Anabaptism and Other Errors, Chapter 4

Anabaptism and Other Errors · Chapter 4

p. 89CHAP. IV. Their Antipaedobaptiſme, Arminianiſme, Arianiſme, Familiſme, and other wicked Errours.

THIS much for the firſt head of the Anabaptiſts,All Anabaptiſts are for Antipaedobaptiſme. Browniſtick Tenets (ſo to call them) being ſuch as the Browniſts of old did learn from the Anabaptiſts, and which this day the Anabaptiſts take back again from the Browniſts: But beſide all which the Browniſts can like of, the Anabaptiſts proceed to a further reformation as they account it; they become Antipaedobaptiſts.

Hereby they ingage themſelves in theſe practiſes and Tenets,They avow the nullity of our Baptiſme. firſt they refuſe to Baptize any infant, they refuſe to admit to the firſt Sacrament any who gives not a confeſſion of their own faith, they eſteem paedobaptiſm a great ſin, which according to their temper they expreſſe in harder or ſofter terms, the meekeſt of them count it a nullity and will-worſhip (A).

Secondly,They preſſe on us a rebaptization. they make it neceſſary to baptize over again all who in their infancy were baptized, and from this they carry the name of rebaptizers. It is true, they deny with paſſion all rebaptizing, for infant baptiſm they call a nullity, ſo when they baptize in riper age them who before were baptized in their infancy, they eſteem this their action to be but the firſt baptiſm which they repeat no more (B). But we who know paedobaptiſm to be no nullity, but a true and valid Sacrament, cannot but call their action a ſecond Baptiſm and repetition of the firſt: So with great reaſon the name of rebaptizers is given unto them. But to put the equity of this reproach out of doubt, their great patrons now are come to defend the lawfulneſſe of baptiſm not only twice, but if ye will ten times, yea ſo oft as you repent for ſin; which ought to be oftner then once a day; ſo of Anabap…ts they become Hemerobaptiſts and more (C).

Thirdly, they exclude all infants from any intereſt at all in the Covenant of grace (D); They exclude all infants from the Covenant of grace, and make circumciſion a ſeale only of carnall promiſes.they grant that the Jewiſh infants had intereſt in ſome earthly priviledges, which Circumciſion did ſeal unto them; but they deny that any children whether of Jews or Gentiles have any promiſe of grace made to them till they come to age and beleeve: ſo they will not have Circumciſion a ſeal of p. 90the Covenant of grace (E) to any of the children of Abraham, while they are infants, but only of temporall benefits (F): By this means they make the infants of faithfull Chriſtians, and of the Turks and Pagans all equall (G); ſome of both to belong to eternall election, but none of either to have any intereſt in the Covenant of grace till they become actuall beleevers. This makes them uncertain what to ſay of infants dying before converſion, ſome ſave them all (H), others incline to the damnation of them all (I), others profeſſe the uncertainty of the thing, whether infants before their converſion be within the kingdom of Satan, or that of God (K).

Many of them deny originall ſin, and aſſert all the articles of Arminius.Fourthly, many of them ſtumble upon originall ſin; ſome deny it altogether, as if infants were not born with any ſinfull corruption (L), or what ever ſin they are born in, they will have it taken away by vertue of Chriſts univerſall redemption, in all mankinde, as well Pagans as Chriſtians (M); making baptiſm no more needfull in the one nor in the other, for the removing or ſealing of the removall of that which is removed without the means either of Word or Sacraments, by vertue of a generall Covenant made with all mankinde in Adam, after the fall: From this ground they are drawn away to all the Tenets of Arminius. Others of them flie out to the contrary extremity, avowing that Adam before the fall in his very creation was corrupted with ſin (N), and by a huge blaſphemy make the very humane nature of Chriſt to be ſinfull (O), and God to be the Creator of ſin both in the firſt and ſecond Adam (P).

They ſeparate from all who renounce not paedobaptiſme.Fiftly, by their rejecting of infant Baptiſm they fall into the errour of rigid Separation; they baptize none but actuall beleevers, ſuch as give them ſatisfaction of their actuall faith and holineſſe; thus far going along with the rigid Separatiſts (Q). But hence they proceed to another ground, whereupon they leave the Separatiſts and … who follow them not to Anabaptiſm (R); they take Baptiſm f… a Sacrament of initiation, for a door and mean of entring into the Church; theſe who are not baptized they count not Church members, infant Baptiſm they pronounce a nullity, and ſuch a diſobedience to the Goſpel as infers Antichriſtianiſm, and a reall deniall that Chriſt is yet come in the fleſh (S): So the Separatiſts who are all baptized in their infancy, and refuſe to be rebaptized, to them are no better then unbaptized p. 91and Antichriſtian rebels, not capable of Church memberſhip, or of any Church communion. Upon this ground (as their great Patron acknowledgeth) they are forced to declare the Independent and Browniſtick Congregations, how dear otherwiſe ſoever, to be but Antichriſtian Synagogues, and no true Churches (T).

But here ſelf-love does much blind them,Yet they admit into their Churches many much worſe then theſe from whom they ſeparate. for they who are ſo preciſe as to ſeparate with the Browniſts from all the reformed Churches, becauſe of their impure admiſſions; and from the Browniſts alſo, becauſe of their infant Baptiſm, are notwithſtanding ready to receive into their Churches, thoſe who for life and doctrine are much more impure, then many from whom they ſeparate, if ſo be they are willing to renounce their paedobaptiſm, as they call it, and to receive of them a new true Baptiſm (V). In this they ſtick not to their own principles, nor to the practiſe of their fathers; for ſo ſtrict were they, that a ſmall ſcandall in life, or a little difference in doctrine, would have quickly procured a cutting off from the Church by the cenſure of excommunication; but now the world abroad may hear both of adulteries and thefts, and the groſſeſt hereſies of their members, without any ejection from their Churches.

Sixtly, they eſteem ſprinkling no Baptiſm at all,Sprinkling to them nullifies baptiſme. they will have the whole body to be plunged over head and ears in the water (X); this circumſtance of plunging, they account ſo neceſſary and eſſentiall to Baptiſm, that the change thereof into ſprinkling makes the Baptiſm to be null. That ſuch a plunging draws upon ſome ſickneſſe and death, and upon women great ſhame and ſcandall, while they are ſtripped and muſt ſtand altogether naked in the preſence of men, and of the whole Congregation; theſe and other inconveniences they do not much regard (Y).

Seventhly,M. Tombs new way. of thoſe who impugn paedobaptiſm ſome go a new way of their own, wherein as yet they have very few followers if any at all, for to this day I have heard of …one. M. Tombs a learned and very bold man, at this time when ſo many new ways are in hand, hath thought meet to make a hotch-potch of many of them together: firſt,He is a rigid Antipaedobaptiſt, yet not againſt ſprinkling. with all his ſtrength and greater diligence then any before him, he impugnes paedobaptiſm (Z): Secondly, though as yet I have marked nothing to fall from his pen, neither from any of the old Anabaptiſts, for the rite of dipping, p. 92or againſt our cuſtome of ſprinkling, yet in ſpoyling of Chriſtian infants not only of Baptiſm but of all intereſt in the Covenant of grace,He ſpoiles all infants of all intereſt in the Covenant of grace. as much as the children of Turks and Pagans; in making Circumciſion a ſeal to the Jews only of earthly and temporall priviledges; in denying to Jewiſh infants all right to the new Covenant (AA), He is a friend to the worſt Anabaptiſts, & injurious to all who oppoſe them.till in their riper years they became actuall believers; in giving a power to perſons unbaptized to baptize others (BB); in making apologies for the worſt of the Anabaptiſts even thoſe of Munſter (CC), and invectives againſt the beſt that oppoſe them; the firſt reformers (DD), the Aſſembly at Weſtminſter (EE) the Church of Scotland (FF), M. Marſhall (GG), M. Goodwin (HH), and others (HH 2); he flies as high as any civill and diſcreet Anabaptiſt I have met with: but in thoſe things he goes far beyond all the Anabaptiſts I have heard of.

He makes baptiſme a rite needleſſe either to young or old.Firſt, he eſteems Baptiſm ſo unneceſſary a rite, that men who are meet to receive it, may very well be without it; as Conſtantine, Ambroſe, and others, did delay to their old age that Sacrament (II); and as it ſeems, himſelf is careleſſe to this day to be baptized; for his infant Baptiſm according to his arguments muſt be null, and another Baptiſm as yet it ſeems he has not received; for he profeſſeth an unwillingneſſe to joyn himſelf as a member to any of the Anabaptiſts Churches (KK), & I ſuppoſe they are unwilling to baptize any who will not joyn in cōmunion with them.

Secondly, when a man is baptized according to his own minde he allows him to be oft thereafter rebaptized;He allows of a frequent rebaptization. even ſo oft as he repents for ſin, which by the godly is done, at leaſt ought to be done, every day oftner then once (LL).

He admits unbaptized perſons to the Lords Table.Thirdly, he makes it lawfull for perſons before they be baptized to partake of the Lords Supper (MM).

Fourthly, to ſhew how little inclinable he is to joyn with the Anabaptiſts, he declares himſelf a compleat Eraſtian;He is a groſſe Eraſtian. avowing that no ſcandalous profeſſour ought to be kept from the Lords Table (NN); alſo that there is no ſuch thing as any cenſure of excommunication (OO); further that Chriſt in Scripture has not appointed any particular government for his Church (PP), but that the governing of the Church belongs to the Magiſtrate only, and to ſuch whom he appoints to that ſervice by vertue of a commiſſion flowing from himſelf (QQ).

The third head we propoſed to ſpeak of is the Tenets which p. 93too many of the Anabaptiſts are pleaſed to borrow from the Arminians, Antinomians, Antitrinitarians, Familiſts,The moſt of the Anabaptiſts are Arminians. Antiſcripturiſts, and blaſphemous Atheiſts.

For their Arminianiſm M. Marſhall gives abundant teſtimonie (RR): Some years ago when Anabaptiſm did begin under M. Mortons Miniſtery to ſpread at London, the moſt of them did turn groſſe Arminians (SS), and publiſhed that hereticall Dialogue, againſt which M. Ainſworth a little before his death did print an anſwer, and after him M. Robinſon another.

It is true,The ſecond Edition of their Confeſſion is not ſo free of Arminianiſme as the firſt. the late Confeſſion of the ſeven Churches ſeem to reject clearly enough all the five Articles of the Arminians; but as our former witneſſes teſtifie, thouſands of them care not for that Confeſſion; yea, I profeſſe I cannot conjecture at the reaſon, why the ſecond Edition of this Confeſſion which alone was offered to the Parliament, does change ſo many materiall paſſages of the firſt, which point-blank did militate againſt Arminianiſme, unleſſe it be their farther declination to Arminianiſm at the penning of their ſecond Edition.

For inſtance, the ſeventeenth Article in the firſt Edition ſtood thus, He hath fully performed all theſe things by which God might reconcile his elect only; In the ſecond the word only is put away; as if Chriſt by his ſacrifice had reconciled to God all mankinde as well as the elect. This our ſuſpicion is increaſed by finding the ſame alteration acted over again in the Article twenty firſt, where the firſt Edition reads it thus, Chriſt by his death did bring forth ſalvation and reconciliation only for the elect; in the ſecond Edition the words reconciliation only are omitted. Alſo in the nineteenth Article theſe words, which are the reprobate, in the ſecond Edition are ſcraped out: and in that ſame Article, The execution of Gods determinate counſell whereby he delivers up his enemies to a reprobate minde to be kept unto judgement, are ſcraped out in the ſecond Edition.

Likewiſe in that ſame Article I finde two more alterations; In the firſt among the fruits which the elect have of Chriſts Prieſthood are ſet down their juſtification, adoption, regeneration, and ſanctification; all thoſe are omitted in the latter Edition. In the firſt Edition it is ſaid of the Spirit that he is never taken away when once given, but doth ſtill abide begetting and nouriſhing faith unto immortality; this is omitted in the latter Edition. I p. 94grant it is put in the 23 Article, which is clear enough againſt the Arminian errour of perſeverance, had not the addition of one little word caſt it all looſe: for in the former Edition the 23 Article did run thus, Thoſe that have this precious faith can never totally nor finally fall away; but in the latter, all, is added, all theſe cannot fall away, &c. which is very true, if ſome few perſevere, albeit many and the moſt part of theſe who have juſtifying faith ſhould fall away totally and finally.

If the ground of theſe and many more alterations in the ſecond Edition of that Confeſſion, proceed from any farther inclination to Arminianiſm in any of the prime Leaders of theſe ſeven Churches, at the time of the ſecond ſubſcription more then appeared at the firſt, I cannot affirm, only M. Spilsberry, the chief penner as it ſeems of that writ, does now finde the Arminian errours ſo troubleſome among his friends, that he is forced to publiſh a particular Treatiſe againſt them (VV).

The chiefe Churches of the Anabaptiſts are groſſe Arminians.But what ever be the condition of the ſeven Churches, certainly M. Lambs Congregation, the greateſt, as they ſay, and moſt fruitfull of all their Societies without compariſon, is peſtered with this gangren; the great Preachers in that flock, M. Oats and M. Den make it their ordinary Theme, that Chriſt died for all, for Judas as well as for Peter (XX); That all the ſins of the firſt Covenant are actually taken away from all mankinde; That the common doctrine of election and predeſtination is falſe (YY); That the Sun, Moon, and other creatures do ſufficiently preach Chriſt to all the world (ZZ); That the will of man has power to reject the moſt efficacious grace (AAA); That our Doctrine of perſeverance is falſe (BBB). Theſe men be the chief Apoſtles and Evangeliſts of the Anabaptiſtick Churches, who are ſent out by the reſt to the adjacent Counties to preach and baptize (CCC). For this their falſe Doctrine laid to their charge long ago in Print, we never heard that either of them has been ſo much as rebuked by any of their Churches, or that M. Spilsberry, though he writ againſt the Tenets, did ever yet refuſe communion, and the right hand of fellowſhip unto any perſon whom he knew to profeſſe them.

Unto the Arminian many of them do joyn the Antinomian Errors, theſe are the chief charms whereby multitudes of people are drawn to their company, as M. Weld doth well remark (DDD): p. 95Nothing is more attractive of people then the Doctrine of licentiouſneſſe gilded over with the pretences of the moſt eminent piety: It is not only Oats, Den, Lamb, Clarkſon, and the like, who preach againſt the Law and all duties; telling us that the morall Law does not binde any Chriſtian to obedience (EEE); That Magiſtrates may not puniſh murderers if they be Church members, for the ſixth command, Thou ſhalt not kill, doth not concern Chriſtians (FFF), they have nought to do with Moſes nor any of his Laws (GGG); That all the ſins of the Saints that either they have or ſhall commit, are ſo taken away by Chriſt that they ought not to be grieved for any of them (HHH); That all Preachers who preſſe repentance and ſorrow for ſin are Legall (III); That God is not diſpleaſed with any ſins of the Saints, and will not have them be diſpleaſed with any of their own iniquities (KKK); That God requires no duty from thoſe whom he will ſave, not ſo much as faith; That faith it ſelf is a work & a Legall condition (LLL); That all our duties are done for us by Chriſt; That he has repented for us and beleeved for us (MMM); That no more under the Goſpel is required of any but to be meer patients (NNN).

This is the new glorious light wherein not only the common Antinomians do glory, but their moſt precious and ſpirituall men have too many ſtrains of the ſame kinde; M. Hobſon proclaims all his wonted religious exerciſes to be but legall duties which he profeſſes to give over (OOO): He avows that Chriſt hath ſatisfied Gods Juſtice for no mans ſin, nor done any thing for the reconciling of God to men with whom he was never offended, and to whom if once he had been offended he could never again have been reconciled (PPP); he makes it Chriſts only labour to reconcile man to God, and to manifeſt not to procure Gods love to man (QQQ).

M. Saltmarſh ſo great a Champion for the Antipaedobaptiſts that he reſts not till he have exploded the Baptiſm as well of old as of young, makes it now his greateſt work to write againſt our orthodoxe Divines in favour of the Antinomians (SSS).

The Author of that neatly printed Treatiſe of Baptiſme from whom I ſhould have as little expected as from any other an apoſtaſie from the Independents to the Anabaptiſts, and a tranſition from Anabaptiſm to any point of Antinomianiſm, does tell us p. 96that all anxious labouring about ſins and the pardoning of them is a great impediment to holineſſe of life (TTT).

The Confeſſion of their ſeven Churches does not ſo flatly contradict theſe errours as the former of Arminianiſme, but rather countenances them; it ſets down ſuch a juſtification as acquits us before God of all ſin paſt, preſent, and to come (VVV): The ſecond Edition omits that ſentence of paſt, preſent, and to come, (I wiſh this correction did proceed from a diſlike of the concluſions which the Antinomians draw from the words omitted) but in both Editions they expreſly exclude the neceſſity of the Laws Miniſtery to bring the ſoul to any repentance before or in the time of its calling and converſion to Chriſt (XXX).

The Antinomian controverſies are not as the prime Independents doe make them only about words and methods of Preaching.I ſhould be glad that all the queſtion here were onelyonly about words and phraſes, or methods of preaching, as ſome would make it: but exp…rience proves the difference to be too too reall; for we ſee that their words, phraſes and method of preaching does carry their hearers to the groſſeſt crimes, without any remorſe of conſcience or thought of repentance. When ſome of them are catched in theft they ſcorn either to be grieved or aſhamed for it (YYY); others encourage themſelves to commit adultery upon their Doctrine (ZZZ); ſome of them do conſtantly work in their handy-trade every Sabbath day (AAAA); others make all repentance and prayer for pardon of the groſſeſt ſins to be ſinfull, and a fruit of misbeleef (BBBB): finally, if the report of thoſe who pretend to be acquainted with their carriage hold good, too many who have been noted for ſtrictneſſe of life, have fallen evidently after the embracing of theſe Tenets into a looſeneſſe of converſation (CCCC).

Many of the Anabaptiſts are become Seekers denying all Churches, all Officers, all Ordinances.We have already demonſtrated a farre enough progreſſe of this Sect into the ways of errour, yet the ſpirit that reignes in Anabaptiſm carries many of his followers beyond all we have ſpoken: Their injury not only againſt infants but all the Churches in the world that diſſent from them, in ſpoyling the firſt of all intereſt in the Covenant of God and comfort from the holy Sacrament; in depriving the other of all the priviledges of true Churches, cloſing up all theſe bleſſings within the narrow bounds of their own ſeduced companies, this their unjuſtice is recompenced by God upon many of their ſpirits, giving them over to ſtronger deluſions. Very many of the Anabaptiſts are now turned Seekers, p. 97denying the truth of any Church upon earth for many ages paſt, denying that there are any Paſtors now on the earth, that there may be any preaching of the word, any joyning in prayer, any celebration either of Baptiſm or of the Lords Supper, any Church diſcipline at all, or any Church Act, Church ſtate, or Church ordinance whatſoever; while God from heaven ſend new Apoſtles to work miracles and ſet up Churches which for the ſpace of fourteen hundred years at leaſt have totally failed in the whole world. Hitherto M. Williams (DDDD), M. Clarkson (EEEE), M^r. Attaway (FFFF), are come from their Antipaedobaptiſm: Hitherto alſo it ſeems M. Saltmarſh does drive while he not only defends the Seekers as well as the Independents and Anabaptiſts; but himſelf alſo poſitively avows that there is no lawfull Baptiſm this day in the whole earth, and that there has been none rightly baptized ſince the days of the Apoſtles: alſo that to lawfull Baptiſm and the right gathering of a Church an Apoſtolick calling and a Baptiſm with the holy Ghoſt is always neceſſary (GGGG). This is the iſſue of Anabaptiſm in many, and is likely to be daily in more, as we are taught not only by the zealous and diligent obſerver of the Sectaries motions M. Edwards (HHHH), but alſo from that great Patriarch of the Anabaptiſts Confeſſion M. Spilsberry, who in his Treatiſe againſt the Seekers is forced to acknowledge the apoſtaſie of too too many of thoſe who once had been cordiall for his way of Anabaptiſm (IIII).

We are not yet come towards any period of the journey of theſe wanderers, for the ſpirit that is in them is reſtleſſe,Many of the Anabaptiſts are become Antitrinitarians. and keeps them in a perpetuall motion: theſe who are only Seekers notwithſtanding of all their enmity againſt the ſetting up of Churches or uſe of ordinances, till Elias and new Apoſtles come to kill the Antichriſt, and reform theſe Antichriſtian abuſes, that have deſtroyed for ſo long a time, the true being of all Churches; yet are they content in a private and perſonall way to embrace the Scriptures, and the moſt ſubſtantiall truths therein contained: but many Anabaptiſts are now begun to make havock of all. The Trinity they abominate, they will not only have Paul Beaſts blaſphemy to go without any cenſure, but they do alſo joyn with him to preach down the Divinity of Jeſus Chriſt and the Perſon of the holy Ghoſt (KKKK), as their old Father the Anabaptiſt Servetus does lead them the way. It is very ſuſpicious that p. 98their ſeven Churches in their Confeſſion make no mention at all of the Trinity,The Confeſſion of their ſeven Churches is here unſound nor expreſſe any thing of the Perſon either of Chriſt or of the holy Ghoſt, when they have pregnant occaſion ſo to do. What they ſpeak in their ſecond Article of the Father, Word, and Spirit, as being all three one God, is expounded by ſome of their followers not of the Trinity of Perſons, but of three offices onelyonly of one and the ſame Perſon (LLLL).

It cannot but give offence that in their twenty ſecond Article where they ſpeak of that which Scripture holds out, and we accordingly are to beleeve of Jeſus Chriſt and the holy Ghoſt, they mention in both their Editions onelyonly the nature and offices of Chriſt, the power and fulneſſe of the Spirit in his works and operations, but ſpeak not a ſyllable of the Perſons either of the Son, or of the Spirit; and to Chriſt they give but one nature, while as all Divines ſince his Incarnation give him two.

Richardſon one of their prime Leaders, a blaſphemer of the Trinity.But that which moſt clearly evidences their Heterodoxy in this point is, that having ſet down rightly in the end of their ſecond Article the perſonall relations and properties, the Fathers being of himſelf, the Sons generation of the Father from everlaſting, the holy Spirits proceſſion from the Father and the Son, yet in their ſecond Edition they ſcrape out all this, and in the margin of its Preface they referre thoſe who deſire to know farther of their minde to their Brother M. Richardſons Treatiſe; now this man tels us that what ever is written againſt the Anabaptiſts is all from the Devil (MMMM), and if we underſtand him right he pronounces our Doctrine of the Trinity, of Chriſts eternall generation, and of the Spirits proceſſion from the Father and the Son, to be no leſſe a crime then very blaſphemy (NNNN). That the ſeven Churches will own ſuch horrible aſſertions, though they referre us to them, I cannot obtain of my ſelf to beleeve, albeit too many of their friends goe all this length and much farther.

Divers of them are abominable blaſphemers of Chriſts Perſon.Paul Beaſts blaſphemies againſt the Divinity of Chriſt and the holy Ghoſt are no more his ſingularities, but are now become a part of the new light which ſhines in Lambs Congregation (OOOO), and openly in Weſtminſter Hall is defended without all fear either of God or man (PPPP), yea ſo great is the deſpight of divers Anabaptiſts at the Perſon of Jeſus Chriſt, that they rail moſt abominably againſt his holy name; they not onelyonly ſpoil him of his Godhead, but will have his Manhood defiled with ſinne, p. 99(QQQQ), yea they come to renounce him and his Croſſe (RRRR). Though ſome of them with a great deal of confidence avow themſelves to be the very Chriſt (SSSS).

And if any worſe can be,Others of them are become perfect Atheiſts ſome of tbis generation are gone yet higher, from the Trinity of the Perſons they fall on the very nature and eſſence of God, giving to him a humane ſhape, and bodily form of three men, wherein when he pleaſeth he makes himſelf viſible (TTTT).

And which yet is worſe, ſome of them deny all beeing to God, as if he had no exiſtence neither in the heaven nor the earth, or any where elſe (VVVV). Thus farre Boggis M. Hobſons man, and M. Oats dear companion did openly avow, and Webbe confeſſed that as once himſelf, ſo many of his companions were turned expreſſe Atheiſts (XXXX).

The holy Scripture, the onelyonly ground of faith,They evert & reject the whole Scripture. which once being overturned, all the building of our belief muſt fall, is moſt lamentably blaſphemed by them, not onelyonly the old Teſtament, but the new alſo is ſet aſide, the letter of the moſt plain Texts is turned into allegories (YYYY), the Scripture is denied to be the word of God (ZZZZ), and is avowed to be full of lies and errours (AAAAA), men are ſent from the word to ſeek revelations above and contrary to it (BBBBB).

The Familiſtick Anabaptiſts do cleave faſt to the moſt of David George his abominations and adde more of their own thereto.Many of them are turned Familiſts denying the immortality of the ſoule. They deny that any mans ſoul is a living ſpirit, affirming it to be onelyonly a bodily vapour like the life of beaſts, which at death does periſh. They are not onelyonly for the ſleeping of the ſoul at death, but for its annihilation, and for this they have publiſhed whole Books (CCCCC): At firſt theſe mortalliſts did grant a reſurrection of the body, and for that end a new creation of a corporal ſoul, but now they ſpeak out their mind more boldly, they deny all reſurrection after death, all life either of body or ſoul: what Scripture ſpeaks of the day of judgement, of the burning of the elements, and of life eternall, they turn it into allegories, and make it all to be performed in this life, but after a mans death they admit not of any return to life or to any more beeing (DDDDD).

A heaven for the joy of the Saints,Denying heaven and hell, angels and devils. a hell for the torment of the wicked after this life they utterly deny (EEEEE): That ever there was either Angel or Devil they alſo deny; what Scripture p. 100ſpeaks of theſe creatures they allegorize it all into fancies (FFFFF): Some of them make the world eternall, others all creatures to periſh.They make God perſonally to ſubſiſt in every creature, they make him the life of all the living, and his eſſence the proper form of all things (GGGGG): Some of them make the world eternall going on in a continuall generation and ſucceſſion of things as now we ſee them (HHHHH); others make all to be deſtroyed,Some deny all reſurrection, others makes the beſts riſe to glory heaven and earth and what ever is therein, for ever to periſh, and nothing of any creature to remain, but that portion of the Divine eſſence which was in them, and gave them their beeing (IIIII): Some of them that admit of a reſurrection after this life make it generall of all creatures that ever have been, even of beaſts, birds, and fiſhes to a new life of glory (KKKKK).

They teach abominable obſcenities.I reade not that their Doctrine is yet ſo extremely obſcene as that of David George, yet here alſo they are come prety near him; for two of their Teachers, M. Gorting and Miſtreſſe Attaway with their Diſciples have declared themſelves for the diſſolution of all unequall Marriages, and ſuch are all thoſe with perſons of a different mind from themſelves (LLLLL): That which we have heard of their practiſing of inceſt is now publickly avowed in print, they do not with David George lay aſide all naturall relations, in matter of marriage they will not paſſe the conſideration of Father and Mother, Brother and Siſter, but which is worſe they will have theſe relations to be grounds of a Matrimoniall conjunction, as if theſe marriages were moſt laudable which are betwixt perſons neareſt in bloud, Brother and Siſter, Father and Daughter, Mother and Sonne, Uncle and Neece; this ſpirit of abominable villany doth now walk in publick among us (MMMMM); whereunto if you will adde M. Miltons doctrine of diſmiſſing wives ſo oft as men pleaſe (MMMMM 2) you ſhall make it lawfull for every man once a month to marry if they were thirty of his neareſt kinſwomen, a wickedneſſe which David George himſelf did never think of.

They follow David George in his greateſt abſurdities.But that which was David George his chief wickedneſſe in debaſing the adminiſtrations of God and advancing himſelf above all that is called God, making the diſpenſation of the Law the Kingdome of the Father, the preaching of the Goſpel the carnall Kingdome of the Son, but his own Miniſtery to be above both, the Miniſtery of the holy Ghoſt in a new world of love, whereof himſelf was the great Prophet, farre more excellent then all before p. 101him; this madneſſe is alſo in the midſt of us.

Attaway made it the ſubject of divers of her Sermons, that the Kingdom of the holy Ghoſt, and of love more excellent then that of Chriſts was now at the doors (NNNNN); That Jeruſalem was quickly to be builded, and from thence extraordinary Prophets to be ſent for the preaching of the eternall Goſpel (OOOOO).

And now much ſooner then we expected before one ſtone is laid in Jeruſalem, behold the great Prophet is come and has printed his Divine light,The Divine light of their new great Prophet. proclaiming himſelf the anointed of the Lord for this great ſervice of preaching the eternall Goſpel (PPPPP), aſſuring that all who oppoſeth him are not onelyonly apoſtates Arians, Antichriſts,The fall of Adam & the cleareſt Scriptures are but allegories. but alſo very incarnate Devils (QQQQQ) The rare myſteries which this great Prophet brings to the world from heaven are theſe Doctrines: That the eating of the forbidden tree, the burning of the world with fire, and ſuch other Scriptures are but meer allegories (RRRRR); That the humane nature of Chriſt is a Perſon;The whole Trinity ſuffered in the perſon of Chriſts humanity. That there is no union of the ſecond Perſon of the Godhead therewith, but that all the three Perſons in the time of the Paſſion did come down and ſubſiſt in his humane Perſon; That all the three Perſons did truly ſuffer in the humane Perſon of Chriſt, and that by the Paſſion of the Godhead of all the three Perſons alike, the world was redeemed (SSSSS); That the Paſſion of the Trinity in the humane Perſon of Chriſt was nothing but the conflict of the two Divine Attributes, Mercy and Juſtice, the one with the other (TTTTT); That the former days of the Goſpel were Chriſts private Kingdome, and the world of Eſaus curſe wherein Chriſt did ſit as a Judge to torment and condemne the reprobate (VVVVV): But now ſince he the great Prophet,The great light which this Prophet brings from heaven, is, that all the Devils and all the reprobates ſhall be ſaved by his Goſpel. the Lords annoynted began to Preach, the new and the laſt world is come, the world of Jacobs bleſſing, the time of the Spirits Miniſtery, of Chriſts publick Kingdome, wherein the eternall Goſpel is preached (XXXXX). That the ſumme of this Goſpel is, the ſalvation of all without exception, even of the Devils and of thoſe who were damned by Chriſt in the world of Eſaus curſe (YYYYY); That ſaving faith is nothing but the belief of this univerſall ſalvation (ZZZZZ); That whoever beleeves it not ſhall be damned, that is, they ſhall undergoe for ſome time hels torment, though at laſt with the Devils they be delivered therefrom; p. 102That by this faith any three or four perſons may become ſo ſtrong ſons of God, as to ſave not onelyonly themſelves but a world of misbelievers (AAAAAA).

Randals groſſe Familiſme.It were long to enumerate all the abominations that are among many of theſe who goe under the name of Anabaptiſts, it will be hard to name any of the conceits of their Fathers in Germany which is not here entertained by ſome one or other; I am ſure the incomparably worſt of the Sects over Sea, was that of the Georgians, and among us the Familiſts are their naturall brood. what they have learned from Henry Nicholas, and he from David George, we may ſee it yet more diſtinctly in two late Writs, The diſcovery of Familiſme; The deſcription and confutation of Familiſme. We reade in the firſt that a great many who have been counted zealous and gracious are now of that Sect (BBBBBB); That a great man, a Peer of the Land, and divers Doctors of Divinity are of that number (CCCCCC); That M. Randall for ſome years has preached peaceably at the Spittle, to as great a multitude of people as follows any Sectary about the City: That the learned Author of the Diſcovery did hear him preach the following poſitions, who wrote them down with a refutation and before many witneſſes ſent them to him to be anſwered.

No reſurrection, no heaven, no hell after this life.To wit, firſt, that all the reſurrection and glory which Scripture promiſes, is paſt already, and no other comming of Chriſt to judgement, or life eternall is to be expected then what preſently in this earth the Saints do enjoy; nor any more hell and condemnation to be feared then what in this life before death is endured (DDDDDD).

The Saints in this life become as perfect as God.Secondly, that all the Saints in this world are fully perfect, that they become omniſcient as God, that they are Godded, Deified, and become God (EEEEEE).

Thirdly, that the moſt clear Hiſtorick paſſages of Scripture in matters of the greateſt moment are but meer allegories, untrue in any proper literall ſenſe (FFFFFF). The cleareſt Scriptures are falſe in a literall ſenſe.This writ Randall received, but was never pleaſed to return one word of anſwer, yet to this day he goes on to preach theſe and the reſt of the Familiſts errours. And to ſhew his boldneſſe, he hath lately printed two very dangerous Books, and ſet his Preface before each of them, compoſed as he profeſſes long agoe by Popiſh Prieſts, the one by a Dutch Frier, and the other by an Engliſh Capuchine; both of p. 103them pretending to the higheſt degree of holy, very high and hardly intelligible contemplations; the fitteſt morſell that could have been prepared for the giddy multitude, who is moſt ready to be catched with any new ſublime and ſubtill notions, were they never ſo full of deadly poyſon, whereof M. Benjamin Bourn has found in theſe two Treatiſes no ſmall ſtore: to wit, firſt,

That in all things, Angels, Devils, Men, Women,That God is formally the life and ſubſiſtence of all creatures. there is but one ſpirit and life, which abſolutely, and eſſentially is God; That there is no more but one Spirit in the world; That the life and beeing of God is every thing, and every thing is the life and beeing of God (GGGGGG).

Secondly, that Jeſus Chriſt had not a particular ſoul and body that was created in the womb of the Virgin,That Chriſt had not a particular ſoul, nor a particular body. but the fleſh and bloud of the whole world (HHHHHH).

Thirdly, every creature in all its actions is acted and ruled by the Spirit of God (IIIIII); Creature in their very ſins are acted onelyonly by the Spirit of God.upon this ground God is made the Author and onelyonly Actor of all ſins; and hence ſome deny that there is any ſin at all, affirming that the Devils never ſinned nor can ſin (KKKKKK); others tell us that none are caſt in hell for ſin, but for Gods meer pleaſure (LLLLLL).

Fourthly, that the ſpirits which we call good and evill angels,There is no ſuch ſpirits as angels, devils, or ſoules. are nothing but the good and evill motions of the minde of man (MMMMMM).

Fifthly,Nothing remains for ever but God. that nothing is everlaſting but the life and eſſence of God, which now is in all creatures, that no created thing whatſoever does continue for ever (NNNNNN).

Sixtly, that the Scriptures are a confuſed allegory, a meer ſhadow,Scripture is but a falſe ſhadow and no ground of faith. a falſe Hiſtory, and ought not to be the foundation of any mans faith more then other Books, or then the Apocrypha (OOOOOO).

Seventhly, they deny the comming, dying, reſurrection, aſcenſion, interceſſion, and returne of our Lord Jeſus Chriſt;They deny both the firſt & ſecond coming of Chriſt. they avow that there ſhall be no reſurrection and laſt judgement for the world (PPPPPP).

Eighthly, they make all ordinances to be but meat for babes,They caſt away all ordinances. and that men ought to live above them without the uſe thereof (QQQQQQ).

Ninthly, they teach that the higheſt degree of perfection both of grace and glory is attained in this life (RRRRRR).

Theſe and many more ſuch blaſphemous and horrible Hereſies p. 104are entertained as fine,The certaine truth of theſe imputations. excellent, rare, profound, myſterious truths, by theſe Anabaptiſts who are admitted to the higheſt claſſe of the Family of Love, if we may truſt M. Bourn who profeſſeth his certain knowledge thereof not onelyonly from their Books, but from their preachings, conferences, diſputations, at which often he was preſent (SSSSSS). By all the former diſcourſe I conceive it is apparent that as evill and wicked a Devill does rage in the way of Anabaptiſm this day in England, as of old in Germany or in any other Hereſie of any time in any place; which I wiſh were well conſidered as a ground of fear and trembling by many a ſimple ſoul, who is carried down headlong towards theſe errours proceeding from one degree to another without any certainty where their unconſtant motions may have any period.

I obſerve but one thing more wherein the Engliſh Anabaptiſts ſeem much worſe then the Dutch:The Engliſh Anabaptiſts are generally more erroneous then the Dutch. however the Dutch have been much divided and exceedingly erroneous, yet every Sect among them have had ſome zeal for that which they apprehended to be truth, and ſome care to ſave their company from all which they eſteemed errour, and this without reſpect of perſons; who ever of their number did fall into any thing which they conceived hereticall, had he been their Father, brother, or deareſt companion, they did caſt him out of their Society, and reputed him thereafter as a perſon excommunicate.Amongſt the Engliſh Sectaries there is no zeal at all againſt any errour. The carriage of the Mennoniſts towards the Georgians, and of the Georgians towards them, and of every one of their Sects towards their diſſenting Brethren is known: But among the Engliſh Sectaries there appears no zeal at all for any thing they call truth; a man now among them may run through the whole circle of errours, from Independency to Antipaedobaptiſm, from hence to Arminianiſm, from this to Antinomianiſm, thereafter to the Seekers, thence to the Antitrinitarians, the Antiſcripturiſts, the Familiſts, the Atheiſts, or whither he will, and no Church cenſure at all be executed againſt him, nor any of his fellows abſtain from his company as an excommunicate Heretick, but if he make a profeſſion of piety notwithſtanding of all his opinions he ſhall be entertained as a Saint, and the generality of the Sectaries ſhall be very unwilling to have him in the leaſt meaſure troubled by any cenſure either of Church or State (TTTTTT).

I do not ſo much wonder at this more then ordinary want p. 105of zeal againſt any errour in Sectaries whom God has ſtrucken with this among other ſpirituall plagues, for their apoſtaſie from his truth, whereof themſelves ſometime have made a fair profeſſion: but it is oft to me a matter both of marvell and grief to behold the very ſons of truth, who in their hearts are oppoſite to every errour, to be ſo languid and faint now for ſo long a time in promoting any reall courſe for the reſtraint of that deluge of all manner of hereticall and blaſphemous errours, which with their eyes they ſee overflowing the Land much more then any place of Chriſtendome in any by-gone time. I doubt not but divers make it a good part of their work both with God and man to have remedies provided for this monſtrous evill: but it is a pity to ſee the ſtrange ſtupidity and feneantiſe of the moſt, even of them, whoſe intereſt in God ought to make them upon all hazards, much more diligent agents for the relief of his ſtrangely contemned and pitifully trod down truth.

I ſpeak not of temporall puniſhments, if the Magiſtrate will employ none of his power for the honor of that God who has ſet him in his place, and preſerves him therein, nor for the relieving of the periſhing ſouls of the people over which he rules; let him prepare to anſwer for it as he may, for it will be the principall Item of his great account: onelyonly let him be content to want the compaſſion of all beholders, when God little to his honour ſhall vindicate his own glory, and when Divine Juſtice lets the ſeduced multitude fully looſe to pull out of his hand all power no leſſe about civill, then ſpirituall objects, which eaſily might have kept the people in order and obedience both to God and him, if it had been in any ſeaſon, or even yet were in any wiſedome or courage imployed towards them.

But that which I moſt regrate is, to ſee ſundry unto whom God has committed the keeping of his truth, and whom he has indued with very notable parts above many, ſo ſparing and coldriffe, ſo ſober and temperate, ſo calme and wiſe in managing the Battels of their Maſter againſt the Enemies of his dearly beloved truth, as if all their zeale were no more mixed, but totally overmaſtered, and well-near drowned in their moderation and prudence.

It is the opinion of many, that the enemies of the truth have been aſſiſted in their evill work of ſeducing millions of the Sheep p. 106of Chriſt by no one means more then the tepidity of ſome gracious and orthodoxe, yet too wiſe, and ſomwhat fearfull and faint-hearted Divines.

How deſperate ſoever the faults as well of good as of evil men have made the diſeaſe of the Church this day, yet it muſt never be altogether too late and unſeaſonable for the ſervants of Chriſt to get up from their ſleep, and with ſome peece of more zeal towards their Maſters honour, and of pity towards their periſhing Brethren, to ſet upon their too too long neglected duties.

The Teſtimonies of the fourth Chapter.

(A) Treatiſe of Baptiſm p. 356. There may be many great fails in an action which may not make it null or nothing but theſe eſſentiall fails which may be ſaid to nullifie it can never be repaired by any act afterwards; ſuch are the fails of infant Baptiſm, as enter into the very eſſence of it, namely the formall and materiall cauſes; ſo as if you ask what I lay to the charge of infant Baptiſm, I ſay that it is nothing, as the Scripture ſaith, an idoll is nothing; of what act ſoever ye may juſtly ſay this is a nullity, no act can repair that to give it a being; I may affirm with more equity and reaſon, that infant Baptiſm is not a Sacrament, but a raſh mockery for deceiving, by no means to be endured in the Church.

The vanity of childiſh Baptiſm, ſecond Part, p. 30. That adminiſtration of Baptiſm which overthrows the very nature of the Covenant of grace and whole Goſpel of Chriſt, is Antichriſtian and abominable. It is moſt certain that the Baptiſm of infants is the greateſt deluſion, and a thing of as dangerous a conſequence as ever the Man of Sinne brought into the world, and therefore the greateſt maintainers thereof are juſtly to be eſteemed the greateſt deluders. pag. 30.

(B) Treatiſe of Baptiſm p. 36. If this be not to be repeated, becauſe neither in precept nor example you finde it ſo, then muſt this be the firſt, becauſe in precept and example you finde it ſo, and never otherwiſe: In a word, Baptiſm of old hath been called and not without reaſon, Sacramentorum Janua.

(C) Tombs examen. p. 23. Becauſe it goes ſo currant that rebaptization p. 107is not onelyonly an errour, but alſo an hereſie; let me begge of you one good argument to prove it unlawfull in ſe, or intrinſecally; I mean without reſpect to ſcandall, or in the like cauſe by accident for a man that hath been baptized rightly to be baptized again. We are regenerated by Baptiſm, and a man is born but once; but are we not born again by the word? and muſt that be but once preached? is not ſin mortified, the Church ſanctified by Baptiſm? and are not theſe often? and for example, if there were as good for paedobaptiſm as that Acts 19.5, 6. for rebaptizing, the controverſie were at an end with me. M. Marſhall challenges him upon this new errour, but he ſtill defends it. p. 53. As for M. Marſhals arguments they are not convincing to me, nor is the holding rebaptization ſuch a new opinion as he would make it.

(D) Richardſon againſt Featly p. 6. Paedobaptiſm tends to make Gods holy Ordinance a lying ſign, to confirm that which viſibly is not; ſecret things belong to God, and revealed things to us, Deut. 29.29. And ſeeing ſuch infants appear not to have any right in the Covenant, they are not to have the ſeal of the Covenant, it being againſt the light of nature, to ſet a ſeal to a blank; and that any ſhould have a viſible right to the ſeals, &c. and yet not godly, is ſtrange Doctrine.

(E) Declaration concerning the publick diſpute by Knols, &c. p. 16. Beleevers onelyonly themſelves, and not their infants are accounted the ſpirituall ſeed of Abraham, or his ſeed according to faith. Vanity of childiſh Baptiſm p. 18. None of Abrahams children, nor the naturall ſeed of any other in the world, are to be accounted the ſeed, unto whom the promiſe and Covenant is made untill they beleeve. Ibid. p. 21. Circumciſion was not by God ordained, nor by Abraham underſtood, to be to the perſons circumciſed, a ſeal of their being in the Covenant, and much leſſe of their being regenerated.

(F) Cornwels Vindication p. 5. This Popiſh conſequence of Baptizing the infants of beleevers, doth inſtate all the infants of the beleeving Gentiles to be born in a Covenant of grace, and to have a right of a promiſe of life in Chriſt Jeſus. The vanity of childiſh Baptiſm ſecond Part p. 4. The children of beleevers are not in the Covenant of grace.

(G) Ibid. But here they object and ſay, Hath the children of beleevers no more priviledge then the children of Heathens, Turks, and Infidels? Anſw. In reſpect of the Covenant of grace and ſalvation p. 108none at all. Ibid. p. 19. Beleevers are Fathers of their own children no otherwiſe then they are Fathers of Jews and Turks children, which is when they beleeve, and not before. Declaration by Cocks p. 17. But ſome may think that this will put the children of beleevers into as bad a condition as the children of Turks, Heathens, and any other wicked men, and this they are perſwaded is a horrible thing and a dangerous opinion: we put not the children of beleevers into as bad a condition as the children of Turks, &c. It was Adams diſobedience in eating the forbidden fruit, that put all his poſterity equally into a ſinfull and miſerable condition.

(H) Storming of Antichriſt, p. 53. This opinion puts all infants of beleevers into the ſame condition with Turks and Indians. Anſw. As the infants of Turks and Chriſtians, dying infants, are all alike, free from actuall ſin, being onelyonly guilty of originall; why may they not partake of the ſame benefit of free grace? why may we not have charitable thoughts concerning the ſalvation of Turkiſh infants? ſeeing we know nothing of their damnation, and we reade not of any one in Scripture damned meerly for originall ſin, the innocency of all infants ſo dying is the ſame in reſpect of actuall ſin.

(I) Bakwels Anſwer p. 2. Here I doubt they exclude all infants that die in their infancy from ſalvation, becauſe they are not capable of ſuch knowledge of God and Chriſt; you anſwer, ſaying, you know not what is this knowledge, neither hath the Scripture revealed any ſuch that were ſaved.

(K) Tombs Apology p. 64. The truth is, I neither leave infants in the Devils nor Gods viſible Kingdome, for I conceive they are in neither Kingdome viſibly till they declare by their profeſſion to whom they belong viſibly. Ibid. p. 66. I ſuppoſe in reference to the preſent point this is the truth, that however every infant is either in the inviſible Kingdome of God or Satan, that is elect or reprobate: yet no child till he make profeſſion doth viſibly belong either to the one or to the other. I acknowledge that in the viſible Church of the Jews the infants were reckoned to the Church, and the reaſon was from the peculiar Church State of the Jews.

(L) Gangren firſt Part, p. 20. There is no originall ſin in us, only Adams firſt ſin was originall ſin.

(M) Ibid. p. 1. of the ſecond diviſion. Henry Den in a conference with M. Strong delivered that Chriſt did ſatisfie for the ſins committed againſt the firſt Covenant. Being urged that the Heathen then p. 109muſt all be ſaved, becauſe their ſins againſt the firſt Covenant were pardoned, and they had never ſinned againſt the ſecond which was never revealed to them; he anſwered, the Heathen had Chriſt preached to them in the creatures, Sun, Moon, and Stars.

(N) Ibid. p. 110. The Independent Churches in Somerſetſhire deliver, that a Miniſter baptizing Infants is a falſe Prophet, alſo that Adam was created in ſin, and that he was as ſinfull before his fall, as after, and that Chriſt was a ſinner, his nature being defiled with ſin as well as the nature of other men is.

(O) Vide ſupra N.

(P) Gangren firſt Part, ſecond diviſion p. 24. Nichols in Moorefields maintained that God was the Author of all ſin.

(Q) Treatiſe of Baptiſme p. 148. It is not a hope you muſt goe upon for the giving of Ordinances, and holy ſeals, but a judgement: Paul called the Saints poſitively faithfull and elect: when we come to admit members, if they give but onelyonly ground of hopes, we let them ſtay for their own profit, and the diſcharge of our duty till they can give us the ground of a judgement: the Apoſtle ſays poſitively they are holy, you ought to aſſure your ſelf they are ſo. Ibid. p. 252. A male infant is the ſubject of circumciſion, but a beleever is the ſubject of Baptiſme.

(R) The vanity of childiſh Baptiſm, firſt Part p. 29. They of the ſeparation grant that no children ſave onelyonly beleevers children are in the Covenant, or have right to Baptiſm, their Parents (by their own acknowlegement) being ungodly; whence it will follow, that they themſelves being baptized in their infancy, had not the baptiſm of Chriſt, and ſo by conſequence are yet unbaptized perſons. Garner of Baptiſm p. 14, 15. Beleevers by Baptiſm do orderly enter into the body or congregation of Chriſt; hence I may take occaſion to ſatisfie ſuch (if the Lord pleaſe) as are oppoſite unto beleevers baptiſm, and their entrance into the Church by baptiſm, and contend much for their entrance into a Church eſtate by Covenant or contract without baptiſm.

(S) Declaration by Cocks, &c. p. 13. The baptizing of infants doth deny Chriſt to be come in the fleſh.

(T) Tombs Apology p. 66. I confeſſe that they who hold that members are added to the Church by baptiſm, and not otherwiſe, and hold a nullity of paedobaptiſm, muſt needs ſay the Churches that have no other then infant baptiſm are no true Churches, nor their members p. 110Church members; but thoſe points of the neceſſity of right baptiſm, not onelyonly to the right order, but alſo to the beeing of a viſible Church and Church member, and ſo voluntary ſeparation barely for the defect of it I have ever diſclaimed.

(V) Gangren ſecond Part, p. 8. A godly Miniſter related that Oats an Anabaptiſticall Emiſſary was followed in Eſſex by many looſe perſons, he ſpoke it upon his knowledge, that notorious whoremongers and drunkards follow him, ſuch as have been convicted by witneſſes and taken notice of by the Countrey, and are ſuch ſtill, yet go after him where he preaches from place to place.

(X) Vanity of childiſh Baptiſm p. 8. The inſtitution of Chriſt requireth that the whole man be dipped all over in water, whoſoever is not dipped is not baptized, and he that is only ſprinkled, or hath water onelyonly impoſed upon him is not dipped, whence this conſequence clearly reſults, That all thoſe that have the adminiſtration of Baptiſm either by ſprinkling or by any waſhing without dipping, have not the Baptiſm of the New Teſtament, and by conſequence are unbaptized perſons.

(Y) Vide Gangren firſt Part, ſecond diviſion p. 5.

(Z) M. Tombs exercitation preſented to the Chairman of a Committee of the Aſſembly of Divines, and an Apology for the two Treatiſes, againſt the unjuſt cenſures of Doctor Homes, M. Geere, M. Marſhall, M. Lee, M. Huſſey, M. Black, M. Calamy, M. Vines.

(AA) Tombs Apology p. 64. Why doth he make my opinion odious, as if I put all the children of the whole Church out of the Covenant of grace, as I do the children of the Turks, and acknowledge no more promiſe for the one then for the other; whereas when he hath ſaid as much as he can for them, he can bring no more promiſe for them, then I doe, nor dares reject the limitations I reſtraine them by? M. Marſhals defence pag. 85. To my underſtanding you here clearly yeeld the infants of beleevers to be in the ſame condition in reference to the Covenant of grace, which the infants of Turks and Indians are in, no more promiſe for the one then for the other, which ſo oft as you conſider, me thinks your Fatherly bowels to your own children ſhould be moved within you. Ibid. p. 98. I confeſſe I ſuſpect you have a further meaning, not onelyonly becauſe you here mention the temporall bleſſings before the ſpirituall, and call the land of Canaan the Covenant made with Abraham, but p. 111eſpecially that expreſſion which you own from Cameron, that circumciſion did primarily ſeal the temporall promiſe, and ſignified ſanctification but ſecondarily. I know the Anabaptiſts in Germany ſhame not to ſay that the Covenant made with Abraham was a meer carnall thing, and had nothing to do with eternall life; as for the expreſſion of learned Cameron, if by primarily, he meaned immediately, that it ſealed theſe things firſt in order as they were types of ſpirituall things, it may then paſſe cum grano ſalis; but if by primarily he intended principally, that circumciſion did chiefly ſeal earthly bleſſings, the opinion is too unſavoury to be received.

(BB) M. Marſhals Defence 245. For my own part I ſeriouſly profeſſe, that ſuppoſing infant Baptiſm a nullity, I cannot underſtand, how any in the world ſhould this day be lawfully baptized, unleſſe it can be made good that a perſon unbaptized himſelf may be a lawfull Miniſter of baptiſm to others. Tombs Apology p. 54. That none be admitted to the Lords Supper till he be rightly baptized, I profeſſe is to be ſtood upon in point of prudence for right order, yet if it be ſtood upon in point of conſcience, ſo as in no caſe the contrary is to be permitted, it will of neceſſity make many ſuperſtitious perplexities; for beſides that it may be doubted whether all the Apoſtles were baptized, who yet were admitted to the Lords Supper by Chriſt himſelf: when Conſtantine the Great and others did deferre their Baptiſm ſo long, it is not likely they never received the Lords Supper before their Baptiſme.

(CC) Tombs Apology p. 31. I do count the ſtory of the Anabaptiſts to contain in it many things, the true reaſons of which, and the true knowledge of the circumſtances concerning them will not appear till the day of the revelation of the righteous judgement of God.

(DD) Ibid. p. 32. How farre the Anabaptiſts ſought reformation I cannot tell, it is plain that Caroloſtadius and Pelargus, and ſome ſay Melancthon, would have reformed it in Saxony, had not Luthers pertinacy in that as well as Conſubſtantiation and Images withſtood it: and Baltazar Hubmer ſought it at Zurick and was denied, it is known; I think the reformed Churches have been to blame, and ſo may be our preſent reformers, that they have never yeelded to reform it in a regular way.

(EE) Ibid. p. 106. M. Marſhals Book it appears was contrived by divers, I believe the ableſt of the Aſſembly, I wiſh it were declared whether the paedobaptiſts would ſtick to that work or any other.

p. 112(FF) Ibid. p. 93. And though many magnifie the vertue and benefit of their juridicall excommunication; yet the beſt intelligence I have makes me queſtion whether it hath not b en rather an engine of much harm, as being uſed rather againſt diſſenters in opinion, and oppoſers of profit, then men openly vitious; managers of that cenſure generally, ſhewing themſelves irreconciliable to them that diſſent from them, but favourable enough to vitious living.

(GG) Ibid. p. 57. I was told there was a very intelligent man that ſaid he was ſorry that I had M. Marſhall for my Antagoniſt, as knowing him to be apt to miſtake, which he conceived would be a vexation to me; and indeed I finde his words true. p. 69. I muſt confeſſe I finde M. Marſhall ſtill ſo confuſed a Diſputer, that I know not to what purpoſe his manner of writing in this point ſhould tend, but to puzzle his Reader and weary his reſpondent.

(HH) Ibid. p. 19. M. Marſhall ſays that I vilifie M. Thomas Goodwin as a man who by ſpinning out ſimilitudes and conjectures, deceives his auditors; I ſay ſtill that I expected from M. Goodwin arguments, but counted my ſelf deluded with his conjectures; finding nothing to his purpoſe in any of theſe Texts, which were the main he alledged.

(HH 2) Ibid. p. 3. I ſaw few or none regarded for clearing the truth but popular Orators, ſuch as relate to great men or are uſefull to uphold a party, are the men eſteemed; And p. 95. I may rather ſay that by my two Treatiſes there is ſuch a wound given already to infant baptiſme, that however men may play the Mountebanks and skin it over, it will never be cured at the bottom.

(II) Vide ſupra BB.

(KK) Ibid. p. 10. I durſt not juſtifie ſuch a practiſe as to gather a ſeparated Church.

(LL) Vide ſupra C.

(MM) Vide ſupra BB.

(NN) Tombs Apology p. 92. I doubt much how hence may be concluded any power of ſuſpenſion from the Lords Supper, for every emergent ſcandall ſo judged by a congregation, or congregationall Presbytery.

(OO) Ibid. p 91. I have ſaid that I doubted whether ever excommunication a ſacris, or the Presbyterian, or the Independent Eccleſiaſticall Government would be proved to be Jure Divino by Chriſts appointment; and I doubt whether the power of the Keyes, p. 113Matth. 16. be any other then doctrinall; and whether Matth. 18. contain any other direction then about particular injuries betwixt brother and brother, or, Let him be to thee a Heathen and Publican, be any other then ſhunning familiar converſe.

(PP) Ibid. I confeſſe that I take it to be but a matter of prudence whether each congregation have its compleat power within it ſelf, or that it be ordered in ſome things by an Aſſembly of ſelect perſons out of divers congregations, and whether congregations and Paſtors be fixed or unfixed. p. 93. I ſuppoſe in the manner of doing theſe things, we have not certain preciſe direction from Gods word, but that we are left free by God to order ſuch things, though pertaining to Chriſtians as Chriſtians, by alterable rules of prudence.

(QQ) Ibid. p. 93. Nor doth the Church loſe by having a Chriſtian Magiſtrate, if that juriſdiction be wanting, ſith I ſuppoſe it is better provided for by the conſtant care of a Chriſtian Magiſtrate, if conſcientious in executing judgement, if not, ſuch cenſures have been ſeldome executed with conſcience, or good effect.

(RR) M. Marſhals Defence p. 73. Have not multitudes of our Anabaptiſts ſwallowed down all Arminianiſme?

(SS) A Defence of the lawfulneſſe of infants baptiſm, in anſwer to M. Spilsberry.

(VV) M. Spilsberry peculiar intereſt of the elect in Chriſt and his ſaving grace.

(XX) Gangren firſt Part, diviſion ſecond, p. 23. M. Den exerciſes in Lambs Church, the uſuall theme that he is upon, is Chriſts dying for all, for Judas as well as Peter, he often preaches this Doctrine (as thoſe who have heard him do report) this is the everlaſting Goſpel, to beleeve that Jeſus Chriſt hath dyed for all men, Turks, Pagans, and that all the ſins of men committed againſt the morall Law, were actually forgiven and pardoned when Jeſus Chriſt ſhed his blood, and none of them that ever men had committed, or ſhould, were imputed to them, but men were onelyonly damned for not beleeving in Chriſt, and for nothing elſe.

(YY) Ibid. p. 36. Oats who is a great Dipper and Preacher amongſt them delivered in Bell-Alley, in Colemanſtreet, not long ago, that the Doctrine of Gods eternall election and predeſtination was a damnable Doctrine and errour.

(ZZ) Ibid. p. 1. M. Den anſwered, the Heathen had the Goſpel preached to them in the creatures, and in them was revealed the p. 114knowledge of Chriſt crucified, if they had eyes to ſee it.

(AAA) Ibid. He ſaid there was a power in a man to reſiſt grace, and that the grace that would convert one man would not convert another.

(BBB) Gangren firſt Part, p. 21. They teach that regenerate men who have true grace may fall totally and finally away from the ſtate of grace.

(CCC) Gangren firſt Part, diviſion ſecond, p. 22. This M. Den was ſent forth by Lambs Church into Bedfordſhire, Cambridgeſhire, and thoſe parts, to preach univerſall grace, and to rebaptize.

(DDD) M. Wels preface to the ſhort ſtory of the riſe, raign, &c. This kinde of Doctrine takes ſo well here in London and other parts of the Kingdom, and you ſee ſo many daunce after this Pipe, running after ſuch and ſuch, crowding the Churches and filling the doors and windows, even ſuch carnall and vile perſons (many of them) as care not to hear any other godly Miniſters but only their Leaders.

(EEE) M. Gatakers ſhadows without ſubſtance, p. 25. You or theſe you maintain affirm that the morall Law is of no uſe at all to a beleever, no rule for him to walk, nor to examine his life by, and that Chriſtians are free from the mandatory power of it; yea in Pulpits they cry out, Away with the Law. Gangren ſecond Part, p. 126. The Preacher obſerved that the hand-writing of Ordinances, the ten precepts faire written by the finger of God, was altogether taken away.

(FFF) Ibid. p. 133. Hereupon Oats peremptorily affirmed and ſtood to maintain, that there was no power in any Chriſtian Magiſtrate to inflict a capitall puniſhment upon any member of a Church, unleſſe firſt he was caſt out of the Church, and ſo delivered to the ſecular power, what ever his offence was, though murder or Treaſon.

(GGG) Ibid. Being preſſed with the authority of that Text, He that ſheddeth mans blood, by man ſhall his blood be ſhed, he and the reſt cryed out, What had they to do with Moſes? they were Chriſts Diſciples, not Moſes Diſciples.

(HHH) Gangren ſecond Part, p. 120. One of the followers of M. Simpſon the Antinomian ſaid it in the hearing and preſence of divers, (M. Simpſon being then alſo preſent) that if a child of God ſhould commit murder he ought not to repent of it; and M. Simpſon p. 115never reproved him for it, though by one preſent in the company he was ſpoken unto to doe it.

(III) Chriſts counſell to the Angell of Laodicea, p. 41, 42. cited in Gatakers ſhadows p. 11. Nothing at all is required in any reſpect of him for whom Chriſt died (they are deceivers that teach otherwiſe) neither faith, nor repentance, nor ſelf-deniall, nor hearing, nor uſe of Ordinances, nor obſervation of Sabbath, nor doing as we would be done to, and the reſt: They are falſe Teachers that make theſe duties, and teach that we muſt exerciſe our ſelves in theſe things, or we ſhall have no part in Chriſt.

(KKK) Gatakers ſhadows p. 2. M. Saltmarſh encourages Chriſtians not to be troubled for any ſin, nor to imagine that God is diſpleaſed with them, or that any afflictions do befall them for their ſins, or that they ſhall ever be called to any account for them. Ibid. p. 9. You infuſe ſuch principles as theſe that God ſees no ſin in them, live they never ſo ill, nor like them any whit the leſſe when they do ſin, nor is at all diſpleaſed with them, or will ever call them to account for ought they do.

(LLL) Ibid. p. 49. What you ſubjoyn is ſcandalous. Place, ſay you, ſalvation upon a free-bottome, or elſe you make the Covenant but an old Covenant in new terms, in ſtead of, Do this and live, Believe this and live, repent and live, obey and live, and all this is for want of revealing the myſtery more fully.

(MMM) Ibid. p. 2. M. Saltmarſh preaches that Chriſt hath perfectly beleeved for us, and perfectly repented for us. Ibid. p. 36. He expoundeth all the places he quoted, wherein any duty was required, not as to be done by us, but as done by Chriſt for us, and ſo to be beleeved of us.

(NNN) Vide ſupra III. alſo Gatakers ſhadows p. 11. It is the way that you your ſelf, and others of the Antinomian Party propound, to wit, that there is nothing required to be done by any for the obtaining of a ſhare in the redemption and ſalvation procured and purchaſed by Chriſt, or for the application of Chriſts merits unto any, and they may therefore be ſaved by Chriſt, without faith, or repentance, or new obedience, though they continue in infidelity, impenitency, and the worſt ſins that are.

(OOO) Gangren firſt Part, diviſion ſecond, p. 33. Hobſon preaching againſt holy duties ſpake thus; I was once as legall as any of you can be, I durſt not eate a bit of bread but I gave thanks; I p. 116daily prayed and wept for my ſins, ſo that I had almoſt wept out my eyes with ſorrow for ſin, but I am perſwaded when I uſed all theſe duties I had not one jot of God in me. Gatakers ſhadows p. 5. Your ſtrains of a more glorious ſpirit are like your vaunting elſwhere, of a more glorious light.

(PPP) Gangren firſt Part, ſecond diviſion, p. 8. A great Sectary writes from Bathe, that Chriſt came to witneſſe and declare Gods love to us, not to procure it for us, for if God take at any time any diſpleaſure to us he had been changeable, ſeeing before the world began he ſaw us lovely in his Son, he came not to procure the love of God to us, or to ſatisfie him, as ſome ſay, but he was as I may ſay, a moſt glorious publiſher of the Goſpel. Ibid. p. 34. Hobſon has printed that Chriſt did not by his death purchaſe life and ſalvation for all, no not for the elect, for it was not the end of God, in the comming of Chriſt, to purchaſe love and life, but Chriſt himſelf was purchaſed by love that he might make out love, and purchaſe us to love, for Chriſt came not to reconcile God to man, but man to God.

(QQQ) Vide ſupra PPP.

(SSS) Saltmarſh Treatiſes againſt M. Gataker.

(TTT) The Treatiſe of Baptiſm p. 32. Therefore know the mind of God, and labour not anxiouſly about ſins and the pardon of them, which is a great impediment to the comfort and holineſſe of our life.

(VVV) The Confeſſion of the ſeven Churches, firſt Edition, Article 28. Thoſe which have union with Chriſt are juſtified from all their ſins, paſt, preſent, and to come.

(XXX) Ibid. Article 25. The tender of the Goſpel to the converſion of ſinners, is abſolutely free, no way requiring as abſolutely neceſſary qualifications, preparations, terrors of the Law, or preceding Miniſtery of the Law, but onelyonly and alone the naked ſoule, a ſinner and ungodly to receive Chriſt.

(YYY) Gangren ſecond Part, p. 20. Some ſpeaking to the Antinomian Taylor, deprehended in the acts of his theft, told him how ſorry they were, that ſuch a man as he ſhould doe theſe things: he replied, That he was troubled for them to ſee them ſorry, but as for himſelf he was not troubled.

(ZZZ) Ibid. The Maid ſaid unto the Gentleman tempting her, How dare you offer to do this wickedneſſe and ſin againſt God? He replied, that God ſaw no ſinne in his children, that theſe were p. 117but ſinnes of the fleſh, which Chriſt had ſatisfied for; with other words to that purpoſe.

(AAAA) Gangren firſt Part, diviſion ſecond, p. 116. Three women of Lambs Church makes it their ordinary to work on the Lords day, and being ſpoken to about it, they ſaid, They knew no Sabbath nor no ſuch day, every day was alike to them, and one as good as another.

(BBBB) Gangren ſecond Part, p. 126. The Lievtenant Preacher being urged with Davids practiſe of bewailing ſin, and craving pardon, anſwered, David was under a double Covenant, of the Law, and of Grace, we onelyonly under that of Grace: and though a beleever ſhould commit as great ſins as Davids murther and adultery, there was no need for him to repent, and that ſin was no ſin to him but a failing.

(CCCC) Gatakers ſhadows p. 62. Nor have we any cauſe to wonder that all ſorts of looſe people do by whole ſhoals flock to and run after theſe that teach it, in many of whom what dreadfull and diſmall effects it hath had, though I could give hideous inſtances, yet I forbear to relate.

(DDDD) Bloody Tenet p. 20. Concerning Baptiſmes and laying on of hands, Gods people will be found to be ignorant for many hundred years, and I yet cannot ſee it proved that light is riſen, I mean the light of the firſt inſtitution in practiſe. Ibid. p. 166. But as there ſeems yet to be deſired ſuch conſtitution of the Chriſtian Church as the firſt conſtitution and pattern cals us for, ſo alſo ſuch a c…lling and converting of Gods people from Antichriſtian Idols to the Chriſtian worſhip, and therefore ſuch a Miniſtery (according to the firſt pattern) ſent from Chriſt Jeſus to renew and reſtore the worſhip and Ordinances of God in Chriſt. M. Williams concerning the name Heathen p. 18. Having not been without (through the mercy of God) abundant and conſtant thoughts about a true commiſſion for ſuch an embaſſie and Miniſtery, I muſt ingenuouſly confeſſe the reſtleſſe unſatisfiedneſſe of my ſoul in divers main particulars, as firſt, whether (ſince the Law muſt go forth from Sion, and the word of the Lord from Jeruſalem) I ſay, whether Gods great buſineſſe between Chriſt Jeſus the holy Son of God, and Antichriſt the Man of Sin, and ſon of perdition, muſt not firſt be over, and Sion and Jeruſalem be rebuilt and re-eſtabliſhed before the Law and word of life be ſet forth to the reſt of the Nations of the world, who have not heard p. 118of Chriſt: the Prophets are deep concerning this.

(EEEE) Gangren firſt Part, diviſion ſecond, p. 20. Laurence Clarkſon of an Anabaptiſt turning a Seeker hath put out a Pamphlet called, The Pilgrimage of the Saints, wherein he endeavours to free himſelf from the reports divulged on him in the Anabaptiſts aſſemblies; concerning his laying down the ordinance of dipping as erroneouſly practiſed.

(FFFF) Ibid. p. 31. Miſtreſſe Attaway diſclaimed that ſhe took upon her to preach, but onelyonly to exerciſe her gifts, for ſhe could not be evinced that any in the world this day living had any commiſſion to preach.

(GGGG) Saltmarſh ſmoke p. 17, 18. None ought to give the Baptiſm of water now, becauſe there is none that can give the gift of the holy Ghoſt with it; Baptiſm by water and by the holy Ghoſt being joyned together both in inſtitution, doctrine, and practiſe, are not to be ſeparated nor given in ſuch a time wherein that of the holy Ghoſt is not given; what God hath joyned together, let no man put aſunder, the fulneſſe of time is not yet come for ordinances, for as there was ſeverall ſeaſons for the giving out of truth before, ſo now.

(HHHH) Gangren ſecond Part, p. 11. The Sect of Seekers grows very much, and all ſort of Sectaries turn Seekers, many leave the congregations of Independents, Anabaptiſts, and fall to be Seekers, and not onelyonly people but Miniſters alſo, and whoſoever lives but few years (if the Sects be ſuffered to go on) will ſee that all the other Sects of Independents, Browniſts, Antinomians, Anabaptiſts, will be ſwallowed up in the Seekers, alias Libertines; many are gone already, and multitudes are going that way, and the iſſues of theſe Sects and Schiſmes will be, that all will end in a looſeneſſe and licentiouſneſſe of living.

(IIII) Spilsberries Saints Intereſt, to the Reader. VnderUnder pretence of ſeeking the truth by cunning and crafty enquiries they undermine the ſame, they deny unto ſuch as beleeve in Chriſt, Church-fellowſhip and communion with Chriſt and his ordinances of the New Teſtament, for want as they ſay of a Miniſtery with power from God to call, and fit a people for ordinances, and to adminiſter the ſame: this opinion much oppreſſeth and diſturbs the godly, for whoſe ſakes I have endeavoured to hold forth my portion of light.

(KKKK) Gangren firſt Part, diviſion firſt, p. 33. See there a p. 119number of horrible blaſphemies againſt the Trinity. Ibid. diviſion ſecond, p. 26. In one of the Churches of Bell-alley in Colemanſtreet, the Divinity of Chriſt was openly diſclaimed. M. Nie ſaid that to his knowledge the denying of the Divinity of Chriſt was a growing opinion, and that there was a company of them met about Colemanſtreet, a Welchman being their chief, who held this opinion. Ibid p. 111. The Anabaptiſts in Somerſetſhire denied the Trinity of Perſons in the Deity, and affirm that there is but one Perſon in the Godhead, for if there be three Perſons, there muſt needs be three Gods, and that Athanaſius in his Creed doth blaſpheme.

(LLLLL) Gang. ſecond Part, p. 5. The Lievtenant being asked about the third Perſon of the Trinity, denied there was ſuch a thing as a Trinity of Perſons, but affirmed them to be three offices.

(MMMM) Richardſons conſiderations againſt Featly, p. 16. The name Anabaptiſt came firſt from the Devill, and he will own whatſoever is written againſt them.

(NNNN) Ibid. p. 2. How can Chriſt as he is God, be the Son of God, in reſpect of his eternal generation, any more then the Father is his Son by eternall generation? Secondly, if the Spirit of God be God (as he is) equall with the Father and the Son, all three infinite without beginning, each having the whole Divine eſſence, and yet there is but one eſſence, how can the Spirit proceed from the Father originally any more then the Father from the Spirit? and how can the Spirit of God have any more dependence upon the Father and the Son then they have upon him, ſeeing whatſoever is infinite can have no dependence upon any thing? Therefore the Doctors words contain in them the nature of blaſphemy; and to define how one can be three, and three but one, and always ſo remain, is above the reach of any man, I may ſay to him as Mat. 7.3. Luke 6.41, 42.

(OOOO) Vide ſupra KKKK.

(PPPP) Gangren ſecond Part, p. 123. A perſon of quality told me, that in Weſtminſter Hall near the Houſe of Commons doore, a great Sectary had been diſcourſing with him, that he would be loth the Parliament ſhould bring Paul Beſts bloud upon them, for denying the Trinity.

(QQQQ) Vide ſupra. Alſo in Gangren firſt Part, ſecond diviſion, p. 105. See Couſins of Rocheſters horrible blaſphemies againſt the Manhood of Chriſt; Den and Lamb doe preach in this mans Houſe.

p. 120(RRRR) Gangren firſt Part, diviſion ſecond, p. 5. M. Webbe, a man that pretends a new light, ſaid to me, That he bleſſed God he never truſted in a crucified Chriſt, nor did he beleeve him to be the Sonne of God, nor the Scriptures divine, but humane inventions.

(SSSS) Gangren ſecond Part, p. 142. A Sectary in Lambs Church affirmed that he was Jeſus Cbriſt, and maintained it ſtiffely; the man was in his wits, for he ſpoke ſenſibly and to the things that were ſpoken of, though in this blaſphemous abominable way.

(TTTT) Little Non-ſuch p. 3, 4. Some ſeeing the ſhape and form that man bears in his perſonall appearance, do conceive that God the Creator beareth the ſame form. Man was made according to the likeneſſe of God in perſonall ſhape; it is ſaid, God ſhewed unto Moſes his back parts, but his face ſhould not be ſeen; therefore if he hath back parts and a face, he hath a ſhape, which when he pleaſeth he can make viſible, as then he did; What were the three men that appeared to Abraham as he ſate in the Tent, if not the Trinity?

(VVVV) Gangren ſecond Part p. 134. John Boggis comming down to Yarmouth with Captain Hobſon as his Chirurgion, and in M. Oats company, he went from Anabaptiſm to the deſperate height of Atheiſme, being ſpoken to at Table to give thanks, he ſaid, To whom ſhould he give thanks, whether to the Butcher, or to the Bull, or to the Cow? when it was told him, to God, he replied, Where is your God, in heaven, or in earth, aloft, or below, &c. going on in unſpeakable blaſphemies.

(XXXX) Gangren firſt Part, diviſion ſecond, p. 22. M. Webbe confeſſed that he was in the ready way to Atheiſme, and many of his companions in theſe opinions were turned Atheiſts.

(YYYY) Ibid. p. 111. The Anabaptiſts of Somerſetſhire teach, that the whole Scripture doth hold forth nothing elſe but a Covenant of works: thus vilifying the whole word of God by the name Letter, and making their interpretation to be the Spirit. Little Non-ſuch, p. 4. Some would have the whole matter of eating the forbidden tree, to be an allegory, and underſtand by the Serpent in this place no other then concupiſcence, and by the fruit of the tree in the midſt of the Garden, ſome other thing then the eating of a materiall Apple.

(ZZZZ) Webbe affirmed, that the Scriptures were onelyonly a humane invention, and not fit for a rule of life and converſation for any p. 121to walk by; and in confirmation of this he ſaid, The Scriptures were that golden Calf, and Brazen Serpent, that ſet at variance King and Parliament, and Kingdome againſt Kingdome, and things would never be well untill the golden Calf and Brazen Serpent were beaten to pieces.

(AAAAA) Gangren third Part, p. 34. It was witneſſed before the Magiſtrates of Norwich, that Priſcilla Miles had ſaid, None would ſpeak againſt Anabaptiſts but drunkards and liers; ſhe avowed there was in the Scriptures a number of lies.

(BBBBB) The Anabaptiſts of Somerſetſhire ſay that the Scriptures are not the word of God, but the conceits of men, and that we are not to adhere unto them but to revelations. Gangren ſecond Part, p. 136. Clarkſon in Colcheſter in his Sermon did vilifie the Scriptures, all Ordinances, Duties, Miniſters, and Churchſtate.

(CCCCC) Mans mortality, or a Treatiſe wherein is proved both Theologically and Philoſophically that whole man as a rationall creature is a compound wholly mortall, contrary to that common diſtinction of ſoul and body, and that the preſent going of the ſoule into heaven or hell is a meer fiction. Ibid. The hell-hatched doctrine of the immortall ſoule diſcovered; the heavens triumph in the wain of the world, to ſee ſuch light break out on its poſterity. Pag. 3. Death returns man to what he was before he was, that is, not to be, whence appeareth p. 8. that none ever entred into heaven ſince the Creation; during death, man is void of actuall beeing, and has no preſent actuall beeing in glory. p. 24. I prove it from the non-entity of hell, that there can be no caſting into hell, before hell be. p. 28. Chriſts humanity was three days and three nights in the grave after his death. Ibid. p. 29. I may poſſibly affirm that the place of glory for the dead Saints is not yet. p. 34. Chriſts aſcenſion was into the Sunne: according to famous Copernicus, it is in the higheſt ſtation of the whole Creation, it may bee fitly called the right hand of God.

(DDDDD) Gangren firſt Part, p. 112. The Anabaptiſts of Somerſetſhire affirm that the Divine eſſence, which ſubſiſts in the perſons of men, ſhall be reduced unto God again: but the perſons ſhall be annihilated, for the ſoul is mortall, and the body ſhall never riſe from the dead, that even the body of Chriſt did never riſe from the dead, but was annihilated; the world ſhall ever endure by generation from p. 122time to time without an end. Ibid. p. 5. I asked Webbe of his opinion concerning the reſurrection, and he affirmed that there was no more reſurrection of a man then of a beaſt, nor had he any more ſoule then the body.

(EEEEE) Ibid. Webbe a great Ring-leader of the ſeduced Sect of Anabaptiſts, acknowledged no differen…e between the godly and the wicked for locall torment more then is upon earth; he denies any locall hell. Ibid. p. 26. Marſhall a great follower of Randall, maintained that there was no hell, that all the hell that is, is in this life, which is nothing elſe but the legall terrors and fear men had in their conſciences.

(FFFFF) Ibid. p. 5. Webbe denies that there are any devils more then men are devils in themſelves. Gangren ſecond Part p. 6. A woman came to the Miniſter of S. Martins to queſtion him about his Sermon, and affirmed to him that there was not any ſuch thing as ſin, or hell, or the devill, or tentation, or the holy Ghoſt, or Scriptures; ſhe ſaid all the hell that was, was the darkneſſe of the night.

(GGGGG) Gangren firſt Part, p. 112. The Anabaptiſts of Somerſetſhire do teach that God in the beginning did give forth of his divine eſſence, a variety of forms, and ſeverall ſubſtances, which we call creatures, ſo that God doth ſubſiſt in the creatures.

(HHHHH) Ibid. They teach that the world ſhall ever endure by way of generation from time to time without an end.

(IIIII) Ibid. Others of them teach that the whole Creation ſhall be annihilated and reduced into the Divine eſſence again.

(KKKKK) Mans mortality p. 49. The reſurrection of the beaſts: all other creatures as well as man ſhall be raiſed and delivered from death at the reſurrection; the death of the beaſts was a part of the curſe, and is to be taken away by Chriſt.

(LLLLL) Vide Diſſwaſive, firſt Part, p. 116. alſo 145. Letter NNNN. Alſo Gangrens ſecond Part, p. 117. Dear friends, as you have caſt off many Antichriſtian yokes ſo proceed to caſt off all, a chief whereof are unequall marriages.

(MMMMM) Little Non-ſuch p. 5. God took one of Adams ribs, made a woman, and brought her to him, how comes it then that there are forbidden degrees in marriage? or is it not ſo in truth, but a Popiſh injunction for their profit? The woman is of the mans own proper ſubſtance, then in regard there can be no more matches in this nature, the very next of kin were to joyn in marriage, and that both p. 123by cuſtome and command. For example, we finde that Sarah was Abrahams Siſter, whom he took to wife, a better preſident we cannot have. Ibid. p. 6. So naturally confident were the ſervants of God in propagating by the next of kin, that Lots daughters did not doubt to raiſe up ſeed to their Father. Lot might juſtly be blamed for drinking ſo liberally that he perceived not what he did, yet we finde no reproof upon the daughters, becauſe what they did was according to the inſtitution. Ibid. p. 7. The next place that ſeems to fortifie this opinion againſt all oppoſition, is that of Juda and Tamar his daughter in Law, the ſincerity and integrity of Tamar was ſublime. Ibid. The prohibition of degrees in Leviticus is to be underſtood of fornication, not of marriage. Tamar did not doubt to be her brother Ammons wife, but deteſted the act of fornication. But for the holy inſtitution of marriage with the next of kindred, we ſee it hath not onelyonly been permitted but commanded. If mutuall correſpondency happen betwixt the neareſt of kindred, their marriage is moſt naturall, moſt lawfull, and according to the Primitive purity and practice.

(MMMMM 2) Gangren ſecond Part, p. 9. Miſtreſſe Attaway among other paſſages ſpoke to them of M. Miltons Doctrine of Divorce, and asked them what they thought of it, ſaying, It was a point to be conſidered of.

(NNNNN) Gangren firſt Part, ſecond Diviſion, p. 31. Miſtreſſe Attaway in her exerciſe delivered that God the Father did raign under the Law, God the Son under the Goſpel, and now God the Father and God the Sonne are making over the Kingdome unto God the holy Ghoſt.

(OOOOO) Ibid. 113. It is given out that Miſtreſſe Attaway met with … Prophet here in London, who hath revealed to her and others, that they muſt goe to Jeruſalem and repair Jeruſalem, and for that end Miſtreſſe Attaway hath gotten money from ſome perſons; ten pounds of one young maid, and other money of others towards the building up of Jeruſalem. Gangrens ſecond Part, p. 145. There is a Prophet ariſen who is ſhut up for a time, but at the end of this Summer is to come forth with power to preach the generall reſtauration of all things: which Prophet hath given a roll forth already into ſome hands, in which roll many things are written; and who ever hath that roll, hath the ſpirit of Prophecy; he hath appointed ſome to be publiſhers and Prophets, and to go to Jeruſalem to build it up, where Abraham, Iſaac, and Jacob ſhall meet them from heaven: and theſe perſons p. 124thus ſent unto Jeruſalem, are aſſured they ſhall never die; with many other of this kinde.

(PPPPP) Divine light, ſent forth by the Miniſter of the Lord Jeſus whom he hath anointed his ſervant for the good of all in bringing glad tidings of good things unto the whole Creation.

(QQQQQ) Ibid. Theſe are the Antichriſti-apoſtat-Arians in chief, that deny the holy Covenant of generall redemption, by thoſe the ſpirit diſcovereth the Antichriſti-apoſtat-Arians, Egyptians, Sodomites and drunkards of Ephraim, the Devils incarnate, which are or ſhall be found to deny the Covenant of generall redemption: This Antichriſti-apoſtat-Arianiſme is in that Dragon, that old Serpent called the Devil and Satan, in that he denieth the holy Covenant of generall redemption, but this Dragon and grand Devil muſt be caſt out of heaven the Church, and all his angels, the falſe Miniſters and tyrannous Magiſtrates, muſt be caſt out with him. Deniers of the Covenant of generall redemption, and all brute beaſts and hypocrites have approved themſelves devils incarnate.

(RRRRR) Divine light p. 15. The private kingdome of Chriſts Juſtice muſt paſſe away to give place to the publick kingdome of God the Father, in his Jehovah mercies unto all; the heavens and the earth ſhall not be deſtroyed, as drowſie drunken Ephramites, and blind Egyptians do imagine out of their own evil hearts by miſconſtruing the Scripture. Ibid. p. 2. In that abominable tranſgreſſion of our firſt Parents Adam and Evah, we their children tranſgreſſing in the ſame line of Rebellion, by eating of the tree of knowledge of good and evil that is, by ſeeking in our ſelves a righteouſneſſe, thinking to be wiſe, and making our ſelves like to God, we became naked, fooliſh, blinde, and deſperately wicked.

(SSSSS) Divine light p. 19. He ſanctified the humane perſon of Chriſt to be a ſacrifice. Ibid. p. 4. God ſetting himſelf in his loſt creatures ſtead, namely, the whole Creation, God the bleſſed Trinity the three perſons in unity in the ſpirit of the Deity ſetting themſelves in Chriſts humanity: the Father, Son, and holy Ghoſt, the whole Godhead ſet it ſelf bodily in Chriſt to ſuffer for their tranſgreſſing creature. Chriſt in his humane nature feared when the Godhead and Trinity of perſons came down in him to ſuffer.

(TTTTT) Divine light p. 2. God was pacified by his own paſſionate ſufferings in that heavenly conflict which the Deity and Trinity of perſons had in Chriſts humanity, when our God lovingly ſet himſelf p. 125to work out our ſalvation, he made his love ſo to overcome his juſtice, as yet to ſatisfie his juſtice meritoriouſly. Ibid. p. 6. God ſet himſelf in Chriſts humanity in the eſſence of his Deity to work out our ſalvation, ſetting his love againſt his juſtice. Ibid. p. 5. Therefore the whole Trinity was forced to aſſume the whole power of the Godhead, to ſuffer that paſſionate ſuffering which was due to the tranſgreſſions of the whole Creation; this was the paſſionate work and ſuffering of the Godhead placed in Chriſts humanity to perfect redemption for all.

(VVVVV) Ib. The elect and reprobate in their ſeverall caſes in Eſaus world which is the world of the curſe. Ibid. p. 8. The Father and the Son doe commit their whole ſtrength for the delivering the whole Creation unto the miniſtration of the holy Ghoſt, and therefore it is, that thoſe that have been damned in Eſaus world of the curſe, could not be delivered untill the holy Ghoſt came in full power, in the fulneſſe of all charitable mercies unto every creature of Angels, ſpirits, and mankinde; likewiſe becauſe all power is committed to the holy Ghoſt, to manifeſt Chriſt a ſpirituall Chriſt and all-ſaving Jeſus, therefore the holy Ghoſt ſpeaking to Chriſt as juſt Judge, condemning, damning, and tormenting a part of his creation, &c.

(XXXXX) Divine light p. 7. Eſau's world of the curſe is now almoſt paſſed away, and the world of Jacobs bleſſedneſſe is now entring in. Ibid. p. 14. Chriſt in his private kingdome ſate Judge over the quick and dead, to condemne and execute torments upon the rebellious whom he held as priſoners for a time; but Chriſt in his publick kingdome by the power of the holy Ghoſt ſhall raign for ever to bring up all to life and immortality: Chriſts publick Monarchicall kingdome is now appearing, now the waters of troubles are abated, and in the new heavens and new earth of Chriſts publick kingdome, there ſhall be no more ſea of Antichriſtian myſteries, onelyonly the old heavens and earth of Antichriſts wickedneſſe muſt be burnt up with the fire of Gods Spirit, yea all things naturall and ſupernaturall muſt bee changed at theſe reſurrections now comming.

(YYYYY) Divine light p. 7. In the world of Jacobs bleſſedneſſe now entring in, the reprobate condition of men and Angels ſhall be regained, death and hell ſhall be deſtroyed, all ſhall be created of new to life and immortality, the damned Priſoners ſhall be ſent forth out of the pit. Ibid. p. 11. For a time millions of thouſands were damned by their Antichriſtian works, yet not damned to periſh for ever, for p. 126there is none can be damned totally, all the generations that are deceaſed in the old world of Eſau, ſhall ariſe by glorious reſurrections.

(ZZZZZ) Ibid. p. 11. This true Chriſtian vocall faith is to beleeve the Covenant of generall redemption. Ibid. Thoſe which believe and maintain the Covenant of generall redemption are onelyonly the true Church, of whom Chriſt is the head.

(AAAAAA) Ibid. p. 11. All the damned that did not or doe not receive it muſt be ſaved by this faith. Ibid. p. 13. Although there were but three perſons beleevers in the earth with Chriſt, yet God will have his whole Creation: although not any elſe did beleeve but theſe three in and with Chriſt. Ibid. p. 14. Such ſons and daughters of God, onelyonly by beleeving are made inſtruments of bleſſing unto the whole Creation, although there ſhould be but three in the whole earth.

(BBBBBB) A deſcription of Familiſm, and confutation of the Familiſts by Benjamin Bourn, to the Reader. Many of them being ſuch formerly as were to be beloved and delighted in; Give me leave to ſpeak according to men, were ye not once as reall for Chriſt as you are now for Antichriſt? yea I will be one witneſſe what cloſe communion you had with God, and how many times you have to the refreſhing of many drooping ſpirits made a large acknowledgement of the manifeſtations of Gods love and favour toward you in Jeſus Chriſt.

(CCCCCC) The diſcovery of Familiſm p. 10. Let not the Familiſts ſay, it is not M. Randall and we only that teach this doctrine of Henry Nicholas, there have been and are great Doctors of Divinity ſo called, yea and ſome great Peers, and perſons of quality and eſtate in this Land.

(DDDDDD) The diſcovery of Familiſm p. 2. Whoſoever ſhall teach and perſwade the people that the perfection and reſurrection ſpoken of by Paul 1 Cor. 15. are to be attained in the fulneſſe and perfection of them in this preſent time before the common death of the body, doth herein teach the deceitfull doctrine of Familiſm taught by Henry Nicholas; but M. Randall does ſo teach, as ſundry perſons that heard him can witneſſe, and ſo he does deſtroy the hope of the Saints as touching the perſonall comming of Chriſt in his glory to judge the quick and the dead, and of the reſurrection of the bodies of the Saints, and of the glory of life everlaſting of body and ſoule hereafter.

p. 127(EEEEEE) Ibid. p. 2. M. Randall delivered that a man baptized with the holy Ghoſt, knew all things, even as God knew all things, which himſelf greatly admired as a great myſtery. Ibid. p. 7. Henry Nicholas ſays of himſelfe, God hath made me alive through Chriſt, and anointed me with his godly beeing, manned himſelf with me, and Godded me with him.

(FFFFFF) Diſcovery p. 4. M. Randall turns the holy writings of Moſes and the Prophets, of Chriſt and the Apoſtles, and the proper names, perſons, and things mentioned and contained therein, into allegories, and gives them out to be the myſtery and ſpirituall meaning of the ſame.

(GGGGGG) Benjamin Bourns deſcription and confutation, p. 6. Their firſt errour is, that there is but one ſpirit or life in all things both in heaven and earth, and that is abſolutely and eſſentially God.

(HHHHHH) Ibid. p. 7, 8. Is this a univerſall Chriſt, as Antichriſt cals him, that is the fleſh and blood of the whole world, which the Godhead aſſuming makes out a diſcovery of himſelf to himſelf in and by all creatures whatſoever?

(IIIIII) Deſcription p. 13. Whether all things are the act of God yea or no? whether every creature in all its actions be acted and ruled by the Spirit of God? The errour is explicated and confuted.

(KKKKKK) Gangren ſecond Part, p. 7. When the Committee of Lords and Commons was in Guildhall, companies of thirties and fourties vented boldly all ſorts of opinions, ſome maintained that no mortall ſpirit could ſin, or be capable of ſinne; and it being objected, What ſay you to the Devils? they denied the Devils either ſinned or could ſin.

(LLLLLL) Gangren firſt Part, diviſion ſecond, p. 24. Nichols did juſtifie to M. Greenhils face, that God was the Author of all ſin; that no man was ſent to hell for any ſins, but caſt thither onelyonly becauſe God would have it ſo.

(MMMMMM) Bourns deſcription, p. 24. Theſe ſpirits that we call good and evill Angels, they call good or evill motions of mans minde.

(NNNNNN) Ibid. Their third errour is, that nothing ſhall remain eternally, but the eſſence, life and Spirit of God, which is now in all creatures.

(OOOOOO) Ibid. Their fourth errour is this, that the Scriptures p. 128are a confuſed allegory, a meer ſhadow, a falſe hiſtory, and ought not to be any mans foundation no more then any other Book or the Apocrypha.

(PPPPPP) Bourns deſcription p. 36. The comming, death, reſurrection, aſcenſion, and interceſſion of our Lord Jeſus, is abſolutely denied by all the principall writings and doctrines of the Familiſts. Ibid. p. 38. I will take here in their other errour, that there is no reſurrection nor laſt judgement for the world.

(QQQQQQ) Ibid. p. 24. They ſay ſixthly, that all ordinances are but meat for babes, that a man ſhould live above them without the uſe of them.

(RRRRRR) Ibid. p. 53. The firſt branch of their ſeventh Chap. ſhall be handled in this Chap. by way of queſtion, whether perfection in the higheſt degree both of grace and glory be attainable in this life.

(SSSSSS) M. Bourn to the Reader. I ſhall in the Treatiſe following lay open to the view of all men, not at the ſecond hand, but by experience having often heard them both preach and diſpute, what is that which commonly goes under the name of Familiſme, what I ſhall ſay concerning it, is not out of malice to any perſon, neither ſhall I ſpeak at randome.

(TTTTTT) Gangren firſt Part, ſecond diviſion, p. 27. There is one Clement Wrighter in London an Arch-heretick and fearfull Apoſtate, ſometimes a profeſſor of Religion and judged to have been godly; about ſeven or eight years ago he fell off from the communion of our Churches to Independency and Browniſm, from that he fell to Anabaptiſm and Arminianiſm, thence to Mortaliſm, holding the ſoul mortall, after that he fell to be a Seeker, and is now an Antiſcripturiſt, a Queſtioniſt and Skeptick, and I fear an Atheiſt.