the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and almes 5. Their opinions concerning the Sacraments and Ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their Consecration of Altars c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome Their sacred orders office of the Bishop and what colours held Sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy-days which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead SECT XIII Quest. 1. WHat is the Doctrine of the Church of Rome at this day and first of the Scriptures A. Though they maintain the same Scriptures with us the same Commandments the Lords Prayer and the three Creeds of the Apostles of Nice and of Athanasius yet in many points they differ from other Churches which briefly are these 1. They hold that Apocrythal Books are for regulating our faith and manners of equal authority with the Canonical Scripture such are Iudith Tobias third and fourth of Esdras the Book of Wisdom Ecclesiasticus Baruch the Epistle of Ieremie the thirteenth and fourteenth Chapters of Daniel the Books of Macchabâ—es and that part of Hester which is from the tenth verse of the third Chapter 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts 3. They hold that there is no necessity to translate the Scripture into Vulgar languages 4. That the Scripture is not to be read of Lay-people except of such as are discreet judicious and learned and are authorised by the Ordinary 5. That the Masse is not to be celebrated in the Vulgar tongue 6. That the sense and interpretation of the Scripture depends upon the Churches approbation 7. That the Scriptures by reason of their difficulty and obscurity are not fit to be read by the Laity or to be judges of controversies 8. That the Scriptures have four different senses namely the Literal Allegorical Tropological and Anagâ—gical which are to be expounded according to traditions written and unwritten according to the practise of the Church the consent of Fathers and interpretation of Councels confirmed by the Pope 9. That the Scriptures are not of absolute necessity for the being of a Church seeing there was a Church from Adam to Moses for the space of two thousand years without any Scripture being onely guided and instructed by traditions without which the Scriptures are not perfect as not containing all Doctrines necessary to salvation Q. 2. What are their Tenets concerning predestination the Image of God Original sin and Actual and Free-will A. 1. They hold election mutable because the Elect may totally fall from faith and righteousnesse 2. That sin foreseen was the cause of reprobation in respect of the positive act of condemnation and some of them hold that foreseen works were the cause of election 3. concerning the Image of God they hold that it consisteth most in charity and that this is Gratia gratum faciens Grace which makes us acceptable and that it is a habit infused whereas they say that Gratia gratis data is the gift of Miracles 4. That man in the state of innocency did not stand in need of any special assistance by which he might be excited to good workes 5. That original sin is not in the understanding and will but in the inferiour part of the soul onely which they call the flesh that concupiscence and ignorance are onely infirmities and remainders of original sin That the Virgin Mary was without original sin That Infants dying in original sin onely are punished with the paine of losse not with the paine of sense That original fin is taken away by baptisme and that in the regenerate it is remitted and not imputed or to be called a sin but onely as it is the cause and punishment of sin that some actual sins are of their own nature veniall and some mortal That the sin against the holy Ghost is pardonable 6. They hold that in free-will is required not onely a liberty from coaction but also from necessity that an unregenerate man can by his own strength without Gods special help perform some moral good in which there may be no sin found That an unregenerate man hath freedom of will in matters of salvation though not without the help of grace so that he may hinder or further his conversion and may by his natural power cooperate with grace Q. 3. What are their opinions concerning the Law of God concerning Christ faith justification and good works A. 1. They divide the two Tables so that they make but three commandements in the first and seven in the second making one commandement of the first two and two of the last They hold that Idols and Images are not the same and that the Images of Christ and of the Saints may be worshipped without Idolatry That equivocation may be used in some cases and an officious lye 2. Concerning Christ they hold that he was not ignorant of any thing and that he did not attain to knowledge by learning That he descended truly into Hell in respect of his soul and there preached to the Fathers in prison and delivered them from their Limbus so that they had nor as yet entered into Heaven till Christ by his death had opened the gates thereof which Adam shut by his sin That Christ did merit by his sufferings not onely for us but also for himself that glory which he enjoyes after his Ascension 3. Concerning faith they say that Historical miraculous and saving faith are one and the same that the special application of the promises of grace belongs not to faith but to presumption That faith hath its residence onely in the intellect and not in the will That faith is an assent rather then knowledge That justifying faith may be totally lost in the regenerate That true faith may be without charity That we are not justified by faith alone That man by the natural strength of free-will can prepare himself for future justification being assisted by the holy Spirit In his preparation are contained these acts namely Fear Hope Love Repentance a purpose to receive the Sacrament a resolvtion to live a new life and to observe Gods Commandements 4. Concerning justification they say that the first is
when a sinner of a wicked man is made good which is by remission of sins and infusion of inherent righteousnesse The second justification is when a just man becomes more just and this is in doing of good works by the merit of which he can make himself more just They say Christ is the meritorious cause of our justification but the formal cause is either intrinsecal and that is the habit of infused grace or extrinsecal to wit the righteousnesse of Christ or actual which are our good workes so that here is a threefold formal cause they teach that justification consisteth not in the bare remission of sins but also in the inward renovation of the mind That we are not onely justified but also saved by good works as efficient causes 5. Concerning good works they teach that the good works of just men are absolutely just and in a manner perfect that a just man may fulfil the Law that a man is justified by works not in the first but second justification yet not without the assistance of grace 〈…〉 unregenerate man by the works of repentance may merit the grace of justification ex congruo as doing works agreeing to the law of God that they who are justified by the first justification do merit life eternal by their works ex condigno Q. 4. What are their Tenets concerning pennance fasting prayer and almes A. They teach that faith is no part of pennance That repentance may be totally lost That the parts thereof are not mortification and vivification but confession contrition and satisfaction That pennance is a Sacrament that contrition is to be ascribed partly to grace partly to free-will That it is necessary to justification and the cause of remission of sins and that by it all sins are pardonable That aâ—ricular confession to the Priest is necessary to reconcile us to God That a sinner before baptism is received into grace without his own satisfaction onely by the satisfaction of Christ but after baptisme he must make satisfaction himself That after the fault is forgiven there remaines often times the guilt of temporary punishment either here or in purgatory which must make satisfaction that the punishments of purgatory may be redeemed by fasting prayers almes c. 2. Concerning fasting They hold it a sin and deserving death to eat of meats prohibited by the Church That fasting consisteth onely in abstinence from meat not from drink That the times of fasting chiefly Lent are of Apostolical institution That fastiâ—g is satisfactory and meritorious That the tradition of the Church in such indifferent things obligeth the conscience 3. Concerning prayer They say that it is meritorious that the Canonical hours of prayer should be observed that they are to be said or sung in Latine by the Clergy and Monks That the titles given to the Virgin Mary are true and holy That to prayer in the Quite ought to be joyned singing Organs Trumpets and other musical instruments 4. Concerning almes They hold that the giving thereof is meritorious That there is not onely a corporal but also spiritual almes consisting in comforting counselling teaching c. That almes may be raised of ill gotten goods and filthy lucre as of Whore-houses c. Q. 5. What opinions do they hold concerning the Sacraments A. They teach that the efficacy of the Sacraments depends upon the intention of the giver That the Sacraments are not seals to confirm the promises of grace That grace is contained in and conferred by the Sacraments ex opere operato and that the receivers thereof by their justifying vertue are saved That three Sacraments namely Baptisme Confirmation and Order do imprint an indelible character form or figure in the very substance of the soul the caracter of Baptisme is Passive making a man capable of all other Sacraments that of Order is Active that of Confirmation is partly Active partly Passive That there are seven Sacraments of the New Testament That all the Ceremonies used by them in the Sacraments are necessary 2. Concerning Baptisme They say that Lay-men and Women in case of necessity may Baptise That the Baptisme of Iohn was not the same with that of Christ nor had the same efficacy and that after Iohns Baptisme it was necessary to receive Christs Baptisme That to Water in Baptisme should be added Oyle Spittle Salt c. The signe of the Crosse Exorcisme Exsufflation a White Garment c. That Baptized Infants have if not Actual yet Habitual Faith infused into them That Infants cannot be saved without Baptisme that Baptisme began to be absolutly necessary on the day of Pentecost That it totally abolisheth original sin 3. Concerning the Eucharist They say that onely unleavened bread is to be used That Christ by way of Concomitance is whâ—lly in the Bread that is his Body Blood Soul Divinity c. That the whole Essence of the Sacrament is in the Bread alone That there is no necessity to communicate under both kinds That the Wine ought necessarily to be mixed with Water That the Priest may participate alone That the Eucharist is profitable for the dead That the Bread should be dipt into the Wine that it should be elevated carried in Procession adored c. That there is no trope in these words This is my body c. That Christs Body is not onely really but substantially in the Sacrament That it may be at one time in many places That the Bread is transubstantiated into Christs body That the form of consecration consisteth in these words This is my body That the Masâ—e is a Propitiatory Sacrifice for the quick and the dead 4. Concerning Confirmation Pennance Extream Vnction Orders and Matrimony They teach that these are Sacraments properly so called that there is vertue in Extream Vnction either to cure the body or to do away the remainders of sin for this cause they anoint 6. parts of the body to wit the Eyes Ears Mouth Hands Reins and Feet That Ordination is a Sacrament as well in Deacons Sub-Deacons Acoluthi Exorcists Readers and Door-Keepers as in Priests Q. 6. What Ceremonies do they use in the five controverted Sacraments A. In confirmation the Bishop anointeth the childs forehead with chrisme making the signe of the Crosse thereon and saying I signe thee with the signe of the Crosse and confirme thee with the chrisme of salvation in the Name of the Father c. Then he strikes him on the cheeke to shew he must not refuse to suffer for Christ. In Pennance the Bishop goeth to the Church door where the Penitents lie prostrate on the ground saying Children come to me and I will teach you the feare of the Lord. Then he kneeleth and prayeth for them and having used some words of admonition he brings them into the Church this is done on the day of the Lords Supper that they might be partakers thereof all the Church doors are then opened to shew that all people have accesse to Christ.
the Jews eight days together The two first and two last are solemnly kept the other four are but half festivals They first repair to their Synagogues then after some praying and singing they run home to their Tents but do not stay there all night as their Ancestors were wont to do They use to take in one hand boughs of Palme Olive and Willow and in the other a Pome-citron then they bless God and shake the boughs towards the four cardinal points of Heaven then having placed the Law upon the Pulpit they go round about it seven times in seven days in memory of the Walls of Iericho encompassed seven times Then having shaken the branches in their hands they pray against Christians This feast is kept about the middle of September in which moneth they beleeve shall be fought the great battel between Gog and Magog in which Gog shall be slain and the Jews restored to their own Land About night they go abroad in the Moon light believing that God doth reveal to them by the shadows of the Moon who shall live or die that year for then they begin the computation of their year The shaking of the branches towards the four corners of the world signifies the destruction of the four great Monarchies to wit the Assyrian Persian Grecian and Roman They make great use of Citrons in this feast for they send sixteen men every year into Spain to bring with them as many of these as they can for by the Citrons they say are represented just men who are as full of good their workes as this fruit is full of seeds Q. How do they keep their new Moons A. Their new Moons are but halfe holy days with them for in the morning they go to their Synagogues the rest of the day they spend in eating drinking and gaming The day before the new Moon they use to fast when they first see her they utter a Benediction and leap three times towards her wishing that their enemies may come no neerer to hurt them then they are able to come neer and hurt her The women have more right to keep this day holy then the men because they would not part with their Ear-rings and Jewels towards the making of the Golden Calf but willingly parted with them towards the building of the Temple They give a ridiculous reason why sacrifices were commanded every new Moon because say they the Moon murmured against God in the beginning therfore he took her light from her and appointed sacrifices to expiare her crime Q. Why do the Iews fast in the moneth of August A. Because they hold the world was made in September therefore they make that moneth the beginning of their year and believe that about that time God will come to judge the world for this cause they fast and pray divers days before and baptize themselvs in Lakes and Rivers and where these are wanting they make pits which they fill with water in these they dip themselves over head and ears thinking this a meanes to expiate their sins they frequent their Synagogues and Church yards desiring God to pardon them for the good Jews sake who are buried there and in the same they distribute large Alms to the poor In some places there they cause Rams horns to be sounded when they go to their Synagogues to put the greater terrour in them when they consider their sins and the horror of Gods judgements Their fasting ceremonies being ended they shave and bath themselves and begin their year with much mirth and jovialty Q. What solemnity use they in beginning their new year A. Because they are commanded by Moses Lev. 23. 24. to keep holy the first day of the seventh moneth therefore they begin their Civil year from that day which after evening peayer in their Synagogues they initiate with a cup of wine wishing to each other a good year The younger sort repair to the chief Rabbi for his blessing which he bestoweth on them by prayer and imposition of hands Being returned home they fall to eating drinking and making merry On the Table is set down a Rams head to put them in minde of that Ram which on this day was sacrificed in Isaacs stead and to signifie that they shall be the Head and not the Tail of Christians They feed that night plentifully on fish and fruit to shew that they will encrease and multiply in good works as the fish do in the Sea and that their enemies shall be cut off from all help as the fruit is plucked off from the tree In the morning they go betimes to their Synagogues to sing and pray the Law is taken twice out of the Ark and some Lessons read after which one soundeth a Rams horn on the Pulpit if he sounds clear it s a good sign if otherwise they hold it ominous and a sign of a bad year This horn-trumpet is also in memory of Isaacs delivery by the Ram this day as they hold The rest of the day they spend in good cheer and mirth After dinner they go to the waters there to drown their sins If they see any fish in the water they shake their cloaths that their sins falling upon those fishes may be carried away by them into the Sea as of old they were by the scape-goat into the wilderness At night they feast again and so initiate the year with two days mirth Q. How doe they prepare themselves for Morning prayer A. They hold it necessary that every Jew from the fifteenth of Iune till Pentecost should rise before day because then the nights are long but from Pentecost till the fifteenth of Iune they may rise after day their rising will be the more acceptable to God if they have weeped in the night for with such the stars and planets do weep they must let their tears fall down their cheeks because then God is ready with his bottle to receive them these tears may serve them for good use because when at any time the enemies of Israel send out Edicts to destroy the Jewes God is ready with these bottles to pour them out upon these writings and to blotuot the Edict that the Jews may receive no hurt thereby They hold the morning the best time to enter into the house of God because David faith Thou wilt heat my voice betimes in the morning In the evening they say God commands all the gates of Heaven to be shut which are guarded by certain Angels who are silent till after midnight then a great noise is heard in Heaven commanding the gates to be opened this noise is heard by our cocks here below who presently upon this clap their wings and crow that men thereby may awake then the evil spirits who had leave to wander up and down in the night whilest Heaven gates were shut lose all power of doing hurt as soon as they hear the cock crow they must say this prayer as they are taught by their Rabbins
their superstitious Church discipline if I may so call it Of which see Lucian in his Syrian Goddesse out of whom I have this description By this and by what we are to speak of the Gentile idolatry we may admire the madnesse of those men who being made after the image of God do subject and enslave themselves to dead images to senselesse blocks and stones which have eyes and see not eares and heare not then not without cause did David say that they who made them are like unto them he meanes those that worship them for not the Artificer but the Worshipper makes the Idol So the Poet Qui fingit sacros auro vel marmore vultus Non facit ille Deâ—s qui colit iste facit And it is strange to see how cold and sparing we are in the worship of the true God how zealous and expensive they are in the service of their false gods they can cut their flesh and cry from morning to evening with Baals Priests they can part from their gold and silver their jewels and ear-rings to make them a golden Calf yea they can offer their sons and daughters to be burned in the fire to Moloch and yet there is no sin so repugnant to God as Idolatry for it is repugnant to his entity because an Idol is nothing in the world saith the Apostle it is repugnant to his unity because he is but one but false gods or idols are many it is repugnant to him as he is verity because Idols are lying vanities it is repugnant also to him as he is life because Idols are dead and senselesse things it is repugnant to his purity for Idols are called filthinesse pollution and abomination in Scripture it is also repugnant to the love he carrieth to his Church for it causeth jealousie in him and therefore he calleth Idolatry Whoredom and Idoters Adulterers and they that worship Idols are said to goe a Whoring after other gods it is likewise opposite to gods goodnesse therefore idolatrie is particularly called sin as if it were the only sin in the world so Exod. 32. 22. This people is prone to sin that is to idolatry so Lament 1. 8. my people have committed a sin that is Idolatry and as it is most repugnant to Gods nature so it is to almost all his commandments To the first because it makes other gods then he To the seond because it makes graven Images and worships them To the third because it takes Gods name in vain by giving it to the creature even to stocks and stones To the fifth because it gives the honour due to parents uno senselesse Idols for the Idolater saith to the stock thou art my Father and to the stone thou hast begotten me Jer 2. 27. To the sixth commandement because the Idolater is a horrible murtherer in not sparing his own children To the seventh for Idolatry is not onely spiritual Adultry but the cause also of carnal pollution and of unnatural lust for among the Indiáns they practised Sodomy in the sight of their Idols as a part of that worship due to them Lastly it is against the eighth commandement for the Idolater is a sacrilegious thiefe stealing from God his due and giving it to his Idol as the Prophet complaineth Hos. 2. 8. There are three sins inseparable companions of Idolatry namely Witchcraft Coveteousnesse and carnal Pollution For the first The Apostle Gal. 5. 20. joyneth Idolatry and Witchcraft together The Ephesians as they were given to Idolatry so they were to Magical Arts and as soon as they forsook their idolatry they forsook also their witchcraft and burned their conjuring books Acts 19. 19. as Manasseh reared up Altars for Baal so he used inchantments and dealt with familiar spirits and Wizzards 2 Kings 21. 6. hence proceeded diabolical inspirations and Enthusiasmes Oracles and many other inchanting tricks As for covetousness it is no wonder that it accompanies idolatry for it is a kind of idolatry and so the Apostle calls it The covetous man worshippeth his god Plutus or Mammon with as great devotion as any Idolater doth his Idol he saith to the wedge thou art my hope and to the gold thou art my confidence he sacrificeth to his god the poor whom he oppresseth his own soul also and his body too which he macerates with care and deprives of things necessary King Ahaz no sooner gave himself to Idolatry but he presently shews his sacrilegious covetousnesse in robbing the house of the Lord of its wealth 2 Chron. 28. As for carnal uncleannesse how much that hath been practised by Idolaters is known to them that have read Histories for they did not think their daughters fit for marriage till first they had been prostituted before their Idols and though adultery fornication and Sodomy were thought sins yet these were held vertues and a part of religious worship in the presence of their gods and it is no marvel for their very gods were incestuous Adulterers and Sodomites and divers Strumpets after their death were deified as Lactantius instanceth in Laurentia the Wife of Faustulus who for her whoordomes among the Shepherds was called Lupa that is a Whore Such another was Leaena among the Athenians such was Faula Hercules his Whore and Flora who left her estate to the Romans In a word Idolatry hath been the cause of all sin and mischiefe in the world from whence proceed murthers rapine oppression injustice intemperance uncleannesse sorsery avarice c. but from this that men forsook the living God who is the punisher of vice and rewarder of vertue and served false gods who had been wicked men themselves whilest they lived and patronized wickednesse when they were dead Q. What Idolatrous Gods or Devils rather did the ancient Syrians worship A. Their chief god was Baal-Zebub or Beel-Zebub the Lord of Flies either because his Temple was much infested with Flies or else from the power he had in driving away Flies He was a great god at Ekron and is called in the Gospel Prince of the Devils Some take him for Jupiter others for Priapus others for Sumanus chief god of the Manes which some think to be Pluto 8. Baal-Phegor or Peor that is the gaping or naked Lord so called from the naked posture in which he was worshipped hâ— was the God of the Mâ—abites His Temple is called Beth-Peor Deut 3. 29. some take him for Priapus 3. Baal or Bel which signifieth Lord was a great god or Idol amongst the Babylonians Sidonians Samaritans and Moabites and sometimes among the Iews some take him for Mars others for Iupiter who by the Phoenicians is called Baal Samen that is Lord of Heaven by which I think they meant the Sun 4. Baal-berith that is Lord of the Covenant Iudg. 9. 4. by whom they meant Iupiter whose office was to confirme Covenants and to punish the breakers thereof Audiat haec genitor qui foedera sulmine sancit Virg. Aene. 12. So Aristophanes calls upon Iupiter to send his
this cause these Abclites did marry Wives but not use them as Wives for propagation for â—â—ar of Original sin whereof they would not be authors therefore they condemned copulation as a work of the flesh and altogether Satanical But for the conservation of their Sect they used to adopt other mens Children This heresie sprung up under Arcadius the Emperout 370. yeares after Christ in the Terriroties of Hippo where Saint Austin was Bishop This heresie lasted not long Q. 36. What Tenets in Religion held the Pelagians Praedestinati and Timotheans A. The Pelagians were so called from Pelagius a Brittain by birth and a Monk at Rome afterward a Presbyter under Theodâ—sius the yonger 382. years after Christ. They were named also Caelestiani from Caelestius one of Pelagius his scholars These taught that death was not the wages of sin but that Adam should have died though he had not sinned That Adams sin was hurtful onely to himselfe and not to his posterity that concupiscence was no sin that Infants did not draw original sin from their Parents that infants might be saved without baptisme that they should have life eternal but out of the Kingdom of God that man after the fall had the free will to do good and ascribed no more to grace but that by it we had our nature and that by our good works wee obtaine grace they rejected the Doctrine of predestination perhaps because the Hereticks called Praedestinati made Predestination a cloak for all wickednesse security and desperation for they taught that the Predestinate might sinne securely for he could not be damned and that such as were not predestinate should never be saved though their life were never so holy This heresie was not long before Pelagianisme and is the same with that of the Libertins The Timotheans so called from Timotheus Aelurus that is the Caâ— from his bad conditions sprung up under Zeno the Greek Emperour 447. years after Christ. These taught that the two natures of Christ were so mixed in the Virgins Womb that they ceased to be what they were before and became a third substance made up of both as a mixed body is made up of the Elements which lose their names and forms in the mixtion These Hereticks afterward lost the name of Timotheans from Timotheus their Author Bishop of Alexandria and were called Monothelites and Monophysites from ascribing onely one will and one nature to Christ. Of the Pelagians see Austin and the other Fathers who have written against them Q. 37. What was the Religion of the Nestorians Eutychians and of those Sects which sprung out of them A. The Nestorians were so called from Nestorius Patriarch of Constantinople who broached his Heresie under Theodosius the younger 400 years after Christ. He taught that in Christ were two distinct persons to wit the Son of God and the Son of Mary that the Son of God in Christs baptisme descended into the Son of Mary and dwelt there as a lodger doth in a house therefore he would not call the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of Christ. Besides he made the humanity of Christ equal with his divinity aad so confounded their properties and operations This Heresie was but the spawn of some former Heresies chiefly of Manicheisine and Arrianiame It was condemned in the Councel of Epâ—esus under Theodosius the younger in which Cyrill Bishop of Alexandria was Presidentâ— and the author Nestorius was deposed and banished where his blasphemous tongue was eat out with Wormes and his body with Core and his seditious complices swallowed up by the Earth The Eutychians so named from Euâ—yches Archimandrite or Abbot of Constantinopie who lived in the latter end of Theodosius the younger held opinions quite contrary to Nestorius to wit that Christ before the Union had two distinct natures but after the Union only one to wit the Divinity which swallowed up the Humanity and so they confounded the property of the two natures affirming that the Divine nature suffered and died and that God the Word did not take from the Virgin Humane nature This heresie was first condemned in a Provincial Synod at Constantinople then it was set up again by Dioscurus Bishop of Alexandria in the theevish Councel of Ephesus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at last condemned by the generall Councel of Chalcedon under Marcian the Emperour From the Eutychians sprung up the Acephalâ— or headlesse Hereticks so called because they had neither Bishop Priest nor Sacâ—ament amongst them these held that in Christ were two natures which notwithstanding they confounded as they did also the properties saying that the humanity lost it selfe and properties being swallowed up by the divinity as a drop of Vineger is lost in the Sea Severus Bishop of Alexandria was author of this Sect under Anastasius Emperour 462. yeares after Christ. They were called also Theodosians from Theodosius their chiefe Patron and Bishop of Alexandria 2. The Monophysites were all one with the Eutychians differing onely in name 3. The Agnoetae so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorance becausâ— they held that Christs Divinity which with them onely remained after the Union was ignoranT of the day of judgement and where Lazarus after his death was laied This heresie was revived by Theodosius Bishop of Alexandria under Mauritius the Emperour 572. yeares after Christ. 4. The Iacobites so called from Iacobus the Syrian held the same opinions that the Eutychians and scoffed the Christians with the name of Meâ—chites because they followed the Emperour in their Faith These under Phâ—cas the Emperour drew all Syria into their Heresie 575. yeares after Christ. 5. The Armenians so named from Armenia insected with that Heresie held that Christ took not a humane body from the Virgin but that it was immortall from the first minute of its Conception hence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they againe in sâ—orn called the Orthodox Christians Manicheans and Phantasâ—asts these held a Quaternity of Persons and that the Divinity suffered and kept their Easter after the Jewish manner They sprung up under Phocas the Emperour 577. yeares after Christ. 6. The Monothelites in words held there were two natures in Christ but in effect denyed them by giving him one Will onely All these branches of Eutychianisme were condemned by the fifth General Councel held at Constantinople under Iustinian the first who confirmed the councel of Chalcedon to which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doubting Hereticks for so they called themselves would not subscribe At last sprung up Mahumetanisme 589. years after Christ. Of which we have spokeh already Of all these see Isidor Theodoret Evagrius Nicephorus Sâ—erates Sozomen and others The Contents of the Eighth Section Of the opinions in Religion held the seventh Centurâ— â— The opinions of the eighth Century 3. The Tenets of the ninth and tenth Centuries 4.
same affection which Christ shewed in washing his disciples feet should the strong and whole serve the sick and infirm 31. That they should love one another as Christ hath loved us 32. That their speech be not idle but seasoned with salt and edifying 33. That they should abstain from upbraiding or defaming words 34. That they who either defame or patiently hear their brother defamed be excommunicated 35. That they give not place or scope to anger 36. That they set their affections on heavenly not on earthly things 37. That they neither sorrow nor rejoyce but when they see God honoured or dishonoured 38. That they take heed of worldly cares and too much security 39. That what ever they doe may be done to the glory of God 40. That they beware of pride 41. That by a mean esteem of themselves they may learn humility 42. That every one be obedient to another as servants are to their Masters or as Christ was obedient to his Father 43. That no man 〈◊〉 occasion of scandal or offence to his brother that every 〈◊〉 doe his duty with cheerfulnesse without grudging that â—conciliation may be made where there is any difference 44 That they judge not lest they be iudged 45. That they be truly zealous against sinne 46. That no man doe his own will nor undertake any thing without leave seeing Christ came not to doe his own will but the will of him that sent him 47. That they be thankful to God 〈◊〉 hath made them partakers with the Saints in light 48. That they instruct novices in their duties 49. That they debar not any man from entering into their Covent upon trial and withal that they give them no offence 50. That in their Fasting they use moderation and devotion 51. That no man scorn to wear in old garment when it is given him 52. That every man observe the hour appointed for eating 53. That they give their alms with due consideration and according to the discretion of the Superiour 54. That a younger brother instructing his elder do it with reverence and that no man disturb the Orders setled in the Monastery 55. That great care be had of the Utensils belonging to the Monastery 56. If any be necessarily detained from publike prayer and singing that then he pray and praise God in his heart 57. That they be reverent in their prayers and not suffer their minds to wander seeing the eyes of God are upon them 58. That the Steward and other Officers of the Covent be prudent and faithful in their dispensation 59. That there be diversity of rewards according to the diversity of works 60. That he who returns to God by repentance must weep and be sorry for his former life and hate his former actions 61. That they should not be dismayed who have not wealth to give to the poor seeing they have forsaken all for Christ. 62. That they take heed of affected ignorance and consenting to other mens sins 63. That they must not be silent or connive at their Brothers offences but must reprove him 64. That they should never be without compunction and care by reason of the remainders of sin in them 65. That they indeavour to be poor in spirit which is to forsake all for the love of God 66. That they presevere in doing good till the end of their life 67. That thougâ— in respect of themselves they must not care what they eat or what they drink yet that they may be helpful to others they must labour with their hand 68. That to think of meat and drink out of season is a sin 69. That sackcloath be worn for humiliation other garments for necessity that in speaâ—ing they neither be too loud nor too low 70. That the Eueharist be received with fear reverence and faith 71. That they observe when it is fit to speak when to be silent 72. That they have alwaies the feare of God before them That they avoid the broad way and strive to enter in at the narrow gate 73. That they beware of coverousnesse vaine-glory and vanity in apparrel to please men 74. That they abstain from all defilement of the flesh and endeavour to be pure in heart 75. That they hate sinne and take delight in Gods Law 76 That they try their love to God by their thankfulnesse to him by obedience to his commands and by denying themselves Their love to their neighbour by fellow-feeling and sympathy in his prosperity and adversity 77. That they should imitate God and Christ in loving their enemies 78. That they should be angry but sinne not that they give place to anger and not resist evill but being persecuted either to suffer or fly 79. That they strive for the peace of conscience and like new born babes receive the sincere milk of Gods word without resisting 80. That no man be puffed up with a conceit of his own worth nor brag thereof or glory therein 81. That they beg true wisdome from God and acknowledge him the Author of all good 82. That they may know what it is to bâ— holy to be just not to cast pearles before Swine and to be content with their dayly bread 83. That no brother alone visit a sister but in company and that by permission and for edificaâ—ion to avoid offence 84. That reproofe be joyned with gentlenesse and that none rely on his own judgment 85. That they hear one anothers infirimities 86. That they pray against tentations 87. That they do noâ— speak or act any thing rashly but advisedly 88. That in giving they should chiefly have regard to those of the houshold of faith and that every one must not be a dispenser but he onely to whom that charge is committed 89. That they labour not for faith as some do without charity and that they hide not their Talent in a Napkin 90. They must distinguish betweene fury which is alwayes evil and just indignation against sin in their brother 91. That Satan is not the cause of sinne in any man but as he consents to it therefore the more watchful should each man be over his owne heart 92. If any man being in debt enter into the Monastery he ought to pay his dept if he be able 93. That when a Sister confesseth the Priest-Confessor do nothing but by order and decency and in the presence of the Mother or Abbaresse 94. If Satan strive to hinder any good action they must not leave off their holy purpose and resolution 95. That no man be wise in his own eyes nor trust in his own strength but in the Lord. These Canons we may read more fully in Saint Basils Works Ruffinus translated them into Latine And here we may see that such a Monastical life is not to be condemned for these Monks were not to be idle but to work with their hands therefore their Monasteries were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of Exercise and the Monks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercisers which signifieth not
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
a blessing unto me This seed witnesse the Apostle is none other than Christ himself whom God without question meant The desperate contagion of this mans Religion did Servetus and his adherents professe embrace and celebrate HENRY NICHOLAS Vestra Domus Nicholas cadat quiâ— ex rudâ—re versae Futile fundamen Religionis habet THE CONTENTS HENRY NICHOLAS Father of the Family of Love He is against Infant-Baptisme His divellish Logick THere was also one Henry Nicholas the Father of the family of Love as he called himself not the meanest man of all his Gang one who by many means endeavoured to cripple the Baptisme of children as is too known and apparent out of his writings which at a third hand he with all fredome earnestnesse and kindnesse endeavoured to communicate to David George and the other of his fellow-labourers and his new Ierusalem friends This man in â— Pamphlet of his wherein he notably described himself and which he â—â—â—icated to an intimate friend of his under the name of L. W. maintaining that the minute of the last Tâ—â—mpet was coming thâ—t should unfold all the Books of unquiet consciences hell and eternal Judgement which should be found to have been onely things grounded 〈◊〉 meeâ— lieâ— and as all wicked and high misdeeds were hateful and detestable to God so also were glorioâ—â—â—nd plausible lies no lesse odious to him The same man endeavoured to perswade people thâ—t he was a partake of God and the humanity of his 〈◊〉 He â—â—rther affirmed that at the last day God should bring all men nay the Devils themselves into perfect happinesse All the things that were 〈…〉 of Hell 〈◊〉 Angels and eternall Iudgement 〈◊〉 the paines of â—â—â—nation he said were only told by the Scripâ—â—re to 〈◊〉 fear of civil punishments and to establish right Policy The conclusion These few things we have brought to light were not invented by us but were extorted out of their own Disciples with abundance of discourse not without the presence of many men of godlinesse and excellent understanding they admitting not the universal rule of the Scriptures But alas take these away where is Faith fear of God eternall happinesse But let us believe them let us believe them and we shall be â—aved Oh! that to Heresies I could say FINIS An Alphabetical TABLE to the revelation of Hereticks A. A Pioâ—s Act. 48. Adam Pastor a derider of Pâ—â—â—baptisme 74. c. Anâ—baptists their leading principle 3. usually they grow worse 〈◊〉 worse ibid. their bold attempt 14. c. where Masters most insolent 16. of a levelling principle 21. they as the divel pretâ—nd Scripture for their base 〈◊〉 22 they aime at universal Monarchy ibid. their design upon Amsterdam 24. they aim at the advancement of themselves but destruction of others 64. they would inforce others to their opinions yet pretend liberty of conscience as to themselves 70. Arrius his character and wretched death 〈◊〉 c. Arrianisme itâ— increase 56. B. IOhn Buâ—khold or Iohn of Leyden His actions and end 12 c. C. CAlvin's reproofe of Servetus 54. Godly and loyal Citizens hate usurpation 18. Conventicles usually the nurseries of Tumults 13 D. THe Divell an enemy of peace 9. E. A Bad Example soon followed 18. F. FAmine the coâ—suâ—â—â—tion of all misery 25. its character c. 26. G. DAvid George an Anabaptist his character doctrine actions and death 40 c. H. HEeresie a câ—â—ching or mad disease â—3 Hereticks their usual pretence 2. the end that they propose to themselves in opposing the Ministry and Magistracy 2. they are restless 3. their cruelty 19. they are inconstant in their opinions 34. they allow not of the Scriptures 78. Hermaâ—nus Sutor or Herman the Cobler his blasphemies opinions and â—nd 〈◊〉 c. Loâ—owick Hâ—tzer a famous â—eretick 65 c. his end 67. Melchior Hofman an Anabaptist 6â— pined himself to death 69. Balthazar Hubmor an Anabaptist â—0 c. he and his wife burned 62. Iohn Hut an Anabaptist 63 c. I. IOhn of Leyden vide Buckhold An Item to the Hot spurs of our times 66. K. BBernard Knipperdoling 16. L. THe learned to be consulted with in detection of Sectaries and Hereticks 45. Loyalty not alwayes successeful 19. Luther's advice to the Senate concerning Mâ—ntzer 4. M. MAgistrates seduced most umincus 5 A pattern for good Magistrates 44. Mahomet characterized 58 c. his Iron Tomb 59. Iohn Mathioâ— a Baker at Harlem his actions and end 8 c. Moneys preferments the usual baits of sedition 25. Thomas Muntzer His Opinions Actions and end 1 c. N. HEnry Nicholas Father of the Family of Love he iâ— against Infant Bâ—â—tisme his blasphemy anâ— divellish Logick 77 c. O. OECOLAMPADIVS puts Hetzers Emissaries to their shifts 66. P. AN ill President soon followed 5. Pretenders to Religion prove usually the distuâ—bers thereof 9. R. A Good Resolution 44. 48 Melchior Rinck an Anabaptist 71 c. his disciple Thomas Scâ—cker cut off his brothers head 72. S. SEctaries like tinder are soon on fire 3. their usual pretence to raise sedition ibid. Sedition goes not alwayes unpunished 21. Michael Servetus an Anabaptist his blasphemous opinions and end 51 c. Sncâ—esse in bad enterprises causes evil men to rejoyce 31. T. THeodorus Sartor or Theodor the Botcher an Adamite his blasphemy Actions and End 37. c. Iohn Tuysentschreuer an abertor of Iohn Buâ—â—hold 19 c. his seditious Sermon 21. V. VIce corrects sin 35. FINIS ASIA the religions thereof Ordination in the beginning of the World Churches Groves and high places condemned in Scripture Buildings first erected for divine service Set day of worship Sacrifices Iewes their Church government from the beginning till their destruction Vnder Moses Priests among the Iewes Levites among the Iewes Difference of the high Priest from other Priests Church goâ—â—â—ment after Moses Vnder David and Solomon After Solomon Church government among the ten Tribes Solomons Temple and the outward splendor of the Iews Religion What represented by Solomons Temple and Vtensils thereof Office of the Levites Prophets Scribes Pharisees Nazarites Rechabites Essenes Sadduces Samaritans Iews their ancient observation of their Sabbath Their observation of their Passeover Their feast of Pentecost Their feast of Tabernacles Their new Moons Their feast of Trumpets Their feast of Expiation Iews their Sabbatical year Their Iubilee Their excommunications of old Iews how instructed by God of old Their maintenance or allowence to their Priests and Levites Church government in and after the captivity of Babylon Iews their Church government at this day Jews their manner of prayer Their times of prayer Iews hear the Law three times a week Their ceremonies about the book of the Law Their manner of observing the Sabbath Modern Iewes how they keep theis Passover Their manner of eating the Paschal Lamb. Their Modern Ceremonies are Rabbinical Observations concerning the Iews at this day Iews whether to be permitted to live among