The Heart of New England Rent, Chapter 3

The Heart of New England Rent · Chapter 3

p. 29CHAP: 3. Of the deſtructivenes of the Doctrine, and Practice of the Quakers; Ʋnto Religion, the Churches of Christ, and Christian States.

DIſeaſes may well be concluded malignant, and mortal, at leaſt in their next tendency: when they ſeize vponupon the vitalls and Spirits. The doctrine under examination, being cenſured according to this proportion, will ſoon be found guilty of the charge.

The deſtructivenes of the doctrine of the Quakers unto Chriſtian States, appeareth; from

p. 30The nature of the Object they ſingle out, imediately to fight againſt, viz:

The Trinity.

Chriſt.

The Scripture as the Rule of life.

Order, both

Civil, eſpecially as acknowledged in al Chriſtian States with Power in matters of Religion.

Eccleſiaſtical; as inſtituted in the Goſpel.

The Spirit they are acted by.

The ſuitablenes of their doctrine unto diſcontented, ſeditous, factious, and tumultuous ſpirits, eſpecially if preſſed with poverty or a ſuffering condition.

The experience of the examples of their predeceſſors in Germany acted by the ſame principles.

Fundamentals in Religion are ſo denominated.

Principally, & properly: ſo; Chriſt is a foundation. Mat. 16.16

Doctrinally: ſo; the Scripture is a foundation in that it holds forth the doctrine of life. 1 Cor: 3.10, 11. Eph. 2.20.

Practically: ſo; Order is according to ſome, not ineptly ſaid to be of the foundation: in that it is requiſite, in the way of means for the preſervation of what is fundamentall.

For the making good the firſt & maine article of the charge; the clearenes of the trueth, of the heads inſtanced in, as the four parts thereof (their fundamentality, with the contrariety of the doctrine-impleaded thereunto being manifeſt) is neceſſary. In order whereunto (the Trinity and Scripture being ſome-what ſpoken to above, and that of the Perſon of Chriſt in this place not calling for it) it remaineth onelyonly: to demonſtrate, 1 The nature and neceſſity of order: 2 That in their oppoſing the Magiſtrats, as now eſtabliſhed in Chriſtian eſtate: they oppoſe civill order.

3. That the viſible-politicall-Churches Church-Officers Church-worſhip & adminiſtrations, are Goſpel-inſtitutions, appointed by Chriſt, to continue to the end of the world.

Order is a divine diſpoſal, of ſuperior & inferior relations, in humane or Chriſtian ſocieties, diſtributing to each one reſpectively, what is due thereunto. There was Order directive in Innocencie, order both directive and coactive, is neceſſary in mans fallen eſtate. Order is Gods way of lapſed mans wel-doing, & wel-being. It is the forme of ſocieties, Formes are eſſential without which things cannot be.

p. 31By Order; plurality is formed into, and ſubſiſts in unity. Without it; plurality is but an heap. Neither nature, nor ſociety, whether humane or chriſtian, no not ſo much as a family can ſtand without order. Ephe. 1.22. 1 Cor: 12.19. If all were one member, i. e. if there were no order, where were the body? Order is a divine preſervative of Trueth, Peace, and Communion. The good of Order is further intelligible by the evill of confuſion.James 3.16Jas 3:16 As confuſion is not farr from every evill work, ſo order hath a tendency to every good work, Order without action is negligence, action without order, is preſumption. Action without knowledg is reprehenſible, and order unprofitable: but Order, Action & Ʋnderſtanding, perfect bodies Politick. The great good which is in order, is the cauſe why the wicked one ſo reſtleſly oppugneth it. The working of Satan againſt Order, is a policy, againſt a policy. The policy of hell, againſt the Policy of heaven. Whileſt we remember that God is the God of Order: it is not hard to diſcern the maligning therof, as proceeding from the Serpent: For God is not the author of confuſion, but of peace; as in all the Churches of the Saints. 1 Cor: 14.33, 34. In Eccleſiaſticks it is a maxime indiſpenſable in Paul's motion, Let all things be done decently, and in Order. 1 Cor 14.40. Doing nothing is more eligible, then doing without order. Many times there is not ſo much good in the matter done: as there is evill, in that it is diſorderly done. In Civills; in caſe of non-adminiſtration wickedneſs reignes. Judges 17.6. In caſe of mal-adminiſtration incorrigible in the Magiſtrate, the Pſalmiſt cryeth out, that the foundations of the earth are out of courſe. Pſal: 82.5. Such a foundation then is Order, as it being caſt down, what ſhall the Righteous do?

Their Oppoſition to Civil Order, is thus evinced.

That doctrine which denyeth obedience unto the order of Magiſtracy in its due ſubject, Exod. 18.21. interpretatively, and in effect denyeth the order of Magiſtracy, i. e. Civil order.

But their doctrine denieth Obedience unto the order of Magiſtracy, in its due ſubject.

Therefore their doctrine denyeth the order of Magiſtracy i. e. Civil order.

That they deny obedience unto the order of Magiſtracy, in its due ſubject: witneſs both their ſcripts, & behaviour, wherin they deny obedience unto all Chriſtian Magiſtrates, who are not of their p. 32own mind. Their pernicious principles herein, (from the execution of which the good hand of God hath hitherto reſtrained them) are notoriouſly palpable in the practiſe of Storke & Mancer, their Predeceſſors. About 1521. Nicholas Storke, a ring-leader amongſt a company of mutinous, and ſeditious perſons, pretended to immediate viſions: and thereupon, preached; that there ſhould come a new world, wherein ſhould dwell Righteouſneſs: therefore they ought to exterminate all the wicked, withall the Princes & unbelieving Magiſtrates from the earth. They (faith the Author) called all thoſe unbelievers, which were not of their faith & faction. In Alſtad, a Town in the Earledome of Manifield, one of the 4. Eſtates in upper Saxonie, Thomas Mancer enrolls the names of them, which were entered into league with him, and by ſolemn Oath promiſed aſſiſtance to diſpatch the wicked Prince, & to ſubſtitute new ones.

They (ſaith the ſame Author) generally accounted all Superiours wicked.

The being of Magiſtracy is from God immediately: There is no Power but of God, the Powers that be, are or lained of God.

This or that Form of Civill government, is of God mediately, i. e. by the means of man. 1 Pet: 2.13. Submit your ſelves to every Ordinance of man, for the Lords ſake. Wherefore yee must needs bee ſubject, not only for weath, but alſo for Conſcience ſake. Rom: 13.5.

Concerning the Power of the Civil Magiſtrate in matters of Religion, See in the next chapter.

That Viſible Politica-Charches, Church-Officers, and Church-Ordinances, are Goſpel-Inſtitutions, appointed by Christ, to continue to the end of the world, appeareth as followeth, briefly,

That Commandement which P… gave to Timothy is to be kept untill the appearing of our Lord Jeſus 1 Tim: 6.14.

But Viſible Political-Church eſtate is part of that Cōmandment which Paul gave to Timothy 1 Tim: 3.15.

Therefore, Viſible political church-eſtate, is to continue untill the appearing of our Lord Jeſus Chriſt, i. e. to the end of the world.

The word [Commandment] relates generally to all conteined in this Epiſtle, & preſcribed unto Timothy to be obſerved. Whence Beza readeth it, p…eception rather then Precept. This is part of that Depoſitum, that great thing depoſited: which the holy Apoſtle, ſo frequently & affectionately calleth up…n his dear Timothy to ſee unto. Yea; and ſometime forbeareth not, as with a ſevere p. 33and moſt vehement adjuration, to charge bin with the cuſtody of, 1 Tim: 5.13, 14, 20. I give thee charge in the ſight of God. O Timothie, keep that which is committed to thy charge.

Either God ſince the inſtitutiō of the Ceremonial worſhip & Polity of Iſrael by Moſes, hath changed the Rule of Political Church-eſtate more then once: or he hath left his people without any Rule, as concerning Political church-eſtate: or elſe, the Political church-eſtate inſtituted in the Goſpel, is to continue to the end of the world.

But, ſince the inſtitution of the Ceremonial worſhip, & Polity of …ſrael by Moſes, God hath changed the Rule of the Political eſtate of the Church but once: Heb: 12.26, 27. And it is not a trueth to ſay that he hath left his people without any Rule, as concerning the Political eſtate of the church: Heb: 3.5, 6. 1 Tim 3.14, 15. 1 Cor: 14.33.

Therefore, the Political Church-eſtate inſtituted in the Goſpel, is to continue unto the end of the world.

Paſtors & Teachers are Church-Officers:

Paſtors & Teachers are to continue to the end of the world:

Therefore, Church-Officers are to continue unto the end of the world.

The Apoſtle Ephe. 4.11, 12. having inſtructed us, concerning the inſtitution & uſe of Pastors & Teachers, proceeds verſe 13. to inform us concerning their duration: where; unto that queſtion how long are Paſtors & Teachers to continue? He hath prepared an anſwer long ſince, in thoſe words; till we all come in the Ʋnitie of Faith, & of the knowledge of the Sonn of God, unto a perfect man, unto the meaſure of the ſtature of the fullnes of Christ. Wee have in the text preſented before us, the duration of theſe Officers, deſcribed from two periodical, and indubitable notes. Firſt, the meeting of all the elect in the unity of the faith, and of the knowledge of the Son of God. Secondly; the attaining of all believers unto a perfect man, or he full ſtature of Christ. By the firſt, underſtand the effectual calling, together with the perfect agreement of all the Elect in the faith. By the ſecond, the perfection of Chriſt myſtical. The head and members, Christ & all believers, make one myſtical perſon, or one myſtical-bodie. The perfection whereof is he…e held forth, by a metaphor taken from the full ſtature of the body natural, after which there is no augmentation. Now the perfection or full ſtature of the body myſtical, after which it receiveth no augmentation, p. 34imports, two things: Firſt, that no member ſhall then be wanting: ſecondly, that every member ſhall be perfect. From the premiſes, it being manifeſt, that theſe two periodical notes, ſhall not be untill the end of the world: therefore as manifeſt it is, that Paſtors and Teachers being to continue untill then, they are to continue unto the end of the world. Thoſe three verſes are as Aarons rod, an argument (were it alone) ſufficient quite to take away the murmurings of the people. Yet, for the further ſatisfaction of the Reader, touching the Goſpel-miniſtry, two things may here not unſeaſonably be ſpoken to.

1. Concerning the nature of extraordinary Goſpel-miniſters.

2. Concerning immediate miſſion of perſons in theſe dayes.

Touching the firſt, Church-Officers are Extraordinary, i. e. but for a time: as, Apoſtles, Prophets, Evangeliſts Ordinary, i. e. ſuch whoſe function continueth, and is ſtanding at all times.

To the conſtitution of an Apoſtle, four extraordinary gifts concurred. 1. A Call immediately by Chriſt. Matthias ſubſtituted in the place of Judas, is elected by Lot, which was a divine vote. Acts 1.26. Paul hath a viſion of Chriſt, and heareth a voice from heaven. Acts 26.16. 1 Cor. 15.8. 2. Plenitude and amplitude of the power of the Keyes, i. e. all Church-power in all Churches. John 21.21. Mat. 28.19. Mark 16.15. 3. Infallible aſſiſtance in their adminiſtration, when called thereunto. 2 Pet. 1.20, 21. 4. Power to work Miracles, 2 Cor: 12.12.

The Prophets were called immediately by the Spirit: their work was to interp et dark Scriptures, by a ſpecial gift, without ſtudy. Acts 13.1. & 15.32. 1 Cor: 14.24. Prediction of things to come, Acts 11.27, 28. & 21.11. Joel 2.28. A…ts 2.9. Luke 2.36 Acts 21.9. Evangeliſts were extraordinary Miniſters called by the Apoſtles, as ordinary Miniſters are by the Church. Such were Timothy & Titus.

Queſt. Touching the querie, whether we have any Scripture warrant to expect perſons immediately ſent of God in theſe dayes.

Anſw. We have no promiſe of any ſuch ministry in our times. The laſt dayes Acts 2.17. are by ſome ſenced, as relating to the laſt dayes of the Jewes immediately preceding the dreadfull & famous deſtruction of that Nation. (According to them) called the great & terrible day of the Lord. Thus James chapt. 5.3. ſpeaking of p. 35the wealthy Jewes ſaith, that they have treaſured up their wealth as fire against the laſt dayes i. e. againſt thoſe times of deſtruction when their wealth ſhould but do them a miſchief, marking them out as prizes & preyes for the enemy. But this interpretation is left to free diſquiſition.

The Apoſtles ſeem not ſo to have expected any ſucceſſion of Apoſtles. Hence in their life time, they appointed Elders in every Church, Acts 14.23. And left behind them, a preſcribed form, as a directory of the Churches, concerning perſons to be called by man into the Miniſtry ſucceſſively, in the ages to come. 1 Tim: 3 Titus 1.

But though we have no promiſe of any ſuch miniſtry, yet in the Scripture we have frequent prediction & caution of pretenders to immediate miſſion, of deceivers, falſe Apoſtles, falſe Prophets, falſe Teachers, Speakers of lyes in the name of the Lord: with Command and directions to try them, not by their own profeſſion, for that is no great thing, if the miniſters of Satan transform themſelves into the miniſters of Righteouſneſs. 2 Cor: 11.15. Nor ſo much by their Converſation, (for the trueth were not true if ſuch ravening Wolves did not come in ſheeps cloathing:) as by their doctrine, by which fruit they are in an eſpecial manner to be known. Mat. 7.16. Iohn 2 Epiſt. 9, 10. Yea, and upon juſt tryal, ſo farr ought we to bee from being moved by them, in point of our faith, as confidently to pronounce them Anathama's. But though we or an Angel from heaven, preach any other Goſpel unto you, then that yee have received, let him be accurſed. As we ſaid before, ſo ſay I now again, if any man preach any other Gospel unto you, then that yee have received, let him be accurſed. Scepticks, & all others, are hēce beſeeched to conſider what unmovednes and firmnes in fundamentalls Chriſt looks for, eſpecially from thoſe who would acquit themſelves as Church-members, in reference to ſuch deceivers.

Though we have no Scripture warrant to expect immediate miſſions, and have both frequent and ſolemn cautions, concerning the riſing of falſe pretenders therunto, yet it being alſo a trueth, that the holy One of Iſrael, hath not limited himſelf herein. When any ariſe with the gifts prementioned, and with the fruits both of doctrine & life conformable to the Scripture, they are accordingly to be received in the Lord.

The Lords Supper is a Viſible-Political-Church-Ord…nance…, p. 36and is to continue unto the end of the world. For as after as yee eat this bread & drinke this Cup, yee ſhew forth the Lords death untill he come. 1 Cor. 12.26. In theſe words (ſaith Paraeus) is a tacite promiſe of the conſervatiō of the Church unto the end of the world

Baptiſme is a Viſible-Political-Church-Ordinance, and is to continue unto the end of the world. Teach and Baptiſe &c: and loe I am with you alwayes to the end of the world. Mat: 28.19, 20.

Therfore viſible political-Church-ordinances, are to continue unto the end of the world.

Object: foreign, which in our tranſlation we read world; ſignifieth an Age, and according to this verſion, the text alledged, ſpeaks not of the continuance of Baptiſm unto the end of the world, but unto the finiſhing of the age, viz: of that miniſtration, or of the Apoſtles age.

Anſw. The trueth of the premiſes already evicted, concludes this evaſion a falſity.

Hence it would follow, that the inſtant of John's death, the laſt ſurviver of the Apoſtles, & the inſtant of the diſſolution of Church order, was the ſame. But that John did not thus underſtand Chriſt yea that Chriſt did not thus underſtand himſelf, witneſs beſides his ſilence of any ſuch notion in his Epiſtles to the other Churches, his writing expreſly to the Church of Thyatira, that it was the precept of the Son of God concerning that Church, that they ſhould hold faſt the doctrine they had received, part whereof was chu…ch-eſtate not till John's death, but till Chriſt's Comming. Rev. 2.25. Namely to Judgment. If the words be underſtood by any, of his ſpeciall comming to them, by their perſonal deaths, the like alſo being to be underſtood concerning others, it effectually makes void this objection. Add hereunto that John by that formidable Anathema chap: 22.18, 19. ſecureth the obligatory obſervance of all the words of the Revelation, wherein is mention of Political church-eſtate, as alſo of the reſt of the ſacred Canon according to the judgment of the beſt orthodox interpreters, untill the ſecond comming of Chriſt. Rev. 22.7, 12, 20.

Neither did Ignatius, who lived in the time of the Apoſtles & outlived Iohn, thus underſtand Chriſt. Witneſs thoſe Epiſtles, which are acknowledged by orthodox & learned Criticks in antiquity as genuine. wherein he atteſteth unto & owneth many churches then in being by honouring of them with the expreſs titles p. 37of the Churches of Chriſt.

This objection renders the motion of Chriſt retrograde, viz: firſt forwards, from the da…ker d…ſpenſation of the law, unto a more cleare diſpenſation of the Goſpel: and then backwards again unto a d…ſpenſation more dark, then that of the Law, wherein the people of God (may we credit the objecter) are for 1500 yeares left without a Rule, without Order, without Seales, without any ſent by Office, to preach unto them, or any Church-Ordinance.

That the Engliſh tranſlation is apt, and renders not onelyonly a true ſenſe of the word, but alſo its proper ſenſe in this place, appeareth from a particular indiction of its various acceptions in the New Teſtament. foreign according to its proper notation, ſignifieth ſuch a duration as is without an end for EVER. Hence in reference unto duration, it is uſed in diverſe notions. 1. For everlaſting. Iohn 12.34. & 6.51. & 4.14. & 14.16. 2 Pet. 2.17. The objecter reading the word in theſe and many other texts [the Age of a man] muſt therewithall a firm that the reſidence of the Holy Ghoſt, the ſtate of grace, heaven and hell ſhall continue but the age of a man. 2. It is uſed alſo for a duration that is long viz: for all the tract of time, from its begin̄ing, untill ſuch a Term then ſpoken of. Iohn 9.32. 3. For the whole courſe of time. Mat. 13.39, 40, 49. 4. For the Ʋniverſe, or frame of Creation it …el…, which is the Subject of time: that duration being an inſepperable adjunct thereof. Thus it is rendered worlds. Heb. 1.2 & 11.3. importing in born the viſible world. The world 2 Co…: 4 4. ſpeaking of this world as contrad…ſtinct from the world to come For there are two worlds: this world Iohn 12.31. and that world Luke 20.35. This preſent world. 2 Tim: 4.10 and the world to come Ephe: 1.21. This is the ſubject of the duration of time, that of the duration of Eviternity. Of the premiſed expoſitions the reader may ſoon perceive both from the ſubject matter ſpoken of and the collation of other Scriptures, that the third acception only agreeth with the text preſented unto conſideration, and that this acception fully agree to therewith.

There is yet in the Goſpel according to ſome learned men, another acception of foreign, namely for the whole courſe of the time of the Goſpel-diſpenſation,foreign after the abrogation of the Moſaical-diſpenſation, at the aſcention of Chriſt. This is called the laſt Age of the world, after which there is no other to be looked for by us here p. 38as after old age man is to expect no other age in this life but death, which putteth an end unto his time. And the Scripture (as they conceive) in this notion of age, relates to a very notable diſtribution (of famous account amongſt the jewes) of the time before and after the Meſſiah, into two ages. The firſt is called the Age before the Meſſiah, the then preſent age, the age of the jewiſh ſtate. The ſecōd the Age after the Meſſiah, the future age, the age of Chriſtianitie Not inconformably whereunto, Tobit ſpeaking of the ſecond Temple rebuilded under EzRA, ſaith that it ſhall be untill the end of that Age.In natis ex Euſ…bio Evang Demō ſtra.t l. 7. Chapt. 14.5. And the Septuagint calleth Christ the Father of the age to come. Eſay. 9 6. And conformably hereunto, what wee read the ends of the world, they read the Conſummation of ages. Heb: 9.26. 1 Cor: 10.11. (The Greek bearing either verſion) conceiving that the Conſummation of ages, are therefore ſaid to be come upon them that live under the Goſpel, becauſe they who live under the Goſpel have out-lived the legal diſpenſation, the Ceſſation whereof was the conſummation of the age before the Meſſiah, and live under that diſpenſation, the ceſſation whereof ſhall be the Conſummation of the age after the Meſſiah, i. e. the Goſpel diſpenſation, which ſhall be the ſhutting up of all ages, & conſequently end with the end of the world. The ſum of this interpretations commeth to this, I will be with you to the end of the age, meaning thereby the age of the Meſſiah, beginning at the Aſcenſion of Chriſt, and continuing unto the end of the world. It is the ſame in effect with the tranſlation, though differing in expreſſion.

Touching the Spirit they are acted from: their dictates are repreſented by them, both as infallible and divine. Becauſe of the pretence of their infallibility, they muſt not be queſtioned. By reaſon of the pretence of their divinity, they muſt be obeyed. What can be ſuperadded to the deſtructive tendency of ſatanicall motions armed with the perſwaſion of the indiſpenſable neceſſity of Gods own Cōmand. Their tumultuous motions are by grave Authors frequently ſtyled Furies, from the fiercenes of their Spirit in the propagation of their Errors. Their agitation is like that of the ocean, when one would think the deep to be hoarie: raging waves of the ſea, foaming out their owne ſhame. Jude v. 13. Erroneous zeal, heightened with intoxicating & fanatick animoſities, is ſo much wilde-fire. But diabolical zeal is ſo much hell-fire. A Spiritual frenzy. Being exceedingly mad againſt them. Acts. 26.11. Wicked perſecutors, who p. 39acknowledg not the faith are unreaſonable men: pray that wee may be delivered from unreaſonable & wicked men. 2. Theſſ. 3.2. wicked perſecutors who pretend to the faith, are mad men. The very light of nature teacheth all nations, that mad men acting according to their frantick paſſions, are to be reſtrained with chaines, when they can not be reſtrained otherwiſe. It goeth ill with the Saints, when they who kill them, think they do God ſervice, whileſt they rage according to their lusts. Woe to them who call upon the name of Chriſt, when he that verily thinks with himſelf, that he ought to do many things unto the utmoſt contrary to Jeſus of Nazareth, not only breaths out ſlaughter, but is alſo Cōmiſſionated with letters from Damaſcus.

Their Doctrine carryeth meat for its followers in the mouth of it: ſo that its contagious influence in a ſhort time, upon the tumultuous nature of the diſcontented and irregenerate multitude, needs not ſo much to be diſcovered, as to be antidoted. That theſe perſons canonize themſelves as the Saints of the moſt High, is a ſtrong deluſion. And if they alſo by vertue of a forged Saintſhip, be heard intitling themſelves unto the Kingdom: and thereby; unto the dignities & eſtates of all who are not of their mind, it will not be found more irrational, then Satanical: not more ſtrange, then pernicious. It may well be looked at as a Serpentine and inebriating ſtratageme, to make the power, honours, & poſſeſſions of the godly, and others alſo who are not of their way: to become lawfull prize, and plunder to the ravening luſts of their proſelytes. For what then remaineth, but that a ſufficient number accepting of their doctrine agree together to poſſeſs themſelves of all that falleth within the compaſs of their rapine. 'Tis true, the Devills tempting of Chriſt with all the Kingdoms of the world, and the glory of them, All theſe things will I give thee: could take no effect with Him. But upon the tryall thereof with men of John of Leyden's ſpirit, the ſubtill tempter hath found better ſucceſs.

About February 1534 Rotman & Cniperdolling ſend unto the neighbouring townes of Munſter, thereby giving notice to them of their ſect to leave all their goods, & to repaire unto them, encouraging them, that they ſhould not fail to receive more then they left behind them. Hereupon great multitudes both of men & women hearkening unto thoſe magnificent promiſes, came in accordingly, and upon hopes of preferment, repair to Munſter, chiefly the poorer ſort, who knew not how to ſubſiſt. Some o… thoſe 28 p. 40Teachers of the world ſent out from Munſter (upon the Cōmandement of the Father pretended to be given to John Twiſcoſcur a goldſmith) being demanded, why they expelled the honeſt people from the city of Munſter againſt their faith & promiſe, & detained their goods and by what text of Scripture, they could warrant that unrighteouſnes. They anſwered that the time was now come, wherein the word of Chriſt ſhould be fullfilled, that the meek ſhould poſſeſs the earth: and that GOD in this manner gave the goods of the Egyptians, to the Iſraelits. About the latter end of June, Twiſcoſcur calleth the multitude together into the market place, telleth them that he had a command from the heavenly father, that John of Leyden ſhould have the Command of the whole earth, Oſiand. cent. 16. lib. 2. cap 33. Guide breſſe Cap: 4.that he ſhould go forth with a mighty army, kill all the Princes promiſcuouſly, ſparing only the multitude, viz: thoſe who loved Righteouſneſs. That the time was now come, when the ungodly ſhould be oppreſſed, and the godly ſhould reign in this life. The King afterwards promiſeth to his 12 ſelect Captains, that they ſhould be Princes, aſſigning unto each of them their Province by name, as alſo Forts & Lands which he would give them.

How potent a temptation, the opening of an opportunity to the irregenerate & hungry multitude, of changing places with their Superiours, and poſſeſſing themſelves with their power, honour & eſtates, is: (When this temptation, is managed in a way of duty, and that duty alſo inſinuated from the higheſt nature, principle & end, viz) Saintſhip of the higheſt form, inſpiration divine & infallible, a ſuper-ſcriptural reformation guilded ouer with ſpecious pretences of the exaltation of Christ, and extirpation of Babylon: I ſay how threatning this temptation is, Engliſh men may not unprofitably collect, by recalling that perillous rebellion in the dayes of Richard the ſecond: raiſed from the doctrine of one man by a temptation of this nature, though then managed in a way of lawfulneſs only, not of duty. The ſumm whereof take thus. One John Woll a man of a factious ſpirit, perceiving the diſcontent of thoſe times: by two arguments, one taken from the equality of all men, as deſcended from Adam; the other from the injustice of the Laws upholding great inequality amongſt men: viz ſome Lords, and in large eſtates, whileſt others continued in a needy condition, ſeduced the inferiour ſort, eſpecially ſuch as were pinched with penury, into a perſwaſion that it was lawfull for them p. 41to help themſelves. Thereby procuring an inſurrection of Sixty thouſand, for the while carrying all before them, commiting diverſe murthers, many outrages, unto the entering & awing of London, the terrour of the King, & jeopardy of the whole Realme. Iohn Woll is peſtilent, but Iohn of Leyden is much more peſtilent. The ſtrength of this temptation lyeth not in the reaſon of it, but in it's compliaance with corruption. Such is man's propenſneſs to the world, that where it offers it ſelf he is apt to haſten to it, though by a way which inferreth the perdition of the ſoul. No marveil if that Religion, which hath made the way to ſalvation, and to the worlds enjoyment, both the ſame and quick & eaſy, be much followed: though not for Religion ſake, yet for the worlds ſake.

Howſoever Becold might ſmile in his ſleeve at the fallacy of his Religion, yet therein he found ſweet, in that it promoted him from a Tayler of Leyden, to be King of Jeruſalem, yea; of the whole earth, and that all Princes muſt obey him, had their revelations prevailed.

To poſſeſs our hearts the more throughly with the peſtilence of the heterodoxie impleaded, conſider the diſmall effects which have followed upon the practices of ſuch, who have acted according to theſe principles.

Caspar Swenckfield an eloquent but unlearned man, ſpread his errours about 1520. The confeſſion of the Divines of Mansfield condemneth him, Anno 1555 and teſtifieth that he hath troubled the church thirty yeares.

About 1522 Nicolas Storke (of whom before,) rejects the Scriptures, as being a carnal & literal Rule, holds forth revelations, thereupon the extirpation of the Magiſtrate, with a renovation of the world wherein Righteouſneſs ſhould dwell. Out of this ſchool came Muncer.

About 1524 aroſe Thomas Muncer, who in his letters ſtiled himſelf Thomas Muncer, the ſervant of God, with the ſword of Gideon against the ungodly. He cryeth down books, and the letter of the Scripture, ſaying the Spirit was Leader and Rule to believers.

Amongſt other things he teacheth parity amongſt men, rejection of Dignities, Community of goods, that all the world ſhould abide in the liberty wherein it was at firſt created. Of his dangerous attempt in Alſtad to deſtroy the Princes, innovate the Government & change the times, we heard alſo before. In Mulhuiſen an Imperial Citty in the Province of Turingia, he ſo wrought upon the people p. 42that they changed their old Magiſtrates, choſe new ones of Muncer's way, whence aroſe many troubles. Many people leavened with his doctrine, defiſt from their ordinary Labour & when they had need of any thing, they took from thoſe who had it, whether they would or not. In Swaben & Francony the husbandmen & labourers take up armes to the number of Forty thouſand, they drove away the Nobles, impriſoned ſome (according to the French Hiſtoriographer they ſlew many of the Nobility) ſacked & burnt their Caſtles & fortreſſes, as the fetters of their liberty. At laſt he & Henry Pfeiffer pretending a viſion from heaven gather forces & with a numerous companie take the field, fight with the princes are taken & put to death 1525. In theſe tumults of Muncer were ſlaine firſt & laſt fifty thouſand of the people: according to ſome one hundred thouſand.

About 1533 John Becold an Hollander of Leyden, by occupation a Taylor: commeth to Munſter a Citty in Weſtphalia, with one Cniperdoling: where with their adherents & followers, having gotten ſome advantage into their hand: Command is given, that ſuch who were not rebaptiſed, ſhould be put to death, as Pagans and wicked: but theſe troubles were iſſued by compoſition. In February 1534 contary to their Faith & promiſe, they ſecretly fill the Citty with their own party. In the beginning they talked of nothing but spirit & Holineſs, they ſaid it was not lawfull for a Chriſtian to be a Magiſtrate, and that it was not lawfull to bear armes. But after they had gotten power into their hands, then it was lawfull to ſeize the publick armes, to take the Town-houſe, to chooſe Magiſtrates to their mind, to reject thoſe who were ordained of God, to thruſt themſelves into their places. They that before cryed Repent, Repent, now change their voyce, and cryed Depart, Depart, if you will not die. Pillaging & ſtripping honeſt people of all they had; forcing them out of houſe & Citty with their wives and little ones, all that were not of their mind, without regard to age or ſex. Where (ſaith the Author) are thoſe fair ſpeeches now which were wont to be in their mouths. Do not reſiſt evil, He that will take away thy coat, give him thy cloak alſo. They command Community of all goods upon pain of death, they aboliſh Schooles and Courch-aſſemblies, Spanhem. hiſtoric. Narrat. Cap. 2.yea ſo far (ſaith Spanh…mius) proceeded the madneſs of this villanous fellow, meaning John of Leyden, that by the craft of a gold-ſmith of Warrendorp, ſuborned by him, who feigned a p. 43revelation & inſpiration, and the blockiſhneſs of the bewitched people: This ſcum of the earth was ſet upon a Kingly throne, & excerciſed a ſtage-player-like Kingdom in an oppreſſed Citty, prepared himſelfe Princely furniture, and attendants, uſeth all manner of cruelty, with whoredoms, murders & unheard-of tyrannie, diſtributed amongst his followers, Principalities & Dukedoms at his pleaſure, by his meſſengers: every where ſtirring up the country-people to mutinie and rebellion; yea, attempted ſuch miſchiefs, as will ſcarce find Credit with posterity: aſcribing to himſelf this frantick title: John King of new-Jeruſalem, King of righteouſneſs over the whole world.

Upon a Revelation of one of their Prophets, Henry Hilvers viz: that three rich Citties Amsterdam, Deventer, & Weſel, were given to them: they attempt to take Amſterdam May 10 1535. and that ſo unexpectedly, wil…ly, and reſolutely, as that the Citty was not ſaved out of their hands without ſome danger and much bloodſhed.

At Munster the King provideth a great Supper, the people ſit down to the number of four thouſand, the King, Queen & Courtiers wait upon the table, Supper almoſt finiſhed, the King gave unleavened bread to all, ſaying, Take, eat, declare the death of the Lord. Then the Queen preſented the C…p, ſaying, Drink, declare the death of the Lord. Afterwards the King, Queen & waiters ſupped; as they were at ſupper, the King ariſeth, ſaying, he had a commiſſion from the father. Accuſeth a ſouldier: (which had been taken) that he was a Traitor, as Judas, and with his own hand haveing cut off his head, returneth to ſit down at the table, by way of merriment reciting what he had done. King Becold beheads Eliſe one of his Queens; and wives, in the market-place: becauſe ſhe had ſaid that ſhe did not believe it was pleaſing to God, that the people ſhould thus periſh through famine. At length Becola, Chipperdoling and Cretchting, being taken with the Citty, which they held till June 25. 1538. were tortured with burning pincers, then hanged in iron cages, the King in the midſt, higher then the reſt by the height of a man, he endured the firſt three pinches in ſilence, afterwards cryed out for mercy, till he was diſpatched.

John Matthiz a Baker of Harlem, a Prophet, after a revelation from heaven, Commands all books to be burnt, except the Bible. Herbert Truteling a ſmith hereupon called them dirty Prophets. Therefore Matthiz ſhot him dead. This Matthiz p. 44by the impulſe of the Spirit without the Scripture, taketh a long ſpear, runneth up and down Munſter, crying out that he had received a Commandement from the Father to repulſe the enemy from the Cittie. He no ſooner approacheth the Camp, then a Souldier, one Miſnicus faceth him, and ſhoots him dead.

At Sengal in Helvetia 1527 Thomas Schucker with a ſword beheads his own brother Leonard, in the preſence of his Father & Mother, by the impulſion of the Spirit without Scripture.

Upon the place of execution he ſhewed no remorſe, but profeſſed that it was the will of God revealed to him from heaven.

Coppius a Flanders man, Quintinus a Taylor of Picardie, Claudius Perſevatus, & Pocquius a Priest, who conitnued ſtill to ſay Maſs: in Holland, Brabant, and other parts of the Low-countrys and in France, ſeduced above four thouſand in Calvin's time.

All the murders, whoredomes, & villainies (ſaith M. Rutherford) practiſed by Muncer, John Becold, David George, & Swenckfield, they fathered on the Spirit, without the Scripture, or on ſuch an allegorick ſenſe as their unclean spirit expounded the word by: ſo as a man knows not when they ſin, when they ſerve God.

I ſhall take off my pen from tranſcribing any more of theſe examples, many wherof are at hand. What further troubles were cauſed by theſe factious ſpirits in Moravia, Bohemia, Poland, Hungarie, Auſtria, Sileſia, Weſtphalia, Freizland, Holland, and Brabant, in France. I leave the ſtudious Reader to inform himſelf from the hiſtories of thoſe times.

Did Luther in thoſe times write to the Senate of Mulhuſen, to beware of the wolfe Muncer: and have not we cauſe now to beware of the ſpirit of Swenckfield, Muncer, Becold & Quintinus, more then reviving in this preſent doctrine of confuſion?

Iliad ψforeign.

foreign.Rem Regem, Regimen, Regionem, Relligionem

Tollere tentarunt.

Region, Eſtate, Rule Civil & Divine,

Religion, ALL, they ſeek to undermine.

Amongſt theſe three wayes of teaching: Authority, Reaſon, & Example: the laſt is peculiarly accommodated to the capacitie & nature of man, as that which both inlightens & affects.

Examples make difficult things plain, and doubtfull things certain. p. 45Hence they are aptly called the Pledges of ſpeech, delivered for the aſſurance of the mind of the hearer, concerning the ſubject ſpoken of: upon the reception whereof, all experience atteſts unto a perſwaſive & operative influence, concomitant in rational ſubjects.

It were a great violation of charitie to looke at all ſeduced as thus minded, we know the very method of the Maſters of Spirituall peſtilence, ſufficiently admoniſheth us that their novices are not arrived at the heights of the myſtery of their iniquity. 'Tis probable that many of their conſiderable proficients are not alike inſighted into theſe ſecrets of darkneſs. Yea; that not a few of them, would readily & really profeſs their deteſtation of the perpetration of the villanies forementioned. All which notwithſtanding, it were great defect of prudence, after ſo fair or rather formidable warnings paſt, and ſuch prodigious apparitions preſent, not timouſly to put our ſelves into a regular and neceſſary poſture of defence. Alas, men know not their deceitfull hearts. At the ſame time, we may both hear Hazael ſaying, But what is thy ſervant a dog, that he ſhould do this great thing? and ſee the man of God weep, foreſeeing the evil that he would do unto the children of Iſrael. Be it ſo that many are led away in their ſimplicity, yet a diſcerning ſpirit may well doubt, that neither Achitophels head, nor heart, is wanting in the deſign. Beſides, why ſhould not men of the ſame Spirit (temptation & opportunity concurring) be looked at as too like to walk in the ſame ſteps? From the ſame root, reaſon teacheth us (if not maturely prevented) to expect the ſame fruits: from the ſame principles, the ſame iſſues: from the ſame cauſe, the ſame effects. To give warning is the duty of the watchman; to take warning is the duty of the Citty. The experiences of generations foregoing, are the inſtructions of generations following. The hiſtory of the experiments of others is our advantage. The improvement thereof in ſeaſon will be not only our duty, and wiſedom, but alſo a token of mercy. The woe's of Anceſtors, ought to be the warning of Succeſſors.