Anabaptism, the true fountaine of Independency, Brownisme, [double brace] Antinomy, Familisme, and the most of the other errours, which for the time doe trouble the Church of England, unsealed. Also the questions of pædobaptisme and dipping handled from Scripture. In a second part of the Disswasive from the errors of the time. / By Robert Baillie minister at Glasgow.

CHAP. IV. Their Antipaedobaptisme, Arminianisme, Arianisme, Fami∣lisme, and other wicked Errours. (Book 4)

THIS much for the first head of the Anabaptists,* 1.1 Brownistick Tenets (so to call them) being such as the Brownists of old did learn from the Anabaptists, and which this day the Anabaptists take back again from the Brownists: But beside all which the Brownists can like of, the Anabaptists proceed to a further refor∣mation as they account it; they become Antipaedobaptists.

Hereby they ingage themselves in these practises and Tenets,* 1.2 first they refuse to Baptize any infant, they refuse to admit to the first Sacrament any who gives not a confession of their own faith, they esteem paedobaptism a great sin, which according to their temper they expresse in harder or softer terms, the meekest of them count it a nullity and will-worship (A).

Secondly,* 1.3 they make it necessary to baptize over again all who in their infancy were baptized, and from this they carry the name of rebaptizers. It is true, they deny with passion all rebaptizing, for infant baptism they call a nullity, so when they baptize in ri∣per age them who before were baptized in their infancy, they esteem this their action to be but the first baptism which they re∣peat no more (B). But we who know paedobaptism to be no nul∣lity, but a true and valid Sacrament, cannot but call their action a second Baptism and repetition of the first: So with great rea∣son the name of rebaptizers is given unto them. But to put the equity of this reproach out of doubt, their great patrons now are come to defend the lawfulnesse of baptism not only twice, but if ye will ten times, yea so oft as you repent for sin; which ought to be oftner then once a day; so of Anabap••••••ts they become He∣merobaptists and more (C).

Thirdly, they exclude all infants from any interest at all in the Covenant of grace (D);* 1.4 they grant that the Jewish infants had interest in some earthly priviledges, which Circumcision did seal unto them; but they deny that any children whether of Jews or Gentiles have any promise of grace made to them till they come to age and beleeve: so they will not have Circumcision a seal of

the Covenant of grace (E) to any of the children of Abraham, while they are infants, but only of temporall benefits (F): By this means they make the infants of faithfull Christians, and of the Turks and Pagans all equall (G); some of both to belong to eter∣nall election, but none of either to have any interest in the Co∣venant of grace till they become actuall beleevers. This makes them uncertain what to say of infants dying before conversion, some save them all (H), others incline to the damnation of them all (I), others professe the uncertainty of the thing, whether in∣fants before their conversion be within the kingdom of Satan, or that of God (K).

* 1.5Fourthly, many of them stumble upon originall sin; some de∣ny it altogether, as if infants were not born with any sinfull corruption (L), or what ever sin they are born in, they will have it taken away by vertue of Christs universall redemption, in all mankinde, as well Pagans as Christians (M); making baptism no more needfull in the one nor in the other, for the removing or sealing of the removall of that which is removed without the means either of Word or Sacraments, by vertue of a generall Co∣venant made with all mankinde in Adam, after the fall: From this ground they are drawn away to all the Tenets of Arminius. Others of them flie out to the contrary extremity, avowing that Adam before the fall in his very creation was corrupted with sin (N), and by a huge blasphemy make the very humane nature of Christ to be sinfull (O), and God to be the Creator of sin both in the first and second Adam (P).

* 1.6Fiftly, by their rejecting of infant Baptism they fall into the errour of rigid Separation; they baptize none but actuall belee∣vers, such as give them satisfaction of their actuall faith and holi∣nesse; thus far going along with the rigid Separatists (Q). But hence they proceed to another ground, whereupon they leave the Separatists and 〈◊〉〈◊〉 who follow them not to Anabaptism (R); they take Baptism f•••• a Sacrament of initiation, for a door and mean of entring into the Church; these who are not baptized they count not Church members, infant Baptism they pronounce a nullity, and such a disobedience to the Gospel as infers Anti∣christianism, and a reall deniall that Christ is yet come in the flesh (S): So the Separatists who are all baptized in their infan∣cy, and refuse to be rebaptized, to them are no better then un∣baptized

and Antichristian rebels, not capable of Church member∣ship, or of any Church communion. Upon this ground (as their great Patron acknowledgeth) they are forced to declare the In∣dependent and Brownistick Congregations, how dear otherwise soever, to be but Antichristian Synagogues, and no true Chur∣ches (T).

But here self-love does much blind them,* 1.7 for they who are so precise as to separate with the Brownists from all the reformed Churches, because of their impure admissions; and from the Brownists also, because of their infant Baptism, are notwithstan∣ding ready to receive into their Churches, those who for life and doctrine are much more impure, then many from whom they se∣parate, if so be they are willing to renounce their paedobaptism, as they call it, and to receive of them a new true Baptism (V). In this they stick not to their own principles, nor to the practise of their fathers; for so strict were they, that a small scandall in life, or a little difference in doctrine, would have quickly procu∣red a cutting off from the Church by the censure of excommuni∣cation; but now the world abroad may hear both of adulteries and thefts, and the grossest heresies of their members, without any ejection from their Churches.

Sixtly, they esteem sprinkling no Baptism at all,* 1.8 they will have the whole body to be plunged over head and ears in the wa∣ter (X); this circumstance of plunging, they account so necessary and essentiall to Baptism, that the change thereof into sprinkling makes the Baptism to be null. That such a plunging draws upon some sicknesse and death, and upon women great shame and scan∣dall, while they are stripped and must stand altogether naked in the presence of men, and of the whole Congregation; these and other inconveniences they do not much regard (Y).

Seventhly,* 1.9 of those who impugn paedobaptism some go a new way of their own, wherein as yet they have very few followers if any at all, for to this day I have heard of ••one. M. Tombs a lear∣ned and very bold man, at this time when so many new ways are in hand, hath thought meet to make a hotch-potch of many of them together: first,* 1.10 with all his strength and greater diligence then any before him, he impugnes paedobaptism (Z): Secondly, though as yet I have marked nothing to fall from his pen, neither from any of the old Anabaptists, for the rite of dip∣ping,

or against our custome of sprinkling, yet in spoyling of Chri∣stian infants not only of Baptism but of all interest in the Cove∣nant of grace,* 1.11 as much as the children of Turks and Pagans; in making Circumcision a seal to the Jews only of earthly and tem∣porall priviledges; in denying to Jewish infants all right to the new Covenant (AA),* 1.12 till in their riper years they became actuall believers; in giving a power to persons unbaptized to baptize others (BB); in making apologies for the worst of the Anabap∣tists even those of Munster (CC), and invectives against the best that oppose them; the first reformers (DD), the Assembly at West∣minster (EE) the Church of Scotland (FF), M. Marshall (GG), M. Goodwin (HH), and others (HH 2); he flies as high as any civill and discreet Anabaptist I have met with: but in those things he goes far beyond all the Anabaptists I have heard of.

* 1.13First, he esteems Baptism so unnecessary a rite, that men who are meet to receive it, may very well be without it; as Constantine, Ambrose, and others, did delay to their old age that Sacrament (II); and as it seems, himself is carelesse to this day to be bapti∣zed; for his infant Baptism according to his arguments must be null, and another Baptism as yet it seems he has not received; for he professeth an unwillingnesse to joyn himself as a member to any of the Anabaptists Churches (KK), & I suppose they are un∣willing to baptize any who will not joyn in cōmunion with them.

Secondly, when a man is baptized according to his own minde he allows him to be oft thereafter rebaptized;* 1.14 even so oft as he repents for sin, which by the godly is done, at least ought to be done, every day oftner then once (LL).

* 1.15Thirdly, he makes it lawfull for persons before they be bapti∣zed to partake of the Lords Supper (MM).

Fourthly, to shew how little inclinable he is to joyn with the Anabaptists, he declares himself a compleat Erastian;* 1.16 avowing that no scandalous professour ought to be kept from the Lords Table (NN); also that there is no such thing as any censure of excommunication (OO); further that Christ in Scripture has not appointed any particular government for his Church (PP), but that the governing of the Church belongs to the Magistrate only, and to such whom he appoints to that service by vertue of a com∣mission flowing from himself (QQ).

The third head we proposed to speak of is the Tenets which

too many of the Anabaptists are pleased to borrow from the Arminians, Antinomians, Antitrinitarians, Familists,* 1.17 Antiscri∣pturists, and blasphemous Atheists.

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

It is true,* 1.18 the late Confession of the seven Churches seem to re∣ject clearly enough all the five Articles of the Arminians; but as our former witnesses testifie, thousands of them care not for that Confession; yea, I professe I cannot conjecture at the rea∣son, why the second Edition of this Confession which alone was offered to the Parliament, does change so many materiall passa∣ges of the first, which point-blank did militate against Armi∣nianisme, unlesse it be their farther declination to Arminianism at the penning of their second Edition.

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

Likewise in that same Article I finde two more alterations; In the first among the fruits which the elect have of Christs Priest∣hood are set down their justification, adoption, regeneration, and sanctification; all those are omitted in the latter Edition. In the first Edition it is said of the Spirit that he is never taken away when once given, but doth still abide begetting and nourishing faith unto immortality; this is omitted in the latter Edition. I

grant it is put in the 23 Article, which is clear enough against the Arminian errour of perseverance, had not the addition of one little word cast it all loose: for in the former Edition the 23 Ar∣ticle did run thus, Those that have this precious faith can never to∣tally nor finally fall away; but in the latter, all, is added, all these cannot fall away, &c. which is very true, if some few persevere, al∣beit many and the most part of these who have justifying faith should fall away totally and finally.

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

* 1.19But what ever be the condition of the seven Churches, certain∣ly M. Lambs Congregation, the greatest, as they say, and most fruitfull of all their Societies without comparison, is pestered with this gangren; the great Preachers in that flock, M. Oats and M. Den make it their ordinary Theme, that Christ died for all, for Judas as well as for Peter (XX); That all the sins of the first Cove∣nant are actually taken away from all mankinde; That the com∣mon doctrine of election and predestination is false (YY); That the Sun, Moon, and other creatures do sufficiently preach Christ to all the world (ZZ); That the will of man has power to reject the most efficacious grace (AAA); That our Doctrine of perse∣verance is false (BBB). These men be the chief Apostles and Evangelists of the Anabaptistick Churches, who are sent out by the rest to the adjacent Counties to preach and baptize (CCC). For this their false Doctrine laid to their charge long ago in Print, we never heard that either of them has been so much as rebuked by any of their Churches, or that M. Spilsberry, though he writ against the Tenets, did ever yet refuse communion, and the right hand of fellowship unto any person whom he knew to professe them.

Unto the Arminian many of them do joyn the Antinomian Errors, these are the chief charms whereby multitudes of people are drawn to their company, as M. Weld doth well remark (DDD):

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

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

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

The Author of that neatly printed Treatise of Baptisme from whom I should have as little expected as from any other an apo∣stasie from the Independents to the Anabaptists, and a transition from Anabaptism to any point of Antinomianism, does tell us

that all anxious labouring about sins and the pardoning of them is a great impediment to holinesse of life (TTT).

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

* 1.20I should be glad that all the question here were onely about words and phrases, or methods of preaching, as some would make it: but exp••rience proves the difference to be too too reall; for we see that their words, phrases and method of preaching does carry their hearers to the grossest crimes, without any re∣morse of conscience or thought of repentance. When some of them are catched in theft they scorn either to be grieved or asha∣med for it (YYY); others encourage themselves to commit adul∣tery upon their Doctrine (ZZZ); some of them do constantly work in their handy-trade every Sabbath day (AAAA); others make all repentance and prayer for pardon of the grossest sins to be sinfull, and a fruit of misbeleef (BBBB): finally, if the report of those who pretend to be acquainted with their carriage hold good, too many who have been noted for strictnesse of life, have fallen evidently after the embracing of these Tenets into a loose∣nesse of conversation (CCCC).

* 1.21We have already demonstrated a farre enough progresse of this Sect into the ways of errour, yet the spirit that reignes in Ana∣baptism carries many of his followers beyond all we have spo∣ken: Their injury not only against infants but all the Churches in the world that dissent from them, in spoyling the first of all in∣terest in the Covenant of God and comfort from the holy Sacra∣ment; in depriving the other of all the priviledges of true Chur∣ches, closing up all these blessings within the narrow bounds of their own seduced companies, this their unjustice is recompen∣ced by God upon many of their spirits, giving them over to stron∣ger delusions. Very many of the Anabaptists are now turned See∣kers,

denying the truth of any Church upon earth for many ages past, denying that there are any Pastors now on the earth, that there may be any preaching of the word, any joyning in prayer, any celebration either of Baptism or of the Lords Supper, any Church discipline at all, or any Church Act, Church state, or Church ordinance whatsoever; while God from heaven send new Apostles to work miracles and set up Churches which for the space of fourteen hundred years at least have totally failed in the whole world. Hitherto M. Williams (DDDD), M. Clarkson (EEEE), M^r. Attaway (FFFF), are come from their Antipaedo∣baptism: Hitherto also it seems M. Saltmarsh does drive while he not only defends the Seekers as well as the Independents and Anabaptists; but himself also positively avows that there is no lawfull Baptism this day in the whole earth, and that there has been none rightly baptized since the days of the Apostles: also that to lawfull Baptism and the right gathering of a Church an Apostolick calling and a Baptism with the holy Ghost is always necessary (GGGG). This is the issue of Anabaptism in many, and is likely to be daily in more, as we are taught not only by the zea∣lous and diligent observer of the Sectaries motions M. Edwards (HHHH), but also from that great Patriarch of the Anabaptists Confession M. Spilsberry, who in his Treatise against the Seekers is forced to acknowledge the apostasie of too too many of those who once had been cordiall for his way of Anabaptism (IIII).

We are not yet come towards any period of the journey of these wanderers, for the spirit that is in them is restlesse,* 1.22 and keeps them in a perpetuall motion: these who are only Seekers notwithstanding of all their enmity against the setting up of Churches or use of ordinances, till Elias and new Apostles come to kill the Antichrist, and reform these Antichristian abuses, that have destroyed for so long a time, the true being of all Churches; yet are they content in a private and personall way to embrace the Scriptures, and the most substantiall truths therein contained: but many Anabaptists are now begun to make havock of all. The Trinity they abominate, they will not only have Paul Beasts blas∣phemy to go without any censure, but they do also joyn with him to preach down the Divinity of Jesus Christ and the Per∣son of the holy Ghost (KKKK), as their old Father the Anabap∣tist Servetus does lead them the way. It is very suspicious that

their seven Churches in their Confession make no mention at all of the Trinity,* 1.23 nor expresse any thing of the Person either of Christ or of the holy Ghost, when they have pregnant occasion so to do. What they speak in their second Article of the Father, Word, and Spirit, as being all three one God, is expounded by some of their followers not of the Trinity of Persons, but of three offices onely of one and the same Person (LLLL).

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

* 1.24But that which most clearly evidences their Heterodoxy in this point is, that having set down rightly in the end of their second Article the personall relations and properties, the Fathers being of himself, the Sons generation of the Father from everlasting, the holy Spirits procession from the Father and the Son, yet in their second Edition they scrape out all this, and in the margin of its Preface they referre those who desire to know farther of their minde to their Brother M. Richardsons Treatise; now this man tels us that what ever is written against the Anabaptists is all from the Devil (MMMM), and if we understand him right he pronounces our Doctrine of the Trinity, of Christs eternall ge∣neration, and of the Spirits procession from the Father and the Son, to be no lesse a crime then very blasphemy (NNNN). That the seven Churches will own such horrible assertions, though they referre us to them, I cannot obtain of my self to beleeve, albeit too many of their friends goe all this length and much farther.

* 1.25Paul Beasts blasphemies against the Divinity of Christ and the holy Ghost are no more his singularities, but are now become a part of the new light which shines in Lambs Congregation (OOOO), and openly in Westminster Hall is defended without all fear either of God or man (PPPP), yea so great is the despight of divers Anabaptists at the Person of Jesus Christ, that they rail most abominably against his holy name; they not onely spoil him of his Godhead, but will have his Manhood defiled with sinne,

(QQQQ), yea they come to renounce him and his Crosse (RRRR). Though some of them with a great deal of confidence avow themselves to be the very Christ (SSSS).

And if any worse can be,* 1.26 some of tbis generation are gone yet higher, from the Trinity of the Persons they fall on the very na∣ture and essence of God, giving to him a humane shape, and bo∣dily form of three men, wherein when he pleaseth he makes him∣self visible (TTTT).

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

The holy Scripture, the onely ground of faith,* 1.27 which once be∣ing overturned, all the building of our belief must fall, is most lamentably blasphemed by them, not onely the old Testament, but the new also is set aside, the letter of the most plain Texts is turned into allegories (YYYY), the Scripture is denied to be the word of God (ZZZZ), and is avowed to be full of lies and er∣rours (AAAAA), men are sent from the word to seek revelati∣ons above and contrary to it (BBBBB).

The Familistick Anabaptists do cleave fast to the most of Da∣vid George his abominations and adde more of their own thereto.* 1.28 They deny that any mans soul is a living spirit, affirming it to be onely a bodily vapour like the life of beasts, which at death does perish. They are not onely for the sleeping of the soul at death, but for its annihilation, and for this they have published whole Books (CCCCC): At first these mortallists did grant a resurrecti∣on of the body, and for that end a new creation of a corporal soul, but now they speak out their mind more boldly, they deny all re∣surrection after death, all life either of body or soul: what Scri∣pture speaks of the day of judgement, of the burning of the ele∣ments, and of life eternall, they turn it into allegories, and make it all to be performed in this life, but after a mans death they ad∣mit not of any return to life or to any more beeing (DDDDD).

A heaven for the joy of the Saints,* 1.29 a hell for the torment of the wicked after this life they utterly deny (EEEEE): That ever there was either Angel or Devil they also deny; what Scripture

speaks of these creatures they allegorize it all into fancies (FFFFF):* 1.30 They make God personally to subsist in every crea∣ture, they make him the life of all the living, and his essence the proper form of all things (GGGGG): Some of them make the world eternall going on in a continuall generation and succession of things as now we see them (HHHHH); others make all to be destroyed,* 1.31 heaven and earth and what ever is therein, for ever to perish, and nothing of any creature to remain, but that portion of the Divine essence which was in them, and gave them their beeing (IIIII): Some of them that admit of a resurrection after this life make it generall of all creatures that ever have been, even of beasts, birds, and fishes to a new life of glory (KKKKK).

* 1.32I reade not that their Doctrine is yet so extremely obscene as that of David George, yet here also they are come prety near him; for two of their Teachers, M. Gorting and Mistresse Atta∣way with their Disciples have declared themselves for the disso∣lution of all unequall Marriages, and such are all those with per∣sons of a different mind from themselves (LLLLL): That which we have heard of their practising of incest is now publickly avow∣ed in print, they do not with David George lay aside all naturall relations, in matter of marriage they will not passe the considera∣tion of Father and Mother, Brother and Sister, but which is worse they will have these relations to be grounds of a Matrimoniall conjunction, as if these marriages were most laudable which are betwixt persons nearest in bloud, Brother and Sister, Father and Daughter, Mother and Sonne, Uncle and Neece; this spirit of abominable villany doth now walk in publick among us (MMMMM); whereunto if you will adde M. Miltons doctrine of dismissing wives so oft as men please (MMMMM 2) you shall make it lawfull for every man once a month to marry if they were thirty of his nearest kinswomen, a wickednesse which David George himself did never think of.

* 1.33But that which was David George his chief wickednesse in de∣basing the administrations of God and advancing himself above all that is called God, making the dispensation of the Law the Kingdome of the Father, the preaching of the Gospel the carnall Kingdome of the Son, but his own Ministery to be above both, the Ministery of the holy Ghost in a new world of love, whereof him∣self was the great Prophet, farre more excellent then all before

him; this madnesse is also in the midst of us.

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

And now much sooner then we expected before one stone is laid in Jerusalem, behold the great Prophet is come and has prin∣ted his Divine light,* 1.34 proclaiming himself the anointed of the Lord for this great service of preaching the eternall Gospel (PPPPP), assuring that all who opposeth him are not onely apostates Ari∣ans, Antichrists,* 1.35 but also very incarnate Devils (QQQQQ) The rare mysteries which this great Prophet brings to the world from heaven are these Doctrines: That the eating of the forbidden tree, the burning of the world with fire, and such other Scriptures are but meer allegories (RRRRR); That the humane nature of Christ is a Person;* 1.36 That there is no union of the second Person of the Godhead therewith, but that all the three Persons in the time of the Passion did come down and subsist in his humane Person; That all the three Persons did truly suffer in the humane Person of Christ, and that by the Passion of the Godhead of all the three Persons alike, the world was redeemed (SSSSS); That the Pas∣sion of the Trinity in the humane Person of Christ was nothing but the conflict of the two Divine Attributes, Mercy and Justice, the one with the other (TTTTT); That the former days of the Gospel were Christs private Kingdome, and the world of Esaus curse wherein Christ did sit as a Judge to torment and condemne the reprobate (VVVVV): But now since he the great Prophet,* 1.37 the Lords annoynted began to Preach, the new and the last world is come, the world of Jacobs blessing, the time of the Spirits Mi∣nistery, of Christs publick Kingdome, wherein the eternall Gospel is preached (XXXXX). That the summe of this Gospel is, the salvation of all without exception, even of the Devils and of those who were damned by Christ in the world of Esaus curse (YYYYY); That saving faith is nothing but the belief of this uni∣versall salvation (ZZZZZ); That whoever beleeves it not shall be damned, that is, they shall undergoe for some time hels tor∣ment, though at last with the Devils they be delivered therefrom;

That by this faith any three or four persons may become so strong sons of God, as to save not onely themselves but a world of misbelievers (AAAAAA).

* 1.38It were long to enumerate all the abominations that are among many of these who goe under the name of Anabaptists, it will be hard to name any of the conceits of their Fathers in Germany which is not here entertained by some one or other; I am sure the incomparably worst of the Sects over Sea, was that of the Georgians, and among us the Familists are their naturall brood. what they have learned from Henry Nicholas, and he from David George, we may see it yet more distinctly in two late Writs, The discovery of Familisme; The description and confutation of Fa∣milisme. We reade in the first that a great many who have been counted zealous and gracious are now of that Sect (BBBBBB); That a great man, a Peer of the Land, and divers Doctors of Di∣vinity are of that number (CCCCCC); That M. Randall for some years has preached peaceably at the Spittle, to as great a multitude of people as follows any Sectary about the City: That the learned Author of the Discovery did hear him preach the fol∣lowing positions, who wrote them down with a refutation and before many witnesses sent them to him to be answered.

* 1.39To wit, first, that all the resurrection and glory which Scripture promises, is past already, and no other comming of Christ to judge∣ment, or life eternall is to be expected then what presently in this earth the Saints do enjoy; nor any more hell and condemnation to be feared then what in this life before death is endured (DDDDDD).

* 1.40Secondly, that all the Saints in this world are fully perfect, that they become omniscient as God, that they are Godded, Deified, and become God (EEEEEE).

Thirdly, that the most clear Historick passages of Scripture in matters of the greatest moment are but meer allegories, untrue in any proper literall sense (FFFFFF).* 1.41 This writ Randall recei∣ved, but was never pleased to return one word of answer, yet to this day he goes on to preach these and the rest of the Familists errours. And to shew his boldnesse, he hath lately printed two very dangerous Books, and set his Preface before each of them, composed as he professes long agoe by Popish Priests, the one by a Dutch Frier, and the other by an English Capuchine; both of

them pretending to the highest degree of holy, very high and hardly intelligible contemplations; the fittest morsell that could have been prepared for the giddy multitude, who is most ready to be catched with any new sublime and subtill notions, were they never so full of deadly poyson, whereof M. Benjamin Bourn has found in these two Treatises no small store: to wit, first,

That in all things, Angels, Devils, Men, Women,* 1.42 there is but one spirit and life, which absolutely, and essentially is God; That there is no more but one Spirit in the world; That the life and beeing of God is every thing, and every thing is the life and bee∣ing of God (GGGGGG).

Secondly, that Jesus Christ had not a particular soul and body that was created in the womb of the Virgin,* 1.43 but the flesh and bloud of the whole world (HHHHHH).

Thirdly, every creature in all its actions is acted and ruled by the Spirit of God (IIIIII);* 1.44 upon this ground God is made the Author and onely Actor of all sins; and hence some deny that there is any sin at all, affirming that the Devils never sinned nor can sin (KKKKKK); others tell us that none are cast in hell for sin, but for Gods meer pleasure (LLLLLL).

Fourthly, that the spirits which we call good and evill angels,* 1.45 are nothing but the good and evill motions of the minde of man (MMMMMM).

Fifthly,* 1.46 that nothing is everlasting but the life and essence of God, which now is in all creatures, that no created thing what∣soever does continue for ever (NNNNNN).

Sixtly, that the Scriptures are a confused allegory, a meer shadow,* 1.47 a false History, and ought not to be the foundation of any mans faith more then other Books, or then the Apocrypha (OOOOOO).

Seventhly, they deny the comming, dying, resurrection, ascen∣sion, intercession, and returne of our Lord Jesus Christ;* 1.48 they avow that there shall be no resurrection and last judgement for the world (PPPPPP).

Eighthly, they make all ordinances to be but meat for babes,* 1.49 and that men ought to live above them without the use thereof (QQQQQQ).

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

These and many more such blasphemous and horrible Heresies

are entertained as fine,* 1.50 excellent, rare, profound, mysterious truths, by these Anabaptists who are admitted to the highest classe of the Family of Love, if we may trust M. Bourn who professeth his cer∣tain knowledge thereof not onely from their Books, but from their preachings, conferences, disputations, at which often he was present (SSSSSS). By all the former discourse I conceive it is ap∣parent that as evill and wicked a Devill does rage in the way of Anabaptism this day in England, as of old in Germany or in any other Heresie of any time in any place; which I wish were well considered as a ground of fear and trembling by many a simple soul, who is carried down headlong towards these errours pro∣ceeding from one degree to another without any certainty where their unconstant motions may have any period.

I observe but one thing more wherein the English Anabaptists seem much worse then the Dutch:* 1.51 however the Dutch have been much divided and exceedingly erroneous, yet every Sect among them have had some zeal for that which they apprehended to be truth, and some care to save their company from all which they esteemed errour, and this without respect of persons; who ever of their number did fall into any thing which they conceived he∣reticall, had he been their Father, brother, or dearest companion, they did cast him out of their Society, and reputed him thereaf∣ter as a person excommunicate.* 1.52 The carriage of the Mennonists towards the Georgians, and of the Georgians towards them, and of every one of their Sects towards their dissenting Brethren is known: But among the English Sectaries there appears no zeal at all for any thing they call truth; a man now among them may run through the whole circle of errours, from Independency to Antipaedobaptism, from hence to Arminianism, from this to An∣tinomianism, thereafter to the Seekers, thence to the Antitrini∣tarians, the Antiscripturists, the Familists, the Atheists, or whi∣ther he will, and no Church censure at all be executed against him, nor any of his fellows abstain from his company as an excom∣municate Heretick, but if he make a profession of piety notwith∣standing of all his opinions he shall be entertained as a Saint, and the generality of the Sectaries shall be very unwilling to have him in the least measure troubled by any censure either of Church or State (TTTTTT).

I do not so much wonder at this more then ordinary want

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

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

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

It is the opinion of many, that the enemies of the truth have been assisted in their evill work of seducing millions of the Sheep

of Christ by no one means more then the tepidity of some graci∣ous and orthodoxe, yet too wise, and somwhat fearfull and faint-hearted Divines.

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

The Testimonies of the fourth Chapter.

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

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

(B) Treatise of Baptism p. 36. If this be not to be repeated, be∣cause neither in precept nor example you finde it so, then must this be the first, because in precept and example you finde it so, and never otherwise: In a word, Baptism of old hath been called and not with∣out reason, Sacramentorum Janua.

(C) Tombs examen. p. 23. Because it goes so currant that rebap∣tization

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

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

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

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

(G) Ibid. But here they object and say, Hath the children of belee∣vers no more priviledge then the children of Heathens, Turks, and Infidels? Answ. In respect of the Covenant of grace and salvation

none at all. Ibid. p. 19. Beleevers are Fathers of their own children no otherwise then they are Fathers of Jews and Turks children, which is when they beleeve, and not before. Declaration by Cocks p. 17. But some may think that this will put the children of beleevers into as bad a condition as the children of Turks, Heathens, and any other wicked men, and this they are perswaded is a horrible thing and a dan∣gerous opinion: we put not the children of beleevers into as bad a condition as the children of Turks, &c. It was Adams disobedience in eating the forbidden fruit, that put all his posterity equally into a sin∣full and miserable condition.

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

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

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

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

(M) Ibid. p. 1. of the second division. Henry Den in a conference with M. Strong delivered that Christ did satisfie for the sins com∣mitted against the first Covenant. Being urged that the Heathen then

must all be saved, because their sins against the first Covenant were pardoned, and they had never sinned against the second which was never revealed to them; he answered, the Heathen had Christ prea∣ched to them in the creatures, Sun, Moon, and Stars.

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

(O) Vide supra N.

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

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

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

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

(T) Tombs Apology p. 66. I confesse that they who hold that members are added to the Church by baptism, and not otherwise, and hold a nullity of paedobaptism, must needs say the Churches that have no other then infant baptism are no true Churches, nor their mem∣bers

Church members; but those points of the necessity of right bap∣tism, not onely to the right order, but also to the beeing of a visible Church and Church member, and so voluntary separation barely for the defect of it I have ever disclaimed.

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

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

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

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

(AA) Tombs Apology p. 64. Why doth he make my opinion odi∣ous, as if I put all the children of the whole Church out of the Cove∣nant of grace, as I do the children of the Turks, and acknowledge no more promise for the one then for the other; whereas when he hath said as much as he can for them, he can bring no more promise for them, then I doe, nor dares reject the limitations I re∣straine them by? M. Marshals defence pag. 85. To my un∣derstanding you here clearly yeeld the infants of beleevers to be in the same condition in reference to the Covenant of grace, which the infants of Turks and Indians are in, no more promise for the one then for the other, which so oft as you consider, me thinks your Fa∣therly bowels to your own children should be moved within you. Ibid. p. 98. I confesse I suspect you have a further meaning, not onely because you here mention the temporall blessings before the spirituall, and call the land of Canaan the Covenant made with Abraham, but

especially that expression which you own from Cameron, that circum∣cision did primarily seal the temporall promise, and signified sanctifica∣tion but secondarily. I know the Anabaptists in Germany shame not to say that the Covenant made with Abraham was a meer carnall thing, and had nothing to do with eternall life; as for the expression of learned Cameron, if by primarily, he meaned immediately, that it sealed these things first in order as they were types of spirituall things, it may then passe cum grano salis; but if by primarily he intended principally, that circumcision did chiefly seal earthly blessings, the opinion is too unsavoury to be received.

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

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

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

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

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

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

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

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

(II) Vide supra BB.

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

(LL) Vide supra C.

(MM) Vide supra BB.

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

(OO) Ibid. p 91. I have said that I doubted whether ever ex∣communication a sacris, or the Presbyterian, or the Independent Ec∣clesiasticall Government would be proved to be Jure Divino by Christs appointment; and I doubt whether the power of the Keyes,

Matth. 16. be any other then doctrinall; and whether Matth. 18. contain any other direction then about particular injuries betwixt brother and brother, or, Let him be to thee a Heathen and Publican, be any other then shunning familiar converse.

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

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

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

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

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

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

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

(ZZ) Ibid. p. 1. M. Den answered, the Heathen had the Gospel preached to them in the creatures, and in them was revealed the

knowledge of Christ crucified, if they had eyes to see it.

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

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

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

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

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

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

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

(HHH) Gangren second Part, p. 120. One of the followers of M. Simpson the Antinomian said it in the hearing and presence of divers, (M. Simpson being then also present) that if a child of God should commit murder he ought not to repent of it; and M. Simpson

never reproved him for it, though by one present in the company he was spoken unto to doe it.

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

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

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

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

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

(OOO) Gangren first Part, division second, p. 33. Hobson prea∣ching against holy duties spake thus; I was once as legall as any of you can be, I durst not eate a bit of bread but I gave thanks; I

daily prayed and wept for my sins, so that I had almost wept out my eyes with sorrow for sin, but I am perswaded when I used all these duties I had not one jot of God in me. Gatakers sha∣dows p. 5. Your strains of a more glorious spirit are like your vaun∣ting elswhere, of a more glorious light.

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

(QQQ) Vide supra PPP.

(SSS) Saltmarsh Treatises against M. Gataker.

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

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

(XXX) Ibid. Article 25. The tender of the Gospel to the conver∣sion of sinners, is absolutely free, no way requiring as absolutely neces∣sary qualifications, preparations, terrors of the Law, or preceding Mi∣nistery of the Law, but onely and alone the naked soule, a sinner and ungodly to receive Christ.

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

(ZZZ) Ibid. The Maid said unto the Gentleman tempting her, How dare you offer to do this wickednesse and sin against God? He replied, that God saw no sinne in his children, that these were

but sinnes of the flesh, which Christ had satisfied for; with other words to that purpose.

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

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

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

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

of Christ: the Prophets are deep concerning this.

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

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

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

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

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

(KKKK) Gangren first Part, division first, p. 33. See there a

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

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

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

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

(OOOO) Vide supra KKKK.

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

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

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

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

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

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

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

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

(ZZZZ) Webbe affirmed, that the Scriptures were onely a hu∣mane invention, and not fit for a rule of life and conversation for any

to walk by; and in confirmation of this he said, The Scriptures were that golden Calf, and Brazen Serpent, that set at variance King and Parliament, and Kingdome against Kingdome, and things would never be well untill the golden Calf and Brazen Serpent were beaten to pieces.

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

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

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

(DDDDD) Gangren first Part, p. 112. The Anabaptists of So∣mersetshire affirm that the Divine essence, which subsists in the persons of men, shall be reduced unto God again: but the persons shall be annihilated, for the soul is mortall, and the body shall never rise from the dead, that even the body of Christ did never rise from the dead, but was annihilated; the world shall ever endure by generation from

time to time without an end. Ibid. p. 5. I asked Webbe of his opinion concerning the resurrection, and he affirmed that there was no more resurrection of a man then of a beast, nor had he any more soule then the body.

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

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

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

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

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

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

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

(MMMMM) Little Non-such p. 5. God took one of Adams ribs, made a woman, and brought her to him, how comes it then that there are forbidden degrees in marriage? or is it not so in truth, but a Po∣pish injunction for their profit? The woman is of the mans own pro∣per substance, then in regard there can be no more matches in this nature, the very next of kin were to joyn in marriage, and that both

by custome and command. For example, we finde that Sarah was Abrahams Sister, whom he took to wife, a better president we cannot have. Ibid. p. 6. So naturally confident were the servants of God in propagating by the next of kin, that Lots daughters did not doubt to raise up seed to their Father. Lot might justly be blamed for drink∣ing so liberally that he perceived not what he did, yet we finde no re∣proof upon the daughters, because what they did was according to the institution. Ibid. p. 7. The next place that seems to fortifie this opi∣nion against all opposition, is that of Juda and Tamar his daughter in Law, the sincerity and integrity of Tamar was sublime. Ibid. The prohibition of degrees in Leviticus is to be understood of fornication, not of marriage. Tamar did not doubt to be her brother Ammons wife, but detested the act of fornication. But for the holy institution of marriage with the next of kindred, we see it hath not onely been permitted but commanded. If mutuall correspondency happen betwixt the nearest of kindred, their marriage is most naturall, most lawfull, and according to the Primitive purity and practice.

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

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

(OOOOO) Ibid. 113. It is given out that Mistresse Attaway met with 〈◊〉〈◊〉 Prophet here in London, who hath revealed to her and others, that they must goe to Jerusalem and repair Jerusalem, and for that end Mistresse Attaway hath gotten money from some persons; ten pounds of one young maid, and other money of others towards the building up of Jerusalem. Gangrens second Part, p. 145. There is a Prophet arisen who is shut up for a time, but at the end of this Sum∣mer is to come forth with power to preach the generall restauration of all things: which Prophet hath given a roll forth already into some hands, in which roll many things are written; and who ever hath that roll, hath the spirit of Prophecy; he hath appointed some to be publi∣shers and Prophets, and to go to Jerusalem to build it up, where Abra∣ham, Isaac, and Jacob shall meet them from heaven: and these persons

thus sent unto Jerusalem, are assured they shall never die; with many other of this kinde.

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

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

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

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

(TTTTT) Divine light p. 2. God was pacified by his own passio∣nate sufferings in that heavenly conflict which the Deity and Trinity of persons had in Christs humanity, when our God lovingly set himself

to work out our salvation, he made his love so to overcome his justice, as yet to satisfie his justice meritoriously. Ibid. p. 6. God set himself in Christs humanity in the essence of his Deity to work out our salva∣tion, setting his love against his justice. Ibid. p. 5. Therefore the whole Trinity was forced to assume the whole power of the Godhead, to suffer that passionate suffering which was due to the transgressions of the whole Creation; this was the passionate work and suffering of the Godhead placed in Christs humanity to perfect redemption for all.

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

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

(YYYYY) Divine light p. 7. In the world of Jacobs blessednesse now entring in, the reprobate condition of men and Angels shall be regained, death and hell shall be destroyed, all shall be created of new to life and immortality, the damned Prisoners shall be sent forth out of the pit. Ibid. p. 11. For a time millions of thousands were damned by their Antichristian works, yet not damned to perish for ever, for

there is none can be damned totally, all the generations that are de∣ceased in the old world of Esau, shall arise by glorious resur∣rections.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(OOOOOO) Ibid. Their fourth errour is this, that the Scrip∣tures

are a confused allegory, a meer shadow, a false history, and ought not to be any mans foundation no more then any other Book or the Apocrypha.

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

(QQQQQQ) Ibid. p. 24. They say sixthly, that all ordinan∣ces are but meat for babes, that a man should live above them with∣out the use of them.

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

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

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

Notes

• * 1.1

  All Anabaptists are for Antipae∣dobaptisme.
• * 1.2

  They avow the nullity of our Baptisme.
• * 1.3

  They presse on us a rebaptiza∣tion.
• * 1.4

  They exclude all infants from the Covenant of grace, and make circum∣cision a seale only of carnall promises.
• * 1.5

  Many of them deny originall sin, and assert all the articles of Arminius.
• * 1.6

  They separate from all who renounce not paedobaptisme.
• * 1.7

  Yet they admit into their Chur∣ches many much worse then these from whom they separate.
• * 1.8

  Sprinkling to them nullifies baptisme.
• * 1.9

  M. Tombs new way.
• * 1.10

  He is a rigid Antipaedobap∣tist, yet not a∣gainst sprink∣ling.
• * 1.11

  He spoiles all infants of all interest in the Covenant of grace.
• * 1.12

  He is a friend to the worst Anabaptists, & injurious to all who oppose them.
• * 1.13

  He makes bap∣tisme a rite needlesse either to young or old.
• * 1.14

  He allows of a frequent re∣baptization.
• * 1.15

  He admits un∣baptized per∣sons to the Lords Table.
• * 1.16

  He is a grosse Erastian.
• * 1.17

  The most of the Anabaptists are Arminians.
• * 1.18

  The second E∣dition of their Confession is not so free of Arminianisme as the first.
• * 1.19

  The chiefe Churches of the Anabaptists are grosse Armini∣ans.
• * 1.20

  The Antinomi∣an controver∣sies are not as the prime Inde¦pendents doe make them on∣ly about words and methods of Preaching.
• * 1.21

  Many of the A∣nabaptists are become Seekers denying all Churches, all Officers, all Ordinances.
• * 1.22

  Many of the A∣nabaptists are become Anti∣trinitarians.
• * 1.23

  The Confessi∣on of their se∣ven Churches is here unsound
• * 1.24

  Richardson one of their prime Leaders, a blas∣phemer of the Trinity.
• * 1.25

  Divers of them are abominable blasphemers of Christs Per∣son.
• * 1.26

  Others of them are become perfect Atheists
• * 1.27

  They evert & reject the whole Scripture.
• * 1.28

  Many of them are turned Fa∣milists denying the immortality of the soule.
• * 1.29

  Denying hea∣ven and hell, angels and de∣vils.
• * 1.30

  Some of them make the world eternall, others all creatures to perish.
• * 1.31

  Some deny all resurrection, o∣thers makes the bests rise to glory
• * 1.32

  They teach a∣bominable ob∣scenities.
• * 1.33

  They follow David George in his greatest absurdities.
• * 1.34

  The Divine light of their new great Pro∣phet.
• * 1.35

  The fall of A∣dam & the clea∣rest Scriptures are but alle∣gories.
• * 1.36

  The whole Tri∣nity suffered in the person of Christs hu∣manity.
• * 1.37

  The great light which this Pro∣phet brings from heaven, is, that all the De∣vils and all the reprobates shall be saved by his Gospel.
• * 1.38

  Randals grosse Familisme.
• * 1.39

  No resurrecti∣on, no heaven, no hell after this life.
• * 1.40

  The Saints in this life become as perfect as God.
• * 1.41

  The clearest Scriptures are false in a lite∣rall sense.
• * 1.42

  That God is formally the life and subsistence of all creatures.
• * 1.43

  That Christ had not a particular soul, nor a par∣ticular body.
• * 1.44

  Creature in their very sins are acted onely by the Spirit of God.
• * 1.45

  There is no such spirits as angels, devils, or soules.
• * 1.46

  Nothing re∣mains for ever but God.
• * 1.47

  Scripture is but a false shadow and no ground of faith.
• * 1.48

  They deny both the first & second coming of Christ.
• * 1.49

  They cast away all ordinances.
• * 1.50

  The certaine truth of these imputations.
• * 1.51

  The English A∣nabaptists are generally more erroneous then the Dutch.
• * 1.52

  Amongst the English Secta∣ries there is no zeal at all a∣gainst any er∣rour.