run with as great alacrity to war against Christians as to a wedding beleeving if they die in that war they shall immediatly possesse Paradise which is indeed the generall belif of all Turks See Les Estats du Monde Boterus Leo c. Q. What Religon is professed in Guinea A. Gentilism for they adore strawen rings instead of God Of whom they speak blasphemously calling him evill and black and the Author of their miseries And that they are no wayes beholding to him for what they enjoy but to their own industry They put within their Rings Wheat Water and Oyle for their god to feed upon Such Rings are worn by many as preservatives against danger Their Priests use to preach to them on festival dayes and after Sermon to besprinkle the infants with Water in which a Newt doth swim They consecrate to their Idol the first bit and draught of their meat and drink But I believe this black god they rail against is the devill whom their cunning Priests represent to that ignorant people in some black and ugly shape Sometimes of a black dog If they paint themselves with Chalke they think they do good service to their God When he is angry with them they use to bribe the Priest with gold so fishermen use to do when they have no successe at sea The Priest with his wives walks in Procession knocking his breast and clapping his hands then hanging some boughs from the trees on their necks and playing on a Timbrel the Priest flings Wheat into the sea to appease the angry God They have certain trees in great veneration consulting with them as with Oracles using divers foolish ceremonies They worship a certain bird which hath feathers like stars and a voice like a Bull. The Tunie is a sacred fish with them and not to be touched So are the mountains whose tops they daily feed or the Priests rather with meat and drink When one dieth the Priest makes gods of straw to accompany the dead in the other world wine and good cheere are sent with him and servants with his wives if he be the King these are slain to wait upon the King and their heads advanced upon Poles round about the grave They hold it a sin to spit on the ground The Tuesday is their Sabbath They use circumcision and some other Turkish ceremonies See G. Arthus Dantiseanus Mercator Bertius c. Q. Of What Religion were the African Ethiopians antiently A. Gentiles for they worshipped some immortall gods as the Sun Moon and the World some mortal as Iupiter Pan Hercules But some of them who dwelt neer and under the line did not worship but curse the Sun still when he rose because his excessive heat offended them When their Queen went to Solomon she being instructed by him in the knowledge of the true God upon her return planted the Jewish Religion in her country but the Eunuch of Queen Candace being baptized by Philip brought home with him the Christian Faith which hitherto they have retained See Diodorus Boemus Strabo Sardus Damianus a Goes c. Q. What Religion do these Aethiopians or Abyssins professe A. Christianity yet Gentilisme is retained in some part of Prestor-Iohns ample Dominions The Christians circumcise both male and female on the eighth day in memory of Christs circumcision The males are baptized fourty days after and the females eighty They abstain from certain meats and use some Mosaical Ceremonies They are very rigid in their Fastings they begin their Lent ten days before ours some Fryers eat no bread all the Lent some not in a whole year but are contented with Herbs without Salt or Oyl They keep a fast of three days after Candlemasse in memory of Ninevehs repentance Some Fryers all that time eat nothing and some Nurses give their Children suck but once a day He that marrieth three wives is excommunicated Queen Candace after her conversion consecrated the two magnificent Temples of the Sun and Moon to the Holy Ghost and the Crosse. Afterward these two Temples were given to the Monkish Knights of Saint Anthonies Order with two large Monasteries The Abyssins in their Liturgy mention the three first general Councils but not that of Chalcedon because they are Eutychians or Jacobltes Their Patriarch is onely a Monk of Saint Anthonies order and so is the Patriarch of Alexandria by whom the Aethiopian is consecrated and is in subjection to the Sea of Alexandria They observe here both Saturday and Sunday with equal devotion In the Eucharist the Priest administers leavened bread except on the Thursday before Easter for then it is unleavened because that day Christ instituted the Supper Anâ— the Deacon gives the Wine in a Spoon They receive all standing and in the Church onely all that day after they must not spit till Sun set They give the Eucharist to Infants immediately after Baptisme They believe traduction of Soules They are careful to confesse their sins to the Priest and still after confession receive the Eucharist The Patriarch onely excommunicates and none but murtherers usually Inferiour Priests and Monks labour for their maintenance but the Bishops Deanes and Prebends have large revenues and benefices They permit their Clergy to marry once and have pictures in their Churches but not images Betwixt Easter and Whitsuntide they eat flesh on Fridays Every Epiphanie day they baptize themselves in Lakes or Rivers So do the Muscovites in memory of Christs baptisme the same day They use no Confirmation nor Extream Unction See Damianus a Goes Alvarez in his Aethiopian History and others Q. What is the Religion of the lower Aethiopians A. These were not known to the Antients but they are found by Navigators to be for the most part Gentiles though divers Moors live among them Yet some of them worship but one God They superstitiously observe divers days of the Moon They feast the dead with bread and boyled flesh They punish witchcraft theft and adultery with death They may marry as many wives as they please but the first is the chief and the rest are her servants They pray to the dead in white garments In Monomotapa and some other places thereabouts the Jesuites have converted divers to Christianity many whereof are fallen back again to Gentilisme See Eâ—anuel Acosta of the Eastern affaires and Boterus c. Q. What is the Religion of Angola and Congo A. In Angola they are all heathens In the midst of their towns they worship wooden Idols resembling Negroes at whose feet are heaps of Elephants teeth on which are set up the skulls of their enemies killed in the wars They believe they are never sick but when their Idol is angry with them therefore they please him by pouring at his feet the Wine of Palmes They use to wash and paint and new cloath their dead and bury with him meat drink and some of his goods at whose grave they shed the blood of Goats They are much addicted to divination by
Anthropomorphites and the Manichees They rejected the Books oâ— Moses made God with a humane shape taught that the world was made by evil Angels and that Michaâ—l 〈◊〉 Arch-angel was incarnate They condemned Image worship and despised the crosse because Christ died on it They held the churches baptism to be the baptism of Iohn but their own to be the true baptism of Christ they slighted the Church Liturgy and taught there was no other Resurrection but from sin by repentance they held also that men might dissemble in Religion At Antwerp one Taudenius or Tanchelinus being a Lay-man under took a Reformationâ— teaching that men were justified and saved by faith onely that there was no difference between Priests and Lay-men that the Eucharist was of no use and that promiscuous copulation was lawful The Petrobrussâ—ans so called from Peter de Bruis of Antwerp held that baptism was needlesse to Infants and likewise churches were uselesse that crosses should be broken that Christ was not really in the Eucharist and that prayers for the dead were fruitlesse One Peter Aballard taught that God was of a compounded Essence that he was not the author of all goodnesse that he was not onely eternal that the Angels helped him to create the world that power was the property of the Father Wisdom of the Son Goodnesse of the holy Spirâ—â— He denied that Christ took our flesh to save sinners or that the feare of God was in him he said that the holy Ghost was the soul of the world that man had no 〈◊〉 will that all things even God himselfe were subject to necessity that the Saints do not see God that in the life to come there should be no feare of God and that wee are in matters of faith to be directed by our reason His chief disciple was Arnoldus Brixienfis who denied also temporalties to the Clergy Gilbert Porrâ—â—anus Bishop of Poytires taught that the Divine Essenâ—â— was not God that the Proprieties and Persons in the Trinity were not the same that the Divinity was not incarnate in the Son He rejected also merits and lessened the efficacy of baptism The Henricians so called from one Henry of Tholouse a Monk and somented by Henry the Emperor taught the same Doctrines that Peter de Bruis did and withal that the church musick was a mocking of God The Patareni taught â—lso the same things The Apostolici so named from saying they were Apostles immediatly sent from God despised marriage all meats made of Milk the baptising of Infants purgatory prayers for the dead invocation of Saints and all Oaths They held themselves to be the onely true Church One Eudon gave himself out to be the judge of the quick and dead The Adamites started up again in Bohemia The Waldenses so called from Waldo of Lions who having distributed his wealth professed poverty he rejected images prayers to Saints Holy days Churches Oyl in Baptisme confirmation the Ave Mary auâ—icular confession indulgences purgator prayers for the dead obedience to Prelates distinction of Bishop and Priest Church Canons merit religious orders extream unction miracles exorcisms Church musick canonical hours and divers other Teneâ—â— of the Church of Rome They held that Lay-men might preach and consecrate the Bread and that all ground was alike holy They rejected all prayers except the Lords prayer and held that the Eucharist consecrated on the Friday had more efficacy then on any other day That Priests and Deacons falling into sin lost their power in consecrating and Magistrates in governing if they fel. That the Clergy should possesse no temporâ—lties that the Church failed in Pope Sylvesters time They rejected the Apostles creed and all oaths but â—ermitted promiscuous copulation and taught 〈…〉 man ought to suffer death by the sentence of any Judge Q. 5 What were the Albigenses and what other Sects were there in this twelfth Century A. These not long after the Waldenses swarmed in the Province of Tolouse and were overthrown by Simon Earl of Montferrat these taught that they were not bound to make prosession of their faith they denyed pâ—rgatory prayers for the dead the real presence private confession images bells in Churches and condemned the eating of flesh egges and milk The Romish writers affirm that they held two Gods that our bodies were made by Satan that the Scriptures were erroneous all oaths unlawful and Baptisme needlesse They rejected the old Testament and marriage and prayers in the Church they held there were two Christs a good born in an unknown Land and a bad born in Bethlehem of Iudea That God had two Wives of which he begot Sons and Daughters and more such stuâ—â— as may be seen in the above named authors The Corâ—erij held the Petrobrussian Tenets and withall that the Virgin Mary was an Angel that Christs body was not glorified in Heaven but did putrifie as other dead bodies and so should remain after the day of judgementâ— They taught also that the souls should not be glorified till the Resurrection Ioachimus Abbas taught that in the Trinity the Essence generated the Essence which opinion was condemned in the general Councel of Lateran under Innocent the third not long after started up Petrus Iohannis who maintained the errour of Ioachimus and withal taught that the reasonable soul was not the form of man that the Apostles preached the Gospel after the literal not after the spiritual sense that grace was not conferred in baptisme that Christs side was pierced with a Lance whilest he was yet alive which is directly against the words of Saint Iohn therefore this opinion was condemned in the councel of Vienna he held also Rome to be Babylon and the Pope to be Antichrist Q. 6. What opinions in Religion were professed the â—â—â—teenth Century A. Almaricus a Doctor in Paris taught that if Adâ—m had not sinned there had been no procreation nor distinction of Sex This was condemned in the councel of Lateran under Innocent the third He held that the Saints do no wayes see God in himselfe but in his creatures He denyed the Resurrection Paradise and Hell also the real presence invocation of Saints Images and Altars He said that in the Divine minde might be created Ideas He transformed the mind of a â—ontemplative man into the Essence of God and taught that charity made sin to be no sin David Dinantius taught that the first Matter was God which was to make God a part and the meanest part of all his creatures Gulielmus de sancto amore taught that no Monks ought to live by alms but by their own labours and that voluntary poverty was unlawful the same doctrine was taught by Desiderâ—us Longobardus affirming it a pernicious opinion that men should leaue all for Christ. Raymundus Lullius taught that in God were different Essences that God the Father was before the Son that the holy Ghost was conceived of the Father and the Son 〈◊〉 the Doctrine of the Church is that he proceeds
from the Father and the Son not by way of Generation or Conception but of Eternal and Spiritual dilection he also taught that it was injustice to punish any man for opinions in Religion or Heresie The Whippers taught that whipping of themselves with rods full of knots and sharp pricks did more expâ—â—te and abolish sin then confession that this their voluntary whipping was before Martyrdom which was inflicted by outward force that now there was no use of the Gospel nor of the Baptisme of Water sith the Baptisme of Blood was better that holy water was â—â—â—iesâ—e that no man could be saved who did 〈…〉 himselfe They also held perjury lawful The 〈◊〉 whose author was one Hermannus Italus held community of Wives lawful which Doctrine they put in practise at their meetings to pray then putting out their lâ—ghts â—hey used promiscâ—ous copnlation and the children born of such commixtion they put to death They taught that all things amongst Christians should be in common that Magistracy did not consist with Christianity and that the Saints did not see God till the day of judgement Gerardus Sagarellus of Parma whose Disciples were named Pseudâ—-apostoli that is false Apostles because they bragged that they did imitâ—te the Apostles poverty therefore they would not take or keep money or reserve any thing for the next day he taught that to make vows or to swear at all was unlawful that marriages might be dissolved by such as would embrace their Religion and that they were the onely Christians they were enemies to Tythes and to Churches which for prayer they accounted no better then Hogs Styes Q. 7 What were the opinions in Religion the feurteenth Century A. The Beguardi who professed a Monastical life taught that we might attaine to as much perfection and beatitude in this life as in Heaven that all intellectual natures were blessed in themselves not in God that it was a sin to kisse a Woman but not to lie with her because nature inclined to this but not to that That perfect and spiritual men were freed from obedience to superiours from fasting praying and good works and that such men could not sin nor encrease in grace being perfect already They would have no reverence to be used in the Eucharist nor at all to receive it for that did argue imperfection The Beguinae professed the same Tenets and withal were against vows and voluntary poverty The Beguini taught that wealth consisted not with Evangelical perfection and therefore blamed Pope Iohn 22 for permitting the Franciscans to have corn in their barns and wine in their cellars They held that the state of Minorites was more perfect then that of Bishops that they were not bound to give an account of their faith when they were demanded by the Inquisitors and that the Pope had no power to dispense with Vows The Lolhards so called from Walter Lolhard their author held that Lucifer was injuriously thrust out of Heaven that Michael and the blessed Angels should be punished eternally that Lucifer should be saved that the blessed Virgin lost her Virginity after Christs birth and that God did neither see nor would punish sins committed under ground therefore they gave themselves to all uncleannesse in their vaults and caves Richardus Armacanus taught that voluntary poverty was unlawful and that priests could blesse and confer orders as well as Bishops One Ianovesiâ—s taught that in the year â—â—60 on Whitsunday Antichrist would come who should pervert all Christians and should mark them in their Hands and Foreheads and then should be damned eternally and that all Iewes Saracens and Infidels who were seduced by Antichrist should after his destruction be converted to Christ but not the Christians that fell off from Christ. The Turelupini taught that we should not be ashamed of those members we have from nature and so like the Cynicks they gave themselves openly to all uncleannesse they held also that we were not to pray with our voice but with the heart onely Q. 8. What were the Tenets of the Wicklevits who lived in this Centurie A. They were so called from Iohn Wickliffe an Englishman and taught that the substance of bread and wine remained in the Sacrament that neither Priest nor Bishop remaining in any mortal sin could consecrate or ordain that the Mass had no ground in Scripture that outward confession was needlesse where there was true contrition that a wicked Pope had no power over the faithful that Clergy-men should have no possessions that none should be excommunicate by the Church but he who is first excommunicate by God that the Prelate who excommunicates a Clerk appealing to the King is a traitorâ— and so is he that being excommunicate refuseth to hear or to preach that Deacons and Priests may preach without authority of the Bishop that the King might invade the Churches Revenues that the people may punish their Kings that the Laity may detain or take away the Tytâ—es that special prayers for any man were of no more force then general that religious orders were unlawful and that such should labour with their hands that it was a sin in Constantine and others to enrich the Church that the Church of Rome was Satans Synâ—gogue they rejected also the Popes election by Cardinals Indulgences decretal Epistles the Popes excommunications and his supremacy they held also that Austin Benet and Bernard were damned for instituting religious orders that God ought to obey the Devil that he who gives almes to Monasteries should be excommunicate that they are Simoniacks who pray for their Parents or Benefactors that Bishops reserved to themselves the power of Ordination Confirmation and Consecration for lucres sake that Universities Degrees and Schools of Learning were hurtfull to the Church These and such like Tenets of Wickliff are let down in the Councel of Constance where they were condemned Other opinions are fathered upon him to wit that man had no free will that the sins of the Predestinate were venial but of the Reprobate all mortal that the Saints were not to be invocated nor their reliques kept nor the Crosse to be worshipped nor images to be placed in Churches they rejected also Vows Canonical hours Church-Musick Fasting Baptizing of Infants Benedictions Chrism and Episcopacy He held also that the Brother and sister might marry that every creaâ—ure may â—e called God because its perfection is in God Q. 9. What opinions were taught the fifteenth Century A. Iohn Hus of Bohemia publickly maintained the Doctrine of Waldus and Wickliffe and withal taught that Saint Peter was never head of the Church that the Church is onely of the predestinate that Saint Paul when he was a persecutor was not a member of Satan that the Divinity and the Humanity made up one Christ whereas the personal union consisted indeed not between the two Natures but between the Person of the Word and the Humane Nature That the Pope was subject to Cesar that the Pope
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
and twelfth Centuries 5. Of the Albigenses and other Sects in the twelfth Century 6. The Sects of the thirteenth Century 7. The Sects of the fourteenth Century 8. Of the Wicklevites 9. The opinions of the fifteenth Century 10. The opinions of the sixteenth Century to wit of Luther and others 11. Of Sects sprung out of Lutheranisme 12. Of Protestants 13. Of the other opinions held this Century 14. The chief heads of Calvins Doctrine 15. Of other opinions held this age 16. Of divers other opinions in this age and the causes of this variety and confusion in the Church The Contents of the ninth Section THe first original of the Monastical life 2. The first Eremites or Anchorites 3. The manner of their living 4. Their Excesses in Religion 5. The preheminence of the Sociable life to the Solitary 6. The first Monks after Anthony 7. The rules of Saint Bafil 8. Saint Hieroms order 9. Saint Austins order 10. If Saint Austin instituted his Ermites to begge 11. Of Saint Austins Leathern Girdle used at this day 12. The institutions and exercises of the first Monks 13. Why religious persons cut their hair and beards 14. Whence came that custome of shaving 15. Of the Primitive Nuns 16. Of what account Monks are at this day in the Roman Church 17. How the Monks and Nuns of old were consecrated 18. The Benedictine order 19 Of the orders proceeding from them 20. Of Saint Bennets rules to his Monks 21. The Benedictines habit and dyet 22. Rules prescribed by the Council of Aix to the Monks 23. The Rites and institutions of the Monks of Cassinum 24. The manner of electing their Abbots 25. The Benedictine Nuns and their rule 26. Of the Laws and Priviledges of Monasteries The Contents of the tenth Section OF new religions orders sprung out of the Benedictines and first of the Cluniacenses 2. Of the Camaldulenses and Monks of the Shadowy Valley 3. The Sylvestrini Grandimontenses and Carthusians 4. The Monks of Saint Anthony of Vienna the Cistertians Bernardines and Humiliati 5. The Praemonstratenses and Gilbertines 6. The Cruciferi Hospitalarii Trinitarians and Bethlemites 7. The Johannites or first religious Knights in Christendom 8. The Templars 9. The Teutonici or Mariani 10. The Knights of S. Lazarus Calatrava and S. James 11. The orders of Mendicant Friers and first of the Augustinians 12. Of the Carmelites 13. Of the Dominicans 14. Of the Franciscans 15. Of things chiefly remarkable in the Franciscan order 16. Of the Knights of the Holy Sepulchre and Gladiatores 17. Of the Knights of S. Mary of Redemption of the Montesians of the order of Vallis Scholarium and Canons Regular of S. Mark 18. Of Saint Clara S. Pauls Eremires and Boni homines 19. The servants of S. Mary Coelestini and Jesuati 20. The order of S. Briget 21. The order of S. Katharine and S. Justina 22. The Eremites of S Hierom S. Saviour Albati Fraâ—ricelli Turlupini and Montolivetenses 23. The Canons of S. George the Mendicants of S. Hierom the Canons of Lateran the order of the Holy Ghost of S. Ambrose ad Nemus and of the Minimi of Iesu-Meria 24. The orders of Knight-hood from the year 1400 namely of the Annunciada of S. Maurice of the Golden Fleece of the Moon of S. Michael of S. Stephen of the Holy Spirit c. The Contents of the eleventh Section OF religious orders and opinions from the year 1500. til this day 2. The order of Jesuits 3. Of their general rules 4. Of their other rules 5. Of their rules for Provosts of houses Rectors of Colledges c. 6. Of their rules for Travellers Ministers Admonitors c. 7. Of their priviledges granted by Popes 8. Of other orders in the Church of Rome 9. How Abbots are consecrated at this time 10. Wherein the Christian orders of Knighthood differ 11. Of other orders of Knighthood besides the French 12. Of the orders of Knight-hood in Germany Hungary Bohemia Poland c. 13. The orders of Knight-hood in Italy 14. Of the Christian Military orders in the East The Contents of the twelfth Section THe opinions of the Anabaptists and wherein they agree with the old Hereticks 2. The Tenets of the Brownists 3. Of the Familists 4. The Adamites and Antinomians 5. The Religion of the Socinians 6. Of the Arminians Tenets 7. Of the Church of Arnhem and the Millenaries opinions 8. Of many other Sects at this day amongst us 9. The opinions of the Independents 10. The tenets of thâ— Presbyterians where by way of a Catechisme is delivered their whole doctrine concerning the Ministry Episcopacy Presbytery Lay-Eldership Deacons Civil Magistrates the Election of Ministers Ordination power of the Keyes Excommunication 11. Divers erroneous opinions which have been lately revived or hatched since the fall of our Church-government c. The Contents of the thirteenth Section THe Doctrine of the Church of Rome concerning the Scriptures 2. Their tenets concerning predestination the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and alms 5. Their opinions concerning the Sacraments and ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their consecration of Altars c. 12. The Degrees of Ecclesiastical persons in the Church of Rome Their sacred orders office of the Bishop and what colours held sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy dayes which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their Ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead The Contents of the fourteenth Section OF the Eastern Religions and first of the Greeks 2. Of the Church dignities and discipline in the Greek Church at this day 3. Of the other Nations professing the Greek Religion chiefly the Moscovites and Armenians 4. Of the Monks Nunnes and Eremites of Moscovia 5. Of the form of service in their Churches 6. How they administer the Sacraments 7. The Doctrine and Ceremonies of the Russian Church at this day 8. Of their Marriage and Funeral Ceremonies 9. Of the profession of the Armenians 10. Of the other Greek Sects namely the Melchites Georgians and Mengrelians 11. Of the Nestorians Indians and Jacobites 12. Of the Maronites Religions 13. Of the Cophti 14. Of the Abyssin Christians 15. Wherein the Protestants agree with and dissent from other Christian Churches The Contents of the fifteenth Section REligion is
two Cherubins in the Temple four in the Tabernacle there was but one golden Candlestick and one brazen Laver but in the Temple there were ten of each So this Temple of Solomons far exceeded the other built by Zerobbabel wherein was wanting the Cloud the celestial fire the Ark and the holy Oyl besides in number of Prophets magnifick structure and wealth it was far inferiour to the first and yet in respect of Christ the second did far exceed the first who supplyed the want of the Cloud fire oyl Prophesie Vrim and Thummim He being all these in a more excellent manner but wee must note that though the pot with Manna and Aarons rod were kept in Moses his Ark yet in Solomons Ark were only the two Tables of the Law 1 Kings 8. 9. In the Womens Court stood the Gazophylacium or treasury containing the Almes or Gifts that were offered Q. What else may we observe of Solomons Temple A. That this Temple was to the Jewes as their Cathedral or Metropolitan Church the Synagogues which were not in Ierusalem till after the captivity did resemble our Parish Churches in which the Scribes taught as the Priests in the Temple and as there was a high Priest for the Temple so there was for the Synagogue a high Ruler called Archisynagogus In the Synagogues also they had their distinct Courts as in the Temple and an Ark for the book of the Law and the same holinesse ascribed to the one as to the other but that they could sacrifice nowhere but in the Temple upon the brazen Altar in the Court of the Priests which Altar was called Ariel or the Lyon because like a Lyon it devoured the flesh of the sacrifices Upon the golden Altar incense was offered Christ was represented by both Altars his humanity and passion by the brazen his divinity resurrection and ascension by the golden Altar and the incense thereof mounting towards Heaven In the Court of the Priests called the holy place stood the Table of Shew-bread on which were twelve loaves which represented the twelve Tribes upon each loaf was a dish of franckincense shewing Christs intercession for his people The Candlestick and Pincers or Snuffers represented the doctrine and disciplin of the Church Some divide the Temple but into three parts excluding the Court of the Gentiles to wit into the outward Court of the Israelites the holy or Court of the Priests and the holiest of all into which the high Priest entred once yearly with blood incense and smoak It was death for any other to enter there and even for the high Priest himselfe if he entred above once in a year yet Pompey and Heliodorus took the boldness to enter thither but the one never prospered after and the other fell mad so dangerous a thing it is to be too bold with Religion The brazen Laver and the Shew-bread in the Priests Court represented the two Sacraments of the Church to wit Baptism and the Eucharist The Women shewed their devotion in bestowing their looking-glasses which were not of glass as ours are but of polished brass upon the brazen Laver Exod. 38. 8. a looking-glass sheweth us the spots of our faces but Baptism washeth away the spots of our soules Two other Temples were built in opposition to that of Ierusalem namely the Temple of Samaria built by Sanballat upou mount Garizim the other at Heliopolis in Egypt by Onias the fourth whom Antiochus had put from the high Priesthood The second Temple of Ierusalem built by Zerobbabel was begun in the second yeare of King Cyrus Ezra 3. 8. and was finished in the ninth year of Darius Histaspes which was 46. years in all whereas the first Temple was begun and finished in seven years Herod spent eight years whether in repairing of the old or in building of a new is uncertain yet Iosephus tells us that Herod pulled down the old temple and built a new one which was six and forty years in adorning and perfecting of which the Jewes are to be understood Iohn 2. 20. Q. What did the Temple and the Vteasils thereof represent to us A. As the flitting Tabernacle shadowed out the Church militant so the fixed Temple resembled the Church triumphant the three Courts represented the threefold estate of mankind to wit his state in sinne before the Law by the outward court of the Gentiles his state under the Law by the inward court of the Priests and his state under grace by the holy of holies The Temple as it was built by Solomon a peaceable Prince resembleth the Christian Church erected by Christ the Prince of peace The one was built without noise so was the other The Temple was built upon a hill and the Church saith Christ is like a City built upon an hill In the Oracle or most holy place was neither the light of Sun Moon nor Candle resembling the new Ierusalem in the Revelation having the glory of God and the Lamb for the light thereof Rev. 21. 23. In this place stood the Ark and golden Censer with the Tables of the Law Aarons rod and the pot with Manna the mercy Seat covered the Ark whereon were the golden Cherubins Christs Kingly Office was represented by the Ark crowned with gold his Priesthood by the censer and his Prophetical office by the mercy seat whence God spake to the high Priest the Tables of the Law and Aarons rod shadowed out his active and passive obedience the Cherubins looking on the Ark did signifie Jews and Gentiles looking on Christ their King The pot with Manna did adumbrate his divinitie by the one and his humanity by the other The Propitiatory covered the Law and so hath Christ hid and concealed the condemning power thereof in the Sanctuary or holy place was the Table with the twelve Loaves representing the Twelve Tribes and in them all true Israelites or Church of Christ on the one side having the golden Candlestick on the other the Altar of incense besprinkled yearly with the blood of the Sacrifice and representing the preaching of the word and prayer which by the death of Christ are made acceptable to God In the same place also stood the brazen Altar of burnt offrings and the brazen Sea the one resembled Christ by whom we are justified the other holiness of life by which we are sanctified or the Altar of burnt offrings did signifie our Eucharist and the brazen Sea our Baptisme The fire that burned continually on the Altar did signifie Christs divinity for our God is a consuming fire saith the Apostle The holy Oyl with which the Priest was anointed shadowed the graces of the Spirit poured our on Christs humanity with this oyl of gladness Christ was anointed above his fellows Q. What was the office of the Levites A. Besides that they helped the Priests in gathering of Tithes some of them did carry wood and water for the Tabernacle which they were bound to carry up and down with its Utensils to pitch and
were not permitted to come neer the Temple Curses also were denounced against them Hymenaeus Alexander and the incestuous person are those excommunicated Their highest degree was Maran-atha that is the Lord cometh 1 Cor. 16. signifying that the Lord was comming with vengeance against such these were totally secluded from the people of God which is called a cutting off from the People and a blotting or razing of their names out of the book of life answering to those three degrees the Greek Church had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Latine had their Abstenti Excommunicati and Anathemata the reason why God would have this strict discipline used in his Church is First to terrifie the evil doers Secondly to preserve the sound sheep from being infected by the scabbed Thirdly to keep up the reputation of his Church which otherwise might be scandalized for conniving at sin Fourthly that Gods judgements may he either diverted or prevented for he is just and will not wink at sinne Fifthly that the excommunicate person by this severity may be brought to repentance and amendment of life They had a peculiar way in excommunicating the Samaritans to wit by sound of trumpet and singing of the Levites who first by word of mouth pronounced a curse against the Samaritans and those that eat or conversed with them shewing that they shall never be Proselytes in Israel nor have any part in the resurrection of the just Then they wrote this curse and caused it to be read add pronounced in all parts of Israel Q. How did God instruct the Iews of old A. Sometimes by visions and dreams sometimes by secret inspiration sometimes by a voice from Heaven sometimes by Vrim and Thummim that is light and perfection which were the precious stones on the breast plate of the high priest but ordinarily he taught them by his word either written by his holy Pen-men or unwritten namely by Tradition for God delivered his will this way to Moses and he to Ioshuah who imparted this to the Elders and they to the Prophets From the Prophets the great Synagogue received these Traditions till at last they were committed to writing for the benefit of those Jewes which dwelt in Iudea about the year of Christ 230. This was called the Thalmud of Ierusalem but 500. years after Christ the Jews at Babylon made a more exact collection and this they called the Thalmud of Babylon which contains all their Canon and civil Laws and is with them of no lesse authority then the Scripture They have besides this their Kabbala which is a mystical kind of learning consisting most in certain letters and syllables out of which they raise many mystical whimsies The Thalmudists expect a temporal kingdom the Kabbalists a spiritual who also hold that there was an invisible world created 2000. years before this because the first word in Genesis is Bereshith and the first letter thereof is beth which stands in their Arethmetick for 2000. R. Ionathan compiled the Thalmud of Ierusalem the other of Babylon was made up by R. Asse which is divided into six parts sixty Books and five hundred thirty and two Chapters It 's thought that Ezra deliverd this Thalmud to Simon the High Priest and he to his successors till at last it came to old Simeon who took up Christ in his arms and from him to his scholar Gamaliel It 's most likely that Pythagoras had his Kabbalistical Philosophy from the Jewish Rabbies but of these passages see Galatinus de arcanis Munster Fagius D. Kimchi and the Thalmud it selfe Q. What maintenance did the Iews allow their Priests and Levites A. Besides certain Cities and shares in their sacrifices and oblations they allowed them the first fruits and tithes the first fruits of the threshing floore Num. 15. 20. comprehending the first fruits in the sheafe offered at the Passeover in the beginning of harvest and the first fruits of loaves at Pentecost in the end of their harvest besides the first of the dough Numb 15. 20. Nehe. 10. 37. Rom. 11. 10. these first fruits were called heave or wave-offerings because they were shaken up and down to shew that God was Lord of Heaven and Earth or else from hand to hand to all corners of the earth to signifie that the whole earth was the Lords The firstlings of man and beast God challenged as his own Exod. 13. because he spared the first born of the Israelites when he smote those of Egypt The firstlings of clean beasts were sacrificed the fat whereof was burned but the flesh was given to the Priest But the firstlings of men and unclean beasts were redeemed for five silver shekels of the Sanctuary paid to the Priests for each of them Numb 18. 15 16. when they carried up their first fruits to Ierusalem they had a pipe playing before them and a bull with gilded homes and a garland of Olive branches on this head As for their tithes the husbandman according to Scaligers reckoning out of 6000. bushels in one year paid for his first and second tith and first fruits 1121. bushels which is above a sixth part of the whole besides the tith of their cattel and fruit of their trees and so strict were the Pharisees in the payment of their tiths that they tithed mint anise cumine Matth. 23. 23. out of the first tith payed to the Levites by the husbandman was payed a tith to the Priest by the Levites The second tith was payd by the husbandman either in kine or in money as he pleased This tith was not so great as the first for if he paid 590. bushels for his first tith he paid but 531. for his second tith but this second tith every third year was spent by the husbandman at home upon the poor and not in Ierusalem on the Levites This year was called the year of tiths Deut. 26. 12. and though at this day the Jews have no lands yet they pay carefully the tenth of their encrease Q. What Church government had the Iews after they were carried captive into Babylon A. They had no setled government in Babylon being then in misery and captivity yet they had some Elders and Prophets as may be seen in Ezek. 8. 1. After the captivity they reformed all things according to King Davids institution but the number of singers do ot keepers and other officers came far short of the former This government continued in some measure till the time of Antiochus Epiphanes who sold the Pontificare to Iason the brother of Onias the high Priest he dy degrecs brought in the Greek government and so did the third brother Menelaus at last it was totally subverted in the eighth year of Antiochus and again restored by Matathius and more fully by Iudas Ionathan and his brother Simon in Ionathan the Priesthood was translated from the family of Tsadoc to the posterity of Ioiarib who
Blessed be thou O God Lord of all the World who hast given such understanding to the cock When they change their shirts the walls and bed-posts must not see their nakedness but they must change within the bed-cloaths They must not in the morning put on the left shoe before the right but at night they should put off the left shoe first As they are going out of their chamber in the morning they must with a submissive mind bow their head to the ground in remembrance of the devastation of the Temple at Jerusalem but no man must offer to say his prayers till first he hath eased himself at the stoole and washed his hands because upon them evil spirits sit in the night time and his face also because it was made after the image of God but they must be careful that the right hand with which they touch the Law and write the name of God may no waies be defiled And when in private they are easing of themselves they must not then think of God or of his Law for that will shorten their life as their Rabbins say If any man touch his eye in the morning with unwashed hands he shall be blind if his ears deaf if his nostrils they shall still be dropping if his mouth it shall stink if any part of his skin it shall be scabbed they must not presume to pray but in their four cornerd cloak from which hangs certain borders laces or Phylacteries which they call Zizim they must also have their Tephillin tied to their heads and hands these are scrowls or bundels of prayers but of these and many more of their superstitious ceremonies see Buxtorsius in Synagoga Iudaica Q. How do they prepare themselves for the feast of Reconciliation A. The first ten days after the beginning are penitential in which they fast and pray The ninth day every man young and old takes a Cock in his hand every woman and maid a Hen. After some impertinent sentences pronounced out of Scripture each one whirls the Cock about the Priests head saying This Cock shall die for me then the Cocks throat is cut his body flung to the ground and at last roasted His guts are cast upon the top of the house that the Ravens may carry them away and their sins together They labour much for white Cocks which they hold to be pure from sin red Cocks they detest as being full of sin The reason why they sacrifice a Cock is because the Hewbrew word Gheber signifieth a man and in the Thalmud a Cock so to them the death of a Cock is as much as the death of a man After this they go to the Church yard confesse their sins and give to the poor the price of their Cocks because of old they used to give their cocks to the poor In the afternoon they dip themselves again in water and prepare lights for their next days service in the Synagogue where in the evening they meet and reconcile themselves to each other where hath been any offence he that seeks to be reconciled is sufficiently satisfied though the other be obstinate and thinks himself acquitted in seeking for that the other hath refused If the party wronged die he that did the wrong goeth to his grave and before ten witnesses confesseth his fault they confesse also their sins to each other in some secret place of the Church they go two and two the one boweth his body turning his face to the North whilest he is confessing and beating of his breast receiveth thirty nine stripes on the back of his fellow with a leather thong whom he repayes in the like manner Having done they return home and make merry with their roasted cocks and hens Over their cloaths they put on a white shirt or surplice to shew that now they are white and pure from sin Q. What other Ceremonies use they in the feast of Reconciliation A. The ninth day the men in the Synagogues the women at home about evening light wax candles over which they pray stretching out their hands towards the lights which if they burn clear they take it for a good sign that their sins are pardoned and that they shall be happy if the lights be dim or the wax melt it 's ominous Then they fast goe bare-footed abstain from oyl bathing and carnal copulation they spend much of the night in singing and praying and most of the next day while the Priest extendeth his hands to blesse them they all lay their hands on their faces as not daring to look on those sanctified hands of the Priest At this time they fast 48. hours together and some have been observed to stand upright and pray above 24. hours without intermission Some write that they use at this time to bribe Satan that he may not accuse them for their sins Q. What Ceremonies use they when they have read over the Law A. They divide the Pentateuch into 52. Sections according to the 52. Sabbaths of the year The last Lesson which falls out on that day that immediately follows the feast of Tabernacles about the 23. of September is accompanied with singing and the Priests dancing All the books are this day brought oâ—t of the Ark with dancing about it in the interim whilest the books are out of the Ark a candle burns within it to shew that the Law is a Light In the Synagogue they fling Nuts Peares and other fruit to the Youth who in scrabling for the same fall often times together by the ears That day their Ecclesiastick Offices are proposed to sale which occasioneth much strife and malice among them The money raised on the Offices is for the repair of their Synagogues and relief of the poor At last they conclude all with good cheer and wine at supper and are merry if while the Law was carried about he did not stumble that carried it for that is held very ominous Q. What are these Church offices which they sell yearly A. First the Office of lighting the candles Secondly Of furnishing the consecrated wine which is spent in their Sabbaths and other Festivals Thirdly the Office of folding and unfolding the Book of the Law Fourthly of lifting up and carrying about the said Book Fifthly of touching the sacred staves on which the Book or Parchment is rowled Young men are greedy of this office because they think the touching of these staves will prolong their life Sixthly the Office of reading the Law And seventhly of supplying his place who is negligent in his Office Q. Why do they keep the feast of Dedication A. They keep it in memory of Iudas Macchabaeus who dedicated the Temple the 25. of November After it had been possessed and polluted by the Grecians it was then ordained by Iudas and his brethren and all the people that this feast should be kept yearly for eight days together At that first Dedication was found a small vessel of Consecrated oyl which of it self was
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
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
or upon Asses And whereas they could not agree about the form measure and colour of their habit for Saint Francis in this determined nothing the matter is referred to Pope Iohn 22. who leaves it to the arbitrement of their General and Provincial Ministers At this day they wear a long coat with a large hood of gray or hair-colour bare-footed and girded with a cord 4. Such vertue hath been held in a Franciscan Garment that divers Princes have desired to be buried in it thinking thereby to be safe from the Devil So we read of Francis the second Marquesse of Mantua of Robert King of Sicily and divers others who have by their last will ordered that they might be interred in a Seraphick habit And yet we read that Francis hâ—mself died naked because he would be like Christ who hung naked on the crosse 5. I read of divers Schismes among the Franciscans about the form of their habit one I finde in the time of Crescentius de Eseyâ— their sixth General Minister Anno 1245. Some among them bragging much of the Spirit would not live after St. Francis rule but after their own accouting themselves the Saints These despised a long habit and would go in short cloakes Another schisme they made in the Province of Narbon Anno 1315. after the death of Pope Clement 5. during the vacancy of the Popedom almost two years These Monks chose their own Ministers and Governours and flung away the habit of their order as profane wearing short Garments imprisoning and excommunicating the Obedientes Pope Iohn 22. condemned these Minorities as Hereticks and the Fratricelli starting up at that time condemned the same Pope of Heresie for saying Christ and his Disciples had a common stock among them whereof Iudas bore the bag Another Schisme they had about the year 1352. some petitioned the Pope for leave to live after the letter of Saint Francis his rule and not after the glosse as they all did They obtain four places to reside in and in each of them twelve brothers But these aiming at liberty rejecting the rule of their order and wearing short undecent Garments were suppressed by Pope Innocent the sixth Another rupture was among them during the Schisme of the Church begun by Vrban the sixth who sat at Rome and Clemens at Avinion for the Minorites of England France and Spain chose them one General and those of Italy Germany and Hungary another An. 1431. they divided themselves into Conventuales and Observantes these despising the Conventual Prelates chose their own Govenours calling the others profane and impious These touch no money eat no flesh and wear no shooes they multipled exceedingly in all parts chiefly in Italy They were confirmed by the Councel of Constance and divers Popes 6. Francis prohibited his Monks to meddle with Ecclesiastical preferments to be called Lords or Masters to hear confessions to eat flesh to wear rich apparell and to dwell in sumptuous houses Bonaventure their eight General ordered that they should continue singing till the Epiphaâ—y Glory to thee O Lord who wast born of a Virgin c. He taught them also to exhort the people to salute the Virgin Mary at the ringing of the bell after the Completory in memory of the Angel saluting her that hour Pope Gregory the eleventh limited the power of the Minorites Protectors that they should not meddle with any except he disobey the Pope and Church apostatize from the faith and forsake his rule Honorius the third decreed that no Minorite should ever forsake his order The Minorites obtained this favour that they might make Masters of Divinity among themselves where of Alexander de Ales was the first 7. The Franciseans did increase so fast in all parts that from the year 1211 till the year 1380. being the space of 169. years there were erected in Christendom above 1500. Monasteries of this order Sabellicus recordeth that in his time were Ninety thousand Minorites The cause of this increase was partly their diligence and sedulity in making Proselites partly their priviledges and partly their pretended sanctity and mortification but chiefly their incredible miracles and visions of Saint Francis which are obtruded on the peoples beliefe as his five wounds his bearing of Christ in his arms his mansion in Heaven next Christ and much other stuff to this purpose with which their Legends are fraught 8. There be three sorts of poverty among the Mendicant Friers one is to have nothing either in common or in propriety and this is the Franciscan poverty which is the greatest of all another is which the Dominicans professe that is to have nothing in property yet some things in common as books cloathes and food The third is and the least to have some things both in common and in property but onely such as necessity requires for food and rayment and this is the poverty of the Carmelites and Augustinians Q. 15. What were the Knights of the holy Sepulchre â—nd the Gladiatores A. These ascribe the original of their order to Saint Iames our Lords brother and son of Alphaeus but it s more likely that this order began when Ierusalem was taken by Godsrey of Bulloigne at this day it is quite extinct When Ierusalem was taken by the Soldan these Anno Christi 1300. with all the other religious Knights of Christendom were driven out of Syria yet the care of the holy Sepulchre which these Knights had charge of was committed to the Franciscans by the Soldan who of all the Christian profession suffered none to stay in Syria and Ierusalem but the Armenians Syrians Georgians Greeks and Franciscans the Pope allows eight of this order with a Christian Knight who is their Guardian to keep the Sepulchre The manner of installing the Knights of the Sepulchre was this The Knight after preparation being brought within the Sepulchre where Hymnes are sung and prayers said declares kneeling that he is come to be made Knight of the most holy Sepulchre of our Lord that he was nobly descended and had means sufficient to maintain him withall promiseth to hear Masse daily to expose his life and estate against the Infidels to desend the Church of God and Ministers thereof from their persecutors to avoid unjust Wars Duells filthy Lucre and such like to maintain peace amongst Christians to shun oppression perjury rapin blasphemy and all other grievous sins Then the Guardian laying his hand on the Knights head bids him be a stout faithful and good souldier of our Lord Iesus Christ and of his holy Sepulchre Upon this he gives him a pair of guilded Spurs with a naked Sword signing him three times with the crosse and bidding him in the name of the Trinity use this Sword to his own and the Churches defence and to the confusion of the enemies thereof then the Sword being sheathed is girt to the Knight by the Guardian the Knight riseth and bending his knees and bowing his head over the Sepulchre is by
and these two words Domine Proâ—asti in the Ovals are flames of fire burning about Gold-Smiths melting pots full of pieces of Gold At the end of the Collar within an Oval are two Angels standing upright holding a Chalice and Pixe Crowned on the Table whereof are three drops of blood with this Legend about the Oval Nihil isto triste recepto Q. 14. What were the Christian Military orders in the East A. The order of Cyprus and of Luzignan or of the Sword was instituted by Guye of Luzignan King of Ierusalem and Cyprus Anno 1195. The collar of this order was composed of Cordons of white Silk twined into love knots interlaced with the letters S. and R. at this hung an Oval of Gold with a sword in it about the Oval was engraved these words Securitas Regni Of the other Eastern orders wee have already spoken namely of that of the holy Sepulchre instituted by Baldwin the first of that name and second King of Ierusalem Brother to Godfrey oâ— Bulloigne Anno 1103. They were at first Canons Regular of Saint Austins order permitted to live in Ierusalem by the Sâ—â—acens after they were Knighted retained their white habit whereon they carried the Crosse of Ierusalem such as the Kings bare in their Armes Pope Innocent the eighth Anno 1484. united these Knights to the Hospitallers of Saint Iohn but this Union lasted not long for the Knights married wâ—ereupon Pope Alexander the sixth took the power of conferring this order himselfe giving power to the Guardian of the holy Sepulchre who is alwayes a Franciscan to conferr this order on Pilgrims to the Holy Land provided they take their Oath on the Holy Sepulchre Wee have also spoken of the Hospitallers of Saint Iohn Baptist of Ierusalem instituted by Baldwin first King there Anno 1104. Likewise of the Knights Templars instituted under Baldwin the second third King of Jerusalem Anno 1119. Of these I will make no further mention There were other orders in the Holy Land as the Knights of Saint John of Acres Of Saint Thomas Of Saint Gerion Of Saint Blaze c. but these were of small note and are now lost See Favines Theater of honour The Contents of the Twelfth Section The opinions of the Anabaptists and wherein they agree with the old Hereticks 2. The Tenets of the Brownists 3. Of the Familists 4. The Adamites and Antinomians 5. The Religion of the Socinians 6. Of the Arminians Tenets 7. Of the Church of Aruhem and the Millenaries opinions 8. Of many other Sects at this day amongst us 9. The opinions of the Independents 10. The Tenets of the Presbyterians where by way of a Catechisme is delivered their whole Doctrine concerning the Ministery Episcopacy Presbytery Lay-Eldership Deacons Civil Magistrates the Election of Ministers Ordination power of the Keyes Excommunication 11. Diverâ—s erroneous opinions which have been lately revived or hatched since the fall of our Church-Government c. SECT XII Quest. 1. WHat opinions in Religion are there held at this day among them that are fallen off from Rome A. We have already spoken of the opinions of Luther Calvin Oecolampadius Zuinglius and other Protestants whose Tenets are followed by many thousands at this day We have also spoken somewhat of the original and encrease of Anabaptisme now we will briefly set down their opinions as they are recorded by Pontanus Bullinger Gâ—stius Sleidan Osiander and others and will shew wherein they agree with the old condemned Hereticks They hold that Christ took not his flesh from the Virgin Mary so held the Heretick Valentinus 2. That Christ is not true God so held Arrius 3. They deny Baptisme to Infants so did the Pelagians 4. They re-baptise so did the Novatians Arrians Aetians and Donatists 5. They believe to enjoy here after the day of judgement an earthly Monarchy so did the Cerinthians Nepotians Millenaries and Mahumetans 6. They say our righteousnesse depends upon the works of charity and affliction not upon faith in Christ so did the Cathari Meletians Donatists and Pelagians 7. They maintain free-will in spiritual things so did the Pelagians 8. They account themselves the onely pure Church without sin so did the Donatists 9. They say Lay-men may administer the Sacraments so did the Marcionites and Pepuzians 10. They reject Magistracy among Christians so did the Minichees 11. They say that Christian Magistrates are not to punish Malefactors with death so said the Tertullianists 12. They will have all things in common with the old Nicholaitans 13. They teach that a man may put away his wife though not for adultery so taught the Iews 14. And that a Christian may have many wives which is the Doctrine of Mâ—homet 15. They will not swear at all in this they follow the Tenet of the old Pelagians Now all these opinions are ancient Heresies as we have shewed which have been refuted sufficiently by the ancient Doctors of the Church and condemned by General and Provincial Councils besides that divers late writers both of the Roman and Protestant Church have fully refelled these opinions whose writings they that are at leisure may peruse And by the way we must observe that as the Anabaptists have divers opinions so they have divers names Some are called Manzerians from Manzer who raised the Boores in Germany against their Lords He taught that all things shall be common 2. Separatists for separating themselves from the affairs of the World 3. Cathirists for thinking themselves more pure then others therefore deny original sin nor will they pray Forgive us our sins 4. Apostolicks who like the Apostles go without staff or scrip up and down the world preaching 5. Enthusiasts pretend revelations and brag they have the gift of prophesie 6. Silentes who place all their holinesse in silence 7. Adamites who believe that the wearing of cloathes is a cursed thing therefore they affect nakednesse 8. Georgians so called from David George the Familist who boasted he was greater then Christ. 9. Liberi who think they are made free by Christ from payments of Taxes or Debts and free from obedience to humane Laws 10. Hatites so called from one Huta who denyed Christs Divinity and made himselfe the onely son of God 11. Melchiorists so named from one Melchior of Strausburg who taught that Mary was the Conduit through which Christ did passe as water through a Pipe 12. Menonists so called of Menon a Friezlander 13. Beuheldians so called from their Author these affirme Polygamy to be an holy kinde of life 14. Augustinians from one Augustine a Bohemian who bragged he was the first that opened Paradise for himselfe and followers 15. Servetians so called from Servetus the Arrian who was burned at Geneva for denying Christs Divinity 1553. These will not baptize Children till they be thirty years of age 16. Denkians from one Denkius their author who with Origen would have the wicked and Devils to be saved 17. Monasterienses so called from Munster where Iohn of
Leyden their King reigned who taught that he had a commission from heaven to take many wives 18 Libertines who make God the author of sin and deny the Resurrection 19. Deo relicti who rejected all meanes and relied onely upon God 20. Semper Orantes who with the old Euchytes are still praying thinking they are tyed to no other duty Q. 2. What are the Tenets of the Brownists A. These being so called from their author Master Robert Brown of Northamptonshire sometimes a School-Master in Southwark hold there is no other pure Church in the world but among them so did the Donatists of old 2. They reject the Lords Prayer in this they are Iewes and agree with the old Hereticks called Prodiciani 3. They will not serve God in consecrated Churches nor will communicate with those they called wicked in this they follow the old Cathari 4. They reject tythes and affect parity in this they are Anabaptists 5. They hold all the Church Ceremonies to be Popish 6. That the love which is in God is not Essential 7. That Ordination of Ministers by Bishops is Antichristian 8. That the Word preached and Sacraments administred by scandalous Ministers are altogethers ineffectual 9. That Church-musick is unlawful 10. That Lay-men and Mechanicks may preach and expound Scripture 11. That set forms of prayers are aboninable in the sight of God whereas notwithstanding we have diverts set forms both in the Old and New Testament at which they quarrel and chiefly at the Lords Prayer 12. There be divers sorts of this profession some Brownists of which we have spoken some Barrowists so called from Barrow their first Martyr He called the Church of England Sodom Babylon and Egypt Some are called Wilkinsonians from Wilkinson their Master who thought that he and his followers were truly Apostles and therefore denyed communion with such as did not give them that title A fourth sort there is of Anabaptistical Brownists who hold themselves the onely true Church and condemn the other Brownists for Pedobaptisme therefore they re baptise such as come to them They that would see more of this Sect let them read the Book called The profane Schisme of the Brownists another called The foundation of Brownisme Master Whites Discovery of Brownisme Doctor Halls Apology against the Brownists Giffords Declaration against the Brownists Pagits Heresiography c. Q. 3. What are the Familists A. The Familists or Family of love are so called from the love they bear to all men though never so wicked and their obedience to all Magistrates though never so tyrannical be they Iewes Gentiles or Turks Their first Founder was one David George of Delfe who called himself the true David that should restore the Kingdom to Israel He held 1. That neither Moses nor the Prophets nor Christ could by their Doctrine save the people but his Doctrine was the onely meanes of salvation 2. That whosoever spoke against his Doctrine should never be forgiven neither in this life nor in the life to come 3. That he would set up the true house of David and raise the Tabernacle of God not by suffering but through love and meeknesse 4. That he was the right Messiah the beloved son of the Father 5. That he should not die or if he did he should rise again His Successor Henry Nicholas of Amsterdam maintained the same Doctrine but in his own name calling himself The Restorer of the World and the Prophet sent of God To the former Tenets he added 1. That there is no other Christ but holinesse and no other Antichrist but sin 2. That the Family of love hath attained the same perfection that Adam had before he fell 3. That there is no resurrection of the flesh 4. That the day of judgement is already come and that this Nicholas is the Judge of the world 5. That there hath been eight great Lights in the world whereof Christ was the seventh but himself the eight and greatest of all 6. That none should be baptized till the thirtieth year of their age 7. That the joyes of Heaven shall be onely here on the Earth and so likewise Hell 8. That they ought not to bury the dead not to give almes to such as are not of their profession 9. That Angels are born of women 10. That every day of the week should be a Sabbath 11. That the Law may be fulfilled in this life 12. That there was a world before Adam was made 13. That there is no other Deity but what man partakes of in this world 14. That such wives as are not of their belief may be rejected for whores 15. That in H. Nicholas dwelleth all perfection holinesse and knowledge and that their illunâ—inated Elders are deified in this life and cannot sin There be also divers sorts of Familists as Castalians Grindletonians of the Mountains of the Vallies of the scattered 〈◊〉 c. which hold with these former opinions that the Scriptures are but for Novices that we ought not to pray for pardon of sin after we are assured of Gods love that wicked men sin necessarily and such more stuff Q. 4. What be the Adamites and Antinomians A. Of the Adamites in Saint Austins time we have already spoken as also of the Bohemian Adamites Of late years there were some of them in Amsterdam where the men and women did pray in their meetings and perform other divine services naked This posture they called the state of innocency and their meetings Paradise In their opinions they were Anabaptists The Antinomians are so called from their opposing and rejecting of the Law which they say is of no use at all under the Gospel neither in regard of direction nor correction and therefore ought not to be read or taught in the Church 2. They say that good works do neither further nor evill workes hinder salvation 3. That the child of God can no more sin then Christ could and therefore it is sin in him to aske pardon for sin 4. That God never chastiseth his children for sin not is it for their sins that any Land is punished 5. That murther adultery drunknesse are sins in the wicked but not in the children of grace nor doth God look upon them as sinners and consequently that Abrahams lying and dessembling was no sin in him 6. That the child of grace never doubteth after â—e is once assured of salvation 7. That no man should be troubled in his conscience for any sin 8. That no Christian should be exhorted to performe the duties of Christianity 9. That an Hypocrite may have all the graces that were in Adam before his fall and yet be without Christ. 10. That Christ is the onely subject of all graces and that no Christian believeth or worketh any good but Christ onely believeth and worketh 11. God doth not love any man for his holinesse 12. Sanctification is no evidence of a mans Justification Of this and such like stuff you may read in
the house of Iacob for ever to this City of the Church shall the Kings of the earth bring their glory and honour in that day he that is feeble shall be like David and the house of David shall be as God See Isa. ch 2. ch 55. and ch 65. Ier. 16. Ezech. 21. Dan. 2. Zach. 12. Luke 1. Rev. 21 and many more places which speak of the Churches felicity under the Gospel but not a word of a millenarie Reign Q. 9. Wherein doth the vanity of the Millenaries opinion consist An. 1. In giving to Christ a temporall Kingdome of a thousand years whereas his Kingdome is eternall it shall stand fast for ever of his Kingdome shall be no end saith the angel 2. In giving him an earthly Kingdome whereas his Kingdome is heavenly My Kingdome saith he is not of this world It is not from hence it is within us 3. In making his Kingdome to consist in earthly pleasures in eating drinking fighting c. all which are directly against the nature of his Kingdome which as the Apostle saith Rom. 14. 17. Is not meat and drink but righteousnesse peace and joy of the Holy Ghost the end of his coming was to fight with no other weapon but with the two edged sword of his word proceeding out of his mouth he was the prince of peace the dove that brought the olive branch in his mouth he brought peace in his birth he preached peace in his life and recommended peace to us at his death and as Saint Austin saith pacem nobis reliquit iturus ad Patrem pacem nobis dabit perducturus ad patrem his peace he left with us and his peace he will bring again to us 4. In this their imaginary Kingdome they bring Christ down from heaven before his time for the heavens must contain him till the restitution of all things which cannot be till the last Judgement it is an Article of our Creed that Christ shall come down from heaven to judge the quick and the dead which shall not be till the last day 5. He is to sit at Gods right hand untill be hath made his enemies his footstâ—â—l Ps. 110. 1. But these men will bring him from thence before he hath obtained this conquest and triumph which is not to be obtained till the last day and consummation of all thing 6. They are injurious to Christ to bring him from his place and condition of glory to play the part of a butcher and executioner in murthering of men with the sword here on earth an office ill beseeming him and no wayes suitable to his glorious condition and mercy who came to save sinners and not to destroy them 7. The Scripture mentioneth no other Resurrection of the bodies but such as shall rise at the last day Iohn 6. 39 40 44. in the end of the world when he shall have delivered up the Kingdome to God 1 Cor. 15. 22. where we shall be caught up in the clouds to meet the Lord in the aire and shall be ever with the Lord 1 Thes. 4. 15. but this Millenarie Resurrection is long before the last day and end of the world neither in it shall we be ever with the Lord if we are with him but a thousand years 8. The Scripture doth not speak of three comings of Christ but of two onely the first when he came in humility the second when he shall come in glory unto them that look for him shall he appear the second time without sin unto salvation Heb. 9. 28. let them shew us out of Scripture a third coming and we will believe them 9. Christ tells us Iohn 14. 2. that in his Fathers house that is in heaven are many mansions thither he is gone to prepare a place for us that where he is there we may bâ— but he is in heaven in his Fathers house there doth he prepare a place for us and not here upon earth for so we shall not be where he is but he will be where we are which is repugnant to his own words 10. They make the time of Christs second coming to Iudgement certain in affirming it shall be at the end of their thousand years but this is repugnant to Christs words who faith that his coming shall be sudden secret and unexpected like the coming of a thief in the night like the coming of Noahs stood or the fire of Sodom so that of that day and 〈◊〉 knoweth no man no not the angels in heaven nor Christ himself as he is man 11. Whereas the condition of Christs Church here on earth is mixed consisting of Saints and reprobates of sheep and goats of good and bad fishes of wheat and chaffe of corn and â—ares they give Christ such a Church as is without sinne or sinners as need no preaching nor Sacraments no Pastors and Jeachers no Advocate with the Father no Christ to appear for us in the presence of God and lastly such a Church as is not subject to persecution affliction sufferings and trouble all which is directly repugnant to Gods word and condition of the Church miâ—â—tant here which is subject both to infirmities and afflictions 12. Antichrist shall not be destroyed till Christs second coming to Iudgement as the Apostle sheweth 2 Thes. 2. 8. That Christ shall destroy him with the brightnesse of his comming but the millenaries will have him to be destroyed before the beginning of their thousand years which is flat against Scripture 13. They do exceedingly wrong the Martyrs in bringing their souls down from heaven where they have the fruition of God and his angels to reign here on earth and to enjoy carnall and sensuall pleasures the meanest of the Saints in heaven must be in a far better condition than the greatest martyr in this earthly Kingdome 14. The reward that is promised to the Saints after this life is not a Kingdome here on earth but the Kingdome of heaven a house made without hands eternall in the heavens a mansion in our heavenly Fathers house to sit with Christ in his throne to be caught up in the clouds to meet the Lord in the air and to be ever with the Lord to be with Christ in Paradise to enjoy life eternall c. 15. Whereas they dream that Ierusalem shall be rebuilt and the Iewes shall reign in Iudea a thousand years with christ is directly also against Gods word which Ezech. 16. 53. 55. sheweth that the Iews shall be restored to their former estate when 〈◊〉 and Sodom shall be restored which will never be and Gen. 49. 10. The Scepter shall depart from Iuda when Sâ—iloh cometh Ierusalem saith Saint Hierom est in aetornos collapsa cineres fallen into everlasting ashes and never to rise again 16. Whereas they dream that in the millenarie Kingdome sacrifices circumcision and all other Iewish ceremonies shall be used 't is plainly to deny that christ ever came in the flesh or that he offered himself a propitiarory sacrifice to put an
quietnesse and tranquility he is not in fire earthquakes and whirlwinds but in the soft and still voyce it s not the quaking of the body but humility and reverence of mind which he requires these Sectaries deny all ministeriall Ordinances and knowledge got by study and industry pretending an inward light from the spirit and that all our Learning got by Preaching Hearing Reading or Catechising iâ— but notionall and carnall and hanging upon the tree of knowledge they blasphemously prate also that Christ had his failings and that he distrusted God on the Crosse when he cryed out My God my God why hast thou forsaken me by which they overthrow the work of our Redemption which none could perform but he that knew no sin in whose lips was found â—o guil whom his enemies could not accuse of sin They will not have Ministers to preach for titheâ— which they call wages and yet our Saviour saith That the labourer is worthy of his wages and the Apostle That they who serve at the altar should live by the alâ—ar and if they communicate of their spirituall things why should they not participate of the peoples temporall things They will not have particular houses for preaching and prayer and yet among the Iews was the temple and Synagogues and after Christianity was settled Churches were erected They cannot abide studied or methodicall Sermons nor expouâ—ding nor learning in matters of Divinity by which we see how ignorant these people are who despise such helps as God hath given for propagating the Gospel Is it not better to studie and premeditatâ— than to utter quicquid in buecam veâ—erit undigested immethodicall ignorant trash Christ and his Apostles expounded and opened the Scriptures and yet these men reject expounding these men are also against singing of Psalmes a duty practised by Christ and urged by Saint Paul and Saint Iames. They reject infant-Baptisme and yet to infants belongeth the kingdome of heaven They will have no set days for Divine worship and consequently the Lords day must be of no account with them They will have no prayer before and after Sermâ—n and yet the Apostles joyned prayer with their Doctrine and breaking of bread Acts 2. 24. neither did they ever undertake any weighty businesse without prayer They condemn set houres of prayers and yet we read in the Acts of the Apostles that the third and ninth houres were set houres of prayer but by these wild Fancies we may see how crosse-grained these people are in contradicting every thing even Gods word it self if it be not consonant to their shallow reason which they call the spirit but it is indeed the spirit of giddinesse with which they are troubled and trouble others for the rejecting of all outward forms and decent ceremonies in Religion iâ— the overthrow of Religion it self which thought it consist not in ceremonies yet without them it is like a man stript naked of his garments and so for want of them exposed to all injuries of weather and danger of death The leaves of a tree are not the fruit thereof and yet without them the fruit will not prosper Q. 14. What other opinions do the Quakers hold An. Not to mention their â—orrid blasphemies in saying that some of them are Christ some God himself and some equall with God because they have the same spirit in them which is in God They maintain that the Scripture is not the word of God that out preaching is conjuration that expounding of Scripture is adding to it that the letter of Scripture is carnall that the word is not the rule to try the spirits that the soul is a part of God and long existent before the body that there is no Trinity that Christ hath no other body but his Church that Christs coming in the flesh was but a figure that all men have a light in them sufficient to salvation that the man Christ is not ascended into heaven that there is no imputation of Christs righteousnesse that prayer for remission of sinnes 〈◊〉 needlesse that we are justified by our own inherent righteousnesse that there is no 〈◊〉 life or glory to be looked for but in this world that there is no locall heaven nor hell nor resurrection of the body that many of them cannot sin that the calling of our Ministry is Antichristian that our preaching is altogether uselesse that themselves are immediately called by God that our worshiping of God in the Church is heathenish that the of children with water in Baptisme is Antichristian that we have no Sacraments that Dâ—vids Psalms are â—arnall and noâ— to be sung that in our Churches which they â—ll breasts houses God is not worshipped 〈◊〉 Christ 〈◊〉 to destroy all propertie and that therefore all things ought to be common that no man is to be called Master or Sir or to be saluted by the way and that one man ought not to have power over another here we see that these men despise Magistracy reject the Ministry sleight all decency and ordinances in Christs Church and in a word overthrow as much as in them lyeth all Religion and piety setting up a Babel of their own full of impiety ignorance aud blasphemie these are the fruits of too much liberty and the effects of reading Scripture by ignorant and malicious spirits who like spiders suck poyson out of the sweetest and wholesomest flowers and like mad men use that sword of the word to destroy themselves and others which was ordained to saye and defend us from our enemies Q. 15 Wherein do the absurdities and impieties of their opinions consist An. 1. In rejecting all Vniversity Learning because Christ and his Apostles were never taught in Schools but this opinion is ridiculous for Christ and his Apostles taught no other Divinity for the matter than what is taught in Universities the difference is onely in the manner of attaining this knowledge for they had it by inspiration we by study labour and instruction and yet the prophets had their Schools and Colledges both on the hill of God 1 Sam. 10. 5. 10. and at Bethel 2 Kings 2. 3. and at Iericho v. 5. and at Naiâ—th 1 Sam. 14. 20. Elisha had his Colledge 2 Kings 6. 1. 2. They will not have us expound Scripture because the Apostles expoundeâ— them but this conceit is also frivolous for to what purpose did Christ appoint Doctours and Pastors to continue still with his Church if they are not to expound Scripture what the Apostles expounded briefly we expound more fully In their expositions there be many intricate obscure high and figurative passages which require a further exposition God did never reveal all his truth at one time Among the Jews we read that Ezra the Scribe and the Levites expounded the Law Neh. 8. Christ took a Text and expounded it Luke 4. and so did Philip Acts 8. 3. They will not have Ministers to be called Masters but I would know of these men whether they that labour in
especially they who labour in teaching and preaching for there is no reaching and preaching without labour and where there is no labour there can be no double honour merited but the opposition is plain between the ruling Elders and the other Elders that labour in the Word The ruling Elder deserves much honour but much more deserves the preaching Elder that labours in the Word for preaching is a toilsome labour compared to ruling and so this Exposition doth not force the words as the forme doth Q. What priority had the High-Priest or Chief Priests â—ver the other Priests A. The priority of order but not of authority nad command all being equal in the Office of Priesthood such a priority was among the Presbyters but when the Church began to spread and heresies to increase there was some power or authority given to the chief Presbyters whom they called Bishops but as there was no distinction of parishes till 267. years after Christ as Polydor Virgil witnesseth so it is thought there could not be in that time any Diocesse or Diocesan Bishops Q. Did all Christian Nations upon their conversian to Christianity receivâ— Episcopacy A. No for the Scots admitted of no Bishops for 290. years after their conversion if we may believe Iohannes Major l. 2. Hist. de gest Scot. c. â— And the Cantabrians or people of Biscay in Spain as yet admit of no Bishops as it is recorded in the Spanish Story Q. Was the power of Iurisdiction in the Bishop or Presbyterie A. It was thought to be in both joyntly for in the time of Cornelius lapsed Christians were not admitted into the Church at Rome untill they confessed their sins before the Presbyterie Cypriat Epist. 6. Epist. 46. Yet the peoples consent also was required as may be seen in the same Cyprian Epist. 55. Epist. 12. ad plebem Q. Were Timothy and Titus Bishops or not A. They were probably Evangelists who were not to reside in one particular place as Bishops or Presbyters but to attend on the Apostles and to perform their messages by preaching the Gospel from place to place for Paul left him with Silas at Berea Acts 17. 14. then Paul sent for him to Athens vers 15. from thence he sends him to Thessalonica 1. Thess. 3. 2. from hence he returned to Athens and in sent by Paul into Macedonia and returns from thence to corinth Acts 18. 5. after this he went to Ephesus and from thence was sent by Paul to Maccdonia Acts 19. 22. whom Timothy accompanied thence into Asia and then to Miletum where having sent for the Elders of Ephesus gives them a charge to feed the flock of Christ not naming Timothy at all to whom the charge should have been given had he been a settled Bishop there which title is not given to him at all in Scripture So Titus travelled with Paul through Antioch to Ierusalem Gal. 2. 1. through Cilicia he went to Crete where he was left a while and sent for by Paul to Nicopâ—lis Tit. 3. 12. he was expected at Troas 2 Cor. 2. 13. he met Paul in Macedonia 2. Cor. 7. 6. and conveyed that Epistle of Paul to the Corinthians 2 Cor 13. Postscript He was with Paul at Rome and went from thence to Dalmatia 2. Tim. 4. 10. by which 't is plain he was not a setled Bishop in Creâ—e Q. Were there any Lay-Elders or Seniors in Austin's tim A. Yes for L. 3. Cont. Cresconium Grammaticum he speaks of Bishops Presbyters or preaching Elders Deacons and Seniors or Lay-Elders and c. 56. ibid. he speaks of Peregriâ—us Presbyter and Seniors by the one meaning the preaching by the others the ruling Elders And in his 137. Epistle he speaks of the Clergy the Elders and the whole people and in divers other places of his works he speaks of these Elders as being distinguished from the Clergy and the rest of the Laity and having a charge of Church affairs whence it appears that to have ruling Elders is no novelty Q. What were those Elders which are mentioned 1. Tit. 5. A. They were Bishops or preaching Presbyters for Acts 20. Elders verse 17. are named Bishops verse 28. so in Titus Cap. 1. Elder verse 5. is called Bishop verse 7. every City then and Village had their Elder that is their Bishop and this is witnessed by Sozomen L. 7. these were then parochiall Bishops not Diocesan in all likelyhood Q. Whether did the power of Iurisdiction and Ordination belong to the B shop alone or to the Church A. To the Church for Christ saith Dic Ecclesiae go tell the Church and to all the Apostles together which were then the Church Representative he gives the Keyes or power of binding c. and this is Jurisdiction So likewise ordination belongs to the Church or Presbytery as we shewed before out of 1 Tim. 4. 14. Q. It is not lawfull for one Clergy man to exercise Dominion or Lordly authority over another A. No for Christ will not have any of his Apostles to â—im at greatnesse or superiority but will have such become Ministers and servants Mat. 20. 25. Mar. 10. 42. Luke 22. 25. for Christs Kingdome is spirituall and nor of this world as the Kingdomes of earthly Princes are neither did he mean to set up an earthly dominion for a thousand years as the Millenaries thought and the Apostles themselves had a conceit of an earthly Kingdome when they thought that Christ did purpose to restore the Kingdome to Israel neither doth Christ forbid tyranny or the abuse of dominion but all kind of dominion for the one Evangelist useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet some respect is to be given to the Ministers that have the greatest gifts by those that have lesser And a priority of order though not of Jurisdiction Q. What part of the Apostolicall Function ceased with the Apostles and what was to continue A. The Universality of their Function and the infallibility of their authority were to cease with them for they were temporary gifts but the preaching of the Word the Administration of the Sacraments and the exercise of Discipline were to continue in their successors these gifts were ordinarie but perpetuall the other extraordinary and temporary Q. Is the power of the Keyes and Apostolicall authority the same thing A. No for the power of the Keyes is the Church Discipline which was to continue for ever in the Church But the Apostolicall authority which consisted in their immediate calling from Christ in the Uâ—niversality of their Embassage in the infallibility of their judgements In giving of the Holy Gstost by Imposition of their hands and such like priviledges were not to continue longer than themselves Q. Had not Timothy and Tims the same power of the Keyes and Apostolicall authority that Paul had A. They had the same power of the Keyes that is of preaching administring the Sacraments and censuring but not the same Apostolicall
authority that is an immediate call from heaven the same infallibility of judgement or power of giving the Holy Ghost that the Apostles had nor was their Doctrine otherwise anthenticall than as it was conformable to the Doctrine of the Apostles Q. But was not the Church after the Apostles decease left an Orphan being destitute of these extraordinary Apostolicall graces A. No for though she was deprived of the personall presence of the Apostles yet she is not destitute of their infallible judgement left in their writings with her which supply the Apostles absence till the end of the World Q. Coâ—ld one man at the same time â—e both an Apostle and a Bishop or Presbyter A. Yes in case of necessity for Iames was an Apostle and Bishop of Ierusalem too because that was the Mother-Church to which resorted Jews of all Nations for instruction and knowledge therefore it was fitting that none lesse than an Apostle should reside there for the greater authority and satisfaction Q. Can Episcopacy be proved by the Canons of the Apostles and Councel of Antioch A. Those Canons are much doubted if they be the Apostles or not however it is probable to me that the parochian not the Diocesan Bishop is there meant for there is no superiority there given but of order and respect partly because of the eminency of the place or City where he lived partly by reason of his own worth and learning without whose advice matters of moment should not be done by the other Bishops or Presbyters nor should he do anything without them but should together ordain Presbyters and Deacons for that is a matter of moment yet he is onely named there because he being as it were the head the rest are understood Q. Was Acrius an Heretick for affirming there was no difference between a Bishop and a Presbyter A. No Though for this opinion Epiphanius and out of him Austin place him among the hereticks for the Scripture puts no difference between these The Church of Alexandria was the first that put difference between them as Epiphanius seems to affirm when he saith Haeres 68. that the Church of Alexandria doth not admit of two Bishops But though Aerius was not in this an Heretick yet he was in an error if he thought that there was no difference at all among Bishops or Presbyteâ—s for one is above another in gifts in honour in order though perhaps not in Jurisdiction authority and pastorall Function Quest. Is the Church to be ruled by the Civill Magistrate A. No for the Church being christs spiritual Kingdome and not of this world is to be guided by her own spirituall Officers as the State is ruled by temporall Officers Caesar must have what is Caesar's and God that which is Gods's And for this cause the Church and State have their different Lawes and punishments Neither had the Apostles choseâ— Elders and other Officers in the Church if the Civil Magistrate had been to rule it and had the Church of Ierusâ—lem been all one with the State thereof or the church of Crete all one with the Kingdome of Crete the Apostles had incroached upon the temporall Government had been guilty of Rebellion and proved enemies to Casar when they set up Elders and other Church-Officers in those and other places besides VVomen sometimes and Children are Magistrates and Princes but the one must not speak in the Church 1. Cor. 14. 34. The others are not fit to be made Bishops 1. Tim. 3. Quest. Are Church Governours â—y Divine Institution A. Yes for Christ appointed Apostles Prophets Evangelists Teachers and other helps of Government 1 Cor. 12. 28 Paul left Titus in Creâ—e to ordain Elders in every City Tit. 1. 5. The Apostles ordained Elders in every Church Asts 14. 23. which Officers were in the Church before there was any christian State or christian Magistrate And as Christ appointed Rulers for his Church so he gave them the Keyes of heaven or power to bind and loose Mat. 16. 19. 18. 17. 18 and to remit and retain sins Iohn 20. 23. these are said to have the rule over us Heb. 13. 17. 24. this ruling power was exercised by Paul against Hymeneus and Alexander 1. Tim. 1. 20. and injoyned to the Elders of Corinth 1. Cor. 5. 3. 12 13. and was practised before them by the Priests upon Vâ—ziah 2. Chron. 26. 17 18. 21. by Phineâ—as the Priest Num. 25. by Christ himself in whipping the buyers and sellers out of the Temple Q. Have we any president for appeals from the Classicall to the higher assemblies A. Yes for then was an appeal from the Church of Antioch concerning some Jewish ceremonies to the assembly of the Apostles and Elders at Ierusalem Acts 15. 1 2 6. Q. Who are to judge of scandals A. The Ministers 1. Cor. 5. 12. for they succeeded the Priests and Levites in the old Law but these were appointed Judges by God in such cases Deut. 17. 8 9. Q. Is the Church-Government by Elders or Bishops Deacons Doctors and Teachers alâ—erable A. Not in the substance or essentialls thereof but In the circumstances or adjuncts it is alterable as in the manner time place and other circumstances of Election So the Government by Elders and Deacons is not to be changed but that they should be elected by all the people and that there should be the strict number of seven Deacons in each parish is not needfull though at first as Acts 6. 5. there were but seven chosen and that by the multitude Q. Wherein is moderate Episcopacy different from Presbytery A. Presbytery is Episcopacy dilated and Episcopacy is Presbytery contracted so the government is in effect the same differing onely as the fist or hand contracted from the same hand expanded or dilated onely Episcopacy is more subject to error and corruption than Presbytery and this more subject to disorder and confusion by reason of parity than Episcopacy the peace of the Church the suppressing of schisme and heresie the dignity of the Clergy are more consistent with Episcopacy than with Presbytery but this again is lesse obnoxious to pride and tyranny than Episcopacy by which we see that no Government is perfectly exempted from corruption in this life nihil est ex omni parte beatum But I find that as the Romans in their greatest dangers betook themselves to the Dictatorship so hath the Church in her extremities had recourse to Episcopacy Q. May the Civil Magistrate change the Church-Government A. He may alter the outward form thereof as it depends upon the circumstances of time place and persons but the substance of it he cannot change he can also by his Laws force the observation of the Government and punish the disturbers of the Churches peace Q. May the same man be both a Magistrate and a Minister A. Though among the Gentiles it was lawfull as we see in Anius that was both King and Priest Rex hominum Phoebique
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
of Christ upon the Earth 51. That none are damned but for rejecting the Gospel 52. That now many Christians have more knowledge then the Apostles had 53. That miracles necessarily attend the Ministry 54 That there ought to be no Churches built nor should men worship in consecrated places 55. That the Apostles were ignorant of the salvation to be revealed in the last days 56. That all men ought to have liberty of conscience and of prophesying even women also 57. That circumcision and the old covenant was onely of things temporal 58. That Paedobaptisme is unlawful and impious and that others besides Ministers may baptise and that a man may be baptised often 59. That the people should receive the Lords Supper with their hats on but the Ministers in giving it should be uncovered 60. That the Church of England is Antichristian 61. That there is no divine right to call or make Ministers that Ministers should work for their living and that Tythes are Antichristian 62 â—hat Christians are not bound to observe the Lordâ— day and that we should observe still the old Sabbath 63. That humane learning and premeditation is uselesse to preaching and that preaching should onely confist in disputing reasoning and conferring 64. That the Saints must not joyn in prayer with wicked men not receive the Sacrament with them nor with any member of the Church of England 65. That â—ublick prayers are not to be used but by such as have an inâ—allible Spirit as the Apostles had 66. That set hours of prayer are needlesse 67 That singing of Davids Psalmes or other holy songs except they be of their own making are unlawful 68. That wicked men ought not to pray at all 69. That all government in the Church ought to be civil not Ecclesiastical 70 That the power of the keyes is as well in six or seven gathered together as in the greatest congregation 71. That neither miracles nor visions nor anointing the sick with oyl are ceased 72. That in these days many are with Paul rapt up into the third Heaven 73 That the Magistrate is not to meddle with matters of Religion nor forms of Church government which if they do they are not to be obeyed 74. That there ought to be a community of Goods seeing all the Earth is the Saints 75. That a man upon slight causes may put away his wife and that one man may have two wives 76. That children ought not at all to obey their parents if wicked 77. That parents should not instruct their children but leave them to God 78. That Christians ought not to maintain Religion by the sword nor to fight for their lives and liberties noâ— to fight at all nor to kil any thing nay not a chicken for our use 79. That it stands not with Gods goodness to damn his own creatures eternally 80. That i'ts unlawful for a Christian to be a Magistrate 81. That man lost no more by Adams fall then the rest of the whole creation 82 That Christ hath not purchased eternal life for man more then for the rest of the creation and that he offered up himselfe a full and perfect sacrifice not only for man but for all that man kept even the whole creation 83. None are sent to hell before the last judgment 84. It is not the Law but the Gospel which threatens us with Hell fire 85. If God shew not mercy to all he is not infinite 86. Christians are not bound to meet one day in seven for publick worship 87. The Saints are justified not by Christs obedience but by the essential righteousness of God 88. A woman committeth not adultery in lying with another man if her husband be a sleep 89. That the Saints may put away their unbeleeving wives or husbands 90. There is no other seale but the Spirit the Sacraments are no seales at all 91. The Magistrate may not put to death a murtherer being a member of the Church till first he be cast out of the Church 92. The promises belong to sinners as sinners and not as repenting sinners 93. Apocrypha books are canonical Scripture 94. To use set forms of prayer even the Lords prayer is Idolatry 95. Bells Churches and Church-yards preaching in Pulpits in Gowns by an hour-glasse the names of our months and days are all idolatry 96. That the Apostles Creed is to be rejected as erroneous 97. That there ought to be no other laws among Christians but the judicial Law of Moses and that the Magistrate hath no legislative power at all 98. That all Learning Schools Universities Arts Degrees are to be rejected as pernicious 99. That Angels and Devils are not substances but meer qualities and that mens soules are but terrestrial vapours perishing with the bodies 100. That some in this life are perfect without all sin and need not pray for pardon 101. That in God there is some composition and corporiety and mutability also 102. That Christ took not his flesh of the Virgin Mary but that his body was created without all consanguinity with the first Adam 103. That God doth personally subsist in every creature 104. That the world is eternal 105. That the Lords Supper may be celebrated in Inns rather then Churches and that in the end of a feast 106. That the Devils have no sinne But I will leave these Divels though I could mention many more but that it delights not my selfe nor can it the Reader to be raking in such filthy mire and dirt These are some of the poysonous weeds which have too much of late infested our English Garden I mean the Church once admired both at home and abroad for the beauty of her Doctrine and Disciplin and envied of none but ignorants or men of perverse minds The Poet bewailing the ruins of Troy said Seges ubi Troi a fuit Corn grows where Troy stood but I may sadly complain that in stead of corn that is sound and wholsom doctrine which should be the food of our souls now grows Tares and Weeds that choak the good word with which we were formerly fed and might have been unto a life of glory everlasting if we had therein abode But least I should bring thee into danger by giving thee onely a fight of these Rocks and Precepices to prevent that I shall commend to thy serious perusal Master Wollebius his Abridgement of Christian Divinity which for the good of my country men I Englished Enlarged and cleared in obscure places and have now fitted for a second impression A book worthy to be written in Letters of gold and imprinted in the heart of every good Christian The knowledge therein contained by prayer and through the assistance of Gods spirit will root and establish the in every good word and work to the comming of our Lord and Saviour Jesus Christ which God of his infiniâ—e mercy grant The Contents of the Thirteenth Section The Doctrine of the Church of Rome concerning the Scriptures 2. Their tenets concerning predestination
the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and almes 5. Their opinions concerning the Sacraments and Ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their Consecration of Altars c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome Their sacred orders office of the Bishop and what colours held Sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy-days which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead SECT XIII Quest. 1. WHat is the Doctrine of the Church of Rome at this day and first of the Scriptures A. Though they maintain the same Scriptures with us the same Commandments the Lords Prayer and the three Creeds of the Apostles of Nice and of Athanasius yet in many points they differ from other Churches which briefly are these 1. They hold that Apocrythal Books are for regulating our faith and manners of equal authority with the Canonical Scripture such are Iudith Tobias third and fourth of Esdras the Book of Wisdom Ecclesiasticus Baruch the Epistle of Ieremie the thirteenth and fourteenth Chapters of Daniel the Books of Macchabâ—es and that part of Hester which is from the tenth verse of the third Chapter 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts 3. They hold that there is no necessity to translate the Scripture into Vulgar languages 4. That the Scripture is not to be read of Lay-people except of such as are discreet judicious and learned and are authorised by the Ordinary 5. That the Masse is not to be celebrated in the Vulgar tongue 6. That the sense and interpretation of the Scripture depends upon the Churches approbation 7. That the Scriptures by reason of their difficulty and obscurity are not fit to be read by the Laity or to be judges of controversies 8. That the Scriptures have four different senses namely the Literal Allegorical Tropological and Anagâ—gical which are to be expounded according to traditions written and unwritten according to the practise of the Church the consent of Fathers and interpretation of Councels confirmed by the Pope 9. That the Scriptures are not of absolute necessity for the being of a Church seeing there was a Church from Adam to Moses for the space of two thousand years without any Scripture being onely guided and instructed by traditions without which the Scriptures are not perfect as not containing all Doctrines necessary to salvation Q. 2. What are their Tenets concerning predestination the Image of God Original sin and Actual and Free-will A. 1. They hold election mutable because the Elect may totally fall from faith and righteousnesse 2. That sin foreseen was the cause of reprobation in respect of the positive act of condemnation and some of them hold that foreseen works were the cause of election 3. concerning the Image of God they hold that it consisteth most in charity and that this is Gratia gratum faciens Grace which makes us acceptable and that it is a habit infused whereas they say that Gratia gratis data is the gift of Miracles 4. That man in the state of innocency did not stand in need of any special assistance by which he might be excited to good workes 5. That original sin is not in the understanding and will but in the inferiour part of the soul onely which they call the flesh that concupiscence and ignorance are onely infirmities and remainders of original sin That the Virgin Mary was without original sin That Infants dying in original sin onely are punished with the paine of losse not with the paine of sense That original fin is taken away by baptisme and that in the regenerate it is remitted and not imputed or to be called a sin but onely as it is the cause and punishment of sin that some actual sins are of their own nature veniall and some mortal That the sin against the holy Ghost is pardonable 6. They hold that in free-will is required not onely a liberty from coaction but also from necessity that an unregenerate man can by his own strength without Gods special help perform some moral good in which there may be no sin found That an unregenerate man hath freedom of will in matters of salvation though not without the help of grace so that he may hinder or further his conversion and may by his natural power cooperate with grace Q. 3. What are their opinions concerning the Law of God concerning Christ faith justification and good works A. 1. They divide the two Tables so that they make but three commandements in the first and seven in the second making one commandement of the first two and two of the last They hold that Idols and Images are not the same and that the Images of Christ and of the Saints may be worshipped without Idolatry That equivocation may be used in some cases and an officious lye 2. Concerning Christ they hold that he was not ignorant of any thing and that he did not attain to knowledge by learning That he descended truly into Hell in respect of his soul and there preached to the Fathers in prison and delivered them from their Limbus so that they had nor as yet entered into Heaven till Christ by his death had opened the gates thereof which Adam shut by his sin That Christ did merit by his sufferings not onely for us but also for himself that glory which he enjoyes after his Ascension 3. Concerning faith they say that Historical miraculous and saving faith are one and the same that the special application of the promises of grace belongs not to faith but to presumption That faith hath its residence onely in the intellect and not in the will That faith is an assent rather then knowledge That justifying faith may be totally lost in the regenerate That true faith may be without charity That we are not justified by faith alone That man by the natural strength of free-will can prepare himself for future justification being assisted by the holy Spirit In his preparation are contained these acts namely Fear Hope Love Repentance a purpose to receive the Sacrament a resolvtion to live a new life and to observe Gods Commandements 4. Concerning justification they say that the first is
and ground of truth c. That the true notes of the Church are Universality Antiquity Continuance Multitude Succession of Bishops from the Apostles Ordination Unity in Doctrine Unity among the members themselves and with their head soundnesse of doctrine power and efficacy of doctrine holinesse of life miracles the light of prophesie the testimony of her enemies the unhappy end of those who oppresse the Church and the temporal felicity of such as have defended her Q. 9. What do they hold concerning Councils Monks Magistrates and Purgatory A. They teach that Diocesan Councils are to be convocated by the Bishops Provincial by Arch-Bishops National by Patriarchs or Primates but General Councils by the Pope alone and not by the Emperor without the Popes approbation except it be when the Pope is either imprisoned or dead or mad in such cases the Cardinals may call a Council That ordinarily Bishops have the power of decisive suffrages but by custome and priviledge Cardinals Abbots and Generals of orders have the same power though they be not Bishops That in a General Council should be present all Bishops at least of the greater Provinces except any be excommunicate That the Pope and the four Patriarchs of Constantinople Alexandria Antioch and Ierusalem or their Deputies be also present and at least some of the greater part of Provinces That the Pope is the supream President and Judge of Councils That Christians are bound to obey the decrees of Councils That General and particular Councils confirmed by the Pope cannot erre That the Scripture is above Councils as it is the infallible word of God but in respect of interpretation it is dependent from Councils That the Pope is above Councils and not to be judged by any 2. Concerning Monks they teach that their original is of Divine right That their institution is grounded upon Evangelical Counsel not precept That Counsels are not commanded but commended to us that commands are of things easie to be performed and taken out of the principles of nature Counsels are of things difficult and above nature and of things better then those of commands By precepts we are tied to obedience by Counsels we are left to our Free-will Precepts have their rewards and punishments but Counsels have no punishments but great rewards Hence arise the works of Supererogation That children if they be come to years of puberty may enter into a Monastery without their Parents consent if so be their Parents need not their help And so may Wives without their Husbands consent That Vowes though of things not commanded are a part of Gods worship That the promise made in baptisme to renounce the Devil the VVorld and the Flesh is not properly a Vow That the Vows of poverty obedience and continency are lawful That the Pope may dispense with Vows That the habits and shaving of Monks are of great use and antiquity 3. Concerning Magistrates they teach that their Laws doe no lesse bind the conscience then Divine or Ecclesiastick Laws That Magistrates are subject and inferiour to the Clergy in matters of Religion That Magistrates may inflict death on Hereticks 4. Concerning Purgatory they say that it is one of these four contignations or Roomes under ground the lowermost is hell where the pain of losse and sence is eternal The next above that is Purgatory where pain of losse sence is temporary Above that is the Receptacle of Infants where onely is the pain of losse eternal The uppermost was that of the Fathers where was onely temporal pain of losse now it is empty since Christs descent thither That in Purgatory are those souls which depart hence with venial sins or whose sins are pardoned but not the punishment That the suffâ—ages of the living are beneficial to the dead namely Masses Prayer and satisfactory works as almes pilgrimages fasts c. To which may be added indulgences Q. 10. Wherein doth the outward worship of the Church Rome consist and the first part of their Masse A. 1. In Churches Church yards Bels Altars Pictures â—rucifixes Images Curtains and other Church Ornaâ—ents as Tâ—pestry Candlesticks c. In dedication also of Churches consecration of Altars Anoyntings Sacraments c. 2. In Ministers Ecclesiastical Orders and their Functions such are Singers Psalmists Door-keepers Lectors or Readers Exorcists Acolyths who are to light the Tapers and hold them whilest the Gospel is read and to furnish wine for the Chalice c. Sub-Deacons Deacons Priests and Bishops c. The office also of the Acholyths is to make Agnus Dei of consecrated wax mixed with chrisme destributed by the Pope in the Church These Agni or Lambs represent the Lamb of God who taketh away the 〈◊〉 of the World for as the wax is begot of the Bee without libidinous copulation so was Christ of the B. Virgin as the honey is hid within the wax so was the divinity hid under the humanity The oyl or chrisme mixed with the wax signifieth that mercy and gentlenesse which was in Christ. They say that these Lambs are preservatives against lightning and tempests by vertue of their consecration O Catholicks great is your faith be it to you as you believe 3. In the Garments or Ornaments of Bishops Priests and other Church Ministers such are the Amictus which like the Ephod covers the head and shoulders of the Priest or Bishop therefore it 's called Superhumerale Alba or Camisâ—a is the Surplice of Linnen the Girdle or Belt with which the Priests loyns are girt The Stola is worn in form of a Chain about the Priests neck it covereth both his sides hangs down to the knee it is called Orarium because it is the habit of Orators that preach to or pray for the people Manipulus or Sudarium or Mappula or Phanon for all these names it hath is a Towel or Hâ—ndkerchieff carried by the Minister or Priest in his left hand or on his left arme Casula or Cappa or Pianon is an upper garment which covereth all the Body as it were a little Cottage called in Latine Casa These six Ornaments are common to Priests and Bishops there be nine Ornaments peculiar to Bishops namely Caligae which are long hose or stockings Sandalia a kind of slippers or shooes Succinctorium a kind of girdle Orale a linnen vaile cast over his head Tunica a long coat down to the heeles therefore called Talaris Dalmatica so called from Dalmatia the country where it was first woven is a garment with long and large sleeves representing the Crosse Chiroâ—hecae are white gloves of Kids skins Mitra is the Mytre or Ornament of the head Annulus is the Ring which the Bishop wears to shew he is betrothed to Christ Baculus Pastoralis is the Bishops crosier staff Pallium or the Pall is the Ornament of Arch-Bishops and Patriarchs The Pall is not to be worn but in the Church and in time of Masse yet Pope Gregory permitted it to be worn in solemn
Trumpets by which we are awaked and admonished to put on the armour of God to fortifie our selves with prayer against our spiritual enemies Bells are more durable then Trumptes and their sound louder by which is signified that the preaching of the Gospel exceedeth that of the Law both in continuance and efficacy Bells have clappers and Preacherâ— have tongues it is a shame that the one should be vocal and not the other how is that congregation served which hath sounding Bells and dumb Preachers or that which hath sounding brass and tinckling cymbal for their Preachers such as have clappers but no hands good words but no good works which preach to others and are cast away themselves like Bels they call upon others to hear Sermons but are not thereby bettered or edified themselves In the Roman Church they baptize their Bells and give them names for this alledging the example of Iacob who gave the name of Bethel to Luz the place where he had the vision of the Ladder Their Bells seldom are heard in Lent and three days before Easter are quite silent to shew the sadnesse of that time Church yards in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Dormitories because our bodies sleep there till the resurrection are consecrated with crosses holy Water fumigation and prayers as the Churches are they be also as well as Churches Sanctuaries and places of refuge none must be buried here but Christians who have been baptized such as die without baptisme or without repentance after murther adultery selfe-homicide or any other grievous sin though baptized must not be buried there In the Church-yard are set up five crosses one whereof stands in the middle before each of them are placed three burning Tapers fifteen in all the Bishop beginning at the middle crosse maketh a speech then prayeth and puts the three Tapers on the top of the crosse the like he doth to all the rest and in the interim the Letany is sung and each crosse be sprinkled with holy Water and fumed with incense Q. 15. What degrees of Ecclesiastical persons are there in the Church of Rome A. They divide their Church offices into dignities and orders their dignities are these the Pope Patriarch Primate Arch-Bishop or Metropolitan Bishop Arch-Presbyter Arch-Deacon and Provost or Praepositus For the Quire there are the Dean Sub-Dean Praecentor Succentor Treasurer c. The Popes Senators or Counsellors are named Cardinals from Cardo the hindge of a door because on them as the door on its hindges all weighty affairs of the Church are turned Their orders be seven to wit Door-keepers Readers Exorcists Acolyths or Taper-bearers Sub-Deacons Deacons and Priests These three also are only sacred orders the other four are not The door-keeper is first instructed in his office by the Arch-Deacon who presents him to the Bishop and he ordains him delivering to him from the Altar the keys of the Church and saying Soâ—do and so live as thoâ— were to give account to God of the things locked up by these keyes The Lecturers or Readers office is to pronounce and read clearly and distinctly the Lessons appointed to be read in the Church none must exercise this function but he who is ordained by the Bishop who in the presence of the people delivers the book to him in which he 〈◊〉 to read saying Take and read the word of God if thou at faithful in thine office thou shalt have a share with them who dispense the same word The Exoâ—cist is he â—ho calling on the name of Jesus by that name doth â—djure the unclean spirit to depart out of the possessed on whom he laieth his hands When the Exorcist is ordained he receiveth the book of adjurations from the Bishop saying Take and learn these by heart aâ—d receive power to lay thy â—ands on the possessed whether he be baptised or a Catechumenus as yet The Acolyths or Taper-bearers are they who carry the lights whilest the Gospel is reading or the sacrifice is offered to represent Christ the true light of the world and to shew the spiritual light of knowledge which should be in us Their office also is to provide vessels for the Eucharist The Bishop doth instruct them in their function when he ordaines them and then the Arch-Deacon delivereth to them a candlestick with a wax light in it and an empty tankard to shew their office is to provide lights and vessels for divine serâ—ice These be the lesser orders which are not sacred and which they teach Christ himself did exerâ—ise for he performed the Porter or Door-keepers office when he whipped the money-changers out of the Temple The Readers-office when he took up the book and read that passage in Isaiah The Spirit of the Lord is upon me c. The Exorcists office when he cast seven Devils out of Mary Magdalen The Acoyths office when he said I am the light of the world 〈◊〉 that followeth me walketh not in darknesse c. Q. 16. Which be their sacred orders A. These are three the first is the Sub-Deacon whose â—ffice is to read the Epistle to receive the peoples oblations and to bring them to the Deacon to carry also the Patin and Chalice to the Altar to hold the Bason whilest the Bishop Priest or Deacon washeth their hands before the Altar to wash also the Altar linnen When the Bishop ordains him he delivers into his hand the empty Patin and Chalice saying See whose ministration this is which is delivered to thee From the Arch-Deacon he receiveth then the Tankard with Wine and water and the Towell He wears a Surplesse and Belt as the four former orders do His Coat is girt to him and he holds a handkerchef or towel They say that Christ performed the Sub-Deacons office when he turned water into wine in Cana and when after Supper he poured water in to a Bason and washed his Disciples feet Their second Sacred order is the Deacon or Minister whose office is to preach to the people and to serve oâ— assist the Priest at the Sacraments to cover the Altar to lay the oblations thereon to read the Gospel and the Epistle also in the Sub-Deacons absence in Processions to carry the Crosse to say the Letâ—nies to rehearse the names of those who are to be ordained and baptized and to name the holy days c. They must not administer the Sacraments but in case of necessity and by permission of the Bishop or Priest nor must they without leave sit in the presence of a Priest VVhen the Deacon is ordained the Bishop alone layeth his hands on him and blesseth him and delivers using certain words the Book of the Gospel and the Stola to him VVhen he reads the Gospel the Acolyths hold two Tapers before him not to illuminate the aire by day but to shew what joy and Spiritual illumination we have by the Gospel The Censer also with the Incense is carried not onely to represent Christ in the sweet smell of
Clavigeri Cruciferi 341. Hospitalarii 342 c. See Monks Ordination in the beginning of the world 2. P. PAllas the Sun 523 Pan the Sun 521 Pegu its religion 82 Persecution an enemy to Christistianity 183 Persians their ancient religion 68 c. Persius his notable saying 107 Peru its religion 114 c. Festival dayes 115 c. the Peruvians beliefe of the departed souls 116 Philippinae their religions 89 c. Phoenicians their religion and discipline 67 Poor Pilgrims 323 c. Pilgrims vide Orders Pluto the Sun 526 Polyphemus the Sun 522 Poverty threefold 309 Presbytery the doctrine and tenets thereof 394 c. the office of Presbyters 395. and 398 among the Jewes 412. their power to excommunicate 414 Priapus the Sun 518 Priests and Levites among the Iewes 6. among the Mexicans 108 c. the dignity of Priests and their necessity 535 c. among the Greeks Romans and elsewhere 536 c. Princes should be careful of Religion 503 c they must not dissemble in Religion 509 c. Proserpinae the Sun 526 Protestants 236 c. wherein they agree with and â—â—ssent from other christian Churches 496 c. Q. QVakers their opinions 381 c. other opinions of theirs 383 c. wherein the absurdities and impieties of their opinions consist 384. R. RAnters characterized and their opinions 387 c. Iohn Reeve and Lodowick Muggleton their opinions 379 c. Religions of the Northern countries near the pole 73 c. Of the nations by West Virginia and Florida 104 c. of the Northern neighbours of Congo 101 of the African Islands 101. of new Spain 105 c. of the parts adjoyning to Iucatan 111 c. of the Southern Americans 112 c. of Paria Guiana and Debaiba 113. of Asia 1 2 3 4 c. of Africa 94 c. of America 102 c. of Europe 121 of Greeks and Romans ibid c. of Germans Gauls and Britains 148 etc. of Danes Swedes Moscovites and their neighbours 151 c. of the Scythians Getes Thracians Cymbrians Goths etc. 153 c. of the Lithuanians Polonians Hungarians etc. 154 etc. of the Mahumetans 162 etc. of Christians 181 etc. by what engines battered 183. pestered with diversity of opinions 239 c. of the Greeks Religion at this day 478 etc. of Moscovia 481 etc. of Armenia 489. of the Melchites 490. of the Georgians ibid. etc. of the Circassians 491. of the Nestorians ibid. etc. of the Indians and Iacobites 492. of the Maronites ibid. etc. of the Cophti 493. etc. Abyssins 494. etc. Religion the ground of government and greatnesse 500 etc. the foundation of all Commonwealths 501 etc. most reâ—quisite in Princes and Governours 503 etc. one Religion to be taught publickly 505 etc. different Religions how and when to be tolerated 506 etc. dissimulation in Religion rejected 509 etc false Religions why blessed and the contemâ—ers punished 5â—1 etc. religious policie and ceremonies 512 etc. mixed Religions 514 etc. what Religion most consonant to natural reason 516 etc. Religion how supported 535 etc. Religion which is best 538 etc. Romans their old Religion 122 etc. their chief Festivals 123 etc. their chief gods 125 etc. their Priests 128 etc. Sacrifices 129 etc. their Marriage rites 130 etc. their Funeral rites 131. Roman Church different from others about the Scriptures 429. about Predestination Gods image and sinne ibid. etc. about the law of God Christ Faith Justification and good Works 430 etc. about Penance Fasting Prayer and Almes 432 etc about the Sacraments 433 etc. and their ceremonies in those controverted 434 etc. about the Saints in heaven 435 etc. about the Church 436. etc. about Councils Monks Magistrates and Purgatory 438. etc. the outward worship of the Roman Church and first part of their Masse 439 etc. Roman Acolyths their offices 440 Romanists their manner of dedicating Churches 443 etc. and what observable thereupon 444 etc. their consecration of Altars etc. 446 etc. the degrees of Ecclesiastical persons in the Church of Rome 448 etc. their sacred Orders 449 etc. office of the Bishop 452 etc. and what colours held sacred 453 etc. the other parts of the Masse 454 etc. other parts of their worship 457 etc. their Festival dayes 458 etc. their Canonical houres of prayer and observations thereon 464. etc. their processions and observations thereon 467 their Ornaments and Utensils used in Churches dedicated to Christ and the Saints 472 etc. their office performed to the dead 475 etc. Russians see Moscovites S. SAtans stratagems vide miracles Old Saxons worshipped their gods under divers shapes and formes 149 etc. Scythians their old Religion 69. Sea how worshipped 143. Sects sprung out of Lutheranisme 231 etc. Sects of this age 376 etc. Shakers vide Quakers Siam its Religion 81 etc. Simon Magus and his scholars vide Hereticks Sociable life preferred to the solitary 247 etc. Socinians their tenets 366 etc. Solomons Temple vide Iewes etc. Soule its immortality believed by the idolatrous Pagans 86 etc. its immortality and life after this believed by the Americans 109. by the Brasilians also 113 etc. Spain vide New Spain Sumatra its Religion 90 etc. Sun how worshipped 139 etc. the Gentiles chief and onely God 516 etc. his divers names and worship ibid. etc. superstitious Sun worship 530 etc. how painted and worshipped by the Northern Nations 533 etc. Syrians their gods 65 c. T. IOhn Tany vide Theaurau Iohn Tartars their old Religion 69. c. their diversities of Religions 72. c. Thesurau Iohn his opinions 377. c. Titbonus the Sun 523. Trinity acknowledged by the Americans 109. denied by Simon Magus and his scholars with others besides Iewes and Mahumetans and why 185. etc. Turlupini 319. V. VEnus all one with the Sun 524 etc. Virginia its Religion 103 etc. Vulcan the Sun 523. W. VVIckliffe's opinions 226. etc. Z. ZEeilan its Religion 90. FINIS APOCALYPSIS OR THE REVELATION Of certain notorious Advancers OF HERESIE Wherein their Visions and private Revelations by Dreams are discovered to be most incredible blasphemies and enthusiastical dotages Together with an account of their Lives Actions and Ends. Whereunto are added the effigies of seventeen who excelled the rest in rashness impudence and lying done in Copper Plates Faithfully and impartially translated out of the Latine by I. D. IS London Printed by E. Tyler for Iohn Saywell and are to be sold at his shop at the sign of the Grey-hound in Little-Britain without Aldersgate 1655. TO THE Excellently Learned EDWARD BENLOVVES OF Brenthall in Essex Esquire c. Worthy Sir I Have here presumed to present you with a strange and bloody Tragedy of Hereticks and Enthusiasts written in Latine by a most elegant pen by one who hath concealed his name as I conceive out of this reason that living near the times and places of this representation it might have proved dangerous to him to have published it Here you have Religion brought upon the stage in very strange disguises nay they make her