HERESIOGRAPHY: OR, A description of the Heretics 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 Sheep's 〈◊〉, but inwardly are ravening Wolve●. 1 TIM. 4. 1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing Spirits, and doctrines of Divils': Speaking lies in hypocrisy, having their consciences seared with a hot Ir●n. 
Imprimatur. I▪ A. CRANFORD.  
LONDON, Printed by W. Wilson, for john Martial and Robert Trot, and are to be sold at their shops in Cornhill, 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.  
Jesuits, 132.  
Muncerians, 32.  
apostolics, 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 valleys.  
Scattered flock.  
Caps Order, etc.   

The Addition.  
The sum ●f a Treatise of M● Jonson's▪ 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 Heretics. 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 City of London, and to the Right Worshipful, Sir Nicholas Raynton. Isaac Penington, Lieutenant of the Tower, Sir lo: Woollaston, john Glyn Recorder, Sir john Cordell, Sir Thomas Soame, Sir john Gayr, Sir jacob Garret, Thomas adam's, Io: warner, john Tous●, Abraham Reynardson, Sir George Garra●, Sir George Clerk, john Langham, Th●mas Andrew's, john Foulke, james Bunce, William Gibbs, and Richard Chambers Sheriffs: Samuel Warner, W●lliam Barkely, Thomas Foot, john Kendricke, Thomas Culh●m, Simon edmond's, Aldermen of the said City.  
RIght Honourable, and Right Worshipful, 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 than 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 Catholic, as it is in the Apostles Creed, and not as it is set down in the new Trent Creed confined to Rome, who renounce the Pope's Supremacy, some of them excommunicating him for a Schismatic and Heretic.  
Who receive the holy Communion in both kinds, they all drink of Christ's cup, and abhor the Romish decree, made contrary to Christ's Institution.  
Who make no Images to be worshipped.  
Who do not acknowledge the figment of Purgatory, nor use any Prayers to be delivered from the feigned pains thereof.  
Who have their Prayers in their own tongue, and mutter them not in latin as the Romists do.  
Who forbid not Marriage (the prohibiting of which is called by St. Paul, the Doctrine of Devils.) Their Priests may and do marry.  
Who hold not popish Transubstantiation.  
Who prohibit not Laymen the reading of the holy Scriptures commanded by Christ himself.  
Who do not join with Christ's Intercession the suffrages of Saints: nor with his Justification the merit of works: nor with the Satisfaction Papal Indulgences.  
These points with some others, which the ambition and avarice of the Romists hath lately hatched, they renounce with us.  
This work I purposing to perfect and consummate to the glory of God, the great profit of the Church, & establishing of men's consciences, they seeing the unity and agreement of the holy Churches in the world with us: Behold suddenly a numerous company of other Heretics 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 Devil.  
The illuminated Anabaptists who blasphemously affirm the baptism of children to be the mark of the Beast, and to come from Anti-christ.  
The donatistical 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 fair and easy 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 himself to take hold of Christ, but only a discerning that Christ is his, and that after this, such a man must see nothing in himself, have nothing, do nothing, need no sorrow nor repentance, nor be pressed to duties, need never pray unless moved by the Spirit: If he fall into sin, never the more disliked of God, nor his condition the worse: and that he must abide in the height of comfort, though he fall into gross 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 windows.  
The Independents trouble also our poor Church, who pretend that they have a perfect model of Church● government, which Almighty God hath revealed to them, which many like better than the government of the Reformed Churches, being persuaded that in Independency they may have liberty to do 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 particular Sabbath at all, but every day to be a sabbath to a Christian man.  
The Traskites, who would have us observe many Jewish ceremonies.  
We have also Millenaries who affirm that before the day of judgement Christ shall 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 chains, and Nobles in links of iron.  
We have Hetheringtonians, who hold a hodg-podg of many heresies, troubling our people's brains.  
We have also Socinians, who teach that Christ died not to satisfy for our sins: and also his Incasnation to be repugnant to reason, & not to be sufficiently proved by Scrip●ture, with many other abominable errors.  
We have Arians, who deny the Deity of Christ.  
We have an Atheistical Sect, who affirm that men's souls sleep with their bodies until the day of Judgement.  
We have Atheists too many, as among others, one was committed by a Justice of Peace, who mocked and jeered at Christ's 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 heretical opinions openly: for books, vide the bloody Tenet, witness a tractate of divorce in which the bonds are let loose to inordinate lust: a pamphlet also, in which the soul is laid asleep from the hour of death unto the hour of judgement, with many others.  
Yea, since the suspension of our Church-government, every one that listeth turneth Preacher, as Shoemakers, Cobblers, Button-makers, Ostlers and such like, take upon them to expound the holy Scriptures, intrude into our Pulpits, and vent strange doctrine, tending to faction, sedition, and blasphemy.  
What mischief these Sectaries have already done, we that have cure of souls in London find and see with great grief of heart: viz. Our Congregations forsaking their Pastors; our people becoming of the Tribe of Gad, running after seducers as if they were mad; Infants not to be brought to the Sacrament of Baptism; men refusing to receive the holy Communion, and the Lords Prayer accounted abominable, etc. A Volume will hardly contain the hurt that these Sectaries have in a very short time done to this poor Church; and doth not the Commonwealth 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 myself the former happiness of this Kingdom, and the sudden change that is betid it, it being fallen from the height of prosperity to the lowest ebb of misery, and this not by the incursion of a Foreign Nation, but by its own children, who imbrue their hands in the blood one of another with no less inhumanity than Cannibals or Men-eaters, without any reluctation at all; the Son against the Father, and the Father against the Son, being involved in a most cruel War without any hopes of Peace.  
And moreover (which is worst of all) when I consider that some of our Clergymen (who should like Moses stand in the gap to appease God's anger) do increase the same, not only by blowing the fire, but by their Errors and Schisms which they broach and foment among us; by which they do as much as in them lieth to put men's souls in as great danger as their bodies.  
And considering again how we are involved in a most cruel War 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 fountain of tears, that I might weep for the slain of my people!  
But all this being Gods permitting, let us with patience possess our souls; let us trust in him, depend upon him, and in his good time he will deliver his Church, and turn all to the best; and in the mean season every man do his best to quench this fire. For my own part, these sad considerations made me leave my Christianography, and write an Heresiography to describe the Heretics and Schismatics of this time, in which I set down their beginning among us; their heretical opinions and errors, confuting them; and also relate how other Princes and Common● wealths have suppressed them, and how severely some of them have been punished among us.  
I know my reverend Brethren have not been wanting to oppose these Heretics in writing and preaching, in season and out of season, using all means to suppress these Heresies, having to that end chosen special men to preach several Lectures in several places; But without your help and the assistance of our Religious Patriots assembled in Parliament, they do, and will increase upon us do what we can.  
This Treatise I present to your Lordship, and to this Honourable Senate. What can be more suitable 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 Heretics?  
What is more correspondent with the duty of Christian Magistrates then to assist God's cause with your political Authority? A question may be asked whether it be lawful for the Magistrates to use the sword against Heretics? 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 poison waters and fountains at which men and beasts drink, deserve Capital punishment, how much more they that as much as in them lieth go about to poison men's souls?  
Yea, St. Augustine saith in his fifth Tractat upon john; 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 dwelled was reclaimed from Donatism by the Magistrate's sword, he retracted his opinion.  
And expecting the like success in this honourable City, I do implore your helps, & that for jesus Christ's 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 perform the same, as we should answer at that great day, when the secrets of all hearts shall be disclosed, viz. That we should in like manner without respect of persons endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found to be contrary to sound Doctrine and the power of godliness, lest we partake in other men's 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 Kingdoms.  
And this I beseech you in the name of God to take in hand, laying aside all humane reasons.  
Let not God's cause go to rack, nor by worldly policies and humane reason be protracted or retarded.  
The Turk will not suffer Mahomet to be blasphemed: as we are Christians let us stand for Christ.  
How dangerous the fostering of Heretics hath been, histories declare, viz. Almighty God sent down fire from Heaven and consumed Antioch, 
Paulus Diacon. Lib. 15.  being a Nursery of Heretics: And also how the earth opened & swallowed Nicomedia, the meeting place of the blasphemous Arrians: also in the Commentaries of Sleidan, 
Theodo●. lib. ●. cap. ●6.  how the Anabaptists meeting first in Conventicles, surprised 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 jubilee, and seen your great care and provision to keep the City from infection, in the shutting up the sick, and in carrying them to your Pest-houses, in setting Warders to keep the whole from the sick, in making of fires and perfuming the streets, in resorting to your Churches, in pouring out your prayers to Almighty God with fasting and alms to be propitious to you. The plague of heresy is greater, and you are now in more danger than when you buried five thousand a week: You have power to keep these Heretics 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 diligence and dexterety in quenching it in the beginning: your breaking open your Pipes for water making floods in your streets: your Engines to cast the water upon the houses: your industry and pains is admirable.  
Heresy is as dangerous as fire, use your best endeavours to quench it before it consume us.  
Thus not doubting Right Honourable, & Right Worshipful, of your best endeavours to suppress these Heretics and Sectaries, by whom not only many poor souls are infected, but also the holy name of God is blasphemed. I cease, most humbly entreating Almighty God to bless this City, and to give unto you the fruition of all temporal felicities in this life, and the neverfailing fullness of blessedness 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 run not only to other public 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 mayst discern 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, he specially forewarneth them of false Prophets: Beware of fals● Prophets which come to you in sheep's clothing, but inwardly they are ravening Wolves. As if he should say, my dear Disciples, you hearing of the way to heaven, will be enquiring 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. 
Come.  False prophets will 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 God's room being the Lord's Ambassador to deliver his will, who dare to this unsent? No man taketh this honour unto himself, but he that is called of God saith my Author to the Hebrews.  
But whence come they now, from the Schools of the Prophets? no, many of them from mechannicke Trades: as one from a stable from currying his horses: another from his stall from cobbling his shoes, & these sit down in Moses chair to mend all, as Ambassadors of Jesus Christ, as Heralds of the most high God: these take upon them to reveal the secrets of Almighty God, to open and shut heaven, to save men's souls.  
But to hear these fellows to discourse of the holy Trinity, of God's eternal decree and other deep points of Divinity: you may hear 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 showeth us whom the Anabaptists, 
To you.  Brownists and other Sectaries go about to seduce, viz. not drunkards. Adultere●s, Swearers, and profane persons whom the Devil hath ensnared already, but such as are desirous of heaven. They lead captive (saith St. Paul,) silly women who are always learning. They come unto you in sheep's clothing. 
In sheep's clothing.  That is, like Zealous and holy Christians, For example, the Devil turneth himself into an Angel of Light: Baal's Priests used long prayers: the blasphemous Arrians (as St. Bazill writeth) were easily believed because of their counterfeit holiness.  
The Romish seducers pretend great Sanctimony▪ the begging Friars befooled the Christian world with their pretended holiness, 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 tears, ●lmes deeds, seeming-zeale, seeming-humi●●●y, seeming harmlessness, etc.  
They come to you in sheep's clothing, insinuating themselves into you under colour of giving you good counsel: as the Devil their chief, counselling our first Parents to break God's Commandment, promised to make them like God: and tempering Christ in the ●●●dernesse, promised to give him all the Kingdoms of the world and the glory of them.  
And that you may the better avoid their enchantments, I will show you the method they use in deceiving. As first they endeavour to separate the sheep from their Shepherds, bringing them into contempt with their people, affirming them to be unprofitable, unpowerfull, taxing their conversations as profane, and doctrine as erroneous. Thus smiting your Shepherds 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 learned of his father the Devil, who perverted part of the 91. Psalm, to tempt our Lord to cast himself down from the pinnacle of the Temple.  
And for this cause these Heretics are enemies to the ten Commandments, being some of the Law: to the Creed being a brief of the Gospel, and to the Lords Prayer, being a perfect form of Prayer, containing all that can be asked or prayed against, by which only a simple man may discern any Heretic, contradicting any Commandment 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 Latin, and also they leave out part of the decalogue in their Catechisms: and for other Heretics, some do null the whole Law, some the Creed, and others the Lords Prayer, affirming it to be abominable.  
Again, whatsoever outward show they make of holiness, 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 souls in danger among false Prophets.  
The journey of the Israelites to the earthly Canaan, was a type of our journey to the heavenly. And did not one false prophet, Balaam, do them more mischief in their journey then Og the King of Bashan, Sehon King of the Amorites, & all their enemies besides? yea, would the Devil himself in his own likeness have been more noxious to the Church of God than some Heretics have been? As one Heretic, Arrius, denying the Deity of Christ, in a manner infected the whole world.  
The like did one other Heretic Eutyches, erring concerning his humanity, affirming the immensity of Christ's divine nature to have swallowed up his humane. Now if Christ had not been man, how could he have died for us sinners? and if not God, how could he have wrought the salvation of mankind?  
Alas, what danger are we in now, being environed with such a multitude of Heretics? Our Lord telleth us again, by their fruits ye shall know them: they pretend that they are led by the Spirit. The works of the Spirit S●. Paul s●t●eth forth to be love, joy, peace, 
〈…〉  long-suffering gentleness, goodness, faith, meekness, and temperance. If they were led by the holy Spirit, these would be their Characters. But St. Paul telleth us that in the latter days there shall come men, 
〈◊〉. 3.  lovers of their own selves, boasters, proud, cursed speakers, disobedient to Parents, unthankful, unholy:  
Master Calvin that admirable man of God, whose name is yet terrible in the Kingdom of Pope●y, setteth down certain Characters of these Impostors, taken out of St. Augustine.  
1. Great Boasters, making ostentation of their own worth, like Simon Magus, who bewitched the people, saying that he himself was some great man: Like the Gnostikes who had a high conceit of their own knowledge, as if they were the only knowing men of the whole world: their common talk is of their own worth and actions.  
2. Superbia tumidi, blown 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, deceitful slanderers: and in this faculty of all other Sects the Brownists excel: The jesuits are not so bitter against our Church as the Separatists compare their writings. Michael the Archangel durst not give the Devil such cursed speaking, nor rail upon him as they do upon us and God's Church.  
4. Treacherously seditious, not preaching peace as Christ commanded his Disciples to do, but division: yea, the Brownists arrogate to themselves, the name of Separatists, which well they may, being separated from their Mother Church, from 〈◊〉 the Reformed Churches, and maliciously 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 show of holiness.  
6. Sacrilegious, what the appetite of all Schismatics hath been in this way is notorious, caring no● for the ruin of the whole Church, upon condition that they might get somewhat. They have so taught, that some think there is no such sin as Sacrilege at all.  
Our Lord forewarning us of false Prophets, and so lively describing them, and we having such Characters and marks to know them: Thou understanding the Decalogue, Creed, and Lords Prayer, if thou be misled, thy sin will light upon thine own head. For is there any man so simple but can ●ell when their Doctrines they teach cross any of these?  
And one thing more will aggravate your defection before Almighty God, viz. Your Covenant and Oath wherewith you bound yourselves in the presence of God, to suppress all Errors, Heresies, and Schism; God forbid but that you should keep your Covenant which we ministered, and you received with great alacrity.  
To draw to an end, Epiphanius writeth of the heresies of this time, calleth his Book 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 souls, 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 pains 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 public Ministry of the Word, & communion of Saints in God's Church, I shall think my labour well bestowed.  
The God of peace grant that all they that confess 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 Heretics and Sectaries sprung up in this latter Age, etc.  

Chap. I.  
Of the Anabaptists.  
For the discovery of this Sect I purpose to set down, 

1. Their Original 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 several Sects of Anabaptists.  
6. Of their manner of Rebaptising, and other fashions.  
7. How Christian Princes & Magistrates have suppressed them: and especially how they have been punished among us.  
8. Of their audacious boldness at this day to publish Books in defence of their Errors, and to challenge our Protestant Divines to public disputations: and to intrude into our Pulpits to vent their Blasphemies.  
9 Their modern Tenants which they own.    

1. Of their Original and first proceedings.  
ABout the year 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 Devil) began to spring up in the said Country of certain fanatical 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 reign alone. The Author of this Sect Melancton affirmeth to be one Nic●las Storke, who would tell his followers that God spoke to him by an Angel, and revealed his will to him in dreams, promising him the place of the Angel Gabrie●, and the Empire of the whole world. He affirmed the Saints must reign 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 took upon him also to have the gift of discerning spirits, and to know the Elect.  
In this man's School was one Thomas Muncer brought up, 
Anno 1525 Horten. de Anab. pag. 11.  who amplified much his Master's Doctrine. He b●gan to preach at Alsted in Turingia, where he made first an association, administering an oath to all that promised to assist him in killing the ungodly Princes and Magistrates: So long as he preached but his dreams 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 equal dignity an acceptable Doctrine in those parts, where the Nobility used their Tenants like slaves; upon this his preaching about 40000. Boars and Tradesmen rose up in Suevia and Franconia, 
〈…〉  who took some of the Nobles, ransacked, 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 ploughs and looms) armed themselves to become adventurers in this holy war: one Phifer a chief Associate of Muncers, rusheth into the Country's adjoining, and destroyed many Towns, burned many houses, and brought away some of the Nobles bound, with a great Booty; which good success elevated the minds of these Sectaries and caused a defection in the County of Mausfelt: Muncer hoping this defection to be universal, taketh his journey to Frankhus, where the Frankhusians joined with him. But before this snowball grew greater by rolling, Count Mansfield raiseth Forces, sets upon Muncer, and slew 200. of his men; Muncer reneweth his Army, pitcheth upon a hill by Frankhus entrenched with Carts. Count Mansfield with the Princes his Assistants pitying the rude company, sent to offer them impunity and general pardon if they would but yield up the Author of that sedition & return 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 God's promise (who cannot lie) That the righteous should wash their feet in the blood of the wicked; and that he had promised him Victory, 
Sl●id●. ●●4.  indowing him with such strength that he was able to turn 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 Boars 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 Prince's 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 took 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 ado he could speak after the Duke of Brunswick, 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 himself Elia, one of greater learning and parts than Muncer, began to vent the same Errors at Stransgburg, 
Ch. Nelles. pag. ●●.  for which he was imprisoned, & all his followers severely impressed. This Sect was dispersed in the higher and lower Germany, especially among the meaner sort of people; saith Hertensius one of my Authors, 
Ho ten. pag. 12. in tanta ho●um homi●um colluvie nc unus quidem i●ventus o●edilite as dedice. it. Sleid. 152.  among that numerous rabble scarce one was found that was a Scholar, or could write or read.  
The whole world was little enough for their ambition which they attempted to obtain, beginning their Empire at Munster. In the year 1532 Munster received the Gospel, & in the year 1533 there comes to Town john Becold a Tailor of Leyden, & with him, or after him a great multitude of his fraternity, most of them Hollanders: These keeping Conventicles, got in few months a great party in Munster, & incensed one another with desperate 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 God's cause. The Landgrave of Hesse pitying 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 himself to be seized with a prophetical spirit, ran about the City crying, Repent, & be baptised again, left the wrath of God fall upon you; many cried with him, this crying ended in ransacking rich men's houses, & laying hands upon the owners; others rushed into the marketplace crying out, that all that were not rebaptized must be killed presently. The Evangelicks or Protestants gathered themselves in a place called Over water, & there fortified themselves: after 3 days there was a Composition made, that either Party should enjoy the freedom of their Religion. This composition gave the Anabaptists time to strengthen their party, for they sent their letters to Wezell, 
Lumber. Horten. page 16.  and other places, the tenor whereof was, that God had sent an holy Prophet to Munster, who spoke wonders, and showed 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 spiritual wealth attain all worldly riches. These fair promises drew the scum of the Towns adjoining to Munster, (the poor and idle sort liking that Religion best, that maketh all men alike, all goods common, that payeth no Rent, Tribute, nor Tithes, that puts down those Laws and Magistrates that restrain their licentiousness) 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 ran to St. Maurice Church▪ burned it, seized upon the Armoury, pillaged and defaced other Churches, depopulated the Colleges, burned a fair Library, and finally drove the Protestants out of the City, crying out get ye hence all ye wicked, else ye shall all be slain.  
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 choose some governor's, but the Prophet's overruled 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 pain 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. john of Leiden being in a Prophetical Trance after he had slept three days, pretending to be dumb, called for writing Tables, 
Hortens. p. 26.  in which he writ down that it was the will of the heavenly Father, that twelve men by him named should govern 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 be tied to one Wife, 
Page 28.  but to marry as many as he pleased: when some would not approve of this Doctrine, he cited them before the twelve Governors, swearing upon the new Testament that this Doctrine was revealed to him from heaven, and to testify the evidence of the spirit, he commanded some of the opposers to be beheaded: forthwith many Preachers confirmed this Doctrine, but the greatest confirmation was the Prophet's practice, 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 handsomest women, striving who should be first served, and lay with them without any contract.  
After this, 
Hortc●s p 31.  one john Tuscocurer a new Prophet, called the Congregation together, and declared that it was the will of the heavenly Father, that john 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 righteousness. This Prophecy the multitude entertained, and proclaimed john 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 suitably harnessed, with saddles and foot-cloths embroidered with gold: he road abroad in very great state, having his chief Officers before him; next before him were two young men, the one carrying a Bible, the other a sword: He himself wore a great chain like the Collar of some Order; his Motto was Rex justitiae hujus mundi, the King of righteousness 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 sat Knipper dolling Governor of the City, and lower, his four great Counselors 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 took her into the Marketplace 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. Again Thuscocurer the Prophet came to the King sitting in his Throne in more than ordinary Majesty, saying to him, King john, the Gospel must be renewed by thee. Thus saith the Lord God, go and say to the King of Zion, that he prepare my Supper in the Churchyard of the great Church: and that he send forth Preachers of my word into the four quarters of the world to teach all Nations the way of righteousness, and to bring them by the spirit of their mouths into my Sheep-fold.  
So a public Communion was celebrated, 
Sleidan 154. Ho ten p. 34.  which they made a full meal: a great Feast it was, both for persons, as also for meat, for there were about four thousand Communicants, and three courses of meat; but between them (saith my Author) there was an intercourse, for the King accused a man of Treason, and cut off his head and returned again, and with bloody hands he took upon him to administer the body and blood of Christ, assisted with the Queen, who did the office of a Deacon, the like did the principal Officers of State. After Supper the King asked the people, whether they were all heartily disposed to do Gods will, and to suffer and die for the faith: To whom the people answered with one voice, that they would.  
Then rose the Prophet and said; Thus saith the Lord, 
Page 35.  choose men among my people to send to the four quarters of the world, to do wonders among the Nations, and to publish my wondrous things among strange people. Then he read the names of 28. of whom himself 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 fain to ea●e Dogs, Cats, Rats, sodden Leather, yea some their own children. The Princes of the Empire assembled at Coblents, pitying 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 natural 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 Prophecies were impostures, and entreated them to open their ●yes to see how they were deluded by a company of Rascals, what a beastly life they lead, having violated all Laws of pudicity and honesty. 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 murmur 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 baptism, would show themselves so impatient for God's cause whereas they should have followed St. Paul's example, bearing nakedness, hunger, and cold to attain the heaven of salvation: That God was powerful enough to send them Manna and Quails from heaven? That he had great Troops in Holland and Freezeland, that would certainly come with great provision of victuals and bear the enemy back? That God had revealed to him that at Eafter they should be delivered for certain. Finally, the Town was taken, june 1535. having endured a siege of eighteen months: after the taking of the Town, 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 yielded were spared, but the fierce Anabaptists who could never be tamed, and lay hid in several 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, drawn thither, tied to a horse tail; he was condemned and executed as a Traitor, being tied to a stake, and pulled in divers parts of his body with hot pincers for an hour and more, and then stricken to the heart with a dagger: with him suffered Knipperdoling. The King abjured his Errors; but Knipperdoling died like a mad beast: After their deaths they were put into Iron Cages, and hanged upon the high steeple of St. Lambert. Thus died this imaginary King, and Anabaptistry was suppressed in Munster.  
As the Anabaptists had surprised Munster, so they had the like projects in many other places, but with ill success: As one john of Geles was sent to Amsterdam, and finding the people fit objects for his delusions, he told them wonders of the new Kingdom of righteousness at Munster, their liberty of living, their pillaging of Churches, and the enriching themselves with the goods of the ungodly, and of the great designs of their King, of the prophecies of the propagation of his Kingdom, with such discourses. In their private Conventicles they filled the minds of the people with a frantic zeal, and made them long to be fingering Church-Plate, and the goods of the ungodly, pretending that it was an easy matter to surprise Amsterdam, which Town (with others) God had given to the King of Zion, as the first fruits of his Reign over the world: Hereupon they enterprised the taking of the Town, and to kill the Magistrates as they were feasting in their Town house; but by the providence of God they were deceived of their purpose. They wanting their Signal, 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 slain, and others received condign punishment.  
The Anabaptists after the death of john of Leyden chose another King, who with his high Treasurer was taken at Virecht and kept in prison: among the exploits of that elected King, he brought his wife into a wood and there killed her, 
Hort. page 74.  that without interruption he might lie with her daughter; and he also cut a young wench's 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 jan Wilhems, whose execrable deeds and actions are written in Dutch and translated into French by Ch. de Niclles. 
Ch. Niclles. page. 3.  This jan Wilhems was Son 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 Louvain, Wesel, Alden, 
Ch Niclles, page 52.  Calcar, Harsem, and last of all at a Village called Avendrop, not far from Wesel, to which place divers resorted who had been 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 jan Cordwainer, who going about to restore the broken fantastic Kingdom of the Anabaptists, was discovered by some of his followers to be Captain of the Thiefs 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 known his law more clearly and purely than it had been ever before,  
He wrote a book entitled, 
Ibid. page 55  Du marriage impure des faux Evangeliques, in which he defended Poligami.  
He robbed and spoiled the Country about him, affirming that to rob the ungodly was no sin at all for the people of the new jerusalem, because the good of the land belonged only to lesus Christ and his Disciples. This wicked Rout called themselves le people de jan Wilhelmes.  
He used a sword, 
Page 61.  which he called the sword of God and Gede●.  
This holy King had 21. wives to increase his holy seed, among whom he had Elsken Thews, 
Four conscione multipher le nomo e deu peuple di dieu.  and Elizabeth her daughter: also Clare and Elizabeth, sister's daughters of jan 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. 
Ch. Nicll p. 56  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, and other places.  
In this History before releated, 
The 〈◊〉 of the 〈◊〉.  we may see the great Hypocrisy of these Sectaries, who when they crept first into Munster made a show of great holiness▪ great humility, great innocence: they would not swear, not use any obscene speech, their ordinary communication was of mortification; But when they became Masters of the Town, they broke the laws of all pudicity and honesty.  
More especially an Anabapeist might not bear on office in a Country village, but afterwards john of Leyden their Prophet would be King of the Universe, they would not suffer a man to wear a Ring, or a woman a silken Gown: But after the surprise of Munster, no Prince was so gloriously arryed as King john and his Officers an this other Attendants.  
They pretended that it was not lawful for a Christian man to bear Arms or to punish offenders, whereas in Munster they exercised all manner of cruelty: King john cut of his wife's head in the Marketplace, another Prophet his brother's 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 john's oppression, about 50. of them were taken and put to death with all manner of cruelty. john of Leyden encouraging them, saying that in that their doing they should do God good service.  
The History of the Anabaptists you shall find 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 john Gastius Minister of Zuricke of their doings in Zuitzerland.   

II. The Errors of the Anabaptists, set down by Pontanus, 
Set down by ●ontanus and Bullinger.  Osiander, Bullinger, and others.  

Errors not to be tolerated in the Church.  
1. THat Christ did not assume his flesh and blood from the Virgin Mary.  
2. That Christ is not true God, but only endued with more gifts than other men.  
3. Our righteousness not to depend upon faith in Christ, but upon the works of Charity and Afflection.  
4. They reject the Doctrine of Original sin and those Doctrines that depend upon it.  
5. They deny Baptism to Infan●s, because they cannot make confession of their faith, affirming that the Baptism of children came from the Pope and the Devil: they call Baptism of Infants the mark of the beast.  
6. They re-baptize them that have been already Baptised.  
7. They dream that before the day of judgement their Church shall destroy all the wicked, and obtain a Monarchy, in which the godly shall reign alone.  
8. They allow men free will in spiritual things.  
9 They separate themselves from all other Churches, accounting themselves only pure and holy without sin.  
10. That the Office of the Ministry is of no great effisicacie, 
Gastius p. 10. Anabap. Sumunt sibi omnes praedicandi 〈◊〉  and that Lay men may preach and administer the Sacraments.   

Errors not to be suffered in a Commonwealth, without the Ruin of it.  
1. That it is unlawful for a Christian man to be a Magistrate, and that the people may depose them. 
Sleid. come. lib. 10. licere plebeis in magistratibus 〈◊〉 sumere.   
2. That it is not lawful 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. 
Non licere Chri●tani● justurandum ●●cere, Sleid. lib. 10.    

Errors not to be tolerated in Families.  
1. That a Christian man may not with a safe conscience possess any thing proper to himself, but whatsoever he hath he must make common.  
2. That wives of a contrary Religion may be put away, and that it is lawful 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 took not flesh from the Virgin Mary. 
Error 1.  This Error is flar against the first promise of Christ, 
Answer.  G●n. 3. The seed of the woman shall break the serpent's head. Against the promise made to Ab●aham, Gen. 22. In thy seed, etc. To David, Psal. 132. 11. Of the fruit of thy body, etc. 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 eternal 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 Turks themselves, who confess that Christ was borne of a Virgin. The Melchiorists, a kind of Anabaptists, do not only hold the opinion above named, but also are so diabolical and blasphemous as to curse the flesh of the blessed Virgin, 
Maledicta sit c●ro Mariae, Bull in advers. Anabab fol. ● 6●.  by maintaining this error: The Anabaptists manifest themselves to be of the number of them whom the Apostle St. john speaketh, 2. Eph. vese 7. For many deceivers are come into the world, who confess not that jesus Christ is come in the flesh.  

That Christ was not true God. 
Error 2.   
This blasphemous Error is contrary to the holy Scripture, 
Answer,  as joh. 1. The word was God, joh. 10. I and the Father am one, joh. 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 fullness of the Godhead corporally. Again, 1 john 5. We are in him that is true, even in his son jesus Christ, that is, the true God. And again, if he were not God, no created power had been sufficient for the work of our redemption and satisfaction of God's wrath. This blasphemous opinion reigneth among the Anabaptists in Moravia: I do 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: 
Error 3.  read john 3. 16. 
Answer.  So God loved the world that he gave his only begotten Son, that who so believeth in him shall not perish, but have life everlasting. Rom. 3. 24. We are justified freely by grace through the Redemption that is in jesus Christ, Rom. 3. 28. We conclude that a man is justified by faith, without the works of the Law.  
By the work of Charity and Affliction, the passion of Christ is a sufficient ransom for all our sin, 1 john 1. The blood of Christ purgeth us from all out unrighteousness, Isa. 43. 25. I am he that blotteth out all thy transgressions, for my own sake, and will not remember thy sins, Heb. 9 He hath obtained for us eternal 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 jesus 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 original sin, because (say they) Christ hath taken away all evil, 
Error 4.  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 evil, 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 expressly. 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 Baptism to Infants. 
Error 5.   
The ground of this Error is Ignorance, they not knowing what Baptism is, pretending Faith and Repentance to be the estence of Baptism, which Infants are not capable of, and therefore not to be baptised.  
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 Baptism, 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, etc. St. Augustine affirmeth, Although sound faith be not present: yet the Sacrament of Biptisme may be sound. 
●●emiae paid Respen. 1.  The Greek Patriarch, writing to the Germane Divines, affirmeth in Baptism the matter to be water, the form the words, viz. This servant of God is baptised in the name of the Father, Son, and holy Ghost: the instrumental 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 God's mercy, which is most contrary to the nature of this holy Sacrament, which sealeth up unto us out receiving into God's favour and grace for his own mercy's sake without any merit of ours.  
To palliate this their abominable error, they pervert divers places of holy Scripture, as Matth. 28. Mar. 10. Out of the order of words, Go and teach all Nations, baptising them: Because that teaching is set before baptising, they would have children taught before they are baptised.  
To this I answer, 1. Whereas teaching is set before baptising, Matth. 28. Baptising is set before teaching, Mar. 1. 4. John did baptise in the wilderness, and teach the baptism of repentance: And again, where it is said, repent and believe: whether is faith or repentance first required?  
But where find you (say they) a literal command in all the new Testament for the Baptism of Infants?  
To this I answer: The new Testament doth not literally command, Remember to keep holy the Lord's day, nor to say grace before and after meals, or to pray with our Family's 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 allege against the baptism of children: the baptism of children is there commanded: Go and teach all Nations, baptising, etc. The meaning is, go and teach all them that are capable of teaching and baptise them that are capable of baptising: to make this more plain.  
Is a man should bid his servant, go shear all my sheep and mark them: if that servant should shear 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 fulfil his Master's 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 baptising. In laws and precepts that be general, the numeration of singulars are not necessary; because laws do command the whole kind: and therefore the holy Apostles baptised whole Families, in which we find none excepted, as St. Peter baptised Cornelius and his Family, Acts 10. 48. St. Paul baptised the Jailor, and all that belonged unto him, Acts 16. 33. Lydda and her household, Acts 16. 15. The household of Stephanus, 1 Cor. 1. 16, etc.  
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 Baptism? Repent they cannot, believe they cannot, as the Anabaptists affirm: But by baptism they may come, where the Minister in Christ's stand receiveth them and blesseth them; and why all this? Of such is the Kingdom 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 baptised. To whom the promise is made, and covenant, let no man forbid baptism, which is the seal of the Covenant.  
Again, the faith of the Parents may warrant their Infant's baptism: yea, though they have but an historical faith, and not a justifying, if they can credere ad baptismum, though not adsalutem: this faith maketh their children capable of baptism: many in the Apostles time were baptised, having only an historical faith, as S●mon Magus, and others.  
Moreover, these phrases, Teach and baptise, Repent and believe, Believe & be baptised, 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 than the condition of the Israelitish Infants under the Law: which to affirm, is an horrible indignity offered unto Christ. Last of all, 
Blasphemy.  most blasphemously they call baptism of Christian men's children, the mark of the Beast, and to come from Antichrist, and especially from Pope Innocent the third, who lived about the year, 1213.  
Learned Mr. Calvin 
Instit. 4. cap. 16. ss. 6.  affirmeth the baptism of children to be a holy institution always observed in Christ Church.  
All the reformed Churches use it, 
Vid. The harmony o● their conf zions Orati 40. upon Levit.  and it hath been the practice of the universal Church.  
The Greek Church (who yearly excommunicate the Pope) to whom St. Paul preached, baptise their Infants, as Gregory Nazianzen affirmeth.  
And Origen, who lived about the year 226, about 1000, years before Pope Innocent, whom the Anabaptists would make the author of pedobaptisme.  
The Russians, who received the faith from St. Andrew the Apostle, 
Hoc si qu●s neglex●rit & deriserlt, mortis poena affilgetur, Redig. Moscov●t. 〈…〉 17▪  and account the Pope of Rome an Heretic, hold a necessity of baptism, and put to death them that neglect and deride baptism: what would they do with these men who blaspheme it?  
The Abyssi●s, or Ethiopians, who received Christianity from St. Matthew the Apostle, do baptise their Infants: viz. their male children at forty days of age, and their females at eighty.  
The Armenian Christians, to whom St. Barthoiomew preached the faith, 
Gu●do de ●●res.  baptise their Infants. Baronius writeth, that these Christians had a thousand Bishops.  
The jacobites, 
Th● a jesus de conv●r omnium gent. 1. lib. 7. p 506:  who are a numerous sort of Christians, do the same: yea, they mark their children with a hot Iron with the sign of the cross, alluding to the words of St. john: He shall baptise you with the holy Ghost, and with fire.  
The Cophtie, 
Th', a ●esu ividem.  or native Christians of Egypt, to whom Saint Mark preached, baptise their Infants: these Christians have no communion with the Pope of Rome.  
The Indians to whom St. Thomas brought the faith, 
Navig. ●oseph. indi, cap 134.  do the like.  
The Matacasion Christians in Africa, 
The it. cos. lb 4. 2.  affirm children dying without baptism, to be deprived of eternal beatitude.  
The Melchites, 
Boler, relat. lib. 2. page 3.  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 Cardinal Vitriacus affirmeth, are more numerons with the jacobites, than the Christians of the Latin and Greek Church, do 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 baptise their Infants.  
Erasmus wondereth what evil Devil entered them, who forbid the baptism of children used by the holy catholic Church for above 1400. years.  
Also the Britain's, to whom Simon Zelotes preached have always baptised their children, and have honourably esteemed of that Sacrament administered to their children, until some of these heretics fled hither out of Germany, where they burned, 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 year of our Lord 1640. they have crept out of their holes, lift up their heads, challenge our Divines to public disputations, preach in our Churches, publish their blasphemies, print their books, seducing multitudes of people.  
And moreover, to speak of the curelty of these Sectaries, 
The barbarous cruelty of these Sectaries.  who depriving Infants of baptism, 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 cruel sentence, to set all infants in no better state than Pagans and Infidels, without Christ, Aliens from the Commonwealth 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 lawful to take children's bread, and give it to dogs: but these conclude children to be no better than dogs. The Prophet Elisha wept when he look● upon Hazael, foreseeing that ●e should dash the Infants of Israel against the wall: Hazael thought himself worthy to be so esteemed, if ever he should ●●e any such things. And certainly thus to deprive Infants of baptism, is a more cruel act then to dash their bodies against stones.  
Let these men also consider how much they provoke Christ's 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 therefore 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 error, and repent of it.  
To conclude, the baptisms of children is commanded in holy Scripture: the holy Apostle, baptised whole families, the ancient ●athers testify the same; the holy Catholic Church of God always used it. Let not the Devil enter into the heart of any man to bel●●ve a f●●acick, unlearned, mechanic man, not an Angel from heaven that teacheth a contrary doctrine: What greater mischief can the Devil and his Imps do, then to make a schism 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, Son, and holy Ghost: let us take heed that we do not renounce that holy Covenant, as Witches do when they compact with the Devil: remember our Lords words; How can ye escape the damnation of hell?  
They baptise them that have already been baptised. 
Error 6.   
They do that which the Scripture never commandeth, 
Answer.  Ep●. 4. St. Paul calleth it, One Baptism, neither was rebaptisation ever received in the true Church of God; yea the Church taught that they that were baptised by such Heretics as erred not in the Doctrine concerning the Trinity were not to be rebaptized. Also the Imperial Law punished them with Capital punishment who submitted themselves to a second Baptism.  
They dream of Monarchy, 
Error 7.  in which the godly shall reign alone, and destroy the ungodly, which is false; for Christ's Kingdom in this world is spiritual, in which troubled consciences shall be victors, and receive solid consolation against sin, the devil, and all manner of temptations. Our Lord himself saith, My Kingdom is not of this World, John 18. Likewise saith St. Paul; The weapons of our war are not carnal, but mighty in operation, 2 Cor. 10. Our Lord telleth us that the separation between the godly and ungodly shall not be until the last day, Luke 18 Again, That the Son of man coming, 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 remain with the what until 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 reign alone here, the ungodly being killed. And although the Prophets seem sometimes to speak of a corporal Kingdom, yet they expound themselves, showing that they speak of his spiritual Kingdom. To reign 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. 
Error 8.  So that we may do those things which God commanded, and omit those things which God hath forbidden; otherwise (say they) God gave his Law in vain: neither would he punish delinquents if he had not given them the power of free will.  
It is answered, 
Answer.  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 soul, and all our might: And the sense of the flesh (as St. Paul testifieth) is enmity to God. Also, the natural man doth not understand the things that are of the Spirit, 1 Cor. 2. Also john 3. Man cannot take to himself 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, 
Error 9  accounting themselves only 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 sin:  
To this I answer with St. john, 1 Epist. 1. 8. If we say we have no sin, we deceive ourselves, and the truth is not in us; if we confess our sins, he is faithful to forgive us our sins, and to cleanse us from all our unrighteousness: If we say we have not sinned, we make him a liar, and his word is not in us. To conclude, the Anabaptists that say they have no sin, are of the Devil the father of lies, going about to make God a liar who is truth itself.  
The Office of the Ministry to be of no great efficacy with them.] 
Error 10.  They do not only contemn the Office of the Ministry, but also the holy Scripture. As Muncer would speak scoffingly of it, Bible, Bible, Babble, Babble: they depend too much upon peculiar Revelations.  
The sincere preaching the word of God in the public Congregations by the Ministers of the Word lawfully called, 
Answer.  profiteth much. Mal. 2. The lips of the Priest shall preserve wisdom, they shall require the Law from his mouth. Ezech. 44. The Priest shall teach my people the differences between the holy and the profane, and cause them to discern between the unclean and clean. Rom. 1. 16. The preaching of the Word is the power of God to salvation to every one that believeth. 
Rom. ●0. 1 Co● 1.  For this cause Christ taught in the Synagogues. Every one among them taketh upon him to preach as a Minister, john Becold a Tailor of Leyden. The Apostle teacheth us Heb. 5. That no man take this calling upon him except he be 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 God's room, being the Lord's Ambassador to deliver his will. Who dareth take upon him to be the Lords Ambassador except he be sent? I have not sent them (saith the Lord) and yet they run and prophecy lies in my name. Piety and Justice are the two Bases or Pillars that bear up humane Society: and whereas the Devil goeth about in these his Imps to overthrow the dignity of the Ministry and of the Magistrate, what doth he else but endeavour to bring the whole world to Ruin and Confusion?   

The Confutation of their Errors not tolerable in a Commonwealth.  
THat it is unlawful for a Christian man to be a Magistrate or to be subject to a Magistrate. 
Error 1.  And why? They object that subjection came in with sin; but Christ hath taken away sin, and therefore no subjection. 
Resp.  To this I answer; subjection is two fold, servile or civil: servile is the vassalage of a slave, which was not before the fall: civil 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. 
Object.  They object that every believer is now in the Kingdom of Heaven, Christ alone must reign. Ans. 
Resp.  There is a spiritual Kingdom standing in grace, peace and joy, in which there is no distinction of persons. There is also a civil Government, which cannot subsist without distinctions and order: there must be Masters and servants; subjects and Governors; and necessity requireth it, it is the bond of the Commonwealth. There is a Regiment in the Host 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 irrational cr●atures the Bees have their King. the Cranes their Leader, and the 〈…〉 principal Beast. St. Paul calleth Magistracy a divine Cr●●●ance all God's Ordinances a●● good & lawful: 〈◊〉 8● Psalms 〈…〉 called Gods because they are in God's ●lace. The Anabap●●sts themselves who despised Government finding the necessity of it in Munst●r, so that they could not subsist without Government, chose themselves a King with inferior Officers under him.  
That it is not lawful for a Magistrate to punish, 
Error 2.  because revenge is forbidden Christian m●n.  
In this they err, not distinguishing between revenge and punishment, which is from the Magistrate by reason of the execution of the Law grounded upon God's Law, a lawful punishment appointed by God. The Magistrate (saith St. Paul) is the Minister of God appointed for thy go●d: either for our natural good, preserving our lives which bloody men would soon ruinate, who fear not so much hell as the halter: For our civil good, preserving our goods and Possessions: For our moral good, in rewarding virtue, and punishing vice, he beareth not the sword in vain: For our spiritual good, by coactive power enforcing men to the duties of Godliness. In that notorious Apostasy 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, 
judg. 17. 18. 19 chapters.  the Spirit still prefixeth, at that time there was no King in Israel. We are beholding to Government for Order, Peace, and Religion: for Order, wher● no King is, every man will be his own King: for Peace, he that will be his own King, will be another man's Tyrant: for Religion, every Micah will have a House of Gods without Government.  
To conclude, Adulterers, Murderers, Traitors, 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, do receive a just guerdon for their offences.  
That a Christian man may not take an oath, 
Error 3.  because Christ saith. Thou shall not swear at all, which is repeated, james 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 swear, not only by the name of God, as God had commanded, but also by heaven by the earth, by their heads, etc. This vicious kind of swearing he forbiddeth, only because these things cannot be witnesses of the things averred, nor punish lying. Neither do the words following, Let your communication be yea, yea, and nay, nay, take away a lawful oath; but admonish the godly of the goodness 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 swear, 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 God's worship, being a calling upon God to be a witness of the truth, and an avenger of the lie.   

Nor by oath promise any fidelity, or bind himself to any Prince or Magistrate whatsoever.  
This opinion openeth a gap to all Treasons, Rebellions, and Truce-breaking whatsoever. If it be not lawful for a Christian man to bind himself by an oath, than i● is unlawful for a Christian man to keep such an oath. Isaac made a covenant with Abimelech King of Gerar, to do one another no hurt: which being sealed up with an oath, could not be violated without sinning. The Prophet Ezekiel calleth the oath of obedience (which Zedechiah King of israel made to the King of Babel) the oath of God: although the said King was a tyrant and an usurper, without any lawful 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 this Gibeonites, josh. 9 Joshuah and the Princes having made a league with them (being beguiled by them, pretending that they came from a far Country) 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 years after, Saul in his zeal to the children of Israel, show the Gibeonites; for which cause, 2 Sam. 21. the Lord plagued the whole Land, sending a famine upon them for three years, declaring himself, that it was sent because Saul had slain the Gibeonites, who hanged up seven of Saul's sons given them by David, and then God was entreated for the Land.    

3. Confutation of Errors not tolerable in Families.  
THat a Christian cannot with a good conscience have any thing proper, 
Error 1.  but all things common.  
This community they ground upon the example of the Apostles in the Acts. Answer. 
Answer.  An Example maketh no Law, neither was this universal. 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 Commandment. Again, 1 Tim. 6. The Apostle chargeth rich men not to be proud, but bountiful; 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 only 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, 
Error 2.  they may put them away.  
Answer. 
Answer.  This is against the definition of marriage, which is a lawful copulation of a man and woman not prohibited by the degrees of consanguinity or affinity. 
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.  The marriage of an Infidel before God, is in itself no sin.  
The Apostle persuadeth the believer not to put away his unbelieving wife, 1 Cor. 7.  
Joseph in Egypt married the daughter of an Heathen Priest, And Moses took the daughter of Jethro, who was not of the Circumcision. Marriage is a lawful copulation of a man and a woman, not to be dissolved during life, but for adultery.   

That it is 
Error 3.  lawful 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 poison, I think it fit to give the Reader to preserve him from infection, some Mithridate 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, 
Anno 13. Reg. Eliz.  as if he were naturally dead. Read the Statute.  

1. 
Article 2.   
That Christ took flesh from the virgin Mary.  
The Son which is the Word of the Father, begotten from the everlasting Father, the very eternal God of one substance with the Father took man's 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 Godhead and the Manhood, were joined 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 only for original guilt, but also for the actual sins of men.   

2. 
〈…〉.   
That Christ was God.  
There is but one living and true God everlasting, without body parts, or passion of infinite power, wisdom and goodness, the maker and preserver of all things both visible and invisible; and in the Unity of this Godhead are three Pers●ns 〈◊〉 one substance, power, and eternity, the Father, Son, and holy Ghost.   

3. 
Article 11.   
Of our justification by Faith.  
We are accounted righteous before God, only 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 wholesome Doctrine, and very full of comfort.   

4. 
Article 12.   
For good Works.  
Which are the fruits of Faith, and follow after justification, albeit they cannot put away our sins and endure the severity of God's 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 known, as a tree is discerned by the fruit.   

5. 
Article 9   
Of Original sin.  
Original sin standeth not in the following of Adam, but it it the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from Original righteousness, and is of own nature inclined to evil, so that the flesh lusteth always against the Spirit, and therefore in every person borne into this world, it deserveth God's wrath and damnation; and this infection in nature doth remain, yea in them that are regenerated, whereby the lust of the flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some do expound the wisdom, 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 believe and are baptised: yet the Apostle doth confess that concupiscence and lust hath of itself the nature of sin.   

6. 
Article 27.   
Of the Baptism of Infants.  
Baptism is not only a sign of profession and mark of difference, wherehy Christian men are discerned from other that be not Christened: but it is also a sign of regeneration or new birth, whereby (as by an instrument) they that receive Baptism rightly are grafted into the Church: the promises of the forgiveness of sin, and of our adoption to be the sons of God, by the holy Ghost are visibly signed and sealed.  
Faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.   

7. 
Article 10.   
Of freewill.  
The condition of man after the fall of Adam, is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God. Wherefore we have no power to do good works 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. 
Article 15.   
Of being without sin.  
Christ is alone without sin; If we say we have no sin, we deceive ourselves, and the truth is not in us.   

9 
Article 37.   
Of the Civil 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 himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the Sword the stubborn and evil doers.  
The Laws of the Realm may punish Christian men with death for heinous and grievous offences.  
It is lawful for Christian men at the commandment of the Magistrate to wear weapons and serve in the wars.   

10. 
Article 38.   
Christian men's 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 do falsely boast.   

11. 
Article 39   
A Christian man's Oath.  
As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and james his Apostle: so we judge that Christian Religion doth not prohibit, but that a man may swear 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 several sorts of Anabaptists.  
IT betel the Anabaptists as other Heriticks, to wit, having once forsaken the truth, there is no end of their Errors. As the Spirit increased, so many things were altered, and new things received by the brethren as Oracles from heaven.  
First, they break asunder into four Sects, and David George took upon him to reconcile them, 
Histor. David Georg 1. fol. 17.  who being possessed with the Devil, preferred himself most blasphemously before Christ himself; daily they were divided more and more.  
There are fourteen several sorts of Anabaptists according to their several sorts of Errors or Authors set down by Alst edius in his Indice Theologia Polemina, Page 565. viz.  

Muncerians.  
apostolics.  
Separatists.  
Catharists.  
Silentes.  
Enthusiasts.  
Liberi.  
Adamites.  
Hutites.  
Augustinians.  
Beucheldians.  
Melchiorites.  
Georgians.  
Menonists.   

Whose several Errors I purpose to touch.  
Muncerians, 
1. Muncerians.  so called of Muncer before named, who raising a sedition of Boors in Germany, was defeated, taken and beheaded about the year of our Lord God, 1525. He preached that all goods must be common, and all men free, and of equal dignity. That God had commanded him to destroy all the ungodly, 
Sleid. Com. lib. 5.  and to repurge the Church.  
apostolics, 
2. apostolics.  a kind of Anabaptists, because they would be like the Apostles, they wandered up and down the Countries without staves, shoes, money, or bags, preaching up and down their celestial vocation to the Ministry of the Word, they washed one another's feet; and leaving houses, wives, and trades; they were so burdensome 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, 
3. Separatists.  a kind of Anabapt●sts, so called, because they pretended to be separated from the world: They condemned fine clothes: To them that laughed they would cry; Woe be to you that laugh, for hereafter ye shall mourn. They did look sadly, and fetched deep sighs; they avoided marriage meetings, fealts, music, and condemned bearing of Arms, and Covenants.  
Catharists, 
4. Catherists.  who deny children Baptism, affirming that they have no Original sin, and pretending themselves to be pure and without sin. These will not say this Petition in the Lord's Prayer, forgive us our Trespasses.  
Silentes, 
5. Silentes.  who despise all humane constitutions, and dispatch their business with great silence, they answer all questions of Religion with much silence  
Enthusiasts, 
6. Enthusiasts.  who pretend that they have the gift of Prophecy by dreams, to which they give much credit. They would lie in Trances like men having the falling sickness, and then would declare strange things which God had revealed to them, viz. That Anabaptism was holy: that Pedobaptisme came from the devil, and that Zwinglius was in hell, etc.  
Liberi, 
7. Liberi.  a sort of Anabaptists, who understand the liberty we have in Christ carnally: and, being freed from Christ, they think themselves freed from paying any rent, tribute, or tithes, and take unto themselves liberty to commit all uncleanness whatsoever.  
Adamites, 
8. Adamites.  a kind of Anabaptists, who think clothes to be cursed, and given to man for a punishment of sin, whereas they think themselves to be innocent and without sin.  
Hutites, 
9 Hutites.  who boast themselves to be the only children of God, and hei●es of heaven, so called of john Huta; this john Huta died in prison. These Anabaptists deny the deity of Christ.  
Augustinians, 
10. Augustinians.  who affirm the entrance into Paridice to have been shut up until Augustine the Bohemian opened it for himself and those that were of his Sect.  
Beuckeldians, 
11. Beuckeldians.  a kind of Anabaptists so called of joh. Beuchelzo●●●us; these affirm Polygamy to be permitted in the Gospel, and that it is a holy thing to have many wives.  
Melchiorists 
12. Melchiorists.  are Anabaptists, so called of Melchior Hoffman, who was their Prophet at Strausborough, whom they do expect to come at the day of Judgement with Elias. They also affirm the blessed Virgin Mary not to be the Mother of our Lord, but to be as a Conduit through which Christ passed, so that he took nothing from her, neither was borne of her. This Hoffman was so wicked as to say, Malidista sit caro Mariae.  
Georgians, 
13. Georgians.  certain 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 he should rise three years after his death, and restore the Kingdom of Israel.  
Menonists, 
14. 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 fourteen are named by Astedius: Mr. Bullinger in his first book against Anabaptists, 
Hist. Anabap. pag. 53.  nameth others, as some of them under pretence of childish innocency, played many odd pranks: one having kept his excrements in store many days, poured them out in the street, and turned himself naked into them, saying, unless we be made like little Children, we cannot enter into the kingdom of heaven. 
15. Pueris similes.  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 children's play indeed.  
Servetians, 
16. Sevetians.  a blasphemous kind of Anabaptists, so called of Servetus, a Spaniard, whose Heresies are set down by Prateolus, Bullinger, and others; he called the baptism of children an horrible abomination: he would not have them baptised before they were thirty years old. This Servetus denied the Deity of Christ, and was burnt for his blasphemous opinions, October, 27. in the year of our Lord, 1553. at Geneva.  
Libertines, 
17. Libertines.  who make God the author of sin, and deny the resurrection of the body: against these Mr. Calvin hath written a Treatise; Bullinger telleth us of divers sots of Anabaptists called Liberi, vid. sup.  
Denkians, 
18. Denkians.  a sort of Anabaptists, of which Denkius was chief, who taught that the Devil and wicked men should be saved. This Denkius was converted by Oecolampadius Minister of Basil.  
Semper Orantes, 
19 Orantes.  who would always pray, and neglect all other duties.  
Deo relicti, 
20. Deo relicti.  Anabaptists that relying only upon God, refuse all means that God hath apppointed.  
Monasterienses, 
21. Monasterienses.  or magnificent Anabaptists, so called because of their bravery under their King john, 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 burden 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 look (distorto virtue) but awry upon her sister wife, yea, accounted a capital crime.  
Yea, at this day they have a new crotchet come into their heads, 
22. Plunged Anabaptists.  that all that have not been plunged nor dipped under waters, are not truly baptised, and these also they re-baptize; And this error ariseth from ignorance of the Greek word, Baptise, which signifieth no more than 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 wondered 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 coldness, of our climate, and the tenderness of our Infants.  
They will tell us that Christ was baptised in the River, and the Eunuch in the River.  
True it is, 
The Abyssins' baptise 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●.  for than they had no Church, nor Fonts, which now are to be used; but in what river was Cornelins and his family, or the Jailor and his family plunged in?  
Again, if the spiritual 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 loaf. The Apostle telleth us, Heb. 9 13. ofsprinkling them that were unclean.  
St. Cyprian telleth us true baptism to be as well by sprinkling as by dipping.  
It is impossible (saith Mr. Bullinger) to set down all the differences and contrary opinions of the Anabaptists, with all their pernicious Sects and Factions; and true it is that almost every 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 Rebaptising, and other Rites.  
THey flock in great multitudes to their Jordans, 
Manner of Rebaptising.  and both Sexes enter into the River, and are dipped after their manner with a kind of spell, containing the heads of their erroneous teneus, and their engaging themselves in their schismatical covenants, and combination of separation.  
In the Thames and Rivers, 
Manner of receiving the Communion. Of their marriages.  the Baptizer, and the party baptised go both into the Rivers, and the parties to be baptised are dipped or plunged under water. They receive the holy Communion most unreverently, sitting with their hats upon their heads.  
For their Marriages, 
Gast 363▪ de Catabap. erroribus.  they marry not in their Congregations, but in private, after this manner: Barbara (saith the Bridegroom) 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 rebaptized (God be praised) and w●ll cohabite with no man but with a brother of the same faith; to whom the Bridegroom replieth, give me thy hand, and give me a kiss, and I take thee to wife, both for ou● faith approved in Baptism, and because my spirit is exceeding enamoured of thee▪ the Bride saying the same words, the marriage is consummated.  
For their spiritual marriage, 
Spiritual marriages.  which is their promiscuous uncleaninesse.  
They affirm, those women sin grievously that ly● with their husbands that are not rebaptized, 
Bulling adver. Anabapt. lib. 2. fol 42.  because they are Gentiles; but it to be no sin at all for them to lie with any man that hath been rebaptized because the heavenly Father hath so commanded.  
Gastius reporteth, 
P●ge 36 de Catabap. error.  that a certain Maid of modest behaviour, who had dwelled with her Master honestly many years, being seduced by the Anabaptists, lived among them, and after a month returned to see her old master, who saluted her merrily after this manner: why dost thou suffer thyself 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 obedient in all things to all m●n, and denied no man the duty of spiritual marriage that did require it: Her Master answered, fie upon thee bol● whore, that dost not only glory in thy great sin, but also accountest thy abominable wickedness to be pleasing unto God Thus they deceive the poor people, 
Bulling. adver Anabap pa 4 Community of women.  they persuade simple women under pretence of God's commandment, that they cannot be saved except they prostiture their bodies to their brethren, 
Bu●ling adver Anabaptist l 2. fol. 37.  and play the harlot's.  
For this Community of women they had divers reasons worthy of Registering.  
That Christians must renounce for Christ's sake those things that they love best, 
Qudam imp●ri nebulones pers adebant I vibus mol erculls on osse ip●as salvari ●isi pudicitiam suam p●ostitue● rent, abu●ebantu● autem non absque blasphemia verbo Domini. etc.  and are most dear unto them, and therefore women must renounce their beloved honesty.  
That so Christ's sake we must undergo all manner of infamy.  
That Publicans and Harlots shall enter Heaven before the Pharisees, 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 charity.  
For their manner of 
* Ordnation.  Ordination of their Ministers.  
The Anabaptists are all Preachers, every man at his pleasure taketh upon him to be the Lords Ambassador: as john Becold the Tailor of Leyden; I ohn Mathias the Baker of Hartem; and hence have our Cobblers, Shoemakers, Ostlers, &c, learned to take upon them this divine calling, of which the holy Ghost speaketh, No man taketh this calling upon him except he be sent of God.  
For their learning: 
Learning.  they have none at all, all Books they burned 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, 
Places of mee●ing.  they do not meet in Churches; their going thither (say they) is like the going of the Heathen to their Idol Temples; but rather in woods and secret places, and this rather in the night then in the day, darkness being fittest for their devotions. In Munster they burned the Church of St. Maurice, and made Storehouses of others.  
For their manner of preaching, they please the common people well in preaching community of goods, every man to be alike, exemption from paying of Rent, Tribute, and Tithes; putting down of Magistrates; and commonly they rail 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 than the Pope, and hate the Protestant Preachers more than the Popish Priests.  
For miracles they can do none, except it be a miracle (saith Gastius) to make half-witted men stark mad, or to make full Ambries soon empty. 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 soul 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 seen there; but at his command, his Disciples cast a net and enclosed multitudes of fish, so that the net broke. Thus the profane Rascal (saith my Author) would imitate the miracle of Christ, and God in his anger gave efficacy of error 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.  
Anabaptism continued in Germany in its vigour not much above ten years, 
Gast. 250.  they were destroyed 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 slain; 
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. Howes Chr●p 576  at Zuricke they drowned the● that were rebaptized; 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 lain lurking. They came hither about the year 1535. In the year 1538. ●e read of them in our Chronicles, viz. upon the second day of November▪ in the said year four Anabaptists●are ●are faggots at Paul's Cross; 
Howes Chr. p. 4. 6.  and again, of the burning of two Dutch Anabaptists in Smithfield the 27th day of November.  
Again, 
How 579.  of two Dutch Anabaptists burnt in the high way beyond Southwark, 
How 679.  leading to Newington, Auno 1539. Again, upon Easter day 1575., of a Congregation of Dutch Anabaptists discovered in a house without the Bars at Algate, of whom 27 were taken of them, four recanted at Paul's Cross the 25th day of May, in form following.  
Whereas l. T. R. H. being seduced by the Devil the spirit of Error, and by false teachers have fallen into most damnable and detestable errors, namely.  

1 That Christ took not flesh of the substance of the Virgin Mary.  
2 That the Infants of the faithful ought not to be Baptised.  
3 That a Christian man may not be a Magistrate, or bear the sword or office of Authority.  
4 That it is not lawful for a Christian man to take an oath.   
Now by the grace of God, and through conference with good and learned Ministers of Christ's Church, I understand the same to be most damnable and detestable Heresies, and do ask God before his Church mercy for my said former errors; and do forsake, recant, and renounce them, and abjure them from the bothome of my heart, protesting that I certainly believe.  
1. That Christ took flesh of the substance of the Virgin Mary.  
2. That the Infants of the faithful aught to be baptised.  
3. That a Christian man may be a Magistrate, bear the sword and office of Authority.  
4. That it is lawful for a Christian man to take an oath.  
And further I confess, 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 God's Word, whereunto in all things I submit myself, and will be most gladly a member of the said Dutch Church, from henceforth utterly a bandoning and forsaking all and every anabaptistical errors. Anno 1575., in the 17th year of Queen Elizabeth of blessed memory, one man and ten women, Dutch Anabaptists, were in the Consistory of Paul's condemned to be burnt in Smithfield: but after great pains taken with them, only one woman was converted, and the other were banished the Land.  
The 22th of July in the same year, two Dutch men, Anabaptists, were burnt in Smithfield, who died in great horror, c●ying and roa●ing: this was the entertainment that these Sectaries had in times past.  
In the year 1561▪ a Proclamation was set forth by Queen Elizabeth, 
Cambden in the life of Cue, Eliz. p. 35.  whereby she commanded the Anabaptists and such like Heretics which had flocked to the Coast-Towns of England from the parts beyond the Seas, under colour of shunning of persecution, and had spread the poison of their Sects in England▪ to depart the Realm within 20 days▪ whether they were 〈◊〉 borne people of the Land, or Foreigners, upon pain of imprisonment and los●e of goods.   

8. Of the audacious boldness of these Sectaries at this time.  
BEfore you have heard of the condition of these Heretics in times past: but with grief of heart I speak 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 control that I can hear of. Yea, they challenge our Divines openly to defend their Tenets by disputation, and to satisfy the people. Doctor Featly gave them a meeting in Southwark, where four 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 Religious Patriots assembled in Parliament would at length take care (as they have done of the Romish Emissaries) to suppress these, that the name of God be not blasphemed: that they may not infect the simple people with their abominable 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 poor Church is oppressed, and who layeth hand to help. The plague of Heresy is among us, and we have no power to keep the ●ick from the whole.  
The Wolves that were wont to lie in the woods, are come into our Sheep-fold, and roar in the holy Congregations. Oh thou Shepherd of Israel, why hast thou broken down the hedge of this thy Vineyard which thy right hand hath planted? The Boar out of the wood, and the wild beas● out of the Field do devour. 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 Tipping,  
Sam. Richardson,  
Thomas Skippard,  
Thomas Monday,  
Thomas Gun,  
John M●bbat,  
John Webbe,  
Thomas Killcop,  
Paul H●bson,  
Thomas Gore,  
Joseph ●helps,  
Edward Heath.   Set down in 52. Articles. In which Articles you shall find some Rat's bane covered with a great deal of honey.  
1. IN the 38. Article, That the due maintenance of the Officers (viz. the Ministers) should be free, etc. 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 affirm Baptism to be an Ordinance of the new Testament, given by Christ to be dispensed only upon persons professing faith, or that are Disciples, or taught, who upon a profession of faith ought to be baptised.  
By this Article most cruelly they exclude all Infant's baptism from the Sacrament of entrance into the Church, being the only outward means 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 being tied 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 Author, than they should require him to prove his extraordinary calling by some evident sign. 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 sign: If the anabaptistical calling be ordinary, let them prove it by Scripture: if extraordinary, let them prove it by Miracles.  
HEre I might add the sum of a Treatise of Mr. Johnons (who styleth himself Pastor of the ex●led English Church at Amsterdam:) written against two errors of the Anabaptists maintained by them at this day. The one concerning the Baptism of Children, the other concerning the Anabaptismes of elder people, what specious shows so ever they make, saith he, 
〈◊〉 his Epistle.  perverting the Scriptures, filling their mouths with falsehood and blasphemy, abusing the people of God, reproaching and challenging all such as stand against their Errors and Heresies, Goliath like, defying Israel: yet saith my Author, their opinions are such as pervert the Gospel of Jesus Christ, 
1. Baptism to be adm●n●st to the Infants of the faithful.  bereave the Church of the grace and favours of God, to young and old, etc.  
First for his grounds and reasons for the Baptism of Children▪ he alleged seven.  
1. Because it is the Commandment of God to give the 
1. Reason, God's command.  sign and seal of his Covenant of grace to his people and their seed, 
Gen 17 7. 12, 13. 14.  in their infancy, throughout their generations. Which Ordinance of the Lords hath never been repealed, but abideth established upon a certain and perpetual ground, 
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, etc. Rom. 4. 11 16. 17. & 8. 20. Rev. 14. 16.  which is, his Promise and Covenant of grace made with the faithful and their seed for ever.  
2. Because Christ hath confirmed the same, 
2. Confirmed by Christ.  when he sent forth his Apostles, and apppointed them to make all the Natitions Disciples, 
Mat. 28, 18. 19  and to baptise them into the Name of the Father, the Son, 
Mark 16. 15, 16  and the Holy Ghost. For to make Gentiles Disciples, is by the Gospel, to bring them unto the Covenant of God, 
Gal▪ 3. 8— 29  made with Abraham the Father of many nations, 
Gen. 12. 3. & 17. 4, 5, 7.  for salvatition, through the name of our Lord Jesus Christ. Which being a Covenant everlasting, 
Rom. 4. 9— 1● & 11. 13— 16. & 15. 8— 16.  and including the faithful and their seed, (Baptism which did now succeed and seal it, in stead of Circumcision) was therefore by this appointment of Christ, 
2 Cor. 1. 20.  to be administered unto all that should be brought and comprehended under that Covenant of Grace: 
Esa. 42. 6, 7. & 49. 6.  and consequently, both to such as were of years, 
Acts 13▪ 46, 47  coming to the faith of Christ, and to their children, being yet Infants. 
joh 10. 16.  Otherwise the Gentiles should not with the Jews be made co-heriters, and of the same body, 
1 Cor. 19 13. & 12, 13.  and joynt-partakers of the Promise of God in Christ, 
Eph. 2. 1●.— 22 & 3. 9  as the Scripture teacheth.  
3. Because is was the Apostles practice, 
3. The Apostles practice  at the publishing of the Gospel through the world, to baptise both the householders' themselves that believed, 
Acts 16. 15. 33 〈◊〉. 16 Gen. 15, ● & 17● 26 27▪ & ●1. 4.  and their households also: Like as Abraham himself first believed, and then was circumcised; & all his family with him: and as the strangers of the Gentiles, which received the faith of the Jews, 
Ex. 12. 48, 49. House implieth children therein. Gen. 30. 30 & 45, 18, 19— 46. 5, 6, 7. Num. 3●●5, etc. Psal. 115. ●●, 13, 14. 1 Tim. 5. 8.  was circumcised likewise, with all the males that were his.  
4. Because Children of believers are holy, 
4. The Children o● Believers o'er holy.  and are Abraham's seed and heirs by promise of the Kingdom of heaven. And who can then withhold the Baptism of water from them, to whom God vouchsafeth the baptism of his Spirit, 
1● or 7● 4 Rom. 11. 16 A●●s 3. 25 Gal 3. 29 Esa 46. 3, 4. Psalm 21. 10. 30. & 71▪ 6. & 115. 12, 13, 14, 15. Luk 1. 41. 4▪ Acts 10. 47.  and the blessing of Abraham to an inheritance everlasting.  
5. Because Baptism is the Lords sign of his washing away 
5. Sign of washing away of sin.  of our sins, receiving of us into the Church, and incorporating of us into Christ, 
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.  for salvation by his death and resurrection. Whereof the children of Believers are partakers, as well as they which be of years; and therefore can no more be deprived of Baptism▪ then of remission of sins, entrance into the Church, engraffing into Christ, and salvation by his means.  
6. Because there is one Ba●tisme, 
6. One Baptism Eph. 4. 4, 5 6.  as there is one Body, and one Mediator, and confirmer of our covenant of Grace to the faithful, 
1 Cor. 12. 13. & 0. 1, 2.  and their seed in all ages, so as therefore one and the same Baptism pertaineth to the children of the faithful, together with the Parents themselves, as they ere also one and the same body with them, 
Exod. 12. 37.  having one and the same Mediator and ratifier of God's Covenant of grace unto them, 
1 Pet. 3. 20 21  even Jesus Christ the head and Saviour of his Church, 
Gen 7. 1 Gal● 1. 8. ●7, 28, 29.  which is his body, the fullness of him that filleth all in all things. 
1 T●m. 25. ●oh. ●6 16▪ A●ts ●, 38, 39   
7. Because else the grace of God to his people is now 
●sal▪ 100L. 3. 5.  since Christ's coming in the flesh lessened and straitened more than before: 
7. Go●s grace not lessened since Christ's coming  which to affirm, is highly to derogate from the grace of God, the fullness of Christ and his Gospel, the comfort of Christians, and contrary to that which is written, 
1 Cor. ●. 17 & 8— 12. Rome, 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  Col. 2▪  
2. That Baptism received in the Apostatical 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, 
Mar. 〈◊〉. 25. & 28. 18, 19, 20.  and therefore not from heaven.  
2. Because there is one Baptism, 
Eph. 4. 5.  as, one Circumcision: 
Gen. 17. 12, 11, 12, 13.  as in the apostasy of Israel Circumcision was not repeated again, they returning. In like manner Baptism being once received in the Apostatical Churches of Christians is not to be repeated.  
3. Because the Covenant of God's grace in Christ is an everlasting 
Gen 17. 7.  Covenant. 
Gal. 3. 8. 29.   
4. Because Christ died for sin once and being raised from the dead dyeth no more; 
Rom. 6. 8, 9, 10, 11.  and we are buried with him by Baptism into his death, to be graf●ed with him in the similitude of his resurrection: 
Acts 13. 34▪  wherefore all that are once Baptised into his name▪ ought still to retain it, and not repeat it any more.  
5. Because the Church of Rome was espoused to Christ in the Covenant of Grace by the Gospel of salvation, 
Rom. ●, 7. & 6. 3. 4  having Baptism and the rest of Christ's Ordinances in the Apostles days, and have ever since retained it, 
Rev. 17▪  with other grounds of Christian Religion, notwithstanding all her adulteries and apostasies whereinto she is fall'n.  
6. Because God hath his people in the Romish Babylon: and when he calleth them out from thence, 
Rev 18 4  doth not enjoin them to leave whatsoever is there had, but requireth of them to have no communion with their sins. Now Baptism is not of her adulteries 
Host 2. 2 & 4. 15.  but of Christ's Ordinance.  
7. Because else men might by the same reason also not retain the Articles of faith: the learning of Scripture, 
Deut. ●. 32  or the translations thereof; and also be persuaded to dissolve such marriages which have been had by their Ministry, 
Luke 16 29.  with other as strange consequences; which to admit were unlawful.  
Now howsoever the Brownists comply with the Anabaptists in many things, as you shall ●ee afterwards; yet in these points Mr. johnson, and some other of them disagree from them, counting these their opinions abominable.   

In describing of the Brownists I purpose to set down: 

1. Their Original, and why called Brownists.  
2. Called also Separatists, and why.  
3. Their agreement with the Donatists.  
4. Their agreement with the Anabaptists.  
5. Great Innovators.  
6. Some of their errors set down by Mr. White.  
7. They are bitter Railers.  
8. Magnify their own Sect.  
9 Criminate the Dutch and French Churches.  
10. They pretend Scripture.  
11. Blame our Congregation for profaneness.  
12. The profaneness, impietyl, dissensions, and lewdness of their own Sect.  
13. Their equivocating and palliating their own wickedness.  
14. Blame the Conversations of our Ministers.  
15. Except against our Minister's Ordination.  
16. Novelty of their Ordinations.  
17. Their singing of Psalms.  
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 Schism 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 Original.  
THese Sectaries are called Brownists from on● Master Robert Brown, a Northamptonshire man, who was Schoolmaster of the Free-Schole of St. Olaves in Southwark, This Brown seducing certain people, preached to them in a gravel-pit near Islington; (and by their Tenets was not the holy Catholic Church of God included at that time in the for●said gravell-pit?) Also when the whimsies came first into his head? he was advised by some of his friends to confer with Master Fox; and having been with him, he reported that he had been with a madman, who thrust him out of his doors, telling him that he would prove a firebrand in God's Church.  
Before his departure out of the Kingdom he acquainted also one Mr. Greenham, a pious Divine with his intentions, who dissuaded him from his Separation, using many reasons to stay him; among others, that what grace he had received, he had it from the Church of England; but finding him obstinate, he told him that for himself he doubted not (although he went away in his hot zeal) but that being better informed, he might return again unto his Mother Church; but bade him bethink himself what should become of those poor souls 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 died 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 down, poisoning their selves and others.   

2. Called also Separatists. 
2. Called also Separatists.   
THese Sectaries are also called Separatists, and this name they arrogate to themselves, like the Pharisees of old; and well may they be called Separatists, because they separate themselves not only from their Mother-Church in which they were baptised; and brought up, and fed with the pure milk of God's 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 be 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 only 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 evil spirit of hateful and fiery contention was raised between the Brothers, the johnsons', which burned up both spiritual and natural love; as the one of them, being the younger, forgetting his profession and brotherly love became a Libeler, 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 Brownism doth relate? The other separated himself, and broke fellowship with his brother and father, and cursed them with all the curses in God's Book: This separation was confimed by the heavy sentence of Excommunication, by which he ●id give his father and brother to the devil. The Dutch and French Ministers in Amsterdam went about to reconcile Francis johnson and his Father, as appear by their Letter: 
Proph schism. p. 60.  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. etc. But their labour was in vain; His son Francis persisting obstinately until the death of his Father, sending him down to the grave with a curse, as if it were engraving the sentence of Excommunication upon his Father's Tomb, etc.   

3. Agree with the Donatists. 
3. Their agreement with the Donatists.   
THe Separatists or Brownists agree in many things with the Donatists, who confined the holy Catholic Church to a corner of Africa, as the Brownists do 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 Emperor to Acefius: Capa scalas & ascend coelum solus take ladders and mount heaven alone; who dream 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 Catholic, but uncharitably put all the Christians of the world into the estate of damnation th●● are not of their Sect. Of their agreement with the Donac●sts, Master Gifford late Minister of the Word of God at Malden, hath set forth a Treatise at large, which you may puruse if you please.   

4. They comply with the Anabaptists. 
4. Their agreement with the Anabptists.   
TH● Separatists do comply in many things with the Anabaptists, & these Maxims following they have from them.  
As they separate themselves from the Papists; so also from all Protestant Churches.  
They affirm, that theirs is the true Church only, and the Gospel to be no where truly preached but by them.  
To receive the Communion with profane persons is to partake of 〈◊〉 profaneness.  
That all 〈◊〉 preach; having gifts.  
That in the Church there should be a parity.  
They dislike marriages in Churches, and to serve God in Churches that have been polluted by the Papists.  
Whereas the Anabaptists forbear one Petition of the Lords Prayer, viz. Forgive us our trespassas, the Brownists refuse the whole Lords Prayer.  
Although they bear with temporal Magistrates; yet they abhor spiritual government.  
Lastly, they like not payment of Tithes▪ reserved by God himself for the for the maintenance of his Ministers, paid before the Law, commanded in the Law, and allowed by Christ himself, Matth. 23. But disallowed by the Anabaptists. 
* The Brownists 〈◊〉 re●ibap.    

5. They are Innovators. 
5. 〈◊〉 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 God's Church. They cannot abide our Fonts, nor our Churches, (steeple-houses some call them) nor our Bells, (I hear of a Sect that are called together by a Sowgelder's horn) 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 himself, as the Lords Prayer.   

6. Some of their Errors set down by Mr. White. 
6. Some of their errors.   
1. THey hold it lawful for a man to live with her that is not his wise, ●ather than to reveal himself.  
2. That there are qualities in God no● essential, and that love in God is not of his being, but that the self same love that is in God is 〈◊〉 in us.  
3. That i● is not lawful 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 forgiving the other sin, be desirous still to live with the other party in marriage Covenant, as before, but have excommunicated the parties innocent for so doing.   

7. Bitter Railers. 
7. Bitter ●ail●rs. Profane schism, cap. 12.   
THese new Sectaries are bitter Railers, and especially upon their Mother the Church o● England, calling her Apostate Israel, Sodom, Bobylon, murdering Stepmother's, Idolatrous Antichristian &c. They judge and condemn them that are better than themselves, far excelling in the gifts and graces of God; yea they condemn 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 condemn 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 Archangel durst not give the Devil such cursed language as the Brownists give their mother, The poison of Asps are under their lips.  
Barrow and Greenwood were possessed with a spirit of railing and scoffing, 
Mr. Ba●●. Separ. schism.  terming set Prayers the smoke of the bottomless pit; preaching preachment and sermocination; the Preachers delivery of the word, the distilling and dropping down of old Parables from his mouth; the time of preaching, disputing with the hourglass, the Pulpit a prescript place like a Tub, solemn Fasts hyporiticall Fasts, and a stage-play wherein one playeth sin, another judgement, another the Gospel, the singing of Psalms harmonizing of pleasant ballads; our Church's sties, & our Baptism adulterate baptism; the receiving the holy Sacrament of the Lords Supper a twopenny Feast; the worship of God Idolatry, and us Idolaters, yea Sodomites, Canaanites, Beliamites, Chamites● Cainites.   

8. Magnify their Sect. 
8. Magnifit their own Sect;   
AS these Sectaries villefie others, so they magnify themselves, like those men of whom the Prophet speaketh, Isa. 65. Stand further off▪ I am holier than thou. And with the Pharisee▪ they tha●ke God that they are not like other men. Or with S●mon Magus gave out that they are the great power of God. These cry up their own Sect to the Skies. 
john robinson's a swear to R. B● page 213.  On Mr. Bernard (saith Mr. Robinson) if ever you saw the beauty of Zion, and ●he glory of God filling his Tabernacle, it hath been in the manifestation 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 walk. Likewise hear Mr. Smith: Oh Mr. Bernard, 
john smith's p●●allei. p 17.  if you knew but the power and comfort of God's Ordinance as we do, etc. Touching both these boasters of their popular Government, 
Profane schism. ●. 47.  hear the censure of Mr, johnson, who showeth them to be Korites, a bellious rout, pleaders for confusion, etc. Also Mr. Daniel Studl●y, 
Ibidem p. 76.  Mr. johnsons' second, describeth Mr Samuel Fuller a Deacon of Mr. Robinson's company with his friends to be ignorant Idiots, noddy Nabalites, dogged Doegs, fainfaced Pharisces, shameless Shimeites, malicious Machavilians.   

9 Criminate the Dutch and French Church. 
9 They criminate the Dutch and French Churches.   
IN their separations they carry not their seduced people from us to the Dutch or French, nor to any Reformed Churches to have Communion, They are as malevolent to Dutch and French Churches as to us: many crimes they do lay upon them, as for example.  
1. That their Assemblies are so contrived, 
Fran●●● johnsons' Articles against the Dutch and French Churches.  that the whole Church continueth not together, so that the Ministers cannot together with their flock sanctify the Lords day. The presence of the members cannot be known, and finally no public action, whether excommunication or any other cannot be rightly done: 
Vid. Dr. Hall's Apology against the Browniste. page 797▪  can they say worse of us? the Lord's day cannot be rightly observed, nor presence nor absence known, nor any holy action rightly performed: what can there be in their Churches but mere confusion? See what dirt these Separatists cast upon the Church that harboureth them.  
2. They baptise 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 commandment of Christ, Matth. 18. 15. If thy brother offend thee, go and tell his fault, etc. 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 abomination? 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. Tithes, or a maintenance as ill: Tithes were commanded by God, and never repealed; but this they have lea●n● of their Tutors the Anabaptists.  
7. Their Elders change yearly, which is not according to the Doctrine of the Apostles; what? can our Church have wor●e then false Governors?  
8. They celebrate marriage in the Church, is not this a foul fault? Is it not better to be married in the Congregation with prayers and God's blessing pronounced upon them by the Minister, then to be contracted privately, and 〈◊〉 into a book as men do 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 be members of their Church, by which means they become the body with them that are delivered over to Satan.  
Thus these Separatists besmear the Church at Amsterdam: yea, they count it a great Apostasy for one of them so much as once to hear a Sermon in any of the Dutch or French Churches.   

10. Pretend Scripture. 
10. Pretend Sc●ip●ure.   
AND whereas they do pretend Scripture for their novelties while the world standeth (saith a learned man) it cannot be showed out of God's 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 every 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 add; where or when did our Lord take the keys from the Church and give them to the multitude? how dare any Layman presume to ordain Ministers to bind and lose? etc.   

11. Thy avoid our Congregations as profane. 
11. Blame our congregations fo● profaneness.   
ONe special cause of their Separation they pretend to be the mixed Congregations of men, holy and profane, with whom they will nor communicate, lest they should be defiled. You have heard of the resemblances that have been made of God's 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 scandal given to us by the members and professors therein, except for extreme errors of doctrine, or ungodly practices professed in it.   

12. The profaneness of their Sect. 
12. The profaneness of their Sect.   
THis fault they find with the Protestants of our Congregations; but how they have avoided this in their own Conventicles, Mr. White, Mr. johnson, and Mr. Smith, and many others will tell you, whose plentiful reports of their known uncleanness, smothered mischiefs, malicious proceedings, corrupt preachings, communicating with known offenders, bolstering of sins, and willing co●nivences, as they are shameful to relate; so they might well have stopped their mouths from excepting against our communion with the profane.  
To use some of Mr. Whites words, 
Mr. White.  These that pretend such sincerity of Religion, do abound above others with all kind of debate, malice, adulteries, cozenage, uncleanness, so that (saith he) that W. C. complained that he had thought that they had been ●ll Saints; but, I see, they are all devils. These are the Assemblies to which they carry the poor souls whom they do seduce.  
Extracted out of a Letter of Master Whites the 20th of July. 
Vid. Profane Schism of the Brownists p, 27.   
I desire God to keep all people from such a Congregation, where Adulteries, Cozenages, and Thefts are in such abundance as in the English Congregation of Amsterdam: that I speak not of Brokerage of whores, and other filthiness, too too bad.  
This is true, 
Ibid page ●7.  there is no Sect in Amcterdam (though many in such contempt for filthy life as the English are, viz. the Brownists, etc.  
The author of this Letter, Master White, was sued for slander by Francis johnson, Henry Aainsworth, Francis Blakewell, Daniel Studley, Christopher Bowman, jane Nicolas, judith Holder, William Barbons, and Thomas Bishop. But after Master White had brought in witnesses before the Burgomasters, who did testify, & upon their Oaths and depositions confirm what Master White had written, 
Ac●um. 25. ●eb▪ 1606.  he was discharged, and had charges given him by the Magistrates.  
A brief discovery under the hand of the Secretary and seal of the City of Amsterdam.  
1. Of some of the abominations daily practised and increased amongst the English company of the separation, remaining for the present at Amsterdam in Holland.  
2. That they abound above all others, with all kind of debate, malice, adulteries, cozenages, and such other like enormities, etc.  
The testimony of the Dutch Church concerning the Brownists, 
The testimony of the ●utch Church concerning the Browni●●s.  when as they sent their Messengers with some questions to their Eldership, they received this answer from them; That they did not acknowledge theirs to be an Ecclesiastical Assembly, or a la●full Church.  
The testimony of the Magistrates of Amsterdam concerning the Brownists, 
Of the Magistrates of Amsterdam Vid. proph. schi●m. page 21.  both of old, in their suit against Master White, and now in their late suit for their meetinghouse, 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 Equivocating. 
13 Their equivocating and palliating their wickedness. Vid. proph. schis page 20.   
I Might here set down their●●quivoca●ing and palliating their wickedness, as one Geoffry Wh●●acres of Master johnsons' Congregation, being found in bed with one judith Holder, another man's wife; for which matter he affirme● that he did it not to satisfy his lust; but to comfort judith, being ●ickly, and to keep her warm: as though he had sought to perform a Christian duty of love, and not an action of uncleanness.  
Again, when Mr. Studley, a chie●e Prophet of Mr. johnsons' 
Profane schis. page p. ●▪  Congregation, was found hidden behind a Baske● in judith's house, he had this holy pretence; that he hid himself to see the behaviour of G. P. who ca● thither after him: he being an Elder, would be a watchful Overseer.  
Again, M. ● being in a whore-house▪ and creeping out at a window, 
Ib dem.  the Elder D. S. excused ●im alleging in his def●nce the example of St. Paul, A●ts 9 25. Who was by the Disciples let down over the wall; ●n a Basket.  
Mr. johnson sought to clear the uncleanness of a man found a bed with another man's wife; 
Ibid. p. 30.  to dimini●h the sin distinguished between lying with a woman, and in a woman.  
And old Father Brown being reproved for beating his old wife distinguished, that he did not beat her as his wife, but as a cursed old woman.  
Also Da●iel Studley, 
He did like Solomon, who would know all secrets. Proph. schsm p. 39  went about to palliate his filtinesse with his Wife's Daughter, ungodlily alleging the Holy Scripture.  
Let it not be offensive to the good Reader to see a child to vindicate the foul aspersions cast upon his Mother, from whom he had his souls spiritual birth and breeding, by setting forth by what manner of men his Mother-Church is scandalised.   

14. Blame the Conversation of our Ministers. 
14. Blame the conve● sat● o● of our Ministers.   
Again, although in the Visible Church the evil ever mingled with the good, and sometime the evil have chief Authority in administration of the Word and Sacraments; yet forasmuch as they do not the same in their own name, but in Christ's, and do administer by his Commission and outhority, we may use their Ministry both in hearing the Word of God▪ and receiving the Sacraments; neither is the effect of Christ's Ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith rightly do receive the Sacraments administered unto them: The Scribes and Pharisees (saith our Lord) sit in Moses chair; all therefore what they bid you observe, do you, but not after their works, for they say and do not.   

15. Except against our Ordination. 
15. Ordination of our Minister's.   
THey except against our Ministers, because they receive their Ordination from Bishops.  
To which I answer, we have our Ordination from Christ by Bishops and Clergymen; and for this kind of Ordination by Bishops and Presbyters we have the universal consent the Primitive Church; by St. Paul, Timothy, and Titus were ordained.  
And this has been the practice of all the Christian Church▪ of the Universe until the time that Anabaptists crept into the world.  
But they will allege, 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 Forefathers had from Antichristian Bishops as effectual as the Baptism that was administered by them to our Forefathers? D●d ever any Reformed Church re-baptize them that were baptised by them? And why should our Ministers be re-ordained mo●e than rebaptized.  
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 & Presbyters, which hath been the practice of the Church of England, and all Christian Churches in the world until the Anabaptists.  
To conclude, let the Brownists confess our Bishops to be but Christians, which they cannot deny, and the Ordination of our Ministers will be lawful by their own rules: for if the Ordination of their Ministers by Plebeian Artificers be lawful how much more is the Ordination of our Ministers by Bishops and learned Ministers, qualified with learning and wisdom, and set apart to do the same.   

16. Brownists Ordination. 
16 Brownists Ordination▪   
BUT let them show 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 unless 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 inferiors presumed to lay their hands upon their Superiors? 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 Ministry of theirs, so much gloried in for sincere correspondency with the first Institution.   

17. For their Singing. 
17. Their singing of Psalms.   
FOR their singing of Psalms it is almost left among them, for in Master johnsons' Assembly they had new rhymes, 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, 
Profane schl●sme. p. 10.  and the copies being kept from the people; by that means singing of Psalms was kept from the people, and sh●t out of private houses.  
3. Again, by reason of the uncouth and strange translation and Metre used in them, the Congregation was made a laughingstock 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 vein in making thimes, especially filthy and obscene ones, which he taught unto little children his Scholars, and to Mistress May, who used in her house to sing such songs, being more fit for a common Bawd, 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 Bagpipe, or somewhat never used by Antichrist to tune them, singing in their Conventicles like hogs against rain.  
Here I might ask some questions, viz. why singing set Psalms 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, do 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 custom of all Christian Churches) as sing together: And lastly, why Laymen do not pray in the Church aswel as preach or prophesy 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 Priesthood?   

18. Of their prophesying. 
18. Of their Pr●phe●●ing.   
AS the illuminated Anabaptists are called Preachers, so the fanatic Brownists take upon them to be Prophets, and to preach the word of God with all authority publicly in their Congregations: St, Panlasketh, how they can preach, except they be sent? And this standeth to good reason, every true Preacher standeth in God's room, being the Lord's Ambassador to do his will: who dares do this unsent? These come not from the Schools of the prophets; but from Mechanic trades, & set them down in Moses Chair, as Ambassadors of Jesus Christ, as Heralds of the most high God: These take upon them to reveal the secrets of the Almighty, to open & shut heaven, to save souls, But to hear these fellow's discourse of the holy Trinity, of God's eternal Decree, & other deep points of Divinity, you may hear the Madmen in Bedlam prare as wisely as they: May not Almighty God say to these mad Prophets, what hast thou to do to take my Word in thy might? etc. Of their confused preaching, or rather prating, hear Mr. Simpson complain, and especially of the Prophets in Master Ainsworths' Church: For our manner, (saith he) of meeting upon the Lord's day, it is with such a confusion and contradiction with one another, that our profession of Separation may be overthrown by it: For example, Thomas Cochi in his prophecy witnessing against England, their Ministry is Anti-christian, and being so, cannot beget true faith; and where there is no true faith, there is no true salvation, a fearful sentence in my judgemnt! Again, our beloved, Mr. the Cluse in his prophecy laboured to prove separation from a true Church for any corruption, obstinately stood in this Doctrine, was by another in prophesying there showed 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● prophesy, that even among ourselves did reign in my 〈◊〉 as namely, fullness of bread pride and idleness; 〈…〉, in that they were not satisfied with neither temporal nor spiritual food; pride▪ in that many did strive to go beyond their calling; idleness, in that many were negligent in their callings, If these things be so, and be not redressed by the 〈◊〉 of this prophesy▪ we must, (according to Mr. de●Cluse his Doctrine) make a new separation, How oft do the Brothers except one against another's prophesying, by which, much heartburning and strife is ●indl●d between them? Th●se things being well considered, I pray you well to mind whether this new way of prophesying on the Lord's 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 Forms of Prayer. 
19 〈…〉.   
THey find fault with set Forms of Prayers, and this also they learn of the Anabaptists, who having burnt all the Books in Munster, and in the Dominions of King john 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 Hortensial 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 idleness, and a means 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 tied to the ex tempo●e and 〈◊〉 prayers of the Ministers.  
Yea, the Brownists g●e fa● bey●nd the Anabap●●sts; affirming set Prayers to be abominable in the eyes of Almighty God.  
To this ●●●answer; whatsoever God hath ordained is neither abominable 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. Ye shall bless the children of Israel, saying unto them, the Lord bless 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, Again, Deut. 26. 5. And thou shalt speak, and say before the Lord thy God, a Syrian ready to perish was my Father.  
The 90. Psalm is a Prayer, even the prayer of Moses, and and used in the Jewish Church, as we use the Lords Prayer.  
All the Psalms of David▪ except some that are doctrinal) are prayers, and have been, and shall be read in the Church of God, ma●gre all the Heriticks and Schismatics In the World.  
In the Gospel are many set prayers daily read in the Church; What? are all these abominable? 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 affirm, 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; only 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 james was commonly called jacobus Liturgus, that is, james the Service-maker, which beginneth, O Lord do not despise me defiled with the multitude of my sins, etc.  
Again, the service the Muscovites use, taken out of the Commentaries of Sigismond Liberus.  
The Ethiopian Liturgy or Service, written by Francis Alvares.  
The Cop●s Liturgy set forth by Kircherus.  
The Armenian Service, set down by Odoardus Bar●osa.  
The Armenian Service, set down by Peter Bellonius, lib. 3. cap. 12.  
The Liturgy of Severus, sometime Patriarch of Alexandria, written in Syriak, and translated into Latin by Guido Subritius.  
But to show you a pattern 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 until now. etc. Whereas the Doctrine of the Church of England is God's truth, as the learned Assembly of Divines do testify, 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, etc. This spiritual Prayer was made for myself, in my own Church, in my own Pulpit, in my own hearing.  
To conclude this with the counsel of the holy Ghost; Be not rash with thy mouth, nor let thine heart be hasty to utter a thing before G●d, 
Eccles. 〈◊〉  for God is in the heavens, and thou art 〈◊〉 the earth: Therefore let thy words be few: for as a dream cometh by the multitude of business; so the voice of a fool is known by many words.   

20. They quarrel at the Lords Prayer.  
BUT what need I complain of their blaspheming of set Prayers? whereas our Lord taught his Disciples a set Form of Prayer, the perfectest and exactest of all that can be made, it being compiled by the Son of God, who is the wisdom 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 quarrel at this prayer, and will nor say it; as Barrow & Greenwood affirm it to be abominable, and as loathsome unto God as swines-flesh to a Jew.  
Apollina●ius the Heritick equalled his songs with holy Scripture: but I never heard of any Heretic that●prefer'd his own works before holy Scripture: Do not these Heriticks prefer their own Prayers before our Lords? If our Lord's Pr●yer be better than theirs, why do they not say it according to our Lord's Commandment, Luke 11? Or if they will pray after the same manner as is commanded, Matth. 6. Why do they use so many vain 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 form which our Lord hath left us, or pray at leastwise after that manner, not using vain repititions by him forbidden, as before.   

21. Of the Tyranny and ill-usage of some of them to their Wives and Servants.  
MAny there be that are taken in the Briers of this propane Schism, 
〈…〉.  that wish they had never met with the separation of that Schismatical body, and would fly, so that they might escape without excommunication, with which they terrify them so, that they dare not so much as whisper, or as much as ●uffe against it. You may read in the book called (The profane Schism of the Brownists) how cruelly also they used their servants for not doing their tasks; 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 curstly correct his old wife, as before.   

22. There are divers sorts of Separatists.  
THere are divers sorts of these Sectaries; 
Bpownists.  for every day begets a new fancy or opinion, it ●a●ing with them usually as with all other Heretics, 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 rebaptized himself.  
The first sort of Separatists affirm the abominations of the Church of England to be so great, that they will ●ot come within their Church doors to hear any of their Ministers, but ●y themselves wholly to their own 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 lawful with her members.  
As for the ancient company of Brownists that were under the feeding of Master Browne himself, they were swept away as dung by the Testimony of Master George johnson, and not one of them left alive that continued faithful, but became Apostates.  
The second sort of Brownists may be called Barrawists 
Barrowists.  from their Protomartyr Barrow, whose censures are more desperate than the former, who say that the Church of England is Sodom, Babylon, and Egypt, and that she was never the Lords wife, nor he her husband; but that she is at the best a murdering Stepmother; Therefore they say, what communion hath light with darkness? ●hrist with Belial? Believers with Infidels? And therefore they proclaim the former Sect, (for not judging the Church of England so desperately as they judge her) to be partakers of her adulteries, and that they must receive of her plagues.  
Of this Sect Barrow was the Father; afterwards Greenwood, Brewer, Bois, Rutter.  
A third sort of Brownists did arise from one Mr. Wilkinson, 
Wilkinsonia●s.  whose Disciples in a short time grew so strong in the Spirit that they stoutly affirmed that they were Apostles, as Peter, & Paul, and the rest; and therefore deny communion with all others that will not give them that Title.  
A fourth sort of Brownists, who say that there is not any one true Church in the world but themselves, because they say, that they are married to Christ by that one true Baptism which consiste●h of persons confessing of faith and their sins; and all other Churches that baptise Infants are but Synagogues of Satan, and have never made covenant with Christ, & therefore they call the Brownists for retaining the Baptism of children as very a Harlot as Rome or the Church of England. So name they the Brownists, Rome's fairest daughter, and proclaim, that all that will be saved must come to them to be rebaptized; and condemn all other worship to be Antichristian, devilish, and obnoxious to the wrath everlasting. Of these, there are many Sects and Heresies you shall find in the description of the Anabaptists. Many other Sects of Bronists there are, as the johnsonians 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. 
johnsonians.  The johnsonians pleaded the Synagogue belonged unto them, they being the ancient Brownists: The Ainsworthians answered, 
Ainsworthians.  that the House belonged to them, they being the true Brownists, because they held the ancient faith upon which their Church was grounded, from which Master johnson and his company had fallen into Apostasy, and therefore could not be the true Church; and they set forth a writing of the Articles forsaken by Master johnson.  
I might speak also of Robinson 
Robinsoni●●●.  and his company; which Robinson protesteth against both the former, affirming Mr. Iohnso●s company to be bastardly runagates, miserable guides, engrossers of the keys, arrogant Zidkias laying the cornerstone of Babylon; Lucian or scoffing Atheists; Schismatics, making the Church of God a cipher; a Hangby wanting an honest heart, like Chancellors 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 do at once as it were swallow up all the Separation besides, protesting against their false constitutions, false worship, false Ministers, and false Governors.  
I might here also set down the Heresies of Mr. Thomas Lemar described by Mr. Padget, with this Title.  

The Monster of Lemarisme.  

THis Monster is set down with seven heads.  
1. Mahometanisme, in that Lemar denied the holy Trinity and eternal Godhead of Christ.  
2. judaism, in affirmiag that Christ should come shortly in his own person to reign here upon earth.  
3. Papism, affirming that a mere creature may be worshipped.  
4. Lutheranisme, in maintaining the Doctrine of Consubstantiation.  
5. Anabaptism, in affirming that Christ took not flesh of the Virgin Mary.  
6. Libertanisme, in holding that there is no visible Church upon earth.  
7. Brownism, in holding the Doctrine of Separation; who can reckon up their opinions, they shifting dally? Mr. Hancor will have a separation alone.   
To confirm their several Sects & divisions among themselves, 
Their cursing one another.  I might set down their uncharitable cursing one of another; not to speak 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 remain in the low Countries.  
Mr. johnson and his company are now accursed and avoided by Mr. Ainsworth and his company; 
Pro●hare schism. p. 63.  Mr. Ainsworth and his company excommunicated by Mr. johnson, and his company.  
Mr. Smith and his company are rejected both of Mr. johnson and Mr. Ainsworth,  
Mr. Robinson and his company holding Mr. johnson and his to be in apostasy.  
And Mr. johnson him again for taking part in his Schism against him, 
Profane schism. page 64.  and by this reckoning, where is almost one of them free from the curse? As for those straggling Brownists that walk alone; as they avoid all, so they are avoided and rejected by all the 〈◊〉: is not this (saith my Author) a cursing and a cursed Sect.    

23. Schism a great sin. 
23. Schism a great sin.   
I Ccould by way of counsel advise the●e Separatists who forsake the Church to consider how great a sin Schism is, viz. greater than murder; a murder killeth one man or two, but a Schismatic goeth about, as much as in him lies, 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 God's Church for their faults. St. Paul beams some there for their civil jars impetuously, they traffering them and their suits to the Courts of Infidels, 1 Cor. 6. 7. Others for their wicked connivance and indulgence towards the incestuous, 1 Cor. 5. Others for their vile profaneness in their sacred Assemblies, 1 Cor. 11. 32. Yea, others for heresy, 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 jesus Christ to the Church of God in Corinth. But the example of Christ himself writing to the seven Churches of Asia may be our best direction, charging five of them with several 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 himself.  
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 calls it a giving to the devil: and do not they in their separation cast themselves out of the Church, and give themselves to the devil?   

24. How these Sectaries have been punished.  
FIrst, Brown their Patriarch was taken and laid in the Gaol, and his disciples were made to f●ve; Bolton, whom some would make their Author, died as judas did; 
a Howes Chro●. p. ●65▪  He●r. Barrow, Gent. john 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 Session's Hall without Newgate, London, before the Lord Major, and the two Lord chief Justices of both Benches, and sundry of the Judges and other Commissioners of Oyer and Terminer. The said Barrow and Greenwood, for writing sundry seditious seditious Books, tending to the slander of the Queen's Majesty and State: Studley, Billet▪ and Bowly for publishing the said Books, on the 23. day of March they were all arrigned at Newgate, and found guilty, and had judgement: Henry Barrow and john Greenwood on the last of March were brought to Tyburn in a Cart and carried back again, and were afterwards hanged on the sixth day of April.  
And about the same time one Penrie, 
How. Ch●on. p. 766.  a Welshman, a principal penner and publisher of a Book called Martin Marprelate, was apprehended at St●bben-hea●h, and committed to 〈◊〉: in the month of May he was arraigned at the King's Bench at Westminister, condemned of Felony, and afterwards conveyed from the Gaol of the King's Bench in Southwark to St. Thomas Water, and there hanged: Elias Thack●r was hanged at St. Edmondsbury in Suffolk on the fourth of 〈◊〉: and john 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 suppressed in Queen Elizabeth 〈◊〉 many. They that would know more of these Sectaries, let them read these books following.  
First, a book called a discovery of Brownism, or a brief Declaration of the errors and 〈◊〉 daily practised & increased 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 Brownism, by S. B. Printed by Henr. Windet. 1588.  
A plain 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 God's Word at Malden.  
An Apology of the Church of England against the Brownists, written by Doctor Hall now Lord Bishop of Norwich.  
Master Bernard's Separatists Schism.  
The profane Schism of the Brownists or Separatists, with the impiety, dissentions● lewd and abominable vices of that impure Sect, discovered by Christopher Lawn, john Fowler, Clement Sanders, and Robert Bulward.  
Item, A book called the shield of defence: written against Master de le Cluse, in defence of Mr. Brightman. Printed 1612.   

25. Mr. Tho. Scots description of a Brownist. 
25. Sco●s description of a Brownist.   
THe Chameleon 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 terrene militant Church, which is subject to storms, deformities, and many violences and alterations of time: he must find out Sir Tho. Moores Utopia, or rather Plato's Community, and be an Elder there. In this point, and in that of resisting Civil Governors, he seems the same with the Romish Catholic. But they are tied only by the tiles, like Sampson's ●oxes, their heads like ●anus, look divers ways: they are Boute●ews, & carry betwixt them a firebrand to inflame all Christendom: they have in their imaginations an Idea of such a Church, and such keys as the Romanists madly boast they possess, but they will not have them the same, not to resemble their foolish Alchemists: they are both seeking a Philosopher's stone, and neglecting the true Elixir the cornerstone; they boast to build gold on the foundation, when what they daub on is adulterate stuff besides the foundation: they beggar themselves in seeking for wealth abroad, whilst at home they neglect that pearl of inestimable price, for which the wise Merchant gives all that he is worth. If ever I could hear Papist clear the Pope from being Antichrist, and prove he must be one singular person, I would then believe that he should not spring from a Jew of the Tribe of Dan, as they Fable, but from a promiscuous conjunction betwixt two Fugitives to Amsterdam and Rome.   

26. Of the Semi-separatists. 
26 Of the Semiseparat●sts.   
THese halt between two opinions, they are neither wholly for the Separation, nor wholly against it. Master jacob is said to have been of this Sect called jacobites; and therefore in his writings we find that he mis-liked our Church-government: but in his Declaration he affirmeth; Although (saith he) I know they of the Separation be very far from being so evil, as commonly they are held to be: yet I deny not but in some matters they are straighter than I wish they were. Howsoever in the point of Separation, I for my part never was, nor am separated from all public 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 coming to our Church, I heard once a Minister complain to me of Doctor Bancroft Bishop of London, for not doing that Justice that he would have had him to do upon Mr. jacob, of whom he had complained, (as far as I remember) for not kneeling at the Communion▪ This 〈◊〉 having prosecuted his complaint, and finding nothing done against Mr. jacob, went to the Bishop, telling him wh●t a great deal of pains he had taken in vain, and ask of the Bishop what he would counsel him to do, who bid him go home and trouble not himself, but leave such things to his Churchwardens.  
There is a sort of Semi-separatists, that will hear our Sermons, but not our Common-prayers; and of these you may see every Sunday in our streets, sitting and standing about our doors; who when the Prayers are done rush into our Churches to hear our Sermons.    

Of the Independents.  

1. Why called Independents.  
2. Their Original.  
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 every particular Congregation ought to be governed by its own particular Laws, without any depending of any in Ecclesiastical 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 Kingdom 9324. Prelates, viz. in every Parish one.   

2. Their Original.  
THe first man of note that held their opinions, (as Master Edward's writeth) was one Mr. Robinson, who leaving Norwich malcontent, 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 carried Mr. Robinson's opinions, which spread far there, and by letters also and other means were conveyed into old England: and to this purpose he citeth a Letter of Mr. Cottons.  
As the Brownists (saith Mr. Edward's) growing up, and out of the Anabaptists, 
Answer to the Apologetical Narration, p. 204, 25.  did refine Anabaptism in many things, so the Independents have refined Brownism from the grossness and rigidness of it.  
Yet in separating from God's Ordinance because of our mixed Congr●gations: in settti●g up a Church against a Church: and in 〈…〉 they not with the Brownists make a rent in Ch●ist● mystical body.   

3. Enemies to our Churches.  
THese Independents with the Brownists, are enemies to our Churches, 
The 〈…〉.  the glory of our nation, the monuments of the piety of our forefather's, 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 Vials affirmeth.  
Ichosaphat (saith he) took away the high places and groves out of Judah, 2 Chr. 17. 6. So when the zeal 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 Vial is poured out, the earth shall be full of the knowledge of God: then all the Chapels of Ease, Churches of States, and Temples of glory, where the world hath been deiuded, they will not leave a stone upon a stone that shall not be thrown dow●e: though now in some places you may not pass through with a burden, nor look upon the Wall thereof. The zeal 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 soil, they will not then be regarded, but trempled upon, etc. I am informed that some preach this Doctrine among us.   

4. Ruin Learning.  
Again to overthrow Learning, they would overthrow the maintenance, viz. Tithes apppointed by Almighty God for the maintenance of his service: as he appointed a certain time for his service, so a certain 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 julian Apostate is affirmed to be greatest of all other: For whereas in other persecutions they killed the Priests, julian taking away the maintenance from God's service, did occidere Presbiterium, the whole Order.  
When I first heard of the name of Independency, I confess 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 be 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 child to the Image of our Lady of Steining (in that Church) to which they did ●ot with many rich offerings, being persuaded that she could give them easy labour: Other Churches had their working Saints that relieved their Parsons, as one could make barren women fruitful, etc. And for this cause the poor 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 edmond's within the line of Communication: And also our veils for Burials and Christing is in a manner ceased, which were a great help too. Should I blame the poora Ministers to devise some means to have a being: but whereas they gather Congregations among us who are as poor 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 Jews used set Prayers, john's Disciples used set Prayers, and Christ gave his Dissciples a set form of Prayer, which all Christian Churches in the world generally use. Master Calvin allegeth three reasons for the maintaining of set Prayers. First, to provide for the weakness of some Minister. Secondly, that there might be a general consent and agreement in all Churches. Thirdly, to cross the liberty of some Ministers, who affect noveities: and therefore it bohoveth to have a set Catechism, a set form of administering the Sacrament, a set form of public prayers.  
For taking too much liberty in their praying, I have had too much sense, being deprecated or execrated by some of them, yea even in my own Church, in my own Pulpit, and in my own hearing.   

6. Use not the Lords Prayer.  
Again, some of them will not use the Lords Prayer, preferring their own before it. If the Lords Prayer be more perfect than theirs, why do they not use it, but abuse the people, using their own imperfect Prayers, and omitting our Lords perfect Prayer commanded by him to be used.  
I have read that Apollinaris the Heriti●k equalled his Writings with the holy Scriptures, 
I marvel why they will say Paul's Prayer. The grace of our Lord jesus Christ, the love of God the father, and not say the Lords Prayer.  but preferred them not as these seem to do, in omitting Christ's Prayer commanded to be used, and using their own, 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 erroneous 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 join 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 jews in some things, with the Donatists, 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 down:  
1. Their Original or Authors.  
2. Their horrible Blasphemies.  
3. Their confession of Faith, or Creed.  
4. Their Conversations.  
5. Their several sorts.  
6. How to discover one of this Sect.  
7. The abjuration of certain Familis●s at Paul's Crosse.   
THe first author was one David George of Delfe, 
The History of David George is written by his son in 〈◊〉, Nich-Bles● 〈◊〉 and published by jacob Beeb, Pri●ted ●t Daventry, 1633. His doctrine is set down in 31 Articles.  who fled out of Holl●nd●● Basill giving it our that he was banished out of the low Countries; he changed his name, called himself john of Bridges he affirmed that he was that right David that was sent from God, and should restore again the Kingdom 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 Prophet's, and Christ himself were not sufficient to salvation, but only to keep the people in good order till the coming 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 Father's appointment until the coming 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 cross and suffering, but through meekness and love.  
4. That whosoever speaketh against this Doctrine shall never be forgiven in this world, nor in the world to come; he died the 16. of August, 1556. at which his Disciples were much dismayed, for he promised them that he should not die: or if he did, that he should rise again, and fulfil 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 errors 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 Town in Holland, of many called Henry of Amsterdam who took upon him to maintain the same Doctrine, yet not in the name of David but in his own name, as a Prophet sent to rebuke the world of sin and iniquity, naming himself restaurator mund●, the restorer of the world.  
Mr. jessop describeth H. N. after this manner, page 89. They call him the new man, or the holy nature, or holiness which they 
D●s●●●●●y of the errors of the 〈◊〉 p●ge 89.  make to be Christ, and sin to be Antichrist, because it is opposite to Christ. They say that when Adam sinned then Christ was killed, and Antichrist came to live.  
They teach the same perfection of holiness which Adam had before he fell, is to be obtained here in this life, and affirm, that all their Family of Love are as perfect and innocent as he, and that the Resurrection of the dead spoken of by St. Paul, 1 Cor. 15. and this Prophecy, 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 Gospel (in time) shall be rooted out of the world, and that this Family of Love shall inherit and inhabit the earth for ever, world without end: only they say they shall die in the body, as now men do, and their souls go to heaven, but their Posterities shall continue for ever. This deceiver describeth eight through-breaking of the light (as he termeth them) to have been in eight several times, from Adam to the time that now is, which (as he saith) have each exceeded other. The seventh he alloweth jesus Christ to be the publisher of, and his light to be the greatest of all that ever were before him; and he maketh his own to be the eight and last and greatest, and the perfection of all, in and by which Christ is perfected, meaning holiness; he maketh every one of his Family of Love to be Christ; yea, and God, and himself God, and Christ in a more excellent manner, saying that he is godded with God, and codeified with him, and that God is hominified with him. These horrible blashemies with divers others, doth this H. N. & his Family teach to be the everlasting Gospel: which the Angel is said to preach in the Rev. 11. 15. They profess greater love to the Church of Rom●, and to all her Idolatries and superstitions, than they do 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 shall 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 do 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 shadows and types, till Jesus Christ came; so he 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 only chief Teacher, God's obedient man, yea his Son (as they blasphemously call him.) he by his Gospel must make all things perfect.  
One Christopher Viret, 
Christopher Viret.  a Joiner dwelling in Southwark, who had been in Queen Mary's days an Arian, being infected with Hen, Nocolas his doctrine, poisoned first the English with this heresy: 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 Deity 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 estate and con●●tion in men, common to so many as have received H. N. his doctrine, etc.  
3. Of Adam] That Adam was all that God was; 
Knewst. p. 24.  and God all that Adam was, etc.  
4. Concerning Baptism] That no man should be baptised until he was 30 years 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 rising from sin and wickedness. 2. That the dead shall rise and live in H. N. and in the iluminated Elders everlastingly and reign upon earth.  
7. Concerning the day of Judgement] 1. That the day of Judgement is in this life. 2. That the joys of heaven are here upon earth.  
8. Concerning marriage.] The marriage of such as are not enlightened with true faith is filthy and polluted, and to be reputed for whoredom.  
9 Concerning Henry Nicolas.] 1. He is raised by the highest God from the dead. 2. He can no more ●rre than Moses or Christ, etc. 3. He is the true Prophet of God, sent to blow the last Trumpet of Doctrine which shall be published upon earth. 4. That he only knoweth the true sense of Scripture. 5. That his Books are of equal authority with the holy Scripture.  
Through the service of H. N. his holy and gracious Word, 
Knewst. p. 27.  and our obedience thereunto; we are led of the Father to the love of Jesus Christ. 6. That the Scriptures are fulfilled in H. N. and his Family. 7. H. N. knoweth the secrets of our hearts. 8. That all men must submit themselves to the godly wisdom of H. N. etc.  
10. Concerning their illuminated Elders and family.] 1. All illuminated Elders are Godded with God, 
Knewst. fol. 15  or deified; and God in them hominified, or become man. 2. The young Disciples are Adam's, and the illuminated Elders Christ's. 3. The eldest Father of the Family is Christ himself. 4. That the estate of all such as are not of this Sect is a false being, the Antichrist, the wicked spirit, the kingdom of hell, and the devil himself. 5. The Family of Love is perfect in this life, and therefore that they must not pray for forgiveness of sins. 6. That their illuminated Elders do not sin. 7. They may join 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 be 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 devil.  
2. That it is lawful to do whatsoever the higher Powers command to be done, though it be done against the commandment 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 affirm to be three Gods.  
4. That every man ought first to be in an error 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 alms to none other persons but to those of their Sect, and if they otherwise do, they give their Alms to the devil.  
7. That they ought not to bury 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 kiss, than his feet must be washed, than 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 David's Psalms as Prayers, being righteous and without sin.  
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 Adam's time as is now.  
14. That the Law of God is possible to be kept of every man that will endeavour himself thereto.  
15. That it is ●●pedient that they should make manifest their whole heart, with all their counsels, minds, wills, 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 erroneous: it openeth a door 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 Gospel of Jesus Christ, leaving no manner of sin uncommitted, & yet affirming they sin not at all: for venom and poison which will bring present death to the soul, he hath dispersed over every member and Article of the Belief; so universal is the poison of his opinion, as you may see in their confession set down by Mr. Knewstub.   

3. The Confession of Familists.  
I Do 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 clear light; a true being, and that the same being is God, the Father's name, and his love itself. And they persuade their good willing ones, that by the belief of this Article, which they call the Baptism in the Father's name, that here and now they do attain to the perfect obedience of the Law of God and of the belief of Jesus Christ, and love of the holy Ghost, which they make to be all one with the perfect righteousness of the Law.  
2. And in jesus Christ his only Son our Lord. Some of these words they alter, for instead of his only Son, they say the only Son of God etc. Whereby Jesus the only Son, I mean, Righteousness: for there is their general Tenet and conclusion, that Righteousness is Christ, and Sin is Antichrist. The seed of the woman is righteousness and holiness, 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 confess the thing done, so we speak 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 intent all and every one of them in general, and hot one in particular, as we believe.  
4. Sufferedunder Pontius Pilate, was crucified dead and buried, and descended into hell. In the former Article they confess the conception and birth of the blessed seed of Abraham according to the Promises, and here they believe 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 Cross, and this they call the Baptism under the obedience of the Belief 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 burial, and dissension 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 always followed corruption of Doctrine, as Rom. 1. 24. God gave them up to their own hearts lusts, to uncleanness, to defile their own bodies between themselves, which turned the truth of God into a lie.  
They are like Priscillianus the Heretic, of whom H. N. borrowed not only that villainous wresting of the Word by allegories, as also the monstrous opinion that perjury and lying was lawful, and to be done with a good conscience to conceal Religion.  
Priscilianus (saith Daneus) was put to death at Treversa a City of Germany, 
En●ch Clapham  confessing at his death what shameful villainies he had committed with the women of his Sect.  
The Familists talk 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 find 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 doubtful of her life, confessed to her neighbours who resorted to her in her sickness, that H. N. had often abused her body, and made her believe that she should never die. Complaint thereof being made to the Governor, 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 year of our Lord 1556. and in the 57 year of his age.   

5. Of divers sorts of Familists.  
OF the Castalian Order, 
Do Denizens White Wolf, page. ●8. 1. Castalian Order.  which descent from the doctrine of the Church of England, opposing in every syllable, and yet being notorious Hypocrites, if they be never so little questioned, will make show 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 term themselves Eagles, Angels, and Arch-Angels, Lambs, & Doves, etc. who hope in a short time to be inspired with light and illumination, as ever Paul or any Prophets were, which allegorise the places of Scripture concerning Christ denying indeed that there was ever any such man as Christ, dreaming only of a sanctisying Christ, & abhorring a justifying Saviour, expecting salvation by their own works, although they be known to be corrupt workers both in their Calling and Families, holding that Turks and Pagans' may be saved if they live well, although they never heard of Christ.  

Of the Grindletonian Familists, 
2. Grindletenian,  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 God's love, is to offer Christ again.  
4. That their Spirit is not to be tried by the Scripture, but the Scripture by their Spirit.  
5. That we must not go by Motives, but by Motions.  
6. That when God comes to dwell in a man, he so filleth the soul, that there is no more sinful lusting.  
7. That they see no reason why Ministers should speak against the sins of the wicked, seeing the wicked men can do 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 ago.  
9 Which scoff at such as make conscience of words, with many other pernicious points.   
3. Of a third sort, 
3. Of the Mountains.  Familiests of the Mountains, who say that they have clean vanquished the devil, and are pure from all sin, and never so much as once tempted to doubt of their spiritual estate.  
4. Of a fourth sort, 
4. Of the Valleys.  Familistes of the Valleys, who bring in their damnable doctrine, with fair pretences of weeping, sighing, & lifting up their eyes to heaven, of patience, of a smooth carriage, and the like.  
5. Familists of the scattered flock, 
5. Of the scattered flock.  who seduce by pretending themselves to be of them which fear the Lord when they are nothing less.  
6. Familists of Caps Order, 
6. Caps Order.  and of other ranks.   

6. How to discover Familists.  
THey are (saith my Author) at this present so close and cunning, that they can carry themselves, being directed thereunto by their Master H. N. that ye shall hardly ever find them out. They will profess 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 evil 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 denial and abjuring of him and his writings, and to pronounce him a Blasphemer, and his doctrines blasphemous: this they will hardly do, unless they be not yet fully his Disciples.   

4. The abjuring of certain Familists.  
THe 12. of june 1575. stood at Paul's Crossed five persons, 
How. Chron.  Englishmen, 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 john 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 Heresy, 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 hear Sermons naked. These Heretics had their Conventicles in subterranean places, called Hypocausta, because that under the place of their meetings a Furnace of fire was kindled to warm the place of their Conventions; for they unclothed themselves when they entered 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 Paradise.  
I read in the History of the Anabaptists, 
Lamb. Hortens. p. 53.  page 42. That in Amsterdam, in a house seven men and five women had a meeting: one of them called Theadoret a Tailor, who bore himself 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 ecstasy, I have seen (said he) God in his Majesty, and have spoken with him: I was taken up into heaven, than I descended into hell, and there searched every corner: the great day of the last judgement is coming. At night they met again in the same place, and after four hours spent in praying and teaching the prophet being armed, disarmeth himself, 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 do the like, and so they did, women, and all, leaving not so much as a hairlace to tie up their scattered hair, no covering to the body, no shelter, (for so was the Prophet's 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 yielded no very sweet favour, for it was such as awaked the mistress 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 woollen Drapery. Being come to the place, she saw eleven naked bodies, and the Prophet commanded her to put off her clothes and put them in the fire, which she did: then the Prophet commanded them all to follow him, and do as he should do, 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 uproar; The people thinking that the Town was surprised by some enemy, they were all taken but one woman that slipped out of the way, & brought before the Magistrate: and as they stood all naked in a full Court, they could never be persuaded neither by command nor threatening 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 until the great conspiracy in Amsterdam by the Anapaptists, when they went about to surprise the Town, & then they were executed. The Mistress of the house where the Conventicle was kept was hanged before her own door.  

Of the Adamites in Bohemia.  
WHereas Bohemia is like Africa, always bringing forth some new thing: 
●onfi●. decad. 3. lib 2. page 390. Gas●io● page 〈◊〉.  an heresy (saith he) far greater than the for●er, arose there, viz. of the Adamites. A certain Piccard passing over the Rhine, 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, professing himself to be the Son of God; he taught his Sect to go 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, increase and multiply. This man called all other men slaves, & himself and they that were of his Sect, freemen: Forty of this Sect with their Swords drawn set upon the Village adjoining to them, and killed about 200. husbandmen, whom they called the children of the devil: when these things were come to the ears of Zisca, the Adamites were all slain, 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 clothes, and especially breeches, were by no means Freemen. These women were committed to prison, and afterwards for their obstinacy in their Errors they were burnt. They did undergo their punishment with great ●aerity, singing and laughing in the fire.    

Of Antinomians.  

In describing of these Sectaries I purpose to set down:  
1. The Original of the Antinomians.  
2. Their Errors.  
3. The first Antinomian in England.  
4. The opinions of our modern Antinomians.  
5. The stirs raised by the Antinomians in New-England, and their banishing from thence.   

1. The Original of the Antinomians.  
THe Antinomians are so called, because they would have the Law abolished in the light of the Gospel.  
The Author of this Sect Pontanus affirmeth to be one john Agricela of Isleby who broached his errors about the year of our Lord, 1535.   

2. The errors of the Antinomians.  

POntanus in his Catalogue of Heretics setteth down thes following.  
1. They precend the Law not to be given to Christian men  
2. The Law to pertain to the Court, and not to the Gospel.  
3. The ten Commandments not to be ta●ght in the Church because they that are regenerate need not the Law, becaule they do 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 believe, 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 do 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 hear of) was one Master john Eton who had been a Scholar of m●ne, and afterwards was Curate to Mr. Wright 〈…〉 near Algate; he was 〈◊〉 his errors imprisoned, in the Ga●● heule a Westminster. There is a 〈◊〉 set 〈◊〉 in his name, called the Honeycomb 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 faithful 〈◊〉 of God's 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 point 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 john Baptist & the time of the Gospel: the first glorious, the second more glorious, the third most glorious.  
The first time of the Law was glorious (saith he) because 
Honey 〈…〉.  Jesus Christ was in it, & glorious things are spoken of the City of God that then was, yet Christ and those glorious things were then vailed and greatly obscured with the bondage terrors, and legal government, not only of the Ceremonial Law, (as the Papists hold) but also of the Moral Low, whereby sin was severely taken hold of, and punished sharply in God's children.  
The second time between the Law and the Gospel, to wit, the time of john Baptist, 
Page 102.  continuing to the death of Christ, was more glorious than the former: because in it the former legal severity that then lay upon the children of God, 
Page 103.  began then to s●ick and cease; for although john laid open their sins and the danger of them, yet we read not of any punishment inflicted on God's children.  
The third time the most glorious, 
Page 106.  is since Christ graned out his blood and life upon the Cross, by which sin itself, and guilt, and punishment are so utterly & infinitely abolished, that there is no sin in the Church of God, and that God now sees no sin in us: 
Page 108.  and whosoever beleeyeth not this point, is undoubtedly damned.  
To the strengthening of this his fiction he abuseth divers places of Luther, Calvin, and others, who (in all likelihood) never once dreamt of this fancy. And them that are contrary to this his opinion, he loadeth with approbrious imputation, and vile aspersions, besmearing them with his Honeycomb: for his Errors Mr. Eton was imprisoned in the Gatehouse, 
Page 44, 45. 54.  as before.   

3. Of the Errors of our modern Antinomians.  
THe Antinomians will say that Eton is dead, and that his errors died 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 Moral Law is of no use at all to a Believer, no● a rule for him to walk in, nor to examine his life by, and tha● Christians are free from the mandatory power of it: when●● one of them cried out in the Pulpit, Away with the La●● which cuts off a man's legs▪ and then bids him walk.  
2. That it is as possible for Christ himself to sin, as for a child of God to sin.  
3. That the child of God need not, nor ought not to ask pardon for sin, and that it is no less than blasphemy for him so to do.  
4. That God doth not chasten any of his children for sin, nor is it for the sins of God's people that the Land is punished.  
5. That if a man know himself to be in the state of grace, though he be drunk or commit Murder, God sees no sin in in him.  
6. That when Abraham denied his Wife, and in outward appearance seemed to lie in his distrust, lying, dissembling▪ and equivocating that his wife was his sister, yea, than 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 add that wholesome exhortation of one of their Teachers in his Pulpit; Let believers sin as fast they will, they have a Fountain open to wash them: may not a man expect more honest dealing from a Heaten man, or from a conscientious Papist, that is persuaded 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 down by Mr. Wells in a Book Printed for Ralph Smith at the sign 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 freighted with many loose and unsound 〈…〉, which ●●ey dust not here, they there began to 〈◊〉 them▪ the 〈…〉 whereof opened such an easy and wide 〈◊〉 to 〈◊〉; that by the 〈◊〉 slights, friendly and hum●● 〈…〉 their own doctrine, as a 〈◊〉 〈…〉 those that they were acquainted 〈…〉 Revelation, not sanctification, working first upon women ●●●●ducing godly Ministers to be, and preach 〈◊〉, a Covenant 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 quality in the Country; and by the mea●s of Mistress Hutchinsons' double weekly ●ecture a● Rost●n, under pre●ence of repeating Mr. Cottons Sermons, these opinions were quickly dispersed, before authority was aware, into all the Country round about.  
Which because they had already ca●ght some eminent perso●s in the Country, grew at last to that pride and insolency, that it had almost ruinated 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 only by the work of the 〈◊〉 upon him without any act of his.  
5. That a man is never effectually Christ's, 〈◊〉 he hath assurance.  
6. This assurance is only from the witness of the Spirit.  
7. This 〈◊〉 of the Spirit is merely 〈◊〉, without any respect to the Word, or any concurrence with 〈◊〉.  
8. When a man hath once this witness he never doubt● 〈◊〉  
9 To question my assurance, though I fall into Murder, 〈◊〉 Adultery, proves 〈◊〉 never had true assurance.  
10. Sanctification 〈◊〉 be no evidence of a man● good estate.  
11. No comfort 〈◊〉 be had from● any conditional promise.  
12. Poverty 〈◊〉 Spirit, (to which Christ 〈…〉 blessedness, Ma●h● 5. 3.) is only 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. ●● hypocrite may have Adam's graces that he 〈…〉 Innocency.  
15. The graces' 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, etc.  
17. Christ is the new creature.  
18. God loves a man never the better for any holiness in h●m, and never the less, be he never so unholy.  
19 Sin in a child of G●d must never trouble him.  
20. Trouble in conscience for sins of co●mis●ion, or for neglect of ●uty, shows a man to be under a covenant of Works.  
21. All Covenants to God expressed in work● are legal Workess  
22. A Christian is not bound to the Law as a rule of his conversation  
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 edify others that have it.  
25. The whole Letter of the Scripture is a Covenant of Works.  
26. No Christian must be pressed to duties of holiness.  
27. No Christian must be ex●orted to faith, 〈…〉 ●●▪ etc. except we know he hat● a Spirit.  
28. A man may have all grace●, and y●t ●ant Christ.  
29. All a Believers acti●●y is only to act sin,   
Now the●e most of them being so gross, one would wonder how they should spread so fast and suddenly amongst a people so religious and well taught.   

For declaring of this be pleased to attend two things.  
First, the nature of the Opinions themselves, which open such a fair and easy 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 than if his faith be no going out of himself to take Christ, but only a discerning that Christ is his own already, and is only an act of the Spirit upon him, no act of his own done by him; and if he for his part must see nothing in himself, have nothing, do nothings only he is to stand still, and wait for Christ to do all for him. And th●n if a●ter faith, the Law no rule to walk by, no sorrow or repentance for sin; he must not be pressed to duties, and need never pray, unless 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, he must never let it go but● abide in the highest of comfort, though he falls into the grossest sins that he can. The● their way to life was made easy; if so, no marvel so many like of it.  
And this is the very reason, besides the novelty of it, that this kind of Doctrine takes so well here in London, and other parts of the Kingdom; and that you see so many dance after this pipe, running after such, and such, crowding the Churches, and filling the doors and windows, even such carnal and vile persons (many of them) as care not to hear any other godly Ministers, but only 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 show you in naming some of them.  
First, that the whole Letter of the Scripture holdeth forth ● Covenant of works, contrary to 3 john 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 soul, and working thereof are destroyed, and made to cease: and the holy Ghost agitates in stead of them, contrary to Luke 24▪ 45. john 21▪ 12. 1 Thes. 5. 23. Heb. 9 14. john 14. 26.  
Thirdly, That God the Father, Son, 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 blood of Christ, and yet ●e an Hypocrite, contrary to Eph. 4. 24.  
Fourthly, That there is no 〈◊〉 righteousness in the Saints▪ nor any in them, but only in Christ, contrary to 2 Timothy 1. 5. ● Pet. 1. 4. 2 Tim. 1. 6. 1 joh. 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. john 3. 10.  
Eghtly, That the devil and nature may be the cause of good works. An unsavoury 〈…〉 to 〈◊〉 command, Luke 4. 22.  
You may see a confutation of 82. of these Errors in Master Wells his Book.   

Unsavoury 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; we 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 righteousness of faith, Rom. 10, 31, 32. Righteousness by Faith, Phil. 3 9, 10.  
2. The distinct phrase of the Scripture used in distinguishing Legal and Evangelica●l righteousness is no unsafe Speech, but such is this, Rom. 9 31, 32. Israel found not righteousness, because they sought it of the Law, & not of, or by faith. So Rom. 10. 5, 6. The righteousness of faith saith thus, etc. 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 affirms the one, denies the other: yea, in the most exact expression that ever Paul made, to exclude whatsoever might be unsafe towards a man's justification, you have this phrase, yea twice in the same verse, Phil. 3. 5. not having mine own righteousness, which is of the Law, but that which 〈◊〉 through the faith of Christ: And again, The righteousness 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 contrary 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 denied, nor is unsound or unsafe at all to speak; but if it mean a must of necessity always, or only so to speak it as it is here set in opposition to the phrase of being justified by faith, than 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 & soundness of phrase together, Rom. 10. 3. Christ is the end ●o the Law for righteousness to every one that believeth.  
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 righteousness 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 do with him for life or death, unless by special Revelation, which is not ordinary: but if they mean old Rome, or Paul's 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● work for good, (the evil, of every evil being taken away, which is a point 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 being in Christ, freedom 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. john, 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 unsavoury, and casting a foul aspersion on a good thing expressed in the Scripture; but as for the point itself, that is included, we refer it to its place, to be discussed when it is ●ightly sta●ed.  
3. If I be holy, I am never the better accepted 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 careless and ungracious spirit; for howsoever we grant that our acceptation 〈◊〉 justification is always in and through Christ the same in God's account, yet this expression imports, that though a man's conversation be never so holy and gracious, yet be can expect never the more manifestation of God's kindness and love to him, contrary to Psal. 50. ult. To him that order his conversation aright, I will show the salvation of God; and john 14. 21. It implies secondly, that though a man's conversation be never so vile and sensual, yet he need not fear or expect any further expression of God's displeasure and anger to break forth against him, or with-drawing of his favour from him● contrary to Psal. 51. 8 11, 12. where God breaks David's bones for his ●in, and jonah 2. 4. jonah was as one cast out of God's 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 righteousness, nor hated wickedness, 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 fear him, &c, As concerning the last clause, he that hath elected me must save me: It is true the foundation of God's election remaineth sure, yet it is as true, that whom he chooseth, he purposeth to bring to sal●at●on through sanctification of the Spirit. 2 Thes. 1. 13.  
4. If Christ will let me sin, let him look to it upon his honour be it.  
Answ. This retorts the Lords words upon himself, Pro 4. 22. 24. Keep thine heart, etc. Ponder thy paths, etc. and therefore no less blasphemous and is contrary to the professed practice of David, Psalm 18. 23. I was upright before him and kept myself from min● iniquity: The la●ter clause puts the cause of God's dishonour upon himselve, no less blasphemous than 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 seek not for promises, but for Christ, I seek not for sanctification, but for Christ, tell not me of mediation & duties, but tell me of Christ.  
Answ. 1. This speech seemeth to make a flat opposition between Christ and his graces, contrary to that in joh. 1. 16. Of his fullness 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 betwixt Christ and all holy 〈◊〉, contrary to Tit. 2. 14. and therefore hold f●rth expressions not agreeing to wholesome 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 form of 〈◊〉 words. 1. That a Hypocrite may have a living La●▪ is contrary to james 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 kill Letter. And to Gal. 3. 21. If there had been a Law which could have given life, etc.  
7. I may know I am Christ's, not because I do crucify the lusts of the flesh▪ but because I do not crucify 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 Christ's 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. 〈◊〉 through the Spirit crucify the flesh. 2. That if I do 〈◊〉 crucify 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 shall see G●d, both in boldness of faith here, & fruition hereafter 2 Tim. 2. 19 Let every one that names the Lord jesus depart from iniquity. 3. That believing in Christ may ease me from endeavouring to ciucifie my lusts in my own person; which is so gross▪ 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 crucify the flesh in my own strength, it is no safe evidence of my being in Christ; but if renouncing myself, I crucify 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 conveyed in these words, is to convey wholesome Doctrine 〈◊〉 an ●●●olsome some Channel, & a darkening and losing the truth in an 〈◊〉 expression.  
8. Peter more leaned to a Covenant of works than Paul, Paul's doctrine was more for freegrace than 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 spoke as they were moved by the Holy Ghost, 2 Tim. 3. 16 All Scriptures is given by inspiration of God) in such a point as the Covenant of works and grace, is little less than blasphemy.  
9 If Christ be my sanctification what need I look to any thing in myself to condence my justification?  
Answ. This position is therefore unfound, because it holds forth Christ to be my sanctification, so as that I need not look to any inh erent holiness in myself; whereas Christ is therefore said to be our sanctification, bècause he works sanctification 〈◊〉 us, and we daily ought to grow up in him, by receiving new supply and increase of grace from his fullness, according to 2 Pet. 3. 18. Grow in grace, and in the knowledge of our Lord jesus 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 bloody and ●uell martyrdom as their own Sermons did 〈◊〉 them up, and their threats gave us occasion to fear.  
But God in this did not sit still, as asleep, (saith my Author) while these Ta●es choked 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, Mistress 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 less, none of them having humane shape, but shaped like her opinions: Mistress Dier another of the same crew, was delivered of a large womanchild which was stil-born: it had no head, but a face upon the breast, and the ears (which were like an Apes) stood in the shoulders, the eyes and mouth stood far out, the nose was looking upwards, the breast and back full of sharp p●i●●les, the navel, belly, and privy parts were where the back & hips should be, and the back parts were on that side that the face was: the arms and legs, thighs and hands were as other children, but in stead of toe●, it had upon each foot three claws▪ with Talons like a young Fowl: upon the back above the belly it had two great holes like mouths, and in each of them stuck a piece of flesh: It had no forehead, but in the place thereof above the eyes, four horns, whereof two were above an inch long▪ hard and sharp, the other two somewhat shorter. Thus God punished those monstrous wretches with a monstrous fruit, sprung from their womb, as had before sprung from their brains.  
But as the Jews in the sad por●ent● appearing before the last destruction of jerusalem, construed all things to the best, though never so apparent, so did they: and whatsoever might seem prodigious in any of these births, the burden 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 publicly, and made the authors and upholders of them unable to answer, although they could not make them yield.  
But lastly, God put it into the hearts of the civil Magistrates to convent the chief Leaders of them: and after many fruitless admonitions given, they proceeded to sentence: some they disfranchised; others they excommunicated, and some they banished.  
A seditious Minister, one Mr. Wheele●wright was one, and Mistress Hutchinson another, who going to plant herself 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 Hellgate, where the Indians set upon her and ●●ew her and her daughter and daughter's husband, children and family: some report that the Indians burned 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 james Armin●●●s, who was 〈…〉 Divinity at Leiden in the Low-countrieses, in the 〈◊〉 of our Lord God 1605. They are also called Remonstrants.  
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 decree of the election to salvation, and that nothing else concerning that decree is revealed in the word of God.  
These Teachers deceive the simpler sort, and plainly gainsay the holy Scripture, which witnesseth that God not only will save such as shall believe, but also from eternity hat● chosen some certain men, upon whom rather then upon others, he would bestow faith in Christ, and perseverance, as it is written joh. 17. 6, I have declared thy name to the 〈◊〉 which thou gavest 〈◊〉 Like manner Acts 13. 48. As many as were ordained to eternal life believed And Eph. 1. 4. He hath chosen us before the foundation of the World.  
2. They teach ●thit the election of God to salvation is manifold, one general and indetinite, and this again 〈◊〉 incomplete, revocable, nor peremptory or conditional; or ●lse complete, provocable, peremptory, or absolute: likewise that there is one election ●nto faith, another to salvation, so th●t election unto just●ying aith may be without peremptory election to salvation▪ This is a figment of man's brain, devised without any ground in the Scripture, corrupting the doctrine of election & breaking that golden chain of salvation, Rom. 8. 30. Whom he hath predestinated, them also hath he called: and whom 〈◊〉 hath called, them a● so he hath justified: 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 certain men rather than others: but in this, viz. That God from among all possible conditions (amongst which are the works of the Law also) or out of the rank of all things did choose as condition to salvation, the act of faith (in itself 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 weakened, besides that by such unprofitable questions men are called from the truth to free justification, and from the single plain of the Scriptures, and that of the Apostle is outfaced 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 eternal life, as though in some sort election depended on these things, for these Teachers have a strong 〈…〉, and broadly enough tell the Apostle that he is 〈◊〉 when he says 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 mind, 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 heavenly places in jesus Christ, that he might show in the ages to come the exceeding riches of his grace in his kindness towards us in jesus Christ: for by grace ye are saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any should ●●ast.  
5. They teach that incomplete and not peremptory election of singular person is made by reason of fore-seen faith, repentance, sanctity, godliness, and that this is the gracious and Evangelicall worthiness, by which he that is chosen becomes worthier than he that is not chosen: and therefore that faith, the obedience of faith sanctity, godliness and perseveran ce are not the fruits or effects of the unchangeable election unto glory, but conditions and causes sine quibus non, (that is to say, without which a thing is not brought to pass) before required and fore-seen as already performed by those who are completely to be chosen, a thing repugnant to the whole Scripture, which every wherebeats into our ears & hearts these and such like sayings, Rome 9 11. Election is not of works, but of him that calleth, Acts 13, 48. As many as were ordained to everlasting life, believed, 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, etc.  
6. That not all election to salvation is unchangeable, but that some which are elected, withstanding God's decree, may perish, and for ever do perish. By which gros●e error they both 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 glorify.  
7. They teach that in this life there is no fruit, no sense, no certainty of immutable election unto glory, but upon condition, contingent and mutable: for besides that, it is absurd to make an uncertain certainty. These things contrary to the experience of the godly, who with the Apostle, triumph upon the sense of their election, and extol this benefit of God, who rejoice 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 mere just will hath not decreed to leave any man in the fall of Adam and common state of sin and damnation, or to pass over any in the communication of grac● necessary to faith and conversion, for that stands firm, Rom. 9 18. He hath compassion upon whom he will and whom he will he hardeneth. And that Mat. 13. 11. To you is given to know the mysteries of the kingdom of heaven, but to them it is not given. In like manner, Mat. 11. 25, 26. I glorify 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 Gospel rather to this nation than to another, is not the mere and only good pleasure of God, but because this nation is better and more worthy of it then that to which he hath not communicated the Gospel: ●or Moses gainsays 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 choose 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 repent long ago in sack 〈◊〉 and ashes▪   

2. Their Errors concerning Christ's death, and the redemption of men by it.  
1. THey teach that God the Father ordained his Son unto the death of the Cross without any certain and determinate counsel of saving any particular man expressly, so that its necessary, profit and dignity might have remained whole, sound, and perfect in every respect, complete and entire in the impetration of Christ's death, although they obtained redemption, had never actually been applied to any particular person, for that assertion is reproachful to the wisdom of God the Father, and the me●●t of Jesus Christ, and contrary to the Scripture, where our Saviour Christ saith, joh. 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 shall make his sons a sacrifice for sin he shall see his seed and prolong his days, and the will of the Lord shall prosper in his hands. Lastly, it overthroweth any Article of our faith, wherein we do believe that there is a Church,  
2. They reach that this was not the will of God, that he might establish a new Covenant of Grace by his blood, but that he might only procure unto his Father the bare right of making again 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 man's salvation itself, and faith by which this satisfaction of Christ may be effectually applied unto salvation, bu● only that he purchased his Father's power or resolution to enter into a new match with mankind, and to prescribe them what new Covenant soever he pleased. The performance of which condition should depend upon man's freewill, and that therefore it might fall ●ut that either no man or every man might fulfil 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 heresy from hell.  
4. They teach that the new Covenant of grace with God the Father, by the mediation of Christ's 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 itself and the imperfect obedience of faith for the perfect obedience of the Law, & graciously thinks it worthy of the reward of eternal life. Th●● concludeth the Scripture. Rom. 5. 24, 25. All are justified freely by grace, through the redemption that is in Christ jesus, whom God hath set forth to be a reconciliation through saith in his blood. 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 〈◊〉 shall be condemned for Original 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 affixes that by nature we are the Children of wrath. This the Arminiams learned from the Anabaptists.  
6. They imply the distinction of impetration and application, to the end that they may infuse this opinion unto unskilful and unwary wits; namely, that God as much as concerne● 〈◊〉, would confer upon all men equally those benefits which are promised by Christ's death. And whereas some rather than others are made partakers of forgiveness of sins 〈◊〉 life eternally and this diversity depends upon their own freewill, applying itself unto grace indifferently offered, but not upon the ●●●gular gift of mercy effectually working in them 〈◊〉 than others, that they may apply this grace unto themselves: 〈◊〉 they while they bear the world in hand, that they propound this destruction with a sound meaning, they go about to make the people drink of the poisonous cup of Pelagianisme.  
7. They teach that Christ neither could nor ought to die, neither did die for those whom God dear loved, and chose unto eternal life, seeing such stood in no need of Christ's death.  
In this they contradict the Apostle, who saith, Gal. 2. 20. Christ loved me, and gave himself for me. In like manner, Rom. 8. 33. Who shall lay any thing to the charge of Christ's chosen? It is God that justifieth, who shall condemn? it is Christ which it dead, to wit for them. And our Saviour averring john 10. 15. I lay down my life for my sheep. And john 15. 12. This is my Commandment that ye love one another as I have loved you, greater love than this no man hath, that a man lay down his life for his friends.   

Thirdly, & Fourthly, Their Errors concerning man's corruption and conversion unto God.  
1. THey teach, that it cannot be well objected, that Original sin of itself is sufficient ●or the con●en●ning of a●l mankind, or for the deserving of any temporal and eternal punishment.  
In this they go against the Apostle, who saith Rom. 5. By one man sin entered 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 spiritual gifts or good qualities or virtues, such as our goodness, holinesses, or righteousness, could not be s●a●ed in the will of man in his first 〈◊〉 and therefore in his fall the will could not be bereft of them.  
This is contrary to the Image of God laid down by the Apostle, Eph. 4. 24. Where he describeth it by righteousness and holiness, which doubtless are placed in the will.  
3. They teach that in spiritual death n● spiritual gifts were separated from the will of man, to 〈…〉 will itself 〈…〉 corrupted b●t only encumbered by 〈◊〉 darkness of the understanding and unrulin● sse of the affections: which impediments being removed the will may be put into her own inbred faculty of freedom, that is, of herself, will or ●ill choose 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 freewill, contrary to that of the Prophet, Jer. 17. 5. The heart is deceitful 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 passed in the lusts of our flesh fulfilling the wills of the flesh and of the mind.  
4. They teach that an unregenerate man is not properly nor totally dead in sins, nor destitute of all strength tending to spiritual good, but that he is able to hunger and thirst after righteousness 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. Ye were dead in trespasses and sins. Gen. 6. 7. 8. 21. Every imagination of the thoughts of man's heart is only evil continually. Moreover, the hungering and th●rsting for deliverance out of misery, and for life eternal, as also offering to God the sacrifice of a broken heart is proper to the Regenerate, and such as are called blessed, Psalm 519. Matth. 5. 6.  
5. They teach, that a corrupt and natural 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 obtain to a greater; namely, Evangelicall, or saving grace, and by degrees at length salvation itself. And that God for his part showeth himself ready in this manner to reveal Christ to all men, seeing he doth sufficiently and efficaciously afford to every man necessary means 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 showeth 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 known them, Acts 14. 16. God in times past suffered all Nations to walk in their own ways, 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 go into Byth●●i●; but the spinit suffered them not.  
6. They teach, that in true conversion of a man there cannot be infused 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 styled faithful, is not any gift or quality infused by God; but only an act of man that this faith cannot be called a gift otherwise then in regard of the power or means given us of attaining it.  
These strange positions are contrary to holy Scriptures, which testify unto us, that God doth infuse or shed down into our hearts new qualities of faith, obedience, and some of his love towards us, jer. 31. 33. I pu● my Law into their inner parts, and write it in their hearts, Isa. 44. 3. I will pour water upon him that is thirsty, and floods upon the dry grounds; I will pour 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 continual 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 kind of working a man's conversion, and most mutable to our nature is performed by swaso●y motives or advice; and that no cause can be alleged ●hy even such moral grace alone should not of natural men make spiritual. Nay moreover, that God doth not produce the consent of our will otherwise then by way of moral counselling, and that the efficacy of Gods working, wherein he exceedeth the working of the devil, cons●steth in this, that the devil promiseth temporary things, but God's things eternal.  
This is downright Pelagianism, 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 God's spirit, and that more divine and of far 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, nevertheless man may withstand God, and his holy Spirit intending that man's conversion; yea, and oftentimes doth make actual resistance; so it lieth in man's power to be, or not to be regenarate.  
This amounteth to no less than the denying of all efficacy to God's grace in our conversion, and to the subjecting of the work 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 goodness, and the work of faith with power. And 2 Pet. 1. 3. That God's power hath given to us all things that pertain to life and godliness.  
9 They teach, that grace and freewill are co-partening causes jointly concurring to the beginning of conversion, and that grace doth not in the order of casuality go before the action of the will. That is, that God doth effectually help man's will to conversion before the will of man moveth and determineth or settleth itself 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 showeth 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 do of his good pleasure.   

5. Error concerning the perseverance of the Saints.  
1. THey teach, that the perseverance of the faithful 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 man's part by his own free will before his (as they themselves speak) peremptorily election and justification: whereas the holy Scriptures testify, that it followeth election, and is given to the Elect by virtue of Christ death resurrection, and intercession, Rom. 8. 32. He that spared not his own Son, 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 God's Elect? It is God that justifieth, who is he that condemneth? It is Christ that died, 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 faithful man with sufficient strength to persevere, and is ready to maint●i●e that strength in him if he himself 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 readiness, that it still remaineth in the choice and pleasure of man's will to perform or not.  
This opinion is easily discovered to be an imp of Pelagianism; which whilst it strives to make man free, maketh him sacrilegious, contrary to the uniform and perpetual consent of Evangelicall doctrine, which quite strippeth a man of matter of boasting and ascribeth the glory of his benefit to God's grace, only and contrary to the Apostle, witnessing that it is God that shall confirm us unto the end, that we may be blameless in the day of our Lord Jesus Christ.  
3. They teach that the regenerate and true believers, 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 Christ's continual custody void and of none effect, contrary to the express words of St. Paul, Rom. 5. 8. While we were yet sinners, Christ died for us, much more than being justified by his blood, we shall be saved from wrath through him. And contrary to the Apostle St. john, 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, john 10. 28, 29. I give eternal life to my sheep, and they shall never perish, neither shall any pluck them out of my hand: my Father which gave them me is greater than all, and none is able to pluck them out of my Father's hand.  
4. They teach that the regenerate and truly faithful may sin the sin unto death, or against the holy Ghost.  
St. john 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 kind of sin; but he that is begotten of God keepeth himself, and that wicked one coucheth him not.  
5. They teach that no certainty of future perseverance ca● he had in this life without special revelation.  
By this Doctrine the solid comfort of true believers in this life is quite taken away, and the doctrine of doubtfulness (●●●ouched, by the Papists) is brought again into the Church, whereas the holy Scripture every whe●e draweth this assurance, not from special and extraordinary revelation, but from the proper marks and signs of God's children, and from the infallible promises made by God himself, especially the Apostle, Rom. 8. 39 No creature is able to separate us from the love of God, which is in jesus Christ. 1 Joh, 3. 24. He that keepeth his Commadement dwelleth in him and he in him, and hereby we know that he abideth in us, even by the spirit which he hath given us.  
6. They teach that the doctrine maintaining assurance and perseverance, and of salvation, is of its own nature & gift, a soft pillow for the flesh, and hurtful to good manners, godliness, praying and other holy exercises; and chose that it is a true commendable thing to be doubtful of such perseverance. The opposers of this assurance do evidently show that they know not the powerfulness of God's grace, nor the operation of the holy Ghost dwelling in the heart, and spare not to outface the Apostle. john affirming the contrary in express terms, 1 joh, 3. 2, 3. Beloved now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is. And every man, that this hope in him purifieth himself 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 other exercises of godliness.  
7. They teach that the faith of those that believe but for a season differeth no: from justifying and saving faith, but only in respect of continuance: Christ himself manifestly puts, Mat. 13. 20. Luke 8. 13. a threefold disparison between temporisors and true believers, 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 fruitless, these bring forth their fruit with diversity of yield, & 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 newborn spiritually.  
They that reach this, do thereby deny the uncorruptibleness 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 faithfuls infallible perseverance in faith, in which they contradict Christ his saying to Peter, Luke 22 32. I have prayed for thee that thy faith fail not▪ And also witnessing, John 17. 20. That himself prayed not only for his Apostles, but also for all that should believe by their word, when he said, verse 11. Holy Father keep thine own, (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 evil.  
For your better satisfaction read the Synod held at Dort in the years of our Lord, 1618., 1619. where the Orthodox 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 mankind and to bring them to Christ, to everlasting salvation, as Vessels made to honour: therefore they which be endued with so excellent a benefit of God, be called according to God's 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 be made like the Image of his only Son Jesus Christ, they walk religiously in good works, and at length by God's 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 mind 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 carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous down-fall, whereby the devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation. Furthermore, we must receive God's 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 expressly declared unto us in the word of God. To conclude, sith we cannot ourselves think one good thought: let us not in the work of salvation attribute any thing to ourselves, but to God let us give all the glory.    

Of the Socinians.  

In treating of these Sectaries, I will propose:  
1. Their Original.  
2. Some of their chief Errors, with the refutation of them.   
1. SOcinisme 〈◊〉 Socinanisme hath its name from Lelius Socinus, and his Nephew Faustus Socinus, both Italians of Sienna 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 public writings, and by books followed the steps of his Father in corrupting and traducing the sincere and Orthodox faith.  
3. For Socinianism is a compound of many pernicious 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 joined the Samofatonians and Sab●●ans, of whom also they participate. Their erroneous and dangerous opinions may be read especially in the works of Socinus, Ostorodius, Catechesis Racoviensis, Crellius, Volkelius, and others.  
The principal of them may be reduced to the heads following being six in number.  

1. Concerning God.  
1. That there is no natural knowledge of God, by which we may be instructed to any kind of acknowledgement or belief of a Dei●y, or any thing concerning the being of God.  
Refuted, Rome, ●. 20. Rom. 2. 14.   

2. Christ his Incarnation.  
2. That the Incarnation of Christ is repugnant to reason, and cannot be sufficiently proved out of Scripture.  
Refuted john 1. 14.  
Deity.  
That Christ is not truly God, and that the believe of his divine nature is not agreeable to Scripture.  
Refuted 1 john 5. 7, 8. Phil. 2. 6. john 5. 18.  
Satisfaction.  
That Christ did not by his death satisfy for our sins.  
Refuted, john 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 joh. 5. 7.   

4. The Trinity.  
That it is repugnant to the word of God, to believe three Persons and one God.  
Refuted 1. john 5. 7. Mat. 28. 19   

5. Man▪  
That Man in the state of Innocency was not created in original righteousness.  
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 john 5. 46. Acts 17. 11.    

Antitrinitarians, or new Arrians.  
CAlled Arrians of the old Heretic Arrius, who was a Deacon of the Church of Alexandria, 
〈…〉  Achillas the Bishop being dead, and Arri●● having not the Bishopric given him, which he desired, Alexander being chosen, he infected the world with this heresy: he was condemned in the Council of Nice by 318. Bishops under the Emperor Constantine the great▪ and banished: he died as judas the Traitor did, his Bowels falling out of his belly.  
The Antitrinitarians have renewed Arrius his old heresy, 
〈…〉  and they are called Antitrinitarians because they blaspheme & violate the holy Trinity. These Antitrinitarians sprung up in Polonia and neighbour Countries in the year of our Lord, 1593. Against this Sect Doctor Pelargus Wigandus, and others have written learned Treatises.  
The horrible blasphemies and divillish opinions of these Heretics 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 blasphemy Saint john refuteth, 1 john 5. 7. There are three that bear 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 own Image, and God created man in his own ●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 Son is given: his name shall be called Wonderful, Counsellor, the mighty God, etc. john 1. ver. 1. 2. In the beginning was the Word, and the Word was with God, and the Word was God.  
3. The eternal 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 john 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 lain to men, but to God. Isa. 4. 8. 16. job 33. 14. Psal. 33. 6.  
From these false Doctrines and Heresies good Lord deliver us.  
These Heretics 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 Ecclesiastical Government. And in the mon●● of April following, one Edward Wightman was burnt at Lichfield for the same Heresy. Queen Elizabeth of blessed memory he●●ing of them, said, she was very sorrowful to hear that she 〈◊〉 such Monsters in her Kingdom; and truly, it grieveth me very much to relate their blasphemous and devilish opinions.   

Of Millenaries.  
AN Heresy frequent at this time. This Sect look for a temporary kingdom of Christ, that must begin presently, and last a thousand years. Of this Opinion are many of our apocalyptical men, that study more future events than their present duty, and more rules by Prophecies than Precepts.  
This Fancy is most dangerous for all estates.  
1. For to promote that Kingdom of Christ, they 〈◊〉 that all the ungodly must be killed.  
2. That the wicked 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 unnatural zeal, which breathes nothing but fire and sword, and maketh them to look upon their Countrymen 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 ruin & destruction, God deliver us from such a Reformation brought by a multitude, miss with a frantic zeal and giddy Revelations.  
This was the ancient Error of Cerinthus who was a Jew, and lived in the time of Domitian the Emperor, about the year of our Lord, 96. Among other Errors he taught eternal life to be here in earth, where we should enjoy all pleasures of the flesh.  
That after the resurrection Christ's kingdom should be upon earth, and corporal; and that men should live in carnal concupiscence and lust for one thousand years.  
He died oppressed by the fall of a Bath: when St. john the Evangelist, with some of his Disciples were bathing at Ephesus, and saw this Heretic Cerinthus in the Bath, he leapt out, saying, let us depart lest the Bath fall upon us: Cerinthus being here the enemy of truth; which came to pass as soon as Saint john was gone out of it, as is set down 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 Heresy condemned by the Church, and long ago buried, is now revived in these latter times.  
You shall find this heresy confuted in the Chapter of the Anabaptists.   

Hetheringtonians.  
THE Author of this Sect was one john Hetherington, a Boxmaker.  
1. This Hetherington being a Tradesman, cast off his Trade and betook himself to be an Interpreter of the Scriptures to many persons, keeping private Conventicles. 
Vid Do. De●iso●s White-W●●te.   
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 soul.  
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 Canonical Scripture, and that they ought so to be esteemed.  
For which erroneous opinions, tending to the disturbance of the peace of the Church, & to the seducing of many silly souls, he was adjudged for a dangerous Sectary; and among other 〈…〉 upon him, this was one, that he should recant his Errors at Paul's Crosse.  
His Errors before named, are conf●ted by Doctor Denison in a Sermon of his, which he preached at Paul's Cross at the recantation of the foresaid Hethrington. He recanted them at Paul's Cross, 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 go about to violate all Religion; for take away the Sabbath and farewell Religion.  
The Morality of the Sabbath doth consist in a mystical resting from sin, but in celebrating an appointed day in seven to the worship and service of Almighty God.  
1. The Sabbath was instituted in the time of man's Innocency.  
2. The manner of promulgation of it in the Decalogue is worthy to be observed. God saith, Remember thou keep holy the Sabbath day.  
3. This Law is not placed among the Ceremonial or Judicial Laws but in the Decalogue itself.  
4. The reasons for keeping it are expressed in the Commandment, viz. Six days shalt thou labour, and do all that th●● hast to do; but the seventh day is the Lord, etc.  

Reason's why the Lords Day is to be observed.  
1. BY Morality of the fourth Commandment, because the Moral Law is not abrogated by the Gospel, 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 〈…〉 day's 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 showed his fearful judgements upon prophaners of his day, as you read in the Practice of Piety. A certain Husbandman grinding corn ●n the Lords day had all his meal burned to ashes: another carrying corn upon the same day, had his Barn and all his Corn the next night burnt.  
A certain Nobleman usually profaning the Lord's day by hunting, had a child by his Lady 〈◊〉 had a head like a hound. Many exa●ples of God's judgements are there set down, all which may be fair warnings to forewarn not only prophaners of the Sabbath, but also all such as by their pernicious Doctrine teach men to profane it.    

Traskites.  
SO called of one Mr. John Traske, whom the Author knew well. His opinions were, that it was not lawful to do any thing forbidden in the old Law, nor to keep the Christian Sabbath. One Theophilus Braborne endeavoured with him to bring back again the Jewish Sabbath, and to that purpose writ a Book in the year 1632.  

The Positions concerning the Sabbath by them maintained, were these.  
1. THat the fourth Commandment of the Decalogue, Remember the Sabbath day, too keep it holy, etc. Exod. 20. is a divine precept, simply and entirely Moral, containing nothing legally Ceremonial in whole or in part, and therefore the weekly observation thereof ●●ght to be perpetual, and to continue in full force and virtue to the world's 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 Gospel as it did the Jews before the coming 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 Commandment. Of this opinion was Theophilus Braborne. As the Anabaptists will have no children baptised, because there is no expres●e command for it in Scripture; 
Lo●d day.  so these Sabbatarians will have no Sunday because they can find no express Text for the alteration of it. john Traske for his Judaical opinions was censured in the Star-chamber to be set upon the Pillory at Westminster, and from thence to be whipped to the Fleet, there to remain Prisoner; three years after he writ a recantation of all his Schismatical errors.  
Also Theophilus Braborne had his doom 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 Treatise of Doctor Bonners, 
Bishop of Lond.  called (A profitable and necessary Doctrine) wherein on the fourth Commandment Sunday is oft called by the name of Sabbath, and thereon (saith he) we must have our minds quiet and free from all worldly cares, and give them entirly and wholly unto God both privately and publicly; and that we must occupy ourselves in thought, word, and deed, as may be to the glory of God, with spiritual edifying both of ourselves and also of our neighbours; and that every one must instruct his children, servants and family in virtue and goodness: and as Saint Augustine saith, Serm. 251. Let us mark and see that our rest be not vain or fruitless, but that we being sequestered from all rural works, and from all business, do from the evening on the Saturday until the evening on the Sunday, give yourselves to divine service. Only and after such sort we do duly or well sanctify 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 Jesuits.  
This sor● or Order is of a latter Edition than the Anabaptists, and therefore not to be omitted.  

In descrebing of them I purpose to set down:  
1. Their Original.  
2. Their Government.  
3 Their Errors, in which they do not agree with other Papists.  
4. That they are of all Sects most pernicious and dangerous.   
1. FOR their Original, the first Foundation was one Loyola, a Spanish Soldier, 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 jesus in her arms: persuading 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 showed him the 〈…〉 or frame by which he created the world, with many such like fancies. Moreover, whereas other orders bear the name of their founders; as the Dominicans of Dominicke; the Franciscans of Francis, they bear the name of Jesus: whereas (saith my Author) they came from the devil, the father of lies, 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 Jesuits a place in Rome called the Island, in which they demolished many houses, turned many widows out of their dwellings and built themselves a most magnificent and sumptuous College. It is reported, that it cost in building 25. Tun of gold, in which the Pope placed 500 Jesuits of several nations.  
2. For their government, the Jesuits have a chief, whom they call their General, who attendeth upon the Pope in Rome, their late General was Claudius Aquaviva, his Office is to govern the whole Order, and to make new orders: and their Generals commands the Jesuits receive as divine oracles. They believe and obey their General as Christ himself.  
Next their General they have four Assistants, who, as their General attendeth the Pope, so do they attend their General. The office of these four are to promote the Pope's authority into the four quarters of the world. The Jesuits their Emissaries abroad, signify unto them in writing how Princes stand affected to the Church of Rome.  
Moreover, they office is with the General to send Governors, Visiters, Recters, and preachers to the whole Order, and to send forth the inferior Jesuits into all places of the world, who take upon them all manner of fashions: to do mischief among soldiers they are arrayed like soldiers: in Prince's Courts like Noblemen, attending foreign Ambassadors: in City's 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 Counsels of Princes.  
3. For their Errors, Chemnitius setteth down 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 jesus, which is a name above all names.  
2. They place their General in equal authority with Christ, saying, the voice of our General is the voice of Christ.  
3. The Jesuits generally maintain the Pope's temporal power, as well as spiritual, that he may depose Kings, and dispose of their kingdoms, which the French Papists do not allow of, viz. Their decree set forth, Anno 1611. and among us, Hart, Bartley, Preston, and others disclaim this power given by the Jesuits to the Pope.  
4. They deny the lawfulness of the Oath of Allegiance, which the secular Priests do all generally allow and take: See Blackwell, Howard, Widrington, and the Author of the Safe guard from Ship wrack.  
5. The Jesuits also teach it to be not only lawful▪ but also meritorious to lay hands upon the Lords Anointed, and to murder Heretic Kings after the Pope hath declared them to be such: see Mariana, Anti-Cotton; but the secular Priests disclaim and abhor this doctrine.  
6. The Jesuits hold that the Pope is only jure Divino, a Bishop, and that all other Bishops hold from him: but the Cardinal of Lorraine, and the French Bishops, with many other, hold Bishops to be jure Divino: see the History of the Council of Trent.  
7. The Jesuits with the Franciscans believe the immaculate conception of the Virgin Mary, which the Dominicans and other Papists do deny.  
8. The Jesuits with the Pelagians & Arminians, hold that God worketh in our conversion only moraliter, by way of suasion; 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 powerful 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 pernicious 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 do mischief.  
These take upon them to justify all the Errors and abominations of Antichrist; yea, their Idolatries, and Sodomitical uncleanness they will defend and maintain.  
And have they not for this cause, (a thing most abominable to be spoken of) corrupted the writings of the ancient Fathers, and new printing of them, make them speak as they would have them, and also written many books in their names to bear witness with them of their novelties? A volume will not contain their cumbustions that they have raised in kingdoms and States. Their plotting of Treasons, and especially the Powder-treason, a divillish design, not to be believed in ages to come. Their murdering of Princes, & all these under pretence of holiness. O God, that art in heaven, dissipate their Counsels; 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 add, to show what impostors they are. I will set down, how by a pretended delusion of theirs, a few of them had almost perverted a whole kingdom of Christians, in which there is a Patriarch and eighteen Bishops. In the year of our Lord, 1614 Tenurazes being King of the Georgians, the Persian Army entered his Country, spoilt divers Towns, carried away many prisoners, & among others Ceteba the King's mother out of the City Cremon. The old Queen refusing to become a Mahometan, 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 certain Jesuits in Persia, they sought for her body but found it not, (for Moacla, a late servant of liars, who was slave to a Persian, got leave of her Master to bring home the body and embalm it) the Jesuits found a dead man's head, and embalming it, traveled towards Georgia with it: and drawing near, they sent a messenger to the King, to let him understand that certain 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 day's journey with a great troop of his Nobility and Clergy, and brought the holy Relic to Chachete▪ & with great honour 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 daily, 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 return, before which time they usually died: others of whom they had hope of recovery, they used means, being Physicians, & attributed their health to the holy Relic, 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 midst of all this came Leue●s from Moacla his Mother's Maid, that the King might ransom his mother's body which she had with the other prisoners. The King agreeing with the Persian King▪ had home his mother's body and many captives, which manifestly knew it to be his Mother's body with her head on. At the same time came also certain Muleteers cut of Persia, who affirmed that they were in the Jesuits company, when they cut off the head of a Malefactor, as they supposed, and embalmed it: whereupon the King commanded the Jesuits to prison, who were delivered at the 〈◊〉 of some of the Nobility. This History is written in Greek by Gregorius Hieromonachus, the patriarchal Exarch from Tr●pazunt, An. 1626. By this ●eanes the Jesuits had almost perverted the whole Country of Georgia. From this Sect the Lord deliver us.  
There are many other Sects among us, as they multiply daily. 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 Overbury's Character of a jesuit.  
A Jesuit (saith he) is a larger spoon for a Traitor to seed with the Devil than any other Order. Unclasp him, and he is a grey Wolf with a golden star in his forehead. So superstitious, he follw●eth the Pope that he forsaketh Christ in not giving Caesar his due. His vows seem heavenly, but with meddling with state business he seemeth to mix heaven and earth together. His best Elements are Confession and Penance; by the first he findeth out men's inclinations, and by the latter heaps wealth to his Seminary. He sprang from Ignatius Loyola, a Spanish Soldier, and though he had long since found out the invention of the Canon, he thought he had not done mischief enough. He is a false key to open Princes Cabinets, and pry into their Counsels; and where the Pope's Excommunication thunders, he holds the decrowning of Kings to be no more sin, than our Puritans do the suppressing of Bishops. The Order 'tis full of irregularity and disobedience, and ambitious above all measure; for of late days in Portugal and the Indies he rejected the name of Jesuit, and would be called Apostles Disciple. In Rome, and other Countries that give him freedom, he wears a mask 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 Lady's Chamber. The modesty of the Pursuivant hath only forborn the bed, and so missed him.  
There is no disease in Christendom that may so properly be called the King's evil. To conclude, will you know him beyond the Sea? In his Seminary he is a Fox; but in the Inquisition a Lion 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 atheistical books published.  
I most humbly entreat Almighty God for Jesus Christ's sake in mercy to look upon us, and to keep our poor Church from these Doctrines of the Devil, Amen.    

Of the Pelagians.  
WRicing of the Heretics and Sectaries of these times, ● think it not amiss, to write somewhat of the Pelagians; their ancient Errors reviving among us. Pelagius was a Welshman: and he is usually styled 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 overflowing 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 year 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 Council held in Africa: His Errors are set down by Augustine, Hierome, Ambrose, 
Bontanus Catal. Haeret●.  Isidore, Prosper, and Fulgentius. Pontanus setteth them down to be twelve.  

1. He taught that Adam had died, although he had not sinned by the Law of nature, and so sin not to be the cause of death.  
2 Adam● sin to b● noxious to himself only, and not to his posterity; and th●re to be no original sin.  
3 Lust and concupiscence being natural not to be evil, but rather good; and sin not to be propagated by generation.  
4. The former being granted, children to have no original sin from their Parents.  
5. The children of the faithful, though not batized, to be saved, and to enjoy everlasting life, but not in heaven.  
6. Men to have now freewill, even after sin, which is sufficient and fit to do well without God's grace.  
7. God's grace to be obtained by the merit of our works.  
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 promulgation of doctrine.  
9 Faith to be the knowledge of the Law and History as they call it, not a special work and our perseverance in faith.  
10. The Law of God to be satisfied by external 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 faithful to persevere to be made in vai●e: because it is in the power of our own freewill. A●d we need not ask that of God that we have power to d●e ourselves.  
12. They do mock and scoff at the doctrine of Predestination● explo●ing it out of the Church.   
These Errors need no confutation, being so opposite to the holy Scripture.   

Soule-Sleepers.  
THat the soul dyeth with the body is an old and despicable Heresy, 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 Heresy is risen up again among us, and an obscure Author laboureth to maintain in a Treatise late published among us, entitled Man's mortality, in which he bringeth an argument out of Gen. 3. 19 where Adam is told that for his disobedience he must turn unto dust from whence he was made, and not only his body, but also his soul, which came not out of the dust.  
In the description of man's Creation by Moses, you may manifestly see the immortality of the soul.  
When God created the Beasts, 
Gen. 1. 24.  etc. he said, Let the earth bring forth every living thing: But when he made man, Let us make man in our own Image. 
Gen. 126.  And again, The Lord God made man of the Dust of the earth; that is his body: and for his soul, 
Gen. 2, 7.  he breathed in his face the breath of life. God created the Angel's spirits without bodies. The creatures bodies without souls: he took a body and soul and made a man in his own Image; in respect of his body he hath affinity with beasts; in respect of his soul with heavenly spirit's.  
The Beasts came out of the earth, and to the earth they return; so man's body.  
But his soul came from heaven, and returneth to God that gave it.  
Beside some foolish arguments alleged in the Treatise before named, he citeth the words of Solomon, Ecclsiastes 3. 10. For that which befalleth the sons of men befalleth beasts, even one thing befalleth them: as the one dyeth, so byeth the other, yea, they have all one breath, so that a man hath no preeminence above a beast, for all is vanity. All go to one place, all are of the dust, and all turns to dust again. 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 solomon's, but a History of what came in his thoughts, and what troubled him, and stirred him up to a solicitous enquiry, concerning the soul's condition, but the state of the soul 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 solomon's, I may add our Lords answer to the Saducees, Matth. 22. 32. I am the God of Abraham, the God of Isaac, and the God of jacob. 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. Psalm 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 claim precedency of authority before any heathen Philosopher. The souls 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 die, 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 God's 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 Gospel, and in the presence of a cloud of witnesses: Yea, as I am credibly informed in public Congregations they vent these their damnable opinions Almighty God deliver our poor 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, & do deny that there is any true Church, or any true Minister, or any Ordinances: some of them affirm the Church to be in the wilderness, 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 return again to the bosom of that Church, from which they have, to the great dishonour of God, and the scondalizing of the Gospel made so fearful a defection.   

Divorsers.  
THese I term Divorsers, that would be quit of their wives for slight occasions; and to maintain this opinion, one hath published 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 only approveth; namely in case of adultery, who groundeth his Error upon the words of God, Gen. 2. 18. I will make him a help 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 testimonial 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 divorced, committeth adultery. Again, he confirmeth the same, Matth, 19 9 I say therefore unto you, that whosoever shall put away his wife, except it be for whoredom, and marry another, committeth adultery: and whosoever doth marry 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 rank the Papists among the late Heretics. To which I answer, that there is a great difference between the ancient Papists, and the modern, 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 show their differences from the Protestants, which are set down at large in Master Perkins Reformed Catholic.  
1. Concerning freewill; 
1. Concerning freewill.  the dissent is in the cause of the freedom of man's will in spiritual things, and especially in the first conversion of a sinner. The Papists say, that man's will worketh with God's grace in the first Conversion of a sinner by itself: we say that man's will worketh with God's grace in the first Conversion, yet not of itself, but by grace, 1 Cor. 2. 14.  
2. Concerning Original sin; 
2. Original sin.  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 affirm Original sin to be so far taken away after Baptism, that it ceaseth to be sin properly, and is nothing else but a defect, and want, making the heart ready to conceive sin: we teach, although it be taken away in the Regenerace in sundry respect: yet it doth remain 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, 
3. Certainty of salvation.  we hold that a man may be certain 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, john 1. 12.  

The fourth point is of the justification of a sinner.  
1. Concerning the matter of our justification. 
4. Of ●ustification.  They grant that i● justification sin is pardoned by the merits of Christ, and that none can be justified without remission of sin.  
2. That the righteousness whereby man is justified cometh from Christ, and from him alone.  
3. The most learned of them say, that the merit of Christ's death is imputed to every sinner that doth believe for his satisfaction before God.  
We say that the satisfaction made by Christ's death and obedience is imputed to us, and becometh our righteousness. They say it is our satisfaction, and not our righteousness.  
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 general faith; whereby a man believeth the Articles of Religion to be true. We hold the faith which justifieth to be a particular faith; whereby we apply to ourselves the promises of righteousness & life everlasting by Christ.  
2. The Papists say, that a man is justified by faith, yet not by faith alone, but also by other virtues, as hope, love, etc.  
3. They say that we are justified by works; as causes we say we are justified by works, as by signs and fruits of our justification before God.  
Fiftly, touching merit we agree, 
5. Merit.  that merits are so far necessary, that no man can be saved without them.  
2. That Christ is the root and fountain of all merit.  
The Papists place merits within a man, making two sorts of them, viz. The merits of persons, which is to be found in Infants dying after Baptism: and the merit of works, which they teach to be meritorious two ways: First, by Covenant, because God hath made a promise to reward them. Secondly, because Christ hath merited that our works should merit: we renounce all merit, and rest only upon the merits of Christ.   

The sixth point of Satisfaction.  
1. We hold a civil satisfaction, 
6. Satisfaction.  & a recompense 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 eternal and temporal. They hold▪ that Christ by his death hath made satisfaction for all the sins of men, and for the eternal punishment of them all, yet so as they themselves must satisfy for the temporal punishment of them either on earth or in Purgatory, which we deny.   

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

The eighth part concerning Vows.  
We say lawful Vows may be props and stays of God's worship, 
8. Of Vows.  but not the worship itself. They hold Vows of things not commanded to be part of the worship of God: as Continency, Poverty, Regular obedience, which are against Christian liberty.  
The ninth point for Images. 
9 Images.  We acknowledge the Civil use of Images, but we deny any religious worship of them.  
The tenth is the Real presence. 
10. Real presence.  We deny not the presence itself; and although we hold a real presence of Christ's body and blood in the Sacrament: yet we do not take it to be local, bodily or substantial but spiritual and mystical to the signs by Sacramental rela●ion, & to the Communicants by faith alone.  
The eleventh is the Sacrifice of the Lords Supper, which they call the Mass. 
11. The Mass.  We acknowledge the Lords Supper to be a Sacrifice.  
1. Because it is a memorial of Christ's Sacrifice upon the Crosse.  
2. Because every Communicant doth offer up himself body and soul a living and acceptable sacrifice unto God.  
3. Because of the Alms given to the poor.  
They ma●e the Eucharist to be a real, external, or bodily sacfice offered unto God.   

〈◊〉 twelfth point of Fasting. 
12. Fasting.   
We maintain three sorts thereof, to wit, a Moral, Civil, and Religious.  
The first being Moral, is a practice of Sobriety and Temperance to be used in the whole course of our life.  
The second Civil, when upon some particular and politic Considerations we abstain 〈◊〉 flesh at certain seasons of the year, to preserve the breed of cattle, and to maintain the calling of Fishermen.  
The third, a religious Fast, when the duties of Religion, as the exercise of prayer, and humiliation be used in our Fasts.  
We join with them in the allowance of the principal ends of Fasting. The first, that thereby the mind may become attentive in the service of God. The second that the rebellion of the ●lesh may be subdued. The third is to profess our guiltiness, and to testify our humiliation before God.  
Thirdly, we yield to them that Fasting is an help and furtherance to the worship of God, yea and a good work also, if it be used in a good manner.  
Our distent is in three things. First, they prescribe certain times of Fastirng, as necessary to be kept. Secondly, they prescribe a difference of mea●●, as Whi●me●●ts and Fish, etc. only to be used on their fas●ing days, and that for conscience sake. Thirdly, we differ touching the ends of Fasting; for they make abstinence itself in a person fitly prepared, to be a part of God's worship. To conclude, we do not condemn Fasting, but the abuse of it.   

The thirteenth point of the state of perfection. 
13. The state of Perfection.   
Our consent is, that all true Believers have a state of perfection in this life: and this perfection hath two parts: First is the imputation of Christ's perfect obedience: The second part, of a Christian man's obedience is sincerity or righteousness.  
The difference is, they teach that they cannot only keep all the Commandments of the Law, and thereby deserve his own salvation, but go beyond the Law, and do works of Super-erogation.   

The fourteenth point is of the worshipping of Saints and especially of Invocation. 
14. Worshipping of Saints.   
Our consent; The true Saints of God, as the Prophets, Apostles, and Martyrs are to be worshipped and honoured three ways.  
First, by keeping a memorial 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, Meekness, Repentance, and good virtues, 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 Civil; Religious worship we give to God alone, Civil worship we give to men. To come to the point, we deny that any Civil worship is to be given to the Saints, being absent from us; much less any religious worship at all, call they it what they will.   

The fifteenth point of the Intercession of Saints. 
15. Intercession of Saints.   
We hold that the Saints departed, pray to God by giving thanks to him for their own 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 particular men, according to their several wants, and receiving particular men's Prayers, they present them unto God: which doctrine we flatly renounce.   

The sixteenth point of implicit faith, 
16. Implicit faith.   
We hold that there is a kind of implicit faith, as in the time of a man's first conversion, and in the time of some grievous Temptation. A second kind of implicit faith is in regard of Apprehension, when as a man cannot say distinctly and certainly. I believe the pardon of my sins, but I do unfeignedly desire the pardon of them all, and do desire to repent. The difference is; The Pillars of the Roman Church, lay down this ground, that faith in his own nature is not a knowledge of things to be believed, but a reverend assent unto them, whether they be known or unknown: hereupon they build, that if a man know some necessary points of Religion, as the doctrine of the Godhead, of the Trinity, of Christ's Incarnation, and of our Redemption, etc. it is needless to know the rest, and it is sufficient to give his consent to the Church, and to believe as the Pastors believe. This implicit faith we reject: for ●aith containeth a knowledge of things to be believed; and nothing is believed that is not known.   

The seventeenth point of Purgatory. 
17. Purgatory.   
They hold it to be a part of Hell, into which an entrance is made only after this life: which we deny having no warrant for it in God's word.  
2. We differ from them touching the means of Purgatory, They say that men are purged by suffering the pains of Purgatory, whereby they satisfy for their v●niall sins, and for the temporal punishment of their mortal sins. We teach the contrary, holding that nothing can free us from the least punishment of the smallest sin, but the sufferings of Christ, and purge us from the least taint of corruption, saving the blood of Christ. For Prayer for the dead, which the Author joineth to this point.  
We hold Christian Charity is to ex●●●d itself to the Dead and it may sh●w itself in their honest burial, in preservation of their good names, and in relieving their poste●●●y.  
We pray further in general for the faithful departed, that God would hasten their joyful Resurrection, and the full accomplishment of their happiness, both for the body and the soul.  
But to pray for particular men departed, and to pray for deliverance out of Purgatory, we dare not; we think it unlawful, because we have neither Promise nor Commandment so to do.   

The eighteenth point of the Supremacy. 
18. Supremacy▪   
In causes Ecclesiastical, our consent: First, for the founding of the Primitive Church, the Ministry 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 Pastor's, having the highest room in the Ministry of the New Testament.  
Secondly, among the twelve Apostles, Peter had a threefold privilege. First; of authority, Cephas, with james an● john were called Pillars, 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 we deny; affirming Kings and Princes to be supreme within their own Dominions.   

The nineteenth of the efficacy of the Sacraments. 
19 Efficacy of the Sacraments.   
Our consents. We teach Sacraments to be signs, 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 Physical Instrements, having force in them to give grace.  
Secondly, that the very action of the Minister dispensing the Sacrament, as it is a work done, giveth grace, if the party be prepared. We hold the contrary.   

The twentieth point of saving Faith. 
20. Saving faith.   
Our consent. 1. They teach the property of faith to believe the whole Word of God, and especially the redemption of mankind by Christ.  
2. They a vouch, that they believe and look to be saved by Christ, and by him alone, and by the mere mercy of God in Christ.  
3. The most learned of them hold and confess that the obedience 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 mere mercy of God for their salvation.  
5. They hold that every man must apply the promise of life everlasting by Christ unto himself.  
Though in coloured terms they seem to agree with us, yet indeed they abolish and deny the substance thereof: namely, the particular, and certain application of Christ Crucified, and his benefits to ourselves.   

The 21. point of Repentance. 
21. Of Repentance.   
Our consent. 1. Conclusion; that Repentance is the conversion of a ●inner, and that it is passive or active; passive is an action of God, whereby he converteth a man being yet unconverted; Active, is an action of man, whereby man being once turned of God, turns himself.  
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 descent 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 public 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 sin, and everlasting life: and in these points (saith my Author) we descent from the Church of Rome.  
In the 22. place he setteth down some sins of the Romish Church, 
22. The sins of the Romish Church▪  viz. Atheism, Idolatry, and Adultery, in permitting Stews, and Brothell-houses. I pray God keep us in these distracted times from Atheism, and Sacrilege, which ensueth thereupon.  
In Master Perkins Reformed Catholic, 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 Baptism the Papists exclude those Infant's heaven that are not Baptised; 
1. Baptism.  and the Anabap●ists affirm the Baptism of Children to be the mark of the Beast, and Antichristian.  
The Papists attribute too much to the Element of Bread in the holy Communion, 
2. Lord's supper  accounting him no good Christian that will not call it his Lord God. Some of these Sectaries, as the Brownists, mock and scoff at the Sacrament of the Lords Supper, calling it a twopenny Banquet.  
For the number of Sacraments, 
3. Number of Sacraments.  the Papists will have too many: and some of these Sectaries too few.  
The Papists give too much reverence to the Blessed Virgin▪ holy Apostles, 
4. Reverence to the blessed Virgin.  and Saints departed: and some of these Heretics 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: 
5. Lord's 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 Idol, though it be commanded to be said by our Lord himself.  
The Papists will not only keep the Lords day, 
6. Lord's Day.  but also many Holidays: some of these Sectaries will neither keep Holidays, nor the Lord's day; as the Famalists and An●i-Sabbatarians.  
The Papists confess their sins, 
7. Confession of sins.  and suppose they cannot enter heaven without a particular confession of them: some of these Heretics will not confess their sins at all; affirming God can see no sin in them: as the Antinomia●s.  
In equivocating they are alike: 
8. Equivocation  Equivocation is a cunning colouring of a Lie, which is against Scripture, against the rule of equity, an hindering of Justice, the way to perjury, the devils creature, who is the Father of Lying a princi●pll prop and pillar of Antichrists Kingdom.  
For lying: 
9 Lying.  I know not whether Papists or Sectaries shall carry away the Bell: they tell lies, they print lies, they preach lies, they paint lies, and both without control.  
Bullinger telleth us that the Anabaptists brought Cart-loads of lies to maintain their detestable opinions.  
Piae frauds; 
10. Piae frauds▪  as the Papists have Piae frauds, to draw men to godliness, as purgatory, and such like; so have the Sectaries, and especially the Anabaptists have tricks and devises, as Visions, Revelations, Dreams; yea, false miracles to maintain their cause.  
For Hypocrisy they are both alike▪ 
11. Hopocrisie  they come in sheep's clothing; but inwardly they are ravening Wolves. The Anabaptists entered Munster like Lambs, but became Wolves, having gotten the upper hand.  
For their uncleanness; 
12. Uncleanness.  the Papists permit Stews about the uncleanness of the Familists and Anabaptists in their spiritual marriages, and other abominations, are not with a modest tongue to be spoken▪  
For Churches; 
13. Churches.  the Papists spare no cost in erecting and trimming them, they would make them if they could like heaven itself: whereas some of these Sectaries would destroy and demolish them.  
Last of all, the Papists worship God in Trinity, 
14. Blaspheme the Trinity.  and Trinity in Unity: and whereas some of these Sectaries blaspheme the holy Trinity; their opinions being so Diabolical and prodigiously impious, that it is not for a Christian to name their opinions.  
It hope that our Governors will drive these also from our Folds, as they do the Popish Emissaries.  
It is fit for all that are Christians to avoid all those who speak against Christ, and to account them as the enemies of God, and corrupters of soul's   

Postscript.  
SInce the publishing of this Heresiography, I have been abused above measure, not only with reviling language in the streets, as I go; but also in my estate: some Sectaries of my Parish, denying now to pay me any thing at all; affirming, that they are to maintain the Minister of their own Congregation. And that which troubleth them, is my defence of Tithes, and the Ordinance of Parliament for the true payment of them. The nonpayment whereof, is one of the chief inducements, that the Brownists and some other Sectaries have to entice the silly people, and to poison them with their other errors: which they learned from the Anabaptists, who taught also, that Christian men were to pay no rent, nor submit to any government: for which the Germane Princes rooted them out of their Dominions.  
Now these latter Heretics daring not to forbid payment of rent, nor Magistracy, rail altogether upon the payment of Tithes, and the Ordinance for Tithes, lately set out by Parliament. And some of them in a scandalous Libel, among other things affirm, Doctor Featlies' Devil to be transmigrated into old Ephraim Pagitt, (would to God I had his learning) who is altogether for fat Tithes, etc. I pray God keep the devil out of them. A learned man writeth, 
* Lower de paupertate Ecclesie.  That if a man should bind himself to the Devil, to do his uttermost in supplanting the kingdom 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 devoid 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 dear. Such, (as I have said before) do not only occidere Presbyteros, kill Christ's Ministers; But also with Julian Presbyterium, the very Ministry of Christ. Yea, they strike at the root of God's Service, at Christ's Priesthood, going about to destroy the Ministry and Seminary of God's Church. But for the payment of Tithes which they so blaspheme, the Ministers have to them a double right.  
First, by special reservation of Almighty God.  
Secondly, by humane donation.  
For the first, men have souls as well as bodies, and God hath provided for them both: 
There was a sphecial● pr●yer apppointed for men p●ying their 〈◊〉, with a 〈◊〉 of the true payment of them; 〈◊〉 Gods 〈…〉 D●ut. ●6. 13.  as in the week he allowed six days for the body, and sanctified the seventh for the soul: so of men's goods, he alloweth nine parts for the Body, and reserveth a tenth for the soul, to maintain his Ministers, to beget them unto God, and teach them his knowledge: a tenth part he precisely enjoined, that man's covetousness should not rob his Ministers, which some would do; if the quota pars were left to their discretions. The reservation of Tithe is set down in express 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 Commandment was promulgated, 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 himself, and establishing them upon the Levites, so we have a succession of them unto Christ.  
Now hath not Christ a Priesthood, and that more excellent than Melchisedeches, or the Levites: Melchisedech blessed Abraham; But in our High Priest, all the Nations of the earth are blessed. 
H●mi●●. 5. Advers▪ 〈◊〉.  The Apostle telleth us (as chrysostom affirmeth) that Christ received Tithe from Levi by Abraham, father of the faithful, who paying Tithe to Melchisedech▪ shadowed out the faithful paying Tithe to Christ. For Abraham paid Tithe not to the Priest that offered levitical 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 Priesthood? yes, and why should not Tithes be due to his Priesthood? are his Priests to serve for nothing? he telleth us himself, that the Labourer is worthy of his wages.  
How dare any man deny Tithes to Christ's Priesthood? tell me, is Christ's Priesthood les●e deserving than Aaron's or Melchisedeches, or hath he lost his right, or hath Christ less care of the Ministers of of the Gospel, than 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 express 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 Gospel should live of the Gospel: God hath ordained, saith the Apostle, where can we find a●y other ordinance?  
The Apostles s●●teth down the difference between the Levi●●call Priests and Christ, Heb. 7. 8. They under the Tabernacle, take Tithes of them who died; but here he taketh them that liveth for ever. In which Text he showeth, that Tithes are not levitical and a mutable maintenance, but the eternal maintenance of God's service, used before the Law, when the Priesthood 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 Christ's, and Levi with all his Typical service was to be abolished; then ceased not Tithes in right, although in practice they were not paid by Pagans, but were transferred to Christ, and to his Ministers for their maintenance; yea to the Priesthood of Christ who liveth for ever.  
Let these Sectaries show any one Syllable in all the holy Scriptures in which Tithes are Ceremonial, as the Sacrifices were, which were types and figures of Christ's Sacrifice, which he offered once for all, and in him determined.  
Or where Christ or his Apostles may but seem to have abrogated, abolished, or changed them, or why the Law for Tithes should be more abolished than 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 sins, which the two inquisitor Angels of their Law do examine souls after death, viz. Whether they have paid their Tithes without fraud, as witnesseth joannes Baptist a Alfaqui, who had been a Mahometan Priest. The wisdom of Almighty God, the practice of all ages, the example of Patriarches, Abraham and jacob; yea the Commandment of God hath taught us to render God a tenth.  
If this will not suffice, we have another right, a Title as good, and as ancient, as any man can show for his lands; that is, the donation of Tithes to the Church, confirmed by the Kings and Parliaments of this Kingdom 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, 
2 Tim. 3. 6.  then have these Seducers to creep into their ho●ses, and get from their wives, (being silly women) children and servants, 
Vdals N●li me tange e. p ● Acts 5. 3. The devil t●at was in Ananias seemeth to be a conscionable devil in respect of the Sacrilegious devils of our t●me.  not a tenth, or two and nine pence for an Oblation, but great sums of money, whatsoever they can pro●e from them (like the Pharisees) devouring Widows houses under the colour of long Prayers.  
But whereas some of them write the devil to be in me, Sir Thomas Mo●e writeth of a Devil called Negotium, Business, which carrieth more to Hell then all the devils 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 bought O●en, another having bo●ght a Farm, etc. I read also of another devil called Sacrilege, 
Most of the Ministers of London may pray for ●ompetencies, being not ab● to subsi●● without the charity of their parishioners, their Benefices being many of them worth but 20. 30. 40. 50. per annum; & paying great Taxes out of them, as first Fruits, Tenths, etc. Although they are freed from the Bishof Rome's superstitio●s enormities, they are not freed from the payments that the Bishops of Rome laid upov them.  which St. Peter te●leth us to be in Ananias. Why hath the devil filled thy hea●t. If the devil were in him who gave half that he had, and kept back but part; what devil 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 Devil Sacrilege at this time, seemeth to be a very devou● Devil, very careful of God's service that it might be better performed, he would have the Ministers lands taken from them; that they might follow their studies and not be encumbered with them; yea, a careful devil also of the Ministers maintenance he would have them to have competencies, and the K●ng and State to have the overplus of their means, all which godly pretences are hypocritical, and the Masks of vile in●quity, and holy these; for it is not the Ministers profit they look at, neither the commodity of the King or State, but their own covetousness, by which some seek to satisfy their own pride, riot, wanton and greedy ●usts. Like judas, who will not stick to ●el Christ himself for money: Such a Reformation as was in King▪ Henry the eights time do some gape after, in which almost every m●n got somewhat● some one Gentleman got ten Parsonages, some other twenty. Read Doctor Turner's Book entitled Spiritual Physic; 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 Cathedral Churches, (as Mr. Fox relateth) and for this purpose they set Sir Thomas S●ymor a work, 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, etc.  
Surely it is a disgrace to Religion, that in Reformations men's thoughts do run, even in the greater labours and learning in the Church, to pill and pole the Ministry, and bring it to beggary; 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 national Synod of the Reformed Churches of France, assembled by the King's permission at Charantoun, Anno 1644. 26. Decemb. and days following.  
UPon what hath been reported by the Commissioners of the Maritime Provinces, that divers coming from Forreigh Country's, and who go under the name of Independents, because they ●each that every particular Congregation ought to be governed by its own particular Laws, without a● depending of any in Ecclesiastical matters, and without any obligation to acknowledge the Authority of Coll●ques, 
2 Tim. ● 6.  or Classes and Synods for its government and conduct, setlling their abode in this Kingdom, 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 poison gaining ground insensibly should throw trouble and disorder among us; and judging the said Sect of Independents to b● not only prejudicial 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 means of any remedy to the evil, 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 enjoin to all the Provinces, and particularly to the Maritime's, to take heed that the evil take no foot in this Kingdom▪ 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 adjoin.  
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. Presbytery. p. 63. l. 5. r. all. p. 75. l. r. into their society, but such as are content to have their goods.  
FINIS.