more acceptable then wine In other points they were Pepuzians and differed from them onely in cheese offering therefore they were called Artotyritae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheese Q. 18. What was the Religion of the Tessarescae Decatitae or Quarradecimani and of the Alogiani A. The former of these were so called from observing Easter on the fourteenth day of the Moon in March after the manner of the Iewes and they made Saint Iohn the author of that custome which was observed by the Oriental Churches till Pope Victor excommunicated them as Schismaticks in dissenting from the custome of the Western Church This controversie fell out about the 165 year of Christ Severus then being Emperour and from the first Original thereof continued 200. years This Heresie was condemned by the council of Nice and ordered that Easter should be kept after the manner of the Western Church which derived their custom from Saint Peter These Hereticks also denied repentance to those that fell after baptisme which was the Novatian Heresie Alogiani so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word because they denied Christ to be the word and consequently they denied his divinity as Ebion and Cerinthus had done before Samosâ—tenus Aâ—â—ius and the Mahumetans afterward These Alogiani rejected Saint Iohns Gospel and his Apocalypse as not written by him but by Cerinthus which is ridiculous for Cerinthus denied Christs Divinity which Saint John asserteth in writing that the Word was God These Hereticks were named also Berilliani from Berillus a Bishop in Arabia who taught that Christ was a man and then became the word of God The first broacher of this Heresie is thought to be Artemon a profane man who lived about the time of Severus Emperour 167. years after Christ from him they were called Artemonitâ— Q 19. What was the Religion of the Adamians Elcesians and Theodotians A. The Adamians or Adamites so called either from one Adam their author or from Adam the first man whose nakednesse they imitate sprung up shortly after the Gnosticks and were called Prodiciani from one Prodicus whom they followed Of this Sect there be many extant at this day They held it unlawful for men or women to wear cloathes in their congregation and assemblies seeing their meetings were the only Paradise on earth where they were to have life Eternal and not in Heavenâ— as Adam then in his Paradise so Christians in theirs should be naken and nor cloathed with the badges of their sin and shame They rejected marriages as diabolical therefore they used promiscuous copulation in the dark they rejected also all prayers to God as needlesse seeing he knew without us what we wanted The Elcesei so called from Elcesae an impostor and Sampsei from a spotted kind of Serpent which they represented in their changable dispositions were much addicted to judicial Astrology and Soothsaying They held two Priests one below made of the Virgin a meer man and one above they confound Christ with the Holy Ghost and sometimes they call him Christs Sister but in a masculine name to both which persons they give longitude latitude and locality To water they ascribe a divinity and so they did to two Whoores Marthus and Marthana the dust of whose feet and spittle they worshipped as holy reliques They had a certaine Apocrypha book the reading whereof procured remission of â—in and they held it no sin to deny Christ in time of persecution This Heresie began to spread about 210. years after Christ under Gordian the Emperor See Origen who writ against it The Theodocians so called from one Theodoâ—us or Theodotion who lived under Severus Emperour 170. years after Christ. He was a Byzantian by birth and a Tanner by profession who taught that in times of persecution we may deny Christ and in so doing we deny not God because Christ was meerly man and that he was begotten of the seed of man He also added to and took from the writings of the Evangelists what he pleased Q 20. What was the Religion of the Melchisedecians Bardesanists and Noetians A. The former were called Melchisedecians for believing that Melchisedeck was not a man but a Divine power superiour to Christ whom they held to be a meer man One Theodotus Scholar to the former Theodotus the Tanner was author of this Sect who lived under Severus about 174. years after Christ. The Bardesanists were so called from one Bardesanes a Syrian who lived under Verus the Emperour 144. years after Christ. He taught that all things even God himself were subject to Fate or a Stoical necessity so that he took away all liberty both from God and man and that vertue and vice depended on the Stars He renewed also the whimsies of the Aeones by which he overthrew Christs divinity and denied the Resurrection of the flesh The Noetians so called from Noetus born in Smyrna taught that there was but one Person in the Trinity which was both mortal and immortal in heaven God and impatible on earth Man and patible So they made a Trinity not of Persons but of Names and Functions Noetus also taught that he was Moses and that his brother was Aaron This Heretick was buried with the burial of an Asse and his city Smyrna was overthrown eight years after he broached his Heresie He lived about 140. years after Christ under M. Antoninus and L. Verus Emperours Q. 21. Of what Religion were the Valesians the Cathari Angelici and Apostolici A. The Valesians so called from one Valens an Arabian who out of the doctrine of the Gnosticks or Tatians condemned marriage and procreation Therefore his Scholars after the example of Origen gelded themselves thinking none can enter into heaven but Eunuchs Whereas the Eunuchs Christ speaks of be such as by continence subdue the lusts of the flesh This Heresie springing under Iulianus Philippus Emperour about the year of Christ 216. The Cathari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called by themselves as if they were purer then other men derived most of their Tenets from Novatâ—s hence they were named Novatians This Novatus lived under Decius the Emperour after Christ 220. years He was an African born This Heresie lasted till the time of Arcadius to wit 148. years they denyed repentance to those who fell after Baptism they bragged much of their Sanctity and good works They condemned second Marriages as adulterous They used rebaptization as the Donatists did afterward They rejected also Oyl or Chrism in Baptisme The Angelici were so called from worshipping of Angels it seems this Heresie was begun in the Apostles time who condemneth it but had its growth shortly after the Melchisedecians about the year of Christ 180. The Apostolici were so called from imitating the holinesse of the Apostles these were the spawn of the Encratites about the year
notorious Advancers of Heresie with their effigies and an account of their Lives Actions and Ends usually annexed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the view of all Religions c. The Religions of Asia The Contents of the first Section OF the Church-Disciplin Sacrifices Ordination Publick place Buildings first erected for Divine Service and days of Divine Service before Moses 2. Of the Church Government under Moses difference of the High Priest from other Priests 3. Of the Church Government from him till Solonion 4. Of the Government after Solomon till the division of the Tribes 5. Of Solomons Temple and the outward splendor of the Iewes Religion 6. Of the office of the Levites of the Prophets Scribes Pharises Nazarites Rechabites Essenes Sadduces and Samritans 7. Of the ancient observation of their Sabbath of the observation of their Passover of the feasts of Pentecost Tabernacles new Moons of Trumpets and of expiation of their Sabbatical year and their Iubilee 8. Of their ancient Excommunications how God instructed them of old and of the maintenance allowed by the Iewes to their Priests and Levites 9. Of the Government after the Jewes were carried captive into Babylon 10. Of the Iewish Church-Government at this day their Prayers Sabbaths Feasts Book of the Law Passover what observable thereupon and whether to be permitted among Christians in the exercise of their own Religion and wherein not to be communicated with by Christians 11. Of the Iewish preparation for morning prayer Fast in August Beginning of their new year Feast of Reconciliation Ceremonies in reading of the Law 12. Their Church officers Feast of Dedication and of Purim Fasts Marriages Divorcements Circumcision Redemption of the first born their duty toward the sick and Ceremonies about the dead The Contents of the second Section THe Religions of the ancient Babylonians of the making worshipping of images bringing in Idolatry 2. Of Hierapolis and gods of the Syrians 3. Of the Phoenicians 4. Of the old Arabians 5. Of the ancient Persians 6. Of the Scythians 7. Of the Tartars or Cathaians and Pagans 8. The Religions of the Northern Countries neer the Pole Three ways whereby Satan deludes men by false Miracles The fear of his Stratagems whence it proceeds His illusions many our duty thereupon 9. Of the Chinois 10. Of the ancient Indians 11. Of Siam 12. Of Pegu 13. Of Bengala 14. Of Magor 15. Of Cambaia 16. Of Goa 17. Of Malabar Pagan Idolaters believe the immortality of the soul. 18. Of Narsinga and Bisnagar 19. Of Japan 20. Of the Philippina Islands 21. Of Sumatra and Zeilan 22. Of the ancient Egyptians 23. Of the modern Egyptian Religion The Religions of Africa and America The Contents of the third Section OF the old African Religion 2. The Religion and Church Discipline of Fez. 3. Of Morocco 4. Of Guinea 5. Of the ancient African Aethiopians 6. Of the modern Abissins 7. Of the Lower Aethiopians 8. Of Angola and Congo 9. Of the northern neighbours of Congo 10. Of the African Islands 11. The Religion of America 12. Of Virginia 13. of Florida 14. Of the Religions by west Virginia and Florida 15. Of New Spain and Mexico 16. Idolaters their cruelty and cost in their barbarous sacrifices 17. Of the Americans their superstitious fear and Tyranny thereof 18. Of Jucatan and the parts adjoining 19. Of the southern Americans 20. Of Paria and Guiana 21. Of Brasil 22. Of Peru. 23. Of Hispaniola The Religions of Europe The Contents of the fourth Section THe Religion of the ancient Europaeâ—ns 2. The Roman chief Festivals 3. Their gods 4. Their Priests 5. Their Sacrifices 6. Their Marriage Rites 7. Their Funeral Ceremonies 8. The old Grecian Religion 9. Their chief gods 10. Of Minerva Diana Venus 11 How Juno Ceres and Vulcan were worshipped 12. The Sun worshipped under the names of Apollo Phoebus Sol Jupiter Liber Hercules Mars Mercurius 〈◊〉 c. 13. The Moon worshipped under divers names and shapes 14. The Earth and Fire how worshipped and named 15. The Deity of the Sea how worshipped 16. Death how named and worshiped 17. The Grecian Sacrifices and Coremonies 18. Their Priests and Temples of old The Contents of the fifth Section THe Religion of the old Germans Gaules and Britains 2. Of the Saxons Danes Swedes Moscovites Russians Pomeranians and their neighbours 3. Of the Scythians Geâ—es Thracians Cymbrains Goths Lusitanians c. 4. Of the Lithuanians Polonians Hungarians Samogetians and their neighbours 5. Of divers Gentile gods besides the above named 6. The ranks and armes of their gods 7. With what creatures their Charriots were drawn 8. Of peculiar gods worshipped in peculiar places 9. The. Greek chief festivals The Contents of the sixth Section OF the two prevalent Religions now in Eorope 2. Of Mahomets Law to his Disciâ—les 3. Of the Mahumetans opinions at this day â— Mahomet not the Antichrist 5. Of their Sects and how the Turks and Persians differ 6. Of â—he Mahumetan religious orders 7. Of their oâ—her hypocritical orders 8. Of their secular Priest â— Of the Mahumetan Devotion and parts there â—f 10. Of their Ceremonies in their Pilgrimage to Mecca 11. The Rites of their Circumcision 12. Their Rites about the sick and dead 13. The 〈◊〉 of Mahumetanisme and the causes thereof 14. Mahumetanisme of what continuance THe Contents of the seventh Section The Christian Religion propagated 2. The decay thereof in the East by Mahumetanism 3. Persecution and Heresie the two great enemies thereof 4. Simon Magus the first heretick with his Disciples 5. Menander Saturninus and Basilides Hereticks 6. The Nicholaitans and Gnosticks 7. The Carpocratians 8. Cerinthus Ebion and the Nazarites 9. The Valentinians Secundians and Prolemians 10. The Marâ—ites Colarbasii and Heracleonites 11. The Ophites Cainites and Sethites 12. The Archonticks and Ascothyptae 23. Cerdon and Marcion 14. Apelles Severus and Tacianus 15. The Cataphrygians 16. Pepuzians Quintilians and Artotyrites 17. The Quartidecimani and Alogiani â— 18. The Adamians Elcesians and Theodocians 19. The Melchisedicians Bardesanists and Noetians 20. The Valesians Catheri Angelici and Apostolici 21. The Sabellians Originians and Originists 22 The Samosatenians and Phorinians 23 The Manichaean religion 24. The Hierachites Melitians and Arrians 25. The Audians Semi-arrians and Macedonians 26. The Aeâ—ians Aetians and Apollinarists 27. The Antidicomarianites Messalians and Metangismonites 28. The Hermians Proclianites and Patricians 29. The Ascites Pattalorinchites Aquarii and Coluthiani 30. The Floriani Aeternales and Nudipedales 31. The Donatists Priscillianists Rhetorians and Feri 32. The Theopaschites Tritheits Aquei Melitonii Ophei Tertullii Liberatores and Nativita rii 33. The Luciferians Jovinianists and Arabicks 34. The Collyridians Paterniani Tertullianists and Abelonites 35. The Pelagians Predestinati and Timotheans 36. The Nestorians Eutychians and their Spawn The Contents of the eighth Section OF the opinions in Religion held the seventh Century 2. The opiniâ—ns of the eighth Century 3. The Tenets of the ninth and tenth Centuries 4. The opinions of the eleventh
the ground of all Government and Greatnesse 2. By divers reasons it is proved that Religion of all Common wealths and humane societies is the foundation 3. That Princes and Magistrates ought to have a special care in setling and preserving of Religion 4. That one Religion onely is to be allowed in a Common wealth publickly 5. In what Respects different Religions may be tolerated in private 6. A Christian Prince may not dissemble his Religion 7. Why God blesseth the professors of false Religions and punisheth the contemners thereof 8. False Religions are grounded upon policy and what use there is of Ceremonies in Religion 9. The mixture and division of Religions and of Idolatry 10. How the Gentile Religion in worshipping of the Sunne seems to be most consonant to natural reason with divers observations concerning Sun-worship and the knowledge the Gentiles had of a Deity and the Vnity thereof with some glimmering of the Trinity 11. That the honour maintenance and advancement of a Priest-hood is the maine supporter of Religion 13 That the Christian Religion is of all others the most excellent and to be preferred for diver reasons being considered in it selfe and compared with others with an exhortation to the practice of religions duties which is true Christianity The Contents of the First Section Of the Church Disciplin Sacrifices Ordination Publick place Buildings first erected for Divine Service and days of Divine Service befâ—re Moses 2. Of the Church Government under Moses difference of the High Priests from other Priests 3. Of the Church Government from him till Solomon 4. Of the Government after Solomon till the division of the Tribes 5. Of Solomons Temple and the outward splendor of the Iewes Religion 6. Of the Office of the Levites of the Prophets Scribes Pharises Nazarites Rechabites Essenes Sadduces and Samaritans 7. Of the ancient observation of their Sabbath of the observation of their Passover of the feasts of Pentecost Tabernacles new Moons of Trumpets and of Expiation of their Sabbatical year and their Iubilee 8. Of their ancient Excommunications how God instructed them of old and of the maintenance allowed by the Iews to their Priests and Levites 9. Of the Government after the Iews were carried captive into Babylon 10. Of the Iewish Church Government at this day their Prayers Sabbaths Feasts Book of the Law Passover what observable thereupon and whether to be permitted among Chirstians in the exercise of their own religion and wherein not to be communicated with by Christians 11. Of the Iewish preparation for morning prayer Fast in August Beginning of their new year Feast of Reconciliation Ceremonies in reading of the Law 12. Their Church Officers Feast of Dedication and of Purim Fasts Marriages Divorcements Circumcision Redemption of the first born their duty toward the sick and ceremonies about the dead SECT I. Quest. WAs there any Religion Church Government of Discipline in the beginning of the World Answ. Yes For then was the Word preached and Sacraments administred We read of Sacrifices offered by Cain and Abel and likewise the distinction of clean and unclean beasts By Faith Abel sacrificed Heb. 11. Noah's sacrifice was pleasing to God Gen. 8. This could not be will-worship for such is no wayes pleasing to God it was therefore according to his Word and Commandement There was also Excommunication for Adam and Eve for their disobedience were excommunicated out of Paradise which was then the type of the Church and every soul not circumcised the eighth day was to be cut off from the people of God Gen. 17. The Word then being preached for God preached to Adam in Paradise and doubtlesse he preached to his Children out of Paradise the Sacraments administred and Excommunication exercised which are the three main points of Church discipline it follows there was then a Church and Church Government Q. Was there then any Ordination A. Yes doubtlesse for God is the God of order nor was it fit that he who mediated between God and the people by preaching prayer and sacrifices should thrust himselfe into that office without ordination therefore God ordained Adam he some of his Children as Cain and Abel and whereas Gen. 4. we do not read that Cain and Abel did sacrifice but only brought their Offerings to wit that Adam might offer them up to God for them it argueth that as yet they had not received ordination and its likely that ordination then was performed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Imposition of hands which custome the Jewes retained in ordaining their Levites Num. 8. 10. and after them the Christians in ordination of Ministers Act. 6. 6. 1 Tim. 5. 22. which ceremony the Gentiles used in Manumission of their servants and the Jewes in ordination of their Synedrion or the Judges imposed their hands so Moses and Ioshua laid their hands upon the 70. Elders and Moses is commanded by God to lay his hands upon Ioshuah the Son of Nun Numb 27. 18. Q. Was there then any publick place of Sacrificing A. Yes upon the same ground that God who is the God of order will have all things done in his Church with order and decency the meeting also together in one place to hear and pray and offer sacrifice did maintain amity amongst Gods people Besides we read Gen. 25. 22. that Rebecca when the children strugled in her womb did not stay at home but went to wit to the publick place where Gods worship was to enquire of the Lord and because in this place God used to shew his presence to his people by some outward signe it was called Gods presence therefore Gen. 4. 16. Cain went out from the presence of the Lord that is he was excommunicate out of the Church but we must not conceive that as yet there were any material buildings for Gods service for in the beginning men conceived it unfit to include God within the narrow bounds of a material Temple whom the Heaven of Heavens cannot contain therefore they worshipped him in the open air either upon hills for they thought low places were unbeseeming the most High God hence they called every hill Gods hill or else if they were necessitated to sacrifice on the sea shore or in some low plain they made their Altars so much the higher which from their altitude they called Altaria and these places of Divine worship they named Templa from contemplation The very Gentiles thought it unfit to confine the Sun their chief God to a narrow Temple seeing the whole world was his Temple and after they had built Temples for their Deities they would have them for a long time to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or open-roofed Q. Why were the Groves and high places condemned in Scripture A. Because they were abused both by Jewes and Gentiles to superstition idolatry and all uncleannesse therefore God commands them to be cut down Exod. 34. 13 Deut. 7. 5. 12. 3. 16. 21. Iosiah destroyed them 2. Kings 23.
in the week to be taught the Law because in the Desart of Sur the people wandred three dayes without water that iâ— say they without the Law And because Moses went up the mountain the second time to renew the Tables of the Law and to pacifie Gods anger for the peoples worshipping the Golden Calf on Thursday and returned thence on Monday therefore the devoted Jews use to fast these two days as the Pharisee did in the Gospel Q. What Ceremonies observe they about the Book of the Law A. In every Synagogue the Book of the Law is kept within a Chest this Book is the Pentareuch written on parchment in great Characters and carried to and fro on two staves fastened at each end of the parchment Before the door of the Ark or Chest hangs a piece of Tapestry on which divers birds are figured because birds were pictuted upon the Ark of the Covenant This book is wrapt in linnen which is covered with Silk Velvet or Tissue The office of carrying the Law is sold to him that gives most and the money is bestowed on the poor The two staves are called the trees of Life When the Praecentor brings the book out of the Ark into the Pulpit then they all sing these words Numb 10. 35. Let God arise and let his enemies be scatrered c. After some Anthymns are sung one comes between the Chasan or Chief Singer and him who bought the Office of carrying the Law and kisses not the parchment for that were too great presumption but the cloaths in which it is wrapped then with a loud voice he blesseth God who hath chosen them before all others and given them a Law Then the chief Singer reads a Chapter and the Book is kissed again with blessing of God for giving the true Law Then it is elevated on high the whole Congregation shouting This is the Law that Moses gave to Israel The Women in the mean time being in a distinct Synagogue by themselves are not permitted to kisse the Book nor to be there with the men to shew what modesty ought to be there but if he who carrieth the Book should by chance stumble with it a long fast must be enjoyned that fall being held ommous and a presage of great calamities When the Book is wrapped up again within all its coverings young and old kiss it touching it only with their two fingers and whilest it is carried back to the Ark they all sing again Return Lord to the many thousands of Israel Num. 10. 36. So prayers being ended as they are going out of the Synagogue they say The Lord preserve my going out and comming in from henceforth and for ever Psal 5. 9. Q. What is their manner of observing the Sabbath at this day A. Because Moses commanded the Israelites to gather as much Manna on the sixth day as might serve them also the seventh therefore all that they eat and drink on the Sabbath is prepared and dressed on the Friday and if the servants work be more then they can perform before the Sabbath their Masters be they never so great and rich must help them that the Sabbath be not broken yet they have three Feasts that day one in the Evening when they begin their Rest the second at Noon and the third in the Evening when they conclude their Sabbath All that day their Tables remain covered If they do not wash their heads hands and feet If they pair not their nailes beginning at the fourth finger on the left hand which pairings must not be trod upon but either burned or buried if they change not their cloaths if the men cut not their beards and the women if they combe not their heads if they sharp not their knives and make every thing clean in their houses on the Friday they esteem the neglect of any of these circumstances a violation of their Sabbath Before the Sun go down the women kindle their Sabbatarian lights which is an ancient custome as may be seen in Persius Satyr 5. Herodis venere dies unctáque senestrae Depositae pinguem nebulam vemuere lucernae Except we understand here by Herods dayes Herods birth-day which was carefully observed by the Herodian Sect. Now the reason why the women kindle the lights is because the first woman extinguished the light and glory of man by her disobedience They also use to hasten their Sabbath and to enlarge it by adâ—ing a part of the work day that the souls in Purgatoâ—y may have the more liberty and refreshing who all that time cocl and refresh themselves in water for which cause the Jews are forbid by their Rabbins to draw all the water out of any place but to leave some for refrigeration of these scorched souls They beleeve that a good and evil Angel stand before their Synagogues observing who pray and hear most diligently These Angels wait upon such to their houses where finding all clean and neat they depart joyfully though the evil Angel be not concerned but is forced to shew a seeming content They do not put out their lights all that day nor must they snuff them least they should thereby break their Sabbath nor must they that day catch a Flea or kill a Louse If a Iew in his journey be overtaken by the Sabbath he must stay though in the midst of a Field or Wood though in danger of theeves storms or hunger he must not budge They begin their feasting on the Sabbath with conse crated Wine and two loaves of Bread in memory of the double portion of Manna they gathered for the Sabbath which day they think is not sufficiently observed except they eat and drink largly in the day time and kiss their Wives often in the night In their Synagogues they have read to them seven of their Chapters by seven several men who come in at one door and go out at another These Lectures are out of Moses and the Prophets Act. 13. 27 15. 21. they pray for the souls of those who have violated the Sabbath who being in Hell have so much ease by their prayers as to turn from one side to the other But their Service lasteth not above the sixth hour which is our noon for by their Law they must neither pray nor fast beyond this hour If any dream of such things as they count ominous such as the burning of the Law the falling of their houses or teeth they must fast till the evening and so they must fast the next day as a punishment for fasting on the Sabbath After dinner the most of their discourse is about their use-money and other worldly businesse In the evening they repair to their Synagogues againe and thence to their third feast They conclude their Sabbath with singing or caterwaling rather which they continue as long as they can for ease of the defunct souls And withal they pray that Elias would hasten his comming even the next Sabbath if he please that he might
and are still great obstacles to their conversion But Christian Princes must be careful that they be not suffered to blaspheme Christ or abuse his Church for they are keepers of both Tables and they do not carry the sword in vain they should also use all the gentle means they can to bring them to the knowledge and love of Christ by instructing them in the grounds of Christian Religion but violence must be avoided for faith cometh by perswasion not by compulsion neither must their infants be forcibly baptized against their Parents consent but when they come to years of discretion they should cause them to be instructed in the principles of Christianity nor must their Parents be suffered to hinder them but whilest they are infants they must not be baptized against their Parents will because that were to take away the right of paternity which parents have over their children both by the Laws of God of Nature and of Nations besides the children of Jewes who are enemies of Christ cannot be comprehended within the Covenant and therefore are not capable of the sign of the Covenant till they be of years and if then they embrace Christ they are included in the Covenant and so made capable of the seal thereof Besides the forced baptism of Jewish children would be a great scandal to Christian Religion which would be traduced as a violent way to force infants to receive that of which they had no knowledg nor could give their consent to and so these children when they come to years of discretion might justly repudiare that Religion which was forced on them when they had neithe knowledge of it nor gave consent to it Q. In what things must not Christians communicate with Iews A. They must not eat nor drink nor bath nor cohabit together nor entertain friendship and familiarity least by these means Christians should be infected with their errors and superstition or least they should seem to countenance their wicked opinions 2. Christians must not serve Jews in any kind of service for then they will brag that they are the Lords of the world and Christians their slaves besides it is unseemly that the children of the free born for so we are being made free by Christ should serve the sons of the bond woman for they are true Israelites and the sons of Abraham who have the faith and do the works of Abraham who are Israelites not after the flesh but after the spirit 3. Christians must not employ Jews for their Physitians for this were to engage them besides we know out of Histories how dangerous such Physitians have proved to Christians who by reason of their inveterate malice make no conscience to poyson them but rather think they are bound to do so 4 Christians must take heed how they traffick with Jews least they be cheated by them or least they partake of the sins and superstition of the Jews by selling them such wares as they know they will abuse to their superstitious worship 5. Let not Christians borrow money of Jews except they mean to be undone by them for they have ever been and are to this day unconscionable Extortioners 6. Christians ought not to read their blasphemous books but to suppress and burn them for by them our blessed Saviour in his person offices preaching miracles is highly dishonoured and his Church traduced therefore Pope Gregory the ninth about the year of Christ 1230. caused the Thalmud in which Christian Religion is so much blasted to be burned which was performed accordingly by the Chancellor of Paris and about the year 1553. Pope Iulius the third commanded that all the Jewish blasphemous books with both the Thalmuds should be searched out and flung in the fire and that their estates should be consiscared who did harbour or read print or write such wicked books or bring them from forraign parts into Christian Territories Q. How many days do the Jews spend in their Easter solemnities A. Eight the two first and the two last are wholly kept with great Ceremony the other four are but half holy days all this time they sup-plentifully and drink strenuously till it be midnight but they drink up four consecrated cups of Wine two before supper and two at or after supper each of these cups is accompanied with a prayer and the last with execrations against Christians at supper they eat the other halfe Cake and keep open all night their doors and gates as being perswaded that then they are safe and secure from all danger and that they are ready to entertain Eliah whose comming they expect then During this time they eat up the whole three cakes mentioned before and have divers disputations about what work is fit to be done that time full of ridiculous subtilties If during this time they find any leaven in their houses they touch it not but cover it till they burn it Now because they are not certain which is the true fourteenth day of the Moon when they begin their Easter they keep the second day as solemnly as the first and because they know not the true seventh day therefore least they should mistake they observe also the eighth day after which day they bring leaven into their houses again the men fast three times after to expiate for their intemperance during the feast and for the space of thirty days they neither marry nor both nor cut their hair because Rabbi Akibha lost by death all his Disciples being eighty thousand between Easter and Pentecost Q. How do they now observe their Pentecost A. Pentecost so called in the new Testament from the fifty days between Easter and that feast in the old Law it is called the feast of Harvest and of first fruits Exod. 23. 16. because then their Harvest began and the time they offered their first fruits of the Earth The Jews are very exact in numbring each week and day from Easter to Pentecost praying continually that God would bring them home againe to Ierusalem that in their own Land they might offer to him their first fruits as Moses commanded them They keep two holy days at Pentecost because they know not which is the true day They produce their Law twice and by five men they read so much as concerneth that festivity They strow their Houses Synagogues and streets with grass fil their windows with green boughs and wear on their heads green Garlands to shew that all places about mount Sinai were green when they received the Law They eat that day altogether white meats of milk to shew the whitenesse and sweetnesse of the Law They make a Cake or Pye having seven Cakes in one to signifie the seven Heavens into which God ascended from mount Sinai Q. How do they keep the feast of Tabernacles A. This third great feast which was kept anciently in Booths or Tents made up of green boughs in memory of the forty years peregrination in the Deâ—art is now observed by
sometimes by bowing or prostrating the whole body and sometimes by kissing the idol or by kissing their own hand if they could not reach to kisse the idol of this Job speaketh if my mouth hath kissed mine hand when I beheld the Sun shining or the Moon walking in her brightnesse Iob. 31. 27. but of the Babylonish idolatry see Diodorus Philostratus Eusebius Isidor Scaliger Q. How doth it appear that the Gentile Idols were dead men A. By their own testimonies for Hermes in Asclepio as Apuleâ—us records confesseth that Aesculapius grandfather to Asclepius and that Mercury his own grandfather who had divine worship at Hermopolis in Egypt were men whose bodies were buried the one in Lybia the other in Egypt in the Town Hermopolis so called from him but under these names Spirits or Devils are worshipped which I did draw or intice into their Statues Plutarch witnesseth that the Egyptian god Osyris was a man who because he distinguished every Region in the Camp by their colours in which Dogs Oxen and other beasts were painted therefore after his death he was honoured under these shapes In Cyprians book concerning the vanity of Idols Alexander is informed by Leo the chief Egyptian Priest that their gods were no other then men The Greek Poets in rehearsing the Genealogy and off-spring of their gods do intimate that they were men King â—aunus in Italy made his Grandfather Saturn a god and so he did deifie his father Picus and his wife Fauna who from her gift of prophecying was called Fatua and afterward Bona dea When the Senate made an Act that none should be worshipped at Rome for gods but such as the Senate did allow did they not by this Act intimate that their gods were but men and subject to their approbation Cicero in his books of the nature of Gods sheweth that all their Deities both great and small were but men their Temples were their Sepulchres and their Religion but Superstition Virgil by confessing that the Trojan gods were subdued by the Grecians doth acknowledge they were but men Sibylla calls the Gentile gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the idols or images of dead carkasses the whole story of Iupiter to wit his birth education actions and death do testifie he was but a man and if we look on his adulteries incests with his own sister Iuno and his daughter Minerva if on his Sodomy with Ganymedes his ravishing of Europa and many others if on his impiety against his father Saturn whom he drove out of his kingdom and forced to hide himselfe in Italy if I say we consider these things we must needs say that he was so far from being a god that he scarce deserved the name of a man but rather of a savage beast and indeed not unlike in â—alacity to the Goat his Nurse Such another god was Saturn a cruel murtherer of his own children and whose chief delight was to have little children sacrificed to him What was Mercury but a Theese Venus a Whoore Bacchus a Drunkard Vulcan was but a Smith Apollo a Shepherd and Mason Mars a Souldier Neptune a Mariner Minerva a Spinster or Weaver Saturn a Husbandman Aesculapius a Physitian c. in a word as these were men so they had no other Deity but what they had from men therefore I will end with that witty saying Si Dii cur plangit is si mortui cur adoratis if these are gods why do you bewail them if men why do you adore them But against these deified men the fathers of the Church have written sufficiently chiefly Clemens Augustine Eusebius Tertullian Cyprian Lactantius Arnobius Nazianzene c. who tell us that there was no Religion at all among the Gentiles seeing every kinde of impurity and impiety was patronized by their gods and as Greg. Nazianzene saith in his third Oration against Iulian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be wicked was not only counted no disgrace but it was also honoured with Altars and Sacrifices Therefore justly might the Apostle call the worshippers of such gods Atheists because they did not worship the true God but such as were no gods at all and scarce worthy to be called men Goodly gods saith the same Father who would be drawn to Aethiopia so far off for the love of good cheer these sure were belly-gods and withall would undertake a quarrel for the Strumpet Lacaena Q. What Religious worship or idolatrous rather was used in Hierapolis of Syria A. In this holy City for so Hierapolis signifieth was a magnificent Temple built by Deucalion or as some write by Semiramis or as others by Bacchus Queen Stratonice repaired or re-builded rather this Temple being decayed Here men used to geld themselves and put on womens apparrel such Priests were called Galli Here stood two Priapi or Phalli and within the Quire into which the chief Priest onely might enter stood Iupiters statue supported with Bulls Iuno's with Lyons having in one hand a Scepter and a Distaff in the other In the Temple stood Apollo cloathed and bearded whose Oracles were much consulted if the Petition was liked the Image would move forward if otherwise backward Here also stood divers other Idols 300. Priests were maintained here who did Minister all in white with their heads covered and sacrificed twice a day with singing and musical Instruments if to Iuno but to Iupiter no musick Their high Priest was elected every year whose cloathing was Purple and a golden Myter Not far from the Temple was a deep Lake in which were kept consecrated fishes in the midst thereof stood a stone Altar crowned continually with Garlands on this odours did still burn They had divers feasts the greatest was that of the Fire where they set divers trees hung with divers sorts of beasts for sacrifice on fire after they had carried about these Fires in Procession their Idols Here the gelded Priests wound each other and divers young men at this feast geld themselves Here was much confused Musick Disorder Fury and Prophecying Into the Temple none might enter in 30. days in whose Family any died and then his head must be shaved He that but lookt upon a dead Corps was excluded the Temple a whole day To touch a Dove was abomination because Semiramis was transformed into a Dove and so it was to touch fishes because of Derceto the Mermaid and Mother of Semiramis half a Fish and half a Woman To Hierapolis were divers Pilgrimages each Pilgrim was tied to cut his hair on his head and browes to sacrifice a sheep to kneele and pray upon the fleece thereof to lay the head and feet of the sheep upon his own head to crown himself to drink cold waâ—er onely and to sleep on the ground till his return The young men were bound to consecrate their hair then to cut it in the Temple and to offer it in a box of Gold or Silver with their names inscribed thereon Some other foolish circumstances there were in
Doctrin of the Trinity was not unknown even by the light of nature to the Gentile Philosophers Poets and Sibylls Zoroastres speaketh of the Father who having perfected all things hath delivered them to the second Mind which Mind saith he hath received from the Father knowledge and power Here is a plain testimony of the first and second person Concerning the third he saith that the Divine love proceeded from the Mind or Intellect what else is this Divine love but the Holy Ghost The Chaldaean Magi which were their Philosophers acknowledged three beginnings to wit Ormases Mitris and Ariminis that is God the Mind and soul Mercurius Trismegistus taught his Egyptians that God who is life and light begot the Word who is the other Intellect and maker of all things and together with him another who is the firie God or Spirit here the three persons are distinctly named He sheweth also that the subtil intellectual Spirit by the power of God did move in the Chaos this is consonant to the words of Moses the spirit of God moved on the waters Orpheus singeth the praises of the Great God and of his word which he first uttered Pythagoras and his Schollars were not ignorant of this Mystrey when they placed all perfection in the number of three and made love the Original of all things Zeno the Stoick confesseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is God and the Spirit of Iove Socrates acknowledgeth God to be the Minde or Intellect that the Essence of God is his Idea which he begets by the knowledge of himself and by which he made the World Numenius the Pythagorean Plotinus Iamblichus and others do write very plainly of the three Hypostases or Persons in the Trinity so that no Christian can write more fully as may be seen in their own words as they are alleadged by Du-Plessis in his Book of the truth of Christian Religion who citeth also certain Oracles of Serapis the Egyptian chiefe Idol or Devil and of Apollo out of Suidns by which we may see how the evil Spirits are forced to confesse the Trinity I could also alledge the testimonies of the Sybills to the same purpose but because I study brevity and these heathen testimonies and Sibyllin verses are cited by Clemens Alexandrinus Origin against Celsus Cyril against Iulian Eusebius in his preparation Saint Augustine in his bookes of the City c. I forbear to insist any more on this subject And as the Gentiles gave testimony to this plurality of persons so did the Jewes also though now they reject this doctrine thinking that we by worshipping the Trinity do worship three Gods but their ancient Rabbins do prove the Trinity out of the Old Testament as Rabbi Simeon the Sonne of Iohai brings a place out of Rabbi Ibba upon Deuteronomy 6. Hearken O Israel the Lord our God is one God In the Hebrew thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah Elohenu Iehovah Echad He shewes that the first Iehovah is God the Father the second word Elohenu our God is God the Son for so he is called by the Propher and Evangelist Emanuel God with us The third word Iehovah is God the holy Ghost And the fourth word Echad that is One is to shew the Unity of Essence in this plurality of persons Many other passages I could alleadge out of the writings of the ancient Rabbies to confirme this truth but this is already performed by Galatinus in his books de arcanis catholicae veritatis Q. 6 Who were Simons principal Scholars and what were their opinions A. 6. Menander a Samaritan also and a Magician He flourished at Rome in the time of Titus about 49. years afser Christ. He held the same impious opinions that Simon did but differed from him in saying that himself and not Simon was the Saviour of the world and that therefore all should be baptized in his name and not in the name of Simon or Christ and that all such should in power excel the Angels and should live immortally here so he denied the Resurrection of the flesh To him succeeded Saturninus and his fellow Scholar Basilides about the fifteenth year of Adrian the Emperour and after Christ the hundreth Saturninus was of Antioch and infected Syria with his poyson as Basilides did Egypt Saturninus held the same impieties with Simon and Menander but differed from them in saying that the world was made onely by seven Angels and not by all against the Will and Knowledge of God He taught also that some men were naturally good and some naturally evil and that nothing must be eat that hath life in it which was the Doctrine afterward of the Manichees And impiously affirmed that some of the antient Holy Prophets spake and were sent by Satan Basilides also was a Simonian Heretick but differed from him in holding there were so many Heavens as dayes in the year to wit 365. the chiefe god he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the letters of which name are contained 365. He held also that this inferiour world and man was created by the 365th or last Heaven He taught also that the superiour god Abraxas begot the Minde this the Word Of the Word came Providence and of Providence Wisedome Of Wisdom the Angels were begot the last of which was the God of the Jewes whom he calls an ambitious and a turbulent God who had attemped to bring all Nations in subiection to his people He said that Christ was sent by Abraxas to oppose the turbulent God of the Jewes and doth not call him Iesus and Saviour but Goal a Redeemer He held it unlawful to suffer Martyrdom for Christ He permitted Idolatry and taught that no voluntary sin was pardonable and that Faith was not the gift of God but of Nature as also election The other errours which this Egyptian held for he was of Alexandria were the same that Simon maintained Q. 7. What was the Religion of the Nicholaitans and Gnosticks A. The Nicholaitans so called from Nicholas one of the seven Deacons Act. 6. and whose works Christ hated Rev. 2. gave themselves to all uncleannesse and sflshly lusts teaching that men ought to have their Wives in common They made no scruple of eating things offered to Idols At their meetings or love Feasts they used to put out the lights and commit promiscuous adulteries with each others wise They taught that the world was made by the copulation of light and darknesse out of which Angels Daeâ—ons and Men were procreated Mans seed and menstruous blood were with them sacred and used by the Gnosticks in their divine service whereby they brought an odium upon Christianity They would not have God but Angels creators of this inferiour world which Angels they called by divers barbarous names Nicholas the father of this Sect was by birth an Antiochian whose doctrine began to spread about the beginning of Domitians reign after Christ 52 yeers before S. Iohns banishment into Pathmos The professors of this
Father of Christ and author of the Gospel but Moses Law they rejected and the old Testament as proceeding from the other god to wit of justice The Cerdonians also denyed the Resurrection of the flesh and Humanity of Christ Affirming that he was not born of a Virgin nor suffered but in shew Marcion by birth a Paphlagonian neer the Euxin Sea was Cerdons Scholar whose opinions he preferred to the Orthodox Religion out of spleen because his Father Bishop Marcion excommunicated him for Whoredom and because he could not without true repentance be received again into the Church therefore he professed and maintained Cerdons Heresies at Rome in the time of M. Antoninus Philosophus 133. years after Christ but he refined some points and added to them some of his own phansies With Cerdon he held two contrary gods and denied Christs Incarnation of the Virgin and therefore blotted his Genealogy out of the Gospel affirming his body to be from heaven not from the Virgin He denied that this world by reason of the Ataxie and Disorder in it could be the work of the good god He rejected the Old Testament and the Law as repugnant to the Gospel which is false for their is no repugnancy He denied the Resurrection and taught that Christ by descending into hell delivered from thence the souls of Cain Esau the Sodomites and other reprobates translating them into heaven He condemned the eating of flesh and the married life and renewed baptism upon every grievous fall into sin If any of the Catechumeni died some in their name were baptised by the Marcionites They also baptised and administred the Eucharist in presence of the Catechumeni against the custom of the Church They permitted Women also to baptize They condemned all Wars as unlawfull and held transanimation with the Pythagoreans Q. 15. What was the Religion of Apelles Severus and Tatianus A. Apelles whose scholars were called Apellitae was Marcions Disciple and a Syrian by birth He flourished under Commodus the Empâ—ror about 150. years after Christ. He taught that there was but one chief God to whom was subordinat a fierie God who appeared to Moses in the bush who made the world and gave the Law to the Israelites and was their God He gave to Christ a body compacted of the Stary and Elementary substance and appeared in the shape onely of man This body when he ascended he left behind him every part thereof returning to their former principles and that Christs spirit is onely in heaven He rejected the Law and Prophets and denied the Resurrection Severus author of the Severians was contemporarie with Apelles under Commodus 156. years after Christ. He used the company of one Philumena a Strumpet and Witch He taught his disciples to abstain from Wine as being poyson begot of Satan in the form of a Serpent with the Earth The world he said was made by certain Powers of Angels which he called by divers barbarous names He hated Women and Marriage denied the Resurrection the Old Testament and Prophets using in stead of them certain Apocryphall Books Tatianus a bad Scholar of a good Master Iustin Martyr was a Mesopotamian by birth and lived under M. Antoninus Philosophus 143. years after Christ his disciples were called Tatiani from him and Encratitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance or continence for they abstain from Wine Flesh and Marriage They were called also Hydro-Paristatae users of Water for in stead of Wine they made use of Water in the Sacrament They held that Adam was never restored to mercy after his fall And that all men the sons of Adam are damned without hope of salvation except the Tatiani They condemned the Law of Moses the eating of flesh and the use of wine and held Procreation of Children to be the work of Satan yet they permitted though unwilingly Monogamy or the marrying once but never again they denied that God made male and female and that Christ was the seed of David Q. 16. Of what Religion were the Cataphrygians A. Montanus disciple to Tatianus who was his contemporary was author of this Sect who for a while were from him called Montanists but being ashamed of his wicked life and unhappy end they were afterward from the Country where he was born and which was first infected with his heresie called Cataphrygians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were named also Tascodragitae because they used in praying to thrust their forefingers into their Nostrills to shew their devotion and anger for sin Tascus in their Language signifieth a long slick or slaff and Druggus their Nose as if you would say Perticonasati as the interpreter of Epiphanius translates it They loved to be called Spirituales because they bragged much of the gifts of the Spirit others that were not of their opinion they called naturual men This Heresie began about 145. years after Christ and lasted above 500. years He had two Strumpets which followed him to wit Prisca and Maximilla these forsook their Husbands pretending zeal to follow Montanus whereas indeed they were notorious Whoors they took upon them to prophesie and their dictates were held by Montanns as divine oracles but at last he and they for company hanged themselves He blasphemously held himself not onely to be in a higher measure inspired by the Holy Ghost then the Apostles were but also said that he was the very Spirit of God which in some small measure descended on the Apostles he condemned second marriages and yet allowed Incest He trusted altogether to Revelations and Enthusiasmes and not to the Scripture In the Eucharist these wretches mingled the Bread with Infants Blood they confounded the persons of the Trinity affirming the Father suffered Q. 17. What was the Religion of the Pepuzians Quintilians and Artotyrites A. These were disciples of the Cataphrygians Pepuzians were so called from Pepuza a town between Galatia and Cappadocia where Montanus dwelt and Quintillians from Quintilla another whorish Prophetesse and companion to Prisca and Maximilla They held Peprza to be that new Ierusalem fore told by the Prophets and mentioned in the Epistle to the Hebrews and in the Revelatien In this they said we should enjoy life eternal They perferred Women before Men affirming that Christ assumed the form of a Women not of a Man And that he was the author of their wicked Tenets They commended Eve for eating the forbidden fruit saying that by so doing she was the author of much happinesse to man They admitted Woman to Ecclesiastical functions making Bishops and Priests of them to preach and administer the Sacraments They mingled also the Sacramental Bread with humane Blood The Artotyritae were so called from offering Bread and Cheefe in the Sacrament in stead of Wine because our first Parents offered the fruits of the Earth and of sheep and because God excepted Abels sacrifice which was the fruits of his sheep of which Cheese cometh therefore they held cheese
of Christ 145. They rejected all married people as uncapable of Heaven and held that the Apostles perpetually abstained from marriage They had all things in common holding those unfit for Heaven who had any thing peculiar to themselves They denied repentance and reconciliation to those that fell after Baptism In stead of the Evangelists they used Apocrypha books as the Gospel according to the Egyptians the act of Andrew and Thomas These Hereticks were called also Apotactitae by the Latines and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from renouncing of the world Q. 22. What was the Religion of the Sabellians Originians and Originists A. The Sabellians were indeed all one in opinion with the Noetians but this name grew more famous then the other for Sabellius an African by birth was a better scholar then Noetus Sabellianisme began to be known about the year of Christ 224. under the persecution of Valerian They held there was but one person in the Trintry whence it followeth that the Father suffered therefore they were named Patripassiani This one Person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they is called by divers names as occasion serves The Originians were so called from one Origines a Monk who lived in Egypt and was disciple to Antony These condemned marriage extolled concubinat and yet were enemies to propagation committing the sin of Onan They also reject such books of the old and new Testament as seem to favour marriage The Origenists or Adamantians wree so called from that famous Origen who for his constancy in times of persecution and for his inexhausted labours was named Adamantïus His errours began to spred about the year of Christ 247. under Aurelian the Emperour and continued above 334. years They were condemned first in the council of Alexandria 200. years after his death and again in the fifth generall council of Constantinople under Iustinian the first they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Revolution of souls from their estate and condition after death into the bodies again to converse in the world and so by denying the perpetuity of our future estate either in heaven or hell by consequence they denyed the Resurrection of the flesh They held also that the punishments of the Devils and Reprobates should last only a 1000. years and then should be saved They taught that Christ and the holy Ghost do no more see the Father then we see the Angels that the Son is coessential to the Father but not coeternal because say they the Father created him as he did also the holy Spirit That the soules were created long before this world and for sinning in Heaven were sent down into their bodies as into prisons They did also overthrow the whole historical truth of Scriptures by their allegories Q. 23. What was the Religion of the Samosatenians and Photinians A. Paulus Samosatenus was so called from Samosata where he was born near Euphrates His Scholars were called Paulinians and Samosatenians and afterward Photinians Lucians and Marcellians from these new teachers Their beleef was that Christ was meerly man and had no being till his incarnation This Heresie was taught 60. years before Samosatenus by Artemon and was propagated afterward by Photinus Lucian and Marcellus Arrius and Mahomet They held that the Godhead dwelt not in Christ bodily but as in the Prophets of old by grace and efficacy and that he was onely the external not the internal word of God Therefore they did not baptize in his name for which cause the Councel of Nice rejected their baptisme as none and ordered they should be rebaptiâ— zed who were baptized by them This heresie under the name of Samosatenus brake out about 232. years after Christ and hath continued in the Eastern parts ever since The Photinians so called from Photinus born in the lesser Galatia held the same heresie with Samosatenus and began to propagate it about the year of Christ 323. at Syrmium where he was Bishop under Canstantius the Emperor and before him Marcellus his master under Constantine the great publickly taught it affirming also that the Trinity was the extention of the divinity which is dilated into three and contracted again into one like wax being contracted may be dilated by heat This heresie was much spread under Valens the Arrian Emperor 343. years after Christ. Q. 24. What was the Manichean Religion A. Manes a Persian by birth and a Servant by condition was Father of the Manichean Sect which was the sink of almost all the former heresies for from the Marcionites they derived their opinion of two Principles or gods one good the other bad With the Encratites they condemned the eating of flesh egges and milk they held also with the Anthropomorphites that God had members and that he was substantially in every thing though never so base as dung and dirt but was separated from them by Christs comming and by the Elect Manicheaâ—s eating of the fruits of the Earth whose intestins had in them a cleansing and separating vertue They condemned also the use of wine as being the gall of the Princes of darknesse With Marcion also they rejected the Old Testament and currilated the New by excluding Christs Genealogies and said that he who gave the Law was not the true God They babled also that there was a great combat between the Princes of darknesse and of light in which they who held for God were taken captives for whose redemption God laboureth still With the Ophites they held that Christ was the Serpent which deceived our first Parents and with divers of the precedent Hereticks not onely did they deny Christs Divinity but his Humanity also affirming that he fained himself to suffer die and rise again and that it was the Devil who truly was crucified With Valentinus they taught that Christs body was fixed to the Stars and that he redeemed only our souls not our bodies With the former Hereticks they denyed the Resurrection and with Pythagoras held transanimation With Montanus Manes held that he was the true Paraâ—let or comforter which Christ promised to send With the Gentiles they worshipped the Sun Moon and some Idols With Anaxagoâ—As they held the Sun and Moon to be ships and taught that one Schacla made Adam and Eve They make no scruple to swear by the creatures they give to every man two contrary souls which still struggle in him With the Poets they held that the heaven was supported by the shoulders of one whom they called Laturanius They make the soul of man and of a tree the same in essence as being both of them a part of God with the former hereticks also they condemned marriage and permitted promiscuous copulation and that not for procreation but for pleasure They rejected baptisme as needlesse and condemned alms-giving or works of charity they make our will to sin natural and not acquired by our fall as for sin they make it a
same Church but the Brothers must officiate below the Sisters above Both Sexes must use gray cloaks and coats with a red cross thereon They must have nothing in propriety touch no money must lie onely upon straw The fashion colour and measure of their cloathes are set down on their Vaile they must wear a weite linnen Crown on which are sowed pieces of red cloath representing drops of blood and so placed that they may resemble the cross The Sisters are enjoyned how to officiate and what prayers they shall use every day to be silent to avoid conference with men except it be at a window upon urgent occasion on Sundays and great Festivals and that onely from nine till the evening She that openeth not her window at all shall have the greater reward in Heaven Days of fasting are prescribed them none must be admitted into the order without a years probation then she must be examined and consecrated by the Bishop who is to bring her into the Church with a red Crosse carried before her having the Crucifix on the one side and the Virgins Image on the other to put her in minde of patience and chastity two Tapers burning must be carried before the Crosse then the Bishop consecrates a Ring and prayeth She having testified her constant resolution to that kinde of life the Bishop by putting the Ring on her finger marrieth her to Christ and prayeth she comes to the Altar and offers then returns to her place again Her new cloathes are also consecrated and she is called by the Priest to come bare-footed to the Altar the Bishop prayeth again and withall puts on her the coat of her profession her shooes hood and cloak which he tieth with a wooden button in memory of Christs wooden Crosse to which her minde should be fastned Then her Vaile is put on the Bishop at every action and parcel of her cloathes prayeth and at last her Crown the Bishop praying that she may be Crowned with joy She returns to her place and is called again to the Altar where she falls on her face the Bishop with his Priests read the Letanie absolves her and gives her the Eucharist her Coffin which during the time of the Masse stood there is carried by four Sisters sprinkling dust on it into the Covent at the gate whereof stands the Abbatesse with her Nuns the Bishop with two Tapers carried before him and the Priests singing brings the new Nun and recommends her to the care of the Abbatesse which she receives shuts the gate and brings her into the Chapter The first eight days she is tied to no discipline At Table and in the Quite she sitteth last The number of the Sisters is sixty and no more Thirteen Priests according to the number of Apostles whereof Saint Paul was one four Evangelists or Preachers representing the four Doctors of the Church Ambrose Austin Gregory and Hierom and eight Lay-men All these together make up the number of the thirteen Apostles and 72. Disciples The Priests Garments shall be of course gray on which shall be worne a red crosse and in the middest a round piece of white cloth to resemble the host which they daily offer The four Evangelists shall carry on their cloaks a white circle to shew the incomprehensible wisdom of the four Doctors which they represent Within these circles red pieces of cloth shall be inserted like tongues cloven to shew their learning and eloquence The Lay-brothers shall wear on their cloaks a white crosse to shew Christs innocency with five pieces of red cloth in memory of Christs five wounds The number of Brothers in the Covent must not exceed five and twenty who are to be blessed by the Bishop after the same manner that the Sisters were but instead of a Ring the Bishop shall hold the Priest by the hand and for a Vail shall lay his hands on his head and instead of a Crown shall use the sign of the Crosse. The Abbatesse shall be among the thirteen Priests as Mary was among the Apostles she shall have for Confessor him whom the Bishop alloweth Confession must be made at least three times yearly and every day if need be to such Priests as the Confessor shall chuse the Priest shall be diligent in preaching praying and fasting Every Thursday shall be a Chapter held wherein the delinquent Sisters may be punished with fasting standing without doores in the Church-yard whilst the other Sisters are within at Divine Service and with prostrating her self on the ground till the Abbatesse take her up and intercede for her absolution If a Sister possesse any thing in propriety and dyeth before she confesseth it her body is layed on a Beer at the Church door where they all say an Ave-Mary for her and then is absolved and after Mass is carried from the Quite to the Church door by the Sisters where the Brothers receive her and bury her Neither the Abbatesse nor any Sister must receive gifts or have any thing in proper Every one after the first foundation must bring their yearly revenues to be imployed by the Abbaresse but after the number of Sisters is filled and a revenue setled they that come after need brinâ— nothing If any dye her cloathes and allowance in dyet shall be given to the poor till another be chosen Every year before the Feast of All-Saints let there be an audit of expences kept if any thing remain over and above the expences let it be reserved for the next years expences or bestowed on the poor on whom also the Nuns old cloathes must be conferred Every Novice must bring a present or almes gift to the Covent but nothing that hath been got by oppression cheating stealing or any other sinistrous means such gifts must be restored again and so must gifts doubtfully got be rejected and if the Covent stand not in need of any persent let it be given to the poor In every Church must be thirteen Altars on each of which one Chalice but on the high Altar two Chalices two pair of Flaggons so many Candlesticks one Crosse three Censers one for daily use the other two for solemn Feasts a Cibory for the Host let there be no Gold nor Silver in the Covent except where the Holy Reliques are kept Let every one have her office or service Book and as many other books as they will for good arts Let each Altar have two Altar-cloths Let no Sisters be admitted under eighteen nor Priest or Brother under five and twenty years of age Let the Sisters imploy their time in devotion labouring with their hands and about their own affairs after the manner of Christ and his Mother Let rich and poor have the same measure of meat and drink and let not any afflict their body too much for not their own correction but Gods mercy must save them Let the sisters confesse at the lattess of the windows where they may be heard but not seen but in receiving the Eucharist they
be silent or else to speak briefly with moderation and submission To avoid contentions contradictions or speaking evil of one anothers native Country let him onely reprove and command who is authorized so to do Let none enter into another mans place office or chamber without leave whilest two are in one chamber let the door stand open Let no man mock another Let no man at table put off his hat except to his superior No talk with strangers or commerce by letters without leave Let no man report idle rumours nor divulge abroad what is done at home None without leave may write any thing of instruction or consolation nor meddle at all with secular affaires Every one ought to instruct and exhort his Brother to confesse Let none go abroad without leave and he must shew the cause of his going abroad and what effect it took when he doth return he must also write down his name and aquaint the Porter whither he goeth and must return before night That when any travelleth he shall lodge no where but in a Iesuites Colledge if there be any in that place and shall be as obedient to the Superior there as to his own Let every one have these rules by him that he may read or hear them read once every moneth but the Coadjutors must read their rules every week They have also their Constitutions wherein is shewed that the end of their Society is to do good to their own souls and the souls of their neighbours and that therefore they are bound to travell to and fro in the world to confesse their sinnes to the Priest every sixth moneth and then to receive the Body of Christ to cast off all inordinate affections of Kindred Friends and worldly things to deny themselves to take up the Crosse of Christ and to follow him to study humility to aim at perfection and all other vertues chiefly charity to have a speciall care of the inward man to imbrace poverty with cheerfulnesse to give freely of their spiritual things as they have received freely to study purity and chastity and to be very vigilant over their senses chiefly over the eyes and tongue To be temperate modest decent and devout in all things chiefly at table To labour diligently for obedience and to refuse nothing that the superior shall command In confession to conceal nothing from the Ghostly Father To study unity and conformity in judgements and affections To avoid idlenesse and secular affairs To be careful to preserve health and to avoid all excesse that may impare it as too much watching fasting labouring or any other outward pennance and in sicknesse to to be humble patient and devout To desire the Superior once every year that he would enjoyn them some pennance for their failings in the observation of their rules and constitutions which ought to be heard or read every moneth Q. 4. What other rules have they besides these common rules and constitutions A. They have rules for every particular officer amongst them As the Provincials rule is to use diligence fidelity mildnesse bounty tempered with severity in his government to alter or adde nothing in the rules and customes of the Province without the consent of the General in his absence or sicknesse he may name if the General do not a Subprovincial he must always have with him four Counsellors with whom he may advise in matters of weight He hath power to chuse divers Officers such as Masters of the Novices the Governours in spiritual things Confessors Preachers and Readers c. He may dispense in divers things and admit such as he thinks fit for probation and may dismiss also in some cases if the General hinder not none must be admitted who have forsaken the society or dismissed without a new examination and probation he is to take care of the Masters and teachers in Schools and Colledges what proficiency there is what books are read who are to study Divinity and the learned tongues that no Stage-playes be acted but in Latine and such as are modest c. He must confer no degrees in Divinity or Philosophy without the Generals leave The degree or title of Master and Doctor must not be used among them He may chuse Coadjutors in spiritual and temporal affairs He must look to the Edifices Revenues and Lands of the society within his Province to avoid Sutes in Law yet to maintain their rights by Law if need be to look to all expenses and accounts to avoid running in debt and to have a care of the wardrob and all the Utensils that if any Lands or Goods be given to the society the General be acquainted therewith and some share thereof be given to the poor of that place where the Goods or Lands are He is to be obedient faithful and reverent to his General to call Provincial assemblies at fit times and to help other Provinces when need requires To see that Masses be had and Sacraments administred according to the custom of the Roman Church That Preachers and Confessors do their duties That none be made Confessors chiefly to women but such as are well struck in years That in time of infection he appoint such as may look to the sick That he depart not out of his Province without the Generals leave nor the Provost or Rector from his House or Colledge without leave from the Provincial That he be carefull what labourers he sends abroad into the Lords Vineyard that he give them full instruction that they travel on foote rather then ride He must visit every place within his Province once a year and first the Church the place wher the Eucharist is keept the holy Oyl the Reliques Altars Seats of the Confessors c. then the persons with whom he must deale prudently lastly the Superior of the House or Colledge Q. 5 What rules have they for the Provosts of Houses Rectors of Colledges Masters of Novices and Counsellors c A. The Provost is bound to observe the common and particular rules as also all customes approved by the General or Provincial to be careful of his Under-officers and Confessors to impose ordinary pennance such as publick reproof to eat under the table to kisse the feet of others to pray in the refectory to impose fasting c. He must have a Book in which he must record what concerns the good of his house He must see that all the rules and constitutions of the house be duly observed That confessions be made at the appoynted times That Scholars and Coadjutors not formed renew their Vows twice a year That every other Friday he make an exhortation to obedience pennance patience charity humility and other vertues That he carry himself sweetly and wisely to his inferiors moderate in reproving and punishing to send if occasion be one who maâ— beg almes from door to door for the Hospital or who may accompany the Caterer or who may preach in the streets He must chiefly preserve
love and unity in his house and must read all Letters that are either sent to or from any under his charge and must suffer none to have a seal without the Provincials leave let there be no armes nor musical instruments nor wanton Books nor idle recreations within his house The Provost may if need be preach and hear confessions but must not suffer Priests of the society to preach and hear the Nuns confessions except upon extroardinary occasion He must take care that all spiritual exercises be duely performed and divine service every day Let there be seven hours allotted for sleep and eight hours between dinner and supper Let the table be blessed and thanks given according to the Roman Breviary Let an hour be allowed for recreation after dinner and supper and on Friday after evening collation half an hour Let there be conferences touching cases of conscience held twice a week at which all the Priests should be present Let there be an account taken every moneth of what is received and expended in the house Special care must be had of those that labour in the Lords Vineyard that they may not want If any thing of moment is to be done in the house let the Provincial be acquainted therewith Let no man keep a horse except upon urgent occasion and with the Generals leave Women must not be permitted to enter into the house Lands given by Will must be sold for the use of the society but not without the Generals leave Let no man walk abroad without a companion let travellers of the Society be entertained kindly c. The Rectors of Colledges also have their rules which are in a manner the same with those of the Provosts Which rules and constitutions must be read twice or thrice a year in the Refectory The examiner also of those that desire admission hath his rules he must be a man skilful and discreet who must signifie to his Superior how he findes the party affected and qualified If unfit he must be cheerfully dismissed If fit he must aske him if he is resolved to forsake the world and why what induced him to be of this Society If he be in debt or subject to any infirmity what is his age his country his parents and their condition if he be born in marriage of Christian parents or of Hereticks if he be a Seholar where and how long he hath studied if he will be a Coadjutor and content with Martha's lot Then he must be well instructed in the constitutions and rules of the Society The Master of the Novices by his rules is tied to be courteous and loving to his Novices to help comfort and instruct them upon all occasions He hath power in some cases to enjoyn pennance on them and in some cases to absolve them He must also be well exercised in Basils Rules Gregories Morals Austins Confessions and Meditations in Bernard Bonaventure Cassian Dorotheus his Homilies Caesarius Epâ—raim Huge and Richard de S. Victore Vmbertus de Eruditione Religiosorum Innocentius of contempt of the world Thomas de Kempis of the imitation of Christ and such like Books for Histories he must read Gregories Dialogues Gregory Turonensis of the glory of Confessors and life of Saint Martin Eusebius his Ecclesiastick History Sulpitius of Saint Martins life the select lives of the Fathers the lives of Lippoman and Surius Pet. Damianus Pet. Cluniacensis of Miracles the Indian Letters and the life of Ignatius The Probationer for the first three weeks is to be used as a guest in which time he is to be instructed in the rules and constitutions of the house Then must be examined and must promise that in a years space after his enterance he shall part with all his estate If he be a Scholar he must read some lectures if no Scholar he shall do some handy-work A General confession must be also made what he brings with him into the house must be inventoried in a Book where the day and year of his enterance with his Country must be registred and subscribed with his own hand he must also performe some spiritual exercises in his second probation and he must be tried how he can serve for a moneth and then for another moneth he must be imployed in begging from door to door to shew how willing he is for the love of Christ to forsake all worldly hopes And for a fourth experiment fie must be exercised in some base employment about the house After this he shall be imployed in teaching the ignorant and Children the doctrine of Christianity and must be tried with meane cloathes and diet and with moderate pennance also and must be instructed in the practise of devotion and mortification and modesty and must be made a chamber-fellow to one by whom he may profit He must not speak with his kindred without leave and witnesses and therefore must not be in any such office as hath relation to strangers as Caterer Porter c. The Novices once a week must have a day of recreation The Coadjutors must be taught the rosary After all this the Novices must be asked if they are able to undergoe the burthens of that Society if they bo let it be recorded and then let them confesse to the Priest In the morning after the ringing of the bell they must by their private devotion prepare themselves for publcik prayer Halfe an hour is allowed them for dressing up their Beds and Chambers then they must hear Masse and exhortations which are made to them twice a week for half an hour the other half hour they shall repeat and conferr Then the next day their Master shall propose them ways to overcome tentations and difficulties the rest of the time till examination before dinner shall be imployed in some exercise Having recreated themselves an hour after dinner at the ringing of the Bell they shall repair to their Chambers to study an hour after they shall repeat something to their Master and twice a week they shall aske one another the grounds of Christianity they must be silent except in times of exercise and recreation before supper they shall pray and so before they go to bed After two years of probation they are examined again touching their resolution and constancy in that order and then certain rules of modesty and behaviour are prescribed them The rules for Counsellors are that they be sincere judicious faithful intelligent free from partiality considerate and not rash in giving sentence to use few words to submit to the judgements of the Superior to divulge nothing without him to maintain his dignity and with submission to give him their best advise c. Q. 6. What rules have they for Travellers or Pilgrims for the Minister for the Admonitor and other officers A. Travellers must ease the wearisomnesse of their journey with spiritual fruits every day when they begin their journey they must say all the Letanies and other prayers their talk
power to preach administer the Sacraments hear confessions absolve c. in any place where they please and to have their Coadjutors both spiritual as Priests and Temporal as Cooks Bakers Caterers Butlers c. on whom the Iesuites professed can conferr sacred orders The Iesuites have this priviledge also to change their General and he power to send them whither he pleaseth and call them back again without asking leave of the Pope They may also absolve all Hereticks confessing and the General may excommunicate and imprison Delinquents They are exempted from the secular power and from all Taxes and Tithes they may carry with them moveable Altars when they travel and may disguise themselves into any habit he that visits a Iesuites House or Colledge shall have a plenary indulgence They have also power to exercise all Episcopal Functions namely to ordain anoint exorcise confirm consecrate dispense c. All these privledges were given to them by Paul the third in several Bulls Pope Iulius the third Pauls successor gave them a priviledge to erect Universities where they pleased and to conferr what degrees they will to dispense also with fasting and prohibited meats Pope Pius the fourth confirmeth all the former priviledges Pius the fifth grants that such Iesuites as forsake their order by leave from the Pope or General shall enter into no other order except the Carthusian if they apostatise without leave they shall be excommunicate he gives them also power to read publickly in any University they come to without asking leave and that none must hinder them but all are bound to hear them Gregory the thirteenth gave them power to have their Conseâ—vators Iudges and Advocates and to recite their Canonical hours without the Quire and to correct change interpret expunge and burn such books as they dislike and to be the Popes Library keepers and exempteth them from being necessarily present at Processions or Funerals By reason of these and other priviledges granted to this order besides their own industry they grew so numerous in the space of 75. years that they had Anno 1608. as Ribadeneâ—a sheweth 293. Colledges besides 123. Houses and of their Society were reckoned 10581. Out of their Colledges they raise a revenâ—e of Twenty hundred thousand Crowns yearly Q. 8. Are there no other orders in the Church of Rome A. There are divers more but of lesse note whose original is uncertain both in respect of their Author and time besides there be many subdivisions of one and the same order as the Franciscans are subdivided into Observantes Câ—nventuales Minimi Capuciâ—l Collectanei whose charge was to receive the money that is given them Amadeani Reformati de Evangelio Chiacini cum barba de Portiuncula Paulini Bosiani Gaudentes de Augustinis with their open shooes Servientes All these differ little except in some smal matters There be also some Monks called Ambrosiani who wear red cloaks over white coats Others are called Capellani whose garments are partly black and partly blew Chalâ—meriani wear a white crosse upon a white cloak Cellarii from their Cells are so called and Brothers of mercy from visiting the sick and carrying the dead to the grave in the inside they wear black linnen on the outside a sooty colour garment Clavigeri wear upon a black cowle two keys intimating by this that they have power to open and shut Heaven They make Saint Peter the Author of their order Cruciferi these bow their bodies and heads as they walk go bare-foot and wear a white cloak girt with a rope they carry always in their hands a little wooden crosse The Brothers of the Crosse wear a black cloak without a hood and bear the Crosse before their breast Forâ—â—ciferi so called from wearâ—ng a pair of sheers on their cloak by which they shew that they clip off all carnall lusts as it were with a pair of sheers They wear a black cloak and hood these we may call Sheet-Brothers The Brothers of Helen brag that they were instituted by Helen Constantin's Mother after she had found out the Crosse they wear a white garment and on it a yellow Cross Hospitalarii so called from looking to Hospitals they wear black they differ from the former of this name and so do the Cruciferi The Brothers of Saint Iames wear a fandy-coloured garment and shells hanging at it they make Saint Iames their Patron The Order of Ignorance These Monks think it mans chief happinesse to know nothing This order of Ignorance is now the greatest in the world and is like to swallow up all the Orders and Degrees of Learning as Pharao's lean Kine did devour the fat So much the more happy will this Order be when it is fed with Tythes and Colledges There is an order of Ioannites differing from the former these wear a read garment to represent Christs Blood and on the breast thereof is woven a Chalice to shew that in his Blood our sins are washed they also hold a Book still in their hand The order of the Valley of Iosaphat goeth in a Purple â—arment these appoint Judges to decide controversies of marriage The order of Ioseph was erected in honour of Maries supposed Husband These wear ash-coloured cloathes and a white hood The order of Lazarus or Magdalen wear a green crosse upon a black cloak with a hood there be two sorts of them some contemplative who are black within and white without using ordinary food the others wear a brown or â—awny colour and are active their food is onely herbs and roots The order of Nuns of Saint Mary de decem virtutibus that is Of the ten vertues which consist onely in repeating the Ave Mary ten times They wear a black Vaile a white Coat a red Scapular and an ash-coloured cloak There be two other orders of Saint Mary the one wears a white coat and a black cloak like Carmelites the other are all white there is also the order of Maries Conception The order called Reclusi shut themselves up between two walls or in narrow cells whence they never go out so long as they live The order of Saint Ruffus instituted by him these go like the Canon Regulars wearing a Scapular over a linnen Surplesse and a black coloured hood There is an order of free Nums who maintain themselves and may marry when they will The order of Speculariâ— are so called from their looking glasses which they always carry their inward garment is black their outward white They wear on their breast a black crosse Among the Romans it was counted an Effeminate trick for men to carry about a Looking glasse therefore Otho is mocked by Juvenal who speaking of the Looking glasse calls it Pathicâ—geâ—t amen Othonis The order of the Sâ—ellati wore Stars on their cloathes some of them have black gownes and black hoods some have cloaks without hoods Some other perty orders there are of small
the same kidney That the world was to be reformed by their means which done and the wicked utterly cut off from the face of the earth it should be governed â—y Justice it self All that gave not up their names and embraced their Sect they branded with the name of ungodly Out of this Sodomitical lake sprung THOMAS MVNTZER one that boasted that he had had communication with God This mans doctrine incredibly spred as being in the first place levell'd at the holy Doctors of the reformed Religion And from thence discharged at the Magistrates themseves for the Christian flock being once deprived of these two constitutions of men there were nothing to hinder the greedy wolves to break out into all rapine and oppression And this is the reason why the wolves that is to say the false Teachers have ever most violently opposed the Ministry and the Magistracy in hopes if possible to draw these from the care and charge of their flocks or at least to bring them into contempt with their sheep which by that meanes should stray into their parties This Muntzer did both by his teachings and writings publickly affirm that the Preachers of that time that contributed their endeavours to the advancement of the Gospel were not sent by God but were meer Scribes and impertinent Interpreters of the Scriptures That the Scriptures and the written word were not the pure word of God but only a bare Testimony of the true word that the true reall word was something that were intrinse call and heavenly and immediately proceeding out of the mouth of God and consequently to be learned intrinsecally and not out of the Scriptures or by any humane suggestion With the same breath he brought Baptisme into contempt most inconvincibly affirming that there was no warrant from God for Paedobaptisme or baptisme of children and that they ought to be baptized after a spirituall and more excellent dispensation He further endeavoured to teach that Christs satisfaâ—ction for us was unnecessary whatever honest and weak understanding men could urge to the contrary That matrimony in the unfaithful and incontinent was a pollution meretricious and diabolical That God discovered his will by dreames whence it was that he was mightily infatuated with them holding that those were as it were communicated by the holy Ghost Hereupon was he acknowledged by his followers for some heavenly and spiritual Prophet and it was believed that he was thus taught by the spirit of God without any humane assistance This doctrine did he disperse throughout all Germany by printed books and Epistles which the tinder-brain'd disciples of his seditious sect were soon fir'd with read approved and propagated The same man in the yeares M.D.XXIII â—nd M.D.XXIV taught at Alsted which is a City in Saxony near Thuringia and when not only the Ministers but also the Magistrates lay under the lash of his calumny insomuch that his Sermons were stuff'd with most seditious and bitter invectives against them and pretending to groan for the return of lost liberty and for the insufferable pressures of the people under Tyranny he complained of it as a great grievance that their wealth and estates were the prey of the Magistrate and therefore would perswade them that a remedy was timely to be applied to these things Being for this doctrine dispatched out of Alsted he comes to Norimberg and thence without discontinuing his journey into Basil and thence into Switzerland from whence at length he came to Cracovia where at a certain â—own called Griessen he continued some weeks In the mean time he was no lesse idle then ever and that especially in the County of Sâ—uâ—ing where he sowed so much of his contagious seed among his factious disciples as afterwards thrived inâ—o an extraordinary harvest At the same time he publickly scattered abroad his doctrine of Baptisme and the word of God in such sort as we have touched before Departing out of this countrey and wandring up and down Mulhusium in the countrey of During he writ letters to some of the most confident to his Religion by whose connâ—enance and assistance factious spirits were sometimes more and more exasperated against the Magistrate Some small time before the countrey people took up arms he sent up and and down certain Briefes by Messengers wherein were divers things and among the rest was represented the greatnesse of those warlike instruments which were cast at 〈◊〉 upon occasion of this sedition so to encourage and enflame the fiery followers of his faction For having stayed two moneths at Griessen and that he thought he could not so much advance his designes if he â—eturned into Saxony because his affaires prospered not according to his desires in these places he returns back to the people of During and Mulhusium But before he was arrived thither LVTHER had by letters forewarned the reverend 〈◊〉 of Mulhusium concerning him that they should beware of him as of a destroying wolfe and fitter to be 〈◊〉 then Serpents or whatever Mankind beares any antipathy to for that both at Swickaw and not long before at Alsted he was accounted a tree sufficiently evill and corrupt which boâ—e no other fruit but 〈◊〉 and inevitable destruction and one who no more then his Comâ—â—ades could ever be brought to make any defence of their opinions among which was That they 〈◊〉 were Gods elect and that all the children of their Religion were to be called the children of God and that all others were ungodly and designed to damnation And divers other things to the same purpose were contained in the aforesaid letter which was dated from Weimaria on Sunday being the day of the Assumption of Mary in the year M.D.XXIV Muntzer in the mean time with words plausibly sweetned drew away the mindes of all he could to favour his party and by promising mountains of gold to the common people to the end they should cry him up with the general acclamations of being a true Prophet it came to passe that a very great conflux of the dregs of the people repaired to him from Mulhusium and other places nay by his subtilty and the authority he had gotten he perverted the very Magistrate of Mulhusium and made him a new abeâ—tor of his opinion And this was the first original of the mischief and thence divers other Hydra's of seditions like so many excrescencies took a suddain growth from this For all mens goods became common and he taught that no man had any propriety in what he enjoyed To which he added that it was revealed to him from God that the Empire and Principalities of this world were to be extirpated and that the sword of Gideon was put into his hands to be employed against all Tyrants for the assertion of true liberty and the restauration of the Kingdom of Christ and at this time he gave orders for the preparing of certain warlike engines While he was wholy
death troubled his disciples His doctrine questioned by the Magistrates eleven of the Sectaries secured XI Articles extractâ—â— out of the writings of David George Some of the imprisoned Sectaries acknowledged David George to have been the cause of the tumults in the lower parts of Germany but disowned his doctrine Conditions whereupon the imprisoned are set at liberty The Senate vote the doctrine of D. G. impious and declare him unworthy of Christian burial and that his body and books should be burned which was accordingly effected DAVID GEORGE a man born at Delph in Holland the miracle of the Anabaptistical Religion having lived in the lower Provinces forty years did in the year one thousand five hundred forty and four with some of his kindred and companions in the beginning of April begin his journey for Basil into the state and condition of which place he had before very diligently enquired Whereof having sufficiently informed himself he pretended that he had been driven out of his Countrey for the Gospels sake and that he had been hitherto tost both on the land and sea of the miseries of this world and therefore he humbly intreated that now at length he might be received into some place of Rest. Some being by the representation of his misfortunes and his teares melted into compassion towards him he presum'd to intreat the Magistrate that in tendernesse to Christ and his holy Gospel he might be made capable of the priviledges of the City which if it were granted he bid them be confident of Gods most particular protection towards their City and that for the preservation of it he engaged for him and his that they should be ready to lay down their lives The Magistrate being moved with these just remonstrances and desires received the viper as a Citizen gave him the right hand of welcom and fellowship and made him and his free of the City What should the Magistrate do Behold he hath to do with a man of a grave countenance free in his behaviour having a very long beard and that yellowish sky-coloured and sparkling eyes milde and affable in the midst of his gravity neaâ— in his apparel Finally one that seemed to have in him all the ingredients of honesty modesty and truth to be short one if you examine his countenance carriage discourse and the cause he is embarqu'd in all things without him are within the limits of mediocrity and modesty if you look within him he is nothing but deceit fraud and dissimulation in a word an ingenouous Anabaptist Having already felt the pulses of the Senate and divers of the Citizens coming with his whole family to Basil he and his are entertained by a certain Citizen Having nested a while in Basil he purchased certain houses in the City as also a Farm in the countrey and some other things thereto appertenant married his children and by his good offices procured to himself many friends For as long as he remained at Basil he so much studied Religion was so great an Alms-giver and gave himself so much to other exercises of devotion that suspicion it self had not what to say against him By these cunning insinuations this is beyond a young fox and smells more of the Lybian wilde beast many being surprised came easily over to his party so that he arrived to that esteem and reputation in matters of Religion he pleased himself This perswasion thus craftily gotten was heightened by his great wealth and his riches in jewels whereof he brought some with him some were daily brought from other places in the Low countries was yet further encreased by his sumptuous and rich plate and houshold-stuffe which though they were gorgeous and majestical yet were they not made to look beyond sobriety clean linesse and inediocrity These people sojourning thus in common houses desiring as yet to suppresse the pernicâ—ous inâ—ection of their sect very religiously enacted three things First that no man should profane or speak idly of the name of David George Secondly that no man should rashly or unadvisedly divulge any thing concerning his country or manner of life whence it was that some thought him to be a person of some quality some that he was some very rich Factor or Merchant whence it came that he was so excessively rich others had other imaginary opinions and conceits of him for as much as they themselves being strangers lived in a countrey where they could not be ascertained of any thing Thirdly he was very cautious that none of the Basileans should be carâ—lesly admitted into his requaintance society or correspondence imitating therein the policy of the Ferrets and Weesels which as is reported never assault any bird of supremacy in the place where they frequent And thâ—s did he by letters writings and emissaries plant and water the venemous seed of his sect through the lower Proviâ—ces yet kept the wayes by which he wrought unsuspected and undiscovered For although he had lived two years among them there was not so much as one man infected or had privately caught the itch of his Religion What transcendent Mysteries are these This man though he feared neither deceit nor treachery from strangers yet the fire kindled out of the deceitful embers of his own houshold For behold one of his is own Râ—tinue doubting of the certainty of the new Religion he caused him to be brought before him and asked him whether he did not acknowledge him to be the true David sent from heaven upon earth and to be the Horn Redeemer and Builder up of the Tabernacle of Israel to which the other answered roundly and peremptorily that the restauration of the kingdom of Israel and other things foretold by the Prophets were fulfilled in Christ the true Messias and that consequently there was no other to be expected Which he hearing not without great astonishment did with much commotion of mind and bitter â—menaces thrust him though his sonne in Law out of dores and which is heavy to think on excommunicated him These things being thus managed Davids wife fell sick of a disease which afterwards visited him and many more thâ—e dispatch'd her into the other world What a miracle is this He that declared himself to be greater than Christ and 〈◊〉 himself immortal upon the second of August one thousand five hundred fifty and six did die the death and was honourably huried according to the ceremonies of the Parish Church and his funerals were celebrated in the sight of his sonnes and daughters sonneâ— in law and daughters in law servant-men and maides and a great conflux of Citizens This sad calamity of his death extreamely troubled and tormented the mindes of his disciples as a thing that very much thwarted their hopes of his promised immortality although he had 〈◊〉 told that he would rise again in three yeares and would bring all those things to passe which he had promised while he was alive Upon the
Pontanus his Catalogue of Heresies who makes one Iohn Agricola the author of this Sect Anno 1535. Q. 5. What is the Religion of the Socinians A. Faustus Socinus an Italian of Siena placed all Religion in these old condemned Heresies so greedily embraced by his Disciples 1. That man before his fall was naturally mortal 2. That no man by the light of nature can have any knowledge of God 3. That man before his fall had not original righteousnesse 4. That there is no original sin in us as it imports concupiscence or deformity of nature 5. That there is a free-will to goodnesse in us and that we may here fulfil the Law 6. That God hath no foreknowledge of contingencies determinately but alternatively 7. That the causes of predestination are not in God but in us and that he doth not predestinatâ— to salvation any particular or certain person and that predestination may be frustrated 8. That God could justly pardon our sins without any satisfaction 9. That Christ by his death did not satisfie for us but onely obtained power for us to satisfie for our selves by our faith and obedience 10 That Christ died for himselfe that is not for his sins for he was without sin but for the mortality and infirmities of our nature which he assumed 11. That Christ became not our High Priest nor immortal nor impassible before he ascended into Heaven 12. That Death Eternal is nothing else but a perpetual continuance in death or anniâ—ilation 13. That everlasting fire is so called from its effect which is the eternal extinction or annihilation of the wicked which shall be found alive in the last day 14. That Christs incarnation is against reason and cannot be proved out of Scripture 15. That Christ is not truly God 16. That the Holy Ghost is not God that there is not a Trinity of Persons in one God 17. That the Old Testament is needlesse for a Christian man These opinions are but renovations of old Hâ—resies broched by Eâ—ian Photinus Arrius Samosatenus Sabellicus Servetus Anâ—â—triniâ—arians and others Q. 6. What be the Armimans Tenets A. Iames Arminius Divinity Reader in Leyden Anno 1605. published and taught five Articles which have occasioned great troubles in Holland being eagerly maintained by his Followers called Remonstrantes They hold 1. that election to life is the will of God to save such as will believe and persevere in obedience that men may be elected to faith and yet not elected to salvation that election is sometimes absolute sometimes conditional that the act of faith is chosen as a condition to salvation and that in election to faith the condition of using the light of reason is required That faith and obedience are foreseen by God as already performed by those who are to be chosen peremptorily and compleatly That election sometimes is changible and some elect may finally perish and consequently no certainty of our elections immutability That God hath not decreed to leave any man in the state of sin and damnation meerly out of his will and pleasure and consequently it is not Gods meer will that one Nation should receive the Gospel and not another but a fore-sight of the goodnesse and worth of one Nation above another 2. They teach that God so ordained his son to dye that he did not determin to save any particular man expresly so that Christs death was powerful and sufficient in respect of impertation though there had been no actuall application thereof to any particular man that Christ did not establish a new Covenant of grace by his blood but onely procured a right to his Father to make with men any Covenant whatsoever that Christ by his satisfaction did not merit faith and salvation to any man in respect of effectual application but onely obtained power that the Father might make what conditions he pleased with man the performance whereof depends upon his free will that the Covenant of grace consisteth not in being justified and saved by faith in Christ but in this that God esteemeth our imperfect faith and obedience as meritorious of life eternal as if we had fulfilled the Law that all men are received into the Covenant of grace and all freed from original sin that Christ died not for those whom God elected and highly loved seeing such stood in no need of Christs death 3. They teach that original sin of it self was not sufficient to condemn man kind to temporal or eternal punishment that an unregenerate man is not totally dead in sin nor destitute of all strength to spiritual good things but that he may hunger and thirst after righteousnesse and life that a natural man can by using the gifts of nature rightly obtain saving grace and salvation and that God affordeth sufficient means to bring men to the knowledge of Christ. 4. They teach that holinesse and righteousnesse could not be seated in mans will when he was created and therefore in his fall could not be separated from it that in spirituall death spiritual gifts were not separated from the will of man seeing the will of it self was never corrupted but intangled by the darknesse of the intellect and unrulinesse of the affection that in mans conversion no new gifts are infused and therefore the faith by which we are converted is not a quality infused but onely an act of man that the grace by which we are converted is onely a gentle perswasion so that Morall grace makes naturall men become spiritual and that God by moral reason produceth the consent of the will that God in mans conversion doth not use his omnipotent power to bend the will infallibly so that man may and doth oftentimes resist and hinder his own conversion that grace and free will are comperating causes in our conversion so that grace in order of causality doth not precede the action of the will 5. They teach that perseverance is not the effect of election but a condition of the new Covenant to be performed on mans part before his peremptory election and that by his own free-will that God furnisheth the faithfull man with sufficient means to persevere yet it is in the choice of mans will to persevere or not to persevere that regenerate men may and do fall totally and finally from grace and salvation and that they may sin against the Holy Ghost that no assurance of perseverance can be had in this life without speciall revelation that the Doctrine of assurance is hurtfull to all holy exercises and a means of presumption and security whereas doubting is commendable that temporary and true justifying faith differ onely in continuance that it is no absurdity if man be oftentimes regenerated his former regeneration being extinct that Christ never prayed for the faithfuls infallible perseverance in faith These are the five Articles of Arminianisme as they are set down in the Book called The Iudgement of the Synod of Doâ—t Q. 7. What are the opinions of the new Church of
Arnhem Answer They hold that Independency is a beginning of Christs temporall Kingdome here on earth that within five years but these are already expired Christ was to come in the flesh and with an iron sword to kill most of his enemies and then that he should reign here on earth with his Saints a thousand years in all carnal delights 2. That God is not onely the author of sin but also of the sinfulnesse or Ataxie thereof 3. That all men are bound to know God in abstracto without Christ without Grace or Scripture 4. They held extreme unction to be a Sacrament and necessary for the sick and of divine institution so they held the holy kisse of peace a religious and needfull Ceremonie 5. They put down singing Psalmes and set up in lieu thereof singing prophets who are to chant out alone in the Congregation their own hymnes 6. They teach that the soul is mortall 7. That just mens souls go not into heaven till the last day but remain in the upper element of fire whither Enoch and Eliah with the Soul of Christ before his resurrection and the soul of the good thief went and no higher they teach also that the Souls of the wicked go not before the last judgement into hel but remain in the lower region of the air or in the bottom of the sea 8. They say that after the day of judgement all the world shall be hell except that part of heaven where God resides with his Angels 9. In preaching they will have their Ministers covered and the people bare but in administring the Sacrament they will have the people covered and the Minister bare Q. 8. Vpon what grounds do these Millenaries build Christs temporall Kingdome here on earth for a thousand years An. Upon that place of the Revilation 19. 4 5 6. I saw the Souls of them who were beheaded for the witnesse of Iesus and they lived and reigned with Christ a thousand years but this place proves no such Kingdome for it is mysticall and symbolicall Divinity not argumentative Again in this place there is no mention at all of any earthly presence of Christ nor of any earthly reign with him besides the Kingdome of Christ is everlasting for of his Kingdome saith the Angel there shall be no end therefore here is put a definite number for an indefinite Christ saith his Kingdome is not of this world the Kingdome of Christ is spirituall and within us and if we speak of Christs Kingdome as he is Mediator reigning in his Church by his word sacraments and discipline we must conclude that he hath reigned already above 1600. years and how long more he shall reign here on earth we know not 2. They build their opinion upon Dan. 12. 2. Many of them who sleep in the dust shall arise c. hence they inferre two resurrections in the first many shall rise to reign with Christ here on earth in the second they say all shall rise to Judgement but this interpretations is ridiculous for the first Resurrection mentioned in Scripture is spirituall to wit a rising from the death of sinne of which the Apostle if you be risen with Christ seek the things that are above for as sin is called death you were dead in sinnes and trespasses so the forsaking of sinne is called a resurrection this is the rising of the mind the other of the body Agaiâ— in Scripture many and all are promiscuously taken for the same as here many shall rise that is all So Matth. 4. Christ healed all Diseases that is many Besides the words of Daniel are directly spoken of the second Resurrection to Iudgement and not to a temporary Kingdome for he saith that some of those shall rise to life eternall not to a temporary of a thousand years and others to everlasting shame which yet the Millenaries deny in saying the wicked shall not rise till the expiration of the thousand years and where they say that the Saints shall shine as starres or the Firmament in the first Resurrection but as the sun in the second it is vain for in the second Resurrection shall be degrees of glory as the Apostle sheweth 1 Cor. 15. For as one Star differeth from another star in glory so is the Resurrection of the dead some shall shine as the Sun who is the brightest of all the starres and some shall be lesser starres an glory they do also vainly call their first Resurrection a hidden mystery whereas indeed it is the second Resurrection that is a mesterie and so hidden that the wisest Philosophers understood iâ— not and thought Paul had been 〈◊〉 when 〈◊〉 preached this mystery as Athens that which cannot be apprehended by reason but by faith 〈…〉 â—e truly called a hidden mystery 3. They misapply divers places of Scripture to prove this imaginary reign of Christ here on earth as Psalm 102. 16. when the Lord shall build up Sion he shall appear in his glory This Scripture was fulfilled when Ierusalem was rebuilt after the captivity So they alledge Acts 3. 20. 21. The Heavens shall receive Christ till the times of restitution of all things but this is spoken of the second Resurrection for then shall be a restitution of all things and not before in their thousand years reign for they confesse that then all the Jews shall not rise nor all Christians it must then follow that there shall not be a restitution of all things at that time That place of Rom. 11. 12. concerning the calling of the Jews is impertinent for we deny not but they shall be called to the faith of Christ but that they shall return to build Ierusalem and be under Christs earthly reign 1000. years is not at all spoken in that place no lesse impertinent is that place of 2. Pet. 3. 13. We look for new heavens and a new earth wherein dwelleth righteousnesse for this is spoken of the last Judgement wherein all things shall be renewed by fire and not before as the circumstances of the Scripture do shew and all Jnterpreters do agree so without any sense or reason they apply the 65. chapter of Isa. to their Millenary reign which is plainly spoken of the calling of the Gentiles and of Christs first coming to preach the Gospell and to gather a Church which there and elsewhere is called Ierusalem and the Prophets usually under the terms of planting building eating and drinking new heavens and new earth the joy of hills forrests and trees c. do expresse the happy estate of the Church of Christ under the Gospel When the mountain of the Lords House shall be coealted on the top of the mountains and all nations shall flock to it then Jerusalem that is the Church shall be the throne of the Lord. Then out of Sion shall go forth a Law and the word of the Lord from Ierusalem then shall the God of heaven set up a Kingdome which shall never be destroyed Christ shall reign over