The Penitents being received into the Church cut their Haire and Beards and lay aside their penitentiall garments and put on clean cloathes after the example of Ioseph when he was delivered out of prisâ—n This casting off their old cloathes puts them in minde of putting off the old man In Extream Vnction the Priest first besprinkleth the sick person and the whole roome with holy water then he anointeth the organs of the five senses because by them sin infecteth the soul the reines also and feet are anointed to expiate the sins that are in the concupiscible and motive faculties They onely must be anointed of whom there is no hope of recovery Of the Ceremonies used in Sacred Orders we will speak hereafter In Matrimony the Priest blesseth the married couple with prayers and oblations if they were never married before but they are not to blesse the second marriage The Woman is covered with a vaile after the example of Rebecca and to shew her subjection to the man she is united to the man by a Lace or Ribband tied in a knot by a Ring also put on the fourth finger of the left hand because of the veine that reacheth from thence to the heart signifying the mutual love that ought to be between them but marriages are not to be celebrated in Lent and other times of humiliation Q. 7. What are their Tenets concerning the Saints in Heaven A. They register their names in their Calendars after the Pope hath canonised them or given a testimony of their Sanctity and decreed honours for them namely publick Invocation dedication of Altars and Temples to them oblation of Sacrifices celebration of Festival days setting up of their Images and reservation of their Reliques The honour they give to God is called by them Latria that of the Saints is Dulia but the honour which they give to Christs humanity and the Virgin Mary is Hyperdulia 2. They say that the Saints make intercession for us not immediately to God but through Christ they obtain their requests 3. That we ought to invocate both Saints and Angels 4. That their Images are to be worshipped that the Images of Christ and of the Saints are not Idols because Idols are representations of that which is not and in Scripture the word Idol is spoken onely of Heathen Images that it is not unlawful to represent God by such Images as he hath described himself therefore they painâ— God in the form of an old man the Holy Ghost in the form of a Dove That though the Images of Christ and the Apostles are to be honoured in relation to the persons which they represent yet we must not think there is any Divinity in them or that they can help us or that we ought to aske any thing of them 5. That the Images of Christ and the Saints should be placed in Churches because the Images of the Cherubims were placed in Salomons Temple and before in the Tabernacle 6. That the Reliques of Christ and of the Saints are to be honoured and kissed as holy pledges of our Patrons yet not to be adored as God nor invocated as Saints 7. That the true Crosse of Christ the Nailes the Thornes c. by way of of analogy and reduction are to be worshipped with the same kind of worship or Latria that Christ is that the signe of the Crosse in the forehead or in the aire is a Sacred and venerable signe powerful to drive away evil spirits 8. That Pilgrimages ought to be undertaken to those holy places where the Images and Reliques of Christ and of the Saints are kept 9. That days should be kept holy in memory of the Saints the observation of which is a part of divine worship Q. 8. What is their Doctrine concerning the Church A. They teach that the government of the Church is Monarchical as being the most excellent form of government That the government of the Church was founded on the Person of Saint Peter That Peter was Bishop of Rome and so continued till his death That the Pope is Peters Successor and Christs Vicar by whom he is made head of the Church Militant That the Pope is not Antichrist but that the great Antichrist shall be a particular man of the Tribe of Dan who shall reign in Ierusalem three years and a half and shall be acknowleged by the Iewes as their Messiah whom he will make believe that he is of the Tribe of Iuda and descended of David 2. They hold that the Pope is the supream Judge in controversies of Faith and manners that his judgement is certain and infallible that he can erre in particular controversies of fact depending upon mans testimony and that he may erre as a private Doctor in questions of right as well of faith as of manners but that he cannot erre when with a General Council he makes decrees of faith or general precepts of manners and that the Pope is to be obeyed though either by himself or by a particular Councilâ— he erre in some doubtful matters but they generally now believe that though the Pope were an Heretick yet he cannot prescribe or define any Heretical Doctrine to be believed by the whole Church That the Pope hath a spiritual coactive jurisdiction in making Laws to bind the conscience by his sole authority without the consent of Priests or people and that he can judge and punish the transgressors of his Laws That as the Apostles had their immediate authority from Christ so the Bishops have the same immediately from the Pope That the Pope hath a supream power over the temporal estates of Christians to depose Kings and dispose of their Kingdoms in order to spiritual things and so far as it is necessary to the salvation of souls That it is not repugnant to Gods word for the same man to be both a Political and Ecclesiastical Prince seeing Melchisedech Moses Eli Samuel and the Macchabees exercised both powers 3. They believe that the true Church of Christ is onely that Society which acknowledgeth the Pope to be head thereof and Christs Vicar upon earth That they which are not baptized and the Catechumeni are not properly and actually members of the Church but onely in possibility That Hereticks Schismaticks and excommunicate persons are not members of the Church That reprobates are members of the militant Church Because in Noah's Ark were unclean beasts in the same Net are good and bad fishes at the same Wedding-feast many were called but few chosen in the same Sheep-fold are same Goats in the same house are vessels of dishonour Judas was one of the Apostles c. That the true Catholike Church is always visible for it is compared to a Mountain to a Candle to a City on a Hill c. That the true visible Church can never fail totally Because it is built on a Rock against which Hell Gates cannot prevaile c. That the true Church cannot fall into errour Because it is the Pillar 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
be that soweth Spiritual things should reap Temporal I deny not also but there were Lazarus the two blinde men in the Gospel the cripple in the Acts who did beg but theâ— the Jewish government was much altered from its first purity and their Laws much neglected or corrupted by their subjection to the Romans Again that Christ and his disciples needed not to beg is plaine by the common purse among them whereof Judas was the carrier Now Christ assumed voluntary poverty though he did not begge to shew that he came to suffer want and that his Kingdome was not of this world and to sanctifie our poverty to us and to â—each the rich of this world that they trust not in uncertain riches and that the poor should not be dejected seeing Christ himself was poor God also to humble us doth suffer us sometimes to be in â—ant So he dealt with Elias when he asked â—read of the Widow and David when he desired bread of Abimelech and Lazarus when he begged at the rich mans door but this is seldom and to let us see that on earth we have not true happinesse Again I deny not but a single man who hath no charge of Wife Children and Family may renounce his wealth that he may be the lesse burthened with the cares of this life and the more apt for prayer and contemplation but this is not lawful in him who hath the charge of Wife and Family for whom he ought to provide If he be not worse then 〈◊〉 Infidel To be brief these Monks who can work or preach and will not ought not to beg for wages are due to those that work not so much out of charity as out of justice Q. 11. Was that Leathreâ— Girdle ever worne by S. Augustin with which the Monks of this order used to cure Diseases and ease Paines in the body A. â— That Saint Austin ever wore this Girdle is not known to me nor can it be proved but by their own traditions 2. That this Girdle hath miâ—â—culously cured Diseases and asswaged Paines is believed by divers lay-people even by some Princes who have for this end wore the same 3. That wonderfull cures have been wrought by this Girdle is aâ—â—evered by divers but how truly I know not 4. God sometimes by weak means produceth strange cures as by Christs Spittle Saint Peters Shadow Sâ—int pauls Handkerchieff the Hem of Christs Garment â— God permits Satan sometimes to do strange things that they who will not believe the truth may be deluded 6. Many strange cures are to be ascribed to the force of imagination rather then to such weak outward means 7. To deny all miracles which have been written is too much temeritiâ—â— and to believe all is too much credulitie 8. We read of miracles not onely done by Moses Christ and his Apostles but also by the Sorcerers of Egypt Simom Magus Antichrist Apollonius and others 9. As Scriptures at first were proved by miracles so miracles are now to be proved by Scriptures for such miracles as are not consonant to Gods word are not true 10. Divers of the Roman Church doubt the truth of many of their miracles Canus Loc. 1. 11. c. 6. calls the Author of the Golden Legend a man of a brazen Face and a Leaden Heart Espencaeus upon 2. Tim. 4. saith That the Legends are full of fables Caietan Digr 21. Opusc. de concep Virg. C. 1. tells us That it cannot be known infallibly that the miracles on which the Church groundeth the Canonisation of Saints be true because the credit thereof depends on mens reports who may deceive others and be deceived themselves Q. 12. What were the Institutions and Exercises of the first Monks A. At first they used to work when occasion served to eat and drink soberly to go decent in their apparel to fast and pray often to possesse all thingâ— in common to Read Meditate Preach and hear the Word of God to study Temperance Continency Modesty Obedience Silence and other Vertues They were divided into tens and hundreds every nine had their Decurio or tenth man to overlook them and every hundred had their Centurio to whom the ten Decurions were subject they had their distinct beds at the ninth hour they met to sing and hear Sermons at Table they fit silent and content themselves with Bread Herbs and Salt the old men onely drink Wine in the night they had their hoâ—â— of prayer in the Summer they dine but 〈◊〉 not Their chief Governour they called Father in Syriack Abbot who for his learning was eminent and for his life exemplary These ancient Monks used to wear Hoods and Girdles they went also with staves and scrips of Goat skins But in Egypt they wore no shoos because of the heat of that Country The affairs of the Covent was committed to some Brother till he grew weary of it but in Mesopotamia Palestine and Cappadocia the Brothers did serve by turns weekly at the end of the week the servant did wash the feet of his Brothers and so resigned up his office to the next In most places they observed the third sixth and ninth hours for prayer none were admitted into the Monastery till they were 〈◊〉 tried by waiting ten days together without the Gate and patiently enduring all the opprobrious speeches that should be uttered against them then did the Abbot receive them with a long exhortation admonishing them of their duties and chiefly exhorting them to Mortification Humility Silence Obedience Meeknesse Patience Sobriety Submission Confession of their infirmities and such like duties Then are these Probationers stript of their own Garments and cloathed in Monks habit and are tried one whole year under strict discipline if there be dislike on either side they receive their own clothes again from the Steward are dismissed the Monastery Small offences among these Monks were punished with publike humiliation and acknowledgment the offender lying flat on the ground till the Abbot bid him rise but great faults were punished with stripes or expulsion during their sitting at Table they were to hearken to what was read out of the Scripture to the end they might be taken off from idle talk and that their mindes might be sed as well as their bodies seeing not by bread â—lone man doth live but by every word that caâ—neth out if the mouth of God These primitive Monasteries also were subject to the Bishops of the Diocesse without whose leave they were not to go abroad from their Covents I do not finde that in these Primitive Monasteries they were tyed to set Fasts â—â— the three Vows of Chastity Poverty and Obedience or to different cloathes and colours or to stay longer in the Monastery then their own liking Q. 13 Why did Religious Persons cut their Hair and Beards A. Because long Hair was abused among the Gentiles to Pride Luxury and Superstition It did argue also Effeminatnesse Childishnesse or Slavishnesse for in some places slaves used
Regum timendorum in prâ—prios greges Reges in ipsâ—s imperium est Iâ—vis Horat. 10. If it were not for the force of Religion few Common-wealths could defend themselves what souldier would fight with that courage or expose his life to danger if he did not expect a greater reward a more durable garland hereafter then any they could expect here This made the Iewes so resolute against their neighbour Gentiles this animated the Romans against their enemies they fought Pro Aris for their Altars in the first place this animateth the Turks against Christians and these against the Turks Q. 3. Ought not then Princes aud Magistrates to have a special care in the setling and preservation of Religion A. Yes for no means is so powerful to establish and perpetuate their thrones and authority as Religion no Guard so strong as this no Castle so impregnable no Spur so sharp to stir and extimulate peoples affections towards the defence obedience reverence and maintenance of their Governours as Religion therefore the wise Roman Emperors took more pride and delight in the titles of Pius and Sanctus of Pious Holy Religious then to be stiled wife Fortunate Stout or Valorous and to let the people know what care they had of Religion they alone would be called Pontifices Maximi or chief Bishops There is no Epithet that the wise Poet gives to Aenaeas so often as that of Piety Pius Aenaeas pietate insignis armis insignem pietate virum c. Qun justior alter â—ec pietate fuit c. Virgil. That good Emperour Antoninus who succeeded Hadrian preferred the title of Pius to all his other honorable titles and as wise Princes have been chiefly careful of Religion to preserve it pure and uncontaminate so have they bin diligent in suppressing Atheists the chief enemies thereof for they saw that Atheisme did introduce Anarchy for he who is an enemy to God cannot be a friend to Gods Vice-Gerents therefore in all wel governed States they have been either put to death or banished as being enemies to government and humane society Wise Princes finde that as religion uniteth peoples affections to them so it makes them fortunate and successful in all their actions and undertakings never was there a more religious Prince then King David and never a King more successful against his enemies the like we may see in Constantine Theodosius Charles the Great and many others no lesse famous for their Religion than for their Victories and because wise Law-givers are not ignorant how much religion is prevalent with the people therefore they delivered them no Laws but what either they received or said they received from some Deity so Lycâ—rgus gave out that his Laws were delivered to him by Apollo Minos received his Laws from Iupiter with whom he was familiar nine years together Zaleucus makes Minerva the Author of his Laws Numa ascribes his Laws to the Nimph AegerÃa with whom he had familiar conferences in the night And Mahomet will have his Laws backed by the authority of the Angel Gabriel such is the force of Religion that without this men would neither receive nor obey Laws for this cause God himself appeared often to the Patriarchs and came down in lightning thunder upon Moâ—nt Sinai when he gave the Law Neither hath there been any more forcible way to appease tumults and popular seditions then the conceit of Religion When the Câ—ty of Florence in a civil dissention was washed with her own blood Francis Sodorinus the Bishop in his Pontificals having the crosse carried before him and accompanied with his Priests struck such an awe of Religion into the hearts of the Citizens with his very presence that they flung down their arms the like religious Stratagem was used by Iaddus the High Priest of the Jewes to obtain the favour of Alexander as he was marching against Ierusalem with his Army who was so struck with the Priests majestical presence and Vestiments that he both adored the Priest spared the City and conferred on it divers benefits The like respect and successe had Pope Vrban from Attila when he besieged Aquileia and many more examples may be alledged Q. 4. Are Pluralities of Religions tolerable in a State A. 1. Publickly one Religion onely is to be allowed because there is but one God who is the Object of Religion therefore as his Essence is most simple and indivisible so should his worship be because diversities of Religion breed diversities of opinions concerning God 2. As there is but one truth so there ought to be but one Religion for false Religions either teach to worship false Gods or else in a false manner to worship the true God therefore God himselfe prescribed to the Jews the rule and manner of his worship strictly commanding them not to alter any thing therein and Saint Paul sheweth That the Gospel which he taught was the onely true Gospel so that if an Angel from Heaven should preach any other Gospel let him be accursed Galat. â—3 As there is but one Church which is the ground and pillar of truth and one faith to lay hold on that truth and one spirit to lead the Church into the way of truth so there should be but one Religion which is the Doctrine of that truth 4. There is but one way to Heaven and life â—â—ernal but the wayes to destruction are many therefore there ought to be but one Religion to conduct us in that way to eternal happinesse 5. Religion as is said is the Foundation of all States and Kingdoms therefore in one State or Kingdom there ought to be but one Religion because there can be but one foundation for one Building cannot have many Foundations 6. â—eligion is the band and cord by which the unity of the State is preserved if this band be broken into many pieces how can it binde the affections of people and preserve their unity either amongst themselves or with their Princes and Governours As therefore a City divided against it self cannot stand neither can that State subsist which is divided into different Religions which occasioneth diversity of affections and withall many jars and contentions 7. As in bodies natural contrary qualities cause destruction so in bodies Politick contrary Religions for if there be but one true Religion the rest must needs be false and what can be more contrary then truth and falshood so that the belly of Rebecca must needs be tormented where such opposite twins do struggle Hence proceed heart-burnings emulations strifes proscriptions excommunications and such like distempers by which the seamlesse coat of Christ is torne in pieces 8. Diversitie of Religions beget envy malice seditions factions rebellions contempt of Superiors treacheries innovations disobedience and many more mischiefs which pull down the heavy judgements of God upon that State or Kingdom where contrary Religions are allowed because whilest every one strives to advance his own Religion above the other all these distempers now mentioned must
Book Christian Reader I Understand that some Momes have already past their verdict upon this Book affirming that seeing the world is pestered with too many Religions it were better their names and Tenets were obliterated than published To whom I answer that their assertion is frivolous and the reason thereof ridiculous for the end wherefore these different opinions in Religion are brought into the light is not that we should embrace them but that we may see their deformity and avoid them Shall Logick be rejected for setting down all the waies of fallacious arguments Or Philosophy for teaching what are the different poysons in Herbs Roots Minerals c. The Scripture nameth many sins idols and false gods must it therefore be reproved of impertinency the Sea Coast is pestered with many Rocks Shelves and Quick-Sands must they therefore be past over in silence in the art of Navigation Were Irenaeus Epiphanius S. Austin Theodoret and other eminent men in the Church fooles for handling in their Books all the hereticall opinions that infested Christianity both before and in their times Do not these Censorious Momes know that truth though comly in it selfe is yet more lovely when compared with falshood how should we know the excellency of light if there were no darknesse the benefit of health if there were no sicknesse and the delights of the spring if there were no winter Opposita juxta se posita clarius elucescunt The Swans fethers are not the lesse white because of their black feet nor Venus the lesse beautiful because of her Mole The Stone is set out by the file and the picture by its shadow To infer then that because the world is pestered with too many Sects and Heresies therefore we must not mention them is as much as if they would say the way to heaven is beset with too many theeves therefore we must not take notice of them But how shall we avoid them if we know them not and how shall we know them if concealed its true the world is pestered with too many Religions and the more is the pitty yet this Book made them not but they made this Book He that detects errors makes them not They that informed the Israelites there were Gyants in the Land did not place those Gyants there But now I will let these men see the ends for which I have undertaken this task of presenting all Religions to their view and they are grounded on the divers uses that may be made thereof 1. When we look upon the multitude of false Religions in the world by which most men have bin deluded are not we so much the more bound to the goodnesse of Almightie God who hath delivered us out of darknesse and hath caused the day Star of his truth to shine upon and visit us who having suffered the World round about us to sit in the Valley of the shadow of death and to be overwhelmed with worse than Egyptian darkness hath notwithstanding in this our Goshen aboundantly displayed the light of his truth but how shal we seriously weigh or consider this great mercy if we do not as wel look on the wretched condition of other men as on our own happinesse which we cannot do if we know not the errors which make them wretched What comfort could the Israelites have taken in their Land of light if they had not known that the rest of Egypt sate in darkness 2 When we look upon the different multiplicity of Religions in the world how that in all times and in all places men though otherwise barbarous have notwithstanding embraced a religion and have acknowledged a Divinity I say when we look upon this do we not admire the impudency of those Atheists in this age who either inwardly in their hearts or outwardly in their mouths dare deny the Essence or else the providence of God and count all Religions but inventions of humane policy How can those Atheists avoid shame and confusion when they read this book in which they shall see that no Nation hath been so wretched as to deny a Deity and to reject all Religion which Religion is a property no lesse essential to man and by which he is discriminated from the Beasts than rationality it selfe 3. In the View of all Religions we may observe how the Children of this world are wiser in their Generation than the Sons of God for they spare no paines and charges they reject or slight nothing commanded them by their Priests and Wizards they leave no meanes unattempted to attaine happinesse See how vigilant devout zealous even to superstition they are how diligent in watching fasting praying giving of almes punishing of their bodies even to death sometimes whereas on the contrary we are very cold carelesse remisse supine and luke-warme in the things that so neere concerne our eternal happinesse They thought all too little that was spent in the service of their false gods wee think all is lost and cast away which wee bestow on the service of the true God They reverenced and obeyed their Priests wee dishonour disobey and slight ours they observed many Festivall daies to their Idols we grudge to give one day to the service of the true God They made such conscience of their Oaths taken in presence of an Idol that they would rather loose their lives than falsifie these Oaths But wee make no more scruple to take the name of God in vaine to sweare and forsweare than if we worshiped Iupiter Lapis meer stocks and Stones such reverence and devotion they carried to their Idols that they durst not enter into their Temples nor draw near their Altars till first they were purified they did not onely kneel but fall flat on the ground before their feigned Gods they knock their breasts beat their heads to the ground teare their skines wound and cut their flesh thinking thereby to pacifie their false gods Whereas we will not debarre our selves of the least pleasure or profit to gaine Heaven and so irreverent is our behaviour in the presence and house of Almighty God Before whom the Cherubims and Seraphims dare not stand but with covered faces as if he were our equal and not our Lord or Father for to speak in the Prophets words Malach. 1 6. If hee bee our Father where is his honour and if hee bee our Lord where is his fear Doubtlesse these false worshippers shall stand up in judgement against us who know our Masters will but doe it not is not their zeal in the practice of religious duties to be preferred to our carelesnesse and their ignorance to our knowledge which without practice will but aggravate our damnation for he that knoweth his Masters will and doeth it not shall he beaten with many stripes Wee are in the right way to Heaven they are in the wrong way but if we stand still and walk not they will be as neer their journies end as we They worship Idols we commit sacriledge But is not a sacrilegious
the weaknesse of preaching against which the more the Roman Empire strugled the more it was foiled and found by experience that the blood of Martyrs was the seed of the Church which conquered the great conquerours not with acting but with suffering not by the sword but by the word and more by their death then by their life like so many Sampsons triumphing over these Philistines in their death and torments Q. 2. Seeing the power of Religion was so irresistible in the beginning that it carried all like a torrent before it how came it to grow so weake within 600 yeers that it yielded to Mahumetanism A. When God saw that the ungrateful professors of Christianity began to loath that heavenly Manna and to covet for Quales of new Doctrin he gave them leave to eat and poyson themselves therewith He was not bound to cast pearls before swine and to give that which was holy to dogs In his just judgements he removed the Candlestick from those who rejected the light and delighted themselves in darknesse it was fit the Kingdom of God should be taken from them and given to a people that should bring forth the fruâ—ts thereof They deserved to be plagued with a famine who grew wanton and spurned against their spiritual food Besides when the devil perceived he could do no good by open hostility and persecution but the more burden he laid upon the Palme the more it flourished and the oftener he flung the Gyant of Religion to the ground the stronger it grew with Antaeus he resovled at last to joyn the Foxes tayl to the Lioâ—s skin and to try whether the heat of the Sun would not make the traveller sooner forsake his cloak thâ—n the impetuosity of the winde He choaks all zeaâ—e and sincerity with the baits of wealth and honour he poysons them with ambition pride covetousnesse and envie the evil man sowed the â—ases of dissention and heretical Doctrines in the Lords fields the spiritual husbandmen grew carelesse and idle the Shepherds neglect their flocks the dogs grow dumb and so the Lords sheep are suffered to stray and become a prey to the Wolves The watch-men being inebriated with honour wealth ease and security fall asleep on the walls and let the enemy feise upon the Lords City It was not then the weaknesse of Christian Religion that was the cause of Mahomets prevailing for the heat of the Sun is not weak though it cannot soften the clay not is the good seed that is cast into barren ground to be blamed if it doth not fructifie neither is the preaching of the Gospel impotent aud weak because it doth not alwayes edifie All the water in the Sea cannot mollifie a Rock nor all the rain in the clouds secundate a stony barren ground The subject must be capable or else the Agent cannot operate Mahumetanism then prevailing upon Christianity proceeded from the voluntary perversnesse of mens hearts from the malice and craft of the devil and from the just judgements of the Almighty Q. 3. What were the Engines that Satan used to overthrow Religion in the beginning A. Open persecution and heresie with the one he destroyed the bodies with the other he poysoned the souls of Christians Persecution with Saul killed its thousands but Heresie with David ten thousand Persecution was the Arrow that did flie by day but Heresie the Pestilence that raged in the darknesse Persecution was the Pruning knife that lopped the branches of Religion but Heresie the Axe laid to the root of the tree Persecution was the Dragon that drove the woman into the wildernesse but Heresie the beast that spake blasphemies Open Persecution began in Nero a Tyrant but Heresie in Simon a Witch Open Persecution began about 66 yeers after Christs Ascention but heresie immediatly after Christs departure about the sixth yeere in the beginning of Caligula's reign Persecution is the wild Boar of the Forrest but Heresie the little Fox that eateth up the Grapes of the Lords Vineyard Q. 4. Who was the first Heretick that opposed the Orthodox Religion and what were his opinions A. Simon called Magus because he was a Witch a Samaritan by birth and a Christian by profession he would have bought the gifts of the Holy Ghost for mony Act. 8. 13. He denyed the Trinity and affirmed himselfe to be the true God He taught that the world was made by the Angels not by God And that Christ came not into the world nor did he truly suffer He denyed also the Resurrection of the flesh and permitted promiscuous marriages He likewise affirmed that the true God was never known to the Patriarchs and Prophets This point was afterward maintained by Menander Cerinthus Nicholas Saturninus and Basilides succeeding Hereticks Upon this Doctrine also the Tertullianists and Anthropomorphits grounded their Heresie in ascribing a humane body to God His denying of the Trinity begot afterward the Sabellians Samosatenians Montanists Praxians Photinians and Priscillianists His Heresie of the Creation of the world by Angels begot the Marcionites Manichees and the Angelick hereticks who worshipped Angels In saying that Christ came not nor suffered he gave occasion to the Heresies of Valentinians Cerdonians Marcionites Aphthardocites Docits Samosatenians and Mahumetans Upon his denyal of the Resurrection Basilides Valentinus Carpocrates Apelles and the Hierarchits grounded their Heresies Besides Epicurism Libertinism and Atheism got vigour hereby By permitting licentiousnesse and promiscuous copulation he gave occasion to the Basilidians Gnosticks Manichees Acatians Eunomians and Mahumetans to live like beasts and to slight Marriage Besides these impious opinions he held Magick and Idolatry lawful He gave to the Angels barbarous names He slighted the Law of Moses as being not from God and blasphemously denyed the Holy Ghost to be a substance but a bare vertue or operation and caused his Disciples to worship his whore Helena or Selene for a goddesse Q. 5. Why did Simon Magus his scholars with many other hereticks since him besides Iews Mahumetans deny the Trinity A. Partly the malice of Satan who hates and persecutes the truth partly the pride of Hereticks who would seem wiser then the Church partly their ignorance because by naturall reason they cannot comprehend this ineffable mystery and partly malice against Christ whose Divinity is denyed by Jewes and Mahumetans bred this Heresie notwithstanding the truth is plainly set down both in the old and new Testament asserted by all the Greek and Latin Fathers confirmed by all Generall councills and proved by all Orthodox Divines that it is no more repugnant to naturall reason for the Father Sonne and Holy Ghost to be one God then for the soul mind and body to be one man but because this Doctrin is sufficiently proved by all Divines both ancient and moderne and all objections to the contrary answered and refuted I will forbeare to set down what is so plain and obvious already handled by so many Pens and will onely shew that the
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
a Bishop for if Presbyters had been distinct from Bishops Paul would not have left them unsaluted for why should he salute the Deacons and not thâ— Presbyters which are a higher degree Quest. Why were the Pastors called Bishops and Presbyters A. To put them in mind of their duty and dignity for the word Episcopus or Bishop signifieth the care inspection and oversight which they should have of mens souls in guiding instructing and feeding them with the Word and Sacraments Presbyter signifieth the age dignity and experience that ought to be in Ministers whose grave carriage wisdome and knowledge should procure reverence of the people to that high calling and obedience to their Doctrine Q. Are young men then fit to be made Presbyters oâ— Bishop A. No except there be extraordinary gifts in them as were in Timothy or in extream necessity when grave and ancient men cannot be found Temeritas florentis aelatis prudentia sinectutes Young men are rash inconstant head strong proud inconsiderate and indiscreet in their words and carriage for the most part which hath brought this high calling into obloquie and contempt They have not that experience wisdome gravity and knowledge that are in old men nor are they Masters of their passions and affections and how are they fit overseers of others who cannot oversee themselves a young Presbyter is a contradiction and a young Bishop is incongruous Young and green heads have been the cause of so much distemper so many Heresies and schismes in the Church of Christ Therefore little hope there is that ever peace Religion and truth shall flourish in that Church where giddy young men are Bishops or Presbyters and hot-spurs or green heads are preferred to gray hairs ancient Divines are fittest to serve the ancient of dayes Q. But if Paul constituted Presbyters and Deacons in all the Churches which be planted why doth he not salute them as he did these of Philippi A. For brevities sake he oftentimes omits them thinking it sufficient to have saluted the Church in generall in which they are included being members thereof Q. Is not the degree of Bishops higher than that of Presbyters A. Sometimes to avoid heresie schismes and troubles in the Church the Presbyters have chosen one of their own society to precede or oversee the rest but this was onely in some places and at some times and rather an ecclesiastick custome than a divine tradition saith Hierom. Q. But why did Paul besides his custome salute the Deacons at Philippi A. Because by Epaphroditus they had sent him relief therefore he would particularly thank them besides he would shew that under these two names of Presbyter and Deacon is contained the whole Ministry of the Church the Presbyter caring for the things of the soul the Deacon for the things of the body Q. What doth the ward Deacon signifie A. A Minister or servant for so the Magistrate is called Rom. 13. a Deacon or Minister Paul calls himself the Deacon of the Gospel Eph. 5. and he calls Christ the Deacon of Circumcision Rom. 15. but this word is appropriated to him that hath the charge of the poor and strangers in collecting and laying out the Church money for their relief Such were those seven mentioned Acts â— and as Christ had twelve Apostles so one of them to wit Iudas was a Deacon for he kept the bag Q. Were there in the Church preaching Presbyters onely A. No there were also ruling Elders of which Paul speaketh 1. Tim. 5. 1â— Let the Elders that rule well be counted worthy of double honour especially they who labour in the Word and Doctrine for the preaching Presbyters thought it too great a burthen to preach and to have the inspection of mens manners therefore they desired some of the Laity to assist them whom they called ruling Elders Q. What difference is there between a Minister and a Deacon A. The Greek word signifieth both promiscuously but we have appropriated the word Minister to a preacher and the word Deacon to the Overseer of the poore Q. How doth it appear that Presbyter and Bishop was the same A. Because the Apostle Phil. 1. salutes the Bishops of Philippi but in one Town there is onely one Bishop usually so called So Acts 20. having called together the Presbyters he bids them take heed to the stock whereof the Holy Ghost hath made them Bishops And leaving Titus at Crete to establish Presbyters sheweth that a Bishop must be without reproof Q. Have there not been sometimes two Bishops in one Town A. We read in Sozomen l. 4. c. 14. that the Bishops assembled at Sirmium wrote to Foelix and the Clergy of Rome to admit of Liberius as an assistant Bishop to Foelix but the Councel of Nice forbids two Bishops to be in one City Can. 8. Q. Why do not the Reformed Churches now call our Ministers by the name of Bishops and Priests A. Because these Offices have been abused in Popery the one to pride and tyranny the other to superstition and idolatry Q. May a man exercise the office of Presbyter or Bishop without a calling A. No for no man takes upon him this office but he that is called of God as Aaron was Vzza was struck with sudden death for his rash touching of the Ark 2. Sam. 6. God complains of those Prophets that run and yet were not sent Ier. 23. and how can such preach if they be not sent Rom. 10. Leprâ—sie shall seize upon King Uzziah if he stretch out his hand to touch the Ark 2 Chron. 26. Christ himself spoke not of himsel nor was his Doctrine his own but his that sent him Iohn 5 7. Q. How must a man be called A. First Internally by the Spirit moving his heart and furnishing him with graces fit for so high a Calling Secondly Externally by the Church to which twofold calling we must yield obedience and not resist and run from it as Ionah did Q. How shall we know the inward call of the Spirit from the stattering concept of our Fancies A. If we are called by the Spirit we have no other ends but Gods glory and the salvation of souls we seek Christ for his miracles not for his loaves we will not trust to our own strength learning or eloquence but will disclaim our own sufficiency with the Apostle will accuse our own uncircumcised and defiled lips with Mosâ—s and Esay and will rely onely upon the goodnesse and promise of God who will give us wisdome and will put in our mouths what we shall speak Quest. How many sorts of callings are there in the Church A. Two to wit Extraordinary as that of the Apostles Evangelists and Prophets and Ordinary as the callings of Presbyters or Bishops of preaching Prophets or Pastors and of Deacons Q. Can both these callings be in one maâ— A. Yes for Ieremy and Ezechiel were ordinary Priests and Levites yet were extraordinary Prophets So Luther had an ordinary Function in the
his age and after Christ 361. To him succeeded Hilarion the first Eremite in Palestina and Syria Then Paul surnamed the Simple Amen an Egyptian with divers others Q. 3. How did these first Eremites live A. They spent their time in working sometimes in preaching praying fasting and meditating and sometimes in composing differences between Christians in visiting the sick and in such like holy exercises did they place their Religion Paul the Theban was content with a cave in stead of a palace with a piece of dry bread brought to him by a Raven every day in stead of delicate cheer with water in stead of wine and with the leaves of Palmes in stead of rich apparrel And to avoid idlenesse he would work sometiems with his hands Anthony contented himself with bread salt and water his dinner-time was at Sun-setting he used to fast sometimes two dayes together and to watch and pray whole nights he lay on the bare ground disputed often times with the Arâ—iâ—ns and Meletians in defence of Athanasius did intercede many times with the Emperour Constantine for distressed Christians and was alwayes ready to compose their quarrels Hilarion was content to live in a little hovel which he made himself of shells twigs and bulrushes foure foot broad and five foot high spending his time in praying fasting curing of diseases casting out Devils His garment was sack-cloath which he never put off his food roots and herbs which he never â—asted before Sun set six ounces of Barleyâ—bread contented him from 30. years till 35. from that time till 63. he used Oyle to repair his decayed strength From 64. till 80. he abstained from bread That he might not be idle he made him baskets of bulrushes and used to lie on the ground Thus did these Primitive Eremites spend their time Not in chambering and wâ—â—tâ—nnesse surâ—etting and drunkennesse but in temperance sobriety continence hunger thirst heat and cold reading praying preaching and fasting not placing Religion in saying but in suffering not in good words but in good works not in talking of Scripture but in walking by Scripture Q. 4. Wherein did some Eremites exceed in their Religious or rather superstitious kind of living A. As Jealousie is too much Love so is Superstition too much Religion but too much of one thing as we say is good for nothing Ne quid nimis should be in all our actions God will have merey and not sacrifice He will say Who required these things at your hands Such kind of bodily exercise as the Apostle saith availeth little It is not a torn skin nor a macerated body nor a pinched belly that God requires but a broken and contriâ—e spirit a renting of the heart and not of the garment and therefore the excesse of Eremitical penance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship and not that which God requireth to wit mercy and justice to relieve the oppressed to comfort the comfortlesse to visit the Fatherlesse and widows and to keep our selves unspotted of the world To place Religion in abstinence from certain meats is against the Apostles rule â— Tim. 4. saying That every Creature of God is good and nothing to be rejected which is received with thanksgiving Altogether to abandon the society of Christians is contrary to Saint Pauls counsel Heb. 10 Let us consider one another to provoke unto love and to good works not forsaking the fellowship that we have among our selves as the manner of some is under pretence of forsaking the world to abandon all care of Friends and Family is condemned by the Apostle 1 Tim. 5. If any man hath not a care of his Family he hath denied the Faith and is worse then an Infidel They that willingly deprive themselves of the means of doing good to their neighbours transgresse the Law of God which commands us to love our neighbours as our selves These subsequent examples will shew how far some men have exceeded the bounds of Christianity and out-run Religion by too much superstitious devotions and excessive pennance One Asepesâ—â—a lived Sixty years together in a Closet all which time he never was seen of any nor did he speake to any The like is recorded of one Didymus who lived ninety years by himselfe One Batthaeus an Eremite of Caelosyria fasted so long till Worms crawled out of his teeth One Martinus tyed his leg with an Iron Chain to a great Stone that he might not remove thence One Alas never tasted bread in eighty years together Iohn Sorâ—â—ny the Egyptian stood praying within the Cliff of a certain Rock three years together so long till his legs and feet with continual standing swelled with putriâ—ied matter which at last broke the skin and run out One Dominicus and Eremit wore continually next his skin an Iron Coat of Male and almost every day used to scourge himself with whips in both hands Some have killed themselvs with hunger some with thirst some with exposing themselvs to excessive heat have been stifâ—ed others by extremity of cold have been frozen to death as if God took delight in self-murther which in him to affect were cruelty and in any to act were the greatest impiety Some again not content with ordinary ways of Eremitisme have spent their days within hollow pillars whence they were named Stylitae neither admitting the speech nor sight of any man or woman O 〈◊〉 hominum O quantum est in rebus inaâ—e What needed all this toil Christ saith that his Yoâ—k is easie and his Burthen light but these men laid heavy burthens on themselves which God never required he made man Animal Politicum a sociable creature therefore said It was not good for man to be alone Wo to him that is alone saith Solomon Besides no place though never so remote and solitary can priviledge a man from sin Lot was righteous among the wicked Sodomites and yet in the solitary Cave committed Incest with his two Daughters what place could be more retired then Paradise and more secure then Heaven yet Adam fell in Paradise and the Angels fell in Heaven Q. 5. Whether is the solitary life in a Desart or the sociable life in a Covent to be preferred A. 1. The sociable life because the end of our creation was not to live apart like wild beasts but together like men 2. Because we are hound to help each other by Counsel Instruction Admonition Exhortation to bear one anothers burthens to comfort the comfortlesse to support the weak to cloath the naked to seed the hungry for as the Orator said we are not born for our selves but our Parents Country and Friends challenge a share in us 3. Because he that liveth alone as he sins against his creation and humane society so he sins against himselfe in that he debars himselfe of those comforts and aid both spiritual and corporal which he hath in a sociable life 4. Because God is more present with many then with one Therefore his Church which he promiseth to
be with till the end of the world and on which he hath bestowed the Spirit of Truth to conduct her into all Truth and which he hath built upon the Rock so that Hell Gates shall not prevail against her his Church I say is a congregation and consisteth not of one but of many and Christ hath promised that where two or three are gathered together in his name he will be in the midst of them 5. Because God is better praised and more honoured of many together then by one alone therefore David will praise God and declare his name in the great Congregation Christ will have our light to shine before men that they seeing our good works may glorifie our Father which is in heaven This cannot be done by him that lives amongst wild beasts in a Desart How can he honour God by the exercise of justice mercy charity humility and other vertues chiefly of his patience in suffering injuries and of his obedience to superiours How shall he find out his own infirmities and failings seeing selfe-love is in every man and no man can so well pry into himselfe as another and the heart of man is deceitful above all things 6. And lastly no man alone can be so secure from danger of enemies as when he is in company and therefore Satan is more ready to assault man by tentations when he is alone then when he is in the company and society of others So he set not upon Christ when he was in Ierusalem but when he was led by the Spirit into the Dâ—sart therefore wo to him that is alone for when he falls there is not a second to help him up As then in the body natural God did not separate one member from another but united them all in one bulk under one head to be animatâ—d by one heart or soul that they might help each other so hath he done in the body Polâ—tick of mankind Q. 6. Who were the first Monkâ— after Anthony A. The Thabennesii so called from Thabenna an Island in the Province of Thebais In this one Pachomius an Eâ—emite about the time of Constantius Constantines Son assembled divers Monks together and by the advice of an Angel so goeth the story prescribed them these rules to wit that they should live together in one house distinguished into divers Cells and in each cell should remain three Monks but should all eat in one Hall No man must be forbid to eat or fast they must sleep not lying on beds but sitting in their chaires they must wear Goats skins which they must never put off but when they communicate then they must come only with their hood with which their heads must be covered when they eat that they may not be seen to eat for in eating they must neither cast their eyes off from the Table nor must they speak No stranger must be admitted without three years trial They must pray twelve times in the day time likewise in the evening and in the night a Psalm preceding each prayer The Monks were divided into 24 Orders according to the number of the Greek letters Q. 7. What were the Religious rules that Saâ—nt Baâ—il pâ—escribed to his Monks A. Saint Basil Presbyter of Caesarea in Cappadocia being molested by Eusebius Bishop there to avoid trouble and disturbing of the Church retired to a Monastery in Pontus where he preached to the Monks of that place and departing thence travelled about the country of Pontus and perswaded the Eremites who lived apart in caves and cells of the Desarts to unite themselves in Monasteries and withal prescribes to them these 95. subsequent rules which were imbraced by most of the Eastern Monks The Rules were these 1. To love God with all their heart soul and strength and their neighbours as themselves 2. To ground this Love of God upon his power glory and excellency as â—e is in himselfe and on his goodnesse mercy and bounty towards us 3. That the love of our neighbour be grounded on the command and will of God and on his love towards us his enemies for if God hath so highly loved us that were his enemies shall not we when he commands us love our neighbours 4. That they should not live any longer a sunder but together because of the mutual helps comforts instructions exercise of vertues efficacy of prayers security from dangers which are in the sociable not in the solitary life â— That they should forsake the delights and vanities of the world and with the Apostle to crucifie it and to be crucified to it 6. That they should dispense their wealth to the poor and indigent 7. That none be admitted into their Fraternity without probation 8. That Infants be also admitted but not without the consent of their Parents 9. That they study to be continent and sober in their diet and behaviour 10. Is set down the mâ—asure of their eating and drinking and simplicity of food 11. That there be no affectation or contention for superiority of place at the Table but that all things be done there with order and decency 12. That their appaâ—el be plain simple and homely and that they weaâ— a girdle after the example of Iohn Baptist and the Apostles 13. That they walk not after their own sense and pleasure but as they are directed by Gods word 14. That they be obedient to their Superiours but chiefly to God 15. That they should serve God with the same affection as David did when he said As the Hart brayeth for the Rivers of water so doth my soul after thee O God 16. That he who is their Governour should consideâ— whose minister he is and that he should be as tendeâ— of his charge as a nutse of her child 17. That he reprove at first gently and in the spirit of meeknesse but that he esteem of the obstinate as Heathens and Publicans 18. That he suffer not the least offence to go unreproved seeing the least is a breach of Gods Law 19. That repentance be in sincerity 20. That it be accompanied with good works 21. And with confession 22. That if a man relapse into sin he may use more sincerity in his repentance then before for it seems the disease was not perfectly cured 23. Let him that reproveth be as a Father or a Physitian and he who is reproved as a Son and a Patient 24. That no man defend or excuse himself in his evil courses 25. That among them all things be in common 26. That men of Estates bestow on their Kindred what is their due and the remainder on the poor 27. That none return to their Parents houses except it be to instruct them and by their Superiors leave 28. That none give way through idlenesse for their minds to waver or wander up and down 29. That to avoid idle and sinfull dreams in the night let every one be diligent in meditating on the Law and the word of God by day 30. That with the