Arnhem Answer They hold that Independency is a beginning of Christs temporall Kingdome here on earth that within five years but these are already expired Christ was to come in the flesh and with an iron sword to kill most of his enemies and then that he should reign here on earth with his Saints a thousand years in all carnal delights 2. That God is not onely the author of sin but also of the sinfulnesse or Ataxie thereof 3. That all men are bound to know God in abstracto without Christ without Grace or Scripture 4. They held extreme unction to be a Sacrament and necessary for the sick and of divine institution so they held the holy kisse of peace a religious and needfull Ceremonie 5. They put down singing Psalmes and set up in lieu thereof singing prophets who are to chant out alone in the Congregation their own hymnes 6. They teach that the soul is mortall 7. That just mens souls go not into heaven till the last day but remain in the upper element of fire whither Enoch and Eliah with the Soul of Christ before his resurrection and the soul of the good thief went and no higher they teach also that the Souls of the wicked go not before the last judgement into hel but remain in the lower region of the air or in the bottom of the sea 8. They say that after the day of judgement all the world shall be hell except that part of heaven where God resides with his Angels 9. In preaching they will have their Ministers covered and the people bare but in administring the Sacrament they will have the people covered and the Minister bare Q. 8. Vpon what grounds do these Millenaries build Christs temporall Kingdome here on earth for a thousand years An. Upon that place of the Revilation 19. 4 5 6. I saw the Souls of them who were beheaded for the witnesse of Iesus and they lived and reigned with Christ a thousand years but this place proves no such Kingdome for it is mysticall and symbolicall Divinity not argumentative Again in this place there is no mention at all of any earthly presence of Christ nor of any earthly reign with him besides the Kingdome of Christ is everlasting for of his Kingdome saith the Angel there shall be no end therefore here is put a definite number for an indefinite Christ saith his Kingdome is not of this world the Kingdome of Christ is spirituall and within us and if we speak of Christs Kingdome as he is Mediator reigning in his Church by his word sacraments and discipline we must conclude that he hath reigned already above 1600. years and how long more he shall reign here on earth we know not 2. They build their opinion upon Dan. 12. 2. Many of them who sleep in the dust shall arise c. hence they inferre two resurrections in the first many shall rise to reign with Christ here on earth in the second they say all shall rise to Judgement but this interpretations is ridiculous for the first Resurrection mentioned in Scripture is spirituall to wit a rising from the death of sinne of which the Apostle if you be risen with Christ seek the things that are above for as sin is called death you were dead in sinnes and trespasses so the forsaking of sinne is called a resurrection this is the rising of the mind the other of the body Agaiâ— in Scripture many and all are promiscuously taken for the same as here many shall rise that is all So Matth. 4. Christ healed all Diseases that is many Besides the words of Daniel are directly spoken of the second Resurrection to Iudgement and not to a temporary Kingdome for he saith that some of those shall rise to life eternall not to a temporary of a thousand years and others to everlasting shame which yet the Millenaries deny in saying the wicked shall not rise till the expiration of the thousand years and where they say that the Saints shall shine as starres or the Firmament in the first Resurrection but as the sun in the second it is vain for in the second Resurrection shall be degrees of glory as the Apostle sheweth 1 Cor. 15. For as one Star differeth from another star in glory so is the Resurrection of the dead some shall shine as the Sun who is the brightest of all the starres and some shall be lesser starres an glory they do also vainly call their first Resurrection a hidden mystery whereas indeed it is the second Resurrection that is a mesterie and so hidden that the wisest Philosophers understood iâ— not and thought Paul had been 〈◊〉 when 〈◊〉 preached this mystery as Athens that which cannot be apprehended by reason but by faith 〈…〉 â—e truly called a hidden mystery 3. They misapply divers places of Scripture to prove this imaginary reign of Christ here on earth as Psalm 102. 16. when the Lord shall build up Sion he shall appear in his glory This Scripture was fulfilled when Ierusalem was rebuilt after the captivity So they alledge Acts 3. 20. 21. The Heavens shall receive Christ till the times of restitution of all things but this is spoken of the second Resurrection for then shall be a restitution of all things and not before in their thousand years reign for they confesse that then all the Jews shall not rise nor all Christians it must then follow that there shall not be a restitution of all things at that time That place of Rom. 11. 12. concerning the calling of the Jews is impertinent for we deny not but they shall be called to the faith of Christ but that they shall return to build Ierusalem and be under Christs earthly reign 1000. years is not at all spoken in that place no lesse impertinent is that place of 2. Pet. 3. 13. We look for new heavens and a new earth wherein dwelleth righteousnesse for this is spoken of the last Judgement wherein all things shall be renewed by fire and not before as the circumstances of the Scripture do shew and all Jnterpreters do agree so without any sense or reason they apply the 65. chapter of Isa. to their Millenary reign which is plainly spoken of the calling of the Gentiles and of Christs first coming to preach the Gospell and to gather a Church which there and elsewhere is called Ierusalem and the Prophets usually under the terms of planting building eating and drinking new heavens and new earth the joy of hills forrests and trees c. do expresse the happy estate of the Church of Christ under the Gospel When the mountain of the Lords House shall be coealted on the top of the mountains and all nations shall flock to it then Jerusalem that is the Church shall be the throne of the Lord. Then out of Sion shall go forth a Law and the word of the Lord from Ierusalem then shall the God of heaven set up a Kingdome which shall never be destroyed Christ shall reign over
Thunder upon Perjurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore among the Romans the Herauld or Foecialis in making of Leagues used as he was killing the Hog by which they used to confirm their Covenants to call on Iupiter 5. Dagon from Dag a Fish because from the navel downward he was made in the form of a fish but upward like a man this was a great Idol among the Philistines and is thought to be the same that Neptun or Triton Others who derive the word from Dagan that is corn of which he is said to be the inventer make him all one with Saturn 6. Astaroth or Astarte was Goddesse of the Sidonians the word signifieth a flock of sheep or sheep fold this is thought to be all one with Iuno Venus or Lucina under which names and the form of a sheep they worshipped the Moon as they did the Sun under the name of Iupiter and form of a Ram. She is called also by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven where her aboad is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from her dominion over the Stars 7. Adâ—ammelech that is the Kings cloak or power Anamelech the Kings Oracle or Answer these two Idols were worshipped at Sepharvaim a Town of the Assyrians 2 Kings 17. these gods were also honoured in Samaria and so were Succoth-Benoth the Tabernacle of Daughters Nergal the light of the grave Ashima a fault Nibhas the fruit of vision Tartak that is Chained All which may be seen in the above named chapter of the Kings 8. The Moabites worshipped Chemosh the Ammonites Milchom 2 Kings 23. Nisroch was Senacharibs Idol 2 Kings 19. Remphan or Repham is the same that Hercules the god of Tyrus from Rephaim that is Giants Moloch or Molech from Molach to reign was a great idol among the Moabites and Ammonites and is thought to be the same that Saturn for their images and sacrifices were much a like to whom the superstitious Gentiles and the Jews also offered their sons and daughters to be burned Thamuz mentioned Ezek. 8. 14. is by Hierom taken for Adonis so called from Adon that is Lord by which they understood the Sun as likewise by Hercules many other idol gods they worshipped but these mentioned are the chief Q. What kind of Discipline was used among the Phoenicians A. By their execrable discipline they were bound to offer yearly Sacrifices to Saturn or the Devil rather of young Infants and in the Temple of Venus to practise not onely Whoredom but Sodomy also the Phoenicians were bound to prostitute their daughters to Venus before they married them In the Temple of Venus were celebrated the annual Rites of Adonis with beatings and howlings to whom they perform solemn Obsequies The next day they say he is alive and then they shave their heads The women that refused to be shaved were tied to prostitute themselves to strangers for one day and by this means money was raised for Venus The fun also is much worshipped amongst them whose Priest is crowned with gold and is cloathed with a long sleeved garment down to the feet They were also tied by their Discipline to worship Astarte in the shape of a sheep and Dagon in the form of a Mermaid This idol was called Atergatis and Dercetis in honour of which the Phoenicians abstained from fish yet her Priests did eat of the fish which they set all day before her She had also offered to her fishes of gold and silver Of these passages see Eusebius in his Preparation Diodorus Siculus Lucian Pliny Athenaeus and others Q. What was the Religion and Discipline of the old Arabians A. They worshipped the Sun and Moon Serpents Trees and other such like Deities The Nabathaeans burned Frankincense to the Sun on his Altar They doe not bury their dead but lay them even their Kings in dunghills Adultery is death among them but Incest Is no sin They are circumcised after the example of Ismael at thirteen years of age Their Priests are cloathed with linnen they wear Myters and Sandals they abhor Swines flesh they pay the tithes of their Frankincense to their god Satis the Priests are not to take it by weight but by measure They are tied by their discipline not to gather Cinnamon till first they sacrifice then they divide it with a consecrated spear and assign to the Sun his portion In Panchaea is a rich and stately Temple adorned with Statues and the Priests houses about it The Priests here rule all both in Politick and Ecclesiastick Affairs They are bound to spend their time in singing Hymns and rehearsing the Acts of their gods It is not lawful for them to go out of the sacred bounds allotted them if they doe they may be killed by Law They hold Mice to be arrant enemies to their gods therefore they kill them Of this subject see Solinus Athenaeus Diodorus Boeinus and others Q. What was the Religious discipline of the antient Persians A. They had neither Temples Altars nor Images holding these improper for their Gods but on the tops of hills offered sacrifices to Heaven and to the Sun Moon Fire Earth Water and Winds The Priest useth neither Musick Vestments nor Libaments bâ—t onely his Tiara or Head attire crowned with Myrtle He prayeth for all Persians chiefly for the King He cuts his sacrifice into smal pieces and puts herbs under One of the Magi is bound to stand by and to sing a Hymn of the Genealogy of their gods for without a Magus the sacrifice is not lawful Every man celebrates his own birth day To lye and to be in debt are heinous crimes with them so it is to spit wash or pisse in a River which with them are hallowed The Magi may with their own hands kill any thing except a man and a dog They leave no part of their sacrifices for their gods but divide it by the direction of their Magus amongst themselves for they hold that God is satisfied with the soul of the sacrificed beast To blow the fire with their breath or to cast any dead thing inâ— to it or dirt was death They sacrificed chiefly to the Fire and Water the fire they cherish with dry sticks without their barks with tallow also and oyl When they sacrifice to the Waters they slay the beasts in a ditch and lay the flesh on Mirtle and Lawrel the Magi burn the same then they pray and sprinkle on the earth Oyl Milk and Honey They used not to slay their sacrifice with a knife but with a mallet or club The Magi keep the sacrifice still burning and pray every day an hour before it They adored the Sun whom they called Mithra at his rising and offered to him white Horses whose sacred Chariot was drawn with white Steeds before the King when he went to sacrifice They had divers festival days the chiefe whereof was that of the Sun The next was that they called the Destruction of Vices when they
Pontanus his Catalogue of Heresies who makes one Iohn Agricola the author of this Sect Anno 1535. Q. 5. What is the Religion of the Socinians A. Faustus Socinus an Italian of Siena placed all Religion in these old condemned Heresies so greedily embraced by his Disciples 1. That man before his fall was naturally mortal 2. That no man by the light of nature can have any knowledge of God 3. That man before his fall had not original righteousnesse 4. That there is no original sin in us as it imports concupiscence or deformity of nature 5. That there is a free-will to goodnesse in us and that we may here fulfil the Law 6. That God hath no foreknowledge of contingencies determinately but alternatively 7. That the causes of predestination are not in God but in us and that he doth not predestinatâ— to salvation any particular or certain person and that predestination may be frustrated 8. That God could justly pardon our sins without any satisfaction 9. That Christ by his death did not satisfie for us but onely obtained power for us to satisfie for our selves by our faith and obedience 10 That Christ died for himselfe that is not for his sins for he was without sin but for the mortality and infirmities of our nature which he assumed 11. That Christ became not our High Priest nor immortal nor impassible before he ascended into Heaven 12. That Death Eternal is nothing else but a perpetual continuance in death or anniâ—ilation 13. That everlasting fire is so called from its effect which is the eternal extinction or annihilation of the wicked which shall be found alive in the last day 14. That Christs incarnation is against reason and cannot be proved out of Scripture 15. That Christ is not truly God 16. That the Holy Ghost is not God that there is not a Trinity of Persons in one God 17. That the Old Testament is needlesse for a Christian man These opinions are but renovations of old Hâ—resies broched by Eâ—ian Photinus Arrius Samosatenus Sabellicus Servetus Anâ—â—triniâ—arians and others Q. 6. What be the Armimans Tenets A. Iames Arminius Divinity Reader in Leyden Anno 1605. published and taught five Articles which have occasioned great troubles in Holland being eagerly maintained by his Followers called Remonstrantes They hold 1. that election to life is the will of God to save such as will believe and persevere in obedience that men may be elected to faith and yet not elected to salvation that election is sometimes absolute sometimes conditional that the act of faith is chosen as a condition to salvation and that in election to faith the condition of using the light of reason is required That faith and obedience are foreseen by God as already performed by those who are to be chosen peremptorily and compleatly That election sometimes is changible and some elect may finally perish and consequently no certainty of our elections immutability That God hath not decreed to leave any man in the state of sin and damnation meerly out of his will and pleasure and consequently it is not Gods meer will that one Nation should receive the Gospel and not another but a fore-sight of the goodnesse and worth of one Nation above another 2. They teach that God so ordained his son to dye that he did not determin to save any particular man expresly so that Christs death was powerful and sufficient in respect of impertation though there had been no actuall application thereof to any particular man that Christ did not establish a new Covenant of grace by his blood but onely procured a right to his Father to make with men any Covenant whatsoever that Christ by his satisfaction did not merit faith and salvation to any man in respect of effectual application but onely obtained power that the Father might make what conditions he pleased with man the performance whereof depends upon his free will that the Covenant of grace consisteth not in being justified and saved by faith in Christ but in this that God esteemeth our imperfect faith and obedience as meritorious of life eternal as if we had fulfilled the Law that all men are received into the Covenant of grace and all freed from original sin that Christ died not for those whom God elected and highly loved seeing such stood in no need of Christs death 3. They teach that original sin of it self was not sufficient to condemn man kind to temporal or eternal punishment that an unregenerate man is not totally dead in sin nor destitute of all strength to spiritual good things but that he may hunger and thirst after righteousnesse and life that a natural man can by using the gifts of nature rightly obtain saving grace and salvation and that God affordeth sufficient means to bring men to the knowledge of Christ. 4. They teach that holinesse and righteousnesse could not be seated in mans will when he was created and therefore in his fall could not be separated from it that in spirituall death spiritual gifts were not separated from the will of man seeing the will of it self was never corrupted but intangled by the darknesse of the intellect and unrulinesse of the affection that in mans conversion no new gifts are infused and therefore the faith by which we are converted is not a quality infused but onely an act of man that the grace by which we are converted is onely a gentle perswasion so that Morall grace makes naturall men become spiritual and that God by moral reason produceth the consent of the will that God in mans conversion doth not use his omnipotent power to bend the will infallibly so that man may and doth oftentimes resist and hinder his own conversion that grace and free will are comperating causes in our conversion so that grace in order of causality doth not precede the action of the will 5. They teach that perseverance is not the effect of election but a condition of the new Covenant to be performed on mans part before his peremptory election and that by his own free-will that God furnisheth the faithfull man with sufficient means to persevere yet it is in the choice of mans will to persevere or not to persevere that regenerate men may and do fall totally and finally from grace and salvation and that they may sin against the Holy Ghost that no assurance of perseverance can be had in this life without speciall revelation that the Doctrine of assurance is hurtfull to all holy exercises and a means of presumption and security whereas doubting is commendable that temporary and true justifying faith differ onely in continuance that it is no absurdity if man be oftentimes regenerated his former regeneration being extinct that Christ never prayed for the faithfuls infallible perseverance in faith These are the five Articles of Arminianisme as they are set down in the Book called The Iudgement of the Synod of Doâ—t Q. 7. What are the opinions of the new Church of
changed Lots Wife into a Pillar of Salt and Nebuchadnezzar into a beast Satan hath no power over celestial bodies though he be Prince of the Aire he cannot create nor do these things which God hath reserved for himselfe Therefore when we hear of men transformed into beasts or raised from the dead and such like miracles as exceed the course and activity of nature we may be assured these are not true miracles but Satanical delusions especially if they be done to confirme errour wickednesse and superstition for the end of all true and divine miracles are to establish truth and holinesse Therefore when we read of bringing down the Moon of driving the Stars backward and such like impossibilities beleeved among the Gentiles we must conclude they were meer delusions of Satan Such were those wonders adscribed to Simon Magus of making images to walk of turning stones into bread of being transformed into a Sheep Goat and Serpent of raising souls from the dead and such like stuffe all these were meer jugling tricks and Satanicall deceptions Q. But why are we so afraid of Satans Stratagems seeing the most of them are but illusions A. This fear in us proceeds partly from the guilt of our own conscience for Adams sin brought fear both on himselfe and on his posterity therefore after he had fallen he confesseth that as soon as he heard the voice of God in the Garden he was afraid and so we his children do often times fear where no fear is and are afraid sometimes at our own shadows or at the shaking of a leafe Partly this fear proceeds from want of faith which Christ reproved in his Apostles who when they saw Jesus walking in the night time on the Sea they were afraid thinking they had seen a Spirit Besides the implacable hatred of Satan against mankind his delight he taketh in affrighting and hurting us either in our persons or in our estates that irreconcilable enmity which is between the Serpent and the Womans seed is a great cause of this fear in us Lastly we are naturally fearful in the dark because our imagination worketh upon it self having no outward object to divert it hence Satan who is the Prince of darknesse useth the opportunity of the night to hurt or to delude us thus he affrighteth us in the dark in our houses with strange apparitions motions and sounds whence some houses have blin said to be hanted with Spirits So in the night he affrighteth travellers with ignis fatuus or jack in the candle as we call it which though it be a natural Meteor yet Satan can move it to and fro purposely to draw travellers into precipices or waters So in the night time he affrighteth mariners at Sea by insinuating himself into these fiery Meteors which like candles or balls of fire run up and down the ship these were deified by the old Pagans if one single flame appeared they called it Helena and held it an ominons fign of destruction as she was to Trâ—y if there were two they named them Castor and Pollux and placed their statues in their ships as we read Act. 28. And Sea men use to tell us of many strange sights and apparitions they have seen in the Ocean Satan also useth to affright men in Churches and Church yards in the dark by representing to their phantasie the shape of dead men in their winding sheets in the night also strange voices and sounds are heard neer deep waters or rivers which are taken as presages of some shortly to be drowned there the like I have heard my selfe and have found the event to fall out accordingly for one day travelling before day with some company neere the River Don by Aberden we heard a great noise and voices call to us I was going to answer but was forbid by my company who told me they were spirits which never are heard there but before the death of some body which fell out too true for the next day a gallant Gentleman was drowned with his horse offering to swim over It is strange what Plutarch writeth of the voice which from the shoare called upon Thamus the Egyptian ship-Master who then had cast Anchor at Praxeae telling him that the great god Pan was dead Though the night Mare which is called Incubus and Succubus be a natural disease as Physitians know yet Satan hath often times made use of this infirmitie to abuse the bodies of men and womâ—n in their sleep By all which we see his malice against mankinde and the causes of our fear which hath wrought so powerfully among the ignorant Pagans that they have planted their whole Religion in the worshipping of these evil spirits for their gods were none other as Porphyrie she â—eth l. 2. de abstinen l. 2. de sacrificio For saith he These wicked Spirits delight in shedding of blood in filthy and obscene speeches exhorting men to lust vice wickednesse and flagitious actions c. they perswade men that the supreame God delighteth in such impieties c. Q Since the Stratagems and illusions of Satan are so many what is our duty in this case A. Our duty is 1. To be assured that nothing can come to pasâ—e but by the providence of our Heavenly Father who hath numbred the hairs of our heads and hath Satan in a chain so that without permission he could neither afflict Iob in his person children nor cattel nor durst he enter into the herd of swine without leave from Christ. 2. Let us remember what Christ hath promised to wit that he will be with us to the end of the world and if he be with us who can be against us Christ came to destroy the works of the Devil to cast out the strong man and to tread down Satan under our feet he hath promised not to leave us Orphans he is the good Shepherd that laid down his life for his sheep which he holdeth so fast that no man shall take them out of his hand his name is Emanuel God with us He was amongst his Apostles Luke 24. when they were assembled together and in great fear and so he will be in the midst of two or three gathered together in his name He is the watchman of Israel that neither slumbers nor sleeps therefore with David let us lie down and take our rest for he will make us to live in safety Though we walk through the vally of the shadow of death let us fear no evil because the Lord is with us Let us not be moved because he is at our right hand he is our buckler and our exceeding great reward therefore let us not feare 3. Let us put on the whole Armour of God chiefly the shield of faith that we may quench all the fiery darts of the Devil and let us fight against Satan as Christ did with the sword of the spirit which is the word of God Let us resist the Devil and he will flee from us 4. We must
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
The opinions of the eleventh and twelfth Centuries 5. Of the Albigenses 〈◊〉 other Sects in the twelfth Century 6. The â—spansâ— thirteenth Century 7. The Sects of the fourteâ—â—th Century 8. Of the Wicklevites 9. The 〈◊〉 of the fifteenth Century 10. The opinions of the 〈◊〉 Century to wit of Luther and others 11. of 〈◊〉 sprung cut of Luther anisme 12. Of Protestants 〈◊〉 Of the other opinions held this Century 14. The 〈◊〉 beads of Calvins Doctrine 15. Of other opinions â—eld this age 16. of divers other opinions in this age 〈◊〉 and the causes of this variety and confusion in the Church SECT VIII Quest. WHereas we have had a view of the different Heresies in Christian Religion the first 600. years after Christ now let us know what were the chief opinions and authors thereof in the 〈◊〉 Century A. The Heicetae professed a Monastical life but 〈◊〉 taught that the service of God consisted in holy â—ances and singing with the Nuns after the example of Moses and Miriam Exod. 15. upon the overthrow of Pâ—â—roh in the Red Sea Gnosimachi were haters and 〈◊〉 of all learning or Book knowledge teaching that God required nothing from us but a good life Of these we have too many in this age But Christ tells us that Life 〈◊〉 consists in knowledge And God complaineth by the Propâ—et that his people perish for want of knowledge So Christ sheweth that destruction fell on Jerusalem because she knew not her day and the Lord complained that his 〈◊〉 had lesse knowledge then the Oxe or the Asse Therefore 〈…〉 given Lips to the Priest to preserve knowledge aâ—d Christ by his knowledge hath justified many saith the Prophet The Armenii taught that the holy Ghost proceeded onely from the Father and not from the Son Thaâ— Christ rose from the dead on the Sabbath day whereas the Scripture tells us plainly that he arose the third day They observed also the Jewish sacrifices They 〈◊〉 first â—o baptise the Crosse then to worship it They taught it was not man that sinned but Satan by tempting â—im and that man had not propagated by carnal 〈…〉 if he had not sinned They denyed Original sin and held that all who died before Christ were 〈◊〉 for Adam's sin They ascribed no efficacy to the â—acraments and yet held baptism absolutely necessary They placed the Children of unbaptized Infants if they were of faithful Parents in earthly Paradise if oâ— unfaithful in hell They never baptised without 〈◊〉 the Eucharist They held baptism without 〈◊〉 ineffectual they used rebaptization They permiâ—red the husband to dissolve Matrimony when he pleased and denied prayers for the dead and the eternity of hell fire And that the souls were not in blisse till the Resurrection And taught that then there should be no wonen at all but that they should be converted into men Chazinzarii were so called from Chazâ—s which in their language signifieth the crosse for â—â—ey taught that the crosse onely was to be worâ—â—â—pped therefore they were named Staurolatrae or crâ—ss-worshippers They prosessed also Nestorianism The Tâ—â—etopsychitae held that the souls died with the bodies Theocatagnostae were such as reprehended some oâ— Gods actions and words Ethnophrones were Paganising Christians who with Christianity taught Gentile supersâ—ition The Lampetiâ—ns so called from Lampetius their author taught that there should be no distinction of Garments among religious men They condemned also all Vows The Maronits so named from one Maron held with Eutyches Dicscorus and the Acephâ—â—â— that Christ had but one nature and will these were afterward reconciled to the Church of Rome Q 2. What opinions were held in Religion within the eighth Century A. Agonyclitae held that it was superstition 〈◊〉 prayer to bowe the knees or prostrate the body therefore they used to pray standing The Icâ—noclaâ—â—â— or Iconomaâ—hi taught that it was Idolatry to have â—mages in Temples The Aldeâ—ertins so called from Aldeâ—â—rtus a French man their author beleeved that he had holy reliques brought to him by an Angel from the farthest part of the world They equalled him with the Apostles and rejected Pilgrimages to Rome they hâ—ld that his haires and nailes were as well to be woâ—shipped as the reliques of Saint Peter they beleeved that he knew their sins and could forgive them without confession The Albanenses held that all Oaths were unlawful that there was no original sin nor any efficacy in the Sacraments nor any use of extream uâ—ction nor of confession nor of excommunication that the Sacraments lost their efficacy if given by â—â—cked Priests that there was no free will some 〈◊〉 that they held transanimation and the eternity of the world and that God did not forsee evil That there should be no Resurrection nor generall judgment nor â—ell Q. 3. What were the opinions held in the â—inth and tenth Centuries A. Cladius Bishop of Taurinum condenmed Pilgmages Images Invocation of Saints and taught that baptism without the sign of the Crosse was noâ—â—â—â—tism One Gadescalcus whom some say was a French man held the heresie of the Praedestinati and that God â—ould not have all men to be saved and consequently that Christ died not for all Photius a Grecian â—â—nied the Procession of the holy Ghost from the Son and held that there was no reward for the good or bâ—d till the general judgement that there was no purgatoâ—y he condemned second marriages and prayers for the dead he held it no sin to hurt an enemy even with lying and perjury Fornication with him was no sin he dissolved marriages at pleasure He maintained usury sacriâ—â—dge and rebaptization and taught that Children were not to be baptized till the eighth day He gave the Eâ—charist to Infants the cup to the Laiâ—y denyed extreâ—â—â—nction and administred the Sacrament in Leavâ—â—ed Bread Iohonnes Scotus a Benedictine Monk and Sâ—hloar of Becie not Duns Scotus subtilis held that in the Eucharist was onely the figure of Christs body Bertramus a Presbyter taught that the body of Christ which is in the Eucharist was not the same who was born of the Virgin The same opinions were maiâ—tained by some in the tenth â—enturie Q. 4. What were theÌ„ opinions of the eleventh and twelfth Centâ—ries A. â—erengarius Archdeacon of Anjou taught that 〈◊〉 body was not corporally but figuratively in the Sacrament Horibert and Lisoius in France taught Maâ—icheism The Simoniacks held it lawful to buy and fell Church preferments The Reordinantes would admit no Simoniack Priests till they were reordained At Millaâ— a new Sect of Nicolaitans brake out reaching the necessity of promiscuous Copulation Sabellianism 〈◊〉 out also this age In the twelfth Century marâ—â—â—us of Padua taught that the Pope was not Christs successor that he was subject to the Emperor that there was no difference between Bishops and Priests and taht Church-men should not enjoy temporal estates The Bongomilii whose author was one Basti a Physiâ—ian renewed the heresies of Arrius the
when a sinner of a wicked man is made good which is by remission of sins and infusion of inherent righteousnesse The second justification is when a just man becomes more just and this is in doing of good works by the merit of which he can make himself more just They say Christ is the meritorious cause of our justification but the formal cause is either intrinsecal and that is the habit of infused grace or extrinsecal to wit the righteousnesse of Christ or actual which are our good workes so that here is a threefold formal cause they teach that justification consisteth not in the bare remission of sins but also in the inward renovation of the mind That we are not onely justified but also saved by good works as efficient causes 5. Concerning good works they teach that the good works of just men are absolutely just and in a manner perfect that a just man may fulfil the Law that a man is justified by works not in the first but second justification yet not without the assistance of grace 〈…〉 unregenerate man by the works of repentance may merit the grace of justification ex congruo as doing works agreeing to the law of God that they who are justified by the first justification do merit life eternal by their works ex condigno Q. 4. What are their Tenets concerning pennance fasting prayer and almes A. They teach that faith is no part of pennance That repentance may be totally lost That the parts thereof are not mortification and vivification but confession contrition and satisfaction That pennance is a Sacrament that contrition is to be ascribed partly to grace partly to free-will That it is necessary to justification and the cause of remission of sins and that by it all sins are pardonable That aâ—ricular confession to the Priest is necessary to reconcile us to God That a sinner before baptism is received into grace without his own satisfaction onely by the satisfaction of Christ but after baptisme he must make satisfaction himself That after the fault is forgiven there remaines often times the guilt of temporary punishment either here or in purgatory which must make satisfaction that the punishments of purgatory may be redeemed by fasting prayers almes c. 2. Concerning fasting They hold it a sin and deserving death to eat of meats prohibited by the Church That fasting consisteth onely in abstinence from meat not from drink That the times of fasting chiefly Lent are of Apostolical institution That fastiâ—g is satisfactory and meritorious That the tradition of the Church in such indifferent things obligeth the conscience 3. Concerning prayer They say that it is meritorious that the Canonical hours of prayer should be observed that they are to be said or sung in Latine by the Clergy and Monks That the titles given to the Virgin Mary are true and holy That to prayer in the Quite ought to be joyned singing Organs Trumpets and other musical instruments 4. Concerning almes They hold that the giving thereof is meritorious That there is not onely a corporal but also spiritual almes consisting in comforting counselling teaching c. That almes may be raised of ill gotten goods and filthy lucre as of Whore-houses c. Q. 5. What opinions do they hold concerning the Sacraments A. They teach that the efficacy of the Sacraments depends upon the intention of the giver That the Sacraments are not seals to confirm the promises of grace That grace is contained in and conferred by the Sacraments ex opere operato and that the receivers thereof by their justifying vertue are saved That three Sacraments namely Baptisme Confirmation and Order do imprint an indelible character form or figure in the very substance of the soul the caracter of Baptisme is Passive making a man capable of all other Sacraments that of Order is Active that of Confirmation is partly Active partly Passive That there are seven Sacraments of the New Testament That all the Ceremonies used by them in the Sacraments are necessary 2. Concerning Baptisme They say that Lay-men and Women in case of necessity may Baptise That the Baptisme of Iohn was not the same with that of Christ nor had the same efficacy and that after Iohns Baptisme it was necessary to receive Christs Baptisme That to Water in Baptisme should be added Oyle Spittle Salt c. The signe of the Crosse Exorcisme Exsufflation a White Garment c. That Baptized Infants have if not Actual yet Habitual Faith infused into them That Infants cannot be saved without Baptisme that Baptisme began to be absolutly necessary on the day of Pentecost That it totally abolisheth original sin 3. Concerning the Eucharist They say that onely unleavened bread is to be used That Christ by way of Concomitance is whâ—lly in the Bread that is his Body Blood Soul Divinity c. That the whole Essence of the Sacrament is in the Bread alone That there is no necessity to communicate under both kinds That the Wine ought necessarily to be mixed with Water That the Priest may participate alone That the Eucharist is profitable for the dead That the Bread should be dipt into the Wine that it should be elevated carried in Procession adored c. That there is no trope in these words This is my body c. That Christs Body is not onely really but substantially in the Sacrament That it may be at one time in many places That the Bread is transubstantiated into Christs body That the form of consecration consisteth in these words This is my body That the Masâ—e is a Propitiatory Sacrifice for the quick and the dead 4. Concerning Confirmation Pennance Extream Vnction Orders and Matrimony They teach that these are Sacraments properly so called that there is vertue in Extream Vnction either to cure the body or to do away the remainders of sin for this cause they anoint 6. parts of the body to wit the Eyes Ears Mouth Hands Reins and Feet That Ordination is a Sacrament as well in Deacons Sub-Deacons Acoluthi Exorcists Readers and Door-Keepers as in Priests Q. 6. What Ceremonies do they use in the five controverted Sacraments A. In confirmation the Bishop anointeth the childs forehead with chrisme making the signe of the Crosse thereon and saying I signe thee with the signe of the Crosse and confirme thee with the chrisme of salvation in the Name of the Father c. Then he strikes him on the cheeke to shew he must not refuse to suffer for Christ. In Pennance the Bishop goeth to the Church door where the Penitents lie prostrate on the ground saying Children come to me and I will teach you the feare of the Lord. Then he kneeleth and prayeth for them and having used some words of admonition he brings them into the Church this is done on the day of the Lords Supper that they might be partakers thereof all the Church doors are then opened to shew that all people have accesse to Christ.
Masse must be said on festival days for the dead except the body be present And although in the Masse for the living incense is burned to shew that their prayers like incense ascend before God yet in the Masse for the dead incense is not burned because their prayers are of no efficacy for do the dead praise thee saith David The corps may not be brought into the Church whilest Masse is saying for the living but must be set in the Porch till Masse be done and the Mass for the dead be begun in which Masse the kisse of peace must not be given because there is no communion between us and the dead neither can they answer us the dead corps is washed and anointed then it is carried to the Church but by the way the bearers rest three times to signifie Christs three days rest in the grave Holy water and Frankincense is put in the grave with the corps to keep off evil spirits thence and to shew that the deceased party hath offered to God the incense of his prayers and good life whilest he lived He is buried with green bayes to shew that his soul is alive and that it doth not â—ither with the body and with his face upward and his feet towards the East to shew his expectation of Heaven and his readinesse to meet Christ in the Resurrection whose appearance is believed shall be in the East Every Christian that is buried out of the Church or Church-yard hath a Crosse set at his head to shew he was a Christian. Câ—ergy men that have taken orders are buried in the habit of their orders all are wrapt in linnen because Christ was so yet some are buried in sackcloth to shew their repentance Antiently the names of holy men departed were registred in scrolls or â—olding tables called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Diptycha the Latin Church retained these were kept by the Bishop and the â—ames publickly read in time of divine service to shew that the just shall be had in everlasting remembrance The prayers that are made for the dead are not for the Saints in Heaven for they need not our prayers but our praises to God for them nor for the damned in Hell seeing our prayers can availe them nothing but onely for those who dying in venial sins unrepented make satisfaction in Purgatory Lastly there is neither Gloria in exceâ—sis nor Hallelujah sung in the office for the dead Of these passages see Alcuiâ—us de divin offic Amalar. Fortunat. de Eccles. officiis Stephanus Durantus de ritibus Eccles. Cathol Guliel Durandus in rationali c. 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 Nunâ— and Eremites of Moscovia 5. Of the form of service in their Chu ches 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 SECT XIIII Quest. 1. HAving taken a view of the differences in Religion among the Romanists and Anti Romanists in the West what Religion do the Christians in the East professe A. In the East the Greek Religion prevaileth in many places chiefly in those Countries of Europe namely Greece Macedon Epirus 〈◊〉 Thrâ—ce Servia Basciâ— Moldavia Walachiâ— Bosnia Podolia and Moscovia In the Islands also of the Aegean Sea and in some parts of Poland Dalmatia and Croatia in some parts also of Asia namely in Natolia Circassia Mengrelia and Russia The Greekâ— place much of their devotion in the worship of the Virgin Mary and of painted but not carved Images in the intercesâ—ion prayers help and merits of the Saints which they invocate in their Temples They place justification not in faith but in workes School-divinity chiefly the works of Thomas Aquinâ—s which they have in Greek are in great request with them The Sacrifice of the Masse is used for the quick and the dead and they use to buy Masses they do not hold a Purgatory fire yet they believe there is a third place between that of the blessed and the damned where they remain who have deferred repentance till the end of their life but if this place be not Purgatory I know not what it is not what the souls do there Though they deny the Procession of the Holy Ghost from the Son yet they baptise in the name of the Three Persons Priests among them may marry once but not ofâ—â—er That marriage is unlawfull which is contracted within the seventh degree of Consanguinity and Affinity They use leavened bread in the Sacrament and administer in both kinds they have four Lâ—â—ts in the year they deny the Popes supremacy abstain from blood and things strangled observe the Jewish Sabbath with the Lords day They use neither confirmation nor extream unction and will not have either the blessed souls iâ— Heaven to enjoy Gods presence or the wicked in Hell to be tormented â—ill the day of judgement preaching is little used amongst them but Masses often therefore one of their Monks whom they call Coloieri for preaching sometimes in Lent and at Christmasse and Eastet was accused and banished to Mount Sinai by the Patriarch of Constantinople as Chytraus witnesseth They esteem equal with the Scriptures the Acts of the seven Greek Synods and the writings of Basil Chrysostoâ—e 〈◊〉 and their traditions They believe that the souls of the dead are bettered by the prayers of the living They are no less for the Churches authority and for Traditions then the Roman Catholicks be when the Sacrament is carried through the Templâ— the people by bowing themselves adore it and falling on their knees kisse the 〈◊〉 Q. 2. What Ecclesiastical Dignities and Discipline is there in the Greek Church at this day A. They have their Patriarch who resides at Constantinople who is elected by his Metropolitans and Arch-Bishops but is confirmed by the great Turkes chief Bassa who upon promise of some thousand Duckets from the Patriarch doâ—h ratifie his priviledges He hath no more authority with the great Turk then any Christian Embassadour who thinks it a great honour to be admitted to fall down at the Seigniors feet and to kisse his cloak Next to the Patriarch are the Metropolitans who are placed according to their antiquity Of thes Metropolitans are 74. under whom are Arch-Bishops and Bishops The Metropolitan of Thessalonica hath ten Bishops under him he of Athens hath six Corinth hath foure Bishops and one hundred Churches Mitylena had five