A Catalogue of many of the ERROURS, BLASPHEMIES and PRACTISES of the SECTARIES of the time, with some OBSERVATIONS upon them.
NOw for this Treatise, I refer it to three heads.
- 1. I shall premise some particulars for the better understanding of the subject matter of this Book, and right apprehending of what follows.
- 2. I shall lay down a Catalogue of the Errours, Blasphemies, Practises of the Sectaries, together with a particular Narration of sundry remarkable passages, and some Letters concerning them.
- 3. Give some Observations upon, and draw some Corallaries from the whole matter.
In the first head I shall do two things;
- First, Lay down eight particulars for better satisfaction and direction about the errours, &c.
- Secondly, Answer two Objections which may be as stones to stumble at in the entrance to the matter, and cause a prejudice against the work.
The first thing I premise, which I would have the Reader to take notice of, is, that this Catalogue of Errours, Blasphemies, Practises, Letters, is not of old Errours, Opinions, Practises, of a former age, dead and buried many yeers ago, and now revived by this Discourse; but a Catalogue of Errours now in being, alive in these present times, all of them vented and broached within these four yeers last past, yea most of them within these two last yeers, and lesse. It should have been long enough, before I would have raked up old Errours from the dead and hell; I had much rather send them back from whence they came; and that is my intent in their Discovery.Ames. Med. Theol. lib. 1. cap. 35. I approve well of that rule of Discipline in the French Churches, that the Ministers should not in Sermons meddle with confuting of old Errours; and of that of Amesius to Ministers, That all Errour is not every where to be refuted. For old Heresies that are buried; are not to be digged up that they may be refuted; but seeing these walk up and down in City and Country, I may give warning of them. Secondly, [Page 2] This following Discovery is not only of present Errours, which maybe now in [...] [...]hen I would not have troubled the [...] in this Kingdom, as will appear more fully in this Discourse. Thirdly, More specially in these places of England, as London and the Counties adjacent, in the Parliaments Quarters, in their Armies and Garrison Towns not maintained by persons at Oxford, &c. for then it had not been so much to us: but as the Prophet Ezekiel speaks of Ierusalem, Exik 22.7.9, 10, 11, In thee, in thee, in thee (oft repeated) are such and such things; So in thee London, in the Associated Counties, in the Armies, and that after a solemn Covenant to extirpate He [...]esies and Schisms, are found such and such Errours Blasphemous Opinions, strange Practises; so that the Reader must remember, that all the following Errours, Blasphemies, Practises, Letters, be of persons in this time, and in this Kingdom, [...] who live and dwell among us.
Secondly, I do not undertake nor professe in this Catalogue and Discovery, to give a full Catalogue and perfect enumeration of all the erroneous Opinions, Blasphemies and Practises of the Sectaries within these four last yeers, so as no more can be added to them; I make no doubt, but many a Reader may say, this Catalogue wants such an opinion that he knows of, and such an opinion, but only speaks of many of them, and of some principall; and therefore in the Title of this Discourse, I call it a Catalogue of many Errours, (I do not say of all:) It cannot rationally be imagined, that one man residing constantly in one place, not travelling to the Armies, nor up and down from Country to Country, having his hands full of preaching, and writing Controversies, can come to the knowledge of all Errours broached in all places, or can have time to read over exactly all the Sectaries, to extr [...]ct all their Opinions: It may rather be thus argued, what a world of strange Errours, &c. are there held in all parts of this Kingdom, when one man hears of so much▪ if all the ministers in the Kingdom would bring in what they know, or but a considerable number of Ministers, as a Committee from severall parts of the Kingdom, would joyn together to read all the Books to take notes of the Sermons in publike, to have some observe and watch meetings in private, and draw into one all the wayes of the Sectaries, within these four last yeers, a great volume would not contain the Errours, prodigious: Opinions, and strange practises of these times▪ Ther's no question but there are many monsters conceived by some in this Intermysticall season, which are not yet brought forth, and others that are brought forth, yet like to bastard or mishapen children, are concealed from the publike view, made known only to a very few, being the hidden works of darknesse, the time not being yet come to publish them openly: waighting only for the Mid-wife and nursing mother of a Toleration, [Page 3] to bring them fourth and nourish them: But though this be not a perfect Catalogue, yet I beleeve it will be found the fullest that hath yet been made of these times, and give a further Discovery then yet we have had. I have seen severall Books written within these four last yeers and lesse, that give us a particular Relation of some Errours and blasphemous opinions, as learned Gods eye on his Israel. Master Gat [...]kers, but thats only of the Antinomian Errours; Disswasive from the Errours of the time. Master B [...]ily, one of the learned and Reverend Commissioners of the Church of Scotland, but that is only of the Independents, Brownists and Chiliasts. Heresiography. Master Pagets, who relates more then any late Authors, but many of them are of the old Anabaptists, and old Sectaries of other Countries rather then of the new, and of this Kingdom. Rise, Raign, and Downfall of the Familists. Mr. Well, but his relation is cheifly of the Familists and Antinomians in New-England many yeers ago.The Dippers dipt, Doctor Faeatly. But this work as it speaks only of the Errours and Opinions in present being and in England, A brief Discovery of Familisme. so it discovers more then any one Book hath, of the Errours held and maintained among us; yea then all the Tractates extant have discovered, many great Errours being in this present Treatise laid down, which are not mentioned at all, neither by the forenamed Authors, nor any other, so that this present Discourse will be a further improvement of our knowledge of the Errours and wayes of the Sectaries of our times.
Thirdly, My intent in this work, is not to make a formall confutation of these Errours and Opinions; I designed not that when I first resolved the thing (that would be a long and great work, and not make good my present ends,) I hope the naming of them will be a sufficient confutation, especially with the Animadversions, Observations, and Corallaries hereunto adjoyned: I have been a faithfull gatherer together and storer up, Remembrancer and Treasurer of these Errours and Practices for the good of the publike, that I might in a fit season bring out of my treasure these things, and discover these monsters and rocks, that so they might be of some use to godly people, to make them afraid of forsaking the publike Assemblies, and joyning to separated Churches where these monsters daily breed.
Fourthly, I here give the Reader a Synopsis of Sectarisme, and have drawn as is were into one Table, and do present at one view, the Errours and strange opinions scattered up and down, and vented in many Books, Manuscripts, Sermons, conferences, &c. and have disposed them under certain heads, and put them into their proper places, in a methodicall way for memories sake, that the Reader may the more easily find them. The Reader cannot imagine I found them thus methodized and laid together, but confused and divided, lying [Page 4] far asunder, one or two in one book, some in another; others in this manuscript, others in that; this errour vented at such a private meeting, that errour in such a Sermon, this opinion at such a conference: For many of these opinions, the very same opinions and errours are maintained and held over and over in severall books and manuscripts, so that to have given them the Reader as I found them, would have been to have brought the Reader into a wildernesse, and to have presented to publick view a rude and undigested Chaos, with an heap of Tautologies, all which are carefully declined in this following discourse, by joyning in one things divided and scattered; by relating but once one and the same errour and practice, and by forbearing to lead the Reader thorow woods, and over the mountains; and in stead of that, carrying him directly and presently to the bird in the nest.
Fifthly, I lay down the opinions and errours in terminis, and in their owne words and phrases syllabically, as neer as possible can be, or I can remember them; and that as themselves have expressed them in books, manuscripts, sermons, conferences, which either are extant of their own setting forth, or set forth by other learned godly men in print, or as I have received them from credible sufficient witnesses. I doe not in this Catalogue and Discovery alter the phrases and words of the Sectaries, giving you their sense in other expressions; nor set down a Relation of their opinions by consequences and deductions, imputing that to them which by consequences may be drawn (for I hold that an unjust way of dealing with men, though in errours); Sentent. Quorund [...]m Past. Eccles. in Gallia, de pace Eccles. inter Evang▪ pro [...]uranda. Nos in hac causa etiam a [...]que etiam cavendum existimamus: nempe ne iis qui the▪ sin aliquam [...]uentur, ea omnia tribuamus, quae nobis ex ea consequi v [...]derentur, secundùm, rectam disserendi rationem. Fit e [...]im saepenuraero, ut qui principium tenet ex quo aliquid concluditur, idem tamen id nesciat quod ex eo colligitur. yea, many men may hold opinions, who yet see not the consequences, nay abhorre those consequences which yet follow upon such premisses; and therefore though in a way of argument they may be pressed upon them to draw them off their errours, yet they may not be charged upon them: and therefore though in the setting down of the errours and the things thereto annexed, as Letters, some phrases and words may not be so proper, nor so good English; yet the Reader must not be offended, because I would relate things in their own words to take away all cavill.
Sixthly, For the proof and manifestation of the truth and reality of the errours, blasphemies and practices contained in this present Tractate, that the Reader may not rest upon my bare assertion and relation of them, but may have other grounds of satisfaction for their belief, and so be more affected with them, I propound these following particulars as grounds of proof.
1. That for divers of the opinions, errours and practices related, there is such [Page 5] a notoriety of them, being so notoriously known to thousands, and maintained by thousands, every day and every place witnessing the truth of them; that to quote books written and sermons preached for them, or persons holding them, is to lose time; and when all is alledged that can be, 'tis far beneath the evidences that the mentioning of the things themselves give.
2. Many errours and blasphemies contained in this following Catalogue have been complained of, and particulars given in by sufficient persons to the Parliament, Committees of Parliament, Assembly of Divines, and others in authority, of which errours I have had either perfect copies given me from Ministers both of the Assembly and City, or relations from their mouths who have known particularly the story and truth of them, which copies I keep by mee to produce if need be, and out of which (amongst many other papers and books) I made up this Catalogue.
3. Some of the errours, blasphemies and practices are proved and made manifest in the narration of the Stories and Letters following the Catalogue: wherein the naming of some persons, places, occasions of writing, the persons writ unto, their writing in a publick way, and not in a private manner, the willingnesse to have them published, with many other concurrent circumstances, do declare they are not feigned nor counterfeited, but reall and certain.
4. Of some of these errours and practices here related, I my self, and other persons of good note and quality, have at the same time together been ear-witnesses and eye-witnesses upon the places.
5. Other of these errours and opinions are in divers printed books, either of the Sectaries themselves, or of persons of note and worth for learning and piety, who either after conferences with them, or hearing them preach, upon certain knowledge have printed and attested them to the world; diverse of which printed books, especially those made by the Sectaries, I quote upon the margent by the errours.
6. For any of the errours, blasphemies put in this following Catalogue, which have come to my knowledge by none of the former five wayes above specified (which yet are not many) I have had the relation of them from godly Ministers, and understanding conscientious Christians, with many circumstances of names, places, conditions, time, and confident asseverations of the certainty of them, the relations coming to me by providence, and occasionally spoken of in the hearing of others as well as my selfe, and so delivered as there can be no reason in the world to think they should be false, but much every way to beleeve them true. And that the Reader may the more build upon the truth of all things delivered in this Book; besides that account I have given him already in these six particulars, I shall acquaint the Reader with the course and way [Page 6] I have taken to come to the truth of things, and not to go upon hearsay. When any things of this nature have been related to me, though by persons of worth and conscience, I have used to enquire of them, whether they were ear-witnesses or no; if not ear-witnesses, who they had the reports from, and how they came to know them, and where, and by whom, and upon what occasion these points were delivered? if they said they were ear and eye witnesses, yet if there were but one single witnesse, I have used to question, who else was present? and to enquire after circumstances and occasions, and accordingly have gone to other persons named, from one to another, to find out the bottome and truth both of Opinions held, and practises used; where I could with wisdome and probability go to finde out and know the truth, I have done it myself; and where my appearing might hinder the discovery, and cause persons to be shie and more reserved, I have set others to enquire, and directed them the way, and entreated them to aske such and such questions, and after particular enquiry, according to concurrence of circumstances and witnesses, I have entertained such things for truth, or else received them as false, or suspended them as doubtfull, not to be asserted: and that I might be the more faithfull Relator of the opinions and wayes of the Sectaries of this time, and know when and where to put more or lesse weight or credit upon informations and relations, I have a long time used to write down daily the same day, yea the same hour (when I could get opportunty of privacie) the occurrences both of opinions and practises that concern our Sectaries, and that in such manner and way, that looking upon my papers a yeer after, I can judge of what authority the relations are: and accordingly I have forborn to put into this Catalogue of Errours, some strange Opinions I have heard of from good hands (though they may be true) because I have not had the opportunity to meet with, and further to enquire of some persons concerning their truth; and because some whom I have enquired of, could give me no further satisfaction. I have taken this way, to satisfie the Reader, rather then all along in the severall Errours, Blasphemies and Practises to lay down the particular proofs; which I think the better way upon these following reasons. 1. Because in many of the Errours, even contained under one and the same head, the proofs to be given of the truth of the thing doth arise many wayes, from printed Books, from Manuscripts, from Sermons, from preaching in private houses, from Articles given in by witnesses, and from others relations; now to quote all these, with all particular circumstances of time, place, &c. whereby to make out a full proof, would be an endlesse work, and be so long and tedious, that it would crosse one of my ends in this work, which is to have this Discourse but short, a Manuall that might be for every ones reading. 2. Because some of these Errours and Opinions can be proved [Page 7] only from Manuscripts, and relations of honest persons, who were ear witnesses, which Manuscripts are but in the hands of a few, unknown to most of the Readers; and to make references to them, by quoting them in the margent, the Reader were never the neerer, and then every man is not willing to be named in Print, neither may I lawfully do it without their knowledge and leave; besides, that were the way for the future, to deprive my self of the knowledge of many opinions and practises, if I should print the names of every one that hath imparted intelligence to me. 3. In this Catalogue of Errours, under one and the same Errour (which for number I make but one, that I might not seem needlesly to multiply Errours, and that I might contract things) yet under that one Errour, teere are more branches, it may be two or three; now though one part or branch of such an Errour as the former part is expresly set down in Books that are in many hands, yet other branches are not, but only have been expressed by word of mouth: Now in such a case to quote Books, speaking but to one part and not to the whole, might question my faithfulnesse in all other particulars: unto these I could adde more, but these may suffice.
7. Yet further to satisfie the Reader of the truth of things contained in this present Treatise, and to stop the mouths of Sectaries, who will be ready to put off all, by giving out, that this Book is full of lies and fables, I do here offer (upon condition that some exemplary punishment may passe upon some of the prime Seducers and heads of these Sects, and some effectuall course taken for the future, to remedy and suppresse these Errours) to make a legall proof by witnesses, and other concurrent circumstances of the most notorious and grossest matters (which may of all others seem most questionable) whether Errours, Blasphemies or Practices set down in this following Catalogue.
Seventhly, I premise this for the Christian Reader to remember, and for preventing mistakes in this work, that though I set down and joyn together all the following opinions in one Catalogue, because they all agree in uno tertio in that common notion of Errour, yea all agree in Independency, and in forsaking the communion of the Reformed Churches: yet I am far from thinking them all alike. A Scholar that makes a Catalogue of Books, writes down Decimo sextos as well as Folios in it, because they be all Books, and yet puts a great deal of difference between the one and the other; so do I notwithstanding I put them together. All the Errours reckoned up are not of the first magnitude, nor in the highest form; some are fundamentall Errours, overthrowing the foundation directly, many by consequence and deduction; others are superstructures, building upon the foundation hay, straw and stubble: I put a wide difference between a simple pure Independent, yea a simple Anabaptist, who only holds that opinion of denying Poedobaptisme, and between an Arian, Antitrinitarian, Antiscripturist, [Page 8] Perfectist: Again, I put a difference between erroneous persons that erre out of ignorance, weaknesse, and are seduced, following those opinions in simplicity of heart (as some people did Absolom) and are peaceable keeping their opinions also to themselves and such persons as are wilful seducers, the heads and leaders of Faction, who make it their work to disturb the peace of the Church, and to subvert souls. In all this discourse I desire to think of Iude 22.23. And of some have compassion, making a difference; and others save with fear, pulling them, &c.
Eighthly, I desire to forewarn the Christian Reader, and do earnestly beseech him for his own good, that he be not offended, nor hindred from beleeving the truth, and laying to heart the particulars laid down in this ensuing Treatise, no not by all the clamours, reproaches that may be cast upon my Book and person: It cannot be expected, but that Satan and the Sectaries will make it their work, by all wayes possible to blast this Book, to keep from reading and beleeving it, as they used all wayes to reproach my last Book, and to keep Christians all they could from reading it: Blind and erroneous zeal is violent and what it wants in arguments, it will make up in clamours, lyes, and speaking all manner of evil falsly of them that discover & lay it open, as Mundus non potest ferre ut sua damuentur: Igitur ex omni parte odia, insidiae, calumniae, maledicta congeruntur ad opprimendam hanc doctrioam & edoctores hos. Luther speaks; the world cannot bear that the things of it should be condemned, therefore from every part hatreds, treacheries, calumnies, evill speakings are heaped to oppresse that Doctrine, and those Teachers who oppose it: And therefore let them speak evill as long as they will, and give out 'tis a railing lying peece; yet let me speak to the Reader, as the Apostle doth, 1 Thes. 3.3, 4. That no man should be moved by these afflictions, for we told you before, that we should suffer tribulation, even as its come to passe, and ye know: so now I tell you before, that when you hear of all kind of reproaches, ye may not be offended, Iohn 16.1.
Now the second particular under this first generall head, is to remove two stumbling blocks out of the way, to give an answer to two objections that may be made against this present work.
1. Object. It may be some will object and say; It is not seasonable nor convenient to discover our nakednesse and weaknesse so far to the common enemy, it were better concealed, the enemy will make an advantage of it: Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoyce, lest the daughters of the uncircumcised triumph. 2. Sam. 1.20.
Ans. The prevailing of Heresies and Sects among us, is not now to be discovered and published to the world: It hath not been all this time kept within our own walls, and known only to our selves, but hath been a long time known abroad, and at home, and hath been declared by divers others, both in writing [Page 9] and preaching before now: so that I shall not divulge any secret to the common enemy: all that I do is but to draw them into one, that we may see them as it were at once: our Errours and Schisms are spoken of far and near by enemies and friends. How many Sermons have been preached before the Honourable Houses of Parliament, and in other publike places speaking of the Errours of the time, which have been also printed long since by command of Authority, and exposed to the view of all? Many Learned men have given a Catalogue of severall Errours, as Mr. Gataker of many Antinomian Errours, Mr Baily one of the Commissioners of Scotland of other Errours, and Dr Featly, Mr Paget, with some others: In Books upon all occasions, 'tis confessed by men of M. Colemans Brotherly examination Re-examined, pag. 10 grants, That in our present times monsters of Errours do arise, and Opinions that the world never heard of before. severall judgemens, and denied by none, that we have many great Errours amongst us: many Errours have been complained of to the Houses of Parliament, Committees, Assembly, and examined, spoken of in the presence of many; besides that some Errours are vented, even of the grossest sort in Print, as in Pilgrimage of Saints, Bloudy Tenet, Mortality of the soul, Man of sinne discovered, cum multis aliis: Yea, some of the Sectaries have in their writings published and acknowledged, there are many sorts of Opinions among us, hence taking occasion to write for a Toleration of all, as Anabaptists, Antinomians, &c. and the great Historian and Chronicler of the Sectaries (the Moderate Intelligencer, Num. 36. who writes their lives and deaths, and trumpets forth their victories and praises so immoderatly as if they did all: and hath published to the world, some weeks ago, that there are twenty severall opinions in the Army; and hath pleaded more then once for liberty of conscience for them all; so that I by writing in this kind of the Errours of the time, cannot be guilty of discovering our nakednesse, the enemy having known so much before. But why stand I to prove that our Heresies and Schisms are openly known in England, when as their sound is gone into all Lands, into Holland, Zealand, France, yea to New-England? The Walachrian Classis, in their Letter to the London Synod complain much of Heresies, Schisms, Errours, confusions in Religion spreading in the City, which by such an expresse, holy and sacred oath is bound to God to cast out all Errours, Heresies, Scisms out of the house of God. Considerat. Quarund. Controvers. A Guliel. Apoll. vide Epist. ad Synod. Lond. Iudicent conscientia vestrae, quomedo omne haeresium genus inultum permitti, multifaria schismatum semina impune spargi, & profans errorum dogmata passim in vulgus proferri p [...]ssint in illa civitate, quae tam expresso, sancto & sacro sa [...]ram, lese coram deo devinxit ad omnes errores, haereses, schismata [...] d [...]o dei ejiciendos. Vide ibi plura. Many Letters have been written over into Enland out of Holland, from Ministers and Professours of schools (men zealously affected to the cause of the Parliament) complaining of the Errours, Sects and Schisms amongst us, which have been communicated to some prime members of the Assembly and others. New-England speaks much of the Heresies, Errours, and all sorts of Sects amongst us, [Page 10] New England at such a distance knowes not so well the nature of the Asembly, and therefore speaks so of it, out of zeal against our errours. wondring that the Assembly suffers them, and that they do not stirre up the Parliament to supresse them. New Englands Lamentation, for Old Englands present errours. A printed Letter of M. Shepards. Mr Shepards Letter written from thence, shewes their knowledg of the heresies, errours and sects amongst us, so that our errours and schismes so publikely known to the world, cannot be concealed from Oxford. Seeing then there are so many errours and monsters of opinions spoken of in all places, I cannot be taxed for the discovery of that which was before concealed, but in this work am only a gatherer together of those errours that were scattered, which by Gods blessing may be a meanes to keep many from falling into schisme seeing such monsters in that way, and to cause many to returne, when they finde that they never dreamt of nor intended.
Secondly supposing our errours to be known, which is fully proved in any first Answer, I then secondly say, 'tis so farre from being unseasonable and inconvenient, that 'tis most necessary, that some Ministers, who are friends to the Reformation, and zealots for the Parliament, should lay them open to the full, by testifying against them and disclaiming them, that so our enemies may not say, wee favour and countenance them; and one of my great ends in this Tractate, is to take away occasion from the common enemy to blaspheme the Reformation, and speak ill of the Parliament, by our not owning them, but speaking as much against heresie, schisme and all errours as any of them can.
Thirdly, I answer, we should be so farre from being afraid to give the common enemy advantage, by speaking against heresies and errours, that on the contrary I may say, we have no such enemies, as those persons, that broach and spread their heresies and damnable opinions: these are our enemies which wee have cause to fear more then all the Cavaliers, these are the Achans, the accursed persons, and things which are most likely to undo us; and if ever the Parliament and their party be ruined (which God prevent) it will not be so much by the Cavaliers, they could not have done it, but the heresies, blasphemies and schimes of some among our selves will cause it; and therefore the finding of these out, and labouring to have these removed, is a work of great importance to the saving of the Kingdom, and of great prejudice to the common enemy, whose hopes and confidence are much more placed in our heresies, prodigious opinions and schismes, then in their own strength.
2. Ob. As this book will give occasion to open the mouthes of enemies, so it may cause distractions and divisions among our selves, weaken the hands of many who are cordiall to the Parliament, apprehending themselves to be written against; besides this may offend many good persons that are not sectaries, especially that Independents should be put into this Catalogue, and ranked with all sorts of hereticks and schismaticks.
[Page 11]1. I answer to this, as Luther did in an Epistle of his to Spalatinus upon a like occasion; Spalatinus would not have had Luther at such a time to have writ against the Papists, for feare of disturbing the publike peace: to whom Luther thus replies, Thats excellent indeed, that thou thinkest it not fit to have the publike peace disturbed, and yet judgest it fit to have the externall peace of God disquieted; not so, O Spalatine. Shall the grievous wolves come freely to the flock, not sparing them; and if the doggs barke to give warning of them, shall they be said to disturbe the peace, and cause distractions? Brethren, things are come to a good passe, that hereticks and sectaries must do what they please, and if any course be taken by preaching, writing, petitioning, to remedy it, 'tis given out by Sectaries, 'tis a plot to make division, discourage the Army, disturbe the peace. I say no more, if this be to preserve union and peace, and to be cordiall to the Parliament, to let hereticks and sectaries do what they list, preach, writ, spread their errours, destroy many souls, and no man must say, what do they? cursed be that union, peace and affection to the Parliament. Lutherus in epist. ad G [...]lat. Maledicta sit charitas quae servatur cum jactura doctrinae fidei, cui omnia cedere debent, Charitas, Apostolus, Angelus é Caelo. 'Tis a golden saying of Luther, and worthy to bee thought of in these times; Cursed be that charity which is kept with the losse of the doctrine of faith, to which all things ought to give place, Charity, an Apostle, an Angell from Heaven, This present Parliament having often declared in their Declarations, their resolutions to hazard all for the safety of the Reformed Religion and doctrine of faith. yea, and I will add, Parliaments.
Answ. 2. If in such a time as this, and such a case, when by many persons all the things of God are laid waste and made null, Church, Minister, Sacraments, Scriptures, and what not? men will be offended for speaking, let them, 'tis better they should be offended, then the glory of Christ should suffer; 'tis an offence taken, and not given; Christ cared not in that case that the Pharisees were offended, Mat. 15.12.13.14. I wonder they are not offended at the heresies and errours daily broached, and yet should be offended at the discovering and speaking against them. I have more cause to be offended at this objection of theirs, and their lukewarmenesse: wo be unto them that broach these errours, and to those that countenance them, for every plant which my heavenly Father hath not planted, shall be rooted up.
Answ. 3. I name not these things to provoke and exasperate any, especially none of those who in simplicity of heart, and under pretences of greater holinesse and new light, are taken in these wayes; (for as I have writ before, so I say again, I put a great difference between Independency strictly and properly so cal'd, and many other sectaries, and between those who are turbulent Sectaries, and meerly seduced) but I write this Tractate to preserve many tender consciences from falling, by giving warning to them beforehand, as Christ did in Mat. 24.23.24.25.26. that they may fear, and tremble, and look to [Page 12] themselves, as also that I might brand errours and false doctrine too well thought of, and too kindly delt with in these times.
Ans. 4. I may justifie the ranking and joyning of Independents with other sectaries, not only because all the sectaries though never so vild, are Independents, agreeing in that opinion of Independencie; as also all the sectaries, the worst of them (even those who deny the Scriptures, the Divinity of Christ, &c.) do separate from the Church of England, refusing communion with her in the Sacraments and other Ordinances as the Independents do, but because the Independents do joyn themselves with the other sectaries adhering to them, and to this day have never stood as a divided party from them, but upon all occasions have and do make one common body with them, to hold together against the Orthodox and Presbyterians: I am able to give many instances of many of the Independents, both Ministers and people, pleading for the Anabaptists, Antinomians and other sectaries, that they might be tolerated as well as themselves; and upon all occasions of complaints against severall sects, siding with them to bring them off; yea, their joyning together in choise of Burgesses for Parliament, and in divers other matters against the Presbyterians; as also in closing together in Church-fellowship, Independent Churches admitting of and continuing Anabaptists, Antinomians to be members; besides not censuring vild sectaries (as Seekers) who have fallen from their Churches: so that I do the Independents no wrong to put them in the same Catalogue with other sectaries, themselves having in so many particulars gone hand in hand with them: but that which is the fullest demonstration of all other, is this, The sectaries being now hot upon the getting of a Toleration, there were some meetings lately in the City, wherein some persons of the severall sects, some Seekers, some Anabaptists, some Antinomians, some Brownists, some Independents met; some Presbyterians also met with them, upon their desire the better to understand what they would have; the intent of which meeting was, to consider how all these might have the liberty to their way and practice in this Kingdom, and to perswade the Presbyterians to be willing to it, and to helpe to effect it for them: now the result of these meetings was, that all these severall sects were agreed and held together for pretended liberty of conscience, the Independents as well as the others holding together with the rest of the sects, as buckle and thong; some professing at one of the meetings, it was the sin of this Kingdom that the Jewes were not allowed the open profession and exercise of their religion amongst us; only the Presbyterians dissented and opposed it. And much about the same time that this meeting was in London, in another place some of the best of the Independents, were not ashamed to move for a Toleration, not only for themselves, but all other of the sects that agreed in fundamentals against Popery.
[Page 13]THe second part of this Tractate, and indeed the principall (to the better understanding whereof the first part tended, and upon which also the third and last is grounded) sets down the Catalogue it self, containing many Errours, Blasphemies and Practises of the sectaries of this time, together with a Narrative of some remarkable Passages and stories; as also, some Letters, and an extract of Letters concerning the present Sects. Now the Errours, Heresies, Blasphemies in this Catalogue particularized, may be referred to sixteen heads or sorts of Sectaries, as namely, 1. Independents. 2. Brownists. 3. Chiliasts, or Millenaries. 4. Antinomians. 5. Anabaptists. 6. Manifestarians or Arminians. 7. Libertines. 8. Familists. 9. Enthusiasts. 10. Seekers and Waiters. 11. Perfectists. 12. Socinians. 13. Arians. 14. Antitrinitarians. 15. Antiscripturists. 16. Scepticks and Questionists, who question every thing in matters of Religion; namely, all the Articles of Faith, and first Principles of Christian Religion, holding nothing positively nor certainly, saving the doctrine of pretended liberty of conscience for all, and liberty of Prophesying. And in one or other of these sixteen formes, may all the Errours and Blasphemies reckoned up in the following Catalogue be well placed, and unto one of these heads easily reduced; yea, for many of these errours, the very same are held not only by one sort of the forenamed sects, but by divers of them. And I desire to commend to the Readers serious and sad consideration, three particulars concerning the errours and sects of this time; and the rather, because they were not so common to the sects in the ages before, at least not the two first. 1. That among all these sorts of sects and sectaries, there are hardly now to be found in England (for to this Kingdom, and to these four last years do I confine my self all along in this discourse) any sect thats simple and pure, and not mixt and compounded, that is, any sect among them all) which holds only the opinions and principles of its own way, without enterfering and mingling with the errours of other sects; as for example, where can a man finde a Church of simple Anabaptists, or simple Antinomians, or simple pure Independents, each of them keeping to their own principles, as Anabaptists to Anabaptisme, Independents to Independencie, and holding no other? but rather do we not see by experience, that both the severall kinds of sects, and most persons of each kinde, are compounded of many, yea, some of all: One and the same society of persons in our times, being both Anabaptisticall, Antinomian, Manifestarian, Libertine, Socinian, Millenary, Independent, Enthusiasticall? yea, among the Independents (who are of all the rest accounted best) where can any man shew me an Independent Church strictly so called, or a man of them hardly, who symbolizes not with the other sects, holding beside Independency, neither the opinions of the Chiliasts, nor of the Libertines, nor other strange opinions! The Army that is so much spoken of upon all occasions in the news Books, Pulpits, Conferences, to be Independent [Page 14] (though I conceive upon good information, that upon a true muster of the whole, Commanders and common souldiers, there would not be found above one in [...]ix of that way) yet of that Army, cal'd by the sectaries, Independent, and of that part of it which truly is so, I do not think there are 50. pure Independents, but higher flown, more Seraphicall (as a Chaplain, who knows well the state of that Army, expressed it) made up and compounded of Anabaptisme, Antinomianisme, Enthusiasme, Arminianisme, Familisme, all these errours and more too sometimes meeting in the same persons, strange monsters, having their heads of Enthusiasme, their bodies of Antinomianisme, their thighs of Familisme, their leggs and feet of Anabaptisme, their hands of Arminianisme, and Libertinisme as the great vein going thorow the whole; in one word, the great Religion of that sort of men in the Army, is liberty of conscience, and liberty of preaching. But heretofore, both in times more ancient and latter, and in other Countries, severall sects kept themselves more to their own proper tenets, without that generall con [...]usion of each running into all, as the Arians, Novatians and others, in the first six hundred years, and the Antinomians in Luthers time. Secondly, That all these sorts of sects, how different soever, yea and contrary to one another in many principles and opinions, yet all agree in these times in separating from our Church, refusing comunion in our publike Assemblies, and in disallowing the authoritative power of Classes and Synods; all the sects, yea the worst of them, as the Antiscripturists, Arians, Antitrinitarians, Perfectists, being Independents and Separatists (though all Independents and Separatists be not Arians, Antinomians, &c.) which deserves the more to be thought on, because in the Primitive times, some heriticks and sectaries would have been glad of communion in warship with the Orthodox; (Theodoret. Haeret. Fabul. lib. 4. cap. de Ario. Arius desired to be received into the Church of Alexandria again, and made such friends to Constantine, that upon his pretending repentance, he commanded Alexander the Bishop of Alexandria, to give him the hand of fellowship and to admit him) as also they approved of the power of Synods and Councels, comming unto them. The Arians, Donatists and other Sectaries held many Councels, as that of Tyrus, Antiochia, the first Councel of Carthage in Constantines dayes; of these and many more we read of in Ecclesiasticall Histories. I never read of any Independent Minister in all the Primitive Churches (no not amongst the Sectaries) for the first six hundred years, save only in the dayes of Aurelius Bishop of Carthage, who living in the fift Century, in an African Synod and Councel held at Carthage declares; Codex Canonum Eccles. African [...]. 53. Can. a Christoph. Justello. Sunt enim pleri (que) conspirantes cum plebibus propriis, quas decipiunt, ut dictū est, earum scalpante [...] aures, blandi ad seducendum viriosae vita homines, vel corte in flati, & ab hoc consortio separati, qui putant propriae plebi incubandum, & nonnunquam converti ad Concilium venire detractant: sua forte ne prodaneur flagitia metuentes. The words in the Greek are [...], are mere significant, [...], properly signifying absurdities and unusuall novelties. There are many who conspiring with their own proper people who they do deceive, scratching their itching eares, and with fair speeches seducing, men of a loose life, or rather puffed [Page 15] up, separating themselves from this society, who think they must attend to their own proper people, and being often called to the Councel, refuse to come along, left their absurdities and novelties should be discovered and made manifest; against whom Aurelius moved, that they might be deprived of all authority over their proper people, as rebellious and disorderly, which was consented to and voted by the whole Synod, saying placet, placet. Thirdly, That for the errours and opinions laid down in this Catalogue, some are contrary and contradictory to others of them, so that many of these errours fight among themselves; this indeed is one great difference between truth and errour,Bonum non est contrarium bono, sed tantum malo, at malem contrariatur & bono & malo. Verum est unum, mendacium vero multiplex. that truth though it be contrary to errour, yet one truth is never contrary to another, truth is one and uniforme; but many errours are not only contrary to truth, but to errours also; yea some of these errours are most contrary to what ever could have been expected; many of the persons who hold these opinions being fallen into some of the errours of Popery, Arminianism, Libertinisme and those of the grossest sort, (as the Reader in the Errours hereafter named may more easily perceive) which they spoke so much against heretofore, and for fear of which comming in upon us, they first began to forsake this Church, so that they have wheeled & wheeled about so long on the right hand, that they are perfectly come round to the left.
The Catalogue of the Errours, Heresies, Blasphemies, is as follows.
- 1. THat the Scriptures cannot be said to be the word of God;Of the Scriptures, Vide the third printed Letter, or also a coppy of [...] Articles in a MS.there is no Word but Christ, the Scripures are a dead letter, and no more to be credited then the writtings of men, not divine, but humane invention.
- 2. That the Scripture,Pamphlet intituled Pilgrim. of Saints, by. Lawr. Clarckson.whether a true manuscript or no, whether Hebrew, Greek or English, is but humane, and so not able to discover a divine God. Then where is your command to make that your Rule or Discipline, that cannot reveal you God, nor give you power to walke with God? so that Christ letting out himself as he is in himself, ought to be a Christians Rule in obedience to himself.
- 3. That the Scriptures are unsufficient and uncertain, there is no certainty to build any D [...]ctrine upon them, they are not an infallible foundation of faith.
- 4. As the condition of Adam, Noah, Abraham, Moses, &c. was, that they did walke with God by the teaching of God, so is ours: that is not to limit Christ to Adam, Noah, Abraham, Moses, David, Iohn and the Disciples. As they were not to tye God to any things before them recorded, but each of them [Page 16] had a new record; so are not we to limit God in the generall records of those paths, but wait upon him in the enlargement of the Gospell what he will record you; and far be it from me to conclude either in Doctrine or practise; that half of his glory is revealed as yet: As that I should enclose Christ in such a small compasse as we have recorded:Pilgrim. of Saints.though I rejoyce to understand it in the searching thereof, yet pressing toward the marke for the price of the high calling of God, waiting what he will record in my heart, and in that measure worship him in spirit and truth from the teaching of the Spirit.
- 5. That the holy writings and sayings of Moses and the Prophets, of Christ and his Apostles, and the proper Names, Persons and things contained therein are Allegories, and these Allegories are the mystery and spirituall meaning of them.
- 6. That the Penmen of Scripture, every one of them, writ as themselves conceived, they were the actions of their own spirit; and for what is said they were moved by the holy Ghost, that was no other Spirit then that which moved them to writ and speak other things, for in him we live and move and have our being.
- 7. That the Scriptures of the old Testament, do not concerne nor binde Christians now under the new Testament: so that when places of Scripture are brought out of the old Testament to prove Points, many Sectaries make slight of them, and say, Give us a text out of the new, we are ignorant of the old; and hereupon some of them do not binde the old Testament with the new, nor read it.
- 8. That right Reason is the rule of Faith, and that we are to beleeve the Scriptures, and the Doctrine of the Trinity, Incarnation, Resurrection, so far as we see them agreeable to reason, and no farther.
- 9. That the new Testament, nor no place of Scripture in it, binds any further then the Spirit for present reveales to us that such a place is the Word of God.
- 10. To read Scripture in English to a mixt Congregation without present expounding it, is dangerous, and worse then to read it in Latine; for in Latine, as it doth no good, so it doth no harme.
- Of GOD. Vide Book intit. Comfort for Beleevers. pig. 36. Vide A short Declaration of the Assembly of Divines against it.11. That God hath a hand in, and is the Author of the sinfullnesse of his people; that he is the Authour not of those Actions alone, in and with which sin is, but of the very Pravity, Ataxy, Anomy, Irregularity and sinfullnesse it self which is in them.
- 12. That all Lyes come forth out of the mouth of God.
- 13. The first branch of this Errour is verbatim in Bloody Tenet. in the Preface.'Tis the will and command of God, that since the coming of his Son the Lord Jesus, a permission of the most Paganish, Jewish, Turkish, or Antichristian consciences [Page 17] and worship be granted to all men in all Nations and Countries: and they are only to be fought against with the sword of Gods Spirit, the word of God; and for the Parliament to use any civill coercive meanes to compell men of different judgment, is one of the greatest sins that can be named, 'tis committing a greater rape, then if they had forced or ravished the bodies of all the women in the world.Last part hath been spoken by some eminent Sectaries.Yea, if it be mens consciences, the Magistrate may not punish for blasphemies, nor for denying the Scriptures, nor for denying there is a God.
- 14. That no man was cast into hell for any sin, but only because God would have it so.
- 15. That a man had life before God breathed into him, and that which God breathed into him was part of the divine Essence, and shall returne unto God again.
- 16. That we should think of our selves no better then was meet, for God loves the creatures that creep upon the ground as well as the best Saints; and there is no distance between the flesh of a Man, and the flesh of a Toad.
- 17. That the Prince of the ayr that rules in the children of disobedience is God; and that there is no other spirit but one, which Spirit is God.
- 18. That God hath not decreed all the actions of men, because men doing what God decreed, do not [...]in.
- 19. That God was never angry nor displeased with man; for if he were ever displeased and pleased again, then there is a changeablenesse in God.
- 20. That God loved not one man more then another before the world, neither is there an absolute particular election, but only generall and conditionall upon perseverance; and the Scripture no where speaks of Reprobates or Reprobation.
- 21. That the soul dies with the body, and all things shall have an end, but God only shall remain for ever.
- 22. Every creature in the first creation was God, and every creature is God, every creature that hath life and breath being an efflux from God, and shall returne into God again, be swallowed up in him as a drop is in the ocean.
- 23. That to a saving knowledge of God,D. Stewait second part of Depl. to M.S. pag. 128. M. Bail. Diswasion from Errours of the time.it sufficeth not to know him in the book of nature; nor secondly as revealed in the holy Scriptures; but that we must know him as abstract from his mercies and all his attributes.
- 24. That in the Unity of the God-head there is not a Trinity of Persons, but the Doctrine of the Trinity beleeved and professed in the Church of God, is a Popish tradition and a Doctrine of Rome.
- 25. There are not three distinct Persons in the Divine Essence, but only three Offices; the Father, Son and holy Ghost are not three Persons, but Offices.
- [Page 18] Vide proof of this in the first Letter. Of CHRIST.26. That there is but one Person in the Divine nature.
- 27. That Jesus Christ is not very God, not God essentially, but nominally,Vide full proof of this, in the Narration of stories.not the eternall Son of God by eternall generation, no otherwise may he be called the Son of God but as he was man.
- 28. That Christs humane nature is defiled with originall sin as well as ours, Christ had from the birth to his death the same originall corruption as ours, he took our sin into his nature as well as our flesh upon him:Vide proof of this in the first Letter, and in the fourth Letter, and in another, M.S.Christ is not of a holier nature then we; but in this appeares Gods love to us, that he will take one of us in the same conditition, to convince us of what he is to us, and hath made us to be in him: me thinks the beholding of Christ to be holy in the flesh is a dishonour to God, in that we should conceive holinesse out of God, and again a discomfort to the Saints, that he should be of a more holy nature then they, as being no ground for them to come neer with boldnesse to God.
- 29. That we did look for great matters from one crucified at Ierusalem 16 hundred yeares ago,Proof of this is, in Articles given in against on Thomas Webb, and in the third printed Letter.but that does us no good, it must be a Christ formed in us, the deity united to our humanity, Christ came into the world to live thirty two years, and to do nothing else that he knew, and blessed God he never trusted in a crusified Christ.
- 30. Christ was true man when he created us: yea from eternity, and though he had not flesh, yet was he very man without flesh.
- 31. That Christ died for all men alike, for the reprobate as well as for the elect, and that not only sufficiently, but effectually, for Iudas as well as Peter, for the damned in hell as well as the Saints in Heaven.
- 32. That by Christs death, all the sins of all the men in the world, Turks, Pagans, as well as Christians committed against the morall Law and first Covenant, are actually pardoned and forgiven, and this is the everlasting Gospel.
- 33. That Christ did only satisfie for the sins against the first Covenant, but not for the sins against the second Covenant, as unbelief, he died not for the unbelief of any.
- 34. Christ died only for sins past, i. e. before the Gospel is revealed to the sinner, and the sins of men committed after conversion Christ died not for, but they are pardoned by his being a continuall sacrifice.
- 35. Every man satisfies for himselfe for the sins against the second Covenant, namely unbelief: because he that beleeves not, the wrath of God abides upon him; so that for a years unbelief a man beares a years wrath, and this is all the satisfaction God requires.Vide [...]irst printed Letter for proof.
- 36. That no man shall perish or go to hell for any sin but unbeleef only.
- [Page 19]37. That the Heathen who never heard of Christ by the Word, have the Gospel; for every creature, as the Sun, Moon and Stars preach the Gospel to men, and in them is revealed the knowledge of Christ crucified, and sin pardoned, if they had eyes to see it.
- 38. Those Heathen that perish, do perish only for not beleeving according to the Gospel they enjoy.
- Paul Hobso [...] Serm. Christ the effect, [...]ot the cause of the love of God, p. 47. Vide Animad on the 4 Letter whi [...]h will satisfie the Reader, how Christ is both the fruit and the cause of Gods love; and these errors in such ignorant mechanicks as Hobs [...]n, arise from not being able to distinguish the causes of c [...] Iusti [...]cation and Salvation. The first and supreme cause, is the undeserved grace and favour of God; the moving and meritorious cause, is redemption and reconciliation purchased by Christ; the instrumentall cause whereby the same it imputed, is the bloud of Christ; the finall, is the glory of God in the declaration of his ri [...]hteousnesse and faithfulnesse.39. Christ did not by his death purchase life and salvation for all, no nor for the elect▪ For it was not the end of God in the coming of Christ to purchase love and life; but Christ himself was purchased by love, that hee might make out love and purchase us to love.
- Vide fourth Letter proof.40. Christ Jesus came into the world to witnesse and declare the love of God to us, not to procure it for us, or to satisfie God (as some say,) Christ was a most glorious publisher of the Gospel, he was sent to preach the Gospel, to heal the broken hearted, to preach deliverance to the captives: in all that Christ saith to be the end of his coming is not a word mentioned of any thing done by him in way of satisfying God. Christs coming was more like a conquerour to destroy the enemy in our nature, and so to convince us of the love of God to us by destroying in our nature that which we thought stood between God and us.
- P [...]ul Hobs [...]s Sermon ic [...]it. Christ the effect, not the cause of the love of God. pag. 13.41. That the unction which the Saints are said to receive from the holy one, 1 Iohn 2.20. is one with the Christ hood of Christ.
- 42. That Christ was a legall Preacher, for till after his Ascension the Gospel was not preached; Christ lived in a dark time and so he preached the Law, but afterwards then the Gospel came to be preached.
- 43. That Christ shall come and live again upon the earth, and for a thousand years reign visibly as an earthly Monarch over all the world, in outward glory and pomp, putting down all Monarchy and Empires.
- 44. That when Christ in his own person hath subdued the disobedient Nations, then the Church of the Jews and Gentiles shall live without any disturbance, from within or without it: all Christians shall live without sin, without the Word, Sacraments, or any Ordinance, they shall passe those thousand yeers in worldly delights, begetting many children, eating and drinking, and enjoying all lawfull pleasures which all the creatures then redeemed from their ancient slavery can afford.
- [Page 20]45. That men may be saved without Christ, and the very Heathens are saved, if they serve God according to the knowledge God hath given them, though they never heard of Christ.
- 46. That the least Truth is of more worth then Jesus Christ himself.
- 47. Christ by his death freed all men from a temporall death which Adams sin only deserved, by purchasing them a resurrection, and hath opened them▪ a way to come to the Father if they will: thus far he died for all, no farther for any.
- Of the Spirit of God, and of Sanctification.48. The Spirit of God dwels not, nor works in any: it is but our conceits and mistakes to think so, 'tis no spirit that works but our own.
- 49. That the same spirit which works in the children of disobedience, is that spirit which sanctifies the hearts of the elect.
- Into this op [...]io [...] some of the Anabaptists are fallen, and have separated from their Churches upon it.50. That there is a perfect way in this life, not by Word, Sacraments, Prayer and other Ordinances, but by the experience of the spirit in a mans self.
- 51. That a man baptized with the holy Ghost, knows all things even as God knows all things, which point is a deep mystery and great ocean, where there is no casting anchor, no [...] sounding the bottome.
- 52. That if a man by the spirit knew himself to be in the state of grace, though he did commit murther or drunkennesse, God did see no sin in him.
- 53. That sanctification is not an evidence of Justification, and all notes and signes of a Christians estate are legall and unlawfull.
- 54. Beleevers have no inherent sanctification, nor spirituall habits of grace infused into their hearts, but all their sanctification is that which is inherent in Christ, and they for this and no other cause, are said in Scripture phrase to be sanctified, but because of Christs sanctification and inherent holinesse.
- Of Adam and Mankinde. This was preached in a house, and the Preacher said, this was a mystery [...] all the Gospel was.55. Though Adam had continued in his estate of innocencie, and not fallen, yet he had died a naturall death, for death now is not a fruit of sin to beleevers.
- 56. Gods Image on man, is only our face and countenance; and every wicked man hath therefore Gods Image as well as good men.
- 57. That Adam, and so man-kind in him, lost not the Image of God by his fall, only incurred a temporall or corporall death, which was suspended for a time upon the promise of a Saviour.
- 58. There is no originall sin in us, only Adams first sin was originall sin.
- 59. That the guilt of Adams sin is imputed to no man, no man is punished for Adams sin.
- [Page 21]60. That one man is no more spirituall then another nor is there any such inward difference between man and man; but all the spiritualnesse and difference lyes without us in the Word, which guides some men, and not others.
- 61. That all men who have the Gospel preached to them and so manifested to their understandings, are immediatly without any more ado able of themselves to beleeve and receive Christ
- 62. There is no free-will in man either to good or evill, either in his naturall estate or glorified estate.
- 63. That there is a power in man to resist grace, and that the grace which would convert one man, would not convert another.
- 64. Naturall men may do such things as whereunto God hath by way of promise annexed grace and acceptation, and that if men improve their naturall abilities to the utmost in seeking grace,Book intit. A vindicati [...]n of Freegrace, against M▪ Iohn Goodwin.they shall finde it.
- 65. That regenerate men who have true grace, may fall totally and finally away from the state of grace.
- 66. That the morall law is of no use at all to beleevers, that 'tis no rule for beleevers to walk by,Of the Morall Law, Iustification, Faith, Repentance, good work [...], M. Gatak. Gods eye on Isr. pref.nor to examine their lives by, and that Christians are freed from the mandatory power of the law.
- 67. Persons justified, are not justified by faith, but are justified from all eternity.
- 68. Neither faith, nor repentance, nor humiliation, nor self-deniall, nor use of Ordinances, nor doing as one would be done to, are duties required of Christians, or such things as they must exercise themselves in, or they can have no part in Christ.
- 69. True faith is without all doubts of salvation, and if any man have doubts of his salvation, his faith is to be noted with a black mark.
- 70. That To credere; faith in a proper sense is imputed to justification, and not Christs righteousnesse imputed to justification.
- 71. That the doctrine of repentance is a soul-destroying doctrine.
- 72. In the old Covenant (that is before Christ came in the flesh) in the Prophets dayes, repentance is declared as a means to obtain remission, and neither remission nor the knowledge of remission to go before, but to follow contrition; but this is not the Gospel which is established upon better promises.
- 73. That 'tis as impossible for Christ himself to sinne,M. Gataker Gods eye on Israel. pref.as for a child of God to sin.
- 74. Th [...] there ought to be no fasting dayes under the Gospel, and th [...]t [Page 22] men ought not to afflict their souls, no not in a day of humiliation.
- 75. That God doth not chastise any of his children for sin; and let beleevers sin as fast as they can, there is a fountaine open for them to wash in; and that not for the sins of Gods people, but for swearers and drunkards the land is punished.Gatak. ibid.
- 76. That beleevers have nothing to do to take care, or to look to themselves to keep from sin, God must look to them, if he will.
- 77. God loves his children as well sinning, as praying, hearing and doing the holiest duties; he accounts of them never the better for their good works, nor never the worse for their ill works.
- Gatak. Gods eye on his Israel, Preface to the Reader. Article 12. Septem. 1. 1643.78. That Gods children are not at all to be humbled, troubled or grieved for sin after conversion, and what Peter did in this kinde after his foul fact of denying his Master, issued from the weaknesse of his faith.
- 79. That Gods children are not to aske the pardon and forgivenesse of their sins, they need not, they ought not, and 'tis no lesse then blasphemy, for a child of God to aske pardon of sins, 'tis infidelity to aske pardon of sins, and Davids asking forgivenesse of sin was his weaknesse.
- Gatak. Gods eye on Israel, Preface to the Reader.80. That when Abraham denyed his wife, and in outward appearance seemed to lie in his distrust, lying, dissembling and equivocating that his wife was his sister, even then truly all his thoughts, words and deeds were perfectly holy and righteous from all spot of sin in the fight of God freely.
- Denn. Man of sin discovered, pag. 1281. The called of God have sin in the flesh, they have sin in the conversation, but they have no sin, neither can they have any in the conscience; for the true faith of Gods elect, and sin in the conscience, can no more stand together then light and darknesse; and this reconciles those two Scriptures, If we say we have no sin, we deceive our selves, and He that is borne of God doth not commi [...] sin, neither can he, because he is borne of God.
- 82. The great Antichrist is that mysticall body of iniquity which opposeth Jesus Christ, and not the Pope of Rome, or any particular succession of men, only he is a part of Antichrist. Denn, makes the opposition of Antinomian errours to be the man of sin and the great Antichrist, as is to be seen in severall pages of his Man of sin discovered. And Sectaries make them who deny Christs dying for all, to be Antichrist: others make Antichristianisme to consist in the coercive power of the Magistrate in matters of Religion.
- Of Man after this life; of the S [...]ul; Resurrection from the dead, Heaven and hell.83. That the soul of man is mortall as the soul of a beast, and dies with the body.
- 84. That the souls of the faithfull after death, do [Page 23] sleep til the day of judgement, and are not in a capacity of acting any thing for God, but 'tis with them as 'tis with a man that is in some pleasing dreame.
- 85. That the bodies of the faithfull shall not rise again at the resurrection, (namely the same that died) but their soules shall have other bodies made fit for them, either by creation or faction from some preëxisting matter, and though the bodies be new, yet the men are the same, because the same souls remaine still.
- 86. Infants rise not again, because they are not capable of knowing God and therefore not of enjoying him.
- 87. That the perfection and resurrection spoken of by Paul, 1. Cor. 15.51.52.53.54.55.56.57. the hope set before us, the eternall inheritance, a City having foundations, whose builder and maker is God, are to be attained in the fullnesse and perfection of them now in this present time, before the common death of the body.
- 88. That none of the soules of the Saints go to Heaven where Christ is, but Heaven is, empty of the Saints till the resurrection of the dead.
- 89. There is no resurrection at all of the bodies of men after this life, nor no Heaven nor hell after this life, nor no devils.
- 90. There shall be in the last day a resurrection from the dead of all the bruit creatures, all beasts and birds that ever lived upon the earth, every individuall of every kinde of them that died shall rise again, as well as of men, and all these creatures shall live for ever upon the earth.
- 91 There is no hell but in this life, and that's the legall terrours and feares which men have in their consciences.
- 92. That there is no Church of Christ upon the earth,Of the Church, Gospel, Ministry and Sacraments.no true Ministery, no Sacraments, no Gospel, no faith, because there are no visible nor infallible gifts.
- 93. No man is damned but for rejecting the Gospel, and none can reject the Gospel, but those who have it tendred unto them, as they had in the Apostles dayes being confirmed by miracles.
- 94. That the pure preaching of the Word, and righ administration of the Saments, are no notes nor signes of a true visible Church.
- 95. 'Tis the will of God that miracles should attend the Ministry, the Apostles make a marriage of doctrine and miracles, so that they who preach the Gospel, must be so gifted as to confirme it by signes and wonders.
- 96. That many Christians in these dayes have more knowledge then the Apostles, and when the time is come that there shall be true Churches and Ministery erected, they shall have greater gifts, and do greater miracles then the Apostles [Page 24] ever did, because the Christian Church was but then in its infancy.
- 97. That there ought to be in these times no making or building of Churches, nor use of Church-ordinances, as ministring of the Word, Sacraments, but waiting for a Church, being in a readiness upon all occasions to take knowledge of any passenger,Pilgrimage of Sa [...]nts, and MS.of any opinion or tenet whatsover; the Saints as pilgrims doe wander as in a Temple of smoak, not able to finde Religion, and therefore should not plant it by gathering or building a pretended supposed House, but should wait for the coming of the Spirit, as the Apostles did.
- 98. There is a salvation that shall be revealed in the last times, which was not known to the Apostles themselves.
- 99. That within a while God will raise up Apostles, men extraordinarily endowed with visible and infallible gifts to preach the Gospel, and that shall precede the fall of Rome.
- But the Apostle Peter tels us, 2 Pet. 2.19, 20, [...]1. We have a more sure word o [...] pro [...]hecie, whereunto ye do well that ye take [...]ed, &c. Spiritus sanctus non est sceptic [...] ▪ nec dabia aut opi [...]iones in cordibus nostri scrips [...]t, sed assertiones, ipsa vita, & omni experien [...]is certiores ac firmiores, Luther [...]s.100. That in points of Religion, even in the Articles of faith, and principles of Religion, there's nothing certainly to be beleeved and built on, onely that all men ought to have liberty of conscience, and liberty of prophesying.
- 101. That the Scriptures no where speak of Sacraments, name or thing.
- 102. That the Covenant, whereof Circumcision was the seale, was onely of temporall promises, as Ex. G. of the land of Canaan; that the Covenant God made with Abraham had nothing spirituall in it; and that Circumcision was a seal of the righteousnesse of faith to no other but to Abraham alone quatenus a father, and not to his children.
- 103. That Baptism is not a seal nor signe of the Covenant of grace.
- 104. That Poedobaptisme is unlawfull and Antichristian, and that 'tis as lawfull to baptize a Cat, or a Dog, or a Chicken, as to baptize the Infants of beleevers.
- 105. 'Tis as lawfull to break any of the ten Commandements, as to baptize an Infant: yea, 'tis as lawfull to commit adultery and murther, as to baptize a childe.
- Confess▪ of Faith of Anabapt. Arc [...].106. That baptizing belongs not to Ministers onely, all gifted brethren and preaching Disciples (though no Ministers) may baptize.
- Pilgrimage of the Saints.107. Baptizednesse is not essentiall to the Baptizer, nor essentiall to preaching; so that persons not onely not in office, but not so much as baptized, may both baptize and preach.
- [Page 25]108. Miracles are essentiall to the administration holden forth in the commission of Baptisme,Pilgrimage of Saints.Matt. 28.19.
- 109. That none are to be admitted to the Lords Supper, though beleevers and Saints, nor their children to be baptized, but onely they who are members in a Church-way.
- 110. There is no Scripture against a mans being often baptized; neither is it more unlawfull to be baptized often, then to receive the Lords Supper often.
- 111. That Christs words in the Institution of his Supper, This is my body, and This is my bloud, are to be understood literally.
- 112. That Christians in receiving the Lords Supper should receive with their hats on, with their heads covered; but the Ministers should administer it with their hats off, uncovered.
- 113. That 'tis as necessary to be joyned in Church-fellowship,Vide Doore of truth opened, in answer to Truth shut out of doors, page 10. This is as false as any Doctrine that is preached in Rome.as with Christ the Head; and there's such a necessity of entring into a Church-way, as there is no expectation of salvation without it.
- 114. That the Church of England and the Ministery thereof is Antichristian, yea of the Devill, and that 'tis absolutely sinfull and unlawfull to hear any of their Ministers preach in their Assembl [...]es.
- 115. That the Church of Rome was once a true Church, but so was the Church of England never, therefore 'tis likelier the Church of Rome should be in the right in the Doctrines of Free-will, universall Redemption, Originall sin, &c. then the Church of England.
- 116. That the calling and making of Ministers of the Word and Sacraments are not jure Divino, Compasse Santarit [...] page 24, 25.but a Minister comes to be so; as a Me [...]chant, Bookseller, Tailor, and such like.
- 117. That all setled certaine maintenance for Ministers of the Gospel, especially that which is called Tyths, is unlawfull, Jewish and Antichristian.
- 118. That Ministers of the Gospel in these dayes ought to work with their hands, and to follow some calling, that they may not be chargeable to the Church.
- 119 That there ought to be no distinct order of Ministers, nor no such calling of some persons distinct and separated from the people; but that all men who have gifts are in their turns and courses; by the appointment of the rest of the company, to preach, pray, baptize, and they are for that turn in stead of Ministers, and as Ministers.
- [Page 26] Of Preaching and Hearing, of Praying, singing of Psalmes, of the Christian Sabbath, or Lord [...]-day.120. That all dayes are a like to Christians under the new Testament, and they are bound no more to the observation of the Lords day, or first day of the week then to any other.
- 121. That the Jewish Sabbath or Saturday is still to be kept by Christians for their Sabbath.
- 122. That Christians are not bound to meet one day in seven constantly, according to the manner of the Nations, nor to pray and preach thus long, and in this manner two or three houres, according to the custome of the Nations.
- 123. No man hath more to do to preach the Gospel then another, but every man may preach the Gospel, as well as any.
- 124. That 'tis lawfull for women to preach, and why should they not, having gifts as well as men? and some of them do actually preach, having great resort to them.
- 125. 'Tis a part of Christian liberty of Christians, not to hear their own Ministers, but to go and heare where they will, and whom they think they may profit most by.
- 126. That 'tis unlawfull to worship God in places consecrated, and in places where Superstition and Idolatry have been practised, as in our Churches.
- 127. That men ought to preach and exercise their gifts without study and premeditation, and not to think of what they are to say till they speak, because it shall be given them in that hour, and the Spirit shall teach them.
- 128. That there is no need of humane learning, nor of reading Authors for Preachers, but all books and learning must go down, it comes from the want of the Spirit, that men writ such great volumes, and make such adoe of learning.
- 129. There are some women, ten or eleven in one Town or vicinity, who hold it unlawfull to hear any man preach, either publikely or privately, because they must not be like those women in Timothy, ever learning, and never comming to the knowledg of the truth, 2. Tim. 3.6.7.
- 130. That tis unlawfull to preach at all, sent or not sent out (as in a Church-state) but only thus, a man may preach as a waiting Disciple, that is, Christians may not preach in a way of positive asserting and declaring things, but all they may do, is to confer, reason together, and dispute out things.
- 131. That tis unlawfull for the Saints to joyn in receiving the Lords supper, where any wicked men are present, and that such mixt Communion doth pollute and defile them.
- 132 'Tis unlawfull for the Saints to joyn in prayer where wicked men are, or to pray with any of the wicked.
- [Page 27]133. That 'tis unlawfull for Christians to pray so much as privately with those (though godly) that are not members of a true Church, but are members of the Church of England, and the Assemblies thereof.
- 134 That however conference and discourse may be had with all, yet tis not lawfull to joyn in prayer or giving of thanks, no not before meat, with those (though otherwise acknowledged Saints and godly, and are members of Churches in the Church-way) that a [...]e not of the same judgement and way.
- 135. This opinion begins to spread much, as a godly Minister told me of his own k [...]owledge, know [...]ng them who vented it, many refusing to joyne with him in prayer [...], in a publike Assembly, where h [...]e came to preach, upon this ground, and requiring Scripture of him to prove it. And some begin already in the publike Churches to leave off all praying, only speak and discourse to the peo [...]le.That tis not lawfull for Christians to pray at all with any others, (either as being the mouth in prayer, or as joyning in prayer) though never so godly, and of their own judgements, either in the publike Assemblies, or in their Families, unlesse such persons who prayed had an infallible spirit, as the Apostles.
- 136. That Christians are not bound to pray constantly every day at set times, as morning and evening, but only at such times as the Spirit moves them to it, and if they finde not themselves so moved in many dayes and weeks together, they ought not to pray.
- 137. That wicked and unregenerate men ought not to pray unto God at all.
- 138. That all singing of Psalmes, as Davids, or any other holy songs of Scripture, is unlawfull, and not to be joyned with.
- 139. That the singing which Christians should use, is that of Hymns and spirituall songs, framed by themselves, composed by their own gifts, and that upon speciall occasions, as deliverances, &c. sung in the Congreation by one of the Assembly, all the rest being silent.
- 140. This hath been lately practised in▪ London among some of the Sectaries.That love-feasts, or feasts of love (with which the Lords Supper is to be administred also) is a perpetuall ordinance of Christ, at which only Church-members are to be present, and to partake.
- 141. That there is no distinction concerning Government of Ecclesiasticall and civil,Of Church Government. Compass. Samarit. pag. 21.22.for all that Government which concernes the Church, ought to be civill, but the maintaining of that distinction is for maintaining the interests of Church-men.
- 142. That a few private Christians, as six or seven gathering themselves into a Covenant and Church-fellowship, have an absolute entire power of the Keyes, and all Government within themselves, and are not under any authoritative power of any Classes, Synods, or generall Councels, whatsoever they do, or what wayes soever they take.
- [Page 28]143. Revel. 16.19 The great City was divided into three parts and states and branches of it, begin with P. in 1. Popery 2. Prelacy. 3. Paul H [...]sons Discovery of Truth, pag. 63.That the Presbytery and Presbyteriall Government, are the false Prophet, and the Beast spoken of in the Revelations: Presbytery is a third part of the City of Rome, yea that Beast, in Revel. 11. that ascends, and shall kill the two Witnesses, namely the Independents.
- 144. That there are Revelations and Visions in these times, yea to some they are more ordinary, and shall be to the people of God, generally within a while.
- Of Revelations and Miracles.145. That the gift of miracles is not ceased in these times, but that some of the Sectaries have wrought miracles, and miracles have accompanied them in their Baptisme, &c. and the people of God shall have power of miracles shortly.
- 146. That anointing the sick with oyl by the Elders praying over them, with laying on of hands, is a Church-ordinance for Church-members that are sick, for their recovery.
- 147. 'Tis ordinary for Christians now in these dayes, with Paul to be rapt up to the third Heavens, and to hear words unutterable, and they cannot wel have assurance of being Christians, that have not found and had experience of this.
- Of the Civil Magistrate.848. That Christian Magistrates have no power at all to meddle in matters ofQueries of highest consideration in Epist. to the Parliament. An [...]nym. Ans. to M. Prins. 12. Queries, p. 8. As the Grounds of Independent Government attribute nothing to the Magistrate in Church affairs, further then the Magistrate is a member of their Churches and Assemblies: so no people under heaven ascribe more unto Magistrates then the Independents in civill matters.Religion, or things ecclesiasticall, but in civill only concerning the bodies and goods of men.
- 149. Door of Truth opened p. 5.That for a people to wait upon man for a form to worship God by, was Idolatry: Nay, for a people to wait upon Parliament or Assembly for a form to worship God by, was worse then corporall Idolatry.
- 150. M. Borroughs, Heart divis. p. 65. Animadversion upon this errour. This is an errour destructive to the power of civil Magistrates and safety of Commonwealths in divers cases, and in many instances that may be given; to give one for the present, a Church may not according to M. Burroughs principles excommunicate a member, who out of conscience is not satisfied of subjects taking up arms against Armies, raised by a Prince, nor of the lawfulnesse of such a war, and therfore declines and refuseth both bearing arms, all maintenance to such armies, and all assistance to them, disswading others also, and that out of conscience only ( [...] [...]e prosesses) and yet the Parliament I think hath sequestred many upon such occasions, taken their estates; and many Independents of Mr. Burroughs judgement have been forward sequestrators, selling & buying their goods, and holding their lands at reasonable rates▪ but in the Tra [...]ate I intend not so much a formall refutation, as a recitation and discovery: but of this false principle, and others in M. Burr. book, I shall speak more upon occasion of answering the gro [...]d [...] brought for pretented liberty of conscience, whereas this, so others of M. Burroughs principles and rules about Toleration will be found both unsound and weak, fit to take women and weak people with, but not to satisfie [...]ny Scholar [...].Whatsoever errours or miscarriages in Religion, the Church should bear withall in men, continuing still in communion with them, as brethren, these the Magistrates should bear with in men, continuing them in the Kingdom or [Page 29] Common-wealth in the enjoyment of the liberty of Subjects.
- 151. Vide Englands bir [...]hright, p 33 Letters printed upon Li [...]burns imprisonment, Englands Lamentation. [...]la. p. 7. Vide three Letters printed.That the Parliament having their power from, and being entrusted by the people, the people may call them to an account for their actions, and set them right and straight: and seeing this present Parliam. doth ingrosse law-making, and all law-executing into their own hands, contrary both to reason, and the true meaning of the Law, the Free-men of England ought not only to chuse new members where they are wanting once every yeer, but also to renew and enquire once a yeer after the behaviour and carriage of those they have chosen. And if they finde they never did any good, or are groundedly suspected to be unserviceable, that then those that chuse and sent them may have liberty to chuse more faithfull, able, and better men in their places.
- 152. If God command such a thing to be done in his Word, and the Magistrate now come and command the same to be done, though a Christan ought to have, and would have done it, because of Gods command, yet now he ought not to do it, because the Magistrate commands it.
- 153. All the earth is the Saints, and there ought to be a community of goods, and the Saints should share in the Lands and Estates of Gentlemen, and rich men.
- 154. Vide Miltons Doctrine of Divorce.That 'tis lawfull for a man to put away his wife upon indisposition,Of Marriage and of Parents and children.unfitnesse, or contrarie [...]y of minde arising from a cause in nature unchangeable; and and for disproportion and deadnesse of spirit, or something distastfull and averse in the immutable bent of nature; and man in regard of the freedom and eminencie of his creation, is a law to himself in this matter, being head of the other sex, which was made for him, neither need he hear any Judge therein above himself.
- 155. 'Tis lawfull for one man to have two wives at once.
- 156. That children are not bound to obey their Parents at all, if they be ungodly.
- 157. That Parents are not to catechise their little children, nor to set them to read the Scripture, or to teach them to pray, but must let them alone for God to teach them.
- 158. 'Tis unlawful for Christians to defend Religion with the Sword, or to fight for it when men come with the Sword to take it away; Religion will defend it self.
- 159. 'Tis unlawfull for Christians to fight, and take up armes for their lawes and civil liberties.
- 160. 'Tis unlawfull to fight at all, or to kill any man, yea to kill any of the creatures for our use,Of Warre, and of fighting and killing.as a chicken, or on any other occasion.
- [Page 30]161. That using of set forms of prayer prescribed is Idolatry.
- 162. Davids saying, I am a worm, and no man, must be understood literally: yea, he was both a man, and no man in the same literall sense.
- 163. That the Scripture speaks but of one kinde of faith.
- 164. Some of the Sectaries in London do hold, That in Suff [...]lk there is a Prophet raised up to come and preach the everlasting Gospel to them, and he staies but for a vocall call from Heaven to send him, which is expected daily, and that this man is the Prophet spoken of in the Scripture, 1 Iohn 25. That Prophet in that Scripture, distinguished from Christ and Elias, is this man raised up in Suffolk.
- 165. That it could not stand with the goodnesse of God, to damne his owne creatures eternally.
- 166. That God the Father did reign under the Law, God the Sonne under the Gospel, and now God the Father and God the Sonne are making over the Kingdom to God the holy Ghost, and he shall reign and be poured out upon all flesh.
- 167. That there shall be a generall restauration, wherein all men shall be reconciled to God and saved, only those who now beleeve and are Saints before this restauration shall be in a higher condition then those that do not beleeve.
- 168. That tis not lawfull for a Christian to be a Magistrate, but upon turning Christian he should lay down his Magistracie; neither do we read after Cornelius was baptized (though he were a Centurion before, and a man in command and authority) that ever he medled any more with his band call'd the Italian band.
- 169. Man lost no more by the fall, then all the rest of the whole Creation fell into with Adam, all the world being condemned to death and desolation, yea the heavens and the earth also: so that you may as safely conclude that all the whole Creation lost life and salvation to glorification by Adams transgression, as to conclude that man lost salvation by Adams transgression.
- 170. Man hath not by Christ brought unto him eternall life and salvation, but only such a life as all the whole Creation hath together with him, for the second Adam hath not purchased eternall life to glorification for man.
- These three last Errours vented in a Book called, A true Vindication of the generall Redemption of the second. Adam, made by one [...]atte, printed 1645.171. All the creatures shall assuredly partake of the Gospel of peace, and that our Lord the great Prophet spake something to this purpose, when he saith, Go preach the Gospel to every creature, though [Page 31] they cannot heare to life and glorification; and Christ is the great Prophet of his Father, to declare his Fathers counsell to the whole creation, and he is the great High-Priest, which offereth up himself a sacrifice of full satisfaction, not for all men only, but for all that by man was lost, even the whole creation of God.
- 172. That a Directory, or order to help in the way of worship,Book intit. A Heavenly Conference for Sions Saints, by Iohn Turner, printed in the year, 1645.is a breach of the second Commandement, and there is no word of God to warrant the making of that Directory book, more then Ieroboam had for the making of Calves of gold, which he set upon two high places, one at Dan, the other at Bet [...]el, to the confusion of himself and his posterity.
- 173. No man is yet in hell,Book intit. The fulnesse of Gods love, printed 1643, pag. 25.neither shall any be there untill the judgement; for God doth not hang first, and judge after.
- 174. Men say that Faith is supernaturall,Fulnesse of Gods love manifested. pag 39.but how can it be above nature to beleeve that which we see sufficient ground to beleeve? and to beleeve any thing of which we have no plaine ground and reason, is so far from being above nature, that it is below it, and proper to fools and not to reasonable men.
- 175. The Law doth not pronounce eternall death in hell fire on those that obey it not,Fulnesse of Gods love manifested, pag. 58▪ 93.nor were men to have perished in hell fire, in relation to the Law or Adams sin; but the Gospel pronounceth eternall death in hell fire on those that obey it not; and if we had been to suffer hell in relation to Adam or the Law, then Christ also should have suffered in hell for us, to have redeemed us from thence, which he did not.
- 176. It is not sutable to God,Fullnesse of Gods love manifested. pag 1.59.to pick and chuse amongst men in shewing mercy; if the love of God be manifested to a few, it is far from being infinite, if God shew not mercy to all: to ascribe it to his will or pleasure, is to blaspheme his excellent name and nature.
Now unto these many more might be added that I know of, and are commonly known to others, which have been preached and printed within these four last years in England (as the necessity of dipping and burying under water all persons to be baptized, as the necessity of a Church-Covenant, as that Ministers may not lawfully baptize, or administer the Lords Supper out of their own particular Congregations, neither preach Ministerially, but as gifted brethren, out of their own Church; with many such errours of the Church-way) but because they are but light in comparison, I will not name them.
I could relate also to you other errours, that have been reported to me and others by honest understanding men, to have been vented (and 'tis likely enough they may be true) as that 'tis lawfull for wives to give without their husbands [Page 32] consents, something out of their husbands estates, for the maintenance of the Church and Ministers whereunto they belong: as that the Lords Prayer, called and cryed up by many to be so, it could not be the Lords Prayer, in regard there was a petition for pardon of sins, which Christ would not have taught, or words to that purpose; as also that if a man were strongly moved by the spirit to kill, to commit adultery, &c. and upon praying against it again and again it continued, and yet was still strongly pressed, he should then do it; but because I have not these upon so good grounds, nor such a concurrence of circumstances, or further confirmation upon enquiry, I therefore forbear to put them down particularly in the Catalogue of Errours, or to assert them with that authority. I might here also annex to all these Errours many Expositions of Scripture given by the Sectaries in their Sermons and private meetings; but I will only give two; 1. That of Rom. 8.2. The law of the Spirit of life, hath freed me from the law of sin and death; that is, (as was expounded) from the morall Law. 2. That of Ioh. 5 39. Sea [...]ch the Scriptures, for in them ye think ye have eternall life; you thinke to have, that was their thought and mistake, not that Christ approved it, that eternall life was to be had in the Scriptures.
A Catalogue of the Blasphemies of the Sectaries.
NOw besides these Errours and Heresies laid down, many of them being Blasphemies (as the Reader cannot but have observed in perusing their Catalogue) there have been many blasphemies and blasphemous speeches vented by Sectaries severall wayes, both by writing, preaching, conference and discoursing, and some so horrid and abominable, in such a dispitefull, scoffing, fearfull way, that I tremble to think of them, and shall forbear to name them: And indeed within these four last years in England there have been blasphemies uttered of the Scriptures, the Trinity, each person of the Trinity, both of Father, Son and holy Ghost, of Gods eternall election, of the Virgin Mary, the Apostles and holy Penmen of Scripture, of Baptisme, Prayer, the ministery of the Word, and the Ministers of all the Reformed Churches, of the Government of the Church, and of the Christian Magistrates: In some books printed and dispersed up and down, there are fearfull blasphemies; as in the Arraignment of persecution, The Sacred Synodycall Decretall, Martins Eccho &c. profaning and abusing the holy and dreadfull Name of God in a most fearfull manner, scoffing at the holy Ghost,Arreignment of Persecu [...]ion, pag. 93. sent in a Cloak-bagg from Scotland, making a most blasphemous Prayer, wherein the Passion, Death, Resurrection and Ascension of Christ are in a scoffing way alluded unto, with many others which I will not foul paper with transcribing. In some Manuscripts [Page 33] of one Paul Best, there are most horrid blasphemies of the Trinity,This Best with his Manuscripts were sent up last summer, and is by the Parliament committed to the Gate-house. of Christ, and of the holy Ghost, calling the Doctrine of the Trinity, a mystery of iniquity, the three headed Cerberus, a fiction, a Tradition of Rome, Monstr [...]m biforme, triforme, with other horrid expressions borowed from hell, not fit to be mentioned. There was a fearfull blasphemous scoffing speech of God the Father, Son, and holy Ghost, spoken by one Clarke (as I remember the name) given in to a Committee of Parliament, in way of complaint in writing, with a hand subscribed, and one witnessed it before▪ the Committee,Heresiography or Descr [...]t. of Heret. and Sectaries. but I forbear to relate it. Mr Paget in his Heresiography, Epistle Dedicatory, speakes of one committed for mocking at Christs Incarnation, the particulars whereof, though I have been told from Master Paget, yet I judge it best to conceal. There have been many blaspheming speeches, in a way of derision of the holy Ghost, calling it flabile numen, and asking what kinde of bird it was? whether—but I dare not speak it. The holy Scriptures are by many in these times sleighted and scoffed at (that growes and spreades much) called the golden Calfe, that there are many contradictions and lyes in them, that they are no better then a Ballad, that they can make as good Scriptures; that place in Genesis, 6.6. where 'tis said, God repented that be made man was untrue; so other places of Scripture. The Doctrine of Gods Eternall Election and Praedestination hath been call'd a damnable Errour. The Virgin Mary hath been called a —the Apostles have been called—and they could write as good Scriptures as the Apostles; upon occasion of quoting that Scripture in Rom. 7. of Pauls complaining of [...]inne, it hath been answered, Paul was a novice, and that was his weaknesse, and that Paul understood not Christ in the promise; and that hee for his part understood the mystery of God in Christ better then Saint Paul. When that Scripture in Gal. 5.12. was objected to one that pleaded for liberty of conscience, the answer was, he thought the Apostle was in a great passion. A Minister in Hartfordshire bringing a place of Scripture against an Anabaptist, to confute him in some opinion he held, the Anabaptist confessed he could not answer it, but said, it was the weaknesse of the Apostle, and there he wanted the spirit.
Another Sectary denying the Resurrection of the dead, and some of of the Church coming to admonish him of that Errour, and bringing [Page 34] Scripture to prove it, hee answered, This is Scripture to you▪ but not to me. Poedobaptisme hath been blasphemed by many reproachfull speeeches: the Lords Prayer hath been sl [...]ighted and scornfully spoken of: the whole Ministery of all the Reformed Churches, with their Ordination, worke of preaching, &c. scorned and abused in severall Pamphlets: The Presbyteriall and Synodicall Government, reproached in all v [...]lde and scoffing language, call'd devillish, Antichristian, and all to naught, resembled to the Beast in the Revelation: the Civil Government and Magistrates have been blasphemed, with their Ordinances, Orders and supream Court of Judicature, the Parliament call'd Antichristian, and the Committee of Examinations jeared, by way of comparing it to the Court of Inquisition, and to the High Commission: the solemn, sacred and Nationall Covenant of the Kingdoms, derided, blasphemed in many Pamphlets, that many pages would not contain them. But I will not trouble the Reader to name any more of them: Mr. Pryn in his fresh Discovery of New Lights, hath extracted many passages of this kinde out of the Pamphlets of the Sectaries, and in a libellous book entituled Englands Birtbright, there's more stuffe of the same kind.
Now having presented the Reader with the Errours and Blasphemies; before I come to the Practices of the Sectaries, I will relate some few Passages in the Prayers of the Sectaries, which were vented either in publike Assemblies and Churches, or in their private Church-meetings, all within the compasse of a twelve-moneth, or thereabouts.
Some Passages in the Prayers of the Sectaries.
ANd though wee are discountenanced by the Civil Magistrate (which is a great thing) after they have had our estates, and our blood, yet Lord &c. When the blinde man was thrust out of the Synagogue by the Pharisees,An Independent Minister in a Church here in London, prayed these words following. Jesus Christ met him; so though wee are thrust out of the Common Assemblies and mens affections who formerly loved us, &c. Let the Spirit teach us, wee may look four, five yeers from an Assembly of men before they teach us, &c. Though they may with-hold the truth in Policie, yet thy Spirit can teach us if, all the Ministers in the world hold their peace, &c. Thou hast triumphed gloriously by a despised Army, not only by our enemies, but our seeming friends, who indeed were our reall enemies, vilifying those men whom thou hast been pleased to honour, &c. [Page 35] Another Independent Minister in his prayer prayed, that the Presbyteri [...] might be removed, that Christs Kingdome might be set up. Another Independent Minister, about the end of September last, gave God thanks for breaking the neck of that wretched It vvas the first Position of many vvell-affected Citisens, for setling the government, subscribed by manie hands, but not presented. In Septemb. last. petition of the Citizens. August last the tenth day, being presently upon Lilburns committing to Newgate, at Knowles Church in St. Hellens on a Lords day, Mr. Knowles prayed these words, or to this effect; Lord, bring thy servant Lilburn out of prison, and honour him Lord, for he hath honoured thee. This last moneth in December, one of the Independent Ministers in his prayers at a Lecture, two or three severall Lectures, prayed to God that the Parliament might give libertie to tender consciences. One of the Independent Ministers at his Church-meeting in a house, gave thanks unto God for the libertie of conscience granted in America, and said, Why, Lord not in England as well as in America? or words to that purpose. Another Independent Minister in his prayer put up this petition, O Lord make the Parliament friends to the Saints. This praier vvas the next Lecture after Mr. Iohn Goodvvin vvas put by Coleman-street. May 25. 1645. An Independent Minister praying for the Parliament, prayed that God would keep the Parliament from greeving the Saints, or doing any acts that might make them sad; that they for whom so many prayers and praises had been put up by the Saints, might not now grieve them. April 24 the same Independent Minister in his prayer after Sermon, prayed, That now God had delivered us both (namely, the Presbyterian and Independent) from such bondage and oppression, we might not be guiltie of bringing our brethren into bondage, left the Lord carrie us back again into Egypt for it. The same prayed on August 1, joyning Parliament and Assembly together, That they might do nothing but what the Saints should rejoyce in, and be glad of. About the beginning of September last, a Reverend Minister of the Assembly who was an ear-witnesse related it, and said he would acquaint the Commissioners of Scotland with it; that an Independent Minister, either in his prayer or Sermon, used words to his effect of the Scots, It vvas upon the great prevailing of Montrosse. That it was just with God to bring this overthrow upon Scotland, because of their beating their fellow-servants; and that they could not be content with suffering their brethren to enjoy their libertie, but must have a domination.
Having given the Reader an account of many errours and blasphemies of the Sectaries,Practises of the Sectaries. with some passages in their prayers; I come now to relate many of their practices. But the Reader must not [Page 36] conceive I can set down all, or that any one man (although of far greater abilities and leisure, having also fairer opportunities of conversing among them, with lesse suspition observing their wayes, than my selfe) is able to do it. They have many depths, wiles and methods which I know not, nor cannot find out; there are many windings and turnings of the Se [...]p [...]nt, crooked goings in and out, off and on, here and there, which I cannot trace, The way of the serpent upon a rock is too wonderfull for me, and which I know not, Prov. 30 18, 19. They, Proteus-like, turne themselves into all shapes and forms, and according to severall occasions and times, have different humours and tempers, sometimes complying so, that one would think all diff [...]ence would quickly be at an end, and they were ours, sometimes so far off and b [...]ck again, as causes wonder and amazement in the beholders. I have been told from godly and wise men, who have had much to do with some of them, and have professed to set themselves to studie, and to observe them (men who are moderate enough, and have a speciall love to some of them) that they know not what to make of them, they are strange men, nor cannot fadom their depths, and therfore 'tis not to be expected from me, a plain open-harted man (who hate tricks, playing under-boord, reserves and designes, whose motto is that of the Psalmist, Psal. 25.21. Let integritie and uprightnesse preserve me, for I wait on thee, and never studied Machiavel, nor am not versed in the Jesuits Politicks) that I should discover all their practices and wayes: Neither was it my intention or scope in writing of this book, to speak all I know of their practices and wayes, (for I took a resolution in the entrance of this work, not to be too large) that so the more might both buy and read it, and my purpose is hereafter (God sparing me life, health and liberty) for the benefit both of the present and succeding generations, to write an Historicall narration of all the Proceedings and wayes of the English Sectaries, both in England and beyond the Seas, from the first yeare of the Parliaments sitting, till the time of the setting forth that History, and have already laid in many materialls, and kept an exact account of the most remarkable passages tending that way; and my earnest desire is to all the godly O [...]hodox Readers, into whose hands this book shall come, who are enemies to sects and schismes, and lovers of truth, peace, and order, whether Gentlemen of Committees in the severall Counties, or Souldiers in the Armies, or Ministers in the severall parts of the Kingdome, or other godly Christians, that they would be pleased within this three or four moneths next following, to communicate to me all the certaine intelligence they have, of the Opinions, wayes and Proceedings of the Sectaries; and I promise faithfully, that whatever agreement or condition be made by anie who imparts any matters to me (as namely for concealing of their [Page 37] names, or f [...]bearing the relation of such and such particulars, as place, &c. whatever they be) I will [...] observe, and they shall find mee both secret and true to them (for I feare God, and dare not violate my promise) only for the present I shall g [...]ve the world a [...] and tryall of the Practices of the Sectaries, for upon some of the heads of their Practices and wayes which I in this present Discourse name, I could write upon each of them a booke, in giving instances and examples for a proofe and confirmation of their truth.
Now I might in the first place make a Parallel between the practices and waies of out Sect [...]ries, and the Sectaries of old in the Primitive times (especially the Don [...]tist▪) as also between them and the Jesuits, them and the Arminians, of the Netherlands, them and the Prelates, and their Court-party, them and the present Malignants; yea, them and some of the bad Emp [...]rours, as Iulian, and could shew such an agreement in their practices and wayes, treading so just in their paths and steps, as if none of them were dead or put down in England, only now acted among us under new names, and under other habits and formes, but still the soules and spirits of the Donatists, Jesuits, Arminians, Prelates, and Court-party were alive, and transformed into many of the Sectaries: And indeed to do this fully would deserve a Tractate by it selfe, which I shall leave to be done by some other more able hand; or else if no other take up such a fruitfull Argument, I may find some opportunity hereafter to treat upon it; only before I name the particular Practices of the Sectaries, as I have done their Errours, I will [...]i [...] some of the more speciall Parllels between the Sectaries, and the Donatists, Jesuits &c.
First for the Donatists, and some other Sectaries of the Primitive times, 1. Our Sectaries and they agree in their complaints of Persecution of their schisme: the Donatists would alwaies be complaining of th [...], as Aug [...]st. lib. 1. contra Parmen. l. [...]. de baptismo contra Donatistas, lib. 2. contra Petil. Augustine shewes it in many places of his learned works against them; and our Sectaries in their Sermons, Prayers, Pamphlets, Discourses, Petitions, all crying out of Persecution, and accusing the Orthodox Presbyterians of Persecution; yea, when for their seditious, tumultuous, libellous sc [...]ffing, wicked lying, scandalous reports, books and practices, they have been q [...]stioned, there's nothing in their mou [...]hs but persecution, and unheard of prosecution of the godly. I am of the minde if any of them sh [...]uld come to bee imprisoned, and hanged, for stealing, killing a godly Presbyterian, plotting against the Parliament and City, in seizing upon their Forts, or some Parliament-men, one or other of them would cry out of perse [...]ution. 2. They agree in their furious outrages and violences against all that oppose their way: Learned men know what Circumcelliones there [Page 38] were among the Donatists, and to what a height they came as August. contra Parmen, contra literas Petillian. Augustine relates; and among the Sectaries, there are outragious furious men, and such that in the Churches have committed many insolencies, assaulted and abused some Ministers in their own houses, and in other places where they have met them: but I must not enlarge. 3. They agree in their high flatteries of themselves and their party, extolling them and crying them up to the Heavens; the Donatists did [...]leo adorationum impinguere capita, as August. contra Petilian. Augustine speakes; and the Sectaries of our times are incomparable flatterers and admirers of their owne party, have written and spoken such praises and flatteries of their side, as have come almost to blasphemy; these phrases are ordinary, as precious men as any upon earth, men of a most precious anointing, none since the Apostles times like them for gifts and abilities; ye [...], some have not sticked to say, they were beyond the Apostles, and if Jesus Christ himselfe were on earth he could hardly preach better, that they lead as holy lives as Saints and Angells in Heaven. 4. In their great partiality, practi [...]ing that themselves which they condemne in others. August. lib. 1. contra Parmen. Augustine shewes this in many places of the Donatists: I could give many instances, of our Sectaries in this kinde, crying out of preaching and printing by the Orthodox against them, and yet preaching and printing all kind of things against them; speaking against petitioning the Parliament, or interposing in any thing before them by way of Petition, or having me [...]tings for that end, (as you may find in some of the News bookes the pensioners of the Sectaries,) and yet themselves in a disorderly tumultuous way, being but private particular persons (neither bodies, nor societies representative, nor reall) have had many strange meetings, and drawn up Petitions with clauses and passages medling with the affaires of Parliament, in a kinde charging them, and taking cognizance of things of a high nature done in Parliament, before the time they ought, with many such like:August. contra Parmen but I take off my hand. 5. August. contra literas Petil. In their appealing from Ecclesiasticall Judges to the temporall: So the Sectaries, from Classes and Synods to the Parliament, or some temporall Judges appointed by them. 6. In their unwillingnesse to have their actions or writings examined by anie judicious learned men, but keeping things in the darke. Epiphanius resembles Sectaries to a Moule, a feeble creature that doth much hurt by keeping under ground, but it once above ground, then 'tis contemptible and easily taken: Some of the Sectaries have been provoked enough to set down what they would have, [Page 39] both by earnest intreaties from beyond seas, and at home, by commands in a kind, by upbraidings for not doing it, and yet to this day they cannot be brought to it;Vide Lit. Guil. Apoll. & Respons. and I judge 'tis for these Reasons: 1. Because they cannot well agree among themselves of any system or body. 2. Because they know not how long they shall be of this mind, nor how much further yet they may go. 3. Because what they set downe may offend manie of their owne party, and loosen all the rest of the sects from them. 4. Because some Grandees, and Persons of note (who are gone further,) will not be well pleased at it. 5 Because when once given under their hands, and that after so long expectation, it will be judged by all rationall men their utmost strength (which if it should have answer upon answer, as no doubt it will) and the weaknesse of it discovered and laid bare, they are lost among manie, and will suffer exceedingly in the esteem of all intelligent unprejudiced men, whereas now by being silent, they bare the world in hand, as if they had some great matter of strength; manie before they speake and utter themselves are thought to bee wise, and to have much in them, who when they have once spoken, are easily seene thorow. 7. In their quoting Authours for them, who are acknowledged for the main to be professedly against them; and in their quoting pieces of Authours, and not the whole, leaving the latter part which would explain their meaning; thus the Donatists did Lib. 1. de Bapt. contra Donat. lib. 2. de baptist. Cyprian, and yet he was much against them as he professes; and so Augustine complains of the Donatists, integrus non allegarunt Scripturas; thus the Author of Sions Prerogative Royall, quotes many Presbyrians for severall things, who professedly were of another way; and one Mr. E. (as the Reader may observe in an Extract of one of the printed Letters) quotes the Churches of France, Scotland, &c. for the Independent way, who are knowne to be professedly against it: and so Book inti [...]. The ancient bounds or lib. of Consc. the Author of The bounds of libertie of Consc. quotes the Leydenses Title page. Profess. for him, who professedly speak against it, and in Synopsis purior. Theolog. disput. de Magist. 50. Sect. 59, 60. one sentence hee leaves out some three times words all of them belonging to one sentence, which would shew the sense of those learned men to be against him (as notorious a falsification as I think is to be found in any Papist) and so Mr. Iohn Goodwin in his point of Justification quotes Calvin, Bucer, and others, who are knowne ex professo, Vide M. Rob. answ. to M. Good. Doct. of [...]ustif. cleared, pag. 75, p. 110. to be of another judgement; and hee quotes Vide M. Prynns Truth triumph [...]ng over falshood, pag. 111. The se [...]st you [...] is M. Edvvards, wh [...] maintai [...]s [...] bla [...]k against you thorou [...]out [...] Treatisse. my Antapologie with other Authors, to justifie his opinion, when as I have professedly at large [Page 40] spoken against what he maintains; and among other places which he pe [...]verts, I shall name one, where he cites the former part of the senten [...]e, leaving out the latter, which had hee but name [...], would have been an evident con [...]u [...]ation o [...] him, [...] just with me as the Devill did by ChristGood Innocencies triumph. Out of my Antapol. 169. The tovver of the Mag [...]strate, by vvhich hee punisheth sin, doth not subserve to the kingdome of Christ the Mediatour; Hee leaues; [...] that which follows in the same sentence, there being no fullpo [...]t, that he may apply efficaciously to the elect, [...] of the P [...]ophe [...]icall and Priestly office of Christ; hee doth not affect the invvard man and conscience vvith spirituall punishment, &c., Psal. 916. leaving out the last part, to keep thee in all thy wayes. 2 [...]he Sectaries and the Jesuites agree in many things. 1 As the Jesuites are ramous for sending out Em [...]laries into severall Countries to corrupt, not conten [...]ing themselves to do mischiefe at home; [...]o do our Sectaries send forth their members into all Counties and places of this Kingdome, they lay hand, upon them, and send them as a Church act to preach such and such errours, to rebaptize, &c. 2 The Jesuites have their piae [...]udes, holy deceits for the propagating of their cause, fictions, made things to deceive the people; so have our Sectaries many for the spreading of their partie. 3 [...]he Jesuites insinuating themselves, get into [...] houses and acquaintance, into g [...]eat Ladies and Ge [...]lewomens, and into Princes Courts and Houses, and follow State matters, meet to contrive and consult, not preac [...]ing too much, nor following their studies too hard; so do many of our Sectaries g [...]t into acquaintance and favour with great Noblemen, Parliament-men, [...]ell [...]cite, follow them, work by the great Ladies and Gentlewomen, consult and de [...]ate of matters Civill, &c. 4 The Jesuites are full of equivocations, [...] reservations, say one thing, but meane another, speak things in a sense of their own, d [...]fferent from what it is in the common accep [...]ion, so are our S [...]ctaries. 5 The Jesuites have alwayes one plot or other, never give out, are working active men, if crossed in one, then are trying in another, and have many [...] in the fire at once, that if one do not take, another may, nothing discourages them, but on they go; so it is with the Sectaries of our ti [...]e, active nimble men, restlesse spirits, never without plots and [...]i [...]e designes, with [...] of many at once, that if some mis-carrie, yet others may bring forth. 6 Th [...] Jesuites will work and act where they are not thought to be, by others, a [...]d by instruments unsuspected, not appearing themselves, but bringing about their ends in such a manner, as a man would never dream of; so our Sectaries will not appear themselves in many things, when yet the hand of Ioab is all along, but get their work done by others, who also draw others to them. 7 The Jesuits [Page 41] make all things give place to their designes, to advance the Catholike cause, and so they may compasse them, they are not mannerly to stand upon tearms, but will take any person out of the way who stands to hinder them, use severall indirect means to effect what they have plotted, run great ventures and hazards but they wil [...] go thorow: so the S [...]ctaries of our times are daring men, will attempt t [...]I [...]gs (a wis [...] man would think) they should be afr [...]id of, will try to break any man or work him out that stands between them and home, and do things (though otherwise against their principles)
The Sect [...]ies and the Netherland Arminians agree; 1 The Arminians at first flatter [...]d the M [...]g [...]st [...]ate [...], declyning Synods and Ecclesiasticall Ass [...]mblies all they could,Vo [...] select, disput penes quos sit potestas Ecclessiastica. 1 Thes. 4 Thes. 5. Thes. Vide [...]lius de Episcopat. Constant. magni, pag, [...], 4, [...], 6. and still appealing to the Civill Magistrate▪ crying up the power of the Civill Magistrate in Ecclesiasticalls, ascribing to the Magistrate the ultimate and highest Jurisdiction and power of giving judgement in matters purely Ecclesi [...]ticall, reasoning, that to the Magistrate alone immediately under Christ did belong the judgement, where controv [...]rsies of faith did arise in the Church, and they aspensed the Orthodox Ministers for not giving so much: of this the Reader may finde enough in Voetius and Vedelius; so do our Sectaries, all of them are against Synods, declyning them, manie of them say, they will in all matters of Religion give account to the Parliament, or so any Committee appointed by them; and say, they give more to the Magistrate then the Presbyterians, and in that kinde have odious insinuations to reflect upon Presbyterians. 2. The Arminians at first broached but small and few errours in comparison, but in some yeares time, came to vent all kind of errors almost, Socinian errors, and what not? so our Sectaries at first were more modest, but within these foure yeares, especially these two last, how they have growne, and what they are fallen into, the fore named Catalogue is sufficient proofe. 3. The Ar [...]inians professed reserves, became Scepticks, were against certainty of faith, they came to have (as our Divines have expressed,) a monethly faith, nay an hour [...]ly; this they now held, but they know not what they might hold to morrow or the next houre; this principle of uncertainty in matters of Religion the Remonstrants did hold forth, in those times of the troubles of the Churches in the Netherlands, that so they might overturn all forms and harmonies; that was one of the scepticall rules of the Arminians, Dies diem docet; so our Sectaries are all for new light and reserves, and multitudes of them are become meer Scepticks and Questionists, and will tell you, this they hold for the present, but know not yet what they may see, &c. 4. The [Page 42] Arminians could not be brought to speak out a long while, nor to give what they would have, but hid themselves in doubtfull phrases, and were feared monstri aliquid alere: when they stood for and desired a Toleration upon conferences and meetings they were put to it, to give in what they held, and all they held, they were proffered at the conference holden at Delph favour and Toleration, if they would give assurance they desired only forbearance in the five Points, but they could not be got to it; so our Sectaries have forborne to this day, notwithstanding all meanes used, to set down this we hold, this we will stick to. 5. The Arminians in those times in the Low-Countries, in some Cities and Towns where they had power, persecuted the Orthodox, troubled them much; so do our Sectaries in Towns or places where they have power, persecute godly Orthodox men, especially if zealous against the Sects: O how have some Sectaries vexed, plagued and troubled many godly Ministers and people severall waies! of which more under their particular policies, & factious practices. 6. The Arminians, had well nigh undone the Netherlands, and brought all to confusion, & had not the old Prince of Orange been stout and wise, even doing something beyond the ordinarie way of his power; and upon the Synod of Dort determining the Magistrate added the civill sanction, and used coercive power, that Countrey had been lost; so Sectaries have by their errours, divisions and factions they have made among us, hazarded all, and if God do not wonderfully put in, and be mercifull to us, their waies and courses will undo us all. 7. The Netherland Arminians would be Remonstrants, did write against, complaine of the Synod of Dort, that they could not have their liberty, were not well dealt with, could not have so faire a hearing; how many books were written, how many aspersions were cast upon the Synod? And have not, and do not our Sectaries write against the Assembly? complain by word of mouth? are not their mouthes full of such speeches? They cannot be heard, They have not had liberty to bring in their Questions, &c. Is it not remarkable, that the Pamphlet, or rather Libell against the Assembly, put forth by stealth, is entituled, A Remonstrance of the Dissenting Brethren? so that they are the English Remonstrants. 8 The Netherland Arminians when once the Magistrate did effectually set to back the Synod of Dort, and were against them, then they writ books in a far other stile, and that power which before they so liberally measured out to them, they did not a little limit and contract, denying the Magistrate had any power over private meetings; so our Sectaries, if once the Magistrates come to suppresse their errours and false Doctrines,Vide Voet. Thes. 2. de Potest. Eccles. & Vedel. de Episcop. Const. magni. and their private meetings, we shall see how they will change their stile; nay, have wee [Page 43] not too much experience,Post habitam Synodum Dordraicam etiam libelli longè aliorum stilo scripti sunt, quin [...] & potestatem hanc non parum limitant ac contrahunt, quam tamen tam liberaliter ante hac admensi erant. how but upon votes for Government, and but upon the preparative Orders for setling Church-Government, upon the overtures of it this l [...]st summer, when the Order came of casting this City into Classes and a Province, and an Order for choosing tryers of Elders, what passages had we in Sermons, Prayers of some of the Sectaries; as among many to give two onely, on the day of Thanksgiving for taking Sherborne castle, a Sectary preached this, That the Parliament was making of Lawes against the Saints, and that he was not afraid to speake, because he was not afraid to suffer. And others preached of the great persecution that was coming; and how the Bishops tyrannie would be nothing to the Presbyterians, their finger would be heavier then the Bishops loynes, or words to that purpose. The Sectaries and the Bishops, with that Court party agree: 1. The Bishops and the Court party would bring off one way or other, by Letters written from great friends at Court, by appearing for them, by removing to some other place the businesse by finding out one device or another, deluding the parties who prosecuted and troubled them, all those of their party that were active and able; who by vertue of the Lawes, conscience, and courage, some men in place were questioned and indangered, for preaching some Doctrines of Poperie and Arminiansme, &c. or for some practices not legall, of which many examples were in the former time, fetching them out of the hands of Orthodox men who had power; sending Warrants for discharge of Priests, Jesuites, &c. and now all England over generally, the Sectaries for anie of their partie that are questioned, either for preaching false doctrines, or for speaking unjustifiable words, or for other misdemeanours, do use all waies to bring them off; they will use meanes to remove them from one Committee to another, where they are stronger, they will get Letters writ on their behalfe, they will work things so, as by delayes one way or another the Sectaries shall escape, as much as ever the Jesuits, Priests, Arminians, Innovators did heretofore. 2. The Bishops and Court party would prefer none but their party, kept out all men from all places in Church and Common-wealth, though never so deserving, especially if zealous, or had anie great parts to stand for the truth, and they would prefer their own partie though never so unworthy, though little to commend them; and so the Sectaries, in all places where they have power, bring in Sectaries though otherwise unfit, into offices and places, though dishonest and scandalous, and set themselves with all the industry and cunning that may be to keep out godly conscientious men that are against the Sects, though the, [Page 44] publike suffer never so much for the want of them. 3. The Bishops and Court-party did set themselves to worme out (that being the Archbishops phrase) all godly, zealous, able men out of places, and would by one means or device watching them, cast them out quite, or so hamper and vex them, that they were weary of their lives and places; so doe our Sectaries make it their study, to remove, worme by degrees out of places upon one pretence or other, when they cannot doe it otherwise active Presbyterians, of which we have too manie instances, and set themselves to vex them, by over-rating in Townes where they have place, by bringing them into Haberdashers H [...]ll, by putting in Articles against them which they cannot prove, and so putting them to chargeable journeyes and expences, with abundance of such. 4. The Bishops and the Court-party to bring about their ends, would bring matters to such a condition, and such a necessitie, and then would make those necessities, that condition of affaires, as a ground of such and such following actions, pleading the necessities and the condition of the times as their warrant; so our Sectaries doe in many cases, they have by their policies and wayes hindred the setling of Church-Government all this while, and they plead the long delay of setling it, as a ground to justifie their gathering Churches, saying, how manie yeares would you have us to stay? when as in the Assembly, Citie, in all places, by all meanes where they have anie interest, they retard the work; and so if meanes be used by Petitioning the Parliament to settle Church-Government, and to suppresse the great errours, then some of the Sectaries say and give out, The Army will be offended, when as many of the Sectaries have used all meanes, and do still, to bring things to that passe, that we might have an Armie under the commands, and in the hands of the Sectaries, though (blessed be God) we have a Noble Generall free from sectarisme and not above one in six in the Armie that way tainted. 4. The Prelaticall faction and that Court-partie were great Innovatours, given to change, running from one opinion to another, being Arminians as well as Popish, yea some of them Soci [...]inians, and countenancing such,These things I speake not of all the bishops that were, nor of all men that were of that judgement, there being some Orthodox, learned, painfull, pious men, that approved not those wayes, but of the Faction. and were everie day inventing some new matter in worship, adding this ceremonie and the other, putting downe some part of worships, and altering them by substituting other; as in putting down singing of Psalmes in some Churches, and having Hymnes; in putting downe all conceived Prayer, and commanding bidding of Prayer, with a multitude of such like: so our Sectaries are great Innovatours as changeable as the Moon, bringing into their Churches new opinions daily, new practices, [Page 45] taking away the old used in all Reformed Churches, and substituting new; taking away of singing of Psalms, and pleading for hymnes of their own making; bringing in anoynting with oyl, bringing in their laying on of hands to give the Holy Ghost, with severall other strange wayes and practices, which the Reader shall find in this following discourse, among the narrations of passages and stories. 5 The Prelaticall faction and that Court-Clergie were daring bold men, that durst venture almost upon any thing, upon counselling to prorogue and break up Parliaments in times of danger and distraction, upon putting men out of offices and places that were not for their turne, and to bring in others calculated for their Meridian, upon corrupting Religion and Lawes at once, breaking in both upon the Truth and the libertie of the Subject at the same time, upon any thing or person that stood in their way: So our Sectaries, many of them are daring men, have attempted and been upon high businesses, about counselling and drawing up Petitions for adjourning (as they call it) the Assembly, in a time when the distractions of this Church are so infinite, and things so unsetled; as also have inserted strange passages into other Petitions, which yet have not been presented, others of the company opposing them; with severall other particulars, which would be too large now to relate; in one word, there is almost nothing which they have not and dare not venture on, that stands in their light, and in the way of their designes; and I may say of many of the Sectaries (for I do not mean all, as I have said before, so I say again, there are some good souls meerly seduced, who are not of the Faction) they have overpassed the deeds of the wicked, not only walked after their wayes, nor done after their abominations, but have corrupted themselves more than they; justified the Bishops and their Faction, by falling into those opinions, and doing those actions in an high, bold, and open way, which that Faction never durst do for feare of the people. Next, the present Malignants and the Sectaries agree in the generall thus, that thorowout the Kingdome, it is now notorious, that the greatest Malignants and Sectaries hold together, and vote together against the Presbyterians and the Reformation, in all places and upon all businesses, of which there are many examples in the choyce of Burgesses for Parliament, in the Petition presented in London, at the choyce of the new Common-Councell, the grandest Malignants and the Independents joyned together to oppose; and in some Committees, where men of both these sorts are, it is observed also: but to come to some particulars; The parallel between the present Malignants and our grand Sectaries, stands in these; 1 The Malignants have opposed the proceedings of Parliament, by preaching and writing books against them, reviling the Houses, especially the House of Commons, and many [Page 46] particular worthy Members by name, speaking against their Ordinances, constitutions, as Covenant, Directorie, Ordination, against their Power and Priviledges; we know what Aulicus that grand Malignant hath done, and how manie books both from Oxford and here at London hath been by the malignant partie printed and vented: so also have manie Sectaries, and here it would fill a great book, to bring into one all the speeches, with the passages in Petitions, Sermons, Prayers, printed books, that have been vented against the Parliament, and particular Worthy Members of both Houses, their Power and Power and Priviledges, with their Ordinances and Orders, in reference to matters of Religion, as the Nationall Covenant, Directorie, Ordinance against mens preaching out of Office, the Monethly Fast, the Ordinance for Tithes, the Orders and Directions about Classes, and chusing Elders; in which Sermons, printed Books, Discourses, Petitions, and other carriages of the Sectaries, there have been more things vented distructive to the verie power and nature of Parliaments, undermining the verie root and foundation, and all their proceedings in reference to matters of Religion, yea of justice and civill matters, then ever have been by all the Malignants in England as ever I could heare of; witnesse Lilburnes booke, with that lately come forth, call'd Innocency and Truth justified, all the printed Letters and Papers that were printed upon occasion of his imprisonment; Englands Birthright, the Ordinance of Tithes Dismounted, the Arraignment of Persecution, and all his fellowes, as Martins Eccho, &c. Turners Heavenly con [...]erence for Sions Saints, resembling the Directory to the golden Calves of Jeroboam, and affirming there are untruths, contradictions to the Canonicall Scriptures, errours, &c. And here I dare be bold to say, that here have been greater insolencies and affronts offered to this Parliament by many of the Sectaries, then ever was to Parliament in England by any men who lived within their power: as for instance, when Lilburne was committed to prison, and such a Letter was come forth in his name against the Parliament, in such an open vile manner, and at such a time, being prisoner, many of the Sectaries of Southwark met together, and propounded to chuse Lilburne Burgesse for Parliament; and that Lilburne after so great favour and mercy showne him by the House of Commons, after so high an abuse of the honourable Speaker, the honourable Committee of Examinations, yea and of the whole House, as discharging him of his imprisonment, without either acknowledging the justice, or petitioning for the mercy of the House of Commons (a favour that I never heard or read of granted to any man before, and that I thought had been a thing impossible, 'even against the fundamentall Orders of the House, for a man committed by the House upon far [Page 47] lesse offences, without petitioning to be set free) should yet set forth a Lilb. Innocency and Truth justified, pag. 37. I conceive I may justly say, without breach of their Priviledges, That I have unjustly dealt with in my late imprisonment, to be imprisoned so contrary to the known and declared Lawes, I have been without either cause showne, or a legall Triall. Vide pag. 71. p. 75. But you will say, the House of Commons is not at leisure, by reason of the publike: I answer, lesse then an houres time will serve my turne in this particular, and it is very strange, in five yeares space, so much time cannot be found from the publike to transmit my businesse; sure I am they can finde time enough to settle great and rich places upon some of themselves, and to enjoy them, notwithstanding their own Ordinance to the contrary: yea & I know some of them at this day, hath plurality of places, & I say the thing I desire of them, is more justly my due then any of their great places are theirs, and therefore I hope they have not had cause to be angry with me for craving justice at their hands, being it was the end wherefore they were chosen and trusted, and that which they are sworn to do. Vide pag. 71. speaking of some passages in a Parliam. Declarat. not easily to be forgotten by those that made them, if there be any sparks of honesty in their hearts. Pag, 21. which Warrant and Commitment (though made by a Committee of the House of Common▪) it as illegall at all the rest, and in my apprehension against the very tenour and the true intent and meaning of the Petition of Right, and expresly against the words of the Statute of the 41 of Ed. 3. Again pag. 37. But I have severall times been imprisoned both by the Committees and by the Vote of the House of Commons it selfe, contrary to a knowne Law made this present Parliament by themselves, against which there is at present no Ordinance published and declared by them and the Peeres for the cognizance of: Ergo, I say they are tied in justice, according to the tenour of this Law, to give me reparation against those persons that were chiefe instruments, either in Committees, or in the House of Commons it selfe, to vote and take away my liberty from me, contrary to this Law: and for my own part I doe expect my reparation for my late causelesse molestations and imprisonments. Pag. 69 I shall freely declare the maine reason which makes me in being true to my liberty and freedome, that in point of honesty I cannot submit to that Oath, in that I conceive all Lawes and Ordinances in such cases as this is, ought to be universall to binde all, and not so restrictive as the additionall Ordinance of Accounts is, which exempt [...] Peeres, Members of the House of Commons; for my part I iudge my selfe as free a man (though otherwise I desire not to make comparis [...]ns) as any of them, and I conceive I ought not to be in bondage to any Law or Ordinance that they themselves will not stand to. book to all the world, justifying himself in his former waies, and point blank charge the House with being unjustly dealt with in his late imprisonment, imprisoning him contrarie to the knowne and declared Lawes; yea further, in severall places of his book, after a bold and audacious manner abusing and bringing in dangerous insinuations reflecting upon them.
O what unheard of Malignancies are these I And so Mr. Iohn Goodwin in a Sermon hath uttered that against the Parliament & the power of it, as opens a gap to all sleighting of their authoritie and power; and I beleeve never was there any such speech from any before himselfe. 2 The Sectaries and Malignants agree in being bitter enemies of our brethren of Scotland, and of their Armies; the Malignants wee know look upon them with an evill eye, as the first cause of all their miserie, and cannot give them a good word; and all the world sees how the Sectaries hate the Scots, raise and spread evill reports upon them, are as thorns in their sides, heavy enemies, obstructing them in all places where they have power, devising alwaies to be rid of them, and studying what in them lies to make a breach; I could tell the Reader many speeches, stories of the Sectaries in this kinde in reference to our Brethren of Scotland, but it needs not, for they that run may read it. [Page 48] 3. They agree in this, rather to have Episcopal Government and a Toleration, then a strict Presbyteriall and thorow Reformation; we all know this would please Aulicus and his fellowes, and I thinke I can prove from good hands (and if I should name them, the Sectaries would say so to) that some of the prime Ministers in the way of the Sects have said, That Episcopall Government and a Toleration of their way would give them content. The Malignants and Sectaries agree in Independency, the Malignants now turn Independents, and professe they are for Independency, and for this I could quote severall speeches, and name some malignant Ministers, and others of note who are for Independency against Presbytery; but this is now so commonly known, that Britanicus a man who hath done them many good offices, and cryed up several of them, confesses in one of his Pamphlets about a fortnight since, that the Malignants are turned Independents; hardly a Malignant Priest about town, but is for Independency against Presbyterie. Lastly, The Sectaries agree with Iulian the Apostata and some other enemies of Christians in these four things. 1. Iulian was a great scoffer at the Scriptures, Christ and Christian Religion, as Eccles. stories mention; and manie of the Sectaries of our time, are fearfull scoffers and mockers at all things that are good, Scriptures, Trinitie, Christ, Ministery, Ordinances, what not? there was never a greater generation of scoffers at Religion then many of the Sectaries of our times, witnesse manie printed books, as Arraignment of Persecution, and his fellowes, the Ordinance of Tithes Dismounted, besides manie scoffing bookes against the Presbyteriall Government, as the two Brethrens MS. with others of that kinde. 2. Theodoret. Hist. Eccles. lib. 3. cap. 7. Iulianus primum vetuit, ne Galil [...]i (sic enim fidei Se [...] vatoris nostri consecratos nuncapabat) Poeticam, Rhetoricam, aut Philosophicam disce [...]ent. Nam nostris ipsorum, in [...]it, penni [...], ut est in proverbio, percellima [...]: siquidem nostrer [...] scriptorum praefid [...], muniti, contra nos bellum suscipiunt. Postea etiam aliam tulit legem, qua mandavit, ut omnes Galilaei, id est, Christiani, è militia pelle [...]entur. Iulian was a great enemy to the learning of Christians, used all means to overthrow learning; so do manie Sectaries in our time. 3. He attempted to get the Militia out of the hands of the Orthodox Christians, as Theodoret in his Eccles. Historie relateth: and the Sectaries have and do use all meanes within their power to get the Militia out of the hands of the Orthodox into their hands solely, of which I could tell tales. 4 Iulian the Apostata therefore granted a Toleratis on of the liberty of perdition (as Austin call [...] it) because he did hope by that meanes to destroy Christian Religion, August Epist. 166. Iulianus, inquit, desertor Christi, & inimicus, haereticis libe [...]tate [...] perditionis permisit, et tunc Basilica [...] haeretics [...]ed sidi [...], quando templa Demoniis: eo nodo [...]tans Christianum nomen posse perite [...] verita [...]e Ecclesiae de qua laps [...] [...]ut [...]a [...] invide et, et sacrilegas dissersiones libetas esse [...] pe [...]m eteret Pr [...]teol 1. Elench Haeretic. pag. 247. Iulianu [...] Areti [...] [...]thoren et ducem haeresis [...] et [...]onstan [...]i sententia damnatum, et in [...]tlium actum, pe [...]uam benignis literis revocavit, et publica vectura reduxit: Episcopo: sub Constantio exilio mulctatos rerocavit, et in urbes suas redire permisit. Atque id ille non miserico [...] dia fecit, sicut colligere est, sed ut Epis opos inter se committens ad intestinu [...] armaret bellum, et suis ipsa dissidiis Ecclesia labefacta [...]c [...]ur. Iulian was the great patron of Toleration for all Sects, Donatists, Arians, Eunomians, he was the great man for libertas perditionis [Page 49] (as Augustine calls it) the Donatists fled to him, hee gave them publike liberty of Churches, hee called backe from banishment Aetius the great leader of the Eunomian heresie,The Emperour Valens did grant freedome of Religion to all heretick [...], yea and Heathens, but was a great enemy to the Orthodox Theodore [...]. Hist. Eccles lib. 4 cap. 22. Valens impunitatem conce [...]it: Gentilibus, [...]udaeis, et aliis quibus que [...]ui nomen Christianum sibi assumenses doctr [...]am Evangelio repugnantem praedicabant: Sol [...] autem Apostolicae doctrinae propugnatoribus ty [...]annus iste se h [...] stem praebuit. and whether all the sects are not agreed with him in that, as also with Valens another wicked Emperour, who was for Toleration of all but the Orthodox, I leave to their own consciences to determine.
And as I have made a Parallel between the Sectaries of our time, and the Donati [...]ts, Jesuits, &c. so I might now at large show in all the fore-named particulars an Antithesis and Dissimilitude betweene the godly Orthodox Presbyterians, and the Donatists, Jesuits, Arminians, Prelates, &c. but I dare not enter into it for feare my book be too voluminous, having already exceeded that proportion which I at first intended when I began it; all I shall do then in point of parallel, is but to hint a few things (which I desire the Reader well to observe) of the difference in the carriage and behaviour these foure yeares last past all along of the Presbyterians both to the Honourable Houses, and the Sectaries; and of the Sectaries to the Parliament and the Presbyterians; and for the truth of what I say, I dare appeal to all the world, yea and to the consciences of many sectaries themselves. Though the Presbyterian party from the beginning of the differences between the King and Parliament, among those who professe to stand for Reformation and for the Parliament hath been, and still is (without all compare) the greater part of both Kingdomes, the body of both Assemblies and Ministers, the body of the people in Cities and Countries (especially of persons eminent in place and quality) yea, and the Parliaments too, (of the Parliament of Scotland theres no question;) the Parliament of England also, after advice had with the Assembly, hath declared for Presbytery, having voted and formed into Orders, Directions, and Ordinances, severall parts and pieces of Presbyteriall Government; yet for all this have not the Presbyterians taken upon them to set up the Government in that manner and way as they conceive and judge to be most agreeable to the word, drawing in the people with them, but have waited upon the Parliament all this while for the setling of the Church, addressing themselves in most humble manner, by way o [...] petitioning, and that both Assembly, Court of Common Councell, Ministers, people; and when sometimes their hopes have been deferred beyond all expectation, and [Page 50] have met with some disappointments and discour [...]gements in their Petitions, about setling the Church, as by a vote passed against one Petition before it was presented, as small thanks given for another, and little respect shewed to a third; besides the Sectaries insulting over them and their Petitions, branding them in Pulpits, in the weekly News-books, and in their daily discourses, notwithstanding what ever they might conceive of neglects and hard usage on the one hand, and of great abuse of them by the S [...]ct [...]ries on the other hand, yet they have taken all patiently, waiting still, petitioning still in all humble and thankfull manner, fo [...]bearing to print what was presented (though there was no O [...]der nor command against it) out of their tender respect of giving any offence, or displeasing the Parli [...]ment (though in the meane time they suffered much by mis-reports of their proceedings, both for matter and manner:) The Presbyterian partie (though the Assembly of Divines, the representative body of the Citie, the Court of Common-Councell, the Ministerie of the Kingdome, thousands and ten thousands of godly well aff [...]cted persons, the Kingdome of Scotland, yes all the Reformed Churches own that way,) hath not upon the fore-named things and others (as the not giving leave upon a Petition to print an Answer to the Remonstrance of the Independents, in which the Assembly is extremely wronged) broke [...] [...]t either against the Parliament, saying they will fight no longer, &c. speaking their pleasure of them, drawing up all their grievances to a head, and setting them forth in print; or ag [...]inst particular Members, falling upon them by name, making them to be knowne to the world, whom they conceive and have been informed of, to be the great hinderers of their desires, and sticklers against them; but even as becomes Christians have taken all patiently, waiting upon God and the Parliament. And as the carriage of the Presbyterian hath been thus in all humble dutie and high respect to the Houses of Parliament, and everie Member in their places (for I have not yet heard of any Presbyterian that hath singled out any one Member by name, to abuse him in print, as some Sectaries have done, both particular Members, and the whole House of Commons) so hath it been with all love, brotherly kindnesse, tendernesse, respect and forbearance to the Sectaries; and considering that the Presbyterians were, as I have shewed before, both of the Ministers and people standing for Reformation, the body of both Kingdomes, having the command and power of the pulpits, so great an interest in the people, &c. their love and forbearance to the Sectaries hath been admirable; when the Independents were but few, and other Sectaries a small number, in the first and second yeare of this Parliament, some halfe a score or dozen Ministers, three or foure hundred people, the Presbyterians gave them the right hand of fellowship, admitted them to their meetings, [Page 51] opened their pulpit doores, unto them, shewed all brotherly respect of love and kindnesse to them, even more then to most of their own way condescending to such a motion, as to forbeare preaching and printing against their opinions and way, making them (who were so small and inconsiderable a party) as it were an equall partie, putting them into the balance with themselves; they appeared not to hinder their being chosen to bee generall Lecturers, for this City in severall great Churches: and as at first, so all along they have been tender and respectfull of them in Assembly, City, and in all cases, suffering them to grow up to thousands; and notwithstanding breach of agreements, drawing away their people, preaching against them in their own Pulpits, many high and strange carriages, yet still using all fairenesse and love, hoping by brotherly kindnesse, forbearance and a thorow Reformation in the Church, (wherein they have been willing upon all occasions to gratifie and have respect to their consciences) at last to have gained them. ☞ O the faithfulnesse, dutifulnesse, patience, long-suffering, forbearance of the Presbyterians; their dutifulnesse, and patience in waiting upon the Parliament; their faithfulnesse in not abating in their zeale and respects to them; O their love, kindnesse and tendernesse to the Independents, yea to other Secta [...]ies also who have had something of Christ and grace in them, and have not fallen into errours and blasphemies, razing the foundation. But now on the other hand the Sectaries (though a contemptible number, and not to be named at the same time with the Presbyterians) have not waited upon the Parliament and Assembly for the Reformation, but preached against it, and stirred up the people to imbody themselves, and to joyne in Church fellowship, gathering Churches, setting up Independent Government, reb [...]ptizing and dipping many hundreds; and upon any thing that hath been voted by the Assembly, Parliament, that hath crossed them (though alas, few Orders or Ordinances which have reference to the Sectarries, or are against their minds, have little life in them, or are put into execution; witnesse that Ordinance against mens preaching who are not ordained Ministers, witnesse that Ordinance about Printing, cum multis aliis, Lay-men never preaching so much, no [...] so openly as since the Ordinance, and all kind of erroneous wicked books printed, dispersed as much as before, they have put forth books against the Parliament, Assembly, preached against them, and their proceedings, the Directorie, Ordinance against preaching of persons not Ordained, &c. talked their pleasure, that they would lay down Arms, that the King would give them a Toleration, that these proceedings would discourage the Army, and such like; they have not forborn prin [...]ing of Answers to books, Petitions, passages in Letters, or other things which [Page 52] might make for their cause, because the Parliament did not like them, or had forbid them, there's nothing that may make for the furthering of their way, but they do it, Parliament, Assembly, Citie, Kingdome say what they will to the contrarie. And as their carriage hath been thus to the Parliament, so they have and do all kind of wayes within their power, wrong and abuse the godly Orthodox Ministers and people, vilifying, sleighting, and scorning them, raising up all kinds of evill reports, and casting reproaches on them, requiting them for all their love and kindnesse, with preaching against them in their owne pulpits, stealing away their people from them, labouring by all means, in places where they have any power or interest, to keep good Ministers out of such Churches, and Presbyterians out of all offices and employments; yea, in many places where they have power, they study and watch to throw out by one wile or other, godly Ministers who are against their way, detaining their dues, vexing of them, and making their lives bitter unto them, domineering and abusing the godly Orthodox partie, yea, using all policie and industrie to get themselves into all chiefe places of power and command, that so they may trample upon and crush them. O had the Sectaries been in the place of the Presbyterians, and the Presbyterians in theirs, and they so dealt with by the Presbyterians, as the Presbyterians have been by them, I know what they must have expected from them: I dare appeale to everie ordinarie common understanding, yea, to the conscience of the Sectaries themselves, whether if they had had the Parliaments of both Kingdomes, the Assemblies and Ministers, the Churches and Pulpits, the representative body of this Citie; and the people and wee had been as few as they were in the three first yeares of the Parliament, would they have suffered us to preach in their owne Churches against them and their way, to have from time to time confuted their Doctrine, to have preached up another Government and way, against what the Parliament had voted and was a setling, to have enjoyed speciall Lectures in principall places, to promote a way contrarie to theirs, to have drawne away their people and maintenance from them, to have fallen upon the practice of setting up Prebyteriall Churches and Government, Classicall, Synodicall, in Citie, Countrey, to have printed freely against their way, and used all meanes to have rendred them odious among the people, would they have sate still, and gone without places and offices of honour, power, profit, and suffered the Presbyterians a small partie, to get into Court, Armies, Committees, &c. to increase to such a number, such a strength and head, as to possesse most places of command in the field, and in the strongest Garrisons and Forts? as also Civill offices both of power and profit, yea, to have a pluralit [...]e of places and offices? Would the Sectaries, [Page 53] if they had been two The Sectaries, though they make but a fifth or sixth part of the Army, and the noble Generall who commands all, free from any touch of Sectarisi [...]e, yet we see how insolent some of them have been of late, bearing themselves upon the army, talking of that upon all occasions of setling Church government, what would they do if they had an army wholly of their own way, and a Commander in chiefe according to their owne hearts? powerfull Armies, consisting of Commanders and Souldiers for their way, under Generals after their owne heart, have born those things at the hands of Presbyterians, which Presbyterians have done from them? O no, they would never have endured the hundredth part of those wrongs, discouragements, injuries; had the Assembly consisted of Independents, excepting a matter of eight or nine Presbyterians, would they have endured that, and put up that from the Presbyterian partie, as the Assembly hath done from the Independent? suffered them to spin out time so long, to speak those things in the Assembly some of them have; and in stead of bringing in (according to Order) the whole frame of their judgements concerning Church-government in a body, with their grounds and reasons, to bring in a Remonstrance, casting dirt upon them and their proceedings? Would they in New-England endure one or more Presbyterians to live among them, and to go up and downe their Countrey, and in chiefe Towns and places to preach against, cry downe their Churches and Church-government, and to extoll and cry up a contrarie way, as Mr. Peters and others do here? For mine owne part I am confidently perswaded, and so I beleeve are all wise men that have observed the waies of the Sectaries, that if they had been in the place of the Presbyterians, having had their power, number, authoritie, and the Presbyterians had been a small number as they were, and should have offered to have done but the twentieth part of that in preaching, writing, &c. against them, which the Sectaries have done against the Presbyterians, they would have trod them downe as mire in the street, casting them out with scorn before this time of day, not have suffered a Presbyterian to preach among us, or to have been in any place or office, militarie or civill, but all would have been shut up in prisons, banished, or else hiding themselves in holes and corners: many godly persons in some places having much ado now to hold up their heads, to live by them, to preach quietly, to go safely in the streets, and to be quiet in their houses. And for conclusion of the differerence in the carriage and behaviour of the Presbyterians and the Sectaries, the righteous Lord judge between them, and recompence to the Presbyterians according to their kindnesse, love, peaceablenesse, forbearance and righteousnesse; and the Lord forgive the Sectaries, and turn their hearts, and cause their folly, insolencies, unrighteousnesse, and unjust dealings with their brethren, to be so manifest to themselves and all men, as they may proceed no further.
[Page 54]Now for the particular practices of the Sectaries they are many, and it would require a Tractate by it selfe to set them downe; indeed I hardly know any strange practice that hath reference to their wayes, but some or other of them are guiltie in one kind or another. Most of their practices and wayes may be referred to these ten heads; 1 To loosnesse and libertie in life and conversation. 2 To covetousnesse, ambition, and self-seeking. 3 To policies and subtiltie. 4 To activenesse, sedulitie and numblenesse in the prosecution of their way. 5 To tumultuousnesse, disorder and confusion. 6 To the disturbance and overthrow of oeconomicall, ecclesiasticall, and pol [...]ticall relations and government. 7 To insolencies, pride, and arrogancie. 8 To acts of immodesty and incivilitie. 9 To power and will, carrying all before them, and throwing downe all that stands in their way. 10 To hypocrisie under pretences of pietie and holinesse.
Now for the particular practices of the Sectaries, I had drawne up many, to the number of seventie, and provided for everie practice instances for proofe, and upon some of them I could write a large discourse, even a book upon severall of them; as of their behaviour and carriage towards the Parliament, the Kingdome of Scotland, the Assembly of Divines, the Citie of London, the Ministerie of England, yea of all the Reformed Churches, as of their seeking and getting into all sorts of offices and places they are any way capable of (being Sequestratours, Collectours, Receiv [...]rs, Surveyours, Excisers, Customers, Secretaries, Clerks, &c. getting places in Court, great Townes, dwelling in sequestred houses freely, procuring Arreares, &c. not a man almost of late coming into any place or office, but an Independent, or Independentish, there being no kind or sort of preferment, employment, place, but some or other of that way enjoy) as of their plotting and labouring from the first yeare of the wars, to get into their hands the sword and power of Armes, by having a considerable Army, which they might look upon more particularly, as theirs, and of their way, by attempting to remove and heave at many gallant Commanders, to get the command of the strongest Garrisons and places, yea to make Townes of consequence that were no Garrisons to have been Garrisons, as Yarmouth; but I am necessitated for divers reasons, to passe by wholly for the present many of their practices, and others to name only, desiring the Reader as hee goes along, to supply the defect, by calling to mind all particulars he knowes and hath heard of upon the severall heads.
1. Practice. They use to ascribe and attribute all the successe of things, all that is done in field, at Leaguers, all victories, brave actions, to their partie, crying them up in Pulpits, News-books, conferences, calling them the saviours [Page 55] of the Kingdomes; and for this purpose they have certaine men that are Criers and Trumpetters between the Armie, Citie, and Countrey, who trumpet forth their praises, giving them the titles of Terrible, &c. a large book would not containe the relation of all the victories, glorious actions, exploits having been given to the Armie called Independent.
2. Practice. They give out and boast their partie to be more and greater than they are; some of them will speak in all places, as if all were theirs, all for them; they have given out, as if Parliament, Armies, Citie of London, Countrey, all the godly, wise, judicious understanding men, were theirs, and will be theirs: yea, that the Assembly, the French Churches, the Commissioners of the Church of Scotland thought well of their way; and so of particular persons that are prime men, they have given out, as if they were, or are coming over to them. Some of them have bragg'd that Sir Thomas Fairfax, that v [...]liant victorious Commander in chief of the Parliament Forces began to have some glimmering of new light; and I can prove Letters have been written over to some of their partie in Holland, that Mr. Marshall was turned Independent;A person of worth, who was present at the opening of the Letters, and named to mee the Gentleman to whom such news was writ told it me. they use to boast of their friends in the House of Commons, and they will acquaint their friends in the House of Commons; and they brag of a Toleration, giving out their friends in the House of Commons, have said they shall have a Toleratio [...]; and they boast thus to awe persons, and to make men afraid to speak against them, or to oppose them; but rather to adhere to them who are so powerfull, and have so many on their side.
3. Practice. They appropriate to themselves the name of the godly and well-affected partie, the title of Saints, calling themselves the Saints, that they only preach Jesus Christ, and though they be Anabaptists, Seekers, &c. yet they are the Saints: this is common in printed Books, Petitions, Sermons, Discourses; what, speak against the Saints? be against a Toleration for the Saints? meaning themselves only.
4. Practice. They pretend one thing, when they intend quite another, and it is usuall for them to pretend the publike good, the benefit of the State, when it is evident they intend their owne interest, and strengthen of their partie; they pretend peace, love, forbearing of all names of difference, to make the Presbyterians secure, negligent, and to forbeare all means of setling things, and yet at the same time go quite contrarie, using all means and waies for promoting their own partie, as they did after the losse of Leicester.
5. Practice. What themselves are most faultie in, that they will charge upon others, the Presbyterian Mi [...]isters and people, as making d [...]visions, & wanting [Page 56] love, as breaking the peace, and causing mis-rules, tumults as be guilty of persecution, when as 'tis evident to all the world, they are most faulty in these particulars, and in many more, and for the proof of it I Iould demonstrate it in a hundred instances.
6. Practice. They do on purpose (having got Churches void) keepe manie Churches without Ministers, seeke out for none, stop (all they can) Orthodox Ministers from coming in, which they do for two reasons, 1. That so they may pay no Tithes: 2. That so they may have the liberty of the Pulpits for all kinde of Sectaries, and mechanick preachers, who come from London, the Armies, and other places to preach in and corrupt the people, and that the people being as sheep without a shepherd, may be more easily now drawne away to error and schisme; and of this practice there are many sad examples in Hartfordshire, Bucking, Essex, and that in some great market-townes, as Chesham, where thousands of souls are.
7. Practice. They have laboured and do by all waies to have no Church-Government at all setled in this Kingdome, but to keep it out. Or secondly, if there must be any, yet to have a defective, imperfect loose Government and Reformation, that may not be able to do the worke, that so others may fall off to their way the more; and for proof of this, they have refused to joyn for a pure full Reformation in points according to their own principles, that so one good might not hinder a greater good (as was expressed) and have opposed to the utmost a thorow Presbyteriall Reformation. 3. They have laboured to get a Toleration granted before the Government be setled, to get an exception before the rule was made, and if once they had gotten that, let the Presbyterians get the Government then when they could, and this they stirred in, and sought to effect last winter. 4. Seeing they could not do this, but this policy was espied, they labour for a Toleration together with a Reformation, that the Church-Government and a Toleration might be borne and brought forth together as twins in one day, and so go hand in hand, and this they are labouring for now, the monster of Toleration conceived in the wombe of the Sectaries long ago, they having growne big with it ever since, are now in travell to bring it forth, and till they could be ready and get things fitted for a Toleration, they bestirred themselves so against the London Petitions, that of September, those of November, lest Government should be setled before a Toleration, and therefore one of them said to some Citizens, why should you bee so h [...]sty for Government, cannot you stay awhile? how long said they? To spring, said this Sectarie, hoping their toleration businesse would be readie by that.
8. Practice. In some Parish-Churches where the Sectaries are put in, [Page 57] they have put downe all si [...]ging of Ps [...]lms, as at Elsly in Cambr. s [...]. Alberie in Hartford-shire, and will not suffer the Parishes to enjoy any singing of Psalms; and in other places, they begin to put down all Prayer in the publike Assemblies, and to say there must be onely discoursing and preaching; and in places where they cannot prevaile to shut out singing of Psalmes, they in a contemptuous manner clap on their hats, in the time of singing of Psalms, and having been pull'd off, put them on again; yea in prayer also many of them keep on hats.
9. Practice. They send forth into severall Counties of this Kingdome, from their Churches in London, as Church-acts, severall Emissaries members of their Churches, to preach and spread their errours, to dip, to gather and settle Churches; they are not content with their owne meetings on Lords-daies, week-daies, keeping constant Lectures in set places, for all to come to that will, thereby poisoning many in the City, but they endeavour the leavening of all the Counties, as I might give instances of Lam, Kiffin, with many others sent abroad, yea, of some sent into the North as farre as York.
10. They have appointed and kept Disputations from towne to towne in the Countrey, giving out the time, places and questions they will dispute of, as of Poedob [...]ptisme, the Ministery of the Church of England, &c. and agree among themselves that some of them shall seem to be for Poedob [...]ptisme, and in the disputation 'tis maintained at first eagerly by some of their party against others of them who oppose it; but then after long and great disputation at last they confesse they are by the evidence of truth convinced, and before all the people, give glorie to God that now they see the truth; whereby the people seeing them who pleaded for Poedobaptisme confessing their errour and yeelding, (they knowing nothing of this precontract and deceit) they also stumble, question and fall; yea, and to spread their errours the more in some great towne where some of the Sectaries being souldiers have been quartered, they have desired the use of severall houses of persons well-affected, that in the afternoon some Christians might meet to confer together of some points, not contenting themselves to reason in the house where quartered, or in any one house that might be larger to hold many, but to get a new house every day, the more to infect and possesse the people with their waies and Tenets.
11. All things that have fallen out and do in the Kingdomes, of Victories, Losses, O [...]dinances, Petitions, Actions, Death of particular persons, of all matter in Church, State, Parliament, Assembly, City, they make use of it one way or other to further their designe, and turne it for the furthering [Page 58] of their way, and against the Presbyteriall Government, as the businesse of Dennington Castle, as the losse of Leic [...]ster, upon that framing a Petition to adj [...]urne the Assembly, with other particulars which I cannot now mention.
12. Some of the Sect [...]ri [...]s plead miracles, revelations, visions, for their way, and to confirme their doctrine, as some Anabaptists at Yorke for their rebaptization, that being baptized in the winter in the river Ouse the water was as hot as if it had beene in the midst of summer; as healing the sicke with the anointing of oyle; as giving out, Christ appeared to an Anab [...]ptist, and forbade her to baptize her child, of which the Reader may read more in the second Letter.
13. They are wont upon the coming forth of books against their way, which they see take with wise men, and for which both their opinions and themselves suffer, to give out they shall be answered, and are answering of them, to keep the people in heart till they be forgotten, and the speech of the booke over, of which I could give many instances; and so upon the new Modell (when in stead of bringing that in to the Assembly, they brought in pretended reasons why not) they suffered much in the esteem of all unprejudiced men, speaking they durst bring in none because of the weaknesse of their way; then severall Sectaries gave it out in many places and to many (as I can prove it, and name persons too) that the Modell was a printing, it was certainly in the presse, and all the world should see it.
14. They have done and practised many strange things in reference to baptisme of children, dressing up a Cat like a child for to be baptized, inviting many people both men and women as to baptizing of a child, and then when neighbours were come, having one to preach against baptizing of children; they have baptized many weakly ancient women naked in rivers in winter, whereupon some have sickned and died; they have baptized young maids, Citizens daughters, about one and two a clock in the morning, tempting them out of their fathers houses at midnight to be baptized▪ the parents being asleep and knowing nothing.
15. They use to give great and glorious names, swelling Titles, to their books they set forth, as, Innocency and Truth Triumphing together, as, Truth gloriously appearing, &c. as also to their erroneous Doctrines l [...]id down in their books, casting upon Truths of God odious names, as The [...]orming of Antichrist, Discovery of the man of sin, &c. their books being just like the Aegyptian Temples, whose outsides were beautifull and glorious, having the inscription of a Deity upon them, but within nothing but a Crocodile, an Ape, an Onion, or some such vile mean creature.
[Page 59]16. They are extreamly full of partiality in all their waies, not allowing that to others (though far more considerable for quality, dignity) which themselves ordinarily do, speaking against that in others which they daily practise, of which I will give a few instances; they have cried out in Pulpits, Pamphlets, discourses, of the Citizens, Common Councell, Ministers, for petitioning to settle Government, or humbly representing their desires: O 'tis an interposing, medling, anticipating, and I know not what! when as a few Sectaries, Lilburne and his fellowes, can appoint meetings, and give notice to manie to come to them at such times and places, and draw up Petitions, and that strange ones too, medling with manie things before the Houses, and in debate not determined, and against the known Priviledges of the Houses, of which I might give manie instances; as after the losse of Leicester, in the meetings of the Sectaries, this was one of the clauses of their Petitions, to name such and such members of the House of Commons to be a Comittee for the raising of the Countie [...], and appointing Commanders, but opposed by some godly Orthodox Citizens (who saw their d [...]ift, and observed well whom they named) as being against the Priviledges of Parliament, for them a few private persons to nominate a Committee of the members of Parliament, as also that the Assembly might be adjourned; thus one of the Pamphlets tell us among his Newes,Moderate Intellig. Numb. 44. from 1 Ian. to the 8. that inferiour R [...]presentatives (which no man of understanding can interpret of anie but the Common-Councell of London) must bee wary of medling or interposing by Petitions, or gathering together, but leave all to the Parliament; but now the Sectaries foure or five hundred of them they may meet together, interpose, rep [...]esent, may speak their pleasures of and arraign the Parliament, Committee of Examinations, M. Speaker, and other Members of the House, as they did after Lilburns committing, and the Intelligencer will not di [...]c [...]pline them. Again, they may print, preach, speak against Assembly, Ministerie, for Independency, against Presbytery, and what not? and yet if any of them be questioned, or book stopped at presse, 'tis persecution, and they cannot be heard, no [...] have liberty to speak for their way; whereas the same men use all means and waies against Presbyterians, preaching, printing, yea labouring to hinder their putting forth of Answers and calling in Answers made; yea endeavouring to trouble those who License books against their waies: as for instance, the Assembly being falsly and scandalously dealt with in a Pamphlet intit. A Copy of a Remonstrance lately delivered in to the Assembly; the Sectaries have used all their friends to hinder the printing of the Assemblies Answer: so manie of the Sectaries at their meetings drew up a Petition to the House of Commons, to have Mr. Prynns and Dr. Bastwicks bookes called in, and that House to declare their sense against them, and that no such [Page 60] books might be writ against the godly well aff [...]cted partie, under the name of Anabaptists, Brownists, Independents, and a large schedule was annexed to the Petition, of offensive passages that were in M. Prynns and D. Bastwicks book (I think ere long they will dare to petition, that no man shall preach against an Anabaptist, or name a Sectarie, or speake a word for Presbyterie, but themselves may preach, print, and say what they list:) And so in the case of the Letter of the City Ministers to the Assembly against Toleration, and in other books; yea, and in Sermons that have been against the sects, they have threatned and endeavoured to trouble and question the Licensers and Preachers.
17. They are full of plots and projects for their way, and increasing their party, they have alwaies designes on foot, they do nothing, nor propound nothing but theres some designe or other in it, they are big with many at once, that if one take not another may, if one misse they presently start another, of which I could give manie instances, and show how the hand of Ioah hath been and is where 'tis little thought; they use other men upon other interests and ends to do their worke, they have waie [...] collaterelly and indirectly to effect their worke, when it would be marred if they went in recta linea: they can and ordinarily do go about to destroy businesses they seeme to plead for, by propounding and putting upon ways to effect it which they know are not feasible.
18. They have and do when put upon present exigents, yeeld to and forbear things for the present, and sometimes in appearance will seeme to go far with you, and are content to lose the fore-game, that they may play the aftergame better and recover all; they will sometimes appeare to be yours fully till they have served their turne, giving place for a time, but still waiting opportunities, and working in the mean time all they may, and when they have counterworkt, they will fetch all about again another way, and make void all they seem'd to grant you; and of this there are too many examples among the Sectaries, manie of them taking the Nationall Covenant for that instant necessity, that they might worke so as in time to destroy the end and intent of it, and yeelding some arguments and debates for the present, to effect their owne ends afterwards.
19. They have been and are Polupragmaticall, indefatigably active, stirring, restlesse night and day, in City, Countrey, in all places having their agents to doe their worke and promote their ca [...]se: their eyes are intent upon every thing that may make for them or against them, and they have a hand in every thing, they are men of a hundred eyes and hands, out-acting, and out-working all the Presbyterians, they deale with this man to take him off, and worke with another to qualifie him; they have got most of the weekly writers of Newes to plead their cause, commend their persons, cry up their actions; they have sent [Page 61] Emissaries to s [...]verall Countreyes, to preach, carry Letters, deale with persons for chusing of Burgesses in Parliament for their way, as M. Peters and others; they observe all mens tempers, humours, and accordingly deale with them all, some with offices and places, some by holding out principles suiting their lusts.
20. They desperately censure and judge all men, both their estates and actions, who are not for them, they presently unsaint them, and men fall from grace ipso facto by preaching or writing bookes against their errours, as M. Prynne, making him worse then the late Archbishop of Canterbury, and so one M.E. for writing against them; they use this phrase (sometimes accounted a godly man) and of M. Ash, they have not only in England laboured to blast him by their censures and reports, but writ over into Holland, that since he appeared against them, God had evidently blasted him, and taken away his gifts; and lately upon reports (raised by them no doubt) that I was dead (though there was not the least colour for it, not being sick at all,) they gave it out, it was Gods just judgement upon me to cut me off, for preaching and writing against the Independents; and at the same time they gave out, that M. Calamy had broken his arme, and D. Twisse a dying; O saith one of their Doctors of Divinity, you may see the just hand of God against the Presbyterians, M. Edwards dead, M. Calamies arme broke, and D. Twisse a dying, so that if these things had been thus, we may see how they would have judged it; and if such things had fallen to some of us, which have to many of the sectaries (which I name not to upbraid them with, but to shew them their own folly,) as that by the plague of pestilence our children two at a time had been taken away, as M. Goodwins was upon the making his house a meeting for the Sectaries, and some of our eyes put out by a Pike in the street, as one of Lilburns was, immediately upon his Letter coming forth against M. Prynne and the Assembly; and our wives stark mad, as M. Peters wife, wee might have expected as bad books written of us, as were written by the Papists of Luther and Calvin.
21. They take upon them more places then they can or do discharge, and bear the names of some places which they seldome officiate, and have laboured to add more places to those they have already, and that both in City and Countrey, so that some of them besides their places in the Assembly, which they seldom attend (especially this last yeare) and their private gathered Churches, have divers Lectures and places, besides their hanging upon great men, to preach before them to ingratiate themselves, and getting to preach at White-hall, S. Iames, Westminster, and other eminent places, where the great ones, Earles, Lords, and the Grandees of the time resort; they do not, as wee Ministers sit still expecting a call to places, but they are forward men, bestirring themselves to attain this place and that, getting such great mens Letters in their behalfe, using such Ministers of note, and other persons of quality and power in Parishes to make way for them [Page 62] to come in, pretending to preach for nothing, &c. and still in all these Lectures and preachings, they have an eye to Churches in places most convenient for thier ends, as so situated, so capacious, and to times when few or no Lectures else are, as on the Lords day in the morning between six and seven a clocke, all those Lectures at that time of the day from Stepney to Westminster, they either have possession of, or have strongly laboured for them; yea, and to have set up others on the Lords dayes in the morning, at Ludgat [...], Aldersgate, &c. if by themselves or all the friends they made, they could have effected it; and so the Lord, day in the evening, when other Sermons are done, they have gotten that Lecture at the Three Cranes; and so the Lecture on Munday night, when theres no Lecture else, besides the Exposition Lectures on week dayes in the severall parts and quarters of this City, and new Lectures in other eminent places of the City, which they have endeavoured to set up, if they could have obtained the Ministers consents; and in their places they have an eye to good pay, a hundred pound a yeare for preaching once a week in one place, and seventy pound per annum, for preaching once a fortnight at another, and a peece for a Sermon as soone as they have done, and a good supper for another, and yet they will have a care to take no more paines then needs must, as M. B. having a hundred pound per annum for preaching at Cripplegate on the Lords day in the afternoone, could never be got to give the Parish a Sermon now and then on a Fast day, or a day of Thanksgiving, as a great friend of his in that Parish, who knows, told me; besides I could name others, who will do nothing on the Fast dayes. They take upon them the names of such Lectures and Churches, as being chosen and nominated to them, but others of their own partie supply them, somtimes one, and somtimes another, they have one Sprig or another, one Emissary or other from the Army, one House-bird or other to serve the places: It would make a book by it self to relate all particulars in this kind. One man of their way, besides being a member of the Assembly and his a private Church, hath places in Norwich, Yarmouth, Fishstreethill in London. A second, besides the Assembly, hath places at Acton four Lectures at Westminster, besides his interest and share in some Lectures in London. A third hath a place at Stepney, Cripplegate, Cornhill, besides part of another Lecture, and all reserves for this Parliament man and the other to ingratiate himself with them. A fourth, besides the Assembly, which he seldom comes to, and his particular private Church, hath Lectures in London, which all the last summer he seldome preached at, not preaching at one of them in the space of three quarters of a year together. And they do not only neglect their Lectures in our Churches, but they take to themselves more members in their owne Churches then they can preach or look too, for they admit members who live constantly many miles from them, here one ten miles off, there another five miles, another sixteen miles off, [Page 63] some at Norwich, some at Yarmouth, another forty miles off; every one of their particular Churches is not a Parish Church, but a Bishops Diocesse, nay some of them are Archbishopricks and Provinces, far larger then the Presbyterian Provinces, reaching from London to Dover, as D. Holms, who hath severall members there, going twice or thrice a yeare thither to visit; and in one of his visitation Sermons, preaching to his members, prayed God to blesse, and remember them who had but a bit once in a quarter or halfe a year. And as this is the practice of the Clergie, so the Laity among the Sectaries have plurality of offices and places, some have both militarie and civill, others two or three civill offices, and I could name one, who hath some five or six, besid [...] his being a Committee-man: In a word, our Sectaries are become Pluralists, Non-residents, and some of them Vbiquitaries, and are well paid for it, as M. Peters.
22. They generally walk loosely and at large, over what they did before they turned S [...]ctaries, and in comparison of the godly Presbyterians; they do many things under pretence of Christian liberty, which professours heretofore were not wont to do, nor do not, neither durst they have done, of which I could give many instances both in persons & things; I do not know, nor hear of a Sectary in England, that is so strict and exact in his life, as he was before, and as thousands of Presbyterians are; and this is not my observation alone, but a general observation: many of them play at Cards and Tables, are verie loose on the Sabbath days, go to Bowls and other sports on dayes of publike Thanksgiving, as M. Iohn Goodwine and severall of his Church, they wear strange long haire, go in such fine fashionable apparell beyond their places as 'tis a shame; they will feast, ride journeyes, do servile businesses on the Fast daies, and give their Parish Churches no Sermons, no Prayers at all on those daies; they make little conscience of family duties, they will sit and tipple, be joviall and merrie together. I could tell true and certaine stories of manie Sectaries who were exceeding precise and strict before they fell into those waies, but are abominable loose now; and let but a man turne Sectarie now adaies, and within one half year he is so metamorphosed in apparell, hair, &c. as a man hardly knowes him.
23. In all matters and businesses which succeed not according to their mind, but crosse their waies and designes as if a choice of persons they like not be made to places, or if such a thing passe and be done that pleases them not, they will try all waies possible, and cast about to finde some fl [...]ws or other, pretend this thing and the other to question the election and make it null, or to obstruct it; they will put in Articles against men chosen, though they cannot prove them; they will pretend somthing or other, was omitted, and such a passage was illegall, and all to bring to a new election, and then they will worke all kind of waies to ef [...]ect their designes.
[Page 64]24. They have spoken strange and high speeches against the setling of Presbyteriall Government and the Presbyterians, as one Anabaptist of late, That he hoped to see Heaven and Earth on fire before Presbyterie should be setled; another Sectarie, That it was one of the Articles of his beleefe, that within seven yeares there would not so much as the name of Presbyterie be heard in England; a third, That hee hoped to see the Presbyterie as much [...]rod under foot as the Bishops were; a fourth, That if the Saints were thus persecuted, and could not have the libertie of their conscience, it would come to — A Gentleman told me, he had heard many Souldiers of a Regiment of Horse (which I forbeare naming) say, That when the Army of Cavaliers was overcome, there would be another Army to overcome, intimating the Presbyterians; and I could relate strange speeches told me by faithfull ear-witnesses, no sleight persons, spoken against our brethren of Scotland by some Sectaries.
25. After they have set their hands to papers, as upon agreements in such and such points of difference; as upon the receipts of money, as upon giving in what they desire, when they think such things may make against some of them, have used means to get those papers back again into their hands, and have come to those that kept them some dayes after, pretending they desired to see them, and look upon them for some reasons, and then have desired to borrow them for a few dayes, to compare these papers with theirs, or for some other use, and being lent them by Presbyterians (who are plain honest men, and not acquainted with policies) they keep them, and cannot be entreated to returne them ag [...]ine, but being asked for them, pretend some excuse or other; of which I could give instances, naming the persons and things at large, but I spare them.
26. They practise and endeavour to get Sectaries, and those that way affected, to attend on and be about cordiall Presbyterians that are of qualitie, place and power, both to observe and watch them, and to qualifie them, and do some good offices for the Sectaries; of which I could give notable instances, but I must only hint it, and leave Presbyterians to their owne observation.
27. About the time of moulding the new Army, some of the Sectaries gave out where ever they came, and went from one to another, both to Ministers, people, that such and such (call them what you will) are the men that will fight cordially for you, overcome the Cavaliers, and when they have done, they will either submit to the Government established, or else leave the Land, you need not feare them; and this they laboured to possesse all men with, that so without muttering or speaking against, there might the more Sectaries get places in the Army; and yet we see now by experience, that upon all motions and petitions for setling the Government, or against Toleration, the Army is spoken of: And will you discourage those that fight so bravely, and that God hath made so instrumentall [Page 65] to you? and that if they may not have libertie of conscience, and libertie to preach, the Army will be discouraged, and if they may not preach they will not fight; and after victories we have been minded by Letters from the Army of libertie of conscience, and expecting no compulsion in matters of the mind.
28. They upbraid in printed books and speeches many Presbyterians, particularly of the Assembly, with their former conformitie, yea they brand and asperse them, that they have been great time-servers, Innovators; and this they do to make the people beleeve, that what they do now is not out of conscience, but to serve the times, and that such men are not likely to have the truth revealed to them, nor fit to have a hand in the Reformation, who have so polluted themselves with corruptions in worship, and the inventions of men; and among many, good Mr. Calamy hath been abominably belied in this kind, especially in that late railing Pamphlet of Mr. Burtons, called Truth still Truth, though shut out of doores, whereas many of the great Sectaries themselves, and principall Ring-leaders in each Sect, as Anabaptists, Antinomians, Independents, &c. were not only Conformists in the way of old conformitie, but great Innovators and forward Episcopall men, the innovations of Altars, bowing at the name of Jesus, reading the book of Sports, causing the people to come and kneele at the Rail, threatning and bringing their tender conscienced people into the spirituall Courts, yea into the High-Commission being practised by some of them: and I challenge the Sectaries to name so many of the Presbyterian partie, who appeare for that Government by writing, or other wayes, to be so faultie for Innovations, and serving the Bishops, as I can name amongst them. The full Relation of the time-serving and Innovations of Denn, Cox, Ellis of Colchester, Dr. Holms, Saltmarsh, Cummins, Wale of Norfolk, cum multis aliis, would make a new book; and the best of the Independents will be found upon search, yea them of the Assembly, not only for many yeares to have been Conformists, but to have gone further in conformitie to the Bishops than some of us. As for example, Mr. Burroughs in the times of the Bishops pressing Innovations, was wont to ride up and downe the Countrey in a Canonicall Coat, and I ask him Mr. Bridge and Mr. Greenhill, whether they besides Subscription, took not the oath of Canonicall obedience, and gave not some monies to the repaire of Pauls Church in London? whereas I, as great a Conformist (as some of the Sectaries would make me to have been) never had a Canonicall Coat, never gave a penny to the building of Pauls, took not the Canonicall Oath, declined Subscription for many yeares before the Parliament (though I practised the old Conformitie) would not give ne obulum quidem to the contributions against the Scots, but disswaded other Ministers; much lesse did I yeeld to bow to the Altar, and at the name of Jesus, or administer the Lords Supper at a Table turned Altar-wise, or bring the [Page 66] people up to Rails, or read the book of Sports I never justified that wicked oath Ex officio, as Mr. Burton. Mr. Calam. Iust. and necess Apologie, against an ujust lnvective of Mr. Burtons, pag. 5, 8., or highly flatter the Arch-Bishop in an Epistle Dedicatorie to him D. Holms: I write not this to commend or prefer my selfe before others, but because many Sectaries to blast my preaching and writing from doing good, have given out falsly to many, that I was a great time-server, and a great man for the bishops and their wayes, using that as an argument not to heed what I write or preach: I therefore thought it necessary to say thus much for the undeceiving of many who know mee not. And had I ever learned the Art of time-serving, I should not have writ such a bo [...]k as this, nor preach as I do, but would rather turne Sectarie, [...]or at least comply with them, and so I might be a Creature and a darling of these times., or put Articles into the High Commission Court against any, but was my selfe put into the High Commission Court, and Pursevants with Letters missive, and an Attachment sent out to apprehend me, for preaching a Sermon at Mercers Chappell, on a Fast day in Iuly, 1640. against the Bishops and their Faction, such a free Sermon as I beleeve never a Sectarie in England durst have preached in such a place, and at such a time.
To conclude for this time the practices of the Sectaries, it is apparent they make the propagation and advancement of their way and partie, in opposition to the Presbyteriall Government their supreme Law; for the eff [...]cting of which they have and do use all means, though dishonest and unlawfull; they say and unsay, affirme and deny, make promises and break them, go backward and forward, and in one word, have dispensed with their most sacred principles of Church-fellowship, so as such things may make for the increase and advancement of their partie, of which I could give a world of instances. Ob. But it may be it will be said, What are the practices of some men, and matters of fact, to a way, it is arguments must convince men, not practices? Answ. Much everie way in this, because both in printed books, Pulpits and Discourses, the practices of the Sectaries are brought to perswade people to forsake our Churches, and to come to them; as the great holinesse, sanctitie, selfe-deniall, humilitie, innocencie of that partie, with their painfull preaching without great livings, or expecting Tithes; and on the other hand, the Presbyterians are branded as men of no great pietie, holinesse, charitie, and if it were not for livings of two or three hundred pounds a year, they would turn Independents: and many people are drawne more by these things, than by all their Arguments. Now therefore the discovering to the people nakedly and truly their practices, may undeceive them, and be as good a means to bring them back to the Communion of the Reformed Church, as ever the false representation of them was to mis-lead them.
Here followes a Copie of some Letters, with a Narration of Stories and remarkable passages concerning the Sectaries.