the Levites also was to help the Priests in gathering of tiths and to carry water and wood for the Tabernacle Q. Wherein did the high Priest differ from other Priests A. The high Priest only had power to enter into the Sanctuary he only wore a blew robe with bells a golden Ephod a breast-plate a linnen Myter a plate of Gold on his head by the Crown or plate was signified Christs Kingly office by the breast-plate his Priestly and by the bells his Prophetical office the high Priest also was only anointed after the order of Priesthood was setled but before this every Priest was anointed he also wore about his paps a broydred girdle to signifie that his heart should be girt and restrained from the love of earthly things They that took Sanctuary were not to be set at liberty till the death of the high Priest to signifie that by the death of our High Priest Jesus Christ we are made free The high Priesthood was tied to the line of Aarons first born the other Priests were of Aarons other children the Levites were of Levies other posterity the high Priest might marry none but a Maide other Priests migh marry a Widow Levit. 21. The high Priest might not miourn for the death of his kindred other Priests might mourn for their Father Mother Son Daughter Brother and husbandlesse Sister in other things they agreed For all Priests must be without blemish all must be presented to the Lord at the door of the Tabernacle all must be washed all must be consecrated by offering certaine Sacrifices all must have the blood of the Ram put on the tip of the right eare the thumb of the right hand and great toe of the right foot Exod. 29 Q. What Church government was there after Moses A. In the Desart Eleazer succeeded his Father Aaron and substituted under him Phinees to be chief of the Levites After the Israelites entred the Land the Tabernacle staied some years at Silo then did Ioshuah divide the Land and designed certain Cities of refuge which with some other Cities he assigned to the Priests and Levites The Priesthood did not continue long in the house of Aaron but after the death of Eleazer and three Priests his Successors this office devolved to Eli of the family of Ithamar who being carelesse suffered divers abuses to creep into the Ecclesiastical Government till God raised Samuel who reformed both the State and Church by appointing Schools of Prophets and Consistories of Levites From Silo the Tabernacle was translated to Nob from thence to Gibeon when Nob was destroyed by Ioab and at last it rested in Ierusalem So that all this time there could be no setled Church discipline among the Jewes The Ark also was oftentimes removed to wit from Canaan to the Philistines from thence to the Bethshemites afterward it stayed twenty years at Kiriathjeharim after this it remained three moneths with Obed-Edom and at last it was brought by David into Ierusalem All this time neither Tabernacle nor Ark nor Priesthood were setled till David assembled the Levites and out of them chose Abiathar for High Priest and Tsadoc for chief of the inferiour Priests who were to deliver the Ark to the Levites to be carried on their shoulders and withal appointed Singers and other Musitians in all 68. of the Levites He appointed also for the service of the Tabeâ—â—acle in Gibeon Tsadoc and his Brethren At last David being assured by Nathan that his Son Solomon should build the Temple he ordered that 24000. Levites should be set apart for the service of the Temple to wit 4000. door-keepers and as many Singers and 6000. Judges and Governors and the rest for other Offices Abiathar is made high Priest to wait on the Ark at Ierusalem Tsadoc is chief of the inferior Priests to serve in the Tabernacle at Silo. Tsadoc was Sauls high Priest descended from Eleazer Aarons first born Abiathar of the stock of Ithamar and Eli fled to David who entertained him for his high Priest after the death of Saul David retained them both thinking it did not stand with his honour and piety to reject Sauls high Priest This Tsadoc under Soloman was anointed the second time Priest as Solomon was the second time anointed King 1 Chron. 29. 22. and Abiathar is deposed for the sins of Eli and his Sons and so in Tsadoc the Priesthood is translated from the house of Ithamar to Aarons family again There were also Treasurers ordained some for the first fruits and tenths and others for the moneys that were given to the Temple towards the redemption of vows first born and sins The Priests and Levites were maintained out of the first fruits and tithes the other treasure was for maintaining the daily sacrifices and other charges of the Temple the Gibeonites with others appointed by David and Solomon did help the Levites in their Ministration the Priests and in their absence the Levites did administer justice both in Ierusalem and in the Cities of Refuge and ordered Ecclesiastick affairs There were also sometimes Extraordinary Prophets besides the Ordinary It s probable that the ordinary Prophets were of the Tribe of Levi because the administration and care of holy things belonged to them but extraordinary Prophets were of other Tribes these medled not with sacraments and sacrifices which was the Priests office nor had they their calling by succession as the Priests nor was the gift of Prophecy only tied to the man as the Priesthood was for we read of Miriam Hulda and divers other women Prophets and in the Primitive Church though women must not speak in the Church by preaching praying or exhorting in an ordinary way as the Ministers use yet they were not debarred to utter their extraordinary prophesies if so be their heads were covered in sign of modesty but otherwise the Apostle will not have women to speak in the Church because they must be in subjection to their Husbands and this punishment is laid on them for being deceived in Eve and harkning to the counsel of Satan For if women did preach they might be suspected to speak by that Spirit that deluded Eve Q. What was the Ecclesiastick Government after Solomon A. The renting of the ten Tribes from the other two under Roboam did much impair the beauty and magnificence of the Ecclesiastick state Besides that it was much defaced by idolatry but reformed by Hezekias Iosias and Iehosaphat who took away the high places Under Athaliah it was almost extinguished had not Iehojada the high Priest anointed Ioash who again reformed Religion He being denied all aid from the Levites out of their treasure towards the repairing of the Temple caused a Chest to be made into which mony given in that kinde should be put and imployed by the high Priest or by the chief of the inferior Priests and the Kings Scribe or Secretary towards the reparations of the Temple whereas before it was collected by the Levites King Vzziah
may be heard and seen But they must do nothing without the leave of the Abbatesse and some witnesses except in time of confession Priests must not enter the Nunnery except to give the Sacrament in the agony of death and that with some witnesses all the Priests and Brothers may enter to perform Funerall obsequies The Bishop of the Diocesse must be the Father and Visitor of the Monasteries and Nunneries the Prince of the Territory shall be the Protector and the Pope the faithful Guardian without whose will no Covent shall be made Let there be a hole like a grave still open in the Covent that the sisters may pray every day there with the Abbatesse taking up a little dust between her fingers that God who preserved Christs body from the corruption of the grave would also preserve both their bodies and souls from the corruption of sin Let there be a Beer or Coffin at the Church-door with some earth that all commers in may remember they are dust and to dust shall return to the observers of this rule Christ promiseth his aid who revealed himself to Saint Briget and counsels her to convey it to the Pope to be confirmed So goeth the story as it is set down by Hospinian who translated it out of the German into the Latin tongue this order came into England An. 1414. and was placed at Richmond There be few of these elsewhere except in Sweden Q. 21. What was the Order of S. Katherine and of S. Iustina A. Katherine born at Senae in Tuscany in her Childhood vowed Virginity and in a dream saw Dominick with a Lilly in his hand and other religion-founders wishing her to professe some of their orders she embraced that of Dominick in which she was so strict that she abhorred the smell of flesh drunk onely water and used no other cheer but bread and raw herbs She lay upon boards in her cloathes She girt her self so close with an Iron Chain that it cut her skin she used to watch whole nights together and scarce slept half an hour in two days in imitation of S. Domimick She used to chastise her self three times every day with that Iron Chain for an hour and half at a time so that the blood run from her shoulders to her feet One chastisement was for her self the other for the dead and the third for those that were alive in the world Many strange stories are recorded of her as that Christ appeared and married himself to her with a Ring that he opened her side took out her old heart and put a new one instead of the former that he cloathed her with a bloody coloured garment drawn out of the wound in his side so that she never felt any cold afterwards and divers other tales to this purpose Some say this order began Anno 1372. others Anno 1455. The Nuns of this order wear a white garment and over it a black Vaile with a head-covering of the same colour The order of Saint Iustina was instituted by Ludevicus Barbus a Venetian Anno 1409. after the ancient discipline of Benedict This rule was enlarged by Eugenius the fourth and confirmed by Iohn 24. The Monks of this order are carefull not to eat out of the Covent with seculars and to wash the feet of strangers Q. 22. What were the Eremites of Saint Hierom of Saint Saviour the Albati Fratricelli Turlupini and Montolivetenses A. Saint Hieroms Eremites in Spain under Saint Austins rule was instituted about the year 1366. in Vibinum a City of Vmbria in Italy in the time of Pope Gregory the nineth and was confirmed by Gregory the twelfth Of this order there are in Italy five and twenty Covents They differ in their habit and other things little or nothing from the other Monks of Saint Hierom. The Canons of Saint Saviour were instituted also in Italy neer Senae in a place called Scopetum whence they are named Scopetiâ—i They follow Saint Austins rule Their Author was one Franch of Bononia Anno 1366. in the time of Pope Vrban the the fifth and were confirmed by his successor Gregory the eleventh Anno 1370. They wear a white cloak with a white hood above a white linnen gowne Albati were so called from the white linnen they wore these in the time of Pope Boniface the nineth Anno 1399. came down from the Alpes into Lucâ— Flaminia Hetruria Fisa and other places of Italy having for their guide a Priest cloathed in white and carrying in his hand the Crucifix he pretended so much zeal and religion that he was held a Saint These people increased to such a vast body that Boniface the nineth grew jealous their Priest aimed at the Popedom therefore sent out some armed men against them apprehended their Priest and put him to death upon which the whole multitude fled every man returning to his house These made profession of sorrow weeping for the sins and calamities of those times they eat together in the High-ways and slept all promiscuously together like beasts they are by most reckoned among the Hereticks and not religious orders and so are the Fratricells or Beghardi who would be counted the third order of Franciscans they were called Fratricella Brothers of the Cells and Caves where they dwelt Their Women were named Beghinae and Beguttae These sprung up Anno 1298. they went with their faces covered and their heads hanging down their lives were â—â—agirious and their opinions heretical as we have already shewed among the Heresies therefore they are condemned by Boniface the eight Clemens the fifth and Iohn the twenty second yet Gregory the eleventh and Eugenius the forth defended such of them against whose life and faith no just exceptions could be taken Gregory about the year 1378. Eugenius Anno 1431. The Turlupini also though they would have been thought a religious order were heretical in their Teners and therefore condemned and burned Anno 1372. Montolivetenses or Monks of Mount Olivet began Anno 1407. when the Church was divided between three Popes In this distracted time many of Sene betook themselves to the next Hill which they called Mount Olivet and cloathed themselves in white professing St. Bennets rule They were confirmed by Pope Gregory the twelfth There were others of the same name loug before these but Boniface the eighth Anno 1300. put them down and executed their Author at Viterbium he only wore a linnen cloth about his wast the rest of his body naked Q. 23. What were the Canons of Saint George the Mendicants of Saint Hierom the Canons of Lateran Order of the Holy Ghost of Saint Ambrese ad Nemus and of the Minims of Jesu Maria A. The Canons Regular of Saint George called also Apostolici were instituted by Laurence Iustinian Patriarch of Venice Anno 1407. they were confirmed by Gregory the twelfth They wear a linnen surplesse over their garments and a black hood but out
is yet to come therfore must make both confession of their faith and of their sâ—â—s They pray that their death may be a sufficient expiation for their sins and that they may have a share in Paradise and in the life to come Q. How do they use their dead A. When the Party dieth his kindred tear off a little piece of their garments because Iacob tore his garments when he heard of Iosephs death They mourn also seven days because Ioseph did so for his father All the water in the house they pour out into the streets They cover his face and bow his thumb that it resembleth the Hebrew Shaddai that so they may terrifie Satan from comming near the Corps His other fingers are stretched out to shew that now he holds the world no longer having forsaken it They wash the body with warm water and anoint the head with wine and the yolk of an egg and cloath him with the white surplice he wore on the day of Reconciliation and then they Coffin him When the Corps is carried out of the house they cast a shell after him signifying that all sorrow should be now cast out of that house In the Church yard a prayer or two is said then the Corps is buried the next of kin casteth in the first earth In their return they cast grasse over their heads either to signifie their frailty and mortality For all flesh is grass or else their hope of the Resurrection When they enter the Synagogue they skip to and fro and change their seat seven times The Mourners go bare-foot seven days abstain from wine and flesh except on Sabbaths and Festivals They bath not in 33. days nor pare their nails They burn candles for seven days together thinking that the departed souls return to the place where they left the body and bewail the losse thereof They beleeve that no Jew can be partaker of the Resurrection who is buried out of Canaan except God through hollow passages of the earth convey his body thither grounding this conceit upon Iacobs desire to Ioseph that he should bury him in Canaan and not in Egypt They borrowed diverse Gentile customs in their Funerals as cutting or tearing their skin hiring of women to sing and minstrils to play also shaving going bare footed and bare-headed with dust on their heads washing anointing and embalming besides beautifying of their Sepulchres and adding of Epitaphs c. they used also burning of the dead as may be seen in 1 Sam. 31. 12. and Amos 6. 10. they bury apart by themselves and not with those of another Religion Their common Epitaph is Let his soul be in the bundle of life with the rest of the just Amen Amen Selah Other vain opinions and ceremonies they have but not to our purpose Of which see Munster Buxtâ—rfius Margarita Galatin Hospinian Fagius D. Kimchi Aben Esra c. The Contents of the second Section The Religions of the ancient Babylonians of the making worshipping of images and bringing in Idolatry 2. Of Hierapolis and gods of the Syrians 3. Of the Phenicians 4. Of the old Arabians 5. Of the ancient Persians 6. Of the Scythians 7. Of the Tartars or Cathaians and Pagans 8. The Religions of the Northern Countries neer the Pole Three-ways whereby Satan deludes men by false miracles The fear of his Stratagems whence it proceeds His illusions many our duty thereupon 9. Of the Chinois 10. Of the ancient Indians 11. Of Siam 12. Of Pegu. 13. Of Bengala 14. Of Magor 15. Of Cambaia 16. Of Goa 17. Of Malabar Pagan Idolaters believe the immortality of the Soul 18. Of Narsinga and Bisnagar 19. Of Japan 20. Of the Philippina Islands 21. Of Sumatra and Zeilan 22. Of the ancient Egyptians 23. Of the modern Egyptian Religions SECT II. Quest. WHat kinde of Religious or rather Superstitious government was there among the Ancient Babylonians Answ. They had their Priests called Chaldeans and Magi who were much addicted to Astrology aâ—d Divination and had their Schools for education of the Youth in this knowledge They worshipped divers gods or idols rather the two chief were Belus or Bel or Baal by whom they meant Iupiter the other was Astaroth or Astarte by which Iuno was understood They were bound also by their superstitious discipline to worship the Sun and so was the King to offer to him every day a white horse richly furnished They worshipped also the Fire under the name of Nego and and the Earth by the name of Shaca To this Goddesse they kept a feast for five dayes in Babylon where during that time the Servants were Masters and the Masters Servants They worshipped also Venus for maintaining of whose service the women prostituted themselves to strangers and received much money thereby to this purpose they sat and exposed themselves at the Temple of Venus which they call Militta Their Priests used to have their Processions and to carry their Idols on their shoulders the people before and behinde worshipping The Priests also there used to shave their heads and beards and to stand in their Temple with Axes Scepters and other Weapons in their hands and Candles lighted before them They held a Divine Providence but denied the Creation Ninus was the first Idolater who after the death of his Father Belus set up his Image and caused it to be adored with divine honours here at Babylon and in the rest of his dominions Thus we see that the making of images and the worshipping of them was the invention of the Gentiles for indeed they were men whom the Pagans affirmed to be gods and every one according to his merits and magnificence began after his death to be worshipped by his friends but at length by the perswasion of evil spirits they esteemed those whose memories they honoured to be lesser gods this opinion and idolatry was fomented by the Poets and not onely a preposterous love and a vain admiration of the worth and merits of dead men brought in idolatry but likewise Deisidemonia or a foolish and preposterous fear primus in orbe Deos fecit timor for the Gentiles did fear their Religion would be in vain if they did not see that which they worshipped they would therefore rather worship stocks and stones then an invisible Deity but it is ridiculous saith Seneca Genâ— posito simulachra adorare suspicere fabros vero qui illa secerunt contemnere to worship and admire the image and to slight the image maker whereas the Artificer deserves more honour then the Art Against this madnesse the Prophet Isaiah speaketh chap. 44. men cut down trees rinde them burn a part of them make ready their meat and warm themselves by the fire thereof but of the residue he maketh a god an idol and prayeth to it but God hath shut their eyes from sight and their heart from understanding Divers ways they had in worshipping of their Idols sometimes by bowing the head sometimes by bending the knee
sometimes by bowing or prostrating the whole body and sometimes by kissing the idol or by kissing their own hand if they could not reach to kisse the idol of this Job speaketh if my mouth hath kissed mine hand when I beheld the Sun shining or the Moon walking in her brightnesse Iob. 31. 27. but of the Babylonish idolatry see Diodorus Philostratus Eusebius Isidor Scaliger Q. How doth it appear that the Gentile Idols were dead men A. By their own testimonies for Hermes in Asclepio as Apuleâ—us records confesseth that Aesculapius grandfather to Asclepius and that Mercury his own grandfather who had divine worship at Hermopolis in Egypt were men whose bodies were buried the one in Lybia the other in Egypt in the Town Hermopolis so called from him but under these names Spirits or Devils are worshipped which I did draw or intice into their Statues Plutarch witnesseth that the Egyptian god Osyris was a man who because he distinguished every Region in the Camp by their colours in which Dogs Oxen and other beasts were painted therefore after his death he was honoured under these shapes In Cyprians book concerning the vanity of Idols Alexander is informed by Leo the chief Egyptian Priest that their gods were no other then men The Greek Poets in rehearsing the Genealogy and off-spring of their gods do intimate that they were men King â—aunus in Italy made his Grandfather Saturn a god and so he did deifie his father Picus and his wife Fauna who from her gift of prophecying was called Fatua and afterward Bona dea When the Senate made an Act that none should be worshipped at Rome for gods but such as the Senate did allow did they not by this Act intimate that their gods were but men and subject to their approbation Cicero in his books of the nature of Gods sheweth that all their Deities both great and small were but men their Temples were their Sepulchres and their Religion but Superstition Virgil by confessing that the Trojan gods were subdued by the Grecians doth acknowledge they were but men Sibylla calls the Gentile gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the idols or images of dead carkasses the whole story of Iupiter to wit his birth education actions and death do testifie he was but a man and if we look on his adulteries incests with his own sister Iuno and his daughter Minerva if on his Sodomy with Ganymedes his ravishing of Europa and many others if on his impiety against his father Saturn whom he drove out of his kingdom and forced to hide himselfe in Italy if I say we consider these things we must needs say that he was so far from being a god that he scarce deserved the name of a man but rather of a savage beast and indeed not unlike in â—alacity to the Goat his Nurse Such another god was Saturn a cruel murtherer of his own children and whose chief delight was to have little children sacrificed to him What was Mercury but a Theese Venus a Whoore Bacchus a Drunkard Vulcan was but a Smith Apollo a Shepherd and Mason Mars a Souldier Neptune a Mariner Minerva a Spinster or Weaver Saturn a Husbandman Aesculapius a Physitian c. in a word as these were men so they had no other Deity but what they had from men therefore I will end with that witty saying Si Dii cur plangit is si mortui cur adoratis if these are gods why do you bewail them if men why do you adore them But against these deified men the fathers of the Church have written sufficiently chiefly Clemens Augustine Eusebius Tertullian Cyprian Lactantius Arnobius Nazianzene c. who tell us that there was no Religion at all among the Gentiles seeing every kinde of impurity and impiety was patronized by their gods and as Greg. Nazianzene saith in his third Oration against Iulian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be wicked was not only counted no disgrace but it was also honoured with Altars and Sacrifices Therefore justly might the Apostle call the worshippers of such gods Atheists because they did not worship the true God but such as were no gods at all and scarce worthy to be called men Goodly gods saith the same Father who would be drawn to Aethiopia so far off for the love of good cheer these sure were belly-gods and withall would undertake a quarrel for the Strumpet Lacaena Q. What Religious worship or idolatrous rather was used in Hierapolis of Syria A. In this holy City for so Hierapolis signifieth was a magnificent Temple built by Deucalion or as some write by Semiramis or as others by Bacchus Queen Stratonice repaired or re-builded rather this Temple being decayed Here men used to geld themselves and put on womens apparrel such Priests were called Galli Here stood two Priapi or Phalli and within the Quire into which the chief Priest onely might enter stood Iupiters statue supported with Bulls Iuno's with Lyons having in one hand a Scepter and a Distaff in the other In the Temple stood Apollo cloathed and bearded whose Oracles were much consulted if the Petition was liked the Image would move forward if otherwise backward Here also stood divers other Idols 300. Priests were maintained here who did Minister all in white with their heads covered and sacrificed twice a day with singing and musical Instruments if to Iuno but to Iupiter no musick Their high Priest was elected every year whose cloathing was Purple and a golden Myter Not far from the Temple was a deep Lake in which were kept consecrated fishes in the midst thereof stood a stone Altar crowned continually with Garlands on this odours did still burn They had divers feasts the greatest was that of the Fire where they set divers trees hung with divers sorts of beasts for sacrifice on fire after they had carried about these Fires in Procession their Idols Here the gelded Priests wound each other and divers young men at this feast geld themselves Here was much confused Musick Disorder Fury and Prophecying Into the Temple none might enter in 30. days in whose Family any died and then his head must be shaved He that but lookt upon a dead Corps was excluded the Temple a whole day To touch a Dove was abomination because Semiramis was transformed into a Dove and so it was to touch fishes because of Derceto the Mermaid and Mother of Semiramis half a Fish and half a Woman To Hierapolis were divers Pilgrimages each Pilgrim was tied to cut his hair on his head and browes to sacrifice a sheep to kneele and pray upon the fleece thereof to lay the head and feet of the sheep upon his own head to crown himself to drink cold waâ—er onely and to sleep on the ground till his return The young men were bound to consecrate their hair then to cut it in the Temple and to offer it in a box of Gold or Silver with their names inscribed thereon Some other foolish circumstances there were in
with them immortal Their great mens Funeral Pomps are celebrated yearly with much lamentation drinking and bestial ceremonies both men and women casting aside all modesty He that will know more of this stuff let him read the forenamed Authors Q. What is the Religion of Brasil A. They acknowledge the immortalitie of the foul and believe that there are rewards and punishments after this life For they hope that if they kill and sacrifice many of their enemies they shall be carried beyond the Mountains into pleasant Gardens there to dance and rejoyce with their fore-fathers They stand in much fear of the Devil who is still vexing of â—â—em therefore they chiefly worship him and when they go abroad they commonly carry fire with them as their defence against the Devil who they think is afraid of fire They have their solemn Festivals which they celebrate with dancing howling and tatling The Husband hath power to kill the adulterous Wife Their marriages are without any ceremonies They bury their dead upright in a pit with their goods The Husband playes the Midwife to the woman washeth painteth and nameth the child by the name of some wild Beast they have some knowledge of Noahs flood of these passages see Masscus Lerius Stadius c. Q. What Religion did the people of Peru professe A. Their chief god was Wiracocha by whom they understood the maker of all things next to him they worshipped the Sun and the Thunder after him The images of these three they never touched with their bare hands they worshipped also the Stars Earth Sea Rainbow Rivers Fountains and Trees They adored also wild Beasts that they might not hurt them and in sign of their devotion when they travelled they left in the cross ways and dangerous places old shoes feathers and if they had nothing else stones They worshipped the Sun by pulling off the hairs from their Eye-brows when they fear they touch the earth and look up to the Sun They worshipped also the dead bodies of their Emperors and indeed every thing they either affected or feared They have some glimring knowledge of the beginning of the world of Noahs flood and they believe the end of the world which still they fear when the Sun is Eclipsed which they think to be the Moons Husband they held their Priests in such esteem that no great matter was undertaken by Prince or people without their advice None had accesse to the Idols but they and then only when they are cloathed in white and prostrate on the ground In sacrificing they abstained from women and some out of zeal would put out their own eyes They used to consult with the Devil to whom they sacrificed men and dedicated boyes in their Temples for Sodomy They had also their Temples richly adorned with Gold and Silver and their Monasteries for Priests and Sorcerers Their Nuns were so strictly kept that it was death to be deflowred after fourteen years of age they were taken out of the Monastery either to serve the Idols and such must be Virgins still or else to serve as Wives and Concubines to the Ingua or Emperor They are very frequent and strict in their confessions and cheerfully undertake what pennance is injoyned them But the Ingua confesseth onely to the Sun after confession they all wash in baths leaving their sins in the water They used to sacrifice Vegetables Animals and men chiefly Children for the health or prosperity of their Ingua and for victory in War in some places they eat their men-sacrifices in others they onely dried and preserved them in Silver Coffins they anoint with blood the faces of their Idols and doors of their Temples or rather slaughter houses See Acosta Cieza Gomara c. Q. What festival days did the Peruvians observe A. They had Feasts and sacrifices every moneth of the year in which were offered multitudes of sheep of different colours which they burned The Ingua's Children were dedicated in these Feasts their ears were pierced then they were wiped and their faces anointed with blood in sign that they should be true Knights to their Ingua In Cusco during this moneth and feast no stranger might remain but at the end thereof they were admitted and had a morsell of bread presented to each man that they should by eating thereof testifie their fidelity to the Ingua In the second moneth which is our Ianuary for in December in which the Sunne returnes from Capricorne was their first moneth they flung the ashes of their sacrifices into the river following the same sixe leagues and praying the River to carry that present to Viracocha in three following months they offered one hundred sheep In the sixth they offered one hundred sheep more and made a feast for their Maiz. In the seventh they sacrificed to the Sun In the eighth and ninth moneths two hundred sheep were offered In the tenth one hundred sheep more and to the honour of the Moon burned torches washed themselves and then were drunk four days together In the eleventh moneth they offered one hundred sheep and upon a black sheep poured much Chica or Wine of Maiz to procure rain In the twelfth moneth they sacrificed one hundred sheep and kept a feast They have also their fasts which continue in mourning and sad processions two days and the two days after are spent in feasting dancing and drinking See Ios. Acosta Q What was their belief of the departed souls A. That they wander up and down and suffer hunger thirst and cold therefore they carry them meat drink and cloathes They used also to put gold and silver in their mouths hands and bosomes much treasure hath been digged out of graves But they believed that the souls of good men were at rest in glory The bodies were honoured after death sacrifices were offered to them and cloaths The best beloved Wife was slain and attendants of all sorts To the Ingua's Ghost young children were sacrificed and if the Father was sick many times the Son was slain thinking this murther would satisfie death for the Father Of these and their other impious Ceremonies see Acosta By these horrible murthers committed among the poor Americans we may see what a cruel and barbarous tyrant superstitious fear is and what wretched slaves they are who are captivated by this tyrant far more savage then Mezentius Phalaris Busyris or any other tyrannical butcher that ever was for there is no tyrant so powerfull or barbarous but may be avoided by flying from him to remote places but who can fly from that superstitious fear which a man doth carry continually about him Quid terras alio calentes Sole mutamus patria quis exulse quoque fugit a man may fly from his country saith Horace but not from himselfe this tyrant haunts the superstitious wretch continually as the evil Spirit did Saul Againe no tyrant can tyrannize over a man longer then he lives death sets every slave at liberty but this tyrant
Mahomet hath as I said lasted above a thousand years The reasons are divers as I have shewed in the former question to which may be added these 1. By this long persecution and tyranny of the Turks God will try and exercise the faith patience constancy and other vertues of his people which would corrupt and purrifie like standing water or Moab â—â—tled upon the Lees not being poured from vessel to vessel How can the courage of a Souldier be known but in a skirmish or the skill of a Mariner but in a storm Marcet sine adversario virtus that tree saith Seneca is most strongly rooted in the ground which is most shaken with the wind Nulla est aâ—or fortis solida nisi in quam venti saepius incursant ipsa enim â—exatiane constringitur adices certius figit 2. God is pleased to continue this tyranny and power of the Mahumetans to the end that Christian Princes may love each other and stick close together against the common enemy that their military discipline might be exercised abroad and not at home For this cause the wisest of the Romans were against the utter destruction of Carthage fearing least the Romans wanting an enemy abroad should exercise their swords against themselves which fell out accordingly For the same cause God would not utterly destroy the Philistines Ammonites Moabites and other neighbouring enemies of the Iewes But such is the madnesse of Christians that though we have so potent an enemy close at our doores ready to devour us yet wee are content to sheath that sword into our owne bowels which we should imploy against the common foe 3. God will have this sword of Mahumetanisme to hang over our heads and this scourge to be still in our eyes that thereby wee may be kept the more in awe and obedience that if at any time we start aside like a broken bow we may returne againe in time considering God hath this whip ready and at hand to correct us Thus God lest the Canaanites among the Jewes to be pricks in their eyes and goads in their sides I will not saith the Lord drive out any from before them of the Nations which Joshua left when he died that through them I might prove Israel whether they will keep the way of the Lord to walk tberein c. therefore the Lord left these nations without driving them out hastily See Iudg. 2. 21 22. 3. 1 2 3 c. 4. God is content to continue this Mahumetan Sect so long because justice is exercised among them without which a State or Kingdome can no more stand then a tree without a root or an house without a foundation they are also zealous and devout in their way and great enemies to Idolatry so that they will permit no images to be painted or carved among them knowing that God is not offended so much against any sin as against idolatry which is spiritual adultery most destructive of that matrimonial conjuction between God and us 5. The Lord by the long continuance of Mahumetanism will punish the perfidiousnesse and wickednesse of the Greek Emperours as likewise the multitude of heresies and schisms hatched in that Church 6. This Sect of Mahumeranism is so made up of Christianism Judaism and Gentilism that it abates the edge of any of these nations from any eager desire of its extirpation The Contents of the Seventh Section The Christian Religion propagated 2. The decay thereof in the East by Mahumetanism 3. Persecution and Heresie the two great Enemies thereof 4. Simon Magus the first heretick with his Disciples 5. Menander Saturninus and Basilides Hereticks 6. The Nicholaitans and Gnosticks 7. The Carpocratians 8. Cerinthus Ebion and the Nazarites 9. The Valentinians Secundians and Prolemians 10. The Marcites Colarbassi and Heracleonites 11. The Ophites Cainites and Sethites 12. The Archonticks and Ascothyprae 13. Cerdon and Marcion 14. Apelles Severus and Tacianus 15. The Cataphrygians 16. Pepuzians Quintilians and Artotyrites 17. The Quartidecimani and Alogiani 18. The Adamians Elcesians and Theodocians 19. The Melchisedicians Bardesanists and Noetians 20. The Valesians Catheri Angelici and Apostolici 21. The Sabellians Originians and Originists 22. The Samosatenians and Photinians 23. The Manichaean Religion 24 The Hierachites Melitians and Arians 25. The Audians Semi-arians and Macedonians 26. The Aerians Aetians and Apollinarists 27. The Antidicomarianits Messalians and Metangismonites 28. The Hermians Proclianites and Patricians 29. The Ascites Pattalorinchites Aquarii and Coluthiani 30. The Floriani Aeternales and Nudipidales 31. The Donatists Priscillianists Rhetorians and Feri 32. The Theopaschites Tritheits Aquei Melitonii Ophei Tertullii Liberatores and Nativitarii 33. The Luciferians Jovinianists and Arabicks 34. The Collyridians Paterniani Tertullianists and Abelonites 35. The Pelagians Predestinati and Timotheans 36. The Nestorians Eutychians and their Spawn SECT VII Quest. WHat is the other great Religion professed in Europe A. Christianity which is the Doctrine of Salvation delivered to man by Christ Jesus the Son of God who assuming our nature of a pure Virgin taught the Jewes the true way to happinesse confirming his doctrine by signes and miracles at length sealed it with his blood and so having suffered death for our sins and rose again for our justification he ascended to his Father leaving twelve Apostles behind him to propagate this doctrine through the world which they did accordingly confirming their words with miracles and their own blood and so this light of the Gospel scattered all the fogs and mists of Gentile superstition at the sight of this Ark of the new Covenant the Dagon of idolatry fell to the ground when this Lyon of the Tribe of Iudah did roar all the beasts of the forrest that is the Pagan Idols or Devils rather hid themselves in their dens Apollo complained that his Oracles failed him and that the Hebrew child had stopped his mouth When it was proclaimed at Palotes by Thanas the Egyptian ship-master that the great god Pan was dead all the evil spirits were heard to howl and bewail the overthrow of their Kingdom Porphirie complained that the preaching of Christ had weakened the power of their gods and hindred the gain of their Priests The bones of Babylas so hindered Apollo that he could deliver no Oracle while they were there The Delphick Temple fell down with earthquake and thunder when Iulian sent to consult with the Oracle Such was the irresistible power of the two-edged sword which came out of Christs mouth that nothing was able to withstand it The little stone cut out of the mountain without hands smot the great Image of Nebuchadnezzar and brake it in pieces to the Doctrine of twelve poor weak fishermen did the great Potentates of the world submit their Scepters Thus the stone which the builders refused became the head of the Corner it was the Lords doing and its marveilous in our eyes The terrible beast which with his iron teeth destroyed all the other beasts is destroyed by
was not Head of the Church nor Vicar of Christ nor successor of Peter that Bishops were murtherers in delivering over to the secular power such as did not obey them that canonical obedience was a humane invention that Priests though excommunicate ought to preach that Excommunications Suspensions and Interdicts were invented to maintain the Clergies pride These and such like points did he defend for which he was condemned in the councel of Constance These same opinions were maintained by Hierom of Prague for which also he was by the same Councel condemned the next year One Pickard of Fâ—anders renewed in Bâ—hemâ—a the Heresie of the Ad mâ—tes The Hussites divided themselves into thrâ—e Sects to wit the Pragenseâ— the Thabo iteâ— so called from mount Thabor where Christ was transfigurrd which name Zisca their Captain gave them calling the Castle where they used to meet Thabor as if they had seen there Christs transfiguratâ—on The third Sect were called Orphans after Zisca's death as having lost their Faâ—her and Patron all these used barbarous cruelty against Priests Monks Churches Images Reliques and such as professed the Roman Catholick Religion The Mosâ—ovites or Russians fell off to the Greek Religion and held that the Pope was not the chief Pastor of the Church that the Roman Church was nor head of the rest They rejected also the Latine Fathers the definitions canons and decrees of the general Councels and used leavened bread in their Eucharist One Rissuich a Hollander taught that the Angels were not created that the soule perished with the body that there was no Hell that the matter of the Elements was coeternal with God He blasphemed Christ as a Seducer and not the Son of God He held that Moses never saw God nor received his Law from him that Scriptures were but Fables that the Gospel was false and such like blasphemous stuffe did he spue out for which he was burned Q. 10. What opinions did the Sixteenth Century hâ—ld A. Martin Luther an Augustin Frier â—aught thaâ— Indulgences were unlawful that the Epistle to the Hebrews the Epistle of Iames the second of Pâ—ter the two last of Iohn the Epistle of Iude and the Apecalyâ—e were not canonical He opposed invâ—cation of Saints Image wâ—rship Free-wâ—ll the Popes Supremacy Excommunication teâ—poral posseâ—â—ions of â—he Clergy merit of Works possibility of tuâ—filing the Law the Monastical life caelibaâ— canonical obâ—dience distinction of Meats Transubstantiation communion under one kinde the Masse auricular confession Absolution Purgatory extream Unction and five of the Sacraments He held also that General Councels might erre that 〈◊〉 was not a particular person that Faith onely justified that a faithfull man may be assured of his salvation that to the faithful sin is not imputed that the first motions are sin that Sacraments did not confer grace Divers other opinions are fathered upon him by his adversaries as may be seen in the above named Authors The Anabaptists so called from Re-baptizing had for their author one Nicolas Storke who pretended familiarity with God by an Angel promising him a Kingdom if he would reform the Church and destroy the Princes that should hinder him His Scholar Muncer raised an army of 4000. Bores and Tradesmen in Suevia and Franconia to maintaine his Masters dreams but they were overthrown by Count Mansfield Iohn of Leyden a Taylor renewed the said dreams and made himself King in Munster of the Anabaptists whose Viceroy was Knipherdoâ—ing but this phantastical Monarchy was soon destroyed the Town taken after 13. moneths Siege where the King and his Viceroy with their chief Officers were put to death Their Tenets were that Christ was not the Son of Mary nor true God that we were righteous not by faith in Christ but by our own merits and sufferings They rejected original sin baptisme of Infants communion with other Churches Magisâ—â—acy among Christians Oaths and punishments of Malefactors They refused to swear allegeance to Princes and held that a Christian may have many wives and that he may put away his wife if she be of another Religion and marry another That no man must possesse any thing in proper that re-baptization may be used that before the day of judgement the godly should enjoy a Monarchy here on Earth that man had free-will in spiritual things and that any man may Preach and give the Sacraments Q. 11. What are the Anabaptists of Moravia A. These at first called themselves Apostolicall because they did imitate the Apostles in going bare-foot and in washing one anothers feet in having also all things in common amongst them But though this custom be now left yet at this day in Moraviae they have a common Steward who doth distribute equally things necessary to all They will admit none into their Society but such as have some trade and by their handy worke can get their livings As they have a common Steward for their temporals so they have a common Father for their spirituals who instructs them in their Religion and prayeth with them every morning before they goe abroad to worke These publike prayers are to them instead of Sermons They have a generall governour or head of their church whom none knoweth but themselves for they are bound not to reveal him They communicate twice in the year the men and women sit promiscuously together On the Lords day they walk two and two through the Towns and Villages being clothed in black and having slaves in their hands They are much given to silence at table for a quarter of an houre before they eat they sit and meditate covering their faces with their hands the like devotion they shew after meat All the while their governour stands by to observe their gesture that if any thing be unbeseeming he may tell them of it When they come to any place they discourse of the last judgement of the eternall paines of hell of the crueltie of Divels tormenting mens bodies and souls that so they may afright simple people into their religion then they comfort them by shewing them a way to escape all those torments if they will be but rebaptized and embrace their religion They observe no festival days nor will they admit of any disputations Q. 12. What Sects are spâ—ung out of Lutheranism A. Besides the Anabaptists already mentioned there be Adiaphorists of which Melancthon is thought to be author these hold the customs and constitutions of the church of Rome to be things indifferent and that they may be professed or not professed without scruple 2. Vbiquitaries These hold that Christs humanity as well as his divinity is every where even in hell Breâ—tius is thought to be father of this opinion But if Christs humanity be every where then we must deny the articles of his Resurrection Ascention and comming again to judge the Quick and the dead for what needs there such motions if he be everywhere 3. Majorists so called from one
Some of them deny the souls immortality and doubt whether there be any other Deity except Heaven and Earth 21. The Family of Love whose author was one Henry Nicolas a Hollander They reject all Sacraments and the three last petitions of the Lords prayer They say that Christ is onely the image of God the Fathers right hand and that mans soule is a part of the divine essence 22. Effroâ—tes so called from shaving their foreheads till they bleed and then anoint them with oyle using no other baptisme but this they say the holy Ghost is but a bare motion inspired by God into the mind and that he is not to be adored all which is directly repugnant to Gods word which proves that the holy Ghost is true God Thou hast not lyed saith Saint Peter unto man but unto God meaning the holy Ghost This Sect took up their station in Transylvania 23. Hosmanists these teach that God took flesh of himself whereas the Scripture saith that Christ was made of a Woman They deny pardon to those thaâ— relapse into sin and so they abridge the grace of God who wills us to repent and thereupon receives us into â—avour 24. 〈◊〉 so called from one Gaspâ—â— Schewenkfeld a Silesian he taught that the Scripture was needlesse to Salvation and with the old Mâ—nichees and Valentinians that Christ was not conceived by the holy Ghost in the Virgins Womb but that God created a man to redeem us and joyned him to himselfe and that this man became God after he ascended into Heaven they confound the Persons of Father and Son and say that God did not speak these words This is my beloved Son That faith is the very essence and nature of God That all Christians are the Sons of God by nature procreated of the divine essence That the Sacraments are uselesse that Christs body is every where Of these Sects and many more of lesse note see Florimundus Raymundâ—s hence we may see what a dangerous Gap hath been made since Luther began to oppose the Church of Rome for the little Foâ—â—es to destroy Christs Vineyard what multitudes of Taâ—es have grown up 〈◊〉 the good Corn in the Lords field what troublesome Frogs worse then those of Egypt have crawled into mâ—st mens houses what swarmes of Locusts have darkened thâ— Sun of righteousnesse whilst â—e was â—â—ining in the Firmament of his Church Q 13. What other opinions in religion were maintained this age A. Carolostadius Arch Deacon of Witâ—berâ— and Oecolâ—â—padius Monk of the Order of S. Bridges opposed Luthers Doctrin in the point of the real presence shewing that Christ was in the bread onely sacramentally or significatively The Libertius whose author was one Quintious a Taylor of Piâ—cardy taught that whatsoever good or evil we did was not done by us but by Gods Spirit in us that sin was nothing but an opinion that in reproving of sinners we reproved God himself that he onely was regenerate who had no remorse of conscience that he onely reâ—euted who confessed he had committed no evil that man in this life may be perfect and innocent that the knowledge we have of Christ and of our Resurrection is but opinion that we may dissemble in Religion which is now the opinion of Master Hobbs and lastly they slight the Scriptures relying on their own inspirations and they slight the Pen men of the Holy Ghost calling Saint Iohn a foolish young man Saint Matthew a Publican Saint Paul a broken vessel and Saint Peter a denyer of his Master Zuinglius Canon of Constance held the Doctrine of Câ—rolostadius against Luther concerning the real presence David George a Glasier in Gaunt taught that he was God Almighties Nephew born of the Spirit not of the flesh the true Messiah and third David that was to reign on Earth that Heaven was void of inhabitants and that therefore he was sent to adopt Sons for that heavenly Kingdom He denied Spirites the Resurrection and the last judgement and life eternal He held promiscuous copulation with the Adamits and with the Manichees that the soul was not polluted with sin that the souls of Infidels shall be saved and the bodies of the Apostles as well as those of Infidels shall be burned in Hell fire and that it was no sin to deny Christ before men therefore they condemned the Martyrs of folly for shedding their blood for Christ. Melaâ—â—ctâ—on was a Lutheran but not altogether so rigid so was Bucer except in the point of Christs real presence Westphalus also but he denied original sin and the Holy Ghosts procession from the Son and that Christs did not institute the Lent Fast nor was any man tied to keep it Q. 14. What were the chief Heads of Calvins Doctrine A. That in this life our â—aith is not without some doubtings and incredulity that the Scriptures are sufficient without traditions that an implicite faith is no faith that the Books of Tobias Iudith a part of Hester The Wisedome of Solomon Ecclesiasticus Baruch The History of Bell and the Dragon and the books of Macchabees are not parts of the Canonical Scripture that the Hebrew Text of the Old Testament is only authentical and so the Grek of the New Testament that the Scripture in Fundamentals is clear of it selfe and is a sufficient judge of controversies that the Elect have saving faith onely which can never totally and finally be lost that predestination to life or death dependeth not on mans foreseen merits or demerits but on Gods free will and pleasure that no sin comes to passe without the will of God that the Son of God received not his Essence of the Father nor is he God of God but God of himselfe that Christ in respect of his humaniâ—y was ignorant of some things that the Virgin Mary was obnoxious to divers sins and infirmities that Christ is our Mediaâ—or in respect of both natures that Christ was in the state of damnation when he suffered for us but did not continue in it that Christ by his suffering merited nothing for himselfe that he descended not truly into Hell but by suffering the pains of Hell on the Crosse that there is no Limbus Patrum nor Purgatory that our prayers avail not to the dead that the torments of the evil Angels were deferred till the day of judgement that Christ came not out of the grave whilest it was shut that the true Church of God consisteth onely of the Elect and that it is not visible to men that the Church may erre that Saint Peter was not Bishop of Rome nor the Pope his successor but that he is Antichrist that the Church and Magistrate cannot make Laws to bind the conscience that caelibat and the monastical life is unlawful consequently the vows of chastity poverty and obedience that man hath not free will to goodnesse that concupiscence or the first motions before the will consents are sins that all sins are mortal and none in themselves venial that in
truly mortified except he be shut up in a Covent Q. 17. How were the Monks and Nunnes of old consecrated A. The Monks after prayers and exhortation made by the Priest is by the same signed with the signe of the Grosse and shaved or polled rather then is his old garment taken off and he is cloathed in a Monastical habit and with other holy men present is made partaker of the Divine mysteries The Nunnes were consecrated either by the Bishop or the Priest and by them covered with a Vaile if the Abbatesse presumed to do this she was excommunicated Twenty five yeares of age was then held a fit time for Virgins to be Vailed but now they may at twelve or before the dayes of the yeare for receiving their Vaile and Consecration were the Epiphany Easter-eve and the festival dayes of the Apostles except in case of death The Virgin to be consecrated was presented to the Bishop in her Nunnes habit then before the Altar with Musick and burning Tapers the Priest before hee puts on her Vaile thus saith Behold Daughter and Forget thy People and thy Fathers House that the King may take pleasure in thy beauty To this the people cryed Amen and so the Vaile is cast over her and all the religious Martons present do kisse her after the Priest hath blessed and prayed for her in this Vaile is placed as much Sanctity as in Baptisme and that such Virgins as depart out of this world without it are in danger of damnation Q. 18. What was the Religious Order of the Benedictines A. Benedict or Beâ—et in Vmbria a country of Italy being weary of the warres and tumults there retired himselfe into a Desart place after the manner of Authoâ—y the Thebaâ— to whom did flock multitudes of people from thence he goeth to Cassinum an ancient Town where he setled and prescribed Laws to his Monks after the manner of Saint Basil. He is said to found twelve Monasteries over which he placed twelve Abbots that were his Disciples His chiefe Monastery Cassinum was richly endowed by Tertullus a Roman Patritian who bestowed on it Castles Villages Lands and large possessions Equitius a Senator followed his example and conferred large revenues on it and so did divers others after him This Order did quickly spread through France Germany Sieily Spain England and other places By the meanes of Maâ—rus his Disciple who was Sonne to Equitius the Roman Senator neere Orleans the first Monastery of Benedictines is founded consisting of one hundred and fourty Brothers which number was not to be altered By Placidus Sonne to Tertullus the Roman Patrieian Benet set up a Monastery in Sicily By Leobardus he erected a Monastery in Alsatia foure miles from Strasburg he planted also a Monastery at Rome neere the Lateran Church in the time of Pelagius By Dâ—natus a Benedictine Covent is erected in Spain about the yeare of Christ 590. By Austin Arch-Bishop of Canterbury the Benedictines got footing in England Anno 596. and so by degrees they spread through other places chiefly in Germany by Boniface the German Apostle and Bishop of Mentz Anno 545. These Benedictines were afterward divided into divers Sects Namely the Cluniacenses instituted in Burgundy by one Otho an Abbot to whom William Sirnamed the Godly D. of Aquitain gave a Village called Mastick Anno 916. The Carnalduenses were erected by one Romoaldus a Benedictine on the top of the Appenin Hills The Vallisumbrences so called from Vallis Vmbrosa on the side of the Appenins were erected by one Gualbertus a Florentine Anno 1060. the Montelivetenses were set up by one Bernard Ptolâ—mens at Sienna in Tuscany Anno 1047. The Grandimonteâ—ses about the same time were instituted by one Steven a Noble man in France The Cistertians so called from Cistertium in Burgundy about the same time were erected by one Robert Abbot of Molismenia Saint Bernard was of this order who about the yeare of Christ 1098. was made Abbot of Claravallis whose Monks were called from his name Bernardines who are all one with the Cistertians saving that the Cistertians wear all white but the Bernardines a black Gowne over a white Coat The Celestini so called from Pope Celestinus the Fifth their founder whose former name was Peter Moroneus This Order was confirmed by Gregory the tenth in the Council of Lyons All these were branches of Benedictines The Camalduenses Montelivetenses and Cistertians wear white the Monks of the Shaddowy Vally Purple the Celestins Skie colour or blew The Grandimontenses wear a Coat of Mailes and a black Cloak thereon Q. 19. What other Orders proceeded from the Benedictines A. Benet may be called the founder and author of all the Religious Orders that were in the West for 666. years together that is till the times of the Dominicans and Mendicants so that there were of Benedictine Monks reckoned by Trithemius L. 1. c. 4. above Fifteen thousand Abbies out of which proceeded multitudes of Cardinals Arch-Bishops Bishops Abbots and other eminent men besides Popes The Gregorian Order was a branch of the Benedictine Gregory the great afterward Pope was at first a Monk who after his fathers death erected on his own charges Six Monasteries in Sicily and at Rome converted his Fathers house into a Monastery and dedicated it to Saint Andrew to these Monks he prescribed the rule of Saint Bennet and assigned to them a large dark or brown coloured cloak to be worne on which was woven a red crosse in the brest these did not shave their beards The Monks called Gerundinenses were after the Order of Bennet instituted by Iohn Bishop of the Geruâ—dinenses in Portugal about the year of Christ 610. He was warned in a dream to build a Monastery which he did and had it ratified by the Pope He gave them a white Garment to wear with his own arms on the breast thereof they were ordered to wear four Ribbands to wit two red and two green This order was erected under Pope Boniface the fourth The rule which Bennet prescribed to his Monks was written out by Pope Gregory the great and confirmed by Pope Eugenius the Second Q. 20. What were the rules which St. Bennet prescribed to his Monks A. He first sheweth what the duty of the Abbot is namely to be careful of his charge to be holy just wise and charitable in his deeds and to be powerful in his words to exhort correct reprove to beware of partiality and dissimulation and chiefly of covetousnesse and pride not to do any thing of himself without advice of the Covent he enjoyneth all to be obedient silent humble to be watchful to prayer in the night he prescribes what Psalms they are to sing every day and night and what Psalms in their canonical hours That Haleluia should be said continually between Easter and Pentecost that they should praise God with David seven times a day to wit in the morning at the first third sixth and ninth hours in
Pontanus his Catalogue of Heresies who makes one Iohn Agricola the author of this Sect Anno 1535. Q. 5. What is the Religion of the Socinians A. Faustus Socinus an Italian of Siena placed all Religion in these old condemned Heresies so greedily embraced by his Disciples 1. That man before his fall was naturally mortal 2. That no man by the light of nature can have any knowledge of God 3. That man before his fall had not original righteousnesse 4. That there is no original sin in us as it imports concupiscence or deformity of nature 5. That there is a free-will to goodnesse in us and that we may here fulfil the Law 6. That God hath no foreknowledge of contingencies determinately but alternatively 7. That the causes of predestination are not in God but in us and that he doth not predestinatâ— to salvation any particular or certain person and that predestination may be frustrated 8. That God could justly pardon our sins without any satisfaction 9. That Christ by his death did not satisfie for us but onely obtained power for us to satisfie for our selves by our faith and obedience 10 That Christ died for himselfe that is not for his sins for he was without sin but for the mortality and infirmities of our nature which he assumed 11. That Christ became not our High Priest nor immortal nor impassible before he ascended into Heaven 12. That Death Eternal is nothing else but a perpetual continuance in death or anniâ—ilation 13. That everlasting fire is so called from its effect which is the eternal extinction or annihilation of the wicked which shall be found alive in the last day 14. That Christs incarnation is against reason and cannot be proved out of Scripture 15. That Christ is not truly God 16. That the Holy Ghost is not God that there is not a Trinity of Persons in one God 17. That the Old Testament is needlesse for a Christian man These opinions are but renovations of old Hâ—resies broched by Eâ—ian Photinus Arrius Samosatenus Sabellicus Servetus Anâ—â—triniâ—arians and others Q. 6. What be the Armimans Tenets A. Iames Arminius Divinity Reader in Leyden Anno 1605. published and taught five Articles which have occasioned great troubles in Holland being eagerly maintained by his Followers called Remonstrantes They hold 1. that election to life is the will of God to save such as will believe and persevere in obedience that men may be elected to faith and yet not elected to salvation that election is sometimes absolute sometimes conditional that the act of faith is chosen as a condition to salvation and that in election to faith the condition of using the light of reason is required That faith and obedience are foreseen by God as already performed by those who are to be chosen peremptorily and compleatly That election sometimes is changible and some elect may finally perish and consequently no certainty of our elections immutability That God hath not decreed to leave any man in the state of sin and damnation meerly out of his will and pleasure and consequently it is not Gods meer will that one Nation should receive the Gospel and not another but a fore-sight of the goodnesse and worth of one Nation above another 2. They teach that God so ordained his son to dye that he did not determin to save any particular man expresly so that Christs death was powerful and sufficient in respect of impertation though there had been no actuall application thereof to any particular man that Christ did not establish a new Covenant of grace by his blood but onely procured a right to his Father to make with men any Covenant whatsoever that Christ by his satisfaction did not merit faith and salvation to any man in respect of effectual application but onely obtained power that the Father might make what conditions he pleased with man the performance whereof depends upon his free will that the Covenant of grace consisteth not in being justified and saved by faith in Christ but in this that God esteemeth our imperfect faith and obedience as meritorious of life eternal as if we had fulfilled the Law that all men are received into the Covenant of grace and all freed from original sin that Christ died not for those whom God elected and highly loved seeing such stood in no need of Christs death 3. They teach that original sin of it self was not sufficient to condemn man kind to temporal or eternal punishment that an unregenerate man is not totally dead in sin nor destitute of all strength to spiritual good things but that he may hunger and thirst after righteousnesse and life that a natural man can by using the gifts of nature rightly obtain saving grace and salvation and that God affordeth sufficient means to bring men to the knowledge of Christ. 4. They teach that holinesse and righteousnesse could not be seated in mans will when he was created and therefore in his fall could not be separated from it that in spirituall death spiritual gifts were not separated from the will of man seeing the will of it self was never corrupted but intangled by the darknesse of the intellect and unrulinesse of the affection that in mans conversion no new gifts are infused and therefore the faith by which we are converted is not a quality infused but onely an act of man that the grace by which we are converted is onely a gentle perswasion so that Morall grace makes naturall men become spiritual and that God by moral reason produceth the consent of the will that God in mans conversion doth not use his omnipotent power to bend the will infallibly so that man may and doth oftentimes resist and hinder his own conversion that grace and free will are comperating causes in our conversion so that grace in order of causality doth not precede the action of the will 5. They teach that perseverance is not the effect of election but a condition of the new Covenant to be performed on mans part before his peremptory election and that by his own free-will that God furnisheth the faithfull man with sufficient means to persevere yet it is in the choice of mans will to persevere or not to persevere that regenerate men may and do fall totally and finally from grace and salvation and that they may sin against the Holy Ghost that no assurance of perseverance can be had in this life without speciall revelation that the Doctrine of assurance is hurtfull to all holy exercises and a means of presumption and security whereas doubting is commendable that temporary and true justifying faith differ onely in continuance that it is no absurdity if man be oftentimes regenerated his former regeneration being extinct that Christ never prayed for the faithfuls infallible perseverance in faith These are the five Articles of Arminianisme as they are set down in the Book called The Iudgement of the Synod of Doâ—t Q. 7. What are the opinions of the new Church of
a Bishop for if Presbyters had been distinct from Bishops Paul would not have left them unsaluted for why should he salute the Deacons and not thâ— Presbyters which are a higher degree Quest. Why were the Pastors called Bishops and Presbyters A. To put them in mind of their duty and dignity for the word Episcopus or Bishop signifieth the care inspection and oversight which they should have of mens souls in guiding instructing and feeding them with the Word and Sacraments Presbyter signifieth the age dignity and experience that ought to be in Ministers whose grave carriage wisdome and knowledge should procure reverence of the people to that high calling and obedience to their Doctrine Q. Are young men then fit to be made Presbyters oâ— Bishop A. No except there be extraordinary gifts in them as were in Timothy or in extream necessity when grave and ancient men cannot be found Temeritas florentis aelatis prudentia sinectutes Young men are rash inconstant head strong proud inconsiderate and indiscreet in their words and carriage for the most part which hath brought this high calling into obloquie and contempt They have not that experience wisdome gravity and knowledge that are in old men nor are they Masters of their passions and affections and how are they fit overseers of others who cannot oversee themselves a young Presbyter is a contradiction and a young Bishop is incongruous Young and green heads have been the cause of so much distemper so many Heresies and schismes in the Church of Christ Therefore little hope there is that ever peace Religion and truth shall flourish in that Church where giddy young men are Bishops or Presbyters and hot-spurs or green heads are preferred to gray hairs ancient Divines are fittest to serve the ancient of dayes Q. But if Paul constituted Presbyters and Deacons in all the Churches which be planted why doth he not salute them as he did these of Philippi A. For brevities sake he oftentimes omits them thinking it sufficient to have saluted the Church in generall in which they are included being members thereof Q. Is not the degree of Bishops higher than that of Presbyters A. Sometimes to avoid heresie schismes and troubles in the Church the Presbyters have chosen one of their own society to precede or oversee the rest but this was onely in some places and at some times and rather an ecclesiastick custome than a divine tradition saith Hierom. Q. But why did Paul besides his custome salute the Deacons at Philippi A. Because by Epaphroditus they had sent him relief therefore he would particularly thank them besides he would shew that under these two names of Presbyter and Deacon is contained the whole Ministry of the Church the Presbyter caring for the things of the soul the Deacon for the things of the body Q. What doth the ward Deacon signifie A. A Minister or servant for so the Magistrate is called Rom. 13. a Deacon or Minister Paul calls himself the Deacon of the Gospel Eph. 5. and he calls Christ the Deacon of Circumcision Rom. 15. but this word is appropriated to him that hath the charge of the poor and strangers in collecting and laying out the Church money for their relief Such were those seven mentioned Acts â— and as Christ had twelve Apostles so one of them to wit Iudas was a Deacon for he kept the bag Q. Were there in the Church preaching Presbyters onely A. No there were also ruling Elders of which Paul speaketh 1. Tim. 5. 1â— Let the Elders that rule well be counted worthy of double honour especially they who labour in the Word and Doctrine for the preaching Presbyters thought it too great a burthen to preach and to have the inspection of mens manners therefore they desired some of the Laity to assist them whom they called ruling Elders Q. What difference is there between a Minister and a Deacon A. The Greek word signifieth both promiscuously but we have appropriated the word Minister to a preacher and the word Deacon to the Overseer of the poore Q. How doth it appear that Presbyter and Bishop was the same A. Because the Apostle Phil. 1. salutes the Bishops of Philippi but in one Town there is onely one Bishop usually so called So Acts 20. having called together the Presbyters he bids them take heed to the stock whereof the Holy Ghost hath made them Bishops And leaving Titus at Crete to establish Presbyters sheweth that a Bishop must be without reproof Q. Have there not been sometimes two Bishops in one Town A. We read in Sozomen l. 4. c. 14. that the Bishops assembled at Sirmium wrote to Foelix and the Clergy of Rome to admit of Liberius as an assistant Bishop to Foelix but the Councel of Nice forbids two Bishops to be in one City Can. 8. Q. Why do not the Reformed Churches now call our Ministers by the name of Bishops and Priests A. Because these Offices have been abused in Popery the one to pride and tyranny the other to superstition and idolatry Q. May a man exercise the office of Presbyter or Bishop without a calling A. No for no man takes upon him this office but he that is called of God as Aaron was Vzza was struck with sudden death for his rash touching of the Ark 2. Sam. 6. God complains of those Prophets that run and yet were not sent Ier. 23. and how can such preach if they be not sent Rom. 10. Leprâ—sie shall seize upon King Uzziah if he stretch out his hand to touch the Ark 2 Chron. 26. Christ himself spoke not of himsel nor was his Doctrine his own but his that sent him Iohn 5 7. Q. How must a man be called A. First Internally by the Spirit moving his heart and furnishing him with graces fit for so high a Calling Secondly Externally by the Church to which twofold calling we must yield obedience and not resist and run from it as Ionah did Q. How shall we know the inward call of the Spirit from the stattering concept of our Fancies A. If we are called by the Spirit we have no other ends but Gods glory and the salvation of souls we seek Christ for his miracles not for his loaves we will not trust to our own strength learning or eloquence but will disclaim our own sufficiency with the Apostle will accuse our own uncircumcised and defiled lips with Mosâ—s and Esay and will rely onely upon the goodnesse and promise of God who will give us wisdome and will put in our mouths what we shall speak Quest. How many sorts of callings are there in the Church A. Two to wit Extraordinary as that of the Apostles Evangelists and Prophets and Ordinary as the callings of Presbyters or Bishops of preaching Prophets or Pastors and of Deacons Q. Can both these callings be in one maâ— A. Yes for Ieremy and Ezechiel were ordinary Priests and Levites yet were extraordinary Prophets So Luther had an ordinary Function in the
Alciatus Simanus Casanovius Menno and divers other Anabaptistical Vipers who extreamly increased the restlesse waves of sects and opinions We recommending the rest to their proper place Hell will take a more particular survey of one Religion and by the horridnesse of that guesse at the others This Servetus was a Spaniard born in the kingdom of Arragon most unworthy both of his Name and Nation Being rapt into a most incredible enthusiasme he boldly layeâ— his unwash'd hands upon holy divinity and at 〈◊〉 four and twentieth year of his age boasted himselfe 〈◊〉 be the only Teacher and Seer of the world making 〈…〉 main design and that by his impious and worthlesse â—â—â—â—tings to inveigh against the Deity of the Son of God 〈◊〉 which writings being sufficiently furnished and withâ— enflamed with hopes of raising no ordinary tumults 〈◊〉 bestirres himself winde and tyde for Basill but Oecâ—lampadius an Ecclesiastical Doctor learnedly before a full Senate confuted the blasphemies of this man and by the publick Authority he had caused him as a poisonous blasphemer to be thrust out of the Church of Basil. From thence he went to Venice where in regard the Venetians had been timely forewarned of him by the wise and learned Melancthon he made no harvest of his incredible blasphemies nor indeed was he permitted â—eed-time for them Religion is nowhere safe But having consulted with the Arch-hereticks his Predecessors and being bird-lim'd he held that there was but one person in the Godhead to be worshipped and acknowledged which was revealed to mankind sometimes under one notion sometimes under another and that it was thus that those notions of Father Son and Holy Ghost were to be understood in the Scriptures Nay with the same line of his blasphemous mouth he affirmed that our Saviour Iesus Christ according to his humane nature was not the Sonne of God nor coeternal with the Father The Holy Ghost he granted to be nothing but that influence by which all things are moved which is called nature He most impiously Ironical affirmed that to understand the word Person we must referre our sesves to Comedies But the most horrid blasphemy of all was when by the suggestion of Satan he imagined that the most glorious and ever to be worshipped and adored Trinity who doth not tremble at it was most fitly-compared to Cerberus the Porter of Hell-gate But he stayed not here no he thought it should be accounted nothing but a diabolical phantasme the laughing-stock of Satan and the monstrous Geryon whom the Poets by some strange mystery of Philosophy feigned to have three bodies O incredible and unheard of subtily of blasphemy The most glorious name of the most blessed Trinity is grown so odious to this man that he would personate being the greatest that ever was all the Atheists that have quarrelled with that name Moreover he maintained that taking but away the only Article of the Trinity the Turkish Alcoran might be easily reconciled to the Christian Religion and that by the joyning together of these two a great impediment would be removed yea that the pertinâ—cious asserting of that Article had enraged to madnesse whole Countries and Provinces This abomination of God and men held that the Prophet Moses that great servant of God and faithful steward of the Lords house that Prince and Captain Generall of the people of Israel one so much in favour with God that he was admitted to speak to him face to face was to be accounted no other than an Impostor He accounted the Patriarch Abraham and his seed too much given to Revenge and that he was most unjust and most malicious to his enemy The most glorious Church of Israel 't is the swine that loves the miâ—e he esteemed no better than a Hogge-Sâ—y and declared himself a sworn Prince of the Anabaptistical generation But keep off and approach not O all ye other Heresies and Hydra's of opinions of this one man furies not capable of expiation Being arrived at Geneva and being forbidden to spue out and spatter his pestiferous blasphemies he continued in hostility against all sharp but wholesome admonitions which Calvin that famous Minister of the Church perceiving being desirous to discharge the duty of a soul-saving Pastor went friendly to Servetus in hopes to deliver him out of his most impious errours and horrible Heresie and so to redeem him out of the jawes of Hell and faithfully reproved him But he being dazled with the brightnesse of Truth and overcome returned nothing to Calvin so well deserving of him but an intolerable obstinacy and inconvincible recapitulation of his blasphemies whence it came to passe that by the just and prudent Decree of the Senates of Bernen Zuring Basil and Scaffuse and by the righteous condemnation of the eternal God in the moneth of December in the year one thousand five hundred fifty and three or as Sleidan hath it in October he was How great is the obstinacy of blasphemy being at that time ecstatically hardened and intoxicated consecrated to the avenging flames ARRIuS Divisit Trini qui formam numinis ecce Dividitur membris Visceribusque suis. THE CONTENTS Arrianisme it 's increase ANNO 323. THe General Councill at Nice Anno 325. called as a Remedy against it but without successe The Arrians misinterpret that place John 10. 30. concerning the Father and the Sunne They acknowledged one onely God in a Iudaical sense They deny the Trinity Arrius his wretched death Anno 336. ABout the year of the Incarnation of the Son of God three hundred twenty and three Hell was deliver'd of a certain Priest at Alexandria named Arrius a man subtle beyond expression the trumpet of eloquence one thee 〈…〉 have been cut out for all honesty and elegance 〈◊〉 with the poison of his Heresie and the 〈…〉 of his destructive doctrine did in the time of Silvester Bishop of Rome and the Emperour constaâ—â—â— draw in a manner all Christendome to his opinion and so corrupted some even great nations in the Eastâ— that except a few Bishops who stood to the true doctrine none appeared against him To remedy this disease at Nice in Bithynia in the year three hundred twenty 〈◊〉 a generall Council was called but to 〈…〉 the contagious stocks of Arrianisme were deeply 〈◊〉 so that they were become such ravening wolves among the flock of Christ that all that would not embrace their belief were to expect banishment or death These imagined that the Sonne was not of an equall nature and coeternall with the Father but that he was onely agreeing and concurring with his Father to confirm which they alledged that place of Iohn 10. 30 which sayes I and the Father are one and though they called the Sonne a great God yet they denied that he was a living and true God and coessential with the Father They boasted that they were ready to answer all objections and acknowledged