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.
this cause these Abclites did marry Wives but not use them as Wives for propagation for â—â—ar of Original sin whereof they would not be authors therefore they condemned copulation as a work of the flesh and altogether Satanical But for the conservation of their Sect they used to adopt other mens Children This heresie sprung up under Arcadius the Emperout 370. yeares after Christ in the Terriroties of Hippo where Saint Austin was Bishop This heresie lasted not long Q. 36. What Tenets in Religion held the Pelagians Praedestinati and Timotheans A. The Pelagians were so called from Pelagius a Brittain by birth and a Monk at Rome afterward a Presbyter under Theodâ—sius the yonger 382. years after Christ. They were named also Caelestiani from Caelestius one of Pelagius his scholars These taught that death was not the wages of sin but that Adam should have died though he had not sinned That Adams sin was hurtful onely to himselfe and not to his posterity that concupiscence was no sin that Infants did not draw original sin from their Parents that infants might be saved without baptisme that they should have life eternal but out of the Kingdom of God that man after the fall had the free will to do good and ascribed no more to grace but that by it we had our nature and that by our good works wee obtaine grace they rejected the Doctrine of predestination perhaps because the Hereticks called Praedestinati made Predestination a cloak for all wickednesse security and desperation for they taught that the Predestinate might sinne securely for he could not be damned and that such as were not predestinate should never be saved though their life were never so holy This heresie was not long before Pelagianisme and is the same with that of the Libertins The Timotheans so called from Timotheus Aelurus that is the Caâ— from his bad conditions sprung up under Zeno the Greek Emperour 447. years after Christ. These taught that the two natures of Christ were so mixed in the Virgins Womb that they ceased to be what they were before and became a third substance made up of both as a mixed body is made up of the Elements which lose their names and forms in the mixtion These Hereticks afterward lost the name of Timotheans from Timotheus their Author Bishop of Alexandria and were called Monothelites and Monophysites from ascribing onely one will and one nature to Christ. Of the Pelagians see Austin and the other Fathers who have written against them Q. 37. What was the Religion of the Nestorians Eutychians and of those Sects which sprung out of them A. The Nestorians were so called from Nestorius Patriarch of Constantinople who broached his Heresie under Theodosius the younger 400 years after Christ. He taught that in Christ were two distinct persons to wit the Son of God and the Son of Mary that the Son of God in Christs baptisme descended into the Son of Mary and dwelt there as a lodger doth in a house therefore he would not call the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of Christ. Besides he made the humanity of Christ equal with his divinity aad so confounded their properties and operations This Heresie was but the spawn of some former Heresies chiefly of Manicheisine and Arrianiame It was condemned in the Councel of Epâ—esus under Theodosius the younger in which Cyrill Bishop of Alexandria was Presidentâ— and the author Nestorius was deposed and banished where his blasphemous tongue was eat out with Wormes and his body with Core and his seditious complices swallowed up by the Earth The Eutychians so named from Euâ—yches Archimandrite or Abbot of Constantinopie who lived in the latter end of Theodosius the younger held opinions quite contrary to Nestorius to wit that Christ before the Union had two distinct natures but after the Union only one to wit the Divinity which swallowed up the Humanity and so they confounded the property of the two natures affirming that the Divine nature suffered and died and that God the Word did not take from the Virgin Humane nature This heresie was first condemned in a Provincial Synod at Constantinople then it was set up again by Dioscurus Bishop of Alexandria in the theevish Councel of Ephesus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at last condemned by the generall Councel of Chalcedon under Marcian the Emperour From the Eutychians sprung up the Acephalâ— or headlesse Hereticks so called because they had neither Bishop Priest nor Sacâ—ament amongst them these held that in Christ were two natures which notwithstanding they confounded as they did also the properties saying that the humanity lost it selfe and properties being swallowed up by the divinity as a drop of Vineger is lost in the Sea Severus Bishop of Alexandria was author of this Sect under Anastasius Emperour 462. yeares after Christ. They were called also Theodosians from Theodosius their chiefe Patron and Bishop of Alexandria 2. The Monophysites were all one with the Eutychians differing onely in name 3. The Agnoetae so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorance becausâ— they held that Christs Divinity which with them onely remained after the Union was ignoranT of the day of judgement and where Lazarus after his death was laied This heresie was revived by Theodosius Bishop of Alexandria under Mauritius the Emperour 572. yeares after Christ. 4. The Iacobites so called from Iacobus the Syrian held the same opinions that the Eutychians and scoffed the Christians with the name of Meâ—chites because they followed the Emperour in their Faith These under Phâ—cas the Emperour drew all Syria into their Heresie 575. yeares after Christ. 5. The Armenians so named from Armenia insected with that Heresie held that Christ took not a humane body from the Virgin but that it was immortall from the first minute of its Conception hence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they againe in sâ—orn called the Orthodox Christians Manicheans and Phantasâ—asts these held a Quaternity of Persons and that the Divinity suffered and kept their Easter after the Jewish manner They sprung up under Phocas the Emperour 577. yeares after Christ. 6. The Monothelites in words held there were two natures in Christ but in effect denyed them by giving him one Will onely All these branches of Eutychianisme were condemned by the fifth General Councel held at Constantinople under Iustinian the first who confirmed the councel of Chalcedon to which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doubting Hereticks for so they called themselves would not subscribe At last sprung up Mahumetanisme 589. years after Christ. Of which we have spokeh already Of all these see Isidor Theodoret Evagrius Nicephorus Sâ—erates Sozomen and others The Contents of the Eighth Section Of the opinions in Religion held the seventh Centurâ— â— The opinions of the eighth Century 3. The Tenets of the ninth and tenth Centuries 4.
the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and almes 5. Their opinions concerning the Sacraments and Ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their Consecration of Altars c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome Their sacred orders office of the Bishop and what colours held Sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy-days which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead SECT XIII Quest. 1. WHat is the Doctrine of the Church of Rome at this day and first of the Scriptures A. Though they maintain the same Scriptures with us the same Commandments the Lords Prayer and the three Creeds of the Apostles of Nice and of Athanasius yet in many points they differ from other Churches which briefly are these 1. They hold that Apocrythal Books are for regulating our faith and manners of equal authority with the Canonical Scripture such are Iudith Tobias third and fourth of Esdras the Book of Wisdom Ecclesiasticus Baruch the Epistle of Ieremie the thirteenth and fourteenth Chapters of Daniel the Books of Macchabâ—es and that part of Hester which is from the tenth verse of the third Chapter 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts 3. They hold that there is no necessity to translate the Scripture into Vulgar languages 4. That the Scripture is not to be read of Lay-people except of such as are discreet judicious and learned and are authorised by the Ordinary 5. That the Masse is not to be celebrated in the Vulgar tongue 6. That the sense and interpretation of the Scripture depends upon the Churches approbation 7. That the Scriptures by reason of their difficulty and obscurity are not fit to be read by the Laity or to be judges of controversies 8. That the Scriptures have four different senses namely the Literal Allegorical Tropological and Anagâ—gical which are to be expounded according to traditions written and unwritten according to the practise of the Church the consent of Fathers and interpretation of Councels confirmed by the Pope 9. That the Scriptures are not of absolute necessity for the being of a Church seeing there was a Church from Adam to Moses for the space of two thousand years without any Scripture being onely guided and instructed by traditions without which the Scriptures are not perfect as not containing all Doctrines necessary to salvation Q. 2. What are their Tenets concerning predestination the Image of God Original sin and Actual and Free-will A. 1. They hold election mutable because the Elect may totally fall from faith and righteousnesse 2. That sin foreseen was the cause of reprobation in respect of the positive act of condemnation and some of them hold that foreseen works were the cause of election 3. concerning the Image of God they hold that it consisteth most in charity and that this is Gratia gratum faciens Grace which makes us acceptable and that it is a habit infused whereas they say that Gratia gratis data is the gift of Miracles 4. That man in the state of innocency did not stand in need of any special assistance by which he might be excited to good workes 5. That original sin is not in the understanding and will but in the inferiour part of the soul onely which they call the flesh that concupiscence and ignorance are onely infirmities and remainders of original sin That the Virgin Mary was without original sin That Infants dying in original sin onely are punished with the paine of losse not with the paine of sense That original fin is taken away by baptisme and that in the regenerate it is remitted and not imputed or to be called a sin but onely as it is the cause and punishment of sin that some actual sins are of their own nature veniall and some mortal That the sin against the holy Ghost is pardonable 6. They hold that in free-will is required not onely a liberty from coaction but also from necessity that an unregenerate man can by his own strength without Gods special help perform some moral good in which there may be no sin found That an unregenerate man hath freedom of will in matters of salvation though not without the help of grace so that he may hinder or further his conversion and may by his natural power cooperate with grace Q. 3. What are their opinions concerning the Law of God concerning Christ faith justification and good works A. 1. They divide the two Tables so that they make but three commandements in the first and seven in the second making one commandement of the first two and two of the last They hold that Idols and Images are not the same and that the Images of Christ and of the Saints may be worshipped without Idolatry That equivocation may be used in some cases and an officious lye 2. Concerning Christ they hold that he was not ignorant of any thing and that he did not attain to knowledge by learning That he descended truly into Hell in respect of his soul and there preached to the Fathers in prison and delivered them from their Limbus so that they had nor as yet entered into Heaven till Christ by his death had opened the gates thereof which Adam shut by his sin That Christ did merit by his sufferings not onely for us but also for himself that glory which he enjoyes after his Ascension 3. Concerning faith they say that Historical miraculous and saving faith are one and the same that the special application of the promises of grace belongs not to faith but to presumption That faith hath its residence onely in the intellect and not in the will That faith is an assent rather then knowledge That justifying faith may be totally lost in the regenerate That true faith may be without charity That we are not justified by faith alone That man by the natural strength of free-will can prepare himself for future justification being assisted by the holy Spirit In his preparation are contained these acts namely Fear Hope Love Repentance a purpose to receive the Sacrament a resolvtion to live a new life and to observe Gods Commandements 4. Concerning justification they say that the first is
and twelfth Centuries 5. Of the Albigenses and other Sects in the twelfth Century 6. The Sects of the thirteenth Century 7. The Sects of the fourteenth Century 8. Of the Wicklevites 9. The opinions of the fifteenth Century 10. The opinions of the sixteenth Century to wit of Luther and others 11. Of Sects sprung out of Lutheranisme 12. Of Protestants 13. Of the other opinions held this Century 14. The chief heads of Calvins Doctrine 15. Of other opinions held this age 16. Of divers other opinions in this age and the causes of this variety and confusion in the Church The Contents of the ninth Section THe first original of the Monastical life 2. The first Eremites or Anchorites 3. The manner of their living 4. Their Excesses in Religion 5. The preheminence of the Sociable life to the Solitary 6. The first Monks after Anthony 7. The rules of Saint Bafil 8. Saint Hieroms order 9. Saint Austins order 10. If Saint Austin instituted his Ermites to begge 11. Of Saint Austins Leathern Girdle used at this day 12. The institutions and exercises of the first Monks 13. Why religious persons cut their hair and beards 14. Whence came that custome of shaving 15. Of the Primitive Nuns 16. Of what account Monks are at this day in the Roman Church 17. How the Monks and Nuns of old were consecrated 18. The Benedictine order 19 Of the orders proceeding from them 20. Of Saint Bennets rules to his Monks 21. The Benedictines habit and dyet 22. Rules prescribed by the Council of Aix to the Monks 23. The Rites and institutions of the Monks of Cassinum 24. The manner of electing their Abbots 25. The Benedictine Nuns and their rule 26. Of the Laws and Priviledges of Monasteries The Contents of the tenth Section OF new religions orders sprung out of the Benedictines and first of the Cluniacenses 2. Of the Camaldulenses and Monks of the Shadowy Valley 3. The Sylvestrini Grandimontenses and Carthusians 4. The Monks of Saint Anthony of Vienna the Cistertians Bernardines and Humiliati 5. The Praemonstratenses and Gilbertines 6. The Cruciferi Hospitalarii Trinitarians and Bethlemites 7. The Johannites or first religious Knights in Christendom 8. The Templars 9. The Teutonici or Mariani 10. The Knights of S. Lazarus Calatrava and S. James 11. The orders of Mendicant Friers and first of the Augustinians 12. Of the Carmelites 13. Of the Dominicans 14. Of the Franciscans 15. Of things chiefly remarkable in the Franciscan order 16. Of the Knights of the Holy Sepulchre and Gladiatores 17. Of the Knights of S. Mary of Redemption of the Montesians of the order of Vallis Scholarium and Canons Regular of S. Mark 18. Of Saint Clara S. Pauls Eremires and Boni homines 19. The servants of S. Mary Coelestini and Jesuati 20. The order of S. Briget 21. The order of S. Katharine and S. Justina 22. The Eremites of S Hierom S. Saviour Albati Fraâ—ricelli Turlupini and Montolivetenses 23. The Canons of S. George the Mendicants of S. Hierom the Canons of Lateran the order of the Holy Ghost of S. Ambrose ad Nemus and of the Minimi of Iesu-Meria 24. The orders of Knight-hood from the year 1400 namely of the Annunciada of S. Maurice of the Golden Fleece of the Moon of S. Michael of S. Stephen of the Holy Spirit c. The Contents of the eleventh Section OF religious orders and opinions from the year 1500. til this day 2. The order of Jesuits 3. Of their general rules 4. Of their other rules 5. Of their rules for Provosts of houses Rectors of Colledges c. 6. Of their rules for Travellers Ministers Admonitors c. 7. Of their priviledges granted by Popes 8. Of other orders in the Church of Rome 9. How Abbots are consecrated at this time 10. Wherein the Christian orders of Knighthood differ 11. Of other orders of Knighthood besides the French 12. Of the orders of Knight-hood in Germany Hungary Bohemia Poland c. 13. The orders of Knight-hood in Italy 14. Of the Christian Military orders in the East The Contents of the twelfth Section THe opinions of the Anabaptists and wherein they agree with the old Hereticks 2. The Tenets of the Brownists 3. Of the Familists 4. The Adamites and Antinomians 5. The Religion of the Socinians 6. Of the Arminians Tenets 7. Of the Church of Arnhem and the Millenaries opinions 8. Of many other Sects at this day amongst us 9. The opinions of the Independents 10. The tenets of thâ— Presbyterians where by way of a Catechisme is delivered their whole doctrine concerning the Ministry Episcopacy Presbytery Lay-Eldership Deacons Civil Magistrates the Election of Ministers Ordination power of the Keyes Excommunication 11. Divers erroneous opinions which have been lately revived or hatched since the fall of our Church-government c. The Contents of the thirteenth Section THe Doctrine of the Church of Rome concerning the Scriptures 2. Their tenets concerning predestination the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and alms 5. Their opinions concerning the Sacraments and ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their consecration of Altars c. 12. The Degrees of Ecclesiastical persons in the Church of Rome Their sacred orders office of the Bishop and what colours held sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy dayes which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their Ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead The Contents of the fourteenth Section OF the Eastern Religions and first of the Greeks 2. Of the Church dignities and discipline in the Greek Church at this day 3. Of the other Nations professing the Greek Religion chiefly the Moscovites and Armenians 4. Of the Monks Nunnes and Eremites of Moscovia 5. Of the form of service in their Churches 6. How they administer the Sacraments 7. The Doctrine and Ceremonies of the Russian Church at this day 8. Of their Marriage and Funeral Ceremonies 9. Of the profession of the Armenians 10. Of the other Greek Sects namely the Melchites Georgians and Mengrelians 11. Of the Nestorians Indians and Jacobites 12. Of the Maronites Religions 13. Of the Cophti 14. Of the Abyssin Christians 15. Wherein the Protestants agree with and dissent from other Christian Churches The Contents of the fifteenth Section REligion is
the Jews eight days together The two first and two last are solemnly kept the other four are but half festivals They first repair to their Synagogues then after some praying and singing they run home to their Tents but do not stay there all night as their Ancestors were wont to do They use to take in one hand boughs of Palme Olive and Willow and in the other a Pome-citron then they bless God and shake the boughs towards the four cardinal points of Heaven then having placed the Law upon the Pulpit they go round about it seven times in seven days in memory of the Walls of Iericho encompassed seven times Then having shaken the branches in their hands they pray against Christians This feast is kept about the middle of September in which moneth they beleeve shall be fought the great battel between Gog and Magog in which Gog shall be slain and the Jews restored to their own Land About night they go abroad in the Moon light believing that God doth reveal to them by the shadows of the Moon who shall live or die that year for then they begin the computation of their year The shaking of the branches towards the four corners of the world signifies the destruction of the four great Monarchies to wit the Assyrian Persian Grecian and Roman They make great use of Citrons in this feast for they send sixteen men every year into Spain to bring with them as many of these as they can for by the Citrons they say are represented just men who are as full of good their workes as this fruit is full of seeds Q. How do they keep their new Moons A. Their new Moons are but halfe holy days with them for in the morning they go to their Synagogues the rest of the day they spend in eating drinking and gaming The day before the new Moon they use to fast when they first see her they utter a Benediction and leap three times towards her wishing that their enemies may come no neerer to hurt them then they are able to come neer and hurt her The women have more right to keep this day holy then the men because they would not part with their Ear-rings and Jewels towards the making of the Golden Calf but willingly parted with them towards the building of the Temple They give a ridiculous reason why sacrifices were commanded every new Moon because say they the Moon murmured against God in the beginning therfore he took her light from her and appointed sacrifices to expiare her crime Q. Why do the Iews fast in the moneth of August A. Because they hold the world was made in September therefore they make that moneth the beginning of their year and believe that about that time God will come to judge the world for this cause they fast and pray divers days before and baptize themselvs in Lakes and Rivers and where these are wanting they make pits which they fill with water in these they dip themselves over head and ears thinking this a meanes to expiate their sins they frequent their Synagogues and Church yards desiring God to pardon them for the good Jews sake who are buried there and in the same they distribute large Alms to the poor In some places there they cause Rams horns to be sounded when they go to their Synagogues to put the greater terrour in them when they consider their sins and the horror of Gods judgements Their fasting ceremonies being ended they shave and bath themselves and begin their year with much mirth and jovialty Q. What solemnity use they in beginning their new year A. Because they are commanded by Moses Lev. 23. 24. to keep holy the first day of the seventh moneth therefore they begin their Civil year from that day which after evening peayer in their Synagogues they initiate with a cup of wine wishing to each other a good year The younger sort repair to the chief Rabbi for his blessing which he bestoweth on them by prayer and imposition of hands Being returned home they fall to eating drinking and making merry On the Table is set down a Rams head to put them in minde of that Ram which on this day was sacrificed in Isaacs stead and to signifie that they shall be the Head and not the Tail of Christians They feed that night plentifully on fish and fruit to shew that they will encrease and multiply in good works as the fish do in the Sea and that their enemies shall be cut off from all help as the fruit is plucked off from the tree In the morning they go betimes to their Synagogues to sing and pray the Law is taken twice out of the Ark and some Lessons read after which one soundeth a Rams horn on the Pulpit if he sounds clear it s a good sign if otherwise they hold it ominous and a sign of a bad year This horn-trumpet is also in memory of Isaacs delivery by the Ram this day as they hold The rest of the day they spend in good cheer and mirth After dinner they go to the waters there to drown their sins If they see any fish in the water they shake their cloaths that their sins falling upon those fishes may be carried away by them into the Sea as of old they were by the scape-goat into the wilderness At night they feast again and so initiate the year with two days mirth Q. How doe they prepare themselves for Morning prayer A. They hold it necessary that every Jew from the fifteenth of Iune till Pentecost should rise before day because then the nights are long but from Pentecost till the fifteenth of Iune they may rise after day their rising will be the more acceptable to God if they have weeped in the night for with such the stars and planets do weep they must let their tears fall down their cheeks because then God is ready with his bottle to receive them these tears may serve them for good use because when at any time the enemies of Israel send out Edicts to destroy the Jewes God is ready with these bottles to pour them out upon these writings and to blotuot the Edict that the Jews may receive no hurt thereby They hold the morning the best time to enter into the house of God because David faith Thou wilt heat my voice betimes in the morning In the evening they say God commands all the gates of Heaven to be shut which are guarded by certain Angels who are silent till after midnight then a great noise is heard in Heaven commanding the gates to be opened this noise is heard by our cocks here below who presently upon this clap their wings and crow that men thereby may awake then the evil spirits who had leave to wander up and down in the night whilest Heaven gates were shut lose all power of doing hurt as soon as they hear the cock crow they must say this prayer as they are taught by their Rabbins
Guiana 21. Of Brasil 22. Of Peru. 23. Of Hispaniola SECT III. Quest. WHat was the Religion of the old Africans A. Their chief gods were the Sun and Fire to which they erected Temples and kept the Fire continually burning on Altars to that purpose The Planets were the Numidian and Lybian gods From Gentilisme they were converted to Judaism then to Christianity and at last to Mahumetanisme We read that Matthias the Apostle preached in Aethiopia and Simon another Apostle in Mauritania about the time of Constantine Christianity was generally received in the hither and lesser Africa and was by the Goths infected with Arianisme which made way for Mahumetanism The Poeni or Phonicians and Carthoginians whilest Gentiles offered men sacrifices to Saturn in their supplications they put infants in the arms of Saturns brazen image made hot with fire and so were burned to death At Tunis neer the Lake â—itonia Miuerva taught the use of Oyle and invented the Art of Spinning therefore she was worshipped as a goddesse Venus was a great deity in Phoenicia Iuno in Carthage At this day they are Mahumetans whose Religion consisteth most in washing and frequenting of the Mosques See Alexander ab Alexandro Ih. Leo Sâ—idas and others Q. What is the Religion and Church Discipline of Fez A. They are at this day Mahumetans in their prosession and in their Devotion no ways sparing for there are in the City of Temples and Chappels about 700 whereof some are garnished with many pillars and Fountains of Marble Each Temple hath one Priest to say Service and look to his Churches revenue which he bestoweth upon the Church-Officers namely the Porters Cryers and the Lamp-lighters these are night Officers but for the day Cryers who from their Steeples call the people to prayers these have no pay but onely are freed from tenths and all other payments In the great Church which is about a mile and halfe in compasse and hath 31 great gates the roofe whereof is upheld with twenty Arches in breadth and 38 in length are lighted every night 900 Lamps some of the greaâ—est are of brasse with sockets for 1500 Lamps About the walls are divers Pulpits for their Readers who begin their Lectures shortly after break of day in the Summer they read after Sun-set Mahumets Law and Moral Philosophie are read then to the winter Lectures are allowed large revenues books and Candles The Priest of this Temple taketh charge of the Orphans mony and of the poor to whom he dealeth Corn and mony every Holy-day This Temple hath a treasurer and under him eight Notaries and six Clarks twenty 〈◊〉 for the husbandry twenty Lime-kills and twenty Brick-kills for repairing of the Temple the Revenâ—es of which are 200 Ducatsaday Oâ—â—er Temples of the City are hence furnished when they want Here are two stately Colledges for porfessors of divers Sciences and divers Hospitals for strangers and the â—ick with all accommodations Their Marriages are performed in the Church They have great feasting at the circumcision of the males They observe divers Feastivals at some of which the youth do with Cudgels and other weapons knok down one another so that many murthers are committed They make Bone-fires on the Feast of St Iohn Baptist and on Christmasse â—Even eat Sallades of green Hearbs On Mahumets birth-day the Poets make Sonnets in his praise which they reherse publiquely and are rewarded accordingly In Fez are 200 Grammer-Schools the youth are bound in seven yeers to learn the Alcoran by heart On Mahumets birth-day every boy carrieth a wax torch to school which they light before day and let them burn till Sun-rising all this while singing Mahumets praise Candles are presented to the King that day of incredible heigth and bignesse who that night heareth all the Law read By Mahuments Law Soothsayers are inprisoned and yet here are many of that profession There are here divers Sects of Mahumetans some like our Anabaptists condeming all learning and trusting to Enthusiasmes others who think by their fasting and good works that they are so holy and perfect that they cannot sin There be some who hold all Religions to be true because every one takes that to be God which he worships and they teach that the Heaven with the Planets Stars and Elements are one God They have also their Hermits By their Discipline Women may not enter their Mosques because of their often pollutions and for that Eve first sinned The day after a child is born the Priest is sent for to pray The child is washed by the women who name it and then it is circumcised but somtimes the circumcision is put off for divers yeers They are very strict in their fastings not tasting any thing though they should faint till the Stars appear the Mufti or High-Priest sits with the King every day in judgment except the Friday then the King sits alone See 〈…〉 c. Q. What are their times of Prayer A. Two hours afore day then they pray for the day 2. Two hours after day then they give thanks for the day 3. At Noon then they give thanks for that halfe the day is past 4. At four in the afternoon then they pray that the Sun may well set on them 5. At twilight they give thanks after their daily labours 6. They pray-two hours after twi-light and then they desire a good night thus they pray six times in 24. hours and so devout they are that when they hear the Sexton from their Steeples cry to prayer before day then may no man touch his wife but prepare to prayer by washing or other devotion either at Church or in his own house after this his prayer the Talby or Priest sits down and resolves for half an hour all doubts that are moved in matters of their Law He is counted profane and disabled from being witnesse who prayeth not six times a day See Purchas in his Pilgrimage Q. What is the Religion of Morocco A. The same is there professed that is in Fez but they are not altogether so devout in Morocco as in Fez for they have not that number of magnificent Temples Colledges Hospitals and Schools yet some they have especially one Temple very large and stately in Morocco with a magnificent Steeple of incredible hight they have also their Hermites and other Religious men in all these they come short of Fez by reason they are often molested by the incursions of the Arabians They here also among them as in Fez multitudes of Jews who â—â—cked over thither when they were driven out of Spain by Ferdinand and out of Portugal by King 〈◊〉 There be also among them many Christians but in miserable captivity and slavery whereas the Turks elsewhere in spiritual affairs subject themselves to the Caliph of Cairo these African kingdoms acknowledge onely their subjection to the Caliph of Bagdaâ— or Babylon The Turks of Morocco and Fez think they merit Heaven if they kill many Christians therefore they
for among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius the forraign gods were worshipped This feast is called by Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hospitable tables and the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the feast of Bacchus in whose Temple three empty vessels in the night time were filled with wine but none knew how for the doors were fast locked and guarded Thuia also was the first Priestesse of Bacchus from which the rest are called Thyadae 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the feasts of Bacchus every third year in Latine Trienalia and Triennia of which Ovid Celebrant repetita Triennia Bacchae Some other festivals the Greeks observed but of lesse note The Contents of the Sixth Section Of the two prevalent Religions now in Europe 2. Of Mahomets Law to his Disciples 3. Of the Mahumetants opinions at this day 4 Mahomet not the Antichrist 5. Of their Sects and how the Turks and Persians differ 6. Of the Mahumetan Religious Orders 7. Of their other Hypocritical Orders 8. Of their secular Priests 9. Of the Mahumetan devotion and parts thereof 10. Of their Ceremonies in their Pilgrimage to Mecca 11. The Rites of their Circumcision 12. Their Rites about the sick and dead 13. The extent of Mahumetanism and the causes thereof 14. Mahumetanism of what continuance SECT VI. Quest. WHat are the two prevalent Religions this day in Europe A. Mahumetanism and Christianity The former was broached by Mahumet the Arabian being assisted by Sergius a Nestoriaâ— Monk with some other Hereticks and Jews about 600. years after Christ for Mahomet was born under Mauritius the Emperor anno Christi 591. and under Heraclius anno 623. he was chosen General of the Saracen and Arabian Forces and then became their Prophet to whom he exhibited his impious doctrin and law which he pretended was delivered to him by the Angel Gabriel But his Book called the Alcoran was much altered after his death and divers different copies thereof spread abroad many of which were burned and one retained which is now extant This is divided into 124. Chapters which are fraughted with Fables Lyes Blasphemies and a meer hodg-podge of fooleries and impieties without either Language or Order as I have shewed in the Caveat I gave to the Readers of the Alcoran yet to him that readeth this Book a thousand times is promised a woman in his paradise whose eye-brows shall be as wide as the Rainbow Such honour do they give to their ridiculous Book called Musaph that none must touch it till he be washed from top to toe neither must he handle it with his bare hands but must wrap them in clean linnen When in their Temples it is publickly read the Reader may not hold it lower than his girdle and when he hath ended his reading he kisseth the book and layeth it to his eyes Q. What Law did Mahomet give to his Disciples A. His Law he divides into eight Commandements The first is to acknowledge onely one God and onely one Prophet to wit Mahomet 2. The Second is concerning the duty of children to their Parents 3. Of the love of neighbours to each other 4. Of their times of prayer in their Temples 5. Of their yearly Lent which is carefully to be observed of all for one moneth or thirty days 6. Of their charity amd alms-deeds to the poor and indigent 7. Of their Matrimony which every man is bound to embrace at 25. years of age 8. Against murder To the observer of these commands he Promiseth Paradise in which shall be silken Carpets pleasant Rivers fruitfull trees beautiful women musick good cheer and choice wines stores of gold and silver plate with precious stones and such other conceits But to those that shall not obey this Law hell is prepared with seven gates in which they shall eat and drink fire shall be bound in chains and tormented with scalding waters He proveth the Resurrection by the story of the seven sleepers which slept 360. years in a Cave He prescribes also divers moral and judicial Precepts as abstinence from swines flesh blood and such as die alone also from adultery and fals witness He speaks of their Fridays devotion of good works of their Pilgrimage to Meccha of courtesie to each other of avoiding covetousnesse usury oppression lying casual murder disputing about his Alcoran or doubting thereof Also of prayer alms washing fasting and Pilgrimage He urgeth also repentance forbideth swearing commends friendship will not have men forced to Religion will not have mercy or pardon to be shewed to enemies He urgeth valour in Battel promising rewards to the couragious and shewing that none can die till his time come and then is no avoyding thereof Q. What other opinions do the Mahumetans hold at this day A. They hold a fatal necessity and judge of things according to the successe They hold it unlawful to drink Wine to play at Chess Tables Cards or such like recreations Their opinion is that to have Images in Churches is Idolatry They believe that all who die in their wars go immediatly to Paradise which makes them fight with such cheerfulnesse They think that every man who lives a good life shall be saved what Religion soever he professeth therefoâ—e they say that Moses Christ and Mahomet shall in the resurrection appear with three banners to which all of these three professions shall make their repair They hold that every one hath two Angels attending on him the one at his right hand the other at his left They esteem good works meritorious of Heaven They say that the Angel Israphil shall in the last day sound his trumpet at the sound of which all living creaturs Angels not excepted shall suddenly die and the Earth shall fall into dust and sand but when the said Angel soundeth his trumpet the second time the souls of all that were dead shall revive again then shall the Angel Michael weigh all mens souls in a pair of scales They say there is a terrible Dragon in the mouth of hell and that there is an iron bridge over which the wicked are conveyed some into everlasting fire and some into the fire of Purgatory They hold that the Sun at his rising and the Moon at her first appearing should be reverenced They esteem Polygamy no sin They hold it unlawfull for any man to go into their Temples not washed from head to foot and if after washing he piss go to stool or break wind upward or downward he must wash again or else he offends God They say that the heaven is made of smoak that there are many seas above it that the Moons light was impaired by a touch of the Angel Gabriels wing as he was flying along that the devils shall be â—aved by the Alcoran Many other favourless and sensless opinions they have as may be seen in the Book called Scaâ—la being an Exposition of the Alcoran Dialogue wise Q. Was Mahomet that Great
Sect did long retain the name of Nicolaitans but were called Gnosticks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge which proud title they gave themselves as if their knowledge had been transcendent above other men But their knowledge was so whimsical that neither they or any else understood it they babled much concerning their Aeones and of Ialdabaoth who made the heavens and all things we see of water They ascribed divers sons to their chief Aeon to wit Ennoia Barbeloth and Prunicon which they named Christ. They held that most things were procreated of the Chaos and the Abysse of water and darknesse They taught also that in faithful men were two souls one holy of the divine substance the other adventitious by divine insufflation common to man and beasts These are the souls that sin and which passe from man to beast after the opinion of Pythagoras they held also there were two Gods a good and an evill as the Manichees afterward did They made Jesus and Christ two distinct persons and that Christ descended into Iesuâ— when he was thirty yeers old and then he wrought miracles On this Doctrin the Eutychians and Nestorians grounded their Heresies They would have none to suffer Martyrdom for Christ who they said conversed on the earth after his Resurrection 18 moneths This Heresie was much spread in Asia and Egypt about 129 yeers after Christ and in Spain it flourished after Christ 386 yeers Out of this Sink the Valentinians Manichees and Priscillianists sucked their poyson Q. 8. Of what Religion were the Carpocratians A. Carpocrates by birth an Alexandrian in Egypt who flourished about the yeer of Christ 109. in the time of Antoninus Pius and was contemporary with Saturnius this Carpocrates I say taâ—ght there were two opposite Gods that the Law and good works were needlesse to those that had faith that we could not avoid the rage of evil spirits but by doing evil for that was the way to please them Therefore they gave themselves over to Magick and a Libidinous life They taught also that Christ was a meer man and that their master Carpocrates was the better man hence sprung up the Samosatenians and Arrians They said also that Christ was begot as other men of Ioseph and Mary and that onely his soul ascended into Heaven They held Pythagorean transanimation but denyed the Resurrection and that this world was not made by God but by Satan Because their disciples should not publish their abominable mysteries they put a mark by a bodkin on their right Eare. Carpocrates carryed about with him his Punk Marcellina Q. 9. What was the Religion of Cerinthus Ebion and the Nazarites A. Cerinthus being a Jew by birth and circumcised taught that all Christians ought to be circumcised He lived in the time of S. Iohn the Apostle who would not enter into the same Bath with that pernicious Heretick He spred his Heresie in Domitians time about 62 yeers after Christ. He held the same impious Tenets that Carpocrates and taught that it was Iesus who died and rose again but not Christ. He denyed the Article of life eternal and taught that the Saints should enjoy in Ierusalem carnall delights for 1000 yeers the maintainers of this whimsie afterward were the Origenists Chiliasts or Millenaries and on this Mahomes founded his Paradise Ebion was a Samaritan by birth but he would be esteemed a Jew He lived also in Domitians time He denyed Christs divinity and held the necessity of the Ceremonial Law with Cerinthus And that the use of flesh was unlawfull because all flesh was begot of impure generation The Ebionites of all the New-Testament admitted only S. Matthews Gospel because it was written in Hebrew The Ebionite Heresie did not continue long under the name of Ebion but under other names to wit Sampsei and Elcesitae Against these Hereticks S. Iohn who lived in their time wrote his Gospel to prove Christs Divinity they rejected S. Pauls Epistles because they refell the Ceremonial Law As for the Nazarites or Nazarens they were before Cerinthus and Ebion about the end of Nero 37 yeers after Christ. They were the first that retained circumcision with Baptism and the ceremonial Law with the Gospel They were led much with private Revelations and Enthusiasms They had more Gospels then one to wit the Gospel of Eve and that which they called the Gospel of perfection They were much addicted to fables Noahs wife they called Ouria which signifieth fire in Chaldee she often times set the Ark on fire which therefore was so many times rebuilt They make her also the first that imparted to mankinde the knowledge of Angels Q. 10 What was the Heretical Religion of the Valentinians Secundians and Ptolemians A. The Valentinians who from their whimsical knowledge were called Gnosticks had for their master Valentinus an Egyptian who lived in the time of Antoninus Pius Emperor about a 110 yeers after Christ. He taught that there were 30 Aeones Ages or Worlds who had their beginning from Profundity and Silence that being the Male this the Female Of the Marriage or Copulation of these two were begot Vnderstanding and Truth who brought forth eight Aeones Of the Vnderstanding and Truth were begot the Word and Life which produced 10. Aeones The Word and Life brought forth Man and the Church and of these were procreated 12. Aeones these 8. 10. and 12. joyned together made up the 30. the last of these 30. being abortive produced the Heaven Earth and Sea Out of his imperfections were procreated divers evils as darkness out of his fear evil spirits out of his ignorance out of his tears springs and rivers and out of his laughter light They also taught that Christs body was meerly spiritual and passed through the Virgin as through a conduit or pipe Evil was natural they said to the creature and therefore they made God the author of evil which afterward was the doctrine of the Manichees They held that onely the soul was redeemed and that there should be no resurrection of the body Faith they taught was natural and consequently salvation which all did not attain for want of good works this was the Pelagian doctrine afterward They made three sorts of men to wit spiritual who were saved by faith onely these they called the sons of Seth hence the Sethian Hereticks The second sort are animal or natural who are saved by works and are of Abel hence the Abelites The third sort are carnal who cannot be saved these are of Cain hence the Cainite Hereticks They eat of things offered to idols slighted good works as needlesse and rejected the old Prophets Valentinus his chiefe Scholar and Successor was Secundus whose Disciples called Secundians changed the name but retained the Doctrine of Valentinus permitting all kind of vicious life in that they held knowledge without good works would bring men to Heaven Valentinus held that the Aeones were only the effects of the divine
minde but Secundus said they were true Essences subsisting by themselves He added also light and darknesse to the eight principal Aeones and so made up ten To Secundus succeeded Ptolomaeus in Valentinus his School He gave to Bathos or Profundity two Wives to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Cogitation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Will. By the former Wife Bythus he procreated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minde and by the other he begot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth Ptâ—lomaeus also slighted the old Law Q. 11. Of what opinions were the Marcites Colarbaâ—â— and Heracleonites A. Marcus was a notable Magician who lived under Antoninus Pius about 115. years after Christ. His Scholars called themselves Perfect and bragged that they were more excellent then Peter or Paul They denyed Christ humanity the resurrection of the flesh They held two contrary beginnings or Gods to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Silence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Speech From these the Marcionites and Manichees borrowed their two principles They retained their Aeones of Valentinus but reduced them to four to wit Silence Speech and two unnamed so in stead of the Christian Trinity they held a Quaternity They taught that all men and every member in mans body were subject to and governed by certain letters and characters They baptized not in the name of the Father Son and Holy Ghost but in the name of the Father unknown of Truth the Mother of all and of him who descended upon Jesus By Magical words they bragged that they could turn the Sacramental Wine into blood and bring downe the grace of God from Heaven into the chalice The Colarbasians so called from Colarbas or Colarbasus the author of that Sect ascribed the life actions and eventâ— of man and all humane affairs to the seven Planets as authors thereof They held also but one Person in the Deity called by different names They divide Jesus from Christ as the Nestorians afterward and taught that Christ was as a flower compacted and made up of the 30. Aeones Heracleon Father of the Heracleonites lived about 110. years after Christ. These divided the Aeones into good and bad and held two beginnings to wit Profundity and Silence Profundity they held to be the most ancient of all and that of this with Silence all the other Aeones were procreated They said that man consisted of a soul body and some third substance they held it no sin to deny Christ in danger of life with the mouth if so be the heart believed in him They used in their prayeâ—s Superstitious and Magical words to drive away Devils And they thought by anointing their dead with Water Oyl and Balsame to free them from eternal death Q. 12. Of what Religion were the Ophites Cainites and Sethites A. These were called also Ophei and Ophiomorphi from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Serpent which they worshipped This Sect began about the year of Christ 132. They taught that Christ was the Serpent which deceived Eve and that he in the form of a Serpent entred the Virgins Womb. In the Eucharist they used to produce a Serpent by inchanting words out of his hole or rather box in which they carried him about neither did they think that the Sacramental bread was consecrated till that Serpent had first touched it or tasted thereof they denyed also the Resurrection of the flesh and Christs incarnation The Caini were so called because they worshipped Cain as the author of much goodnesse to mankind so they worshipped Esau Core Dathan Abiram and Iudas who betrayed Christ saying that he foreknew what happinesse should come to mankind by Christs death therefore he betrayed him Some of this Sect were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is resisters of God for they opposed him what they could in his Laws therefore rejected the Law of Moses as evil and worshipped the wicked Angels whom they pleased by their evil actions they taught also that we were evil by nature and that the creator of the world was an unknown God and envious to Cain Esau and Iudas The Sethites so called frâ—m Seth Adams Son whom they worshipped lived most in Egypt About the same time that the Cainites florished They thought that Seth was born of a superiour Vertue which they called Mother She of the chief God brought forth Seth the Father of all the Elect So they make Seth a part of the Divine substance who came in place of Abel who by the envy of some Angels stirring up Cain against him was slain They prate also that by the cunning of some Angels some of Cains posterity were preserved in the Ark from the flood which was sent by this great Mother to punish the Cainites for the murthering of Abel Of this posterity of Cain proceed all wicked men They denied the Resurrection and held that the Angels had carnal commerce with women and of this copulation two men were produced the one Earthly the other Heavenly being an Hermaphrodite who was created to Gods image who as they blasphemously taught is an Hermaphrodite and so Adam also They make Christ who was born of the Virgin to be no other then Seth. Q. 13. What Religion did the Archonticks professe and the Ascothypâ—ae A. These were the last of the Valentinian Hereticks caâ—â—ed Archontici from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Principalities these they worshipped as inferior gods Father of the Angels and creators of the world of Photenia the Mother were the Angels begot by these Archontes One Peter an Anachorit and a Monk of Palestina was author of this Sect in the time of Constantius the Son of Constantine about the year of Christ 308. These spawned anothed Sect which they called Ascothyptas because they brake in pieces all the Plate and Vessels used in the Sacrament for they rejected the Sacraments of the Church They despised good works and gave themselves to all uncleannesse and slighted the Old Testament denied the Resurrection and Sacraments as is said thinking it unlawful to represent Spiritual and Heavenly things by corporal and earthly They thought that the Devil begot Cain and Abel of Eve both these sons were Reprobates And that a man who hath knowledge and saith may be saved let his life be never so Vitious and that the devil was the Son of the Jewish but not of the Christian God They also affixed to each Heaven or Sphere an angel as the Peripateâ—icks did an Intelligence Q. 14. What was the Religion of Cerdon and Marcion A. Cerdon lived about the time of Valentinus the Heretick under Antoninus Pius Emperor 110 yeers after Christ he taught that there were two contrary gods the one a god of mercy and pitty the other of justice and severity whom he called evil cruel and the maker of the world The former God he called good and the
more acceptable then wine In other points they were Pepuzians and differed from them onely in cheese offering therefore they were called Artotyritae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheese Q. 18. What was the Religion of the Tessarescae Decatitae or Quarradecimani and of the Alogiani A. The former of these were so called from observing Easter on the fourteenth day of the Moon in March after the manner of the Iewes and they made Saint Iohn the author of that custome which was observed by the Oriental Churches till Pope Victor excommunicated them as Schismaticks in dissenting from the custome of the Western Church This controversie fell out about the 165 year of Christ Severus then being Emperour and from the first Original thereof continued 200. years This Heresie was condemned by the council of Nice and ordered that Easter should be kept after the manner of the Western Church which derived their custom from Saint Peter These Hereticks also denied repentance to those that fell after baptisme which was the Novatian Heresie Alogiani so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word because they denied Christ to be the word and consequently they denied his divinity as Ebion and Cerinthus had done before Samosâ—tenus Aâ—â—ius and the Mahumetans afterward These Alogiani rejected Saint Iohns Gospel and his Apocalypse as not written by him but by Cerinthus which is ridiculous for Cerinthus denied Christs Divinity which Saint John asserteth in writing that the Word was God These Hereticks were named also Berilliani from Berillus a Bishop in Arabia who taught that Christ was a man and then became the word of God The first broacher of this Heresie is thought to be Artemon a profane man who lived about the time of Severus Emperour 167. years after Christ from him they were called Artemonitâ— Q 19. What was the Religion of the Adamians Elcesians and Theodotians A. The Adamians or Adamites so called either from one Adam their author or from Adam the first man whose nakednesse they imitate sprung up shortly after the Gnosticks and were called Prodiciani from one Prodicus whom they followed Of this Sect there be many extant at this day They held it unlawful for men or women to wear cloathes in their congregation and assemblies seeing their meetings were the only Paradise on earth where they were to have life Eternal and not in Heavenâ— as Adam then in his Paradise so Christians in theirs should be naken and nor cloathed with the badges of their sin and shame They rejected marriages as diabolical therefore they used promiscuous copulation in the dark they rejected also all prayers to God as needlesse seeing he knew without us what we wanted The Elcesei so called from Elcesae an impostor and Sampsei from a spotted kind of Serpent which they represented in their changable dispositions were much addicted to judicial Astrology and Soothsaying They held two Priests one below made of the Virgin a meer man and one above they confound Christ with the Holy Ghost and sometimes they call him Christs Sister but in a masculine name to both which persons they give longitude latitude and locality To water they ascribe a divinity and so they did to two Whoores Marthus and Marthana the dust of whose feet and spittle they worshipped as holy reliques They had a certaine Apocrypha book the reading whereof procured remission of â—in and they held it no sin to deny Christ in time of persecution This Heresie began to spread about 210. years after Christ under Gordian the Emperor See Origen who writ against it The Theodocians so called from one Theodoâ—us or Theodotion who lived under Severus Emperour 170. years after Christ. He was a Byzantian by birth and a Tanner by profession who taught that in times of persecution we may deny Christ and in so doing we deny not God because Christ was meerly man and that he was begotten of the seed of man He also added to and took from the writings of the Evangelists what he pleased Q 20. What was the Religion of the Melchisedecians Bardesanists and Noetians A. The former were called Melchisedecians for believing that Melchisedeck was not a man but a Divine power superiour to Christ whom they held to be a meer man One Theodotus Scholar to the former Theodotus the Tanner was author of this Sect who lived under Severus about 174. years after Christ. The Bardesanists were so called from one Bardesanes a Syrian who lived under Verus the Emperour 144. years after Christ. He taught that all things even God himself were subject to Fate or a Stoical necessity so that he took away all liberty both from God and man and that vertue and vice depended on the Stars He renewed also the whimsies of the Aeones by which he overthrew Christs divinity and denied the Resurrection of the flesh The Noetians so called from Noetus born in Smyrna taught that there was but one Person in the Trinity which was both mortal and immortal in heaven God and impatible on earth Man and patible So they made a Trinity not of Persons but of Names and Functions Noetus also taught that he was Moses and that his brother was Aaron This Heretick was buried with the burial of an Asse and his city Smyrna was overthrown eight years after he broached his Heresie He lived about 140. years after Christ under M. Antoninus and L. Verus Emperours Q. 21. Of what Religion were the Valesians the Cathari Angelici and Apostolici A. The Valesians so called from one Valens an Arabian who out of the doctrine of the Gnosticks or Tatians condemned marriage and procreation Therefore his Scholars after the example of Origen gelded themselves thinking none can enter into heaven but Eunuchs Whereas the Eunuchs Christ speaks of be such as by continence subdue the lusts of the flesh This Heresie springing under Iulianus Philippus Emperour about the year of Christ 216. The Cathari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called by themselves as if they were purer then other men derived most of their Tenets from Novatâ—s hence they were named Novatians This Novatus lived under Decius the Emperour after Christ 220. years He was an African born This Heresie lasted till the time of Arcadius to wit 148. years they denyed repentance to those who fell after Baptism they bragged much of their Sanctity and good works They condemned second Marriages as adulterous They used rebaptization as the Donatists did afterward They rejected also Oyl or Chrism in Baptisme The Angelici were so called from worshipping of Angels it seems this Heresie was begun in the Apostles time who condemneth it but had its growth shortly after the Melchisedecians about the year of Christ 180. The Apostolici were so called from imitating the holinesse of the Apostles these were the spawn of the Encratites about the year
substance communicated from parents to Children and not a quality or affection These wicked opinions raged in the world 340. years after Manes was excoriated alive for poysonning the Persian Kings Son these Hereticks were three Sects to wit Manichees Catharists or Puritans and Macarii or blessed Q. 25. What was the Religion of the Hierarchites Melitians and Arrians A. The Hierachites so called from Hieracha an Egyptian and a Monk who lived shortly after Origen under Gallienus 234. years after Christ taught that married people could not enjoy heaven nor infants because they cannot merit they admitted none into their Church but those that lived single They denied that Paradise in which man was created had any earthly or visible being They held Melchisedeck to be the Holy Ghost and denied the Resurrection The Meletians so called from Meletius a Theban Bishop in Egypt who because he was deposed for offering to Idols in spleen he taught the Novatian Heresie in denying pardon of sins to those that fell though they repented rejected all from their communion who in time of persecution fell from Christ though they afterward repented They used Pharisaical washings and divers other Judaical ceremonies and in their humiliations to appease Gods anger with dancing singing and gingling of small bells This Heresie began under Constatine the Emperour 286. years after Christ. The Arrians so called from Arrius a Lybian by birth and a Presbyter of Alexandria by Profesion were called also Exoucontji for saying that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created of nothing This heresie brake out under Constantine 290. years after Christ and over-run a great part of the Christian world They held Christ to be a creature and that he had a mans body but no humane soul the divinity supplying the room thereof They held also the holy Ghost a creature proceeding from a creature to wit Christ. The Arrians in their Doxolegier gave glory not to the Father and to the Son and to the Holy Ghost but to the Father by the Son in the Holy Ghost They rebaptized the Orthodox Christian and baptized onely the upper parts to the Novel thinking the inferiour parts unworthy of baptisme Q. 26. What was the Religion of the Audians Semi-arrians and Macedonians A. The Audiani so called from Audaeus a Syrian who appeared under Valentinian the Emperour 338. yeares after Christ were named afterwards Anthropormorphytae for ascribing to God a humane body these as afterward the Denatists forsook the Orthodox Church because some wicked men were in it They held darknesse fire and water eternal and the Original of all things They admitted to the Sacrament all sorts of Christians even such as were profane and impenitent The Semi-arrians were those who neither would have Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same individual essence with the Father as the Orthodox Church held nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a like essence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a different Essence but of a like Will and so they taught that Christ was not God in Essence but in Will only and Operation This Heresie also held that the Holy Ghost was Christs creature It began under Constantius the Emperour 330. years after Christ. The chief author thereof was one-eyed Acatius Bishop of Cesaraea Palestina successor to Eusebius hence they were called Acatiani The Macedonians so called from Macedonius Bishop of Constantinople held that the holy Ghost was a creature and the servant of God but not God himselfe and withal that by the holy Spirit was meant only a power created by God and communicated to the creatures This Heresie sprung up or rather being sprung up long before was stifly maintained under Constantius the Son of Constantine 312. years after Christ and was condemned in the second Oecumenical councel at Constantinople under Theodosius the great These Hereticks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against the spirit Q. 27. Of what Religion were the Aerians Aetians or Eunomians and Apollinarists A. The Aerians so called from Aerius the Presbyter who lived under Valentinian the first 340. years after Christ held that there was no differance between a Bishop and a Presbyter that Bishops could not ordain that the dead were not to be prayed for that there should be no set or anniversary fasts and with the Encratites or Apotactitae admitted none to their communion but such as were continent and had renounced the world They were called Syllabici also as standing captiously upon Words and Syllabies They are said also to condemn the use of flesh the Aetians were called so from Aetius a Deacon whose successor was Eunomius about the year of Christ 331. under the Emperor Constantius he was Bishop of Cyzicum whose disciples were called Eunomians and Anomei for holding that Christ was no way like the Father They were called also Eudoxiani Theophronâ—ani When they were banished they lived in holes and caves and so were called Troglodytae and Gothici because this heresie prevailed much among the Goths by means of Vlphillas their Bishop These hereticks held that God could be perfectly here comprehended by us that the Son was neither in power essence or will like the Father and that the Holy Ghost was created by the Son that Christ also assumed onely mans body but not his soul. They permitted all kind of licentiousnesse saying that faith without good works could save The Eunomians did rebaptise the Orthodox professors and baptised in the name of the Father uncreated the Son created and the Holy Ghost created by the Son The Apollinarists so called from Apollinaris Presbyter in Laodicea divided Christs humanity in affirming that he assumed mans body and a sensitive soul but not the reasonable or intellective soul of man because that was supplied by the divinity from this division they were named Duplaâ—es and Dimâ—iritae In stead of the Trinity they acknowledge onely three distinct degrees of power in God the greatest is the Father the lesser is the Son and the laest of all the Holy Ghost They held that Christs flesh was consubstantial with his divinity and that he took not his flesh from the Virgin but brought it from Heaven They held that Christ had but one will that mens souls did propagate other souls that after the Resurrection the ceremonial Law should be kept as before This heresie brake out 350. years after Christ under Valens the Emperor Q. 28. What did the Antidicomarianites Messalians and Metangismonites professe A. The former of these were so called because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries to Maries Virginity Whence they were named Antimaritae and Helvidians from Helvidius the author who lived under Theodosius the great 355. years after Christ. These held that Mary did not continue a Virgin after Christ was born but that she was known by Ioseph whereas she was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perpetual Virgin The Messalians were so
from the Father and the Son not by way of Generation or Conception but of Eternal and Spiritual dilection he also taught that it was injustice to punish any man for opinions in Religion or Heresie The Whippers taught that whipping of themselves with rods full of knots and sharp pricks did more expâ—â—te and abolish sin then confession that this their voluntary whipping was before Martyrdom which was inflicted by outward force that now there was no use of the Gospel nor of the Baptisme of Water sith the Baptisme of Blood was better that holy water was â—â—â—iesâ—e that no man could be saved who did 〈…〉 himselfe They also held perjury lawful The 〈◊〉 whose author was one Hermannus Italus held community of Wives lawful which Doctrine they put in practise at their meetings to pray then putting out their lâ—ghts â—hey used promiscâ—ous copnlation and the children born of such commixtion they put to death They taught that all things amongst Christians should be in common that Magistracy did not consist with Christianity and that the Saints did not see God till the day of judgement Gerardus Sagarellus of Parma whose Disciples were named Pseudâ—-apostoli that is false Apostles because they bragged that they did imitâ—te the Apostles poverty therefore they would not take or keep money or reserve any thing for the next day he taught that to make vows or to swear at all was unlawful that marriages might be dissolved by such as would embrace their Religion and that they were the onely Christians they were enemies to Tythes and to Churches which for prayer they accounted no better then Hogs Styes Q. 7 What were the opinions in Religion the feurteenth Century A. The Beguardi who professed a Monastical life taught that we might attaine to as much perfection and beatitude in this life as in Heaven that all intellectual natures were blessed in themselves not in God that it was a sin to kisse a Woman but not to lie with her because nature inclined to this but not to that That perfect and spiritual men were freed from obedience to superiours from fasting praying and good works and that such men could not sin nor encrease in grace being perfect already They would have no reverence to be used in the Eucharist nor at all to receive it for that did argue imperfection The Beguinae professed the same Tenets and withal were against vows and voluntary poverty The Beguini taught that wealth consisted not with Evangelical perfection and therefore blamed Pope Iohn 22 for permitting the Franciscans to have corn in their barns and wine in their cellars They held that the state of Minorites was more perfect then that of Bishops that they were not bound to give an account of their faith when they were demanded by the Inquisitors and that the Pope had no power to dispense with Vows The Lolhards so called from Walter Lolhard their author held that Lucifer was injuriously thrust out of Heaven that Michael and the blessed Angels should be punished eternally that Lucifer should be saved that the blessed Virgin lost her Virginity after Christs birth and that God did neither see nor would punish sins committed under ground therefore they gave themselves to all uncleannesse in their vaults and caves Richardus Armacanus taught that voluntary poverty was unlawful and that priests could blesse and confer orders as well as Bishops One Ianovesiâ—s taught that in the year â—â—60 on Whitsunday Antichrist would come who should pervert all Christians and should mark them in their Hands and Foreheads and then should be damned eternally and that all Iewes Saracens and Infidels who were seduced by Antichrist should after his destruction be converted to Christ but not the Christians that fell off from Christ. The Turelupini taught that we should not be ashamed of those members we have from nature and so like the Cynicks they gave themselves openly to all uncleannesse they held also that we were not to pray with our voice but with the heart onely Q. 8. What were the Tenets of the Wicklevits who lived in this Centurie A. They were so called from Iohn Wickliffe an Englishman and taught that the substance of bread and wine remained in the Sacrament that neither Priest nor Bishop remaining in any mortal sin could consecrate or ordain that the Mass had no ground in Scripture that outward confession was needlesse where there was true contrition that a wicked Pope had no power over the faithful that Clergy-men should have no possessions that none should be excommunicate by the Church but he who is first excommunicate by God that the Prelate who excommunicates a Clerk appealing to the King is a traitorâ— and so is he that being excommunicate refuseth to hear or to preach that Deacons and Priests may preach without authority of the Bishop that the King might invade the Churches Revenues that the people may punish their Kings that the Laity may detain or take away the Tytâ—es that special prayers for any man were of no more force then general that religious orders were unlawful and that such should labour with their hands that it was a sin in Constantine and others to enrich the Church that the Church of Rome was Satans Synâ—gogue they rejected also the Popes election by Cardinals Indulgences decretal Epistles the Popes excommunications and his supremacy they held also that Austin Benet and Bernard were damned for instituting religious orders that God ought to obey the Devil that he who gives almes to Monasteries should be excommunicate that they are Simoniacks who pray for their Parents or Benefactors that Bishops reserved to themselves the power of Ordination Confirmation and Consecration for lucres sake that Universities Degrees and Schools of Learning were hurtfull to the Church These and such like Tenets of Wickliff are let down in the Councel of Constance where they were condemned Other opinions are fathered upon him to wit that man had no free will that the sins of the Predestinate were venial but of the Reprobate all mortal that the Saints were not to be invocated nor their reliques kept nor the Crosse to be worshipped nor images to be placed in Churches they rejected also Vows Canonical hours Church-Musick Fasting Baptizing of Infants Benedictions Chrism and Episcopacy He held also that the Brother and sister might marry that every creaâ—ure may â—e called God because its perfection is in God Q. 9. What opinions were taught the fifteenth Century A. Iohn Hus of Bohemia publickly maintained the Doctrine of Waldus and Wickliffe and withal taught that Saint Peter was never head of the Church that the Church is onely of the predestinate that Saint Paul when he was a persecutor was not a member of Satan that the Divinity and the Humanity made up one Christ whereas the personal union consisted indeed not between the two Natures but between the Person of the Word and the Humane Nature That the Pope was subject to Cesar that the Pope
George Maior one of Luthers disciples who taught that no man nay not infants can be saved without good works But it s ridiculous to expect good works from Infants who have not as yet the use of reason nor organs fit for operation 4. Osiandrists so called from Andrew Osiander a Lutheran who taught that Christs body in the Sacrament suffered was corruptible and died again directly against Scripture saying that Christ being risen from the dead dieth no more death hath no more dominion over him He taught also that we are not justified by faith or works but by the essential righteousnesse of Christ dwelling in us But the essential righteousnesse of Christ is the righteousnesse of his divinity which is not communicable nor separable from him 5. Augustinians in Bohemia these taught that none went to heaven or hell till after the last judgement whereas Christ tells the contrary to the good thiefe this day thou shalt be with me in Paradise and affirmeth that the soul of Lazarus was carried by Angels into Abrahams bosom and Dives into hell Wherefore did Christ ascend to heaven but that we might be where he is They make also dormice or swallows of mens souls saying that they sleep till the resurrection if Saint Steven when he was dying had known this Doctrin he would not have called upon the Lord Jesus to receive his spirit The story also of Lazarus and Dives doth overthrow this conceit They say also that Christs human nature is not as yet ascended into heaven which directly overthroweth our Creed in that article as likewise the Scriptures and withall the hope and comfort of a Christian. 6. Stancarians so called from one Francis Stancarus a Mantuan who taught that Christ justifieth us and is our mediator only according to his humane nature whereas our redemption is the work of the whole person and not of one natâ—re alone 7. Adamites so called from one Adam author of the Sect they use to be naked in their Stoves and Conventicles after the example of Adam and Eve in Paradise And therefore when they marry they stand under a Tree naked having onely leaves of trees upon their privities they are admitted as brethren and sisters who can without lust look upon each others nakedness but if they cannot they are rejected 8. Sabbatharâ—anâ— so called because they reject the observation of the Lords day as not being commanded in Scripture and keep holy the Sabbath day onely because God himselfe rested on that day and commanded it to be kept But they forget that Christ came to destroy the Ceremonial Law wherof the Sabbath in respect of the seventh day was a branch and therefore Christ himself brake it when he commanded the sick man whom he cured to carry home his bed on that very day 9. Clancuâ—arii were those who professed no religion with their mouth thinking it sufficient to have it in their heart They avoid all Churches and publick meetings to serve God thinking their private houses to be better then Temples whereas they should remember that private prayers cannot be so effectual as publick neither is it enough to believe with the heart except we also confesse with the mouth for he that is ashamed to confesse Christ before men shall not be confessed by Christ before his Father and his holy Angels 10. Davidistae so called from one David George a Hollâ—nder he gave himselfe our to be the Messiah sent by the holy Spirt to restore the house of Israel that the Scriptures were imperwect and that he vas sent to bring the true Law and Doctrine that the â—oul was pure from sin and that the body onely sinned whereas indeed they both concur in the act of sinning and therefore are both punishable especially the Soul which is the chiefe agent the body is but the instrument He taught also that a man may have many Wives to replenish spiritual Paradise that it was no sin to deny Christ with the mouth so long as they believed on him in their heart He rejected also the books of Moses 11. Mennonists so called from one Mennon a Fâ—â—eslander These deny Christ to be born of Mary affiâ—ming that he brought his flesh from Heaven he called himselfe the Judge of men and Angels 12. Qeistae and 〈◊〉 who taught there were three distinct Gods differing in degrees One George Paul of Cracovia is held to be author of this Sect. 13. Antitrinitarians these being the spawn of the old Arrians and Samosatenians deny the Trinity of Persons and the two natures of Christ their author was Michael Servetus a Spaniard who was burned at Geneva 14. Antimarians who denied Maries Virginity affirming she had other children besides Christ because there is mention made of Christs brethren in the Gospel this is the old Heresie of Cerinthus and Helvidius whereas they consider not that in Scripture those of the same kinred are called brothers So is Lot called Abrahams brother and Lâ—â—an Iacobs Unckle is called his brother 15. Antinomians who reject the Law affirming there is nothing required of us but faith this is to open a wide gap for all â—mpiety Christ came not as he saith himselfe to abolish the Law but to fulfil it If there be no use of the Law then they must deny Gods justice and that it is now an uselesse attribute of the divinity â—16 Infernaleâ— these held that Christ descended into no other hell but into the grave onely and that there is no other hel but an evil conscience whereas the Scripture speaketh of hell fire prepared for the Devil and his Angels and calls it the bottomlesse pit c. 17. Bequinians so called from one Boquinus their Master who taught that Christ did not die for the wicked but only for the faithful so they make him not to be the Saviour of mankind and of the world but a particular Saviour only of some wheras Saint Iohn saith that Christ is the reconciliation for our sins and not for ours onely but also for the sins of the whole world 1 Iohn 2. 2. 18. Hutistes so called from one Iohn Hut who take upon them to prefix the very day of Christs comming to judgement whereas of that day and hour knoweth no man nay not the Angels in Heaven 19. Invisibiles so called because they hold that the Church of Christ is invisible which if it be in vain did he compare it to a City built upon a hill â—â—in vain also doth he counsel us to tell the Church if our brother wil not be reformed in vain also doth the Apostle warn Bishops Presbyteries to look to their stock to rule the Church which Christ hath purchased with his blood Act. 20. How can he be called the sheepherd of that â—â—ock which he neveâ— saw 20. Qnintinistae so called from one Quintinus of Bicardy a Tailour He was author of the Libertins who admit of all Religions Some of them mock at all Religions at that Lucianist who â—rot a book of the three Impostors
this life our sinnes are still inherent in us though they be not imputed to us that wee are justified by faith without works and that faith is never without charity that the best of our works deserve damnation that here we may be assured of our justification and salvation that the Church Liturgy ought not to be read in Latin but in the vulgar tongue that faith is a more excellent vertue then charity that there is no merit in us that in this life we cannot possibly fulfil the Law that to invocate the Saints to worship Images and Reliques or the Crosse is Idolatry that usury is not altogether unlawful that Lent and other set Fasts are not to be kept that there be onely two Scaraments Baptisme and the Lords supper and that the Sacraments cannot justifie or confer grace that the Baptisme of water is not of absolute necessity nor depends the efficacy of it from the intention of the Minister nor ought it to be administered by private men or women in private houses That Christ is not corporally in the Eucharist that in the want of Bread and wine other materials may be used and that Wine alone without Water is to be used that there is no Transubstantiation nor ought to be any adoration of the Bread that the â—up should be administred to all that Extream Unction was onely temporary in the Church that the Clergy ought to marry He rejected also the Church-Hierarchy and Ceremonies and exorcisms Penance also Confirmation Orders Matrimony and Extream Unction from being Sacraments Q. 15. What other opinions in Religion were held this age A. Servetus a Spaniard who was burned at Genevâ— taught with the Sabellians that there was but one Person in God and that there was in Christ but one nature with Eutychees he denied the holy Ghost and Baptisme to Infants which he would have to be deferred till the thirtieth year of their age He held also that God was Essential in every creature Brentius a Lutheran taught that Christs body after its ascension is every where whence sprung up the Vbiquitaries Castelliâ— a School-Master in Geneva held that the Canticles was not Scripture but a Love Ballade between Solomon and one of his Concubines One Postellus taught that men of all Sects and Professions should be saved by Christ. Oâ—iander held that we were justified not by â—aith but by the Essential righteousnesse of God which he said was the formal cause of our justification One 〈◊〉 a Maâ—tuan taught that Christ justified us not as he was God but as he was man Amsdorphius wrot a Book to prove that good works were pernicious to salvation One George Maiâ—r taught that Infants could not be justified for want of good works Iohn Agricâ—â—â— affirmed that the Law was altogether needlesse and that Christians were not tied to the observation thereof Hence sprung up the Antinomians One Steunbergetus in Morâ—via denyed the Trinity the Divinity of Christ the holy Ghost and Virginity of Mary he rejected also Baptisme and the Lords day affirming we had no command in Scripture to keep that but the Sabbath onely One Oâ—inus taught that â—olygamy or multiplicity of Wives was lawful One Valentinus Gentilâ—â— of Naples denied the Trinity and rejected the Creed of Athâ—â—â—â—ius One 〈◊〉 of Cracovia in â—oland denyed also the Trinity and thâ—â—ty of Essence and taught that neither the Second nor Third Person were God that Satan was created evil that mans intellect is eternal that our free will was a passive power moved necessarily by the appetite that God was the Author of sin and that the will of man in sinning was conformable to the will of God that it was not adultery to lie with another mans Wife that we must belive nothing but what is evident to sense or reason that the same body which dieth riseth not again that the soul perished with the body that there should be no care had of burial that separated souls could not suffer corporeal fire and that God being a Spirit should not be invocated by our mouth but by our heart One Swenkfeldius taught that the Scripture was not the Word of God nor that our faith depended on it but it rather on our faith That Christ brought his body with him from Heaven That Christs humanity became God after his ascension that every man was endowed with the same essential vertues of justice wisdom c. which were in God That the power and efficacy of Gods word preached was the very Son of God In Moravia there started up some professors called Nudipedales because they went bare-footed these in imitation of the Apostles forsook houses Lands Businesse and Children and lived together in common avoiding the society of other people Another Sect sprung up which called themselves Free Men teaching that they were freed from obedience to Magistrates from Taxes Tythes and other duties that after baptisme they could not sin That they were not onely like God but already deified And that it was lawful among themselves but no where else to have women in common Q. 16. Were there no other opinions held this Century A. Yes many more so vain and luxuriant are the wits of men in finding out many inventions and shaping to themselves forms and Ideas of Religions every one esteeming his own the best and as much in love with his own imaginations as Narcissus was with his shadow in the Water or Dercalion with his own picture Some reject Scriptures others admit no other writings but Scriptures Some say the Devits shall be saved others that they shall be damned others that there are no Devils at all Some hold that it is lawful to dissemble in Religion others the contrary Some say Antichrist is come some say not others that he is a particular man others that he is not a man but the Devil and others that by Antichrist is meant a succession of men some will have him to be Nero some Caligula some Mahomet some the Pope some Luther some the Turk some of the Tribe of Dan and so each man according to his fancy will make an Antichrist Some onely will observe the Lords day some onely the Sabbath some both and some neither Some will have all things in common some not Some will have Christs body onely in Heaven some everywhere some in the Bread others with the bread others about the bread others under the Bread and others that Christs body is the bread or the bread his body And others again that his body is transformed into his divinity Some wil have the Eucharist administred in both kinds some in one some not at all Some will have Christ descend to Hell in respect of his soul some onely in his power some in his divinity some in his body some not at all some by Hell understand the place of the damned some Limbus Patrum others the wrath of God others the state of the dead others the grave Some wil make Christ two Persons some give him but
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
same affection which Christ shewed in washing his disciples feet should the strong and whole serve the sick and infirm 31. That they should love one another as Christ hath loved us 32. That their speech be not idle but seasoned with salt and edifying 33. That they should abstain from upbraiding or defaming words 34. That they who either defame or patiently hear their brother defamed be excommunicated 35. That they give not place or scope to anger 36. That they set their affections on heavenly not on earthly things 37. That they neither sorrow nor rejoyce but when they see God honoured or dishonoured 38. That they take heed of worldly cares and too much security 39. That what ever they doe may be done to the glory of God 40. That they beware of pride 41. That by a mean esteem of themselves they may learn humility 42. That every one be obedient to another as servants are to their Masters or as Christ was obedient to his Father 43. That no man 〈◊〉 occasion of scandal or offence to his brother that every 〈◊〉 doe his duty with cheerfulnesse without grudging that â—conciliation may be made where there is any difference 44 That they judge not lest they be iudged 45. That they be truly zealous against sinne 46. That no man doe his own will nor undertake any thing without leave seeing Christ came not to doe his own will but the will of him that sent him 47. That they be thankful to God 〈◊〉 hath made them partakers with the Saints in light 48. That they instruct novices in their duties 49. That they debar not any man from entering into their Covent upon trial and withal that they give them no offence 50. That in their Fasting they use moderation and devotion 51. That no man scorn to wear in old garment when it is given him 52. That every man observe the hour appointed for eating 53. That they give their alms with due consideration and according to the discretion of the Superiour 54. That a younger brother instructing his elder do it with reverence and that no man disturb the Orders setled in the Monastery 55. That great care be had of the Utensils belonging to the Monastery 56. If any be necessarily detained from publike prayer and singing that then he pray and praise God in his heart 57. That they be reverent in their prayers and not suffer their minds to wander seeing the eyes of God are upon them 58. That the Steward and other Officers of the Covent be prudent and faithful in their dispensation 59. That there be diversity of rewards according to the diversity of works 60. That he who returns to God by repentance must weep and be sorry for his former life and hate his former actions 61. That they should not be dismayed who have not wealth to give to the poor seeing they have forsaken all for Christ. 62. That they take heed of affected ignorance and consenting to other mens sins 63. That they must not be silent or connive at their Brothers offences but must reprove him 64. That they should never be without compunction and care by reason of the remainders of sin in them 65. That they indeavour to be poor in spirit which is to forsake all for the love of God 66. That they presevere in doing good till the end of their life 67. That thougâ— in respect of themselves they must not care what they eat or what they drink yet that they may be helpful to others they must labour with their hand 68. That to think of meat and drink out of season is a sin 69. That sackcloath be worn for humiliation other garments for necessity that in speaâ—ing they neither be too loud nor too low 70. That the Eueharist be received with fear reverence and faith 71. That they observe when it is fit to speak when to be silent 72. That they have alwaies the feare of God before them That they avoid the broad way and strive to enter in at the narrow gate 73. That they beware of coverousnesse vaine-glory and vanity in apparrel to please men 74. That they abstain from all defilement of the flesh and endeavour to be pure in heart 75. That they hate sinne and take delight in Gods Law 76 That they try their love to God by their thankfulnesse to him by obedience to his commands and by denying themselves Their love to their neighbour by fellow-feeling and sympathy in his prosperity and adversity 77. That they should imitate God and Christ in loving their enemies 78. That they should be angry but sinne not that they give place to anger and not resist evill but being persecuted either to suffer or fly 79. That they strive for the peace of conscience and like new born babes receive the sincere milk of Gods word without resisting 80. That no man be puffed up with a conceit of his own worth nor brag thereof or glory therein 81. That they beg true wisdome from God and acknowledge him the Author of all good 82. That they may know what it is to bâ— holy to be just not to cast pearles before Swine and to be content with their dayly bread 83. That no brother alone visit a sister but in company and that by permission and for edificaâ—ion to avoid offence 84. That reproofe be joyned with gentlenesse and that none rely on his own judgment 85. That they hear one anothers infirimities 86. That they pray against tentations 87. That they do noâ— speak or act any thing rashly but advisedly 88. That in giving they should chiefly have regard to those of the houshold of faith and that every one must not be a dispenser but he onely to whom that charge is committed 89. That they labour not for faith as some do without charity and that they hide not their Talent in a Napkin 90. They must distinguish betweene fury which is alwayes evil and just indignation against sin in their brother 91. That Satan is not the cause of sinne in any man but as he consents to it therefore the more watchful should each man be over his owne heart 92. If any man being in debt enter into the Monastery he ought to pay his dept if he be able 93. That when a Sister confesseth the Priest-Confessor do nothing but by order and decency and in the presence of the Mother or Abbaresse 94. If Satan strive to hinder any good action they must not leave off their holy purpose and resolution 95. That no man be wise in his own eyes nor trust in his own strength but in the Lord. These Canons we may read more fully in Saint Basils Works Ruffinus translated them into Latine And here we may see that such a Monastical life is not to be condemned for these Monks were not to be idle but to work with their hands therefore their Monasteries were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of Exercise and the Monks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercisers which signifieth not
must be of heavenly things that Christ may be their fellow-traveller They must beg almes for the love of Christ who was poor himself let them accustome themselves to patience In bearing all injuries let the stronger follow the weaker and not go before if any fall sick by the way let one stay with him to look carefully to him to edifie in the Lord all such as give them entertainment Let them in all places shew good examples of holinesse and modesty If they travel neer any House or Colledge of the Society they must not beg of strangers without leave from the Superior of that House or Colledge Let none travel without his Superiors Letters Parents The Minister or Controller of the house is bound by his rules to be assistant to the Provost or Rector to be exact in all the rules constitutions and customes of the house to visit every other day all the offices and chambers in the House or Colledge In the Spring and Autumne he must acquaint the Superior that the dyet and cloathes of the Society must be changed Let him be present with the Physitian when he visits the sick every day he must know the Superiors minde touching the houshold affairs and must acquaint him with what is fit to be done and what is amisse He must see that all things be in good order and clean that the gates be shut every night to look to the windowes candles fires and linnen Let him see there be no disorders or quarrelling he may supply the Superiors place in his absence and may have an under-Minister The Admonitor is tied by his rules to put the Superior in minde wherein he faileth in his office But this he must do with reverence and submission and with advice of the Counsellors and must not acquaint others what is done in this case If the Superior be incorrigible after divers warnings he must acquaint the higher powers he must have a seal for those letters which are sent to the Superiors The Iesuites have also rules in writing of letters The Superior or Rector of House or Colledge is to write every week to the Provincial and so is he that is sent abroad to preach or convert of all matters of moment concerning their Society the Provincials are to write once a moneth to the General but the Superiors and Rectors of Houses and Colledges once in three moneths the Provincials must write once a moneth to Provosts Rectors and those that are sent abroad in messages the General shall write to the Provincials once in two moneths but to Rectors once in six moneths except there be urgent occasion to write oftner iest letters be lost or intercepted they must be written divers times and the coppies thereof if they be to the General must be recorded in a book secrets must be written in characters or mystical terms The letters written at Rome by the General shall be read in the Houses and Colledges and there safely laied up He that hath the charge of spiritual things is tied by his rules to be carefull over the soules committed to him in admonishing instructing exhorting and examining The Overseer of the Church is by his rules bound to acquaint the Provost every Saturday of the next Feasts and Fasts that warning may be given on Sunday in the Refectory at supper-time He must every Saturday set down in writting what Ceremonies are to be used the next week at the high Alter He must take care of the Masses and Prayers to be used for their deceased Founders and Benefactors as also for the defunct of their Society He must see that the Priests be shaved and that they observe their rules He must suffer no almes to be given for hearing of confessions or saying Divine Service He must have special care of the Host of the Holy Oyle Crosses Chalices Reliques c. When the Reliques are to be shewed two Wax Candles must be lighted He must look to the Fabrick of the Church and must admonish the Superior to nominate preachers for the next day He must take care over all the Church moveables and keep an inventory of them He must also take care of the linnen candles prayers graves When the holy linnen groweth old and uselesse let it be burned and the ashes thereof cast into the holy Pond or Lake a Catalogue also must be kept of all the Masses that are to be celebrated by the Priests and the prayers to be said by those that are not Priests yearly monethly and weekly besides extraordinary times the Priests are tied by their rules to be devout holy and reverent in the exercise of their Function to observe all the Roman rites uniformity and decency to be expert in cases of conscience and diligent in hearing confessions but the Confessor and Penitent must not see one another in time of confession and there must be an eye witness present though not an eaâ— witness if the Penitent be a Woman Confessions must be heard from the morning till noon The Priests may exhort the sick to make their Wills but not to assist them in making thereof Preachers are tied by their rules to teach sound wholsom Doctrin tending not to curiosity but edification to be diligent in reading the Scripture and Fathers to be exemplary in their conversation to abstâ—in from reproving Princes Bishops and Magistrates in their Sermons or any Religious Orders to forbeare any expressions that may move laughter or contempt Let them beware of Pride Arrogance Vaine-glory or affected eloquence let their gestures be modest and grave let them chiefly commend the frequent use of confession of the Encharist of good works of obedience of the Church Ceremonies of pennance prayer c and let not their Sermons be extemporary or exceed an hour They that are sent to preach abroad in remote places are tied by their rules to walk on foot to live upon almes to lodge in Hospitals to aske leave of the Ordinary to preach to take notice of the most devout people In every place where they come They shall not onely preach but likewise conferr catechise pray administer the Sacraments visit the sick resolve doubts of conscience compose differences c. They must strive to make all men their friends and to pray for their persecutors and bear their burthens patiently Let them write every week to their Superiors what progresse they make in their preaching and other spiritual exercises to preach to themselves as well as to others and to do nothing but what they are inioyned to by their Superiorâ—s The Generals Proctor is tied by his rules to entertain no Suites in Law if he can otherwise 〈◊〉 them to give an account of all his actions to the Provost Generall to keep in books all accounts of expenses and receivings to keep a lift of all Church 〈◊〉 united to their Colledges to have a great care of all the Writings Popes Bulls Records and other papers committed to his charge c.
Leyden their King reigned who taught that he had a commission from heaven to take many wives 18 Libertines who make God the author of sin and deny the Resurrection 19. Deo relicti who rejected all meanes and relied onely upon God 20. Semper Orantes who with the old Euchytes are still praying thinking they are tyed to no other duty Q. 2. What are the Tenets of the Brownists A. These being so called from their author Master Robert Brown of Northamptonshire sometimes a School-Master in Southwark hold there is no other pure Church in the world but among them so did the Donatists of old 2. They reject the Lords Prayer in this they are Iewes and agree with the old Hereticks called Prodiciani 3. They will not serve God in consecrated Churches nor will communicate with those they called wicked in this they follow the old Cathari 4. They reject tythes and affect parity in this they are Anabaptists 5. They hold all the Church Ceremonies to be Popish 6. That the love which is in God is not Essential 7. That Ordination of Ministers by Bishops is Antichristian 8. That the Word preached and Sacraments administred by scandalous Ministers are altogethers ineffectual 9. That Church-musick is unlawful 10. That Lay-men and Mechanicks may preach and expound Scripture 11. That set forms of prayers are aboninable in the sight of God whereas notwithstanding we have diverts set forms both in the Old and New Testament at which they quarrel and chiefly at the Lords Prayer 12. There be divers sorts of this profession some Brownists of which we have spoken some Barrowists so called from Barrow their first Martyr He called the Church of England Sodom Babylon and Egypt Some are called Wilkinsonians from Wilkinson their Master who thought that he and his followers were truly Apostles and therefore denyed communion with such as did not give them that title A fourth sort there is of Anabaptistical Brownists who hold themselves the onely true Church and condemn the other Brownists for Pedobaptisme therefore they re baptise such as come to them They that would see more of this Sect let them read the Book called The profane Schisme of the Brownists another called The foundation of Brownisme Master Whites Discovery of Brownisme Doctor Halls Apology against the Brownists Giffords Declaration against the Brownists Pagits Heresiography c. Q. 3. What are the Familists A. The Familists or Family of love are so called from the love they bear to all men though never so wicked and their obedience to all Magistrates though never so tyrannical be they Iewes Gentiles or Turks Their first Founder was one David George of Delfe who called himself the true David that should restore the Kingdom to Israel He held 1. That neither Moses nor the Prophets nor Christ could by their Doctrine save the people but his Doctrine was the onely meanes of salvation 2. That whosoever spoke against his Doctrine should never be forgiven neither in this life nor in the life to come 3. That he would set up the true house of David and raise the Tabernacle of God not by suffering but through love and meeknesse 4. That he was the right Messiah the beloved son of the Father 5. That he should not die or if he did he should rise again His Successor Henry Nicholas of Amsterdam maintained the same Doctrine but in his own name calling himself The Restorer of the World and the Prophet sent of God To the former Tenets he added 1. That there is no other Christ but holinesse and no other Antichrist but sin 2. That the Family of love hath attained the same perfection that Adam had before he fell 3. That there is no resurrection of the flesh 4. That the day of judgement is already come and that this Nicholas is the Judge of the world 5. That there hath been eight great Lights in the world whereof Christ was the seventh but himself the eight and greatest of all 6. That none should be baptized till the thirtieth year of their age 7. That the joyes of Heaven shall be onely here on the Earth and so likewise Hell 8. That they ought not to bury the dead not to give almes to such as are not of their profession 9. That Angels are born of women 10. That every day of the week should be a Sabbath 11. That the Law may be fulfilled in this life 12. That there was a world before Adam was made 13. That there is no other Deity but what man partakes of in this world 14. That such wives as are not of their belief may be rejected for whores 15. That in H. Nicholas dwelleth all perfection holinesse and knowledge and that their illunâ—inated Elders are deified in this life and cannot sin There be also divers sorts of Familists as Castalians Grindletonians of the Mountains of the Vallies of the scattered 〈◊〉 c. which hold with these former opinions that the Scriptures are but for Novices that we ought not to pray for pardon of sin after we are assured of Gods love that wicked men sin necessarily and such more stuff Q. 4. What be the Adamites and Antinomians A. Of the Adamites in Saint Austins time we have already spoken as also of the Bohemian Adamites Of late years there were some of them in Amsterdam where the men and women did pray in their meetings and perform other divine services naked This posture they called the state of innocency and their meetings Paradise In their opinions they were Anabaptists The Antinomians are so called from their opposing and rejecting of the Law which they say is of no use at all under the Gospel neither in regard of direction nor correction and therefore ought not to be read or taught in the Church 2. They say that good works do neither further nor evill workes hinder salvation 3. That the child of God can no more sin then Christ could and therefore it is sin in him to aske pardon for sin 4. That God never chastiseth his children for sin not is it for their sins that any Land is punished 5. That murther adultery drunknesse are sins in the wicked but not in the children of grace nor doth God look upon them as sinners and consequently that Abrahams lying and dessembling was no sin in him 6. That the child of grace never doubteth after â—e is once assured of salvation 7. That no man should be troubled in his conscience for any sin 8. That no Christian should be exhorted to performe the duties of Christianity 9. That an Hypocrite may have all the graces that were in Adam before his fall and yet be without Christ. 10. That Christ is the onely subject of all graces and that no Christian believeth or worketh any good but Christ onely believeth and worketh 11. God doth not love any man for his holinesse 12. Sanctification is no evidence of a mans Justification Of this and such like stuff you may read in
5. They hold Baptisme a pure legal administration not proceeding from Christ but from Iohn 6. They jest the Scriptures that divine Legacy of our salvation out of all life reverence and authority quoting it in driblets and shreds to make it the more ridiculous In their Letters they endeavour to be strangely prophane and blasphemous uttering Athiesticall curses and impâ—ecations which is a kind of canting among them as among Cypsies as for exampe in one you have this stile My own heart blood from whom I daily receive life and being to whom is ascribed all honour c. thou art my garment of needle work my garment of salvation Eternal plagues consume you all rot sink damne your bodies and souls into devouring fire where none but those who walk uprightly can enter The Lord grant that we may know the worth of Hell that we may scorn heaven 7. Sinne is onely what a man imagines and conceives to be so within himself 8. Ordinances they account poore low things nay the perfections of the Scriptures is so inconsiderable in their apprehensions that they prâ—â—ead to lâ—ve above them their lives witnesse they live without them 9. If you ask them what christian Liberty is they will tell you that it consists in a community of all things and among the rest of women which they paint over with an expression call'd The enjoyment of the fellow creature 10. The enjoyment of the Fellow-creature cannot but be seconded with lascivious songs drinking of healths musick dancing and bawdry Lastly They are with the Anabaptists those that most of all kick against the pricks of Authority for Magistracy cannot have in it any thing more sacred than the Ministry so that they wish as much policy in the State as government in the Church which is none at all so to bring an Eygyptian darknes upon both that the world might be the less scandalised at their madnessâ—s extravagancies But this age which is much more fruitfull of Religions than of good works of Scripture-phrases than of Scripture practises of opinions than of piety hath spawned more religions than that Lady of Holland did Inâ—ant to mention all which were to weary both my self and the reader therefore I will content my self to mention some few more as the Independents Presbyterians c. Q. 17. What are the opinions of the Independents A. 1. These are so called because they will have every particular Congregation to be ruled by their own laws without dependence upon any other in Church matters 2. They prefer their own gathered Churches as they call them in private places to the publick congregations in Churches which they flight calling them steeple-houses 3. They hold there is no use of learning or degrees in Schools for preaching of the Gospel and withall that maintenance of the Ministry by Tithes is Superstitious and Judaicall 4. They are against set forms of prayer chiefly the Lords prayer accounting such forms a choaking of the spirit 5. They give power to private men who are neither Magistrates nor Ministers to erect and gather Churches and to these also they give the power of election and ordination if we may call this ordination of deposition also and excommunication even of their own officers and finall determination of all Church causes 6. They commit the power of the Keyes in some places to women and publickly to debate and determine Ecclesiastick causes 7. They admit private men to administer the Sacraments and Magistrates to perform the Ministers office in marrying 8. They permit divorces in slight cases 9. They hold Independency to be the beginning of Christs Kingdome which is to be here on earth a thousand years 10. They place much Religion in names for they do not like the old names of Churches of the dayes of the week of the moneths of the year of Christmasse Michaelmasse Candlemasse c 11. In preaching they will not be tyed to a Text nor to prayer but they make one to preach another to pray a third to prophesie a fourth to direct the Psalm and another to blesse the people 12. They permit all gifted men as they call them to preach and pray and then after prophesying is ended they question the preacher in the points of his Doctrine 13. some of them allow no Psalms at all to be â—â—ng in publick calamities and will not suffer Woâ—â—en to sing Psalms at all 14 They will baptise no children but those of their own Congregations whom they esteem not members of their Church untill they have taken their Covenant 15. They in divers places communicate every Sunday among themselves but will not communicate with any of the reformed Churches 16. Whilest they are communicating there is neither reading exhortation nor singing not have they any preparation nor catechising before the communion and either they sit at Table or have no Table at all and because they would not seem to be superstitious in the time of administration they are covered 17. They allow their Ministers to sit in civil Courts and to voice in the choosing of Magistrates 18. They are against violent courses in matters of Religion nor will they have the conscience to be forced with fear or punishment but gently to be inclined by perswasion and force of argument in which point I commend their Christian moderation for in propagating the Gospel neither Christ nor his Apostles nor the Church for many hundred years did use any other sword but the word to bring men to Christ. Q. 18. What Tenets are held by the Independents of New England An. Besides those opinions which they hold with other Independent they teach that the spirit of God dwells personally in all the Godly 2. That their Revelations are equall in Authority with the Scriptures 3. That no man ought to be troubled in his Conscience for sinne being he is under the Covenant of grace 4. That the Law is no rule of our conversation 5. That no Christian should be prest to practise holy duties 6. That the Soul dieth with the body 7. That all the Saints upon earth have two bodies 8. That Christ is not united to our fleshly body but to the new body after the manner that his Humanity is united to his Divinity 9. That Christs Humanity is not in heaven 10. That he hath no other body but his Church 11. They reckon all Reformed Churches except themselves profane and unclean All these opinions savour of nothing but of pride carnall security blasphemy and slighting of Gods written word which is able to make the man of God perfect and wise unto salvation Q. 19. Vpon what grounds do the Independents forsake our churches An. Because they do not see the signes of grace in every one of our members but this ground is childdish for many are in the state of grace in whom we see no outward signes so was Saul when he persecuted the Church he was then a vessel of mercy and many in whom we
lyable to be censered as a brother Hence King Vzziah was excommunicate by the Priest Azariah and Theodâ—sius the Emperor by Ambrose Q. Will it follow that there must be no excommunication because Christ will not have the Tares plucked up till the Harvest A. 1. No for Christ speaketh there of Hypocâ—its which cannot be plucked up by the Church because she knoweth them not but in the great Harvest they shall be pluckt up by the Angels at his command who knows the secrets of the heart 2. If the place be meant of Hereticks they are not to be plucked up at such times as may endanger the Churches peace but they must be left to a convenient time when the Church may excommunicate them without danger or else left to the judgement of the great day 3. All Tares cannot be pluckt up whilest the Church is here Militant for there will be found still some Tares amongst the Corn some Goats among the Sheep a Iudas among the Apostles as there were Cananites and Iebusites among the Israelites 4. Christ by this condemns their rashnesse who presently go to pluck up and flye to excommunication before they use reproofe and admonition Q. Can the Minister exclude any man from the Kingdome of God A. 1. He cannot by his own power but by the power of him whose Minister he is 2. He cannot exclude any man from Heaven but he can pronounce and declare that such a man is excluded thence Q. Can the delivering of a man over to Satan be a means to save his spirit A. Yes accidentally for God can draw good out of evil and light out of darknesse thus the bufferings which Paul suffered by the Angel of Satan caused him to pray heartily it is the special work of Gods mercy to save our souls by affliction and misery Q. Can an excommunicate person be accounted as a Brother A. Yes for excommunication takes not away true Brotherly love and affection an excommunicate person may be shut out of Heaven but not out of hope we may exclude him out of our Society but not of our â—owels of compassion and mercy we draw the Sword of excommunication against him not to kill but to cure him Who would be more fully resolved of these Presbyterian Tenets let him read their own writings Q. How many Erroneous opinions in Religion have been lately revived or hatched since the fall of our Church government A. It were almost endlesse to number every particular it may suffice that I shall name more then one hundred of the most ordinary and latest received of them which are 1. That the Scriptures are a humane invention insufficient and uncertain and do not contain half of his revealed will 2. That they are all allegoricall and written according to the private spirit of the pen-men and not as moved by the Holy Ghost And that the Old Testament is now of no force 3. That reason is the rule of faith 4. That Scripture binds us no further then the Spirit assureth us that such is Scripture 5. That Scripture should not be read to a mixt Congregation without present exposition 6. That God is the Author of the pravity and sinfulnesse of mens actions 7. That Turks Jewes Pagans and others are not to be forced from their opinions 8. That God loves a crawling worme as well as a holy Saint 9. That Gods will not sin is the cause of mans damnation 10. That man was a living 〈◊〉 before God breathed into him and that which God breathed was a part of his divine essence 11. That God is the onely Spirit and that Prince of the aire who ruleth in the children of disobedience 12. That the soul dieth with the body 13. That reprobation cannot be proved out of Scripture 14. That there is no Trinity of persons in God 15. That every creature is God as every drop in the River is water 16. That Christ is not essentially but nominally God 17. That Christ was polluted with original sin 18. That Christ was true man when he created the world yet without flesh 19. That Christ died onely for sinners and not for unbelievers for sins past before our conversion but not for sins done after conversion 20. That no man is damned but for unbeliefe and that man can satisfie for his own unbeliefe 21. That Heathens have the knowledge of Christ by the Sun Moon and Stars 22. That the end of Christs comming was to preach Gods love to us and not to procure it for us therefore did not obtain life for the Elect but a resurrection only and deliverance us from death temporal 23. That Christ preached not the Gospel but the Law for the Gospel was taught by his Apostles 24. That our unction is all one with Christs Divinity 25. That Christ with the Church of Jewes and Gentiles shall reigne one Earth a 1000 years in carnall pleasures 26. That the Heathens are saved without Christ. 27. That the Spirit of God neither dwells nor works in any but it is our own spirit which both works in the children of disobedience and sanctifies the Elect. 28. That God seeth no sin in his Elect. 29. That a man baptized with the Holy Ghost knows all things as God doth 30. That we may be saved without the word prayer Sacraments c. 31. That there is no inherent sanctification in believers but all is in Christ. 32. That Adam had died though he had not sinned 33. That we have no original sin nor is any man punished for Adams sin 34. That Gods Image consisteth onely in the face which Image was never lost 35. That men who know the Gospel are of themselves able to believe 36. That one man is not more spiâ—itual then another 37. That we have no free will not so much as in our natural estate 38. That the moral Law is of no use among Christians 39. That we are not justified by faith and that neither faith nor holinesse nor repentance are required in Christians 40. That the childe of God can no more sin then Christ himselfe can 41 That there should be no fasting days under the Gospel 42. That God doth not chastise his children for sin 43. That God loves his children as well when they sin as when they do well and therefore Abraham in denying his Wife sinned not 44. That Gods children ought not to ask pardon for their sinnes for though they have sin in the flesh they have none in the conscience 45. That the body of iniquity is the great Antichrist mentioned in Scripture 46. That men shal have other bodies given them in the resurrection and not the same they had here on Earth 47. That Heaven is empty of souls till the resurrection 48. That Infants shall not rise at all yet Beasts and Birds shall rise againe 49. That after this life there is neither Heaven nor Hell nor Devil but Hell is in this life in the terrours of conscience 50. That there is no true Ministery nor Church
of Christ upon the Earth 51. That none are damned but for rejecting the Gospel 52. That now many Christians have more knowledge then the Apostles had 53. That miracles necessarily attend the Ministry 54 That there ought to be no Churches built nor should men worship in consecrated places 55. That the Apostles were ignorant of the salvation to be revealed in the last days 56. That all men ought to have liberty of conscience and of prophesying even women also 57. That circumcision and the old covenant was onely of things temporal 58. That Paedobaptisme is unlawful and impious and that others besides Ministers may baptise and that a man may be baptised often 59. That the people should receive the Lords Supper with their hats on but the Ministers in giving it should be uncovered 60. That the Church of England is Antichristian 61. That there is no divine right to call or make Ministers that Ministers should work for their living and that Tythes are Antichristian 62 â—hat Christians are not bound to observe the Lordâ— day and that we should observe still the old Sabbath 63. That humane learning and premeditation is uselesse to preaching and that preaching should onely confist in disputing reasoning and conferring 64. That the Saints must not joyn in prayer with wicked men not receive the Sacrament with them nor with any member of the Church of England 65. That â—ublick prayers are not to be used but by such as have an inâ—allible Spirit as the Apostles had 66. That set hours of prayer are needlesse 67 That singing of Davids Psalmes or other holy songs except they be of their own making are unlawful 68. That wicked men ought not to pray at all 69. That all government in the Church ought to be civil not Ecclesiastical 70 That the power of the keyes is as well in six or seven gathered together as in the greatest congregation 71. That neither miracles nor visions nor anointing the sick with oyl are ceased 72. That in these days many are with Paul rapt up into the third Heaven 73 That the Magistrate is not to meddle with matters of Religion nor forms of Church government which if they do they are not to be obeyed 74. That there ought to be a community of Goods seeing all the Earth is the Saints 75. That a man upon slight causes may put away his wife and that one man may have two wives 76. That children ought not at all to obey their parents if wicked 77. That parents should not instruct their children but leave them to God 78. That Christians ought not to maintain Religion by the sword nor to fight for their lives and liberties noâ— to fight at all nor to kil any thing nay not a chicken for our use 79. That it stands not with Gods goodness to damn his own creatures eternally 80. That i'ts unlawful for a Christian to be a Magistrate 81. That man lost no more by Adams fall then the rest of the whole creation 82 That Christ hath not purchased eternal life for man more then for the rest of the creation and that he offered up himselfe a full and perfect sacrifice not only for man but for all that man kept even the whole creation 83. None are sent to hell before the last judgment 84. It is not the Law but the Gospel which threatens us with Hell fire 85. If God shew not mercy to all he is not infinite 86. Christians are not bound to meet one day in seven for publick worship 87. The Saints are justified not by Christs obedience but by the essential righteousness of God 88. A woman committeth not adultery in lying with another man if her husband be a sleep 89. That the Saints may put away their unbeleeving wives or husbands 90. There is no other seale but the Spirit the Sacraments are no seales at all 91. The Magistrate may not put to death a murtherer being a member of the Church till first he be cast out of the Church 92. The promises belong to sinners as sinners and not as repenting sinners 93. Apocrypha books are canonical Scripture 94. To use set forms of prayer even the Lords prayer is Idolatry 95. Bells Churches and Church-yards preaching in Pulpits in Gowns by an hour-glasse the names of our months and days are all idolatry 96. That the Apostles Creed is to be rejected as erroneous 97. That there ought to be no other laws among Christians but the judicial Law of Moses and that the Magistrate hath no legislative power at all 98. That all Learning Schools Universities Arts Degrees are to be rejected as pernicious 99. That Angels and Devils are not substances but meer qualities and that mens soules are but terrestrial vapours perishing with the bodies 100. That some in this life are perfect without all sin and need not pray for pardon 101. That in God there is some composition and corporiety and mutability also 102. That Christ took not his flesh of the Virgin Mary but that his body was created without all consanguinity with the first Adam 103. That God doth personally subsist in every creature 104. That the world is eternal 105. That the Lords Supper may be celebrated in Inns rather then Churches and that in the end of a feast 106. That the Devils have no sinne But I will leave these Divels though I could mention many more but that it delights not my selfe nor can it the Reader to be raking in such filthy mire and dirt These are some of the poysonous weeds which have too much of late infested our English Garden I mean the Church once admired both at home and abroad for the beauty of her Doctrine and Disciplin and envied of none but ignorants or men of perverse minds The Poet bewailing the ruins of Troy said Seges ubi Troi a fuit Corn grows where Troy stood but I may sadly complain that in stead of corn that is sound and wholsom doctrine which should be the food of our souls now grows Tares and Weeds that choak the good word with which we were formerly fed and might have been unto a life of glory everlasting if we had therein abode But least I should bring thee into danger by giving thee onely a fight of these Rocks and Precepices to prevent that I shall commend to thy serious perusal Master Wollebius his Abridgement of Christian Divinity which for the good of my country men I Englished Enlarged and cleared in obscure places and have now fitted for a second impression A book worthy to be written in Letters of gold and imprinted in the heart of every good Christian The knowledge therein contained by prayer and through the assistance of Gods spirit will root and establish the in every good word and work to the comming of our Lord and Saviour Jesus Christ which God of his infiniâ—e mercy grant The Contents of the Thirteenth Section The Doctrine of the Church of Rome concerning the Scriptures 2. Their tenets concerning predestination
VVine which are used in the dedication have mystical significations The VVater and VVine represent the two Sacraments of Baptisme and the Eucharist Oyle sheweth our spiritual unction Salt that wisdome which should be in us Ashes our mortification Hysop our purity and sanctification and the Incense our prayers Q. 12. What else is Observable in the dedication of Churches A. 1. They hold that no Church is to be dedicated till it be endowed for he that buildeth a Church is or should be like a Husband that marrieth a Maid on whom he ought to bestow a joynter 2. That the Feast of dedication which from the Greeke they call Encaenia ought to be kept every year for so it was kept among the Jewes which if it had been unlawful Christ would not have honoured it with his presence 3. They say that the dedication of Churches is a terror to evil spirits and incitment to devotion and reverence a meanes to move God to hear our prayers the sooner a testimony of our zeal that Christians are not in this point inferiour to Jewes and Gentiles who would not presume to make use of their Temples for prayer and sacrifice till first by their Priests they had consecrated and dedicated them to their Deities 4. That what is in the dedication of Churches visibly acted ought to be in us invisibly effected namely that if Churches be holy we should not be profane shall they be consecrated to the service of God and not we shall their Churches be filled with hallowed Images and our souls defiled with unhallowed imaginations shall the Church be called the house of prayer and our bodies which ought to be the Temples of the Holy Ghost denns of Theeves we are lively stones but those of Churches are dead we are capable of grace and holinesse so are not Churches for it is confessed on all sides that Temples by consecration are not made capable of actual holinesse but onely made more fit for divine service Is it not a great shame that in their Churches lights continually shine and in the Temples of the holy Ghost there is nothing but darknesse That they should burne incense on their Altars and we be quite destitute of Zeale and Devotion in our hearts They make use of outward unction but we use neither the outward unction of the Church not the inward of the spirit VVhen we see them make use of Salt and Holy VVater we should be careful to have salt within us and that water of the spirit without which we cannot be regenerated 5. They teach that Churches may be rededicated if they are burned down or fallen down and built again or if it be doubtful whither they have been consecrated heretofore but if they be polluted by adultery or such like uncleannesse they are only to be purified with holy water 6. That Churches must not be consecrated without Masse and the Reliques of some Saint and that onely by the Pope or a Bishop not by a Priest or any inferiour order and that gifts or presents which they call Anathemata be given to the new Church after the example of Constantine the Great who endowed with rich presents and ornaments the Church which he built at Ierusalem to the honour of our Saviour Q. 13. How doe they Dedicate or Consecrate their Altars A. The Bishop having blessed the water makes with the same four Crosses on the four Hornes of the Altar to shew that the Crosse of Christ is preached in all the four corners of the earth Then he goeth about the Altar seven times and besprinkleth it seven times with holy water and hysop this is to signifie the seven gifts of the Holy Ghost and the seven-fold shedding of Christs Blood to wit 1. VVhen he was circumcised 2. When he sweat blood in the Garden 3. When he was scourged 4. When he was crowned with thorns 5. When his hands 6. When his feet were nailed to the Crosse. 7. When his side was lanced The Bishop also makes a Crosse in the middle of the Altar to shew that Christ was crucified in the middest of the earth for so Ierusalem is seated At this consecration is used not onely water but salt also wine and ashes to represent four things necessary for Christianity namely Purity Wisdom Spiritual joy and Humility The Altar must not be of wood or any other materiall but of stone to represent Christ the Rock on which the Church is built the Corner Stone which the builders refused the stone of offence at which the Jewes stumbled and the little stone cut out of the mountain without hands this stone Altar is anointed with oyle and chrisme so was Christ with the graces of the spirit and the oyle of gladnesse above his fellowes This anointing also of the stone Altar is in initation of Iacobi anointing the stone on which he sleept So the remainder of the holy water is poured out at the foot of the Altar because the Priests of old used to pour out the blood of the Sacrifice at the foot of their Altar The holy Reliques are layed up in a Coffin with three graines of incense as the Manna of old was layd up in the Ark our hearts should be the Coffins in which the vertuous lives of the Saints with faith in the Trinity or with the three Cardinal vertues Faith Hope and Charity should be carefully kept These Reliques are layed under the Altar because Revel 6. the souls of these who suffered for Christ were seen by Saint Iohn under the Altar It is also to be observed that as the Altar is besprinkled with water so it is anointed in five places with oyle and then with chrisme to signifie the five wounds of Christ which did smell more fragrantly than any Balsame and by which we are healed the five sences also are hereby signified which ought to be sanctified After unction incense is burned to shew that prayers and supplication follow sanctification At last after the Altar and all that belong to it are hallowed the Altar is covered with white Masse is said and Tapers lighted to shew that our holinesse and devotion must be accompanied with good works which must shine before men here if we would shine like stars in the Firmament hereafter Q. 14. What else do they consecrate besides Temples and Altars A. Besides these they consecrate all the ornaments of the Altar the Patinae for making the body of Christ the Corporal for the covering thereof the Chalice for the blood the Linnen with which the Altar is covered the Eucharistial or Pix where Christs body is kept representing Christs sepulchre the Censer Incense and Capsae that is Chests or Coffins wherein the bones of the Saints are kept They consecrate also their Crosses and Images and Easter Tapers their Fonts First-fruits holy Water Salt Church-yards Bells c. Every one of which have their peculiar prayers besides washing crossing anointing incense c. They hold that Bells succeeded the Jewish
Trumpets by which we are awaked and admonished to put on the armour of God to fortifie our selves with prayer against our spiritual enemies Bells are more durable then Trumptes and their sound louder by which is signified that the preaching of the Gospel exceedeth that of the Law both in continuance and efficacy Bells have clappers and Preacherâ— have tongues it is a shame that the one should be vocal and not the other how is that congregation served which hath sounding Bells and dumb Preachers or that which hath sounding brass and tinckling cymbal for their Preachers such as have clappers but no hands good words but no good works which preach to others and are cast away themselves like Bels they call upon others to hear Sermons but are not thereby bettered or edified themselves In the Roman Church they baptize their Bells and give them names for this alledging the example of Iacob who gave the name of Bethel to Luz the place where he had the vision of the Ladder Their Bells seldom are heard in Lent and three days before Easter are quite silent to shew the sadnesse of that time Church yards in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Dormitories because our bodies sleep there till the resurrection are consecrated with crosses holy Water fumigation and prayers as the Churches are they be also as well as Churches Sanctuaries and places of refuge none must be buried here but Christians who have been baptized such as die without baptisme or without repentance after murther adultery selfe-homicide or any other grievous sin though baptized must not be buried there In the Church-yard are set up five crosses one whereof stands in the middle before each of them are placed three burning Tapers fifteen in all the Bishop beginning at the middle crosse maketh a speech then prayeth and puts the three Tapers on the top of the crosse the like he doth to all the rest and in the interim the Letany is sung and each crosse be sprinkled with holy Water and fumed with incense Q. 15. What degrees of Ecclesiastical persons are there in the Church of Rome A. They divide their Church offices into dignities and orders their dignities are these the Pope Patriarch Primate Arch-Bishop or Metropolitan Bishop Arch-Presbyter Arch-Deacon and Provost or Praepositus For the Quire there are the Dean Sub-Dean Praecentor Succentor Treasurer c. The Popes Senators or Counsellors are named Cardinals from Cardo the hindge of a door because on them as the door on its hindges all weighty affairs of the Church are turned Their orders be seven to wit Door-keepers Readers Exorcists Acolyths or Taper-bearers Sub-Deacons Deacons and Priests These three also are only sacred orders the other four are not The door-keeper is first instructed in his office by the Arch-Deacon who presents him to the Bishop and he ordains him delivering to him from the Altar the keys of the Church and saying Soâ—do and so live as thoâ— were to give account to God of the things locked up by these keyes The Lecturers or Readers office is to pronounce and read clearly and distinctly the Lessons appointed to be read in the Church none must exercise this function but he who is ordained by the Bishop who in the presence of the people delivers the book to him in which he 〈◊〉 to read saying Take and read the word of God if thou at faithful in thine office thou shalt have a share with them who dispense the same word The Exoâ—cist is he â—ho calling on the name of Jesus by that name doth â—djure the unclean spirit to depart out of the possessed on whom he laieth his hands When the Exorcist is ordained he receiveth the book of adjurations from the Bishop saying Take and learn these by heart aâ—d receive power to lay thy â—ands on the possessed whether he be baptised or a Catechumenus as yet The Acolyths or Taper-bearers are they who carry the lights whilest the Gospel is reading or the sacrifice is offered to represent Christ the true light of the world and to shew the spiritual light of knowledge which should be in us Their office also is to provide vessels for the Eucharist The Bishop doth instruct them in their function when he ordaines them and then the Arch-Deacon delivereth to them a candlestick with a wax light in it and an empty tankard to shew their office is to provide lights and vessels for divine serâ—ice These be the lesser orders which are not sacred and which they teach Christ himself did exerâ—ise for he performed the Porter or Door-keepers office when he whipped the money-changers out of the Temple The Readers-office when he took up the book and read that passage in Isaiah The Spirit of the Lord is upon me c. The Exorcists office when he cast seven Devils out of Mary Magdalen The Acoyths office when he said I am the light of the world 〈◊〉 that followeth me walketh not in darknesse c. Q. 16. Which be their sacred orders A. These are three the first is the Sub-Deacon whose â—ffice is to read the Epistle to receive the peoples oblations and to bring them to the Deacon to carry also the Patin and Chalice to the Altar to hold the Bason whilest the Bishop Priest or Deacon washeth their hands before the Altar to wash also the Altar linnen When the Bishop ordains him he delivers into his hand the empty Patin and Chalice saying See whose ministration this is which is delivered to thee From the Arch-Deacon he receiveth then the Tankard with Wine and water and the Towell He wears a Surplesse and Belt as the four former orders do His Coat is girt to him and he holds a handkerchef or towel They say that Christ performed the Sub-Deacons office when he turned water into wine in Cana and when after Supper he poured water in to a Bason and washed his Disciples feet Their second Sacred order is the Deacon or Minister whose office is to preach to the people and to serve oâ— assist the Priest at the Sacraments to cover the Altar to lay the oblations thereon to read the Gospel and the Epistle also in the Sub-Deacons absence in Processions to carry the Crosse to say the Letâ—nies to rehearse the names of those who are to be ordained and baptized and to name the holy days c. They must not administer the Sacraments but in case of necessity and by permission of the Bishop or Priest nor must they without leave sit in the presence of a Priest VVhen the Deacon is ordained the Bishop alone layeth his hands on him and blesseth him and delivers using certain words the Book of the Gospel and the Stola to him VVhen he reads the Gospel the Acolyths hold two Tapers before him not to illuminate the aire by day but to shew what joy and Spiritual illumination we have by the Gospel The Censer also with the Incense is carried not onely to represent Christ in the sweet smell of
whose Sacrifice the Father is well pleased but also to sheâ— Preachers that their prayers must like Incense ascend before God and that the good fame of their life and Doctrine must be like the fume of Incense smelling sweetly among all men The Deacon also reads the Gospel in a high place that it may be heard the better and to shew that it ought not to be preacheâ— in corners but as Christ saith on the house topps this is also in imitation of Christ who when he would reach his Disciples went up into an high mountain The Gospel is read with the Deacons face against the North that the frosen and cold hearts of the Northern Nations might be warmed and melted by the comfortable heat of this bright Sun of the Gospel When the Deacon salutes the people he signes himself with the â—rosse on the forehead to shew he is not ashamed of the Crosse of Christ and likeways on the breast to put us in minde that we should be ready to crucifie our affections with Christ. At the reading of the Gospel all stand up bare-headed to shew their reverence Swords and Staves are laid aside to shew their peacable mindes and the Book is kissed to declare by this their love and affection to the Gospel They say that Christ performed the Deacons part when he preached and prayed for his Apostles Their third and highest Sacred order is Priest-hood when the Priest is ordained the Bishop with some other Priests lay their hands on his head and anoint his hands with oyle to signifie that not onely must the Priest have his head stuffed with knowledge but his hands must be supple and ready to do good workes the Bishop also delivers into his hand the Chalice with the VVine and the Patin with the hoaft saying Receive power to say Masse for the quick and dead and to offer Sacrifice to God in the name of the Lord. Then the 〈◊〉 kisseth the Priest to shew he is his equal in respect of order whereas the Deacon and Sub-Deacon kisse the Bishops hand to shew they are of an inferiour order The Priest must not say Masse till he first have washed and confessed if he be guilty of any deadly sin and have put on first the Amictus which like a vaile covers his head and shoulders to shew how Christs Divinity was vailed by his humanity 2â— the Alba or Talaris because it reacheth to the heeles in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by its whitenesse signifieth innocency and by its length perseverance two vertues fit for Priests 3. The Girdle or Belt about their loynes to shew the subduing of their concupiscence 4. The Stola or Orarium about the neck and hanging crosse-way on the breast signifie that the Priest most undergo the yoak of Christ and still meditate on his Crosse. 5. The Mappula or Manipulus which is a Towell or Handkerchief for wiping away the sweat from their faces and moysture from their eyes representing also the purity that ought to be in the Priests lives 6. The Casula over all the other garments signifying charity which is above all vertues Christ exercised the Priests office when he administred the Eucharist when he offered the Propitiatory Sacrifice of his body on the Altar of the Crosse and yet whilest he is making intercession for us in heaven Q. 17. Wherein consisteth the office of the Bishop A. Under this name are comprehended Popes Patriarchs Primats Metropolitans Arch-Bishops and Bishops Some will have the Bishop to be a particular order but indeed the order of Priest and Bishop is all one in respect of catechising baptising preaching administring the Eucharist binding and loosing The Bishop then is an office of dignity not of order he hath nine priviledges above the Priest namely of Ordination Benediction of Nuns consecration of Bishops and imposing hands on them Dedication of Churches Degradation holding of Synods making of Chrisme hallowing of Cloathes and Vessells Because Bishops are Superintendents and Overseers therefore they have the highest Seat in the Church they are consecrated on the Lords day only and at the third hour because then the holy Ghost descended on the Apostles to whom Bishops have succeeded At the Bishops consecation there must be present at least three to wit two Bishops and the Metropolitan that the gifts of the Spirit may not seem to be giveâ— by stealth and in corners in this they follow the example of Saint Iames who was made Bishop of Ierusalem by Peter Iames and Iehn In the Bishops consecration two hold the Bible over his head one pouring the benediction on him and the rest laying their hands on his head By this Ceremony is signified not onely the conferring of the gifts of the spirit but also the knowledge which the Bishop must have of the Gospel and the care he must undergoe to support it On the Saturday in the evening he is examined concerning his former life and the Trinity is three times called upon for a blessing The next morning he is examined concerning his future conversation and faith and then his head and hands are annointed and the Mytre is set on his head the Staffe also and Ring are given him The Priest is annointed with oyl but the Bishop with chrism that is Oyl and Balsome to shew that the higher he is in dignity the more fragrant must his fame and conversation be He must excel in knowledge and good works represented by the annointing of his head and hands Christ performed the Bishops office when he lifted up his hands and blessed his Apostles saying Receive the holy Ghost whose sins you forgive they are forgiven c. Q. 18. What colours do they hold sacred in the Church of Rome A. Four namely White Red Black and Green White is worn in the festivities of Saints Confessors and Virgins if they be not Martyrs to shew their integrity and innocency In festivities also of Angels because of their brightnesse in the feast of the Virgin Mary of All Saints yet some then wear red of Iohn Baptists Nativity of Saint Pauls Conversion of Saint Peters Chair also from the Vigil of Christs Nativity to the eighth day of Epiphany except there be some Martyrs days between On Christs Nativity on the feast of Iohn the Evangelist on the Epiphany because of the Star thaâ— appeared to the wise men on the day of the Lords supper because then the chrisme is consecrated on the holy Sabbath till the eighth day of the Ascension on the Resurrection because of the Angel that appeared in white on the Ascension day because of the bright cloud that carried up Christ to Heaven and the two Angels then in white on the feast of dedication because the Church is Christs Spouse which ought to be innocent and immaculate The Red colour is used in the Solemnities of the Apostles Evangelists and Martyrs for they shed their blood for Christ in the Festivity of the Crosse also in Pentecost week because the
which the Eucharist is covered signifying how Christs body was wrapped up in fine linnen for as linnen is first washed then wrung and lastly dried so must our souls be first washed in tears then wrung by repentance and lastly dried by the heat of the love of God Organs are also used in Churches to excite the minde and to stir up devotion Yet in the Popes Chappel there are none perhaps to shew that he needs no such helps Their Altars are inclosed with railes to keep off the people for the Priests only have accesse to them they were anciently places of refuge and are covered all the year except in the passion week then they are stript to represent Christs nakednesse on the crosse Ordinarily the Altar is placed towards the East yet in the Church of Antioch it was placed towards the West On the Altar sâ—ands the Pixis or Ciborium which keepeth the Host for strangers sick persons and travellers but it must not be kept above seven dayes least it mould therefore the Priest must eat it himselfe and put in a fresh one They have Fonts called Baptisteria of stone in which the water of Baptisme is consecrated by the Priest who poureth oyle into it he also by breathing and by certain words exorciseth the evil spirit Salt is consecrated and put into the childs month to shew that he must have spiritual Salt within him Then the Priest layeth his hand on the childs head in sign he is reconciled and made a member of the Church Then he signeth his forehead with the sign of the crosse that hereafter he may not be ashamed of Christ crucified He puts his finger into his eare and into his nostrils also with spittle saying to his right eare Epphâ—ra that is be thou opened to shew that by nature we are deaf in spiritual things as was that man whom Christ after this manner cured in the Gospel The touching of the Nostrils sheweth that the child must remember his vow in baptisme so long as he hath breath in him Then he anoints the Child two times that he may renounce the devil and all his works c. The breast is first anointed then the shoulders to shew the strength of our love and faith in the Trinity and that withall we must be wrestlers against all spiritual wickednesse The childe is three times dipe in the water and in some places onely sprinkled to shew Christs three days burial and our faith in the Trinity After baptisme the child is anointed by the Priest on the forehead with chrisme and cloathed in white to signifie he must cast off the old man and be cloathed with innocency Antiently those that were baptized at Easter wore white all that week which they laid aside the Sunday following called therefore 〈◊〉 in 〈◊〉 this also signified the glory of the resurrection Then a wax candle burning is given him to shew the light of faith and knowledge that should be in him and with which he should be ready to meet the bridegroom Then the Godfathers are instructed concerning their duty to the Child Q. 28. What other Vtensils have they in their Churches A. They have three viols or flaggons for oyl which the Priest carrieth on the day of the Lords Supper one holds the oyl of the Catechumeni the second is for the Chrisâ—me and the third for the oyl of the sick With the Chrisme the baptized are anointed on their crown and they that are confirmed on the forehead and so are they who be ordained The Catechumeni and 〈◊〉 are anointed with single oyl They have also in theiâ— Churches holy water pots which by some are called 〈◊〉 by others Situlae and Aquâ—ninaâ—ia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This pot must be of Stone or Marble at which is tied with a chaine the holy water spunge with this salt water they are 〈◊〉 that enter into the Church because antiently they wasted before they entered into the Temple to shew that with pure and sanctiâ—ied minds we must come before God They have also Bells which they 〈◊〉 with water and consecrate with certain prayers these have suceeded the Trumpets used by the Jewes to 〈◊〉 together the Assembly They have also Altars which they anoint and consecrate holy Reliques whereof many doubtlesse are supposititious and false therefore no new Reliques are to be received without the Bishops approbation nor to be honoured without the Popes authority And because the Altar represents Christ therefore the Priest after Masse in sign of reverence and subjection kisseth the Altar by which also he sheweth the great desire the Church hath to enjoy Christ when she saith Let him kisse me with the kisses of his mouth The Vestry is the place where the sacred Vestiments of which we have already spoken are kept Here the Priest before Masse puts on his holy garments this place they say represents the Virgins Womb in which our great high Priest put on the garment of our humane nature that in it he might offer the true propiatory sacrifiâ—e to God his Father for the sins of the world They make also every part of their material Temple to have a mystical signification The Quire represents the Church triumphant the main body the Church militant the Porch or great Door is Christ by whom onely we have accesse to the Father the Windows are the Scriptures which give light to the spiritual Church the Pillars are the Apostles by their Doctrine supporting the Church the Pavement is Humility and faith the Cover is Gods protection the Tower with the Bells are the Prelates which ought to be eminent in their conversation and sounding in their preaching the Cock on the top thereof is to put them in minde of their vigilancy the Lights that shine continually in their Churches are to signifie our good works which should shine before men Q. 29. What office do they perform to the dead A. They have a peculiar office or service for the dead in Purgatory which some perform every third day that they might be partakers of Christs resurrection who overcame death that day some again every seventh day that they may attain to the eternal Sabbath or rest in Heaven whereof Gods resting from the works of Creation on the seâ—enth day was a type Others perform this office the thirtieth day because the Israelites mourned for Moses and Aaron thirty days Others again the fortieth day because Ioseph and his brethren bewailed Iacob forty days Others the fiftieth day because the fiftieth year is the Jubilee or year of liberty which they wish these imprisoned soules may partake eternally Others perform this office yearly and make it anniversary but if this day fall upon Sunday or any other solemn festivity then it must not be kept nor put off till the next day as the feasts of the Saints are but must be kept the day before that the souls may the sooner partake the fruits of our devotion No
Clavigeri Cruciferi 341. Hospitalarii 342 c. See Monks Ordination in the beginning of the world 2. P. PAllas the Sun 523 Pan the Sun 521 Pegu its religion 82 Persecution an enemy to Christistianity 183 Persians their ancient religion 68 c. Persius his notable saying 107 Peru its religion 114 c. Festival dayes 115 c. the Peruvians beliefe of the departed souls 116 Philippinae their religions 89 c. Phoenicians their religion and discipline 67 Poor Pilgrims 323 c. Pilgrims vide Orders Pluto the Sun 526 Polyphemus the Sun 522 Poverty threefold 309 Presbytery the doctrine and tenets thereof 394 c. the office of Presbyters 395. and 398 among the Jewes 412. their power to excommunicate 414 Priapus the Sun 518 Priests and Levites among the Iewes 6. among the Mexicans 108 c. the dignity of Priests and their necessity 535 c. among the Greeks Romans and elsewhere 536 c. Princes should be careful of Religion 503 c they must not dissemble in Religion 509 c. Proserpinae the Sun 526 Protestants 236 c. wherein they agree with and â—â—ssent from other christian Churches 496 c. Q. QVakers their opinions 381 c. other opinions of theirs 383 c. wherein the absurdities and impieties of their opinions consist 384. R. RAnters characterized and their opinions 387 c. Iohn Reeve and Lodowick Muggleton their opinions 379 c. Religions of the Northern countries near the pole 73 c. Of the nations by West Virginia and Florida 104 c. of the Northern neighbours of Congo 101 of the African Islands 101. of new Spain 105 c. of the parts adjoyning to Iucatan 111 c. of the Southern Americans 112 c. of Paria Guiana and Debaiba 113. of Asia 1 2 3 4 c. of Africa 94 c. of America 102 c. of Europe 121 of Greeks and Romans ibid c. of Germans Gauls and Britains 148 etc. of Danes Swedes Moscovites and their neighbours 151 c. of the Scythians Getes Thracians Cymbrians Goths etc. 153 c. of the Lithuanians Polonians Hungarians etc. 154 etc. of the Mahumetans 162 etc. of Christians 181 etc. by what engines battered 183. pestered with diversity of opinions 239 c. of the Greeks Religion at this day 478 etc. of Moscovia 481 etc. of Armenia 489. of the Melchites 490. of the Georgians ibid. etc. of the Circassians 491. of the Nestorians ibid. etc. of the Indians and Iacobites 492. of the Maronites ibid. etc. of the Cophti 493. etc. Abyssins 494. etc. Religion the ground of government and greatnesse 500 etc. the foundation of all Commonwealths 501 etc. most reâ—quisite in Princes and Governours 503 etc. one Religion to be taught publickly 505 etc. different Religions how and when to be tolerated 506 etc. dissimulation in Religion rejected 509 etc false Religions why blessed and the contemâ—ers punished 5â—1 etc. religious policie and ceremonies 512 etc. mixed Religions 514 etc. what Religion most consonant to natural reason 516 etc. Religion how supported 535 etc. Religion which is best 538 etc. Romans their old Religion 122 etc. their chief Festivals 123 etc. their chief gods 125 etc. their Priests 128 etc. Sacrifices 129 etc. their Marriage rites 130 etc. their Funeral rites 131. Roman Church different from others about the Scriptures 429. about Predestination Gods image and sinne ibid. etc. about the law of God Christ Faith Justification and good Works 430 etc. about Penance Fasting Prayer and Almes 432 etc about the Sacraments 433 etc. and their ceremonies in those controverted 434 etc. about the Saints in heaven 435 etc. about the Church 436. etc. about Councils Monks Magistrates and Purgatory 438. etc. the outward worship of the Roman Church and first part of their Masse 439 etc. Roman Acolyths their offices 440 Romanists their manner of dedicating Churches 443 etc. and what observable thereupon 444 etc. their consecration of Altars etc. 446 etc. the degrees of Ecclesiastical persons in the Church of Rome 448 etc. their sacred Orders 449 etc. office of the Bishop 452 etc. and what colours held sacred 453 etc. the other parts of the Masse 454 etc. other parts of their worship 457 etc. their Festival dayes 458 etc. their Canonical houres of prayer and observations thereon 464. etc. their processions and observations thereon 467 their Ornaments and Utensils used in Churches dedicated to Christ and the Saints 472 etc. their office performed to the dead 475 etc. Russians see Moscovites S. SAtans stratagems vide miracles Old Saxons worshipped their gods under divers shapes and formes 149 etc. Scythians their old Religion 69. Sea how worshipped 143. Sects sprung out of Lutheranisme 231 etc. Sects of this age 376 etc. Shakers vide Quakers Siam its Religion 81 etc. Simon Magus and his scholars vide Hereticks Sociable life preferred to the solitary 247 etc. Socinians their tenets 366 etc. Solomons Temple vide Iewes etc. Soule its immortality believed by the idolatrous Pagans 86 etc. its immortality and life after this believed by the Americans 109. by the Brasilians also 113 etc. Spain vide New Spain Sumatra its Religion 90 etc. Sun how worshipped 139 etc. the Gentiles chief and onely God 516 etc. his divers names and worship ibid. etc. superstitious Sun worship 530 etc. how painted and worshipped by the Northern Nations 533 etc. Syrians their gods 65 c. T. IOhn Tany vide Theaurau Iohn Tartars their old Religion 69. c. their diversities of Religions 72. c. Thesurau Iohn his opinions 377. c. Titbonus the Sun 523. Trinity acknowledged by the Americans 109. denied by Simon Magus and his scholars with others besides Iewes and Mahumetans and why 185. etc. Turlupini 319. V. VEnus all one with the Sun 524 etc. Virginia its Religion 103 etc. Vulcan the Sun 523. W. VVIckliffe's opinions 226. etc. Z. ZEeilan its Religion 90. FINIS APOCALYPSIS OR THE REVELATION Of certain notorious Advancers OF HERESIE Wherein their Visions and private Revelations by Dreams are discovered to be most incredible blasphemies and enthusiastical dotages Together with an account of their Lives Actions and Ends. Whereunto are added the effigies of seventeen who excelled the rest in rashness impudence and lying done in Copper Plates Faithfully and impartially translated out of the Latine by I. D. IS London Printed by E. Tyler for Iohn Saywell and are to be sold at his shop at the sign of the Grey-hound in Little-Britain without Aldersgate 1655. TO THE Excellently Learned EDWARD BENLOVVES OF Brenthall in Essex Esquire c. Worthy Sir I Have here presumed to present you with a strange and bloody Tragedy of Hereticks and Enthusiasts written in Latine by a most elegant pen by one who hath concealed his name as I conceive out of this reason that living near the times and places of this representation it might have proved dangerous to him to have published it Here you have Religion brought upon the stage in very strange disguises nay they make her
Episcopacy how different from Presbytery Magistrates office Presbyters among the Iews Ministers called Presbyters How to be elected Presbytery their power to excommunicate Excommunicate persons their condition The prophets Pharisees c. could not excommunicate Why Christ did not excommunicate Iudas Excommunication and excommunicate persons considered Divers erroneous opinions which have been lately revived or hatched since the fall of our Church-government Church of England deplâ—red Church of Rome different from other Churches about the Scriptures See Bellarmin Eckius Pighius and the other writers of controversies in the Romane Church Romane Church different from others about Predestination Gods Image and Sinne. See the above named Authors and the Catechism of the Councel of Trent Romanists differ about the Law of God Christ Faith Iustification and good works See the Catechism of Trent with Bellarmin and the other writers of controversies Differ about Pennance Fasting Prayers and Almes See the authors above named Differ from others about the Sacrament See the former authors Ceremonies used in the five controverted Sacraments See besides the above named authors Eckius in his homilie upon this subject Roman Church differeth from others about the Saints in Heaven Of these passages see Thomas in his summes Gregory de Valentia Bellaranine and the others above named Church of Rome their doctrine concerning the Church See the above named authors Romanists differ about Councils Monks Magistrates and Purgatory Who would see more at lenght the Doctrines of the Church of Rome let him read the above named authors and withall Baronius Bonaventura P. Lombard Canus Canisius Cassander Alphensus de Castro Coccius Genebrard Gerson Gretzerus Suarez Turrianus Vasquez Hugo de S. Victore and others The outward worship of the Roman Church and first part of their Masse Acholyths their offices Of these particulars see Stephanus Durantus de ritibus Ecclesiae Gul. Durandus his rationale Alcuinus de divinis officiis Innocent 3. de myster Missae Hugo de Sanct. Victore de offic Eccles. in specul Ecclesiae Berno de offic missae and divers others Romanists their manner of dedicating of Churches What observable thereupon But of this subject concerning dedication read Durandus Durantus Turrecremata Hostiensis Hugo de S. Victore de Sacram. Hospinian Raibanus Ivo c. Their consecration of Altars c. See the former Authors The degrees of Ecclesiastical persons in the Church of Rome Their sacred orders Of these passages see Innocent 3. l. I. Myst. Missae c. 58. Stephan Eduensis de sacr altariâ— c. 10. Amalar. Fortunat l. 6. de Eccles. offic c. 19. l. 2. l. 3. Rab. Maurus l. I. de instit cler c. 18. Alcuin de divin offic Alexand de Ales Part 4. Quest. 26. Hugo de S. Victore l. 2. de sacram Part 4. Besides the Councils of Rhemes of Lateran of Braccara and divers others See also Guliel Durand l. 2. c. 10. Office of the Bishop What colours held sacred See Durands Rationale L. 3. c. 18. The other parts of the Masse Of these and other Ceremonies see the above named Authors and Gabriel Biel decanone Missae Other parts of their worship See Durandus and Durantus Days Festivall in the Church of Rome Festival days of Christ. Of these and other Ceremonies see the afore named Authors See the authors above named Their canonical hours of prayer and observatiâ—ns thereupon Of these hours Cassianus speaketh Rabanus Maurns Isidor Amalarius Fortunatus Rupertus Tuitiens c. See Gabriel Biel in can missae Navarr de orat et hor. can Durandus in rationali Durantus de ritibus Ecclesiae c. Their Processions and observations thereon Of these things see the forenamed writers Festival days of the Saints But of these passages see the Roman Martyrology Baronius Surius Durandus Fasti Mariae Lippelous c. Their ornaments and utensils used in Churches dedicate to Christ and the Saints See Innocent 3. L. 2 de myst missae Rab. Maurus de instit eleric Amalar. Fortunat de eccles officiis Isidor de eccles officiis Alcuin de celeb missae Dâ—â—antus c. Of these and many more See Durandus in his Rationale and the other writers above named Their office performed to the dead Greâ—k Religion at this day See the Councel of Florence Boterus Chytraeus Brerewood Ieremy Patriarch of Constantinople in resp â—d German Possevin de reb Moscâ—v c. Greeks their Church dignities and discipline at this day See the above named Authors and the Letters of Stephen Gerlochius to Crusius An. 1575. Moscovites their Religion and discipâ—in See the above named Authors and withall the History of Russia by G. Fletcher Possevin de reb Moscov Sigism de Moscovia Guaguin descrip Moscov c. Monks and Nuns in Muscovia See the above named Authors Moscovites their Church service See the 〈◊〉 of Russia Their Sacraments See the above named Histories Their Doctrine and Ceremonies See Fletcher Boterus Les Estats du Monde and other relations of Moscovia Their Marriages Their funerals See the above named writers Armenians their Religion See Baronius Borerus Chytraeus Boemus Vitriacus his Oriental History the Armenian Confession c. Melchites Georgians Mengrelians Circassians See Bellonius his observations Boterus Chytraeus de stat Eccles. Thomas â— Iesu. Brerewood Prateolus de Sectis c. Nestorians Indians their Religion at this day Iacobites In Bibliotheca Fatrum Baronius c. See the above named Authors Maronites their Religion See the above named Authors and withal Possevin apparat sacr Thomas a Iesu. de conver Gent. Vitriacus Histor. Orient Tyrius de bello saâ—ra c. Cophti of Egypt See the above named Authors with Barâ—nius and Thevets Cosmography of the Levant c. 48. Abyssins their Religion Protestant Church its agreement with and dissent from other Christian Churches Religion the ground of government and greatnesse The Foundation of all Common-wealths Religion most requisite in Princes and Governers they should be carefull of it But one Religion to be allowed publickly Different Religions how and when to be tolerated Princes must not dissemble in Religion Dissimulation in Religion rejected False religions why blessed and the contemners punished Ceremonies in Religion Mixed Religions Idolatry condemned Gentiles worshipped the Sun under divers names and shapes Their Religion most consonant to natural reason Sun the Gentiles chief and onely God Apollo the Sun Mars the Sun Adonis the sun Atys the sun Priapius the sunne Liber the sun Apis the sun Moloch the sun Abraxas the sun Mithra the sun Iupiter the sun Mercury the sun Bel c. the sun Belenus the sun Hercules the same with the sun Pan the sun Polyphemus the sun Endymion the sun Ianus the sun Minerva the sun Pallas the sun Vulcan the sun Nemesis the sun Tithonus the sun Venus the sun Moon the same Luminary with the sun Moon her properties Pluto the sun Prosepina the sun Charon the sun Cerberus the sun Gentiles acknowledge but one Deity Gentiles their superstitious fear Gentiles their Deities