Anabaptism and Other Errors, Table of contents – List of authors cited
THE CONTENTS OF the Treatiſe.
The PREFACE.
SLothfulneſſe is fatall when unſeaſonable.
Men are moſt careleſſe when their dangers be greateſt.
The preſent danger of the Proteſtant Churches: of France, Holland, of Germany, of Zuitſerland, of Britain, by the Malignants, by the Sectaries.
Our dangers from the Malignants are not yet paſt.
The unexcuſable obſtinacy of the Epiſcopall Divines.
Its blindneſſe and dementation to miſprize the danger from France.
Antichriſt is poſſibly neare to ſwallow down the whole Reformed Churches.
A floud of Errors and Hereſies is like to overwhelm the Church of England.
A liberty for all Errors is the great aim of ſome.
They ſpoil the Parliament of all power to reform or meddle with Religion.
Who now are the perſecutors. How great is the monſter of Libertiniſm.
The Sectaries having done with the Church, proceed to the overthrow of the State.
The Parliament muſt be aboliſhed.
The beſt remedy of our dangers from the Malignants, is the return of the King to his Parliament in juſt tearms.
The zealous diligence of Miniſters might do much to cure the evill of our errors.
The ſedulous activity of the Sectaries doth ſhame our ſlothfulneſſe.
The caveats of zeal.
Presbyterians are far from oppoſing the leaſt degree of true piety.
Charity and compaſſion are to be extended to our enemies.
Presbyterians were never perſecutors.
The dignity and power of the Magiſtrate muſt be carefully preſerved.
The ſcope of the Treatiſe.
CAP. I. The Originall and Progreſſe of the Anabaptiſts.
BErengarius no Anabaptiſt. The Albigenſes knew not Anabaptiſme. p. 1.
Neither Melancthō nor Caroloſtadius did favour Antipaedobaptiſm. p. 2
The true originall of the Anabaptiſts. The malignity of their ſpirit. Their ſingular hypocriſie. p. 3
The prepoſterous pity and charity of good men towards them was the cauſe of their ſtrength.
Their wicked doctrines and practiſes. Luther did juſtly ſtir up the Magiſtrate againſt them. p. 5
Great numbers of them were ſlain. The unhappy end of their Author Muncer. ib.
Zuinglius did oppoſe their gathering of Churches in Zuitſerland. The reaſon of their baniſhment thence. p. 6
Their intolerable practiſes. The tragedy of Munſter. p. 7
The ordinary cuſtome of Hereticks is not to labour, but to ſpoil the labours of others.
King Becold enters Munſter. Some of the prime Miniſters are gained to Anabaptiſme.
The ſlackneſſe of the Magiſtrate, though orthodoxe, did ruine the City.
The Sectaries though fewer and weaker, yet by wit and induſtry did maſter their oppoſites.
By the ſtirrup of Toleration the Sectaries aſcended to the ſaddle of Soveraignty. p. 8
Being once maſters of the City, they preſently changed the government.
They ſeized on the goods of all, and killed whom they would.
The peoples mindes being enſnared by their errors, their tyranny became irremediable.
They proclaimed Polygamy. p. 9
A faint and unſucceſſefull reſiſtance did haſten and confirm Becolds Kingdome.
The ſplendour of Becolds Court. His barbarous cruelty and hypocriſie. His unhappy end. p. 10
Amſterdam in hazard to be a ſecond Munſter. A woman Meſſias.
Diviſion and Schiſmes were the Anabaptiſts ruine. p. 11
The difference betwixt the Monaſterians and the Battenburgicks. The Sect of the Hophmaniſts. p. 12
Who were the Mennoniſts.
A Synod for union did divide them amongſt themſelves more then ever. David Georgius labours for union. p. 13
Divers Sects of Anabaptiſts evaniſhed. David George had a great ſhew of zeal and piety. p. 14
Yet his abſurdities were horrible. The extraordinary zeal of his followers. His ſtrange end. p. 15
The increaſe of the Mennoniſts. The errors of the Mennoniſts. Their Schiſmes. p. 16
For a light cauſe four late ſeparations among them. The ſtate of the Anabaptiſts in England. p. 17
Independency the cauſe of their increaſe and boldneſſe. p. 18
Their late Confeſſion is neither a full nor a clear declaration of their tenets.
CAP. II. The tenets of the old Anabaptiſts.
THe moſt applauded tenets of our modern Anabaptiſts are the ſelf-ſame with what the old Anabaptiſts did invent. p. 29
Their firſt prime tenet was a neceſſity of gathering Churches out of Churches, and of ſeparation from the beſt reformed in their time, becauſe of mixt communion. ib.
Antipaedobaptiſme, became at laſt their greateſt d…rling.
They were the authors of the prophecying and queſtioning of private men in the face of the Church.
Women preachers are from them. p. 30
Their Paſtors muſt renounce all former Ordination, and their full call of new muſt come from the hands of their people. They required no letters in their Preachers.
The crying down of Tithes and all ſet Stipends, is from them.
Independency of Congregations, and the peoples power in Church cenſures, is their invention.
The Seekers who deny all Churches are their Diſciples. After the overthrow of the Church they fell next upon the State. p. 31
Firſt, they cryed down the Magiſtrates power in matters of Religion. Next in all matters even Civill.
Yet they took to themſelves an abſolute Civill power; firſt, over all them in their own Churches.
Next, over all Princes and people in the whole world. They were ſtrong Millenaries. p. 32
They made adulteries and murders lawfull. Robberies alſo. 33
Their hypocriſie ended in the open practiſe of crimes extreamely contrary to their firſt profeſſions.
Their abominable uncleanneſſe. They deny both Old and New Teſtament. p. 34
They deny angels, and devils, and ſouls. They deny heaven and hell, and eternall life.
They caſt away all the Ordinances of God. p. 35
David George to them was ſpirituall Chriſt, much more excellent then Chriſt crucified.
Many people were ready to ſeal with their bloud all theſe abominations.
The monſter David George did live and die in plenty and peace.
The beſt of the Anabaptiſts have very groſſe errors. The Mennoniſts deny originall ſinne. p. 36
In the points of election, redemption, grace, free-will, perſeverance, juſtification, perfection, they are groſſer then the Arminians or Ieſuites. They are yet more abſurd.
They deny the omnipreſence of God. They deny the Trinity. And the truth of Chriſts humanity. p. 37
They refuſe all conſequences from Scripture. They refuſe reaſoning from the Old Teſtament.
The covenant with Abraham they make carnall. They exclude all infants from the covenant of grace.
CAP. III. The modern tenets of the Anabaptiſts in England.
THe ſpirit of Anabaptiſme clearly devilliſh. p. 47
The fair profeſſion of many Engliſh Anabaptiſts not to bee truſted.
What errours may be charged upon all, what onelyonly upon ſome of them. p. 48
The confeſſion of the ſeven Churches is a very imperfect and ambiguous declaration of their judgement.
Let no errour be charged upon any man, which he truly diſclaims.
A brief ſum of all the Anabaptiſts errors. Every Anabaptiſt is at leaſt a rigid Separatiſt. p. 49
Though the Independents offer to collude with the Anabaptiſts, yet they ſeparate from the Independents no leſſe then from the Browniſts as antichriſtian. p. 50
They avow all their members to be holy and elect, and ſome of them are for their perfection. p. 51
After they have ſeparate from all other Churches, they run next away from their own ſelves.
They charge one another with Antichriſtianiſme. They are Independents.
They put all Church power in the hand of the people.
They give the power of preaching and celebrating the Sacraments to any of their gifted members out of all office. p. 52
Even unto women. They muſt not preach in a Steeple-houſe. p. 53
All Tithes and all ſet Stipends are unlawfull, their Preachers muſt work with theit own hands, and may not goe in blacke cloathes.
They celebrate the Lords Supper in any common Innes, after another feaſt.
All the new light of the Independents and Browniſts is borrowed from the Anabaptiſts.
The anointing of the ſick with oyle, the rejecting of the Lords Prayer, of all ſet Pſalms, of Vniverſities, and humane learning, are the Anabaptiſts inventions.
The Independent Apologiſts are for liberty to moſt of the Sects. 54
And ſome of their prime friends are for a generall liberty to all. 55
The Anabaptiſts deny all power to Magiſtrates in any thing which concerns Religion.
Turkiſme, Popery, Atheiſme, the greateſt blaſphemies they would not have puniſhed with ſo much as a diſcountenance. They preſſe a liberty for preaching and propagating openly all errours imaginable.
Yet they grant that errour is a ſoul-murder, and a greater crime then the deſtruction of a King, of a Parliament, of a whole Nation. p. 56
They hate the Covenant. They are injurious to the Scots. p. 57
All puniſhing of errour with them is perſecution. They preſſe liberty of conſcience much out of policy. p. 58
The granting of all this liberty will not aſſure the Magiſtrates of the Sectaries civill obedience. p. 59
The tenets and practiſe of the Sectaries deſtroy Magiſtracy.
They profeſſe their deſign to overturn from the ground the government of our State as now it ſtands.
Kings and Lords are no more tolerable: Neither is the Houſe of Lords any longer to be endured. p. 60
The pooreſt begger in the land has a ſhare of the Soveraignty, above the King and Parliament.
All former Laws and Acts of Parliament muſt be aboliſhed. p. 61
The will of the multitude muſt ſtand for the Soveraign Law hereafter. p. 62
The three fundamentall Laws of our new Vtopian Republick. p. 63
According to reaſon and experience the preſent diſtemper of the Sectaries is poſting on faſt to a Dictatorſhip and abſolute Tyranny in the hand of one. The State in danger by the Sectaries principles. p. 64
The greateſt purchaſe which the overturners of States uſually make, is a late repentance. p. 65
CAP. IV. Their Antipaedobaptiſme, Arminianiſme, Arrianiſme, Familiſme, and other wicked errours.
ALL Anabaptiſts are for Antipaedobaptiſme. They avow the nullity of our Baptiſme. p. 89
They preſſe on us a re-baptization.
They exclude all infants from the covenant of grace, and make Circumciſion a ſeal onelyonly of carnall promiſes.
Many of them deny originall ſin, and aſſert all the articles of Arminius. p. 90
They ſeparate from all who renounce not Paedobaptiſme.
Yet they admit into their Churches many much worſe then theſe from whom they ſeparate. p. 91
Sprinkling to them nullifies Baptiſme. M. Tombes new way.
He is a rigid Antipaedobaptiſt, yet not againſt ſprinkling.
He ſpoils all infants of all intereſt in the covenant of grace. p. 92
He is a friend to the worſt Anabaptiſts, and injurious to all who oppoſe them.
He makes Baptiſme a rite needleſſe either to young or old. He admits of a frequent re-baptization.
He admits unbaptized perſons to the Lords Table. He is a groſſe Eraſtian.
The moſt of the Anabaptiſts are Arminians. p. 93
The ſecond Edition of their confeſſion is not ſo free of Arminianiſm as the firſt.
The chief Churches of the Anabaptiſts are groſſe Arminians. p. 94
Many of them are Antinomians, laying aſide all care of morall duties.
Making all grief for ſin unlawfull. p. 95
Denying Chriſts ſatisfaction and reconciliation of God to men.
The beſt of them are inclineable to Libertiniſme.
The Antinomian controverſies are not as the prime Independents doe make them, onelyonly about words and methods of preaching. p. 96
Many of the Anabaptiſts are become Seekers, denying all Churches, all Officers, all Ordinances.
Many of the Anabaptiſts are become Antitrinitarians. p. 97
Richardſon one of their prime leaders, a blaſphemer of the Trinity. p. 98
Divers of them are abominable bl ſphemers of Chriſts Perſon.
Others of them are become perfect Atheiſts. They evert and reject the whole Scripture. p. 99
Many of them are turned Familiſts, denying the immortality of the ſoul.
Denying Heaven and Hell, Angels and Devils.
Some of them make the world eternall: others all creatures to periſh. p. 100
Some deny all reſurrection, others make the beaſts riſe to glory.
They teach abominable obſcenities. They follow David George in his greateſt abſurdities.
The divine light of their new Prophet. The fall of Adam, and the cleareſt Scriptures are but allegories.
The whole Divinity ſuffered in the Perſon of Chriſts humanity. p. 101
The great light which this Prophet brings from heaven, is, that all the Devils and all the Reprobates ſhall be ſaved by his Goſpel. Randall his groſſe Familiſme. p. 102
No reſurrection, no heaven, no hell after this life. The Saints in this life become as perfect as God.
The cleareſt Scriptures are falſe in a literall ſenſe.
That God is formally the life and ſubſiſtence of all creatures. p. 103
That Chriſt had not a particular ſoul, nor a particular body.
Creatures in their very ſins are acted onelyonly by the Spirit of God.
There is no ſuch ſpirits as Angels, Devils, or Souls. Nothing remains for ever but God.
Scripture is but a falſe ſhadow, and no ground of faith.
They deny both the firſt and ſecond comming of Chriſt. They caſt away all Ordinances.
The certain truth of theſe imputations. p. 104
The Engliſh Anabaptiſts are generally more erroneous then the Dutch.
Amongst the Engliſh Secta…es there is no zeal at all againſt any errour.
CAP. V. The lawfulneſſe of Infants Baptiſme.
THe extream malignity of the Anabaptiſtick ſpirit. Its enmity to the ſalvation of men. p. 129
Its diſhonouring of God by ſetting up a liberty, firſt, for all errours; and next for all vice. p. 130
Their Browniſtick and Arminian tenets I have refuted in other Treatiſes. p. 131
Their Antipaedobaptiſme and dipping ſhall here be briefly and plainly conſidered.
The ſtate of the firſt queſtion. The firſt reaſon for the affirmative. p. 132
Who have right to the chief promiſes, have right to ſome of the ſeals which God has appointed to be a means of aſſurance of theſe promiſes, unleſſe the Lord himſelf hath made a ſpeciall exception.
Infants have good right to the promiſes of the covenant of grace. p. 133
The infants of the Iews had reall intereſt in the covenant of grace before the comming of Chriſt. Gen. 17.12, 13. Alſo after Chriſt comming under the New Teſtament, Heb. 7.27.8.6.
The infants of proſelyte Gentiles under the Old Teſtament had right in the covenant of grace, Gen. 17.12. Exod. 12.48 49. p. 135
The infants of beleeving Gentiles under the New Teſtament have right in the covenant of grace, Rom. 11.24. How infants are holy, 1 Cor. 7.14. p. 13
The ſecond argument is from the Circumciſion of Infants. p. 138
It is ſafe to reaſon from Scripturall conſequences, yea, proportions. p. 139
Baptiſme ſucceeds to Circumciſion, Col. 2.11, 12. Circumciſion did ſeal the covenant of grace, Gen. 17.11. p. 140
The covenant of grace has been diverſly adminiſtred, but ever the ſame, and never mixed. p. 141
Both Circumciſion and Baptiſme are initiating ſeals. p. 142
There needs not a particular comman… for application of a Sacrament to the diverſe ages, and ſexes, and conditions of perſons. Infants Baptiſme under the Law.
The third argument from Matth. 28.19. p. 143
The promiſes of the Goſpel belong to Infants. p. 144
Infants are not in a worſe condition under the Goſpel then under the Law.
All who are baptized need not be capable of teaching. ibid.
Infants are Diſciples. p. 145
Infants have intereſt in the Trinity. ibid.
Infants may be lawfully baptized. p. 146
The fourth argument from the baptiſme of whole families. ib.
The fifth argument from Chriſt laying of his hands on infants and bleſſing them. p. 147
The ſixth argument, Infants under the Law were baptized. p. 149
The ſeventh argument, Infants are partakers of remiſſion, of regeneration, of life eternall. p. 150
Mr Coxe, Mr Tombes, Mr L. Objections. p. 152
They are in effect but few, and all invented by the old Anabaptiſts. ib.
Mr Coxe firſt argument makes examples alone a full rule. ib.
The ſecond makes one and the ſame man to differ from himſelf eſſentially. p. 153
The third ties God in the revelation of his will to precepts and examples alone. p. 154
It everts the principles of all reaſoning, and turns men into ſtones. p. 155
The fourth makes it an hereſie to make any uſe of any thing in the Old Teſtament to clear any thing in the New. p. 156
The fifth argument making the actions done by, or to Chriſt, the full rule of our practiſe, is a wilde phanſie. p. 157
The ſixth argument, will have none baptized but who beleeve and are elect. p. 158
The ſeventh, eighth and ninth arguments, are but repetitions. p. 160
The abſurdities of every one of the nine arguments. ib.
M. Tombes 8. arguments anſwered by others: there is no truth in any of them. p. 161
M. L. Treatiſe of Baptiſme needs no anſwer. p. 162
The preſſing of dipping and exploding of ſprinkling is but an yeſterday conceit of the Engliſh Anabaptiſts. p. 163
Sprinkling is ſufficient, and dipping is not neceſſary in Baptiſme. p. 164
The firſt arg. for the affirmative: Baptiſme in many Scriptures ſignifies ſprinkling and not dipping: as Mark 7.4.8. Heb. 9.10. 1 Cor. 10.1. Rev. 19.13. Mat. 3.11. p. 164
The ſecond arg. The thing ſignified by Baptiſme is oftner expreſſed in Scripture by ſprinkling then dipping. p. 167
In Scripture ſprinkling is made a ſign of the application of Chriſts bloud to the ſoul. p. 167
Alſo of Chriſts Spirit. p. 168
Sprinkling under the Law a figure of the thing ſignified in Baptiſme. ibid.
Sprinkling ſerves as much for purging as dipping can doe. p. 169
A third arg. In many Scripturall Baptiſmes there was no dipping. ib.
A fourth arg. Dipping is hurtfull to the life of man. p. 171
Alſo to his chaſtity. ib.
A fifth arg. Dipping makes Baptiſme inſupportable. No Preacher will be able to baptize. p. 172
Dipping brings in Se-baptiſme. p. 173
The firſt Object. That the originall word Baptizing does ſignifie always dipping and never ſprinkling, removed. ib.
The ſecond Object. No evidence in Scripture that any were ever dipped over head and ears in Baptiſme. p. 175
The third Object. That Baptiſme is a ſign of the Buriall of Chriſt, hath no reference at all to Immerſion.
A generall anſwer to the teſtimonies for dipping. p. 178
The Authours out of which the Teſtimonies of the firſt two Chapters are taken, concerning the old Anabaptiſts of Germany.
CAſſandri opera, laſt Edit. fol.
Bullingerus adverſus Anabaptiſtas.
Hiſtoria Davidis? Georgii conſcripta ab ipſius genero Nicolao Blesdikio.
Guy de Bres contre les Anabaptiſtes.
Sleidani Commentaria, Argentorati. 1621.
Conradi Heresbachii Hiſtoria Anabaptiſtica una cum notis Theodori Strackii, & Lamberto Hortenſio, Amſterodami. 1637.
Cloppenburgii Gangraena Anabaptiſtica, una cum Spanhemii diſputationum Anti-Anabaptiſticarū prima generali.
Apocalypſis Haereſiarcharum.
All faithfully tranſlated into Engliſh.
The Authors out of the which the Teſtimonies of the third and fourth Chapters are taken concerning the modern Anabaptiſts of England.
THe Confeſſion of the ſeven Churches, the firſt Edition; alſo the ſecond with additions and alterations dedicated to the Parliament.
The Declaration of the publick diſpute by M. Coxe, M. Hobſon, &c.
M. Tombes Exercitation. Alſo his Apology.
M. Richardſon againſt D. Featley.
M. Blackwoods ſtorming of Antichriſt.
M. Spilberries Saints priviledge.
William Kiffin his anſwer in Ricrafts Looking-glaſſe for the Anabaptiſts.
M. Cornwels Vindication.
The Treatiſe of Baptiſme.
The Vnity of childiſh Baptiſme.
John the Baptiſt.
Divers Treatiſes of M. Saltmarſh.
The Compaſſionate Sam…ritan….
Divers Treatiſes ſet out with great confidence and paſſion for a lib…rty to all Sects, eſpecially the Anaba… tiſts. Such as,
Liberty of Conſcience.
Toleration juſtified.
Englands Birth-right.
Conſcience c…utioned.
Innocency and truth juſtified.
The juſt mans juſtification.
A Pearl in a Dunghill.
A Letter to a friend.
The juſt man in bonds.
An Alarum to the Houſe of Lords.
The Remonſtrance of many thouſands to their own Houſe of Commons.
The laſt warning
Iohn Goodwins Theomachia.
M. Williams Bloudy Tenet.
Little Non-ſuch.
M…ns Mortality.
Divine Light.
Alſo the Treatiſes of ſome gracious and learned Divines that have …ppoſed thoſe ways: Su…h as,
M. Marſhals Sermon, …nd def…nce.
M. Gattakers anſ. to M. Saltm…rſh.
M. Blacks birth priviledg…, …n… …nſwer to M. Tombes.
A diſcovery of Familiſm.
Benjamin Burns deſcription and confutation of Familiſm….
Eſpecially M. Edwards Gangrena, firſt and ſecond part. To which …s yet I have ſeen nothing replyed, to …ny thing that is conſiderable, though many with great paſſion have eſſay d c.
FINIS.
End of the text · Robert Baillie, Anabaptism and Other Errors (1647)