death of this 〈◊〉 great many with resolute mindes made it their businesse not only to bring his doctrine into suspicion but into utter disesteem unanimously resolving to embrace 〈◊〉 was good sound and consonant to Christian doctrine and reject the rest as hereticall In the meane time the report beat up and downe both among the people and the more learned that this man of ingenuity and authour of private doctrines this very David George was a contagion and a destructive pestilence a devoted incendiary of a most dangerous Sect that though most falsely he was born a King and that he accounted himselfe the true Messias The Magistrate being extreamly moved at these things not deferring his zeale any longer when the glory of God and his Son Iesus Christ was so much concerned caused all those who were conceived to be infected with the pestilence of that Religion to be brought to the Palace to whom he rubbed over what things had been transacted some years before that is to say acquainted them how that they had been banished their Countrey upon the account of the Gospel and upon their humble addresses received into the protection and made capable of the priviledges of the City c. But that it had appeared since that they had fled for refuge to Basil not for the propagation of the Gospel but for that of the leaven of the sacrilegious David though by all outward appearance they had hitherto been accounted favourers and professors of the true Religion In the first place therefore the Senate being desirous to know the truth required to have his true proper name for some have thought as some authours deliver that his name was Iohn Brâ—â—es Secondly whether he had privately or publickly dispersed his Religion and what Tenets he held To which some made answer unanimously that they had left their countrey for the true Religions sake nor did they acknowledge themselves any other than the professors and practisers of the lawfull Religion That for his name he had not called himselfs by any other than his own proper name and for his doctrine they had acknowledged none either privately or publickly save what he had privately sometimes suggested which was not disconsonant to the publick The Magistrate perceiving this obstinacy of mind caused eleven of them the better to discover the reall truth to be secured and more narowly looked to In the mean time the Senate leaving no stone unmored in this businesse appointed some to bring forth into publick view some bookes and writings of David which should give no small light in the businesse and these the Magistrate recommended to men of the greatest learning to be read over and examined with the greatest care possible that so whatsoever they should meet with repâ—gnant to the Truth they should extract and give him an account thereof Those who had this charge put upon them presented the Senate with this extract of Articles out of his writings 1. THat all the Doctrine delivered by Moses the Prophets or by Jesus Christ himselfe and his Apostles was not sufficient to salvation but â—ress'd up and set forth for young men and children to keep them within decency and duty but that the doctrine of David George was perfect entire and most sufficient for the obtaining of salvation 2. He affirmed that he was Christ and the Messias the well beloved Sonne of the Father in whom he was well â—leased not born of blood nor of the flesh nor of the lust of man but of the holy Ghost and the spirit of Christ who vanishing hencelong since according to the flesh 〈◊〉 deposited hitherto in some place unknown to the Saints was now at length reinfused from heaven into David George 3. He held that he only was to be worshipped as whâ— should bring out the house of Israel and the true thaâ— is the professors of his doctrine tribe of Levi and thâ— Tabernacle of the Lords not through miseries sufferings crosses as the Messias of the Jewes did but with 〈◊〉 meekness love and mercy in the spirit of Christ granted unto him from the Father which is in heaven 4. He approved himself to be invested with the authâ—rity of Saving or condemning binding and loosing and that at the last day he should judge the twelve tribes of Israel 5. He further maintained that Jesus Christ was sent from the Father to take flesh upon him for this reason at least that by his doctrine and the use of his Sacraments men being as it were no better then children 〈◊〉 uncapable of receiving the true doctrine might be kept within duty till the coming of David George who should advance a Doctrine that should be most perfect and 〈◊〉 effectuall should smooth out mankinde and should consummate the knowledge of God and of his sonne and whatâ—ever hath been said of him 6. But he further affirmed That these things should not come to passe according to humane ceremonies but after a spiritual dispensation and after such a manner as haâ— not been heard of which yet none should be able to discern or comprehend but such as were worthy disciples of David George 7. To make good and prove all these things he wrested and misinterpreted many places of the holy Scripture as if Christ and the Apostles whom he commends had intiâ—â—ted not themselves nor any other Ecclesiasticall 〈◊〉 save only the coming of David George 8. And thence it was that he argued thus If thâ— Doctrine of Christ and his Apostles be most true and 〈◊〉 effectuall for the obtaining of salvation the Church which they had by their doctrine built up and confirmed could not possibly have been broken to peeces for as Christ himself testifieth against the true Church the gates of Hell shall not be able to prevaile But that building of Christ and his Apostles is overturned and pulled down to the very foundation by Antichrist as may be evidently seen in the Papacy according to the Testimony of the same Christ It therefore necessarily followes that the Doctrine of the Apostles is imperfect and interrupted whence he concluded his own doctrine and faith to be the only solid and sufficient doctrine 9. Moreover he maintained himself to be greater than John Baptist yea than all the Saints that had gone before him for that the least in the Kingdome of God according to the suffrage of Truth it self is greater than John But he said David George was one whose kingdome was heavenly and most perfect whence he makes himself not only greater than John but also sets himself above Christ since that he was born of flesh and that himself was born of the spirit according to a heavenly manner 10. He further allowed with Christ that all sinnes committed against God the Father and against the Son may be forgiven but those that are committed against the Holy Ghost that is to say against David George shall be forgiven neither in this world nor in the world to come by
would have burnt incense on the Altar but was prohibited by Azariah the high Priest and eighty other Priests This Vzziah named also Azariah though a King yet was justly resisted by the Priests for his pride sacriledge and ambition in medling with their function whereby he violated the Laws of Politick government which a King should maintain for confusion must arise where offices are not distinct but where men are suffered to incroach upon each others function 2. He had no calling to the Priesthood and no man taketh upon him this office but he that is called of God as was Aaron 3. He violated the Law of God who confined the Priesthood to the house of Aaron and Tribe of Levi excluding from that all other Tribes 4. He was injurious to Christ whose type the high Priest was in offering sacrifices and incense representing thereby our high Priest Christ Jesus who offered up himself a sacrifice of a sweet smelling savour unto God So Iohojada the high Priest did well to depose Athaliah who was a stranger an idolater and usurper this was lawful for him so to doe being high Priest whose authority was great both in civil and ecclesiastick affaires but this is no warrant for any private man to attempt the like Besides Iehojada was bound to see the young King righted both as he was high Priest and as he was his kinsman Hezechias restored all according to King Davids institution he raised great Taxes towards the maintenance of Gods worship and permitted the Levites to flea the burnt offrings which before belonged only to the Priests office and caused the people to keep the Passover in the second moneth whereas by Moses his institution it should be kept the first moneth He permitted also many that were not sanctified or cleansed to eat the Passover against Moses his Law which were innovations in Religion Iosias reformes all abuses abolisheth idolatry repaireth the Temple readeth publickly the Law of Moses which was found by Hilkiah the high Priest and makes a covenant with God to keep the Law Under King Eliakim or Ioachim Religion was so corrupted that the Priests Levites Prophets or Scribes with the Elders of the people condemned the Prophet Ieremy to death Under Zedechiah both the Church government and state fell together in Iudea Q. In the mean while what Church government was there among the Ten Tribes A. The Kings of Israel our of policy least the people should return again to Ierusalem and the two Tribes defaced their Religion with much Idolatrous worship for executing of which they had their Priests and inferior Ministers answering to the Levites but they suffered no Priests or Levites of the order of Aaron to live amongst them Yet they had their Prophets also and Prophets Children or Scholars Their two chief Prophets extraordinary were Eliah and Elisha They had also their Elders who had power of Ecclesiastical censures but both Elders and people were ruled by the Prophets who recided in the chief Cities at last the ten Tribes lost both themselves and Church discipline when they were carried away by the Assyrians When Salmanasser carried away the Israelites into Assyria some remainders of them stayed behinde in their own country but being overpressed with multitudes of strangers sent thither to new plant the country the small number of the Ephramites left behind were forced to comply with the new inhabitants in their idolatrous religions now that the Israelites were not quite driven out of their native country may be seen in the History of Iosiah 2 Chron. 34. 6 7 33 2 Chron 35. 18. 2 Kings 23. 19 20. Q. Wherein did the outward splendor of the Iews Religion consist A. In the wealth and magnificence of their Temple which for the beauty riches and greatnesse thereof was one of the wonders of the world for besides the abundance of Iron work there was in it an incredible quantity of brasse silver and golden materials The great Altar the Sea or Caldron the Basis the two Pillars before the Temple the twelve Oxen the ten Lavers the Pots the Shovels the Basins and other Utinsels of the Temple were all of brasse 1 Kings 7. as for silver Iosephus tells us lib. 8. 9. that there were in the Temple ten thousand Candlesticks whereof most were silver wine Tankards eighty thousand silver Phials ten thousand two hundred thousand silver Trumpets forty thousand Snuffers or pot-hooks which he calls musical instruments besides incredible numbers of silver Plates and Dishes silver Tables and the Doors of silver This we know that David left seven thousand talents of refined silver for the Temple besides what Solomon added 1 Chron. 29. as for gold we read that the Oracle and Altar were overlayed with gold so were the Cherubins and the whole house overlaid with gold and the very floore also 1 Kings 6. besides the golden Altar Solomon made the Table whereon the shewbread was of gold the Candlesticks also with the flowers and lamps and tongs with the bowls snuffers basons spoons censers and hinges all of pure gold 1 Kings 7. I need not speak of the rich woods and pretious stones in the Temple The Contriver of this Fabrick was God himselfe the form of it was four square the Courts four one for the Gentiles another for the Israelites the third for women and the fourth for the Priests the Gentiles might not enter into the Israelites court for that was counted a prophanation of the Temple yet our Saviour who was frequently conversant in the court of the Gentiles accounted that a part of his Fathers house and the house of prayer and it was out of this Court that he whipped the buyers and sellers this was called Solomons porch Iohn 10. Acts 3. because in that place Solomon stood when he dedicated the Temple and used there to pray or because it stood undemolished by the Chaldeans when the rest of the Temple was destroyed In the Priests Court stood the Altar of burnt offerings and the brasen Sea In the Sanctuary called the Oracle because there God delivered his Oracles stood the Ark the Censer Propitiatory and Cherubines it had no light nor window in it hither the high Priest only had access and that but once a year where he burned incense so that he neither could see not be seen In the holy place which was also without windows there burned lights perpetually to represent the celestial lights but in the most holy there was no light at all to shew that all outward light is but darknesse being compared with that light which God inhabiteth and which no man can approach unto Within the Ark were the two Tables of the Law the pot with Manna and Aarons rod. The Tables and the rod represented Christs active and passive obedience the golden pot with Manna his two natures The Temple was built after the manner of the Tabernacle but that did far exceed this in stability magnitude glory and continuance In the Tabernacle were but
take it down whilest it was movable they were distinguished according to Levies three sons into the Gershonites Cohathites and Merarites the first carried the hangings and coverings The second the chief things of the Sanctuary the third had the charge of the wood-work In Davids time some were Judges some Treasurers some Singers and some Porters 1 Chron. 23. 26. The Singers and Porters were divided into 24. orderâ— 1 Chron. 25. 26. The elder Levites were to oversee and teach the younger Who from the thirtieth year of their life till the fiftieth did bear about the Tabernacle Under them were the Gibeonites or Nethinims whose office was to draw water and hew wood for the house of God Q. What were the Prophets Scribes and Pharises A. Not only were they called Prophets to whom God revealed himself and his purposes in an extraordinary way but those also that expounded the Scripture they were also called Fathers Doctors of the Law Disputers Wise men and Rabbies from their greatness in knowledge Which title the Pharisees did appropriate to themselves their Scholars were called children and sons of the Prophets The name of Scribes was given to Scriveners and publick Notaries these were called Scribes of the people Mat. 2. 4. and likewise those that did write and expound the Law such a Scribe was Esdras Esdr. 7. 6. these were called Doctors of the Law The Pharisees were so called from separation and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sepaâ—â—rists for they separated themselves to a strict kind of life and to the study of the Law having no commerce with other people nor communicating with them in dyet apparrel nor customs They held a fatal necessity with the Stoicks and transammation with the Pychagoreans hence they thought that either the soul of Iohn Baptist or of Elias or of Ieremy had animated Christs body They preferred Traditions to the written Word and placed most of their holiness in washing counting it a less sin to commit fornication then to eat with unwashed hands from their daily washings they were named Hemero-Baptists they always washed when they returned from the market thinking themselves polluted with the touch of other people They are noted Mat. 9. 11. for holding it unlawful to eat with sinners and Mark 7. 4. for their superstitious washing of cups pots brazen vessels and tables and Luke 18. 12. for fasting twice in the week and Mat 23. 5. for their broad Phylacteries which were scrolls of partchment wherein the law was written so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or reserve for by these they kept the Law in their memory they are noted also for their large borders and fringes Mat. 23. 5. they wore their Phylacteries on their foreheads and left arms and Hierom observeth in Matth. 23. that they used sharp thorns in their fringes that by the pricking thereof they might be put in minde of the commandements Q. What were the Nazarites Rechabites and Essenes A. The Nazarites were votaries Numb 6. so called from Nazar to separate for they separated themselves from wine and strong drink from coming neer the dead and from the rasor some were Nazarites for their life as Sampson Iohn Baptist c. others only for a time to wit thirty days as Absolom who cut his hair the thirtieth day of his vow such a Nazarite was Paul Act. 21. 24. Nazareth was a village in Galilee where Christ was conceived and bread and therefore was called a Nazarite Mat. 2. 23. and his Disciples Nazarites Acts 24. 5. but indeed he was the onely true Nazarite because he was pure holy and separate from sinners but he was no legal Nazarite for he drunk wine and went neer the dead These Hereticks were also called Nazarites who taught that with the Gospel should be joyned the Law of Moses Acts. 15. 2. Of the Rechabites so called from Rechab their Father We read Ierem. 35. 2 3 4 c. these neither drunk wine nor lowed seed nor built houses nor planted vineyards but like strangers lived all their days in Tents The Essenes so called from their skill in curing of diseases for they were much given to the study of Physick in their opinions were Pythagoreans ascribing all things to fate offering no sacrifices but of inanimate things shunning oathes pleasures and wine contenting themselves with water only and mean apparrel their garments were white and had all things in common amongst them They worshipped towards the East observed the Sabbath more strictly then others kept seven Pentecosts every year to wit every seventh week one and generally they abstained from marriage yet some did marry for procreation They were superstitious in preserving the names of Angels they were much given to silence with the Pythagoreans chiefly at table none were admitted into their Society without four years probation there were some of these Essenes contemplative only and lived in gardens or remote villages who contented themselves with bread and salt others were active and gave themselves to manual labours these lived in Cities and fared better and eat twice a day Q. What were the Sadducees and Samaritans A. The Sadduces were so called either from Isedek justice because they would be accounted the onely just men in the world or from Sadock the Author of their Sect who was the scholar of Antigonus Socheus these rejected all Traditions and Scriptures except the five books of Moses denied the Resurrection paines or rewards after this life Angels and spirits fate likewise or destiny ascribing all to mans freewill They held also that the soul died and perished with the body The Samaritans held with the Sadduces that there was no Scripture but the Pentateuch that there was no Resurrection nor life Eternal nor any Traditions to be admitted yet they dissented from the Sadduces in acknowledgeing Angels in worshipping only upon mount Garizim whereas the Sadduces worshipped also in Ierusalem and kept faire correspondency with the other Jewes whereas the Samaritans and Jewes did so hate and abhor each other that there was no commerce between them but did curse and excommunicate each other Of these Jewish Sects see Iesephus Philo Drusius de trib Sect. Munster Sigonius Buxtorsius and others Q. How did they anciently observe their Sâ—bbath A. The day before was the preparation of the Sabbath called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which began about the sixth hour that is our twelfth That day they might not travel above twelve miles least by comming home too late they might want time for preparation to the Sabbath which began in the evening and which for the excellency thereof was called the Queen of Feasts and gave denomination to the whole week on the Sabbath they must not travel above two thousand paces or cubits for so far was the distance of the Ark from the Camp They were so superstitious in the keeping of their Sabbath that they would not fight that day and so suffered Ierusalem
give them notice of the Messias his comming Then the richer sort lighting a torch taking a silver box full of spices with one hand and a cup of wine in the other they say certain blessings to God for the benefits of Light Wine Spices and the Sabbath and with some ridiculous ceremonies they end the Sabbath and begin their week Some wash their eyes and face with that consecrated wine counting it medicinable others sprinkle it about their houses against all Charms and Witchcraft They smell to the spices that they may not faint when one of their soules deparreth which it doth at the end of every Sabbath and returneth at the beginning of the same so that every Sabbath day they have two souls besides they think that Hell fire stinks in the week days but not in the Sabbath therefore they smell to the spices when the Sabbath is ended They pour out some of their consecrated wine on the ground to refresh Core and his complices who live yet under the ground in fire On the Sabbath they will not light their Candles make their fires milk their Cows snuff their Candles dresse their Meat themselves but have Christians to do such trivial things and then they brag that they be the Lords of the world and the Christians be their servants Q. How do the modern Iews keep their Passover A. The richer sort spend thirty dayes in preparation and buying of the purest wheat for their unleavened bread with which also they furnish the poorer sort who cannot buy Their first born onely fast the Eve before The Sabbath which immediatly precedeth the Passover is very holy among them In this they have long Sermons concerning the Passeover and use thereof this they call the great Sabbath They are very curious in cleansing their houses and washing their utensils three dayes before Easter being more carefull with the Pharisees to wash the outside of the platter then to purge out the rapine and intemperance that is within The night before the Passeover they take great pains to finde out all the Leavened bread that is in their houses They search and sweep every corner and Mouse-hole for crums with wax candles if they finde none they purposely fling down some that they might not seem to have prayed and laboured in vain All the crums they finde they lay up carefully against the next day and burn them They are very curious about the grinding kneading and baking of the unleavened bread the corn must be ground three dayes before it be baked The Mill stone must be cleansed from all former Meal and so must the Chest that holds it The water that is used must be brought in consecrated vessels about the going down of the Sun covered The Master of the Family must draw the water himself The form of their unleavened cake is round and full of holes to let in aire least it should swell No other ingredient is permitted in the flower but water About ten or eleven they dine but soberly that they may with the better appetite eat their unleavened bread in the Evening But first they repair to their Synagogues where they sing and pray onely the women stay at home to cover the tables to hang the walls with Tapestry and to expose their cupbords of Plate and other riches to be seen to put them in minde of that wealth which was in the Temple when it was robbed and demolished Each Master of the Family if he be rich hath his chair of state wherein he sits like a Prince to shew that they were now redeemed from the bondage of Egypt The poorer sort sit majestically also in their seats Q. What is the manner of eating the Pascal Lamb at home A. When it begins to grow dark they run home from the Synagogue a platter is uncovered wherein are three Cakes the uppermost representing the High Priest the middle the Levite and the lowermost the people of Israel in another dish is a roasted leg of Lamb or Kid with an hard egge there is also a dish of Pap or thick stuff made of divers fruits with wine spiced and chiefly Cinnamon representing the straw and brick of Egypt in another platter there are Letrice Parsley Ivy Raddish and such like herbs with another dish of vinegar to represent the sower herbs caten heretofore with the Lamb. Every one hath his draught of wine The middle cake is broken into two pieces the one whereof the Master hides in a Napkin to shew how the Israelites fled with their dough unleavened out of Egypt Then laying hold on the other peece of Cake they sing Such was the bread of affliction our Fathers eat in Egypt Here we are now the next year we shall be in Canaan The platter with the Cakes is carried from the Table to the Children that they night demand what that is as we read Exod. 12. 26 27. When the Cakes are set down again they sing a song of their deliverance and drink another glasse of Wine leaning like Princes in their chairs Then some of the Cakes are eaten with thanks-giving and some of the Herbs dipped in the Pap. And at last the third Cake is broken and some more of the herbs are eaten Q. By these passages it seems that the Iews do not observe the Passover as they were commanded by Moses A. It s true for the most of their modern Ceremonies are Rabbinical rather then Mosaical They say that now they are not tied to the Rites of Moses because they are not in their own Land but live amongst profane Gentiles for so they call Christians But indeed the true cause why they keep not the old Passeover is because Christ our true Passeover is sacrificed for us who hath put an end to all the old Ceremonies and it is observeable that those Jews who now live in Canaan even in Ierusalem do use altogether the same Rabbinical Rites and do not sacrifice at all seeing Christ the Lamb of God who taketh away the sins of the world is the only perfect and satisfactory sacrifice Q. What may we observe concerning the Iews at this day A. That they are a blind hard-hearted stiff-necked people who as the Apostle saith have always reâ—isted the Holy Ghost and are given up to a reprobate sense they will not yet part with the vaile of Moses which is over their eyes who after so many miracles wrought by Christ and his Apostles after the accomplishing of all prophesies and types in him after the finishing of the time prescribed by Daniel of seventy weeks after sixteen hundred years expectation of a Messiah since the end of those seventy weeks after so many calamities which they have suffered for their obstinacy and blasphemies against the Son of God after so many delusions by Ben Cozbah David Moses and other faâ—â— Prophers who gave themselves out to be the Messiah after so many testimonies and confessions of their own writers that Christ Jesus was the true Mestiah yet
inherit but receive gifts onely thus Abraham dealt with the sons of his Concubines Gen. 25. Their custome also is first to be contracted and after some space of time to be married which contract was confirmed either by writing or by a piece of money or by copulation but this last was punishable Their marriages are accompanied with blessings and prayses therefore if they are married within doors that house is called Beth-Hillulim the house of prayses Q. How doe they make their Bills of Divorce at this day A. After the same manner that they did in the time of Christ when any man is weary of his Wife he writes a Bill of twelve lines only neither more nor fewer this he delivers to his Wife before three witnesses who subscribe and seal the same whereby he gives her free power to go whither she will and to dispose of her self as she pleaseth but she must not marry again till after ninty days that it may be known whether she be with child or not the Woman also might give a Bill of Divorce to her Husband of which our Saviour speaketh Mark 10. 12. and withall sheweth that such Bills of Divorce were not commanded but tolerated by Moses for the hardnesse of their hearts and tells them plainly that whosoever puts away his wife and marries another commits adultery and so doth she if she marries another Mat. 5. 31. Peter Martyr in 1 Cor. 7. 10. is mistaken when he saith that there is never any mention in Scripture that the woman gave a Bill of Divorce to her Husband but our Saviour tells us that if the woman put away her Husband and marry another she commits adultery but the man and woman could not put away one another without a Bill of Divorce and that before witnesses Q. After what manner is the Wife separated from her deceased Husbands brother A. The widow with five witnesses repairs to the chief Rabbi who asks her certain questions as whether her Husband hath been dead three moneths whether his brother be a single man whether the man present be her husbands full brother of what age they are of and whether they think themselves fit for procreation Then he asks of the woman if she be fasting for otherwise she must not spit in his face Then he asks of the man if the woman present were his brothers Wife if he will marry her or suffer his shoe to be pulled off If he say he will not marry then a shoe is brought and put upon his right foot being bare then the woman comes saying this my brother in Law refuseth to raise up seed to his brother and so bowing her selfe pulls off his shoe and spits in his face saying so shall it be to him that will not build up his brothers house and thus they are parted Q. What is the manner of Circumcising their Children A. The Child is first washed and layed in clean linnen for if he be foul or defile himself while he is Circumcised the Mohel or Circumciser is to suspend or interrupt his prayer till he be washed againe In the morning of the eighth day the God-father seateth himself down in a seat placed neer the Ark and the Mohel neer him Twelve wax candles are brought in to represent the Twelve Tribes Then two cups of red wine the circumcising knife with two dishes the one of oyl the other of sand When the Child is brought to the door by the women the Congregation riseth up the God-father takes the Child and sits down in his seat There is also a seat prepared for Eliah whose comming they expect at the circumcision The child is then named and usually by the name of some of his Ancestors so that Luke 1. 61. it was wondered at that Zacharie should name his Son Iohn seeing none of his kindred was named with this name The eighth day was so strictly observed that if it fell on the Sabbath the child was then circumcised not sooner least God should be thought to be tied to the Sacrament and because the Child the first seven days after the birth was held legally unclean and yet remaining in his blood Levit. 12. 2 3. 22. 27. nor later least the parents should be longer withheld from the comfort of the Sacrament The Penalty of contempt or neglect of circumcision was a cutting off from the people Gen. 17. 14. that is by excommunication or bodily death of the parents Therefore God would have killed Moses for not circumcising his son or else by the death of the son himselfe when he comes to years of discretion if he be not circumcised either by himself or by his parents or by the Judges Q. How doth the Mohel cut off the foreskin A. He first rubs it that it may be the lesse sensible then blesseth God for the Covenant of Circumcision and withal cuts off the forepart of the skin and flings it into the Sand in memory of that promise Gen 32. 12. I will make thee as the sand of the Sea then he spits some red wine on the wound and washeth it and some also on the Childs face if he faint and taketh the bleeding member into his mouth and sucks the blood from it which he spits into the other cup of wine Then he teares off the remaining skin with his sharp-pointed nailes and layeth the clouts dipt in oyl on the wound and bindeth them Then he blesseth God again and the Godfather takes the other cup of wine and prayeth for the Child And the Mohel moisteneth the childs lips with wine and his own blood and prayeth again If the child be sick on the eighth day his circumcision is deferred till he recover If he die before the eighth day he is circumcised at the grave but without prayers Q. How do they redeem their first born A. When the Child is one and thirty days old he is set upon a Table by the Father before the Priest with as much money as two Dollers and a half After some questions propounded by the Priest to the Father and Mother amongst others whether he esteems more of his money or of his Child he answers of his Child then the Priest takes the money and layeth it on the Childs head and pronounceth that he being the first born and presented before the Lord is now redeemed if before this time the Father dies then the Mother signifieth by a scroll about the childs neck that he is the first born and not redeemed who when he comes of age is bound to redeem himself He is held to be of just age when he is thirteen years old for then the parents stand no more charged with his sins but must himselfe bear his own burthen Q. What duty is performed to the sick A. The Rabbins are bound to visit and comfort them and prepare them for making their will if they be rich They exhort them to be constant in their faith especially they must beleeve that their Messias
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
changed Lots Wife into a Pillar of Salt and Nebuchadnezzar into a beast Satan hath no power over celestial bodies though he be Prince of the Aire he cannot create nor do these things which God hath reserved for himselfe Therefore when we hear of men transformed into beasts or raised from the dead and such like miracles as exceed the course and activity of nature we may be assured these are not true miracles but Satanical delusions especially if they be done to confirme errour wickednesse and superstition for the end of all true and divine miracles are to establish truth and holinesse Therefore when we read of bringing down the Moon of driving the Stars backward and such like impossibilities beleeved among the Gentiles we must conclude they were meer delusions of Satan Such were those wonders adscribed to Simon Magus of making images to walk of turning stones into bread of being transformed into a Sheep Goat and Serpent of raising souls from the dead and such like stuffe all these were meer jugling tricks and Satanicall deceptions Q. But why are we so afraid of Satans Stratagems seeing the most of them are but illusions A. This fear in us proceeds partly from the guilt of our own conscience for Adams sin brought fear both on himselfe and on his posterity therefore after he had fallen he confesseth that as soon as he heard the voice of God in the Garden he was afraid and so we his children do often times fear where no fear is and are afraid sometimes at our own shadows or at the shaking of a leafe Partly this fear proceeds from want of faith which Christ reproved in his Apostles who when they saw Jesus walking in the night time on the Sea they were afraid thinking they had seen a Spirit Besides the implacable hatred of Satan against mankind his delight he taketh in affrighting and hurting us either in our persons or in our estates that irreconcilable enmity which is between the Serpent and the Womans seed is a great cause of this fear in us Lastly we are naturally fearful in the dark because our imagination worketh upon it self having no outward object to divert it hence Satan who is the Prince of darknesse useth the opportunity of the night to hurt or to delude us thus he affrighteth us in the dark in our houses with strange apparitions motions and sounds whence some houses have blin said to be hanted with Spirits So in the night he affrighteth travellers with ignis fatuus or jack in the candle as we call it which though it be a natural Meteor yet Satan can move it to and fro purposely to draw travellers into precipices or waters So in the night time he affrighteth mariners at Sea by insinuating himself into these fiery Meteors which like candles or balls of fire run up and down the ship these were deified by the old Pagans if one single flame appeared they called it Helena and held it an ominons fign of destruction as she was to Trâ—y if there were two they named them Castor and Pollux and placed their statues in their ships as we read Act. 28. And Sea men use to tell us of many strange sights and apparitions they have seen in the Ocean Satan also useth to affright men in Churches and Church yards in the dark by representing to their phantasie the shape of dead men in their winding sheets in the night also strange voices and sounds are heard neer deep waters or rivers which are taken as presages of some shortly to be drowned there the like I have heard my selfe and have found the event to fall out accordingly for one day travelling before day with some company neere the River Don by Aberden we heard a great noise and voices call to us I was going to answer but was forbid by my company who told me they were spirits which never are heard there but before the death of some body which fell out too true for the next day a gallant Gentleman was drowned with his horse offering to swim over It is strange what Plutarch writeth of the voice which from the shoare called upon Thamus the Egyptian ship-Master who then had cast Anchor at Praxeae telling him that the great god Pan was dead Though the night Mare which is called Incubus and Succubus be a natural disease as Physitians know yet Satan hath often times made use of this infirmitie to abuse the bodies of men and womâ—n in their sleep By all which we see his malice against mankinde and the causes of our fear which hath wrought so powerfully among the ignorant Pagans that they have planted their whole Religion in the worshipping of these evil spirits for their gods were none other as Porphyrie she â—eth l. 2. de abstinen l. 2. de sacrificio For saith he These wicked Spirits delight in shedding of blood in filthy and obscene speeches exhorting men to lust vice wickednesse and flagitious actions c. they perswade men that the supreame God delighteth in such impieties c. Q Since the Stratagems and illusions of Satan are so many what is our duty in this case A. Our duty is 1. To be assured that nothing can come to pasâ—e but by the providence of our Heavenly Father who hath numbred the hairs of our heads and hath Satan in a chain so that without permission he could neither afflict Iob in his person children nor cattel nor durst he enter into the herd of swine without leave from Christ. 2. Let us remember what Christ hath promised to wit that he will be with us to the end of the world and if he be with us who can be against us Christ came to destroy the works of the Devil to cast out the strong man and to tread down Satan under our feet he hath promised not to leave us Orphans he is the good Shepherd that laid down his life for his sheep which he holdeth so fast that no man shall take them out of his hand his name is Emanuel God with us He was amongst his Apostles Luke 24. when they were assembled together and in great fear and so he will be in the midst of two or three gathered together in his name He is the watchman of Israel that neither slumbers nor sleeps therefore with David let us lie down and take our rest for he will make us to live in safety Though we walk through the vally of the shadow of death let us fear no evil because the Lord is with us Let us not be moved because he is at our right hand he is our buckler and our exceeding great reward therefore let us not feare 3. Let us put on the whole Armour of God chiefly the shield of faith that we may quench all the fiery darts of the Devil and let us fight against Satan as Christ did with the sword of the spirit which is the word of God Let us resist the Devil and he will flee from us 4. We must
then he concludes that the body or flesh which suffered at Ierusalem was not christ body 22. He makes the soul of man to be all one with the Gospel and the body of Christ to be the whole Creation by this and such like stuffe with which his books are fraughted we may see that he deserveth to have his brains purged with Hellebor rather than his crasie opinions refused by arguments or Scripture In the mean while we may perceive to our great grief the lamentable fruits which are begot of two much liberty in religion These impious Opinions are in his printed Pamphlets lately published One Richard Coppiâ— holdeth some of the before recited opinions withall lately before a confused multitude in an usurped pulpit asserted the lawfulnes of womens preaching for such Ranters a pillory were more fit than a pulpit Q. 12. What opinions in Religion are lately broached by Iohn Reeve and Lodowick Muggleton An. These two would perswade us that they are the two last witnesses and prophets of Christ sent by his spirit to seal the foreheads of the elect and reprobate that one Iohn Robins is the last great Antichrist and son of perdition spoken of by the Apostle in the Thessalonians because he sheweth lying signes and wonders and assumes to himself the titles of the onely God in that he calls himself Adam and Melchisedeth and Father of Iesus Christ in saying the three persons in Trinity are Adam that is himself Abel that is his sonne Iesus and Caiâ— that is the holy Ghost Many such blasphemies they ascribe to him They affirm also that Christians using the sword of steel are ignorant of Iesus and enemies to his Gospel and they teach that the two uncreated substances of earth and water were eternally resident in the presence of God the Creator that death was from Eternity that the person of the reprobate Angel or Serpent entred into the womb of Eve and there died but quickened in her all manner of uncleannesse that there is no devil at all without the body of man or woman but what dwells within them so that the devil spoken of so often in the Scripture is mans spirit of unclean reason and cursed imagination that God the Father was a spirituall man from Eternity and that in time his spirituall body brought forth a naturall body that if the very Godhead had not died that is say they the soul of Christ which is the eternall Father had not died all men had perished eternally that Moses and Eliah are angels and did represent the person of the Father in heaven as they did the person of the Son on earth that Eliah was made protectour of God when God became a child and that he filled the Lord Iesus with those great revelations of his former glory which he possessed in heaven when he was the immortall Father and that it was Eliah who spake these words from heaven saying this is my beloved Son in whom I am well pleased they say also that all the Ministry in this world whether Propheticall or Ministeriall with all the worship taught by them is all a lye and abomination to the Lord. Again they declare that whereas there are three witnesses on earth water blood and the spirit that by water is meant the Commission given to Moses and the Prophets under the Law by blood the Commission given to the Apostles and Ministers of the Gospel by the Spirit is meant the Commission of the two witnesses that were to come in this last age whose ministry is invisible and spirituall cutting off all formall worshipping of an invisible spirituall personall God they say there is hardly a minister in the world that confesseth an invisible God but they preach a God of three persons that is a monster instead of one true personall God they say that the true God is a distinct body or person as a man is a distinct body or person again they say that there is no Christian Magistrate in the world that hath any authority from Christ to set up any visible form of worship and that the spirits and bodies of men are both mortall both begot together and both of one nature that the spirit is nothing without the body that it is the Spirit alone that walks and works eats and drinks and dies for the spirit is a naturall fire of reason they say also that the bodies or persons of holy men wherein they lived and died shall not appear again any more but when the Saints are glorified they are absolutely of the very same glorious nature both in spirit and body as God is and that believing spirits are of the very same divine nature of God This is the summe of their Divinity and Phylosophie as may be seen in their transcendent spirituall Treatise as they call it which is full of transcendent nonsence and blasphemieâ— for here they lay their axe to the very root of Christianity in giving a new Father to our Saviour Jesus Christ in calling the blessed Trinity a monster in denying the Creation whilst they make earth and water eternall in making angels and mens souls mortall in making weak man Gods protector and author of that divine knowledge which was in Christ in denying the Ministry of the Gospel and the power of the Magistrates and the outward worship of God and making the souls of men corporeall in denying also the Resurrection of the flesh and transforming men into the Divine nature By this and other wicked tenets permitted and countenanced among us at this time we see what Christian religion is come to in this land so famous heretofore for piety and zeal we received Christianity as soon as any Nation in Europe whether by the preaching of Saint Peter or Saint Paul or Simon Zelâ—tes or Ioseph of Arimathea I know not but all agree we received it very early and have continued ever since in the profession thereof neither was there ever any Nation more devout and zealous in the advancement thereof as our goodly Temples Monasteries Hospitals Colledges and Schools can witnesse but alas now Quantum mutamur ab illis Angligenis what is there left among us but the bare Skeliton of Religion the vitall substance thereof being eat up and consumed by heresies and blasphemies worse than any Sarcophagus I may here with Ieremiah complain that from the daughter of Sion all her beauty is departed her Princes are become like Harts c. How is the gold become so dimme and the most fine gold changed and the stones of the Sanctuary are scattered in every corner of the streets c. Q. 13. What are the opinions of the Quakers An. These fanaticall spirits are called Quakers because they use to quake and tremble when they prophesie so did the Heathen soothsayers of old non vultus non color unus non compta mansere 〈◊〉 sed pectus anhelum rabie fera corda tument c. but the spirit of God is the spirit of peace
would infect others men by this are deterred from sinne by this also Gods anger is appeased and his judgement removed of averted and our communion with God is renewed and confirmed Therefore we are commanded Deut. 13. to remove the evil from amongst us and to depart out of Babylon and not to communicate with the unfruitfull works of darknesse Q. Are excommunicate persons members of the Church A. As they are excommunicate they are not members for how can they be members of the Church from whose Union and Society they are separated or how can Heathens and Publicans be members of the Church for such are excommunicate persons to be accounted yet in respect of their faith which is not quite extinguished and as they are subject to the external government of the Church they may be called members thereof Q. Are we Protestants justly excommunicate by the Pope A. 1. No for we are not Hereticks but Orthodox Professors 2. He hath no power to exclude us out of the Church who himself is scarce a member of the Church 8. T is no wonder that we are rejected by those who seem to be the onely builders whereas Christ himself the chief corner stone was rejected by the builders 4. By being excommunicate from Babylon we are made members of Ierusalem and indeed we had not been partakers of the true light so long as we remained in darknesse nor had we been the servants of Christ so long as we served Antichrist 5. No sooner had the Hirelings cast out Christs sheep out of the fold but Christ the true Shepheard found them out and brought them home with joy So the blind man Ioh 9. was no sooner cast out of the Synagogue but he was received and entertained by Christ. So we have gained Heaven by being excommunicate from Rome and Balaams curse is turned to a blessing Q. What hath Rome got by Excommunication A. Though she kept the world a while in awe and thereby got wealth yet by her excommuications she hath lost more then she hath got for she lost all the Eastern Countries when Pope Victor inconsiderately excommunicated the Eastern Churches about the matter of Easter What the Popes got by excommunicating the German Emperors and French Kings Histories can tell us they lost England by excommunicating Henry the eighth and his Protestant Children Q. Who are to be Excommunicate A. 1. Not Iewes and Turks but Christians for we are not to judge them who are without but if any be called a brother who is a fornicator c. 2. Not every sinful brother but he who sins of perversenesse after admonition for he doth wilfully by his sinnes separate himself from God therefore deserves to be separate from the Church by excommunication and consequently to be delivered over to Satan who reignes without the Church as Christ doth within and this delivering over is to the destruction of the flesh that is of the Old Man or body of sin but that the spirit may be saved that is that Grace or the New Man may be strengthened 3. A brother must not be excommunicate for every sin but for that which is publick and scandalous private sins are to be punished by him who knowes all secrets 4. A Brother must be excommunicate for his own sins but not for the sins of another every man must bear his own burthen therefore Bishop Auxlius was justly reproved by Saint Austin Epist. 75. for excommunicating the whole Family for the Masters offence alone Q. Can excommunication consist with Charity A. Yes for there can be no greater charity then to save the soul but the end of excommunication is to save the soul or the spirit it is charity to keep a man from blaspheming but Hymeneus and Alexander were delivered up to Satan that they might learne not to blaspheme 1. Tim. 1. it is charity to stay an Infection or Plague but excommunication is such a means therefore Paul wills the Corintâ—ians to take away the evil from among them fâ—r Knâ—w you not saith he that a little Leven will sowre the whole lump 1. Cor. 5. It is charity to keep a man from eating and drinking his own damnation but unworthy eaters of the Sacrament eat their own damnation if they be not suspended or kept off by excommunication Q. Is the Civil Magistrate prejudiced by the censure of excommunication A. No for the weapon of the Magistrate is the Sword but the Minister useth onely the Word The end of the Ministers censure is to save the sinner The end of the Magistrates is to kill the sinner The Minister is content to receive the sinner into the Church again upon his repentance but the Magistrate regards not the repentance and sorrow of the Malefactor the Minister takes notice of many sinnes which the Magistrate doth not because they are such as trouble not the State as private grudges of Neighbours c. There be also Magistrates that wink many times at great sinnes as for example drunkenesse which the Minister should not forbeare to censure Q. May the Minister or Presbytery excommunicate any man without the consent of the Church A. No for excommunication or separation from the body of Christ is of that consequence that it concerns all to take notice of it but the Minister may suspend from the Sacrament without the Churches consent such as he knows are scandalous and profane and this he ought to doe though the Church should refuse to assent for he is commanded not to give that which is holy to Dogs nor must he suffer any of his stock to eat his own damnation this is to put the Sword into his hand that would kill himself which is to be guilty of his sin Qui noâ— vetat peccare cum possit jubet Q. From what things can we not be excommunicate A. 1. From the love of God in Christ Jesus our Lord no man can separate us for the foundation of God remaineth sure 2. Nor from the practise of those duties which are grounded on the Lawes of nature can we be hindered by excommunication such as are the duties of Husbands and Wives Fathers and Children Masters and Servants Princes and People therefore the Popes excommunication cannot loose people from their alleageance to their Prince 3. Nor can excommunicate persons be hindered from practising such things as are grounded on the Law of Nations such as traffique and commerce for an excommunicate person must be to us as a Publican and Heathen but with such the Iewes might have commerce and traffique 4. Excommunication doth not debar us from exercising the workes of charity for we are bound to feed the hungry and not suffer them to starve because they are excommunicate 5. Excommunication doth not debar us from hearing the word except we be scoffers of it Q. Is the Christian Magistrate subject to the censure of excommunication A. Yes for though he be a Father as he is a Prince yet he is a Brother as he is a Christian and therefore
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.
Oyle puts on his â—wle and so receives him into the Fraternity having vowed abstinence from flesh and perpetual chastity The Monks do not onely live upon their rents but they trade also and are great Merchants as for scholarship they have none Sergius is a great Saint â—mongst them to whom the Empress goeth sometimes in Pilgrimage They have divers Nunneries some whereof are onely for Noble mens Widows and Daughters whose stock the Emperor meanes to exâ—iâ—guish They have Eâ—emites also who go stark naked except about the middle they wear long hair and an lâ—on collar about their neck or middle The people esteem them as Saints and Prophets and whatsoever they say is received as Oracles even by the great Duke himselfe He thinks himself in great favour with God who is reproved or robbed of any part of his goods by them But of these Eâ—emites there be very few in that cold country Q. 5. What form of Service have they in their Churches A. They have their Mattiâ—s every morning the Priest attended by his Deacon in the middle of the Church calls on Christ for a blessing in the name of the Trinity and then repeats three times Lord have mercy upon us this done he marcheth into the chancel whither no man may enter but the Priest alone and there at the Altar he sayeth the Lords prayer and twelve times Lord have mercy upon us Then Praised at the Trinity The Deacon and people answer Amen Then he reads the Psalmes for the day and with the people turns to the Images on the wall to which they bow three times knocking their heads to the ground Then he reads the Decalogue and Athanasius his Creed After this the Deacon standing without the Chancel door reads a part of their Legend of Saints lives which is divided into so many parts as there be days in the year then he addeth some collects or prayers This Service lasteth about two hours all which time many Wax Candles burn before their Images some as big as a mans wast such are vowed and enjoyned by peâ—nance They have about nine of the morning another service and on Festival days they have solemn devotion The evening service is begun like the marnings after the Psalmes the Priest singeth the 〈◊〉 in their Language and then all with one voice Lord have mercy upon us thirty times together and the boyes answer thirty times then is read by the Priest and on holy days sung the first Psalme and 〈◊〉 repented ten times Then the Priest reads some part of the Gospel which he ends with three Hallelujahs and withal that evening service with a collect for the day all this while the Priest standeth as the high 〈◊〉 The Deaconâ— stand without the Chancel whither they dare not come during service time The people stand together in the body of the Church for they have no Pews to sit in Q. 6. How do they administer the Sacraments 〈…〉 Eight days after the Child is born he is brought to the Church-porch where the Priest receives him and tells the witnesses their duties in the childs education after baptisme namely to teach him how to know God and Christ and withal what Saints are the chiefe mediators then he conjures the Devil out of the water and so after some prayers he plungeth the child three times over head and ears in a tub of warm water holding it necessary that every part of the child be dipped They use the same words that we do In the name of the Father Son and Holy Ghost and not By the Holy Ghost as some Hereticks have used Then the Priest layâ—th oyl and salt mixed together on the Childes forehead on both sides of his face and on his lips praying that God would make him a good Christian c. This done the child being now made a Christian is carried from the Porch into the Church The Priest marching before who layeth him on a cushion before the feet of the chief Image in the Church to which he is recommended as to his Mediator After baptisme the childs hair is cut off wrapped up in wax and reserved as a relique in the Church The Russians use to re-bapbaptise their Proselyte Christians and in some Monasterie to instruct them in their religion first they cloath the new convert with a fresh Russian Garment then they crown him with a Garland anoint his head with oyl put a wax light into his hand and for seven days together pray over him four times a day all which time he is to forbear flesh and white meats After the seventh day he is washed and on the eighth day is brought into the Church and there instructed how to bow knock his head and crosse himself before their images The Russians communicate but once a year in Lent after confession to the Priest who calls them up to the Altar askes them if they be clean from sin if they be they are admitted but never above three at one time Whilest the Priest prayeth the communicants stand with their â—rms folded one within another then he delivereth to them a spoonful of bread and wine tempered together saying Eat this drink this without any pause Then he delivereth bread by it self and wine mingled with warm water to represent the water and blocâ— that issued out of Christ side Then the Communicants follow the Priest thrice about the Altar with their folded arms At last after prayers the Priest chargeth them to make good cheer and be merry for seven days together to fast the next seven days after Q. 7. What is the Doctrine and Ceremonies of the Russian Church at this day A They hold that the Books of Moses except Genesis are not to be read in Churches and are of no use since Christs comming nor the Prophets nor the Revelation 2. They teach that their Church traditions are of equal authority with the word of God 3. That the Greek Church chiefly the Patriarch and his Synod have full authority to interpret the Scriptures and that their interpretation is authentick 4. That the Holy Ghost proceedeth not from the Son 5. They hold Christ to be the onely mediator of redemption but not of intercession this honour they give to the Saints chiefly to the Virgin Mary and Saint Nicholaâ— who they say is attended upon by three hundred of the chief Angels 6. Their doctrine and practise is to adore the Images or Pictures of the Saints whereof their Churches are full and richly adorned 7. They teach that in this life there can be no assurance of salvation 8. And that we are justified not by faith only but by works also which consist in prayers by number on their beads in fasts vows almes crossings offerings to Saints and such like 9. They ascribe great power to auricular confession in doing away sin 10. They hold al to be damned that dye without baptism 11. Extream Unction is with them a Sacrament though not of such
from the Son abstained from blood and strangled things observed the Sabbath with the Lords day condemned the fourth marriage as utterly unlawful rejected confirmation administred the Sacrament in leavened bread and in both kindes and excluded the blessed souls from heaven till the Resurrection they did besides hold that all mens souls were created together in the beginning that Hereticks are to be rebaptized that the child is not to be baptized till the mother be purified which is fourty dayes after a Male childe and eighty after a Female that children should receive the Eucharist as soon as baptized that the Father may dissolve the Matrimony of his child if he dislike it that the Eucharist is not to be reserved nor to be carried to sick persons in danger of death that Priests and Deacons must be married that children of five or six years old may be made Subdeacons that women during their monthly purgations are not to be admitted into the Church nor to the Eucharist But these opinions the Maronites renounced when the Christians had the command of Syria and Palestine but when Saladine recovered those 〈◊〉 the 〈◊〉 fell off from the Roman Church and embraced their former Teners but in the 〈◊〉 of Gregory the 〈◊〉 and Clement the eighth they reconciled themselves again to the Roman Church Q. 13. What are the Cophti A. The 〈◊〉 are the Iacobites of Egypt for the Egyptians were anciently named 〈◊〉 we call them Cophti that is Egyptian Christians as the Iacobâ—res of Syria are named Syrians and in no country were these Euâ—ychians more patronised then in Syria and Egypt yet these Iacobites differ from Eutyches in this that He taught the two natures in Christ to be one by confusion or commixtion whereas They say that they are one by co-adunation but so that the properties oh each nature remain distinct so that in effect they 〈…〉 but dare not say to for fear of 〈…〉 persons not being able to 〈…〉 the Nature and the Person These 〈…〉 to the Patriarch of Alexandria whose 〈…〉 is now in the City of Caire They used heretofore to be circumcised but by the Popes perswasion have left it They baptize not children till the 〈◊〉 day to whom they give the Euceharist immediately after baptism and then also confer on them all sacred orders under Priesthood their parents promising for them and performing what they promise till they be sixteen years old chastity fasting on Wednesdayes Fridays and in the four Lents They administer the Eucharist in leavened bread and in both kinds With the Greeks they leave out the words of the 〈◊〉 creed and from the Son they deny the Sacrament and extream Unction to the sick reject Purgatory and prayer for the dead and all General Councils chiehly Chalcedon after that of Ephesus They keep no Lords day nor Feasts except in Cities They marry within the second degree of consanguinity without dispensation they account the Romane Church heretical and in their Liturgies use to read the Gospel of Nicodeâ—â—â— Q. 14. What are the Abyssin Christians A. These be they which in habit the Mid-land 〈◊〉 under Presbyter or Preâ—ious 〈◊〉 they have a 〈◊〉 of their own whom they call Abunna whose 〈◊〉 is white his upper Vestimeâ—t is like a Cardinals cloak 〈…〉 before When he rides abroad on his Mule he is attended on with a great train three crosses or staâ—es are carried about him and holdeth a crosse in his own hand They have many 〈◊〉 Priests or Bishops and great store of Monasteriâ—s All their Patriarchs and Bishops are of S. Anthonies order as are the Patriarcks of Alexandria to whose jurisdiction anciently Aethiopia did belong and yet at this day they are tied to chuse their Abunna whom they call Catholike of the juriâ—diction of 〈◊〉 by the 〈◊〉 of which place he is confirmed consecrated and invested in his Ecclesiastical Rights In their Liturgy also they pray particularly for the Patriarch of Alexandria The 〈◊〉 Religion consisteth in circumcising Male and Female whether out of Religion or the ancient custom of their Nation as being descended from the ancient Aethiopians or Arabians Ismaels posterity who used to be circumcised is uncertain But most likely they are circumcised in memory and imitation of Christ who was also circumcised They use also every year to baptise themselves in Lakes and Rivers 〈◊〉 Epiphany day in remembrance of Christs baptisme who was baptized on that day in Iordan The other points of their Religion be these they abstain from such beasts as the old Law accounteth unclean they keep the Sabbath and Sunday together The Thursday before Easter they administer the Sacrament is unlearened bread but ordinarily in leavened bread all communicate standing in both kindes The Wine they receive from the Deâ—con in a spâ—on and that in the Church onely The day they receive in they must not spit till 〈…〉 After sorty days the Males are baptized the 〈◊〉 after eighty except in case of necessity and then also they give them the Eucharist they think their Children dying without baptisme shall be saved by the â—aith of their parents They confesse after every sin committed and then receive 〈…〉 They are Iacobites in acknowledging 〈…〉 and will in Christ therefore they 〈…〉 of Chalcedan for condemning Dioscorus the 〈◊〉 So they deny Confirmation Extream and 〈◊〉 They hold tradâ—ction of souls admit of painâ—ed not 〈◊〉 Images they usually excommunicate are none but 〈◊〉 and this onely belongs to the 〈◊〉 Priests and 〈◊〉 have neither Tythes nor Almes by begging but live by their labour They permit not their Bishops and Priests to marry twice Flesh is eat every Friday betwixt Easter and Whitsunday The King conferreth all Ecclesiastick promotions except the Patriarchship Of these passages see the above named Authors and 〈◊〉 the Aethiopian Liturgy in Bibliâ—thâ—ca 〈◊〉 tom 6. Alvares the King of Portugals Chaplain who lived in Aethiopia 6 years wrote the Aethiopian History Zega Zabo an Aethiopian Bishop sent into Portugal by King David the Abyssin who set out the confession of the Aethiopian faith translated by Damianus a Goes c. Q. 15 Wherein doth the Protestant Church agree with 〈◊〉 dissent from other Christian Churches A. They agree with the Greek Church in giving the Sacrament in both kindes in admitting Priests to marry in rejecting images purgatory and extreame unction and in denying the Popes supremacy in the same points also they agree with the Melchites or Syrians with the Georgians Mengrelians and Gircassians and with the Moscovites or Russians who are all of the Greek profession though in some things they differ The Protestants agree with the Nestorians in rejecting auâ—â—cular confession in permitting Priests to marry in communicating in both kinds and in rejecting Crucifixes With the Christians of Saint Thomas they agree in administring the Sacrament in both kinds in rejecting images and extream Unction and permitting Priests to marry and denying the Pope supremacy They agree with the Iacobites
whosoever should either by words or blowes any wayes oppose them When they returned with their delivered captives they had dispatched a man it is thought he was a Priest looking out at his dore with a Masquet had he not turned his bacâ— and shut the dore against them The very same night which was to be the last or wherein the world being to be turned to deceitful ashes they expected it should by the means of this Mediator and Intercessor as was thought presently be restored to liberty there were a great many that embraced him where ever they could with those complements which they should use to one as without the earnest of whose Baptisme they were to expect the reward of disobedience and eternal destruction to be treasured up for them The Sacrament of Anabaptisme being according to these ceremonies celebraâ—ed the fore-commended Parent exhorted his children to prayer in these words Pray pray pray pray mouthing it out with an agitation of his lips like that of our Stoâ—ks which done falling on their knees they disgorged a strange vicissitude of prayers and songs The owner of that house who was an Inne-keeper and withall lame sate near this great Father towards whom the Father turning said unto him Arise and walk But Eppo being still lame and seeing that they were all deceived and that by a sort of cheaâ—â— wickedly stitch'd together withdrew from them and hiâ— himself for fear in anothers mans house farre from thence These things being this past there rises up another one Cornelius Coemeteriensis who ran about after a most strange manner and when the Father of all execrable temeâ—ity lay sick in his bed tormented with an imaginary or at least such a disease as puzzelled the Physitians to find any name for this man for an hour together uttered these and such expressions O FATHER look upon thy people have mercy upon thy people O let thy Bowels O Father be moved to compassion c. At which addresses the Father being moved he commanded a tankard of beer to be drawn out of the hogs-head which was now almost at the bottom which he drinking to his sonne drank till it came to the Lees which presenting to his sonne he said to him Drink â—p the holy Ghost The sonne like his father and following his example having taken it off he flings out of bed and falls upon those that stood by and â—ossing the tankard from one hand to the other ran up and down like a drunken man and at length joyned 〈◊〉 the Father who was sick of an imaginary extraâ—agance wherein he was much given to laugh in â—oaring out these words Mortifie the flesh mortifie the flesh The flesh is a Devill the flesh is a Devill mortifie the flesh c. Upon this there immediately starts up another pursued as he thought by an extraordinary vision and after their example roared it out most furiously which fellow as was reported was really advanced to some degrees if not the supream of madnesse A certain woman better than middle aged being frighted almost out of her wits by the bawling and howling of this sonne intreated that they would keep in the lunatick and possessed person and that he might be carried to â—edlam The common people being astonished at this impious hellish crue were forced to pinne their faith upon their sleeves as a truth confirmed by the lying of those prophetical mouthes These 〈◊〉 of fury and madnesse having their intervalls of calmnesse and serenity he admonished them that 〈◊〉 armes and weapons were to be laid aside and â—hat they should put off their guarded edged and scolloped garments and their wrought smocks and petticoats â—ay that women ought to abstain wearing their neck-laces and all things that were burdensome intimating the manner wherein God that needs no armes would fight their battels for them and should discomfit all their enemies The cowardly and inconstant vulgar being moved at the madnesse of this Doctrin disburthened their bodies of all manner of cloathing A certain harmlesse man having cast away his knife takes it up again which his daughter looking asquint upon rebuked her father to which he answered be patient be patient daughter we shall have employment hereafter for this to cut bread withall O how was this girle once a childe but how was the old man twice When the student of Bedlam the Sonne wit his yelling was exhorting the bewitched people to singing and prayer and to resist the Devil the Father presently with his own son in whom he was well pleased taught them that the time of prayer being done and that the time of warre coming on they must take up the instruments of warre whereupon he gets up into a Pulpit and declared himselfe to the people who stood all about him with a loud voice that he was the Sonne of God and cried out that he was born a true Mediator unto them c. His mother being there present they asked her whether she was the mother of the Son of God to which between force and fear she at length answered though innocently that she was This gave occasion to many to be diffident and to waver in the â—aith received insomuch that a certain man discovering his dissatisfaction and speaking ill of the sonne the said sonne taking hold of him flings him into a common shore saying unto him now art thou deservedly cast into Hell from whence the said man coming out all dirt divers others unanimously acknowledged that they were defiled and bespattered with the same filthinesse and abomination And hence rise up that impious report of the Sonnâ— of God that he was thrust out of dores which that Ambassadour Antony being returned from Munster having heard took it in mighty indignation and by force breaking into the house would have vindicated those holy expressions The Father and Sonne were much against it that any should come in yet he though the people flocking about him made some opposition bitterly rebuking that blasphemous wretch broke forth into these words Thou villanous and contagious burthen of the earth What madness what extravagance hath besotted thee without fear of divine judgement to assume to thy self the title of the sonne of God which spoken swelling up with the leaven of wrath he casts himself upon the ground whereupon the people ran violently upon him knocking beating and kicking him like a football at last being well loaden with blowes he rises and breaking through the presse of the people he got away and escaped In his way he comes to a hole in the ice broken for the cattle to drink twenty foot over which he made a shift to get over as is said with the help of the devil for many that would have found him out lost their labour All being now convinced that they were abused for fear of the most noble Charles Lord of Gelderland the Viceroy of Groeningen called also King of Gelderland who was sent to
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