto whom shall he direct himselfe to be re-admitted to the congregation ; or to whom shall be direct his complaint , if so be the consistory who have unjustly suspended or excommunicated him , have an absolute authority to themselves without dependencie upon any other ? if any new heresies happen to be raised in any church , and that some ministers and congregations become infected therewith , what remedy is there to avoid this great evill , but by a synod , who may examine and depose the obstinate minister or partie who infecteth the church ? had not the synod of dort remedied this evill , the arminianisme was spreading it selfe over that whole countrey , and had unavoidably prevailed . for in case that every consistory or parish had been absolute of themselves and independent , they might have refused the resolution of the said synod , alleadging that they were not subject to synods , but had an absolute authority within themselves . it is the chiefe and peculiar work of synods , which they always first take in hand , to heare the complaint of particular churches , and to judge of appeals : if these be taken away from the synods , they need no more to meet , for they have nothing to doe : for to no purpose should they pronounce their judgements , if they might govern according to their own mindes , as if every parish were made a particular soveraignty which would be an order , which was never practised nor used in any place since the apostles . there are many small parishes in the countrey , where the consistory is composed of one minister ( of none of the greatest capacity ) and of foure or five countrey-men , or clowns , who are elders of that church : and shall to such a church be given such an absolute independent authority ? and if their minister happen to die , will you believe those clowns sitting to judge of the capacity of a new minister , to give him the imposition of hands , or to order in this case what ever may be needfull ? if upon occasion of wars or distractions in the kingdom , it be necessary to keepe a day of fasting and humiliation , through all the churches in the kingdom , who shall ordain this fast , or who shall appoint the day of celebration thereof ? if it be necessary to remonstrate to the kings majestie , the complaint of all the churches in generall , who shall depute the partie that shall present the petition of the churches of the whole kingdom ? if upon any occasion it be found needfull to alter any thing in the discipline of the church in generall , and to make any new necessary orders in the same , to be observed generally , can this be done by particular consistories being independent , and who are not subject to any generall ordinance ? in brief , it ought to be believed that the dependencie of particular churches to superiour powers , is that which maintains the union of the church , and this being taken away , there would remain no more correspondencie , but a wilfull and wofull confusion would soon appear . no man ought to be judge in his own cause . but if there happen a contention between two churches ( as it happeneth too often ) neither of these two churches can be judge in their own cause , and of necessity there must be reliefe by a superiour authority , else all will be naught between them , i will not believe ( though i confesse there is cause of jealousie ) that those that desire this independencie have any intelligence with the enemie , and that thereby they seeke ( under pretence of reformation ) to bring us into a confusion , or at least to expose us to the laughter of our enemies , though , i say , i fear this , by many symptomes thereof , i rather will ( in charity ) believe they err through want of experience , and knowledge of what is profitable for the church of god . the end of every good christian and common-wealths man , is to glorifie god in maintaining his true religion , to serve the king in the preservation of his royall person and dignity , and to procure the common good in maintaining justice , and liberty of the subject and kingdom . all these ( though three branches ) arise and spring from one root , and have the same essense and being : but it is impossible that any man should truly affect the king or common-wealth that is slight and negligent in religion , nor can any man fully discharge his duty to god , that is not carefull of king and common-wealth , see then ô independents , by this foresaid solid judgement , how feeble and false , yea , how dangerous and destructive your independent church-way is . the lord open your eyes to see it , and give you hearts affected with much sorrow for your obstinacie in it , and in his good time , graciously convert you from it , to embrace peace and truth with your presbyterian brethren , thus prayes . yours , j. v. finis . notes, typically marginal, from the original text notes for div a95897e-2140 ill weeds grow apace . want of weeding of gods garden , the church . plain-english . 1 pretended piety and holinesse of life one great cause of the growth of independencie . 2 pretence of preaching sound doctrine another cause of independents growth among us . schismaticks are like salamanders . 1 pretence of preaching sound doctrine a cause of independents growth . sound-doctrine overthrown by our independents . a pregnant s●●●le . the word & sacraments are the vineyard or garden of the lord . godly government or scripturall church-discipline is the wall or fence about it . fals-doctrines preached and broached by independents and other sectaries . object . answ . toleration & liberty of conscience the only inlets for all other abominable opinions . iudges 15. 3 , 4. independents and all other sectaries compared most fitly to sampsons foxes . 2 pretended piety a second cause of independents growth among us . the seeming holinesse of hereticks of the primitive church . the outward seeming holy lives of the scribes and pharisees in our saviours time . 2 cor. 11. 13 , 14. mark this , ô all yee honest and plain hearted christians , that are apt to be deceived and seduced . holinesse of life is a false touchstone to try sound men by . 1 cor. 11. 1. soundnesse in doctrine is a true touchstone to try a sound man by gal. 1. 7 , 8. soundnesse in doctrine though accompanied with humane infirmities is a safer way to try men , than seeming-exact walking accompanied with errours in doctrine . the main promised point , now , proved . the certain characters of a truly godly-man . psal. 15. 24 , 4. matth. 7. 12. revel. 22. 15. a pretty passage concerning m. peters . independents a generation of notorious dissemblers & sly deceivers . isaiah 62. 1. cretensis , p. 5. m. iohn goodwins retrimentitious-party of sectaries . the five famous apologists . the apologeticall narration intended by the independents for their credit , proved far otherwise . the apologists are gods poore exiles ; and how . antapol . p. 190 191. apol. nar. p. 22. apol. nar. p. 5. & 6. see heere the most strange & unblushing false dealing of the independents with presbyterians , contrary to their own words and protestations . another notable and undenyable false dealing of the independents with the presbyterians . antapolo . p. 213 see heere also how most unblushingly the independents deal falsly with the presbyterians . a notable passage of fallacy , in the independents acted by mr. phil●p nye , one of their grand politicians . a remarkable discovery of the independents notorious subtilty & double-dealing . mr. nye palpably coozens mr. calamy of the writing or instrument that tyed the independents to be honest . antapol . p. 243 the most shamelesse & slanderous remonstrance against the assembly of divines owned and subscribed by seven of the most eminent independents . the independents double-dealing about their apolog. narration . the strange & most urgent & earnest importunity of the presbyterians to procure a modell of the independents church-government . answer to the remonstrance mr. tho : goodwin , at last , chosen , by the independents to frame their new-modell of their church-way . parturiunt montes nascitur ridiculus mus. a most shamelesse and slanderous remonstrance against the assembly exhibited to the assembly ( instead of their new-modell ) by seven of the most eminent independents . the perfect practice of deceives . an answer of the assembly of divines to the remonstrance of the independents in mr. burton in his sermon ; for god and the king , p. 109. a fair tale told by the sectaries for themselves . still , more notorious double dealing , under the independents own hands . mr. iohn goodwin . mr. burton . christ upon his throne . mr. iohn lilburn . arraignment of mr. persesecution . the notorious double-dealing of independents touching the power of parliaments in church-government and matters of religion . the peace-maker , pag. 3. &c. the protestation protested . mr. i. g. in his 12. serious . cautions , &c. luke 18. 11 , 12. the last warning to london . our holy covenant made an ensnaring dangerous dilemma to our consciences by the independents subtilties . the peace-maker . ierem. 9. 4. an independent jugling trick play'd by doctor homes with his parishioners . ier. 9. 4. mr. iohn bachilers approbation of a company of most pernicicious & schismaticall pamphlets , yet pretends all to be pious , sound and good . m. saltmarsh his singular testimony of m. edwards his preaching and conference . toichoructa , or , independents razing their own foundation . a remarkable piece of independents impiety . mat. 18. 16. a prettie independent evasion of all hitherto urged against independents . new-lights . vindication p. 58. donec ad triarios redieritres . independents emptie new-lights , and popish equivocation compared together . ioel 2. 18. acts 2. 16 , 17. the extreme impiety , folly , and absurdity of the audacious sectaries both man and wom●n of our times , under a pretence of new-light , from the prophesie of ioel. 1 cor. 14. 34 1 tim. 2 11 , 12 & 1 pet. 2. 15. iam. 13 , 14 , 15. here is an old light , and a true light indred . the independent saints infirmities must not bee medled with . cretensis , p. 4. not only the retrimentitious-party , but the gravest grandees of the independent-party . sins of infirmity briefly described . ragining sins briefly described . no errour into be accounted a small sin . the independents tax the presbyterians with piety for writing against their errours openly . galat. 2. 11. ibid. 2. 9. titus 1. 13. iohn 18 37. acts 19. 25. revel. 22. 11. reasons against the independant government of particular congregations: as also against the toleration of such churches to be erected in this kingdome. together with an answer to such reasons as are commonly alledged for such a toleration. presented in all humility to the honourable house of commons, now assembled in parliament. by tho. edvvards, minister of the gospel. edwards, thomas, 1599-1647. this text is an enriched version of the tcp digital transcription a83501 of text r21753 in the english short title catalog (thomason e167_16). 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. 142 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83501 wing e233 thomason e167_16 estc r21753 99871494 99871494 157002 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. a83501) transcribed from: (early english books online ; image set 157002) images scanned from microfilm: (thomason tracts ; 29:e167[16]) reasons against the independant government of particular congregations: as also against the toleration of such churches to be erected in this kingdome. together with an answer to such reasons as are commonly alledged for such a toleration. presented in all humility to the honourable house of commons, now assembled in parliament. by tho. edvvards, minister of the gospel. edwards, thomas, 1599-1647. england and wales. parliament. [20], 56 p. printed by richard cotes for jo. bellamie, & ralph smith, dwelling at the signe of the three golden lions, in corne-hill neere the royall exchange, london : 1641. reproduction of the original in the british library. eng sects -england -early works to 1800. religious tolerance -england -early works to 1800. great britain -church history -17th century -early works to 1800. a83501 r21753 (thomason e167_16). civilwar no reasons against the independant government of particular congregations:: as also against the toleration of such churches to be erected in t edwards, thomas 1641 25942 16 15 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-03 tcp assigned for keying and markup 2007-04 apex covantage keyed and coded from proquest page images 2007-05 pip willcox sampled and proofread 2007-05 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion reasons against the independant government of particular congregations : as also against the toleration of such churches to be erected in this kingdome . together with an answer to such reasons as are commonly alledged for such a toleration . presented in all humility to the honourable house of commons , now assembled in parliament . by tho. edvvards , minister of the gospel . 1 cor. 12. 21. and the eye cannot say unto the hand , i have no need of thee , nor againe the head to the feete , i have no need of you . rom. 16. 17. now i beseech you brethren marke them which cause divisions and offences contrary to the doctrine which you have learned , and avoid them . london , printed by richard cotes for jo. bellamie , & ralph smith , dwelling at the signe of the three golden lions , in corne-hill neere the royall exchange . 1641. to the honorable the knights , citizens , and bvrgesses of the commons house of parliament . t is not unknowne to you , right noble and worthy senators , that the great and present controversie of these times is about the church , and church government . in the dayes of luther , zuinglius , calvin , bucer , and the rest of those worthies , the controversie of that age , was concerning the sacrament of the lords supper , being generally stiled bellum sacramentarium , and the sacramentary controversie , the contention about it ( even amongst the servants of god ) being so sharpe , that it produced most sad and wofull effects . the e was not any one thing more hindred the cause of god , or the free passage of the word , or the progresse of the worke of god begun in the church then this . this weakened and wounded the protestant party , their weapons being turned each against other , this made them a gratefull spectacle to their enemies , this strengthened the popish side , they placing more confidence in their cause by these differences than in all other wayes besides . this sacramentarie controversie kindled such a fire in many reformed churches , that it even burnt them up , and turned them much a side from that true edification which is in christ , and in the practise of godlinesse : and hath proved such a lasting fire , that it is not quenched till this day ( although those churches have had sword , famine , and pestilence , to put it out . ) now in our dayes in this kingdome , the chiefe question is about the church and the discipline of the church , and our controversie may fitly be tearmed the disciplinary controversie , which however it differs from the sacramentary in the subject matter , yet it is too like it in the manner , & way of it , being likely to bring forth as sad births and fruites as did that ? what ? is it not so , that we do see already ( that i may speake with hierome ) that our differences about the church and discipline are the losse of friends , the gaine of enemies , and the publicke flames of divine wrath ? the great differences in this kingdome about the church and discipline , are one of the saddest and greatest symptomes of gods displeasure against us . these contentions and opinions make us forget the proper causes of god , and that maine building up of one another , which is in faith and love , so crastily doth that old serpent know how to delude our ignorance ; ( as iurius speakes upon a like case . ) oh there is such a fire kindled in this kingdome about these points , that unlesse the lord looke downe from heaven , and graciously be pleased to quench it timely , it may hazzard the burning and consuming all . now it is the duty of all the sonnes of sion to endeavour in their places , the putting out this fire , before it goe too farre , as by povring out buckets of teares and prayers before the lord , so by all other good wayes , but especially of the ministers of the gospell by all meane , both by themselves and by stirring up of others to doe it . the serious consideration of which hath stirred up in me strong resolutions , to lay out my selfe ( according to that measure of the gist of christ bestowed upon me ) for the healing of this schisme , and quenching this fire . now the first borne of this kind ( though not the first conceived ) is this present treatise against independant government , and the toleration of it , which i here humbly present to this honourable house , submitting it to your grave judgements , and serious considerations , humbly desiring your acceptance of it : now the reasons moving me to take this boldnesse , to dedicate this booke to your honours , are these . first , that great and generall liberty you grant of free accesse to your honourable house , unto all rankes of persons , in this kingdome , both by petitions and bookes . secondly , that hereby i might take an occasion to testifie my humble duty and thankefullnesse unto , together with my high thoughts and estimation of this honourable house for all the indefatigable paines and care bestowed on the publicke ; seeing that by you ( under god , and the kings most excellent majesty ) i , and hundreds of my brethren , enjoy so great quietnesse and freedome in our ministeries , estates , persons , ( after so great a storme ) and that very worthy deeds are done , both to us , and to this nation by your providence , we accept it alwayes , and in all places , most noble patriots , with all thankfullnesse , and here i offer to you the first fruites of my labours , as a lasting monument of gratitude . thirdly , that by presenting it to you , both my selfe and booke might here take sanctuary , and have your protection against the many calumnies and reproaches which will be cast upon us from that spirit of separation . neither flye i to this honourable house , as if i were conscious to my selfe of any crimes or just grounds of such revilings ( for had i not innocency and integrity in my actions , and intentions , i durst not present this booke to this just and honourable house , as knowing well you are a refuge onely for innocent and oppressed persons , and persons who seeke the publicke good ) or , as if i were not fore-armed to beare them ; i know whom i serve in this worke , and that therefore , whoever doth willingly detract from my name , doth but adde to my reward ; i know also t is a royall priviledge for a man to beare ill when he hath done well , and i have long agoe given my backe to the smiters , and by the grace of christ hope to beare all calumnies with much quietnesse of spirit , having in part learned that lesson to goe through bad report ( even amongst good men ) as well as amongst evill men , and to be counted an enemy ( as paul was ) for telling the truth ; but i therefore present it to your honours , and put it under your shadow , that so your countenance and acceptance of it ( according as you finde it ) may counter-ballance and weigh downe with all sorts of men , the calumnies and censures cast upon it , to hinder that good intended by it , and may the more commend the worke to make it take with many for their satisfaction . fourthly , i take this boldnesse , that so i might have an opportunity , to move and stirre you up , most noble worthies , to put to your hands for the earely and timely compounding of this great controversie about the church , and church government : when fires are begun in great cities and townes , or tumults raised , the fathers of families , and the citizens run to the magistrates and governours to acquaint them with the case , and to desire their helpe , who having power to command both men , armes , waters , engines , buckets from every quarter , the fire is quickely out , and the peace setled . now be pleased to suffer me to mind you of that which few or none doe , namely of our danger from errors on the right hand , the growing and spreading evill of this present time . every one minds you by petitions , sermous , bookes , concerning the reformation of this church , in government , ministery , ceremonies , and worship ; and god forbid that a word should ever fall from my mouth , or my pen draw a line , to call you off from it . goe on strongly and fully in the worke of reformation to purge this church thorowly , and purely to take away all our drosse and tinne ; cast out of the way all stumbling blocks , & gather out all things that offend , let nothing be left to hurt or to destroy in gods holy mountaine ; break downe all images and crucifixes , throw downe all altars , remove the high places , breake to peeces the brazen serpents , which have beene so abused to idolatry and superstition , put out the unpreaching and scandalous ministers , take a course for setting up good pastors and ministers in every congregation , and in your great wisdomes , and zeale be pleased to consider of wayes to provide oyle for al the lampes of the sanctuary ; goe on comfortably ( for god is with you , and the ministers with sounding trumpets of ministery of word and prayer ; and the people of god with you , covering you all over with earnest prayers , and and teares , as also with praises to god for you ) and be pleased to remember not to doe the worke of god by halves , or negligently . perfect and thorow reformation , will be your praise both with god and all good men , at home and abroad ; and your zeale may provoke other kingdomes , and states , and many will arise up and call you blessed , for the good pastors , and pure ordinances that they shall enjoy . t is the blemish of some of the good kings that were reformers , as asa and iehosaphat ; but neverthelesse the high places were not taken away . it was the praise of other kings , that they were taken away , as of king hezekiah . perfect reformation takes away all possibility and hopes from men , of bringing things backe againe ; but an imperfect leaves both a ground-worke , and faire possibility upon any advantage or opportunity to returne : theodoret in his eccle. historie relates that theodosius that most faithfull emperor , being fully set to overthrow the errors of the gentiles , he made lawes , by which he commanded that the temples of the images should be puld downe . constantine the great , with some other emperours , who succeeded constantine , forbad all sacrifices and worships to the heathen gods , and their images , and forbad any to come to their temples , but they did not demolish the temples & places wherin they were worshipped ; so that iulian and valens , emperours who came after , did renew the impiety of the gentiles , so that fire was kindled againe upon the altars , and sacrifices were offered to the images : all which things when theodosius understood for certaine , hee did not onely shut up the idols houses , forbidding all to come to the temples , but he did extirpate them by the rootes , and tooke care to have them buried in eternall oblivion . it was the saying of zisca the famous leader of the thaborites , that the very nests of the storkes are to be puld downe , lest they returne againe . and may it please this honorable house to purge us thoroughly , and the rather for this , because the more perfect our reformation is , according to the will of god , you shall by this lay the better and surer ground-worke , for healing and composing the great schisme , and divisions risen about the church , and church government . but amidst all your care and paines in this kinde , i beseech you cast an eye upon the errors and evills of the other hand , as anabaptisme , brownisme , &c. and be pleased to take into your serious considerations the meanes and wayes how to hinder their growth , and so much the rather , in regard there is not now in this kingdome ( things standing as they doe ) so much danger of errors on the left hand . popery , superstition , prophanenesse , have beene so discountenanced of late , so discovered , and their nakednesse laid so open , as that altars , images , pressing of ceremonies , and prophane ministers are falling of themselves . satan for this time hath even done with errors on the left hand , and their time is going out , growing like an almanacke out of date . any man who hath but halfe an eye in his head , and observes the course of things may see that errors on the right hand are now comming on the stage to take their turne also and to act their part ; the devill seeing he cannot effect his ends in the former wayes he went , he will now try others , as theodoret speaks in the case of nestorius , that satan gave over moving against the church by outward & manifest enemies , but came under the show of the orthodox , and in the habit of great strictnesse bewitching many & drawing the injudicious common people to a desire after him . satan is now transforming himselfe from an angell of darknesse into an angell of light , and though hee must use other kind of instruments , and goe other waies , yet t is to bring about the same things , the upholding of his kingdome and the hindring of gods , so that he will now labour to doe that by correcting and building up , which hee did before by persecuting and pulling downe ( as luther speakes . ) in a word plainly to expresse my meaning , one extremitie ( as many examples both antient and moderne testifie ) a hath caused another , the tyrannie of episcopall government in some bishops hath brought forth the democracie and independencie , the violent pressing of some pretended orders hath set many against all order , and satan seing hee cannot doe as he did , the times not favouring those things , they being growne old , and even antiquated that every man is ready to hisse at them , hee now goes about by other waies , and if he can but effect what he is in a faire way for and what he hath begun in a great measure , he hath enough . t is reported of the fish called * polypus , that it will be of the colour of that stone to which it cleaves , whether white or blacke , or any other : so will satan be of that colour and that temper just that the men are of with whom he deales , and the times are of . ( for besides this that satan hath more wayes to kill soules and advance his designes then one , as when he cannot have his will by persecution , then he will attempt it by schisme and sowing division amongst ministers ( as nazianzen sheweth : ) satan will in time bring about the same things though in another way , for independancie will bring againe what now it would cast out , namely libertinisme , prophanenesse , errors , and will by some removes bring many men to be of no religion at all . be pleased most worthy senators to let me tell you that the greatest sort of erroneous spirits with all unstable and wanton witted men , will be much for independant government and tolerations , and be to their uttermost against synods & setled government : socinians , arminians , anabaptists , separatists , how different soever in other principles , yet will agree in this ; independancie will both breed them , and being bred will foster them . and however in many men who bee principall actors in this way of independancie , the dangers and evills may not so appeare for the present , there being many things in most of the ministers lovely , which the more commends this way , yet wise men , such as this honourable house consists of , looke upon things and judge of them not onely as they are for the present , but as they may be hereafter , and accordingly setle things ; that being the great principle legislators goe by , to presume that men may degenerate , and things will be abused , and therefore so to provide that they may not . all errors commonly be best at first , most modest then , and the first authors of errors be commonly the best and fairest . ecclesiasticall history mentions that the novatian errors did more hurt in the fourth centurie then in the third wherein it was first broached . the followers of novatus did adde many other errors to his , as theodoret relates . arminius was more candid , and lesse erroneous then his followers , they having much improved the points , as some divines have shewed . be pleased therefore to give me leave to stirre you up to lay these schismes and divisions to heart , ( the divisions of reuben being great thoughts of heart ) and in your great wisedomes early to find out meanes and remedies to heale the great rents about the church and church government , and to hinder the further increase of this way : god hath called you together , and continued you for this worke amongst the rest ; noble patriots doe your parts , and what in you lyes to conclude of some speedy way and course for setling these differences . t is the praise of cyprian and cornelius that by the helpe of a councell they did indeavour timely to suppresse the errors of novatus . and in the meane while till church government be setled , whether it be not necessary to provide by some meanes against the spreading of this sect , and the meetings of these separated assemblies , i leave it to your great wisedomes to consider , lest otherwise wee be overgrowne with anabaptisme , brownisme and such like . and i humbly crave leave to tell you , that delayes in this kind will prove very dangerous , many falling to that way daily , and others by continuance will be so accustomed to it , that it will be harder to regaine them : besides the independants ly at the catch and advantage of delaies , all their hopes and strength standing in this , that it will be long before there be a synod , or before the church government be setled , hoping that in the interim whilst things stand betweene two , and are unsetled , they may both gather and increase their churches , and make their party more considerable ; and there is just ground to thinke they are not wanting to endeavour by some instruments how to effect it : the hand of ioab is sometimes where t is not dreamt of . i could present this honourable house with a sad relation of the state of things both in the city and countrey in respect of errors on the right hand , as also bespeake you by the teares & feares of all the godly & painfull ministers of this church of england : but i know i speake to the wise , and to them who are deeply sensible ; and t is time for me to take off my hand lest the porch be too large for the house . now the good will of him that dwelt in the bush rest upon your heads ; the lord hide you from the counsells and plots of wicked men , and from the raging diseases of the time , making you more and more his hidden ones ; he make you more and more his chosen & sanctified ones to fulfill all his mind and to doe his whole worke both against all heresie and schisme , both errors on the left hand and right ; hee double and treble upon you all that spirit of wisedome , counsell , might , and unanimitie , which former parliaments ever had . the lord set your feet upon a rock , and establish your goings ; he give you an unwearied spirit to goe on without fainting , till there be a perfect setling of peace in church and common-wealth , and till the worke of reformation so happily begun be finished . and the lord recompence into your bosomes seven-fold in blessings both temporall , spirituall , and eternall , all your worke and labour of love which yee have shewed towards his name , and towards this kingdome . and so humbly laying my selfe , and these poore endeavours at your feet , i rest your honours most devoted servant thomas edwards . the printer to the reader . good reader some sheetes not beeing seene by the author till they were printed off , hath caused more errata , both in words and points , than otherwise would have been . the most materiall are here corrected , be thou pleased to mend the rest as thou readest . pag. 1. line 18. for elections read election , p. 2. l. 6. for v. 24. r. v. 21. p. 5. l. 10. r. much . p. 7. in the margent for quod r. ad , p. 7. l. 29. for had r. have , p. 8. l. 2 , for offices r. officers , p. 9. l. 6. dele comma at teacher , p. 14. l. 8. r. commanded , p. 16 l. 22. r. broken , p. 17 l. 17. read gestures , p. 22. l. 36. adde as , p. 25. l. 12. dele comma after power , p. 29. l. 8. r. combine . p 30. l. 4. dele out of his hands , for put r. given , l. 9. for so as it may not , r. so as if it might not p. 32. l. 29. dele the , p. 34. for reas. 10. r. reas. 11. p. 35. l. 13. r. spring . p. 37. l. 26. dele full point at reasons , p. 39. l. 25. read ordinances , p. 41. l. 23. r. being for is . p. 45. l. 17 , after church , r. as many scriptures show . p. 45. l. 22. parenthesis after it , & not yet , p. 45. l. 24. one r. some , p. 48. l. 6. for heare r. heard , p. 49. l. 1. for charge r. change , l. 3. for seldome r. seldomer , p. 50. l. 23. after body dele comma p 52. l. 28. dele the , p. 54. l. 4. r. apprehensions , l. 6. r. then , l. 17. for what , r. which in the margent r. postremum , p , 54. l. 24. for three reasons , r. third reason . the introduction . intending fully by the helpe of god , ( with all possible speed ) to publish severall tractates against the whole way of the separation , for the healing of that great schisme , sprung up of late in this church , i thought good for the present necessity , to set forth these few and short reasons , ( more time being required to review , transcribe , and print larger treatises . ) now that which first moved me to the drawing up of these reasons , both against independant government , and against the toleration of it , was the credible information given me of some petitions drawne , to be presented to the honourable house of commons , for a toleration of some congregations , to enjoy an independant government , and to be exempt from the government which shall be established by law : now though , i believe , hope , and pray daily , that god will keepe that honourable house from ever giving any countenance , much lesse granting any such petitions , yet considering how many there are of that way , some inhabiting in this kingdome , others , who are come over into england on purpose , being sent as messengers of their charibes to negotiate in that behalfe ; and observing how diligently and close they follow it , by daily attending at westminster , by insinuating themselves into the company of sundry members of the house of commons , by preaching often at westminster , the more to ingratiate themselves and their cause ; printing also their desire of a toleration for independant government , and that with casting of dirt upon the reformation and government of this nationall church , what ever it may be ( as witnesse the protestation protested : ) i , a minister of the gospel , and a sufferer for it these many yeares last past , being one who desires as free a passage of the gospel , and as through a reformation , according to the will of god , as any of them ; have thought it my duty , that i might discharge a good conscience to god , and to the kingdome , to print these reasons at this time , that so when any of those petitions come to be propounded in the house of commons , under specious pretences and faire pretexts , there may by these reasons appeare a snake under the greene grasse : neither speake i this as if i would intimate , that that honorable house could be taken with colours , and faire glosses ; i know that great body is so full of wisdome , and so eagle eyed , that they can both see into , and fore-see a farre off , the many evills and mischiefes of independancy and tolerations . but i suppose these reasons may have their use among some , to furnish them the more with grounds against such petitions , for satisfying also scruples instilled by the independant men into some others ; as also to demonstrate to the petitioners , the unreasonablenesse of their demands : my aime therefore is , by this following discourse , l. humbl● to crave leave to enter in the honourable house of commons a caveat , both against independant government of particular congregations , and against their toleration ; and to present to the house a writ of ne admittas , fetcht out from the court of heaven , and from the records of holy scripture . reasons against the independant government of particular congregations . reason . i. the churches gathered and constituted by the apostles , watered by evangelists and prophets , and after planting and watering , having pastors and teachers , with all other officers , as they say , set over them by the apostles and their owne elections : yet it is evident these churches could not well stand nor subsist of themselves with all these officers , but many of them had beene much indangered , and subject to have beene ruined , if some others besides these churches and officers had not upon occasions interposed and that authorotatively , as the apostles , evangelists , and elders of other churches , as doth appeare by the acts of the apostles , and by many epistles , as to corinth , galatia , colossians , timothy , titus : 15. acts : 2. cor. 12. chap. 20. ver. 24. 2. cor. 13. chap. 1. 2. 10. ver. the particulars whereof i shall evince more largely hereafter . now if these primitive churches who had all the officers , and were setled by the apostles in all poynts according to christs order , yet in those times could not doe well independently , how can wee thinke that any particular congregation in these times ( which cannot be so setled having no apostles nor any infallible men to direct them ) can doe well without dependancie ? and though it will be said these extraordinary officers be now ceased , yet let them consider whether there is not need of some way to supply this want to the particular churches now : but if it be said that the ordinary officers of pastors , teachers , elders , with the body of the congregation will suffice for the governing every particular congregation independantly ; to that i answer according to their principles , in the apostles times there were all these officers in particular congregations , and setled in a perfect way , and yet for all this , particular churches needed a dependancy upon apostles , evangelists , prophets , and presbyters of other churches , and timothie , and titus are set over the church of ephesus and crete : now though some of these be ceased , and so this power may be ceased , as it was in particular men , yet that the congregations should not need it now in these times as well as then , no solid reason can be given , but there is much more reason for it now , which therefore must bee in some other way , be it synods and councels , to supply the defects of each particular , by the conjunction of the whole , the whole helping every part , and supplying what is lacking to it ; and this reason hath the more strength in it , if we consider that the churches in the apostles times were churches in cities , it being all one to say in every city , or in every church , 1 tit. 5. 14. act. 23. which churches also had good store of preaching ministers amongst them , as appeares by acts 13. v. 1. act. 20. v. 36 , 37. compared with ver. 28. so that in all cases of doctrine and discipline , having many ministers to resolve and determine matters , and to have carryed them with the more gravity and authority , they might have subsisted the better independantly , whereas most particular congregations now have but few ministers , one or two , nay , according to their principles there may be none , nor no officer at all , and yet these congregations must be independant , having all power and government independantly , before officers as well as after . reason . ii. that governement and power which causes men to runne upon the manifest violation of the constant practice and example of the churches during all the time of the apostles , and puts churches upon practices that are absurd , unreasonable and prejudiciall to the good of their soules , that government is not of divine institution , nor to be received : but such is the independant power , and government of particular congregations : the major is of undoubted truth , and will be denyed by none , for the minor i will prove it in these following instances . first , their independancy forces them either to have ministers and officers without being ordained , contrary to the practice and examples of the churches all along in the new testament , as the 6. acts v. 6. 14. act. 23. no man ever being an ordinary officer in the church , without ordination , let them produce one instance if they can : hence the most learned divines in reformed churches tell us , that no man ought to be admitted to an ordinary function in the church unlesse they be lawfully called , and that lawfull calling stands in ordination as well as election : but because these may be rejected by them , let us heare one of their owne , namely master robinson , speaking , thou art not a pastor but by a lawfull calling : thou art called a pastor ( that is elected , and ordained ) or else if their officers be ordained , it is by the people , even by such who are not in office , which is expresly against the constant practise of all the churches in the new testament , as appeares by the 6. acts 6. 14. acts 23. 1 tim. 4. 14. 1 tim. 5. 22. 1 tit. 5. and it can never be showne in all the new testament , that the people ever attempted any such thing ; thus zanchius showes that this is to be observed in scriptures , although election of ministers was made by the whole church , yet hands were never imposed but by the ministery and presbytery , this is cleare in the acts & epistles of paul : and the people cannot do it , because the lesse is blessed of the greater , & they who lay hands on and make ministers , should be greater in place and authority & not lesse , as the common people be : and though it be granted ( as cameron speakes ) that an equall may make and ordaine an equall , yet he who is an inferior , cannot a superior . and thus to maintaine independancy they breake the ordinance of god , and violate that order & constant way of the calling of ministers recorded in the word . and i desire them but to consider in the feare of god , what master robinson writes in the fourth chapter of his apology , and i know they must forsake their helena of independancy upon this reason , ( and all the shifts they have under heaven about ordination cannot helpe them ) t is religion in me ( saith robinson ) to depart though but a little from the practice and institutions of the apostles ( excepting alwayes extraordinary things ) in any thing that is truely ecclesiasticall , though never so small , what things soever , by whom soever , or under what colour soever they be invented : now ordination cannot be held extraordinary and temporary , neither is it by them , and t is held to be an ecclesiasticall thing also , and certainely none of the least among ecclesiasticalls , in matter of order and decorum , there being not any one thing concerning matters of order , that hath so cleere and constant practice as this ; i am sure all their whole frame of church and discipline , hath not so much ground in the word for it as this , namely , that ministers ought to be ordained , and that by ministers of the word . so calvin , although there be no expresse precept concerning the imposition of hands , yet because we see it was in perpetuall use by the apostles , the so accurate observation of it by them ought to be to us instead of a command . so zanchius speaking of imposition of hands in ordination , saith thus , that this in many places is rejected , together with other ceremonies , i never approved nor can approve . i know there is no expresse precept concerning this thing but notwithstanding i would have the examples of the apostles , and the ancient church more to be esteemed of , yea they ought to be to us instead of a command : and in another place he speakes , t is certaine , t is not a vaine ceremony but the holy spirit is present , and to performe those things inwardly , which are signified by this outward rite : and yet if ordination were but a very little thing , but a ceremony , the essence of calling , standing in election , and that but the consummation of it , nothing but the solemne introduction of the minister into the free execution of his calling , yet if master robinson may be believed , and your selves in other little things , we must not depart from christs way , or goe any other way , in things concerning his house and officers than he hath directed , and yet behold in this either ministers are not called according to the scripture wanting that part of their calling , namely ordination , or else , if they be , it is in another way than the apostles or churches of christ ever practised , behold how this independancy causes men to depart farre from the practice of the apostles . and i desire they would show for what reason paul left titus at crete , to make ministers in every city , if ordination were not necessary for all ministers of the gospell under the new testament , or if being necessary , it might be performed to ministers by the people without officers : titus might have beene imployed better to have gone along with paul , preaching and helping to convert others , and might have well left the churches in crete , either to have had ministers without ordination , or else left the people to ordaine them . secondly , this independancy causes them to fall upon practises absurd and unreasonable , as namely either their ministers must not first be examined tryed and known for their gifts and abilities before they be made , which is contrary to the scriptures , 1 tim. 3. v. 10. they must first be proved , and if it hold in deacons , much more in the ministers of the word , and of this they may read zanchius , calvin , amesius , and generally all divines , or they must be judged of by the people . now how can the people three or foure visible saints , or more , joyned into a church , examine and try the learning , gifts , soundnesse of men for the ministry , who are themselves ignorant in all kind of learning , and may be weake and injudicious ? it is against the light of nature and right reason that learned men should be examined and discovered for their abilities by them who skill not those things , and are far below them in knowledg : we see in all arts and sciences , men are examined and tryed by them of their owne arts and callings , and not by others , who have no knowledge in them : so zanchius giving reasons of the necessity of examination before ordination , comes to propound by whom this examination is to be , to which he answers ; by him who is judged to be indued with the greatest measure of the spirit , having also other presbyters present , who are learned and pious : paul would therefore have timothy to know them well who are to be ordained , for examination belongs to the most skilfull , and they who are of most authority . but these visible saints , the church being oft times weake , injudicious , meane , for parts and education , apt to be turned quickly , and taken with faire showes and good expressions , may and doe chuse , weake , ignorant , unfit men for pastours and elders , whereby the church may be led into errors , kept in a low estate , so as they cannot grow up in grace and knowledge , as becomes a church of christ ; there may be also all barbarousnesse and disorder for want of gifts in government in these weake officers , all which tends to the prejudice and hazard of the soules ; hence this is given as the great reason by divines of the examination of ministers before ordination and that to be by learned and able men , because as there is nothing more profitable to the church then good pastors , so nothing more pernitious then bad and unlearned ministers . secondly , suppose they might chuse well , namely able men both for parts and soundnesse in the faith , and it were lawfull also for the people to ordaine , yet it may so fall out ( according to their principles of a church ) that these visible saints cannot ordaine officers , as having no gifts of prayer for publicke , especially not able to conceive prayers , concerning the action in hand , namely , the ordination of a minister , neither had they any gifts to make publicke exhortations and admonitions to the pastor of his duty , nor be able to know what to say to him , at the admission of him into his office : what shall be done now ? shall the worke be staid , and the church want a minister till she be able to doe these workes and duties ? they may for ought can be said , be long , nay ever without ministers , and so without preaching of the word and sacraments , which cannot but be very prejudiciall to their salvation : but to grant them that which needes not be granted according to their principles , that this church shall have some offices , as suppose a ruling elder , yet when a pastor is to be chosen , these elders who have a gift in government , may not be able nor competent to try and examine the gifts and parts of a pastor : nay yeeld them to have a pastor , and the church would now chuse a teacher , one single pastor though able in his gift of exhortation and application may not be so able to try the gifts requisite to a teacher , whose gifts must be for exposition and controversies to preserve pure doctrine : hence amesius speaking of calling of ministers to a church , saith that here is need of direction and helpe of presbyters both of the same church , and for the most part of the neighbour churches . but if he were able to try and examine , yet how shall this teacher be ordained , there being but one minister , if ministers of neighbour churches may not joyne also ? consider if they doe not fall into that which they complaine against in the episcopacy , namely for one man to have the sole power of ordination : so that by all these particulars you may see the assumption proved . reason . iii. t is not to be thought that christ would institute such a government of his church which affords no helpe , nor allowes no way or remedy , no not for one time or prima vice , for innocent persons that are wronged , but where being no place for appeales the parties oppressing must be the sole judges of the cause . it is counted an unequall , unreasonable thing , in governements , that parties should be judges at all , much lesse the sole , and that there should be no way for persons oppressed to be righted . but now in this independant church government , there is no reliefe , no not at first , for injured persons , nor way of appeale to others who be not parties to heare their cause and determine ; here onely parties are judges and no others may be admitted : as for instance , in one of their congregations , the greatest number of that church ( as it doth and may oft fall out ) is against the pastor or teacher , and some other members upon a difference in some points of doctrine , and being the greater number , the elders also taking part with them , they proceed most unjustly to censures of deprivation and excommunication ; now if all the power lye independantly in this particular church , so as there may be no other as synods to appeale unto , to heare the cause and right them , this minister and brethren thus censured must lye under these oppressions without all remedy , and be debarred from the ordinances of christ without helpe ; what remedy there is in such cases as this we desire them to shew us , and that such cases as this may not , and doe fall out , cannot be denyed : now that christ should institute such a governement in his church , where 't is unlawfull for any but parties properly so termed to be sole judges , and where there is no possibility of redresse for the innocent in cases of injury which may and do ordinarily fall out , is not a thing to be imagined by reasonable men ; t is spoken of by these men for a strange practise in the bishops that they should be judges in their owne cause and give votes in it ( though yet there be besides them , three times their number of voyces in the house of lords ) how much more unreasonable may they judge it in their way of church governement , where parties who are judges be greater in number , so that i may speake of the independancy of their congregations as cameron speakes of the popular government of their congregations * . it is not credible that our lord jesus christ , who is both king of righteousnesse and king of peace would have government to be in this way , which hath no meanes nor way for righteousnesse nor peace in his church ; besides the practice of the church of antioch ( recorded in scripture for our example ) is against it , and gives us ground for appeale to others out of that church , and not to have the parties the judges , acts 15. 1 , 2. because the dissention and disputation was betweene paul and barnabas , and them of judaea , who taught circumcision ; therefore , the church of antioch thought it not fit that paul and barnabas should determine and end it , but sent to others , apostles and elders , who were not parties against them of judaea , and they shall determine for them all : else had not the dissention and disputation beene betweene paul and barnabas , and certaine of judaea , and that in the particular church of antioch , they were able to have determined it without sending to jerusalem , but the church judged it unequall , that they who were the parties in the controversie should be the judges . reason . iv. the light and law of nature with right reason is against the independancy of particular churches , dictating & leading us to dependancy , a subordination and a consociation in government . in all societies and bodies it is thus by the dictates of nature , and it is found necessary amongst bodies naturall , and bodies politicke , that the severall parts and particular members doe joyne in one for the good of the whole , and that the whole being greater then a part , the severall parts should be subject to , and ordered by the whole : as in a mans body , the foote , though it hath its proper use and operation , is dressed , lanched and ordered , not by it selfe , but by the hands and eyes : in cities and great townes , though there be severall companies who have orders and government among themselves in some particulars , yet they are in subordination , and in a consociation with greater assemblies , in more high and difficult cases for the preservation of the whole : in common wealths and kingdomes , though severall cities , townes , counties , have courts , and their particular governments , yet all these courts are subordinated to higher , and all these joyne and are consociated together in some chosen out of all , as in parliaments : in schooles of learning there be severall colledges and houses who have masters and officers of their owne , yet there is a consociation of the chiefe of all these , for the government of the whole : in armies there be severall companies and regiments who have their distinct captaines and officers , and yet upon great assaults , exploits , they are conjoyned all in one , and have a councell of warre out of severall regiments , to advise and determine upon waighty occasions : particular shippes have their owne masters , and pilots , and provisions , and yet all joyne into one navy , for the safety of the whole : at first families had all power and governement within their owne walls , but when they encreased ( though families have power still of correction , food ) yet they joyned to be governed by magistrates , and ruled in greater cases of life and death and goods : why should not this hold then , & be lawfull in the church , in greater and waightier matters ? especially seeing themselves affirme that their churches are bodies , spirituall corporations , cities , families , armyes . the church is a most free corporation spirituall : and doe inferre many of their practices from this , that their churches are bodies and societies , and therefore it must be , as it is with corporations , and bodies politicke , they must choose their owne ministers , the ministers can onely preach authoritatively in their owne congregation , as the magistrate of leyden can onely administer his publicke office at leyden , and not at delph . every particular member must enter into covenant with the church , when admitted a member , because when men are admitted into a body , or society civill , they make not onely a covenant , but doe often adde thereto an oath . themselves teach also , that as church discipline is to be learned from the plaine and perfect word of god : so in such particulars as are common to the church with other societies , it is to be directed by the light of nature , the church observing alwayes the generall rules of the word , and so this is brought as the maine ground for their church covenant ( though there be neither precept not practice of it , in the word ) namely the lawes and rules of nature which doe run along with , and are alike common to things spirituall and humane , so farre as both are found to agree in one common nature together , for as when god made speaking to men in a publique assembly ( as is that of preaching or prophecying ) a sacred ordinance instantly did all the lawes of nature , and right reason that serve to regulate and conveniently concurre to all orderly speeches and orations of men in publique made , they did all fall upon this ordinance also , as to speake aloud , not to speake two or three at once , &c. so say i in this point , when god required governement and discipline in his church , those rules and practices of governments , which according to the light of nature and right reason are in common-wealthes and societies were warranted for the discipline of the church , especially the church observing the generall rules of edification , order , peace , &c. which synods , and counsells apparently tend to , so that i may affirme of dependancy ( as is said by them of their church covenant ) it is so farre from being any thing above that which is written , that it rather comes within the compasse of the apostle , it needed not at all to have beene written 1 thes. 4. 9. ye are taught of god in a law spiritualized , who also hath full roundly taught us to acknowledge , if we be spirituall , yea but reasonable , such dictates of nature , and right reason in things wherein divine ordinances and humane doe alike partake in common , to be no lesse then the commands of god . it is asserted by some divines of scotland , that in all such things as are alike common to the church , and to the common-wealth , and have the same use in both , whatsoever natures light directeth the one , it cannot but direct the other also ; for as the church is a company of christians subject to the law of god , so is it a company of men and women , who are not the outlawes of nature , but followers of the same . and hence it is amesius showes that the light of nature requires , that particular churches may and ought to combine in synods , for things of greater moment : so then to conclude this reason , and that ex concessis , the god of nature and reason hath not left in his word a governement against the light of nature and right reason , but such is the independent government , as hath beene showne at large . reason . v. there be many rules and commands in the scripture , besides the equity and analogy of some practises and examples which doe require the combination of churches in synods , so amesius confesses : the rules and commands be such as these , let all things be done to edification , let all things be done decently , and in order , 1 cor. 14. 26. 40. ver. follow after the things which make for peace , rom. 14. 19. so philip . 4. 8. vers. now if all things in the churches must be done to edification , comely , and in order , and for peace , then certainely church government must . but synods are found to be for edification , for peace , and order , as things of good report and just , as a speciall remedy for preventing , and healing divisions , which is not , nor cannot be in the independant government , but many cases fall out where there is no other remedy but separation , separation being indeed the remedy of separation . it is confessed by themselves that this is a safe and prudentiall way . now a thing may be commanded by god two wayes , either by vertue of a generall command , or by vertue of a particular command , and that is commanded , and ought to be practised , which is required by a generall precept as well as what is command by a particular , and there are many particulars to be practised by vertue of a generall precept , having no other foundation , especially when they are found by common experience to be so . the practises and examples following , are such as these , 1 cor. 14. 32. the spirits of the prophets are subject to the prophets : now if the spirits of the prophets in a particular congregation , must be subject to the censure of the rest in that church , then by way of equity and analogy , they are to be subjected to a greater company , namely , to the judgement of all the prophets , in a province or nation : thus paul , though an apostle , seekes to win credit and obedience , even to those orders , which hee established by the example and judgement of other churches , 1 cor. 14. 33. 1 cor. 11. 16. the equity of which is , that the orders agreed upon by the consent of many churches , are of great force and authority to bind : so paul , though an apostle , submitted to the practice of what was agreed upon by the common consent of james , and all the elders of jerusalem , ( though in the practice of jewish and legall ceremonies ) acts 21. from the 18. ver. to the 27. ver. thus in a case of great dissention , and disputation in the church of antioch , acts 15. 1 , 2. ver. why did that church send to jerusalem for resolution in that difficult case to be determined , and bound by the decrees and orders of the apostles and elders in that synod , and were not bound , nor determined by their owne church onely ? ( especially having two such excellent men with them as barnabas and paul , whose judgement they might have rested upon ) surely this was done for this end , to teach us that divers churches in difficult cases ought to meete by their ministers and some choise men to determine of matters for those churches , according to the word , to which all those churches should submit . neither will it helpe them to say this was extraordinary ( for what synod can say , it seemeth good to us and the holy ghost ? and those decrees bound them who were not present ) not to answer these exceptions now , but reserving the answer to a larger tractate upon this subject ; grant it that something in this synod was singular and extraordinary , yet this was not for one church to send to another , and that to their ordinary officers the elders , acts 15. 2. ver. to this end that by common consent difficult cases might be determined and enjoyned upon particular churches by more than their owne church , for this must needs be ordinary , and so binding , being an example founded upon rules of common equity , reason , and communion of churches , and not upon temporary or extraordinary grounds , and that appeares thus ( for unlesse it were to teach the succeeding churches this , and to be a ground for synods , and dependancy in government , in cases of difference and difficulty , there could be no other great use nor end of it , for as for the satisfying of the question , and resolving the case , paul alone being at antioch , one who was immediately and infallibly inspired by the spirit , was able of himselfe to have satisfyed that controversie about circumcision , much more barnabas being with him and others in that church . reason . vi . the government of the church by synods , is no where forbidden by god in the new testament , nor spoken against , either directly , or by consequence ( as they say ) is for one man to have the power , luk. 22. 25. 26. ver. for though no one minister , as some say , be greater than another , yet all are greater than one or a few . in synods here is no erecting or appointing of an officer or office in the church , which christ hath not appointed ( which is the exception made against episcopacy ) but here are onely the officers appointed by christ and that forme of government , which is appointed by christ in his church , namely , aristocraticall , here is no varying of the forme of church government from aristocraticall to monarchicall ; ( as they speake of episcopacy ) but the government by synods is most aristocraticall , whereas the independant way for the most part is but onely oligarchicall , having but a few officers in a church , or else democraticall , if put into the body of the congregation : now where there is no law forbidding , there is no transgression , for sinne is a transgression of the law , 1 john 3. 4. and such actions the church may lawfully doe , wherein no law of god is broken , as is confessed by themselves , in the fifth argument of syons prerogative . but here is no law broke , this never being spoken against , nor liable to those exceptions put in by them against episcopacy , but found agreeable to the law and light of nature concerning societies , to generall rules in the word of edification , order , peace , purenesse , lovelinesse , &c. to examples also and practises in scripture ; and what though there be not an expresse precept or a command in terminis for it , yet not being against scriptures but so agreeable to it ( as appeares by all before said ) no sober godly minister or christian should refuse communion with a church or submission to it , and go and set up a church , against a church , and foment a schisme for that : for if they will doe so , and will not goe upon generall rules , equity of examples , light of nature and reason , they must forsake being fixed members of any particular congregation , and forsake all churches in the independant way , and professedly joyne themselves to no assembly in the exercise of instituted worship , because they must practice as great matters concerning externall government and worship of what ever church or government they be of , as this is ; namely the association of churches . let them produce a particular word for the order of gods worship , what must be performed first , what second , what third , what fourth , and so of the rest , and that no ordinance nor part of worship may be in another order ; let them ( if they can ) show a particular word or rule in the new testament for their church covenant ( which yet is an essentiall point , namely , the forme of the church ) let them produce what is required in the word particularly , as the forme of excommunication , or as the forme of ordination , let them set downe the outward worship and gesture of the externall reverence which must be used , and no other way , in the severall ordinances of god , as word , prayer , singing of psalmes , reading scriptures , baptisme , lords supper , excommunication , which if they cannot ( as we know they are not able , neither in these nor many other things which may be named ) let them then learne that many things in government and discipline , have but generall rules with equity of practices , and if they will not joyne , nor have to doe in church government , and discipline , till they have particular commands to walke thus and no otherwise , they shall stay long enough , and be of no church . reason . vii . this consociation and combination in way of synods is granted by themselves , as lawfull and expedient in sundry cases and particulars . as that one church being required , ought to give an account to others , and to be content that matters of difference and importance should be heard by other churches , as also to be advised and counselled by other churches , to have also doctrines that are questionable , tryed , and judged of by synods , to be admonished , and to be reproved also in case they deserve it ; and in case they will not amend , and reforme , upon admonitions and reproofes of synods and assemblies , then they are to be complained of to the civill magistrate , that he may doe his duty : for this see christ on his throne , vid. pag. 32. examin. of prelat . petition . sions prerog. pag. 63. protest . protested . now i desire them to satisfie me in their answers they give to these reasons , what grounds they have in scriptures for these practices ; for ministers and elders of severall churches to meet together in greater assemblies , to heare the matters of a particular church , to try and judge doctrines , to admonish and reprove , and to complaine , and that matters may with common advise and consent , be agreed upon , for those churches , excepting onely generall rules and commands with the equity and analogie of examples ; so that if these acts and workes may be done lawfully , then the judging and determining of censures and the imposition of orders and decrees , may be warrantable , especially considering that the example of the synod at jerusalem , ordained those decrees for to be kept of the churches , act. 16. ver. 4. so that there was not onely discussion , disputation , common agreement , but imposition of them , besides these acts ( which you grant ) some of them be acts of power and government , other of these acts are church censures , as publicke reproving and admonition upon complaint , and accusations ; as appeares by the 1 tim. 5. 20. mat. 18. ver. 15 , 16 , 17. so amesius tells us , that the parts of discipline are brotherly correction and excommunication : neither doth discipline consist onely , or chiefely in the thunder-bolt of excommunications , but chiefely in christian correction , and full excomunication is not to be exercised , unlesse to the sinne there be added contumacy . and so admonitions and reproofes upon complaints , are held church censures , by themselves . now then if officers of other congregations with their owne officers may exercise these censures , and that which is the chiefe part of discipline , and if members of other churches ought by the law of communion of churches to seeke advise , helpe , and to submit to admonitions and reproofes , so as there may be good by them , then also may they submit to the decreeing of excommunications by synods : for if discipline may be lawfully exercised in that wherein it chiefely consists , as admonitions and reproofes by officers of other churches , towards members of such a congregation , then may it also be exercised in that wherein it lesse consists , and in this you are no more subject in conscience to a humane ordinance , then you are in publicke admonitions and reproofes . reason . viii . they doe grant and confesse that churches of such a communion and association , if upon complaints of false doctrines , and evill discipline , made to synods and classes , the synods and classes convincing a church of their errors , admonishing , and councelling them to reforme and to censure the obstinate persons among them ; if after all this they shall persist and goe on , that then all these churches ought to withdraw from them , renounce communion and fellowship with them , cast them off , and declare so much to their severall congregations ; now i would know of them ( avoyding strife about names , words , and formes of excommunication ) what is excommunication , but this ? what is it to excommunicate , or to be excommunicated ; but to reject persons , and not to have communion with them , neither in holy nor civill things familiarly ? for proofe of which , see these places . matth. 18. v. 17. if he neglect to heare the church , let him be unto thee as a heathen or publican . which words are understood by all men that would found discipline upon this place , to be meant of excommunication . so 2 thes. 3. v. 6. 14 , & 15. they are both understood of excommunication , and they are expressed by keeping no company with them , and by withdrawing communion from them ; so that if officers and churches may doe this lawfully , then they may excommunicate members of other congregations . so tit. 3. v. 10. excommunication is expressed under rejecting : so that our independant brethren should not upon word or names , make so great a stirre in the church , and maintaine a controversie , even to separated assemblies ▪ when they doe yeeld the substance ; hence it is , that one of them in that late protestation protested ( meaning , i suppose , no other than his fellowes ) plainely uses the word excommunicate , which was not without a providence to make them yeeld to the truth , not onely in the thing , but in the very name and terme . many other reasons against independancy i could subjoyne to these , as that this overthrowes communion of saints , as the impossibility of this government to any christian common-wealth or nation , &c. besides the taking of all their evasions to these reasons , ( which i easily know and foresee ) as also , an answer to all their arguments and reasons for independancy : but intending this onely for a light skirmish , before i draw up my forces to the maine battell , and sending this forth but ( as a scout ) to discover the strength or weakenesse of the other side , i will adde no more , onely that i doe not feare but that these few souldiers will be able to returne againe alive , and unwounded , and be able to doe more service when they shall be joyned with others , and formed into battalio . reasons against a toleration of some independant chvrches in england . reason . i. though the scriptures speake much for tolerating and bearing one with another in many things , both in matters of opinion and practice , as these places testifie , rom. 14. 1 , 2 , 3. 5. & 13 , 14. verses . rom. 15. 1 , 2. 7. ver. ephes. 4. 2 , 3. ver. phil. 3. 15 , 16. ver. yet when differences come either to heresie or schismes , and points be maintained by men , so as to trouble and disturbe the church , then the scriptures are expresse against their toleration and sufferance , requiring them who have power , to hinder it , as may be seene , rev. 2. 20. i have a few things against thee , because thou sufferest that woman jesabel , which calleth her selfe a prophetesse to teach , and to seduce my servants . 1 tim. 1. 3. timothie must charge some in ephesus to teach no other doctrine . tit. 1. 10. men who are unruly , and subvert whole houses , teaching things that they ought not , for filthy lucres sake , their mouthes must be stopped . tit. 3. 10. titus must reject a man that is an hereticke after the first and second admonition . rom , 16. ver. 17. paul presses upon the romans by earnest beseeching to marke them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them , ( which is far from tolerating them . ) so paul writes to the galathians of some who troubled their church , affirming galath. 5. 10. 12. that he who troubleth you shall beare his judgement whosoever he be : and i would they were even cut off which trouble you . on which words pareus gives the exposition , that to beare judgement , is to be punished , that is , troublers and disturbers of a church and people , shall be punished first of god , and then of the church , as also of the magistrate ; and on the 12. verse : paul wishes they were cut off from the church , which rend the church about circumcision , who trouble and disturbe both the outward peace of the church , as also your faith and consciences : so calvin , on these two verses , 10. & 12. speakes thus : but let them heare whoever give occasion of troubles to the churches , who loosen the unity of the faith , who breake peace , and if they have any right understanding , let them tremble at this , for god doth pronounce by the mouth of paul , that no authors of such offences shall be unpunished . they teare and rend the church about circumcision , i would have them to be cut off ▪ neither can this be condemned of cruelty , as if it were against charity , for if we compare the church with one man , or a few , how farre doth that outwaigh ? for it is cruell mercy , which preferres one man , or a few , before the church , &c. now the toleration desired , to set up churches independant , and separated from the churches in the kingdome , it is in it selfe a schisme , a rent , and a troubling , disturbing of the church , so it will prove more and more , ( and cannot be avoided , according to their principles and practices hitherto ) a daily schisme and rent in this church , and an infinite disturbance , both to the outward peace , and to the faith and consciences of the people in this kingdome . the church of england will be as much troubled by it , as ever was the church of galatia , which will appeare more fully in the following reasons . and therefore there ought to be no toleration ; every one in their place ought to be against it , the magistrates , ministers , and people . the permitting and suffering of evill , with the giving of any countenance to it , when men have power to hinder it , is to be partakers of their sinne , 1 tim. 5. 22. the second epistle of john , the 11. verse . qui non prohibet , quando protest , jubet . hee that doth not forbid when he hath power , commands . and let me aske the independant ministers a question or two ; is it fitting that well meaning christians should be suffered to goe and make churches , and then proceed to chuse whom they will for ministers , as some taylor , felt-maker , button-maker , men ignorant , and low in parts , by whom they shall be led into sinne and errors , and to forsake the publicke assemblies , where they may enjoy worthy and pretious pastors , after gods owne heart , who would feed them with knowledge and understanding ? if once there be a toleration of churches , it will be thus , but if they be hindered of all meetings , this would be prevented . so heresies also may take and spread in those separated assemblies , before they can be knowne to the magistrates and ministers of other churches . do not your hearts bleed within you to see and heare of this for the present in severall places , and to thinke what will be hereafter ? o mine doth , and thus if once there were a toleration , how many weake brethren would perish for whom christ dyed ? reason . ii. the toleration desired will not helpe to heale the schismes and tents of this church , ( which is one speciall thing ought to be looked unto in this present reformation of the church ) but will much foment and encrease it . for whilst some congregations , and they accounted of note both for ministers and people , will not submit to the reformation and government setled by law , this will breed in the peoples mindes many thoughts ex natura rei , that this church and government is not ordered according to the word of god , but is unlawfull ; else why should such men most eminent for gifts and graces , ( as many people account them ) refuse to conforme to it ? and this will prove as great and as continued a division betweene the ministers and people of the churches established by law , and the churches tolerated , as ever was betweene conformists and non-conformists about ceremonies ; nay greater , because these are of different churches & congregations , whereas conformists and non-conformists held communion together in one church , though contending about these matters ; and that this will certainly be , may be easily beleeved and foreseene upon these grounds . 1. because many of the people who yet be not in this church way for their practise , are yet much possessed with these principles of the independant way , as the onely way of god , and are much looking towards it . 2. the mindes of multitudes of the professors in england , and especially in this city , are upon all occasions very apt to fall to any way in doctrine or discipline that is not commonly received by the church , as accounting some singular perfection to be in that which is new , and held but by a few . 3. though the ministers of the congregations tolerated , would promise not to preach of these points in publicke , nor in private to speake of them , ( which yet they will not be tyed unto ) yet their people many of them both men and women , are so strangely bold , pragmaticall , and so highly conceited of their way ( as the kingdome of christ and the onely way of christ ) that what out of those principles , and what by vertue of their relations in friendship , kindred , &c. there would be continuall drawing of many , and many falling to them . 4. the prime principles of this church way , as namely independancie , liberty , power , of government and rule to be in the people , are mighty pleasing to flesh and blood ; people generally , chiefely meane persons , and such who have beene kept under , affecting independancie , liberty , power , and rule . 5. the grant of a toleration will be made use of by them for the strengthning of their way to be the truth ; and will be interpreted in this sense , that they had such grounds and reasons , as the ablest ministers in the kingdome could not answer , and therefore were content they should have a toleration , ( else if they could have satisfied them , what needed a toleration ? ) onely though they could not answer their reasons , and had nothing to say , yet they would not come to them , and this will be spoken of by their followers , that we would not bee convinced , though we could say nothing against it : all which will ( as a meanes to encrease their side ) occasion continuall strifes , divisions , heart-burnings both of ministers against ministers , and people against people , so that in stead of union and peace in the kingdome and church , we shall have notwithstanding all reformation , a greater division and rent succeede than ever before . reason . iii. this toleration will not onely breede divisions and schismes , disturbing the peace and quiet of churches and townes , by setting them who are of different families , and in more remote relations one against another , but it will undoubtedly cause much disturbance , discontent , and divisions in the same families even betweene the nearest relations of husbands and wives , fathers and children , brothers and sisters , masters and servants : the husband being of one church , & the wife of another ; the father of one , & the childe of another ; the master of the church established by law , the servant of the tolerated ; one brother of one church , and another brother of another ; and so all oeconomicall relations and duties will be much disturbed , when as they of one house , and they in one bed shall be so divided , as that they shall not be of one church , nor worship god together in word , sacraments , prayer , but apart . o how will this overthrow all peace and quiet in families , filling husbands and wives with discontents , and setting at variance fathers and children , each against other , weakning that fervent love in those relations ! o how will this occasion disobedience , contempt , neglects of governours from the inferiors of the family , whilst the governours be looked upon by them , as not in a true church ! o how will this toleration take away ( for every saint must bee free to joyne himselfe voluntarily to what congregation he please ) that power , authority , which god hath given the husbands , fathers , and masters , overwives , children , servants ; whilst that they shall joyne against their wills to such churches , and be stollen from them against their pleasure : nei●her can the governours be able to judge of their pro●● in the word , nor be certaine they sanctifie the lords day ( according as god hath layd the charge upon them in the fourth commandement ) when as the children and servants are of other churches ; so that by these and many other things which will be found in experience , this toleration will pervert , disturbe , that order of gods owne appointing , namely the relations , duties , and workes of families , which were there nothing else to be sayd against it , this were enough , god certainely appointing no such church way●●s is crosse to the good and peace of families ( one orcer of god certainely not destroying another . ) now how strong this reason is against this toleration , i submit to the judgement of that court , which hath the legislative power , they knowing well that both churches and common-wealths are made of families all issuing out from thence , they being the seminaries and nurseries for both , and if there be a ground-worke layd for disturbances , divisions , and disorders there , what can be firme , peaceable , or sure ? reason . iiii. there will be great danger of continuall divisions , distractions , disputes amongst us , not onely from the different forme of government and worship in their churches and ours ; but from other doctrines and practises held by some of them for the present ( as for instance that saints when they dye , goe not to heaven where christ is , but they goe to a third place ; the sitting with their hats on at the receiving of the lords supper , &c. ) and others that will be dayly broached , and then their churches being independant and not under the government of any out of themselves , they will goe on without being hindred ; and whereas we have now too many new and strange doctrines , we shall have nothing but errours and novelties broached , and so greater contentions and breaches amongst us . reason . v. the most eminent ministers in this kingdome for parts , grace , and labours , can have little assurance of the continuance of their flockes to them , if such a toleration be granted , for they will draw away their people , and admit them into their churches , and even gather and encrease their churches out of the labours of the best ministers , the ministers shall doe little else but spend , and be spent , for to fit men for them ; when ministers have travelled in birth of children , and should have comfort and joy in them , then they will be stollen away . this toleration upon any discontent taken or any light occasion of demanding dues , or preaching against any thing they like not , opens a wide dore and will invite them to desert their ministers ; and what a sadding of the heart and discouragement in the worke of the lord , this must be to the ministers of the kingdome , let all judge . reason . vi . a toleration of churches to bee erected as independant , to enjoy liberty and exemption from the estabilshed , will be undoubtedly a meanes and way of their infinite multiplication and encrease , even to increase them 30. fold , so that if the parliament could like to have more of the breede , and have a delight to have multitudes to be exempted from the ecclesiasticall lawes of the land , ( which parliaments never did ) no way like this : for we see within this nine moneths ( though there be no toleration of their way ) yet having not beene lookt after , how are they increased and multiplyed ? and that there will be a mighty encrease upon a toleration ( to say nothing of casting a snare upon the people , by this to make doubts , nor nothing of the wantonnesse and instability of many professours , nor of the activenesse of many to spread these principles that their party may be considerable ) this may evince it : in many , if not in most townes and parishes it cannot be helped , but that there are and will be for many yeeres , men of no great popular gifts for preaching , who also according to their principles , not having beene brought up to it , cannot so comply with their people : now many that live in these parishes ( seeing they may keepe their houses and places of abode ) upon the newes of a toleration , will for the benefit of more powerfull , practicall , and zealous preaching , betake themselves to goe to their churches , ( which liberty they cannot have in the churches established , for the law ( it is likely ) will provide for men to keepe to their owne ministers , where there is sufficient preaching ) and so will fall to their principles , and so wee shall have upon this grouud swarmes of them . reason . vi . the prime and fundamentall principles of this independant way , upon which they erect their church way and independancy , are very prejudiciall , dangerous , and unsufferable , to this kingdome , as for instances , saints qua saints , two or three of them or more , they onely have an immediate independant power from christ their immediate head , to gather and combinde themselves into visible churches , without expecting warrant from any governours whatsoever upon earth , as also being thus gathered and joyned into a church , to chuse all officers among themselves , and to exercise all discipline and ecclesiasticall government , even to excomunication , without and against the good will and consent of the christian magistrates , but the magistrates whether kings and princes , or states , they have no power , but in all things of the visible church christ is an immediate governour to the saints , having put none of his power out of his hands to any magistrate whatsoever , but though he hath given much power to magistrates over goods , liberties , and lives of his saints , yet this spirituall power of gathering and making churches , and of the power of exercising censures and discipline so as it may not be exercised without their power and leave , he hath not given them ; so that i desire them to consider and enquire whether this denying to kings and princes power and authority in causes ecclesiasticall in the church , and giving all spirituall , ecclesiasticall power immediately , and independantly under christ to the particular congregations , and not to the king , be not against these lawes and statutes of the land , made in 26. henry the 8. cap. 1. 25. yeere of henry the 8. cap. 19. and the 1. yeere of elizabeth cap. 1. where it will be found that all jurisdiction , superiority , spirituall and ecclesiasticall , as by any spirituall or ecclesiasticall power or authority hath beene , or may lawfully be exercised , for the visitation of the ecclesiasticall state and persons , and for reformation , order and correction of the same , and of all manner of errours , heresies , schismes , abuses , offences , &c. shall for ever by authority of this present parliament , be united and annexed to the imperiall crowne of this realme . as also that no orders nor constitutions may be enacted in the church without the kings assent , and hence the oath of supremacie was appointed by law for every ecclesiasticall person to take : hence i aske the independant men , seeing they give that immediate ecclesiasticall power to their particular churches , which the papists doe to the pope , whether they will take the oath of supremacie , or doe acknowledge in their prayers that title of the king , defendor of the faith , &c. secondly , they hold that things lawfull in themselves ( as for instance , set formes of prayer acknowledged by them to be lawfull ) yet being enjoyned by authority are now unlawfull , so that though a forme of prayer be lawfull , yet being imposed for order , uniformity , that alters the case ( a strange paradox that things lawfull in themselves tending to order and peace , should become unlawfull when commanded . ) 3 they affirme that christian princes & magistrates who are defenders of the faith , have no more to doe in and about the church then heathen princes . some of them deny also and question that received axiome , that the magistrate is custos utriusque tabulae ; saying of those kings of judah and israel who medled in the church with reformation and establishment of religion , that they did it not as kings , but as types of christ : so that i leave it to better judgement whether it be safe for a kingdome to tolerate such churches who maintaine and vent upon all occasions such kinde of principles ; and as the principles , so the people for a great part of them be dangerous and insufferable , heady , refractory , proud , bitter , scornefull , despisers of authority , who though but a few comparatively and the lawes standing , have attempted not to suffer the publicke prayers to be prayed , but what with singing , what with clapping on of hats in times of prayer , what with reviling and threatning of ministers , have laboured to hinder their use : now if they dare attempt such practises and things being but a few , the lawes being point blanke against them , and the lawes establishing the other , what will they not doe when they shall be multiplyed and tolerated , if they come once to a great head ? we may feare they will not tolerate the churches , and government established by law : but what insolencies and mischiefes will follow upon their toleration , not onely in ecclesiasticall government , but in civill , i leave such who are experienced men in matters of government to fore-see and judge of , but hereafter too late to remedie , but i desire rather to pray against a toleration , than to prophecy of the wofull effects of it . reason . viii . these independant men where they have power ( as in new england ) will not give a toleration for any other ecclesiasticall government or churches but in their owne way , they would not suffer men of other opinions in doctrine and government to live within the bounds of their patent , though at the furthest bounds , but have banished them . they were sent to from england by some godly ministers their brethren , men otherwise approved by them , as being against ceremonies , who being in danger of leaving the land , sent to know if they might have liberty according to their consciences to goe in a church way , something differing from theirs , and not in this independant popular government ; to which question you may reade the answer , they could not grant any other forme of government but one , seeing there is but one way of church government layd downe in the word , and that unchangeable , and therefore they cannot yeeld to it . so others of them will nottolerate , or admit into fellowship the godliest christians , unlesse they will enter into covenant , professe their faith , submit to their church orders , though they would be of their church ; so that these men who now would faine have a toleration in this great kingdome will not allow any in a remote plantation , nor in one of their small particular congregations , for feare of disturbing the peace of their church , and yet would have a toleration in this kingdome , never caring to disturbe the peace , and good of the three kingdomes which would be much hazarded by it , but thus partiall men are ( and you may observe it ) t is ordinary for men when they are not in place nor have no power in church or common-wealth , and hold also doctrines and principles contrary to what is held , and established , then to plead for tolerations , when as the same parsons comming to be in place and to have power , wil not tolerate others to set up any way different from theirs . and i beleeve those present men , who here are endeavouring a toleration for their churches had they the power in their hands to settle a government , we should have no government tolerated , nor church but the independant way , and for this see the protestation protested , what he thinkes of our church , and of what ever government shall be established . reason . ix . atoleration may be demaunded upon the same grounds for all the rigid brownists of the kingdom and for all the anabaptists , familists , and other sectaries , who professe t is conscience in them , and in some respects upon better grounds it may be moved by them , as being perswaded we are no true church , then for these semi-separatists ; nay whether may not the papists petition to , and hope to have a toleration of religion , seeing it is conscience in many of them as well as you , and if once an exemption be given from the religion established by law to one sort , why may not others thinke to have the same priviledge ? and therefore if ever the dore of tolerations should be but a little opened , there would be great crouding by al sorts to enter in at it . reason . x. the granting a toleration of this independant way whose first & fundamental principle is , that two or three saints , where ever or by what meanes soever they doe arise , separating themselves from the world into the fellowship of the gospell , are a church truely gathered and that they only have an immediate and independant power from christ their immediate head to gather and combine themselvs without expecting warrant from any governours whatsoever upon earth to make a church , doth make way for any thing for libertinism or for any opinion in the world , that so all who fall into any doctrine , or any who like not their owne ministers and church government , either because they restraine them from sinne or keepe them to gods ordinances , they may goe three or foure of them , and enter into covenant among themselves , and be a church and live without ministers and sacraments along time upon pretence that they can finde none fit for them yet ( as these independant men doe ) and when they doe chuse , then chuse such of their owne opinions and wayes , and so they may live together at liberty in ways pleasing themselves : neither can this helpe it , to say this belongs onely to saints , 't is their prerogative royall and not others , for all heretickes , sectaries , or libertines will count themselves saints as well as our independant men : they may be their owne judges , and will say that they are saints as well as you say , for the ministers and magistrates of the kingdome shall not have the power to determine who be saints and who not , so that if the state should tolerate the independancie , they know not what they tolerate , but in the belly of this independancie they tolerate and make way for libertinisme , heresie , and what ever satan and the corrupt hearts of men have a pleasure to broach and fall into . reason . x. i propound this question what these men would have in this toleration , whether the number of these independant congregations , that they would have tolerated , should be five or six congregations onely , and no more , or shall the number be left undetermined ; to bee free to multiply into as many churches as they please : if the number must be determined , this will overthrow their principles and churches quickely , as when one church breakes into two or three , as upon their principles it must , and oft times doth , as at amsterdam into two , at roterdam also , and at london , and when one of the tolerated churches breakes into two or three , which shall be reckoned , that that is the church allowed of by the state , for each part will pretend to it : but now if they say the number must be left undetermined , then we may quickely have halfe a dozen of their churches in some one parish of a city or towne , nay two or three churches in a place , sprung out of one of their owne , and we may have every where three or foure men of an opinion , differing from others to goe make a different church , and so they will encrease in infinitum , and there will be no end of divisions , and subdivisions . but before i conclude , i will answer five or sixe reasons , that be commonly alledged by them , for their toleration in this kingdome . reason . i. this is no more than what is granted to the french , and dutch , who live amongst us , and have churches and government of their owne way , exempt from the government established . answer . the case is quite different , and that will appeare by these particulars . first , those french and dutch protestants have nothing , nor desire nothing , but that which is originally according to the church and people they were borne and brought up in , they enjoy nothing as contra-distinct to the protestants of france and holland , but the independant men move for that which is contra-distinct to their owne church and nation ; yea , and to all reformed churches . secondly , this liberty was granted by our pious princes in times of persecution to the protestants , that so they might have here the exercise of their religion in their owne tongue , when they could not enjoy it at home , and it hath beene of great use upon occasions in this way ever since , for a refuge to the persecuted protestants , but what is your case to this ? you may enjoy the protestant religion in this land , and that by the law and authority of king and parliament , what colour then , that you should move for an exemption of your churches ? thirdly , these french and dutch churches will willingly be joyned in government , and in one way of discipline with the kingdome , if there be a reformation , which you will not . fourthly , these churches are not in an independant government , neither doe they hold your principles of the church , but be as much against them ( as we ) they doe admit of appeales , and in all businesse of greater moment have synods . fifthly , they being strangers amongst us of different nations and tongues , not having those relations of kindred and acquaintance with us , but keeping themselves , for the most part , among themselves , there is not that danger of drawing away the people , nor of causing schismes , as from you that are of our nation , and tongue ; neither have they , or doe ever vent principles against our church and government , ( as you doe ) but content themselves with their owne way , they neither can , nor will admit ours to be members of their congregations , in respect our people understand not their language , so that the people are so farre from leaving our churches , and becomming members of theirs , as that our people cannot so much as resort to their congregations to heare them preach , they preaching in a language the people understand not , all which is quite contrary with you . sixthly , there is a great reason and necessity of allowing them churches and places to preach , and bee by themselves , because many of them understand not english at all , and for the benefit of strangers of their religion who come over , who else could not enjoy the publicke exercise of their religion at all , and they may well be allowed some discipline among themselves in respect they maintaine al their own poore , not charging the parishes where they live with them : all which will not hold as a ground for toleration of independancy : their meetings by themselves , are not upon your principles of a church , or church government , but because of different language , &c. reason . ii. vve seeke no more then what is granted us in holland , and what wee may enjoy there in a countrey where we be strangers . 1. answer . if your toleration in holland , be a good ground for a toleration here , that we should doe so because holland doth it , then there should be a toleration for all religions amongst us , as jewes , anabaptists , &c. and if you would have it so , speake out plainely , there are some of you have whispered it , and often spoke of it in private , in the answer you give to these reasons . speake your mind , and if you justifie a toleration of all religions , i will discusse that question with you , and take it up against you as not fit , neither in divinity nor policy , as both against rules of conscience and policy . secondly , there may be a toleration of you in holland , with much more safety to the government established and peace of that church , then can be here in this kingdome , the people of that country not understanding your language , having little or no relation to you , nor you to them , of kindred , friendship , where as it is quite otherwise here . thirdly , that people of the hollanders generally are an industrious people minding their businesses , profits , and keeping to what 's established by their lawes , not troubling their heads so much with other points of religion , but here in england and especially in the city of london , and great townes , many professors are more idle and busie bodies , tatlers also , as it is said , 1 tim. 5. 13. ver. very wanton also in their wits , affecting novelties in religion , and liking of points that are not established nor commonly held . fourthly , holland tolerates you and many others , but it is more upon grounds and necessitie of worldly respects , because of that benefit of excise towards the maintenance of warres which they have from them who live amongst them , so that they are paid well for it , so that in this they measure things rather vina mercatoria , than by the rule of scriptures ; and were it not for that and such respects which the state of that state hath put them upon , they would never grant tolerations , but there is not the same reason here in any respect , our riches and strength standing in one way of religion and not in tolerations . reason . iii. if wee may not have a toleration and a liberty of erecting some congregations among you , this will force us to leave the kingdome that wee may have the liberty of our consciences , and if you doe , what cruelty is this . 1. answer . there is no need of a toleration for you , and yet no need of forcing you to leave the kingdome that you may enjoy your consciences , and that will appeare if you calmely and meekely be content to heare reasons and principles which you your selves agree to , as namely , you hold that our churches be true churches , our ministers true ministers , ordinances of word , sacraments true , and that you can partake with us in our congregations in all ordinances even in comming to the lords supper , provided that scandalous and ignorant persons be kept backe , and ceremonies removed ; why then should you desire to set up other churches , as different from ours ? you can have but word , prayer , sacraments , and discipline in your owne , that you may enjoy in ours , is this any good reason for you to leave the kingdome ? i pray consider well , some of your ministers at first comming over said ( as i have beene told from good hands ) they could take the charge of parochiall churches amongst us upon the reformation hoped for , and they could yeild to presbyteriall government , by classes and synods , so not enjoyned to submit to it , as jure divino , but since they have gotten some more hopes ( i know not upon what grounds ) they are now very hot for a toleration , and will not heare of growing into one body with us . secondly , seeing our churches , ministers , and ordinance , be true , for you to erect new , and to withdraw from such churches ( though suppose they were in some things defective and not every way so rightly ordered as were to be desired ) i know can never be answered to god , especially you having not the power and authority from god to order those churches otherwise , and i desire you againe and againe to waigh whether you may not live in the communion of such churches , where some thing may be yet desired that is not , where it is not in your power to helpe , but that you are bound by the command of god in such cases either to leave the kingdome for that liberty , or else being private men in a land where true churches , ministers , and ordinances are , to goe and set up divided churches in that land , both against the lawes of the land , and to the scandall of all the churches , i beseech you thinke upon it what is become of fraterna toleratio , and of giving scandall , not to one brother , but to thousands of congregations of christ . and whether nothing wanting in matter of order , may be tolerated so long as a man is not put upon the practise of that which is unlawfull . as for those brownists whose principles and consciences ( though very erroneous ) hold that we have no true church , ministery , ordinances , but all is antichristian , they have a better warrant to set up new assemblies , or to leave the kingdome to enjoy their way ; but as for you to withdraw and set up separated assemblies upon no greater grounds , or causes , can never be justified , and i shall be ready upon that point to deale with any of you , and for your better satisfaction for the present , i wish the conscientious and sober ministers to read two pages in master robinsons apologie , chap. 12. de eccle. anglic. pag. 86 , 87. wherein he grants that churches may not be departed from for circumstantiall corruptions , nor for many inconveniencies , affirming that it is neither christian prudence nor charity to doe so ; he shewes it is not an intolerable evill ( though an evill to be lamented ) for evill men to be suffered in the church , nor that discipline as it is called , or that ecclesiasticall government instituted by christ , is neglected , or violated , but that 's it , that the plaine contrary to it should be established by law , and so he goes on : now supposing our reformation , it will be otherwise with england then when he writ and the most that can be said ( supposing your principles the truth , ( though that 's denyed by us ) there will be but evill men suffered , and not men of the most profligate life , and discipline instituted willbe but neglected or violated , not that which is quite contrary as established by law , take place . thirdly , you your selves live in , and are members of such churches , and thinke it unlawfull to forsake them , where , for many yeares together you beare with defects , and want some parts of government , and officers appointed by christ , more materiall then will be in ours , upon a reformation , as namely , without pastors , elders , widowes , many yeares together , without sacraments a long time , without censures especially unlesse you allow people to be the instruments and exercise excommunication without having ordination of officers , without prophecying also many yeares ; why can you not beare with some defects in our churches , and be content to waite some yeares , till god either give you light to see your mistakes , or else till we have more light to perfect what is wanting ? you tell us that some things may be omitted for a time , as circumcision was in the wildernesse , and that affirmatives doe not binde too alwayes , and that exercise of discipline may be forborne for a time , when it is evident , it will not be for edification to the church , but destruction ; what shall hinder then , but that you ought to incorporate into our assemblies , though something yet were to be desired ? there is nothing contrary that will be put upon you ( nor quite another thing . ) fourthly , you may safely be members of our congregations in the reformation of us , and in these times , because you may without danger shew your dislike and speake against scandalous persons , and against the fault of the church , if they admit such to the sacrament , which being done , your selves grant you may communicate with them , so a letter sent from roterdam grants . and i have heard this alledged , as the reason why you first left our churches , but that reason now ceases , seeing either such persons will be wholly kept away , or else you may protest against them ( though i must tell you , that practise you judge your selves tyed to , is founded upon a false principle ) namely that the power of government is given by christ to the body of the congregation . fifthly , there is a medium betweene persecution ( as you terme it ) and a publicke toleration , a middle way betweene not suffering men to live in the land , and the granting them a liberty of separated assemblies , so that there is no necessity either of leaving the land , or of enjoying exempt congregations ( for there is a third datur tertium ) as for instance , persons may be tolerated to inhabit in a land , to enjoy their lands , and liberties , and not be compelled to professe and practise things which are against their consciences ; it is one thing to be forced and compelled positively to doe things against conscience , and another thing , not to be suffered the publicke practise of some things in separated congregations , as to illustrate it thus , suppose the papists upon their petitions to the parliament should have those statutes repealed , which enjoynes them to come to our churches , ( which they say is against their consciences ) though indeed they are bound by the command of god to come , and ought by the magistrate to be compelled to come ( as doctor davenant hath cleerely showed ) yet the granting the papists a toleration of the publicke exercise of their religion , to the scandall of the reformed churches and dishonour of god , were quite another thing , insomuch as the papists though they petition the first , ( upon deepe protestation of living peaceably , and according to the lawes of the land ) yet they move not for the last : so i judge you may live in the land freely , and enjoy your liberties and estates , comming to our churches , enjoying the ordinances , and are like never to be compelled to professe or practise what is against your judgements , the greatest inconvenience is but the forbearing of something you would have , which considering the questionablenesse of the thing , and the many other evills which would attend it , if you should enjoy it , you may in point of conscience be well satisfied without it ; so that consider well , and you may find a medium betweene leaving the land and enjoying a toleration of exempt congregations . sixthly , if all these former answers satisfie you not fully , because ( though these things be true ) yet besides these ordinances and ministers , you must be in a church way and fellowship , as now you are , then know , according to your principles of a visible church , laid downe by master robinson , and by your selves in all your manuscripts , you may enjoy your way in having severall visible churches , and that without that offence and scandall to magistrates and churches , and yet neither leave the kingdome , nor have a toleration , and that i will demonstrate thus ; two or three saints joyning together in a covenant make a church , a greater number is not required , neither officers to the essence of a church ; a greater addition of company to this two or three , though they may make for the well being and flourishing of the church , yet they are not of the essence of the church . now then every one of you in your owne families , as the husband , wife , children of age , and servants , who are visible saints , may be joyned in covenant to walke in gods wayes , and to watch over one another , so that here is a church , and every master in his family may set up holy exercises , and exercise discipline among themselves for their families , and thus in the church that is in their house , they may exercise what discipline they judge is wanting in ours , so that comming to our churches to the word , prayer , sacraments , they may serve god in their owne families among themselves in a church way , in wayes of admonition , reproofe , and other censures ; nay every church family , or most of them may have officers also amongst them , the ministers families may have a pastor or teacher , each minister being made pastor of his owne family , chosen also he may be by his family , who also may preach and instruct his family , and exercise discipline amongst them ; great families , as gentlemen or citizens may themselves be teachers of their families , according to your principles , or may have some in their families fit to be chosen elders and teachers to them , especially such of them who keepe schollers in their houses , and still chosen by the church of this family : but if there be some church families who have none fit for officers to their church ( which can hardly be in these kindes of churches ) yet this is not of the essence of the church . but as for single persons , as young men and mayds , who are of your judgement , if you aske what they shall doe , seeing they have no families , and cannot joyne two or three in a family to make a church . i answer , they may be servants unto men of their owne judgement , and live in the families of their owne way , and so may be in a church : and thus you may enjoy your owne way without scandall or division , the lawes not forbidding or medling what men doe in this kind , as how oft men pray in their owne families , or catechise them , or whom they shut out from their prayers and holy duties : but if it be said , how shall such ( as are bred schollers , the ministers of this way ) be maintained ? it is not being ministers to their owne family will maintaine them ? i answer , i have taken care to show them a way for maintenance also , how they may enjoy their country , their consciences , and maintenance , that so they need not be forced to seeke a toleration of churches , that they may be maintained , and that is thus ; supposing they will not take pastorall charges of parishes , but onely be pastors of the church in their house , yet holding it lawfull ( as they doe ) to preach in our congregations , they may take lectures amongst us , and so be maintained , there will be want of many men for lectures setled by gifts of the dead , and then no question but the government of the church , which shall be established by law , will be so moderate , that if men hold the maine points of doctrine with the church , be pious in life and peaceable , so as not to preach nor speake against what 's established by law , nor doe not make schismes to goe and set up separated assemblies ( which practises caused troubles in the church ) they may enjoy all liberty and ( as many scriptures show ) freedome , though in point of opinion and judgement there may be some difference from things established by law ( for i suppose we shall not have subscriptions enjoyned to formes of government and discipline ) but onely to doctrines , and that also in maine and cleere poynts , so that by all this you may apprehend how without a toleration , you may in a secret and peaceable way enjoy your church fellowship with maintenance also . what ever else you seeke for by a toleration of many families to make a church , is but for the more comfort & flourishing of your way , but not as that which is necessary to your way , now in a busines which is but of conveniency , & not of necessity , according to your principles , ( though you had a liberty & priviledge to enjoy it , yet ) where so muchscandal may come of your liberty , and it cannot be avoyded ( for though one of the more sober and conscientious ministers and people could use it better , yet most would abuse it ; as the rigid brownists , anabaptists , and many weake christians ) you should not use it but forbeare , so the apostle teaches us , 1 cor. 8. v. 9. so gal. 5. v. 13. 14. 15. now a scandall is some word or action , giving an occasion of ruine to a weake brother , which practice of yours would certainely doe ; now to the avoiding the scandall of the weake , all those things are to be done or omitted , which may be done or omitted without sinne , as amesius grants , lib. 5. de cons. cap. 11. so gerson speakes , part 2. reg. moral . a man is bound to desist from every act , to which be is not necessarily tyed , where upon good grounds the scandall of the weake is feared . now the setting up of separated assemblies in this church , may be omitted without sinne , neither are ye necessarily tyed to it , as will appeare by this sixth answer . besides , considering all the former answers , wherein you see what you may enjoy in this kingdome in liberty of ordinances and consciences , you are not tyed for some matter of convenience , which you might enjoy in another kingdome , to withdraw from this church , and to leave your owne country , for your satisfaction in which point , i had rather doctor amesius should speake then i , to whom i referre you , who in his cases of conscience about this point , saith thus . a man may keepe communion with a church wherein wicked men are suffered , and good men depressed , and that upon severall reasons , amongst others , upon this ground ; because from such a church to a purer , there is oft times no removing without great dammages and hinderance , which ought to be avoyded alwayes ( as much as may be ) without sinne : yea such dammages and losses doe sometimes cause that an affirmative precept ceases to bind . a man may joyne himselfe and live in such a church , in which many defects are necessarily to be tolerated , yea , and joyne to that church , where the power of removing scandalls , and casting out wicked men is taken away , if he cannot without great prejudice and hurt , goe to a freer church , and men sinne not either in joyning to such a church , or continuing in it . but yet further he grants , a man may be a member of such a church in which some things instituted by christ are wanting ; and where some things appointed by men are introduced . so that i beseech you brethren , lay all these six answers together , and consider sadly whether god requires of you , unlesse you may have a toleration , to leave the kingdome : to run many hazards and dangers for churches after your way , when as you may enjoy so much at home without a toleration of exempt assemblies , as i have opened in these six answers . seventhly , if notwithstanding all that is said to you you will not be satisfied , without setting up churches against the church , it were better for you to leave the kingdome , and to returne backe to your charges , and families into holland , and others of your minde , who cannot be satisfied , to leave the land , and to goe to new england , or else where , rather then by erecting of churches by toleration or without it to disturbe the good and peace of three kingdomes ; and this will be no great harme to many of you , for you may easily returne , being able to live and subsist there comfortably ( as you say your selves : ) and for my owne part were i of your way ( so farre as i know my owne heart ) i had rather goe to the uttermost parts of the earth , though to live in a hard and meane condition , than to disturbe the peace or good of three kingdomes , as you would doe by a toleration . looke what is commonly said , praestat ut pereat unus quam unit as , it is better that one perish than unity , so i say it is farre better a few ministers and people wanted some outward accommodations of their owne countrey than that the good of the whole should be so in danger , neither is there any cruelty or persecution in it , ( as they will be apt to phrase it ) for if the purity of doctrine , holinesse of life , peace of the church cannot be preserved by such a toleration ( as i have in part shewed , and can make it plaine ) then it ought not to be , and i will speake for my selfe , and in the behalfe of hundreds of my brethren , painefull in the ministery , who have borne the brunt of the times , that we professe we will submit to the reformation and government established by law , which we doubt not but will be very blessed and glorious , but however things should fall out , we would either patiently tolerate what is not in our spheare to reforme , or quietly sit downe in the kingdome , or else with leave betake our selves to some other countryes , being fully resolved in our consciences , that circumstances in and about externall formes of government in matter of order can never be sufficient grounds to us , to set up churches against a church where true churches are , and so to prove meanes of eternall divisions and heart-burnings between ministers and people . reason . iiii. i but if these ministers , and some such churches be not tolerated , they are afraid that in time they shall draw most of the good people out of the land after them . first answer . i heare one of them say so , but i suppose they rather hope then feare it , and this plainely shewes they have a good conceit of themselves , and of their owne way . secondly , for their feare , we feare too ( but not as they doe ) but this , that if they have a toleration , they may draw away many good people , especially if the ceremonies and the liturgy stand in full force , and their churches tolerated , they will make brave worke in a short time ( though i am confident god will preserve many judicious , advised christians from their way notwithstanding : ) but let there be no toleration granted , and they once well shipt , and a reformation amongst us in government , and ministers , that feare is over with me , we feare it not , that many will follow them , for when that which first bred these men , the violent pressing of ceremonies , the casting out of good ministers , the many notorious persons suffered in the church without all censure , shall be removed , many will not be bred , and others will be satisfied , and i doubt it not but that the godly and painefull ministers of the church of england , may and will , both out-preach them , and out-live them , and may be compared with them for all excellencies , and abilities : for my part i shall speake as i finde , i knew many of them long before they fell to this way , and know them since , and have not seene any of them better , or more profitable in life and ministry , for their charge ; onely this i am sure of , for some of them , whereas whilst of the church of england they preacht often , now seldome , they goe looser in their apparell and haire , they take lesse care for the publicke in things that concerne the glory of god and salvation of mens soules , their principles & spirits grow very narrow like their churches , they grow more strange , reserved , subtile , in a word , they minde little else but the propagation of their independant way , ( as the protestation protested witnesseth abundantly ) and i shall speake my conscience from the experience i have had of many of them having studyed and observed them and their writings and never saw nor heard of any men who fell fully to that way , that ever had so large a spirit for good , afterwards to take that care of propagating the gospell and preaching the word to men without ; i never knew any man that ever god honoured so much , after he fell to those principles as before , though the same persons before have beene active for god , doing famously and worthily , yet when they fall to this way , they either blemish themselves , or doe little ; and the truth is , those principles of separation be such as god did never honour much the men who held them : looke what is sayd by them of episcopacie , that the very calling of it hath such a malignity in it , that it hurts the best men that are placed in those chaires , that i may say truely , of this way , there is a malignity cleaves to it , hurting the men that fall to it , by altering their spirits and contracting their hearts , ( though many of them continue good in the maine . ) reason . v. this is no other but envie in the ministers that makes them against a toleration , because they feare their people will desert them and come to us , being so pure in ordinances and churches ; and thus the protestation protested speakes , and t is frequently in some of their mouths . answ. 1. it is not out of envy to their ministers and christians ; for first i hold their practise sinfull and unwarrantable to separate from our churches and to erect such congregations , and therefore i speake against it , and that by the helpe of god i shall make good in a following discourse . 2. it cannot be counted envie in ministers to be unwilling to have their flockes and people fall from them , is it envie in a father to be unwilling to have his children stollen from him and tempted away by strangers ? i aske such of you who be fathers if you would be willing to have your children forsake you and that with renouncing the womb that bare them , & the paps that gave them sucke , throwing dirt into the face of father and mother ? now this is the case for ministers , to have their spirituall children whom they have begotten to god , who are their comfort and the fruite of all their labours to fall from them and to despite them afterwards cannot be pleasing , neither ought it : looke what the jewes gave out falsely concerning the naturall body of christ that his disciples came by night and stole it away , that may be sayd truely of his mysticall body , beleevers you by your tolerations would have your disciples come by night and steale them away , and therefore we ought not to sleepe , but to watch against you . answ. 3. i envie you not , but pity and love you , and would not have you have such a sword as a toleration put into your hands ( though some amongst you perhaps might use it better ) to hurt your selves with , and to have such an occasion to run upon the rocke of schisme , and to goe out of the way dayly turning into errours on the right hand . answ. 4. this author would intimate and make the world beleeve , as if only the honest soules were with them , and would be for their way , but as for them who be against their way and toleration , they are not such honest soules : but let them know honest soules are not onely with them , for in the church of england there ever have beene , and are as honest ministers and people that have rejected your way , as ever any that fell to it , nay the greatest non-conformists and most able in that way , have writ the most against you , and laboured upon all occasions to preserve people from falling to you , as mr cartwright , mr brightman , mr parker , mr hildersham , dr ames , mr bradshawe , mr ball , mr dod , mr baines , with many others . reason . vi . i but they be good men , and men of great gifts , and therefore they should bee tolerated to have such churches , t is pity they should leave the land , and we lose their prayers . answ. 1. the better men they be , and the more able , the worse to set up separated churches , for they will the more endanger the peace of the kingdome , and make the schismes greater . 2. for their prayers we may have the benefit of them as well when they are absent as present , and some of them have sayd , they pray'd more for england , when out of it than when in it . 3. they left the kingdome when it was in greatest danger and in most neede of helpe , and provided for themselves to keepe in a whole skin , and without them we stood here in the gap , and prevailed with god , and rather than to buy their company at such a rate as a toleration , it is better to want it , as i shewed before , and i question not but the kingdome will doe well enough though they returne , and the better unlesse they cease sowing of their principles . 4. for this objection of being good men , i shall answere it at large in another tractate , wherein i shall minde men of many dangers that may arise to them from good and eminent men , and fully shew what little strength there is in that reason ; clearing also many things in reference to that objection . quest . i , but may not conscientious men who agree with us in the maine in points of doctrine and practise , be tolerated and spared in some things wherein they differ from what is commonly received ? answ. yes , i doe in my judgement much allow of bearing and forbearing one another in many differences of opinions and practises , so as christians ought not to judge nor censure one another , nor refuse communion and fellowship by not admitting men into their churches and to the ordinances upon such points ( which is the great fault of the independant churches , denying communion to many saints for some differences in judgement about church government and orders ; which practise of theirs is expresse against the 15. rom. 7. ) neither to force men to change their mindes and opinions by casting them violently out of the ministry and church ( which was the practise of many in these late times , and hath caused so many schismes and stirres amongst us : ) i approve not such practises , but desire to be a follower and lover of all the wayes of peace and communion , with any who agree in the maine , and have something of god and christ in them : the practise of anicetus and polycarpus , with that of cyprian , are infinitely pleasing to me ( and i wish they were more imitated ) polycarpus and anicetus in the difference about keeping of dayes , though neither of them could perswade the other to change their custome , yet they kept fast the bond of christian fellowship ; anicetus admitting polycarpus to the communion of the roman church , and departing in peace one from the other . cyprian ( though he erred in the point of rebaptization ) yet he would not condemne them rashly who were of a contrary opinion , nor refuse communion with them , professing that for the difference of opinions , he would not breake the lords peace with his colleagues , nor remove any that was of a different minde from him , from the right of communion : so that men may be tolerated in their differences of opinions , so long as they keepe communion with a church , and submit to the discipline and orders so as to be peaceable and not to speake against what 's established by common consent , nor practise to the scandall and contempt of the magistrates and church : but if a few men , halfe a dozen or halfe a score ministers , refuse communion with a church , rending from the body , by setting up of a church against a church , preaching and venting their opinions every where , to the disturbance of a kingdome , and the drawing of disciples after them , though they were ministers of gold , and had the tongue of men and angells , yet they should not have a toleration ; upon which subject they may read a calvins last epistle to farellus , wherein calvins counsell concerning farellus colleague is this ; that if he will not be reduced to order , the ministers should tell him that he is not to be reckoned of as a brother , who doth disturbe the common discipline by his contumacie : this was ever a custome in the church which was decreed in ancient synods , that who would not subject to the lawes of common discipline should bee put by his place . neither is the authority of men here to bee sought after , when as the spirit of god pronounces of such , 1 cor. 11. 16. that the church hath no custome of contending . so that in all this discourse against a toleration , i have not written out of violence of spirit , cruelty , or ill will to the men , for i love and respect them , ( though for the present in an errour ) but from a zeale to the glory of god , and the good of this church for the preservation of purity of doctrine , holinesse of life and peace , ( which cannot stand with a toleration ) and though i be earnest in this cause , t is not from suddaine apprehension or passion , for i have had long thoughts of this church way , and i doe apprehend more evill in it , than men doe see at first , or than the independants can see , it being their owne cause , and they many wayes engaged in it : o that the independant ministers would with an impartiall desire of satisfaction , consider what hath beene written , and be perswaded to lay aside all thoughts of setting up separated assemblies , and come and grow into one body , joyning in one way with us ! for which end i will commend to them the councell of b calvin , given in a like case concerning a minister , who dissented from the the rest of his fellowes . let him remember amongst other things what paul requires in a pastor , this is not the last , that he ought not to be selfe willed , that is , addicted to his own proper judgement ; and certainely this is one of the chiefe vertues of a good pastor , so from the whole heart to feare contentions , that he may never dissent from his brethren , unlesse it be for causes greatly necessary . now considering what they may enjoy in this church ( as i have before shewed at large in the answers to the three reasons ) some circumstances about the manner and forme of discipline ( as the exercising of it independantly ) cannot be a cause greatly necessary , especially if we will beleeve calvin c who affirmes that the scriptures expresse the substance of ecclesiasticall discipline , but the forme of exercising it , because t is not prescribed by the lord , it ought to be ordered and appointed by the ministers for edification . please not your selves in your opinions , be not so addicted to your owne judgement ( for t is certaine saith calvin d that every mar who is addicted and wedded to his owne judgement , so soone as ever an occasion offers it selfe , will be a schismaticke : of which reade more in that place . and thus i have delivered my owne soule , hoping that either our brethren will withdraw their petitions so as they shall never be read in the honourable house of commons , or if they should , i hope the house will cast them out , for i am perswaded it shall never be sayd of this parliament in the ages to come , that they were the first that opened a dore for tolerations , and for setting up of churches against the church ; which if ever that dore should be opened ( which god of his mercy keepe shut ) i leave it to their great wisedomes to fore-see what infinite evils would in processe of time come upon this kingdome , and whether the succeeding generations would not write in their chronicles and histories ( as is written of naaman , 2 king. 5. 1. now naaman was a great man with his master , and honourable , because by him the lord had given deliverance unto syria : he was also a mighty man in valour , but he was a leper ) such a parliament was great and honourable because by them the lord gave deliverance unto england , it was also a mighty parliament for executing justice , and for making such and such excellent lawes , but it granted a toleration ; whether this would not cast a darke shaddow upon their glorious light , and be as a dead flye in the oyntment of the apothecary ; i humbly submit to their judgement . but to conclude this discourse both against independancie , and against tolerations , the day is shortly comming will try all , and i rejoyce in the thoughts of it , in regard of the accounts i shall give about this controversie of separation , nothing doubting but in that great day ( christ of his rich grace pardoning the weaknesses that have , may , and doe cleave to me in the manner of managing it ) will owne my whole worke , and endeavours against that way of separation , as stirred up by his owne spirit , and followed all along by his spirit , enabling mee in it and to it above my owne strength ; and though i expect many censures and reproaches from that sort of men yet then i shall have prayse with god , and the reward of all my labour , for truth , love , peace , and holinesse , which i aime at in this and all other discourses about this controversie . finis . notes, typically marginal, from the original text notes for div a83501e-210 melch. adam . vita oecolamp . pag. 53. melch. adam vit bucer p. 213. melch. ad. vit tosan . pag. 702. melc . ad vita brent . pag 441. quid ? nonne vident dissidia nostra esse amicorum dispendia , hostium compendia , & publica irae divinae incendia . junius bi●enu . epist. land has . adeo vetera●●ie hic antiqu●s d●aco imprudentiae nostrae ne vit illudere . quisquis volens detrabir fama meae , iste nob●● addit mercedi meae . augustirus regium est male audire cum bene feceris . 2 king. c. ult. v. 43. 2 chron. 15. v. 17. 2 king 18. v. 4. theod. hist. eccle. . l. 5. cap. 20. diruendi sunt etiam ipsi ciconiarum nidi ne redeant . lavat. in deurer . theod. heret . fab. lib. 4. de nest . a nestorius speaking against the personall union of the divine and humane nature of christ : extiches fell into an error contrary , confounding the natures , that he would have the humane nature so swallowed up by the immensitie of the divine nature in christ , that there was not two natures in christ , but one onely , to wit , the divine nature , evag. lib. 1. cap. 9. so ofiander broaching that error , that christ was our mediatour only according to the divine nature , stancarus opposing that fell into another error that christ was mediator only according to the humane schlussels de stancar . pag. 37. so flacius illyricus opposing strigelius who made originall sinne to be but a light kind of accident , he to aggravate the monstruousnesse of originall sinne , fell into that errour , that originall sinne was the substance of a man , schlussels de secta manic : pag. 4. * polypus petrae cui adhaesit colorem referens . nazianz : de se ipso . oreg . naz ad episcop. theod. lib. 3. haeret : fabul . parvus error in initio fit magnus in fine , negligenda non sunt parva initia , ex quibus paulatim majores fiunt accessiones . notes for div a83501e-1100 zanch. in . 4. pr. p. 777. 778. calv. instit. lib. 4. c. 3. sect. 11. 16. rob. apol. ca. 1. 18. zanch. in 4. pr. 786. calv. lib. 4. c. 3. sect. 16. cameron dic eccle. . p. 27. robinson apol. c. 4. de presb. . eccles. p. 47. calv. instit. lib. 4. cap. 3. sect , 16. zanch. in 4. pr. 786 , 787. p. ames . lib. 1. cap. 49. zanchius in 4. praecept . p. 784. amesius lib. pr. medul . cap. 39. question . zanch. in 4. pr. p. 784. quod peritiores igitur pertinet examinatio & qui plus habeant authoritatis . zanch in 4 pr. p. 784. ames . lib. pr● . cap. 39. * cameron . non est credibile dominum nostrum jesum christum ( qui non est perturbationis & confusionis author sed ordinis ) voluisse judicia esse penes plebem , quae vel ob imperitiam rerum vel ob affectuū perturbationem accipere debet ; non dare leges , & judicium subire , non ferre . dic ecelesi pag. 21. see syons prerog. p. 21. robinsons catechisme . rob. apol. cap. 1. p. 10. manus of covent . sent from holland . examination of prelates petition , p 31. manus . of coven sent from holland . vide assert . of the church of scotland , p. 154 , 155 , 156. lib pr●med . theol. cap. 39. med. theolo . lib. 1. cap. 39. pag. 11. amesi . lib. pr. ca. 37. de discipl . eccl. notes for div a83501e-2670 pareus in gal. 5. v. 10. 12. so calvin in gal 5. v. 10. 12. i intreat the independant men in the feare of god to read & consider what is more fully set down in those two verses by calvin and pareus . manus . of a●● treatise of the church . a liturgie imposed is popery saith the protestation protested . manus treatis . of a church . robins . apol. c. 11. vide ans. from new england to the 32. quest . sent by some lancashire ministers . rob. justific . 221. manus treatis . of a church . notes for div a83501e-3720 if you may publiquely protest against such as you know should not be admitted , and declare against the churches faultinesse in not proceeding against them , you may communicate with them , because you have done all you can in this case . daven. determ. quest . 2 7. reb. catechis . ans. to 2. quest . reb. justific . pag. 221. manus . treat. of a church . i propound these things as being according to their principles , but not as mine . ames . lib. 4. de cons. cap. 24. de 〈◊〉 . and what ever liturgie or ceremonies or discipline are left to accompany this nationall church government , t is indifferent with us , so as we may enjoy our christian libertie in the true use of such ordinances , and of such independant government as christ the onely law-giver of his church , and lord of the conscience , hath left unto us in his word . rom. 14. 3. a cal. farel . epist. 397. quod si pervicaciter recusare institerit , denuncient sibi non esse loco fratris , qui communem disciplinam contumacia sua perturbet : semper hoc in ecclesia valuit , quod veteribus synodis suit decretum , ut qui subjici communis disciplinae legibus noluerit munere abdi●●●●●neque hic quaerenda est hominum authoritas , cum spiritus sanctus de talibus pronunciaverit , ecclesiam non habere morem contendendi , valere ergo ipsum jubeant , qui communis societatis jura respuit . b fratrem vero illum qui hactenus a vobis dissensit , obsecramus in domino ne ulterius pertinacia contendat ad repugnandum . meminerit inter alia , quae paulus in pastore requirit , hoc esse non postren {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nesit {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hoc est proprio judicio addictus . et cene haec una est ex praecipuis virtutibus boni pastoris , sic exhorrere toto pectore contentiones ut nunquam a fratribus nisi ob causas maxime necessarias , dissideat , cal. epi. 55. c substantiam ecclesiasticae disciplinae exprimit di sertis verbis scriptura : forma autem ejus exercendae , quoniam a domino praescript non est , a ministris constitui debet pro aedificatione , cal. epist. 55. d et certe omni , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , simulac se occasio dederit , itarim ●et schismaticus . cai in tit. 1. v. 7. 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 ; 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(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.