Some of them deny the souls immortality and doubt whether there be any other Deity except Heaven and Earth 21. The Family of Love whose author was one Henry Nicolas a Hollander They reject all Sacraments and the three last petitions of the Lords prayer They say that Christ is onely the image of God the Fathers right hand and that mans soule is a part of the divine essence 22. Effroâ—tes so called from shaving their foreheads till they bleed and then anoint them with oyle using no other baptisme but this they say the holy Ghost is but a bare motion inspired by God into the mind and that he is not to be adored all which is directly repugnant to Gods word which proves that the holy Ghost is true God Thou hast not lyed saith Saint Peter unto man but unto God meaning the holy Ghost This Sect took up their station in Transylvania 23. Hosmanists these teach that God took flesh of himself whereas the Scripture saith that Christ was made of a Woman They deny pardon to those thaâ— relapse into sin and so they abridge the grace of God who wills us to repent and thereupon receives us into â—avour 24. 〈◊〉 so called from one Gaspâ—â— Schewenkfeld a Silesian he taught that the Scripture was needlesse to Salvation and with the old Mâ—nichees and Valentinians that Christ was not conceived by the holy Ghost in the Virgins Womb but that God created a man to redeem us and joyned him to himselfe and that this man became God after he ascended into Heaven they confound the Persons of Father and Son and say that God did not speak these words This is my beloved Son That faith is the very essence and nature of God That all Christians are the Sons of God by nature procreated of the divine essence That the Sacraments are uselesse that Christs body is every where Of these Sects and many more of lesse note see Florimundus Raymundâ—s hence we may see what a dangerous Gap hath been made since Luther began to oppose the Church of Rome for the little Foâ—â—es to destroy Christs Vineyard what multitudes of Taâ—es have grown up 〈◊〉 the good Corn in the Lords field what troublesome Frogs worse then those of Egypt have crawled into mâ—st mens houses what swarmes of Locusts have darkened thâ— Sun of righteousnesse whilst â—e was â—â—ining in the Firmament of his Church Q 13. What other opinions in religion were maintained this age A. Carolostadius Arch Deacon of Witâ—berâ— and Oecolâ—â—padius Monk of the Order of S. Bridges opposed Luthers Doctrin in the point of the real presence shewing that Christ was in the bread onely sacramentally or significatively The Libertius whose author was one Quintious a Taylor of Piâ—cardy taught that whatsoever good or evil we did was not done by us but by Gods Spirit in us that sin was nothing but an opinion that in reproving of sinners we reproved God himself that he onely was regenerate who had no remorse of conscience that he onely reâ—euted who confessed he had committed no evil that man in this life may be perfect and innocent that the knowledge we have of Christ and of our Resurrection is but opinion that we may dissemble in Religion which is now the opinion of Master Hobbs and lastly they slight the Scriptures relying on their own inspirations and they slight the Pen men of the Holy Ghost calling Saint Iohn a foolish young man Saint Matthew a Publican Saint Paul a broken vessel and Saint Peter a denyer of his Master Zuinglius Canon of Constance held the Doctrine of Câ—rolostadius against Luther concerning the real presence David George a Glasier in Gaunt taught that he was God Almighties Nephew born of the Spirit not of the flesh the true Messiah and third David that was to reign on Earth that Heaven was void of inhabitants and that therefore he was sent to adopt Sons for that heavenly Kingdom He denied Spirites the Resurrection and the last judgement and life eternal He held promiscuous copulation with the Adamits and with the Manichees that the soul was not polluted with sin that the souls of Infidels shall be saved and the bodies of the Apostles as well as those of Infidels shall be burned in Hell fire and that it was no sin to deny Christ before men therefore they condemned the Martyrs of folly for shedding their blood for Christ. Melaâ—â—ctâ—on was a Lutheran but not altogether so rigid so was Bucer except in the point of Christs real presence Westphalus also but he denied original sin and the Holy Ghosts procession from the Son and that Christs did not institute the Lent Fast nor was any man tied to keep it Q. 14. What were the chief Heads of Calvins Doctrine A. That in this life our â—aith is not without some doubtings and incredulity that the Scriptures are sufficient without traditions that an implicite faith is no faith that the Books of Tobias Iudith a part of Hester The Wisedome of Solomon Ecclesiasticus Baruch The History of Bell and the Dragon and the books of Macchabees are not parts of the Canonical Scripture that the Hebrew Text of the Old Testament is only authentical and so the Grek of the New Testament that the Scripture in Fundamentals is clear of it selfe and is a sufficient judge of controversies that the Elect have saving faith onely which can never totally and finally be lost that predestination to life or death dependeth not on mans foreseen merits or demerits but on Gods free will and pleasure that no sin comes to passe without the will of God that the Son of God received not his Essence of the Father nor is he God of God but God of himselfe that Christ in respect of his humaniâ—y was ignorant of some things that the Virgin Mary was obnoxious to divers sins and infirmities that Christ is our Mediaâ—or in respect of both natures that Christ was in the state of damnation when he suffered for us but did not continue in it that Christ by his suffering merited nothing for himselfe that he descended not truly into Hell but by suffering the pains of Hell on the Crosse that there is no Limbus Patrum nor Purgatory that our prayers avail not to the dead that the torments of the evil Angels were deferred till the day of judgement that Christ came not out of the grave whilest it was shut that the true Church of God consisteth onely of the Elect and that it is not visible to men that the Church may erre that Saint Peter was not Bishop of Rome nor the Pope his successor but that he is Antichrist that the Church and Magistrate cannot make Laws to bind the conscience that caelibat and the monastical life is unlawful consequently the vows of chastity poverty and obedience that man hath not free will to goodnesse that concupiscence or the first motions before the will consents are sins that all sins are mortal and none in themselves venial that in
Arnhem Answer They hold that Independency is a beginning of Christs temporall Kingdome here on earth that within five years but these are already expired Christ was to come in the flesh and with an iron sword to kill most of his enemies and then that he should reign here on earth with his Saints a thousand years in all carnal delights 2. That God is not onely the author of sin but also of the sinfulnesse or Ataxie thereof 3. That all men are bound to know God in abstracto without Christ without Grace or Scripture 4. They held extreme unction to be a Sacrament and necessary for the sick and of divine institution so they held the holy kisse of peace a religious and needfull Ceremonie 5. They put down singing Psalmes and set up in lieu thereof singing prophets who are to chant out alone in the Congregation their own hymnes 6. They teach that the soul is mortall 7. That just mens souls go not into heaven till the last day but remain in the upper element of fire whither Enoch and Eliah with the Soul of Christ before his resurrection and the soul of the good thief went and no higher they teach also that the Souls of the wicked go not before the last judgement into hel but remain in the lower region of the air or in the bottom of the sea 8. They say that after the day of judgement all the world shall be hell except that part of heaven where God resides with his Angels 9. In preaching they will have their Ministers covered and the people bare but in administring the Sacrament they will have the people covered and the Minister bare Q. 8. Vpon what grounds do these Millenaries build Christs temporall Kingdome here on earth for a thousand years An. Upon that place of the Revilation 19. 4 5 6. I saw the Souls of them who were beheaded for the witnesse of Iesus and they lived and reigned with Christ a thousand years but this place proves no such Kingdome for it is mysticall and symbolicall Divinity not argumentative Again in this place there is no mention at all of any earthly presence of Christ nor of any earthly reign with him besides the Kingdome of Christ is everlasting for of his Kingdome saith the Angel there shall be no end therefore here is put a definite number for an indefinite Christ saith his Kingdome is not of this world the Kingdome of Christ is spirituall and within us and if we speak of Christs Kingdome as he is Mediator reigning in his Church by his word sacraments and discipline we must conclude that he hath reigned already above 1600. years and how long more he shall reign here on earth we know not 2. They build their opinion upon Dan. 12. 2. Many of them who sleep in the dust shall arise c. hence they inferre two resurrections in the first many shall rise to reign with Christ here on earth in the second they say all shall rise to Judgement but this interpretations is ridiculous for the first Resurrection mentioned in Scripture is spirituall to wit a rising from the death of sinne of which the Apostle if you be risen with Christ seek the things that are above for as sin is called death you were dead in sinnes and trespasses so the forsaking of sinne is called a resurrection this is the rising of the mind the other of the body Agaiâ— in Scripture many and all are promiscuously taken for the same as here many shall rise that is all So Matth. 4. Christ healed all Diseases that is many Besides the words of Daniel are directly spoken of the second Resurrection to Iudgement and not to a temporary Kingdome for he saith that some of those shall rise to life eternall not to a temporary of a thousand years and others to everlasting shame which yet the Millenaries deny in saying the wicked shall not rise till the expiration of the thousand years and where they say that the Saints shall shine as starres or the Firmament in the first Resurrection but as the sun in the second it is vain for in the second Resurrection shall be degrees of glory as the Apostle sheweth 1 Cor. 15. For as one Star differeth from another star in glory so is the Resurrection of the dead some shall shine as the Sun who is the brightest of all the starres and some shall be lesser starres an glory they do also vainly call their first Resurrection a hidden mystery whereas indeed it is the second Resurrection that is a mesterie and so hidden that the wisest Philosophers understood iâ— not and thought Paul had been 〈◊〉 when 〈◊〉 preached this mystery as Athens that which cannot be apprehended by reason but by faith 〈…〉 â—e truly called a hidden mystery 3. They misapply divers places of Scripture to prove this imaginary reign of Christ here on earth as Psalm 102. 16. when the Lord shall build up Sion he shall appear in his glory This Scripture was fulfilled when Ierusalem was rebuilt after the captivity So they alledge Acts 3. 20. 21. The Heavens shall receive Christ till the times of restitution of all things but this is spoken of the second Resurrection for then shall be a restitution of all things and not before in their thousand years reign for they confesse that then all the Jews shall not rise nor all Christians it must then follow that there shall not be a restitution of all things at that time That place of Rom. 11. 12. concerning the calling of the Jews is impertinent for we deny not but they shall be called to the faith of Christ but that they shall return to build Ierusalem and be under Christs earthly reign 1000. years is not at all spoken in that place no lesse impertinent is that place of 2. Pet. 3. 13. We look for new heavens and a new earth wherein dwelleth righteousnesse for this is spoken of the last Judgement wherein all things shall be renewed by fire and not before as the circumstances of the Scripture do shew and all Jnterpreters do agree so without any sense or reason they apply the 65. chapter of Isa. to their Millenary reign which is plainly spoken of the calling of the Gentiles and of Christs first coming to preach the Gospell and to gather a Church which there and elsewhere is called Ierusalem and the Prophets usually under the terms of planting building eating and drinking new heavens and new earth the joy of hills forrests and trees c. do expresse the happy estate of the Church of Christ under the Gospel When the mountain of the Lords House shall be coealted on the top of the mountains and all nations shall flock to it then Jerusalem that is the Church shall be the throne of the Lord. Then out of Sion shall go forth a Law and the word of the Lord from Ierusalem then shall the God of heaven set up a Kingdome which shall never be destroyed Christ shall reign over
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
then he concludes that the body or flesh which suffered at Ierusalem was not christ body 22. He makes the soul of man to be all one with the Gospel and the body of Christ to be the whole Creation by this and such like stuffe with which his books are fraughted we may see that he deserveth to have his brains purged with Hellebor rather than his crasie opinions refused by arguments or Scripture In the mean while we may perceive to our great grief the lamentable fruits which are begot of two much liberty in religion These impious Opinions are in his printed Pamphlets lately published One Richard Coppiâ— holdeth some of the before recited opinions withall lately before a confused multitude in an usurped pulpit asserted the lawfulnes of womens preaching for such Ranters a pillory were more fit than a pulpit Q. 12. What opinions in Religion are lately broached by Iohn Reeve and Lodowick Muggleton An. These two would perswade us that they are the two last witnesses and prophets of Christ sent by his spirit to seal the foreheads of the elect and reprobate that one Iohn Robins is the last great Antichrist and son of perdition spoken of by the Apostle in the Thessalonians because he sheweth lying signes and wonders and assumes to himself the titles of the onely God in that he calls himself Adam and Melchisedeth and Father of Iesus Christ in saying the three persons in Trinity are Adam that is himself Abel that is his sonne Iesus and Caiâ— that is the holy Ghost Many such blasphemies they ascribe to him They affirm also that Christians using the sword of steel are ignorant of Iesus and enemies to his Gospel and they teach that the two uncreated substances of earth and water were eternally resident in the presence of God the Creator that death was from Eternity that the person of the reprobate Angel or Serpent entred into the womb of Eve and there died but quickened in her all manner of uncleannesse that there is no devil at all without the body of man or woman but what dwells within them so that the devil spoken of so often in the Scripture is mans spirit of unclean reason and cursed imagination that God the Father was a spirituall man from Eternity and that in time his spirituall body brought forth a naturall body that if the very Godhead had not died that is say they the soul of Christ which is the eternall Father had not died all men had perished eternally that Moses and Eliah are angels and did represent the person of the Father in heaven as they did the person of the Son on earth that Eliah was made protectour of God when God became a child and that he filled the Lord Iesus with those great revelations of his former glory which he possessed in heaven when he was the immortall Father and that it was Eliah who spake these words from heaven saying this is my beloved Son in whom I am well pleased they say also that all the Ministry in this world whether Propheticall or Ministeriall with all the worship taught by them is all a lye and abomination to the Lord. Again they declare that whereas there are three witnesses on earth water blood and the spirit that by water is meant the Commission given to Moses and the Prophets under the Law by blood the Commission given to the Apostles and Ministers of the Gospel by the Spirit is meant the Commission of the two witnesses that were to come in this last age whose ministry is invisible and spirituall cutting off all formall worshipping of an invisible spirituall personall God they say there is hardly a minister in the world that confesseth an invisible God but they preach a God of three persons that is a monster instead of one true personall God they say that the true God is a distinct body or person as a man is a distinct body or person again they say that there is no Christian Magistrate in the world that hath any authority from Christ to set up any visible form of worship and that the spirits and bodies of men are both mortall both begot together and both of one nature that the spirit is nothing without the body that it is the Spirit alone that walks and works eats and drinks and dies for the spirit is a naturall fire of reason they say also that the bodies or persons of holy men wherein they lived and died shall not appear again any more but when the Saints are glorified they are absolutely of the very same glorious nature both in spirit and body as God is and that believing spirits are of the very same divine nature of God This is the summe of their Divinity and Phylosophie as may be seen in their transcendent spirituall Treatise as they call it which is full of transcendent nonsence and blasphemieâ— for here they lay their axe to the very root of Christianity in giving a new Father to our Saviour Jesus Christ in calling the blessed Trinity a monster in denying the Creation whilst they make earth and water eternall in making angels and mens souls mortall in making weak man Gods protector and author of that divine knowledge which was in Christ in denying the Ministry of the Gospel and the power of the Magistrates and the outward worship of God and making the souls of men corporeall in denying also the Resurrection of the flesh and transforming men into the Divine nature By this and other wicked tenets permitted and countenanced among us at this time we see what Christian religion is come to in this land so famous heretofore for piety and zeal we received Christianity as soon as any Nation in Europe whether by the preaching of Saint Peter or Saint Paul or Simon Zelâ—tes or Ioseph of Arimathea I know not but all agree we received it very early and have continued ever since in the profession thereof neither was there ever any Nation more devout and zealous in the advancement thereof as our goodly Temples Monasteries Hospitals Colledges and Schools can witnesse but alas now Quantum mutamur ab illis Angligenis what is there left among us but the bare Skeliton of Religion the vitall substance thereof being eat up and consumed by heresies and blasphemies worse than any Sarcophagus I may here with Ieremiah complain that from the daughter of Sion all her beauty is departed her Princes are become like Harts c. How is the gold become so dimme and the most fine gold changed and the stones of the Sanctuary are scattered in every corner of the streets c. Q. 13. What are the opinions of the Quakers An. These fanaticall spirits are called Quakers because they use to quake and tremble when they prophesie so did the Heathen soothsayers of old non vultus non color unus non compta mansere 〈◊〉 sed pectus anhelum rabie fera corda tument c. but the spirit of God is the spirit of peace
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
passion is read in the Pulpit uncovered the dividing of Christs Garment is represented by the Sub-Deacons much adoration is given to the Crosse. Christs body is carried by two Priests to the Altar which body was consecrated the day before for on this day and on the holy Sabbath the Sacrament is not celebrated because the Apostles those two days were in great fear and sadnesse And so there is no divine office this Sabbath On this day the Agni Dei or Lambs of Wax are consecrated to defend those that carry them from Thunder and Lightning The Paschal Taper is also consecrated and the fire which was put out is renewed by new sparkes out of a flint to represent Christ the true Light of the world and that stone cut out of the mountain on the Taper being lighted are fastned five pieces of frankincense to represent the spices brought by the Women and Christs five wounds The Taper hath three things in it representing Christ. The cotton or week signifieth his Soul the wax his Body and the light his Divinity It also putteth the people in minde of the firie Pillar which went before the Israelites to Canaan The light of the Taper also signifieth both the light of the Gospel here and the light of glory hereafter The Lessons are read without title or tone the Fonts or Baptisteria are also blessed this day to shew that by Baptisme we are buried with Christ the Priest in consecrating the water toucheth it with his hand dips the Taper in it bloweth on it and mixeth the chrisme with it Baptisme is to be administred but twice a year to wit at this time and on the day of Pentecost except in case of necessity besides divers ceremonies used in Baptism the Priest bloweth three times on the Infant gives him chrisme and a white garment Four sorts are excluded from being witnesses in Baptism namely religious Persons Infidels such as are not confirmed a man and his wife together for becoming spiritual parents they are not to know one another carnally any more They say divers Letanies in Baptism Confirmation is done by the Bishop who anoints the child with chrisme on the forehead as the Priest had done on the crown of his head in Baptism The reason why the child is twice anointed with chrisme is because the holy Ghost was given twice to the Apostles once here on earth before Christs ascension and once from heaven in a fuller measure after Christs ascension By the first they received a new birth or regeneration by the second growth strength and perfection Therefore this Sacrament of confirmation is called by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection or consummation The chrisme wherewith they are anointed is made and consecrated on the day of the Lords Supper because two days afore Easter Mary Magdalen anointed Christs head and feet The Priest must not confirme except by delegation from the Pope this belongs onely to the Bishop because it is an Apostolical Function and Bishops are the Apostles successors Confirmation is not to be given to those that are not baptized because the character of this Sacrament presupposeth the character of Baptisme Neither must children be confirmed till they be able to give an account of their faith Then the Bishop strikes the childe on the cheek with his hand to shew he must be content to suffer for Christ. On the holy Sabbath the Altars begin to be covered again Gloria in excelsis is sung the Bells are rung as preparatives for the Resurrection but before the Gospel incense is carried instead of light to shew that the light of the world was supposed to be yet in the grave by the women that went to embalme him And the Post-Communion is not sung to shew how the Apostles were silent when Christ was apprehended Q. 22. What be their other holy days which they observe A. The chief is the Feast of Easter in which their Churches Altars Crosses and Priests are cloathed in their best Ornaments nothing this day must be eat or drunk without the Priests benediction and signed with the Crosse. In Easter week the custome was in Salutations to say The Lord is risen and to answer thus Thanks be to God and then to kisse each other which custome is yet observed by the Pope to the Cardinals when he sayeth Masse this day The next Sunday to Easter is called Dominica in albis because they that are baptized on the holy Sabbath lay aside on this day their white Garments The second Sunday is called Expectationis the day of expectation or looking for the comming of the Holy Ghost On Easter day before Masse there is a solemn procession of the Priests cloathed in white singing the Resuâ—rection before whom are carried Tapers burning Crosses and Banners There are also Processions all the week after to the Fonts singing in imitation of the Israelites rejoycing for the drowning of their enemies in the read sea Baptism is the sea and our sins are our enemies every day also this week the Neophytes are led to the Church by their god-fathers and god-mothers with wax Tapers before them which on the next Sunday called in albis they offer to the Priests From the Octaves of Easter till Whitsunday are sung two Halellujahs every Sunday and one every working day to shew that the joyes of heaven are represented which the soul onely participates till the Resurrection and after that soul and body together which is a double Hallelujah every day iâ— Easter week hath its peculiar Epistle and Gospel mentioning the Resurrection of Christ and our happinesse in heaven to this same purpose hath every Sunday after Easter its peculiar Masse and service Rogation Sunday which is the fifth after Easter is so called from praying or asking for being Ascension day is neer and we cannot follow Christ corporally into heaven therefore we are taught to follow him by our prayers three days then before Ascension day are Rogations Letanies or prayers both for spiritual and temporal blessings the Letany used at this time is called the Lesser invented by Mamertus Bishop of Vienna in a time when Wolves and other wild Beasts had broke out of the woods and killed divers people the greater Letany was the invention of Gregory the first when Rome was afflicted with a great Plague caused by the poysonable breath of serpents on these Rogation daies there use to be processions with Crosses Reliques and Banners carried before singing also and praying for divers blessings among the rest for the fruits of the earth the Vigil or Eve of Ascension hath its proper Mass on Ascension day is a soleum procession on the Sunday after promises are read concerning the coming of the holy Ghost on Whitsun Eve Baptisme is celebrated as it was on Easter Eve for as we are dead with Christ iâ— baptisme so we are baptized with the Holy Ghost which was accomplished when he came down on the Apostles the Feast of Pentecost is kept seven
killed poysonable creatures and sacrificed Of these Persian Rites see Herodotus Athenaeus Pausanias and others Q What was the Old Scythian Religion A. They worshipped first of all Vesta then Iupiter Apollo Venus Mars and Hercules they had neither Images Altars nor Temples for any of their gods except for Mars whose temples they erected of bundles of twigs heaped up together In stead of his Image they set up an old iron sword to which they offered yearly sacrifices of cattel and horses and of men every hundreth Captive with whose blood they besprinkle Mars his sword Then they cut off the right shoulders of the slain men and sâ—ing them into the air They used to wound first and then to strangle the beast which they sacrificed praying to that god to whom they offered the beast they kindled no fire of wood for the Country yielded none but they burned the bones of the beast to boyl the flesh withal if they want a vessel they boyl the flesh in the beasts paunch they use no Vows nor any other ceremonies Their chiefest sacrifices were Horses But of this see Herodotus and others Q. What Religious discipline had the Tartars or Cathaians A. They worshipped the Sun Stars Fire Earth and Water to whom they offered the first fruits of their meat and drink each morning before they eat and drink themselves They beleeve there is one God maker of all things yet they worship him not nor pray to him They place Idols at their Tent doores â—o preserve their cattel and milk To these silk and felt Idols for of such materials they make them are offered the first fruits of milk meat and drink the hearts also of beasts which they leave before them all night and then eat them in the morning they offer horses to the Emperours Idol which none afterward must ride they do not break but burn the bones of their Sacrifices by their discipline they must not touch the fire with a knife nor meddle with young birds nor pour milke drink or meat on the ground nor break one bone with another nor make water within their Tents and divers other such traditions which if violated are punished with death or else redeemed with much money They believe another world but such as this is When one dieth he hath meat set before him and mares milk his friends eat a horse and burn the bones thereof for his soul they bury also with him a Mare a Colt and a Horse bridled and sadled his gold and silver also and they set upon poles the horse hide that was eat that he may not be without a Tent in the other world they use to purifie every thing by making it passe between two fires When they pray they are injoyned by their Discipline to lift up their hands and smite their teeth three times They use to feed the Ghosts or Spirits with Mares milk cast in the air or poured on the ground They have their religious Votaries and Monasteries amongst which there is an Order called Senscin which eat nothing but bran steeped in hot water They worship not Idols nor do they marry but they hold transanimation and divers other ridiculous opinions as may be seen in Iohannes de Plano Carpini whom Pope Innocent Anno. 1246. sent Embassadour to the Tartarian Court. See also M. Paulus Venetus Vincentius Bellouack in specbist Math. Paris and others There is one thing commendable in their Discipline that they force no man to embrace their Religion But Ortelius mentioneth a strange custom amongst them that their Priests on high trees preach to them and after Sermon besprinkle their auditors with blood milk earth and cow-dung mixed together and no lesse strange it is that they do not bury their dead but hang them on trees Q. Had the Pagans any knowledge of the Creation A. It seems by these Tartars and divers other Gentile Idolaters of which we are to speak that many of them had some knowledge of the beginning of the world which they learned not from the Jewes with whom they had no commerce but from the heathen Philosophers and Poets and these were led to believe this truth by the guide of natural reason for when they considered the continual vicissitudes in the world the alteration generation and corruption of things the nature of motion and of time whereof the one presupposeth a Chief Mover for nothing can move it selfe the other consisteth in Priotity and Posteriority which depends upon motion and suteth not with Eternity when they observed also the Harmony Order and Beauty of things how every motion and mutation aimed at a certain End they concluded that this great Universe could not be ruled or have existence by chance but by providence and wisdom and that therefore this must needs have a beginning otherwise we could not know whether the Egge or the Bird the Seed or the Plant the Day or the Night the Light or the Darknesse were first And seeing the world consisteth of corruptible parts how can the Whole which is made up of such Parts be Eternal They found also that it was repugnant to reason for so many Eternals and infinite Entities to exist actually together for every Entity in the world must be Eternal if it selfe be eternal Besides that it is against the nature of Eternity to admit magis minus degrees auction or diminution which it must needs do if the world be eternal for if there have been infinite annual revolutions of the Sun and infinite monethly revolutions of the Moon there must needs be something greater then Infinity for the revolutions of the Moon are far more then of the Sun by these reasons they were induced to acknowledge a beginning of the world of which Merc. Trismegistus in Poemandra speaketh plainly in saying That God by his word made and perfected the world dividing the Earth from the Heaven and the Sea from the Land c. Orpheus in his Argonaâ—tes singeth How Jupiter hid within his breast the world which he was to bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the pleasant light c. this same song is sung by Hesiod Homer AEschilus Sophocles Euripides and other Poets Pythagoras as Plutarch and Laertius testifie taught That the world was made by God Thales Empedocles Anaxagoras and the other ancient Philosophers ascribe a beginning to the world some from one element some from another The Platonists alwayes held the creation of the world and the Aristotelians affirming there is a first mover must conclude that the world which is moved had a beginning they say also that the world doth depend upon God how then can it be Eternal seeing dependance and eternity are incompatible Aristotle in his Book de mundo and in his Metaphysicks saith That God is the cause and Author not onely of living creatures but also of nature it selfe and of the world Cicere in his Books of the nature of the gods confesseth That every thing had a beginning and that
in the morning though a Goose or an Asse and all the day after they pray to it but a Crow they cannot abide the sight of that will make them keep in all day They salute the first appearance of the New Moon with prayers on their knees Neer to every Idol is a Cistern of water in which they that passe by wash their feet worship and offer Rice Eggs or such like When they sow mow marry go to sea and when the women lie in they feast their idols with musick and other solemnities fourteen days together and so do sea-men after they return home See Linschoten Q Of what Religion are the people of Malabar A. Pythagoreans they are holding not onely the immortality of Soules both of beasts and men and transanimation but also a divinity in Elephants Kine and other beasts therefore at Calecut the chief City of this Dominion and head of a small Kingdome of the same name there is a stately Temple of 700. pillars dedicated to the Ape Their Bramanes or Priests the successors of the old Brachmannes are in such esteeme here that the King will not converse with his new married Wife till one of the chief Bramanes hath had the first nights lodging with her They hold that God made the World but because the trouble of governing thereof is so great therefore hath given the charge thereof to Satan whom they worship with flowers on their Altars and sacrifices of Cocks The Bramanes wash his image sitting in a fiery Throne with three Crowns and four Horns in sweet water every morning The King of Calecut eats no meat till it be first offered by his Priests to this Idol Debtors that will not pay are arrested by a rod sent from the chief of the Bramanes with which a circle is made about the Debtor in the Kings name and the said Priest out of which he daâ—e not go till the debt be satisfied otherwise he is put to death Every twelfth year in the City of Quilacare is a Jubilee kept to the honour of their Idol in which the King of that place upon a Scaffold covered with silk before the people washeth himself then prayeth to the Idol and having cut off his nose ears lips and other parts at last cuts his own throat as a sacrifice to his idol His successor by their discipline is bound to be present and to act the same tragedy on himselfe at the next Jubilee See Castaneda Barbosa Boterus Linâ—â—hoten and Purchas Q. How caâ—â— these Idolatrous Pagans to beleeve the immortality of souls A. By the meer force of natural reason for they observed that the soul is incorporeal not onely free from al dependance on the body in respect of its essence but also in regard of its inorganical operations to wit of Understanding and Will they found that the more the body decayed and grew weak the more vigorous active and strong was the soul that it lost nothing of its operations by the losse or decay of the outward senses that it could comprehened all the world within it self that it could move it self in an instant from one end of the world to the other that it can make things past many years agoe as if they were present that it can conceive spiritual Essences and Universalities all which do prove how far the soul exceedeth the body and bodily senses which can reach no farther then to sensible qualities singularities or individuals to things present only to bodies only Besides they observed that the soul could not dye or perish or corrupt and putrifie as bodies do because it is immaterial simple without composition of different substances and free from contrary and destructive qualities which are the causes of death corruption and putrefaction in bodies Again every body is quantitative sensible and may be measured and filled but the soul hath no quantitie nor is it sensible but by its effects nor can it be measured nor can the whole world fill it nor doth it increase or decrease as bodies do nor can it receive hurt or detriment from any outward thing and whereas bodily senses are weakned by any vehement object as the eye by too much light the ear by a violent souâ—d c. the soul is perfected by its object and the more sublime or eminent the object is the more is the soul corroborated in sits understanding neither is the soul subject to time and motion as bodies are for it makes all times present and is not capable of generation corruption alteration c. moreover there is in the soul even of Epicurus himself a desire of immortality which desire cannot be in vain nor frustrated because natural and consequently necessary and wee know that God hath made nothing in vain but this desire must be in vain if frustrâ—ted And we find that many who have denied the souls immortality in their health and prosperity have been forced to confesse it in their sicknesse and troubles and on their death bed If we look upon the writings of the learned Gentiles we shall find them professing this truth this we may see in the fragments of Zoroastres in Trismegistus in Phocillides who thus sings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The soul is immortal and void of old age and liveth allwayes And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The soules remain void of fate in death The Pythagoreans believed the same as we see by their opinion of Transanimation Socrates and Plato speak most divinely of the soul essence and immortality so doth Aristotle in his books De anima so do the Poets so doth Cicero in Som. Scip. Erigamus in caeâ—um oculos tanquam in Patriam in quam nobis aliquando redeundum est Let us saith he lift up our eyes towards Heaven as our country to which at last we shall return So he saith The body is fraile but the spirit is immortal So Seneca Animus unde demissus estâ— ibi illum aeterna requies manet Eternal rest remaines for the soul there from whence it came Animus sacer aeternus cui non possit inijci manus Many such passages may be seen in his writiâ—gs and that generally the Gentiles believed this truth is plain by their opinion they had of torments in Hell and of joyes in their Elysian fields Q. Of what Religion are the people of Narsinga and Bisnagar A. This rich Indian Kingdom having these two names from the two Chief Cities thereof is infested with horrible Idolatry Here is an Idol to which Pilgrimes resort either with their hands bound or ropes abovt their necks or knives sticking in their armes and legs which limbs if they fester they are accounted holy Gold Silver and Jewels are given by these Pilgrims to maintain this Idol and his Temple All these gifts are cast into a Lake and kept there for the uses aforesaid This Idol is carried yearly in procession with Virgins and Musick going before Under the Idols Chariot Pilgrims
Eagle to Iupiter The Cock to the Sun The Magpie to Mars The Raven to Apollo c. They had also their peculiar Trees Iupiter the Oke Pallas the Olive Venus the Mirtle Pluto the Cypress Bacchus the Vine Hercules the Poplar Apollo the Lawrel c. Q. what Religious Rites did the Romans use in their Marriages A. In their marriages they used prayers in which they called upon the chief Wedding gods to wit Iupiter Iuno Venus Diana and Pytho or Suadela Before they married they consulted with their Auspices who encouraged or discouraged them according to the Birds they saw the best Auspicium was either two Crowes or two Turtles these signified long and true love but to see one of these alone was ominous After this sight they went to their prayers and in the Temple before the Altar were married first sacrificing a Hog to Iuno Cui Vincla jugalia curae for she had the chief care of marriages the gall of the sacrifices the Priests flung away to shew there should be no gall in the married life They must not marrie upon unluckie dayes such were the dayes after the Calends Nones and Ides these were called dies atri or black dayes such a day was that which was kept in memory of Remus killed by his brother called Lemuria or Lemulia Neither must they marrie on Funeral dayes nor on Festivals nor when there was any Earth-quake or Thunder or Stormy weather no such commotions must be in marriages The Bride was besprinkled with water to signifie her purity and in the Entry or Porch she must touch the fire and water placed to shew she must pass through all difficulties with her Husband In the wedding Chamber were placed certain Dieties or Idols rather to shew what was to be done in that place these were Virginensis Subjugus Prem◠Pertunda Manturna Venus and Priapus Their other Rites which were rather Politick then religious I touch not as not being to my purpose Q. What were their Religious Rites in Funerals A. The Corps was wont to be washed anointed crowned by the Priest and placed in the porch of his house with a Cypresse tree before it every thing that was to be imployed in the Funerall was to be bought in the Temple of Venus Libitina to shew that the same diety which brought us into the world carrieth us out of it The eyes of the dead bodies were closed upon the going out of the breath but opened again in the Funeral pile that by looking towards Heaven they might signifie the soule was gone thither which also they expresse by the flying of the Eagle out of the same pile where the Emperors body was burned The place for the burial was appointed by the Pontifices and Augures Before the pile were wont to be sacrificed Captives to pacifie the infernal Ghosts but this being held too cruel Gladiators were appointed to fight and for want of these Women were hired to teare their Cheeks but this custome was forbid by the Law of the twelve Tables The Priest after the fire was burned gathered the bones and ashes washed them with wine put them in an Urn and besprinkled the people three times with holy Water For the number of three was sacred So was 7. and 9. Therefore upon those days they used to keep Festivals in memory of the dead Altars adorned with Cypress boughs and blew Laces were wont to be erected to the Ghosts and on them Frankincense Wine Oyl Milk and Blood Q. Why was the burying of the dead held an act of Religion A. Because it was held an act of justice and mercy both to bury the dead of justice that earth should be restored to earth and dust to dust for what could be more just then to restore to mother earth her children that as she furnished them at first with a material being with food rayment sustentation and all things needfull so she might at last receive them again into her lap and afford then lodging till the Resurrection whereof some of the wiser Gentiles were not ignorant it was also an act of mercy to hide the dead bodies in the earth that those organs of such a divine soul might not be torne by wild Beasts and Birds and buried in their mawes That disconsolate mother of Euryalus in the Poet is not so much grieved for the murthering of her Son as for that he should be left a prey to the Birds and Beasts Heu terrâ ignotâ cunibus data praeda Latinis Alitibusque jaces It was held among the Egyptians one of the greatest punishments that could be inflicted to want the honour of burial and with this punishment Iehoiakim the Son of Iosiah is threatned Ierem. 22. 19. That he should be buried with the burial of an Asse and cast forth beyond the gates of Jerusalem And the Milesian Virgins were terrified from hanging themselves by the Law of their Senat that such self-murtherers should have their bodies dragged naked through the streets in the same rope wherewith they hanged themselves Mezentius in the Poet doth not desire Aenaeus to spare his life but earnestly intreats him to afford him burial Nullum in caede nefas nec sic in praelia veni Vnum hec per siqua est victis venia hostibus ore Corpus humo patiare tegi c. So Turnus intreats for the same favour from Aenaeas si corpus poliari luinine mavis Redde meis Aen. 12. The right of Sepulture hath been held so sacred among all civil nations of the Gentiles that the violation thereof hath by their Lawes been counted Sacriledge Therefore they have ascribed to their gods the patronage of funerals and Sepultures for this cause they called the Law of interring the Law of their gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrates in Panatheniaco sheweth that the right of Sepulture is not so much humane as divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The burying of the dead is commended by the Pagan writers as a work of humanity mercy clemency piety justice and religion therefore the Latine pharse yet doth intimate how just a thing it is to bury the dead when they call Funerals Deities justa exequiarum or justa funebria We read in Homer Iliad 24. how angry Iupiter and Apollo were with Achilles for abusing and neglecting to bury the body of Hector shewing that Achilles had lost all mercy and modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And to shew how religious an act it is to bury the dead the Gentiles assign the care of Funerals and Sepulchres to certain gods which they called Manes whose chief was Pluto called therefore Summanus hence all Tombs and Monuments were dedicated Diis manibus and therefore they who offered any violence to Tombs were said to violate the Manes Deorum Manium jura sancta sunto Of this you may see more in our Mystagogus Poeticus It was counted an execrable thing if any should light upon a dead body unburied and not cast earth
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
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
of Christ 145. They rejected all married people as uncapable of Heaven and held that the Apostles perpetually abstained from marriage They had all things in common holding those unfit for Heaven who had any thing peculiar to themselves They denied repentance and reconciliation to those that fell after Baptism In stead of the Evangelists they used Apocrypha books as the Gospel according to the Egyptians the act of Andrew and Thomas These Hereticks were called also Apotactitae by the Latines and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from renouncing of the world Q. 22. What was the Religion of the Sabellians Originians and Originists A. The Sabellians were indeed all one in opinion with the Noetians but this name grew more famous then the other for Sabellius an African by birth was a better scholar then Noetus Sabellianisme began to be known about the year of Christ 224. under the persecution of Valerian They held there was but one person in the Trintry whence it followeth that the Father suffered therefore they were named Patripassiani This one Person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they is called by divers names as occasion serves The Originians were so called from one Origines a Monk who lived in Egypt and was disciple to Antony These condemned marriage extolled concubinat and yet were enemies to propagation committing the sin of Onan They also reject such books of the old and new Testament as seem to favour marriage The Origenists or Adamantians wree so called from that famous Origen who for his constancy in times of persecution and for his inexhausted labours was named Adamantïus His errours began to spred about the year of Christ 247. under Aurelian the Emperour and continued above 334. years They were condemned first in the council of Alexandria 200. years after his death and again in the fifth generall council of Constantinople under Iustinian the first they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Revolution of souls from their estate and condition after death into the bodies again to converse in the world and so by denying the perpetuity of our future estate either in heaven or hell by consequence they denyed the Resurrection of the flesh They held also that the punishments of the Devils and Reprobates should last only a 1000. years and then should be saved They taught that Christ and the holy Ghost do no more see the Father then we see the Angels that the Son is coessential to the Father but not coeternal because say they the Father created him as he did also the holy Spirit That the soules were created long before this world and for sinning in Heaven were sent down into their bodies as into prisons They did also overthrow the whole historical truth of Scriptures by their allegories Q. 23. What was the Religion of the Samosatenians and Photinians A. Paulus Samosatenus was so called from Samosata where he was born near Euphrates His Scholars were called Paulinians and Samosatenians and afterward Photinians Lucians and Marcellians from these new teachers Their beleef was that Christ was meerly man and had no being till his incarnation This Heresie was taught 60. years before Samosatenus by Artemon and was propagated afterward by Photinus Lucian and Marcellus Arrius and Mahomet They held that the Godhead dwelt not in Christ bodily but as in the Prophets of old by grace and efficacy and that he was onely the external not the internal word of God Therefore they did not baptize in his name for which cause the Councel of Nice rejected their baptisme as none and ordered they should be rebaptiâ— zed who were baptized by them This heresie under the name of Samosatenus brake out about 232. years after Christ and hath continued in the Eastern parts ever since The Photinians so called from Photinus born in the lesser Galatia held the same heresie with Samosatenus and began to propagate it about the year of Christ 323. at Syrmium where he was Bishop under Canstantius the Emperor and before him Marcellus his master under Constantine the great publickly taught it affirming also that the Trinity was the extention of the divinity which is dilated into three and contracted again into one like wax being contracted may be dilated by heat This heresie was much spread under Valens the Arrian Emperor 343. years after Christ. Q. 24. What was the Manichean Religion A. Manes a Persian by birth and a Servant by condition was Father of the Manichean Sect which was the sink of almost all the former heresies for from the Marcionites they derived their opinion of two Principles or gods one good the other bad With the Encratites they condemned the eating of flesh egges and milk they held also with the Anthropomorphites that God had members and that he was substantially in every thing though never so base as dung and dirt but was separated from them by Christs comming and by the Elect Manicheaâ—s eating of the fruits of the Earth whose intestins had in them a cleansing and separating vertue They condemned also the use of wine as being the gall of the Princes of darknesse With Marcion also they rejected the Old Testament and currilated the New by excluding Christs Genealogies and said that he who gave the Law was not the true God They babled also that there was a great combat between the Princes of darknesse and of light in which they who held for God were taken captives for whose redemption God laboureth still With the Ophites they held that Christ was the Serpent which deceived our first Parents and with divers of the precedent Hereticks not onely did they deny Christs Divinity but his Humanity also affirming that he fained himself to suffer die and rise again and that it was the Devil who truly was crucified With Valentinus they taught that Christs body was fixed to the Stars and that he redeemed only our souls not our bodies With the former Hereticks they denyed the Resurrection and with Pythagoras held transanimation With Montanus Manes held that he was the true Paraâ—let or comforter which Christ promised to send With the Gentiles they worshipped the Sun Moon and some Idols With Anaxagoâ—As they held the Sun and Moon to be ships and taught that one Schacla made Adam and Eve They make no scruple to swear by the creatures they give to every man two contrary souls which still struggle in him With the Poets they held that the heaven was supported by the shoulders of one whom they called Laturanius They make the soul of man and of a tree the same in essence as being both of them a part of God with the former hereticks also they condemned marriage and permitted promiscuous copulation and that not for procreation but for pleasure They rejected baptisme as needlesse and condemned alms-giving or works of charity they make our will to sin natural and not acquired by our fall as for sin they make it a
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
Anthropomorphites and the Manichees They rejected the Books oâ— Moses made God with a humane shape taught that the world was made by evil Angels and that Michaâ—l 〈◊〉 Arch-angel was incarnate They condemned Image worship and despised the crosse because Christ died on it They held the churches baptism to be the baptism of Iohn but their own to be the true baptism of Christ they slighted the Church Liturgy and taught there was no other Resurrection but from sin by repentance they held also that men might dissemble in Religion At Antwerp one Taudenius or Tanchelinus being a Lay-man under took a Reformationâ— teaching that men were justified and saved by faith onely that there was no difference between Priests and Lay-men that the Eucharist was of no use and that promiscuous copulation was lawful The Petrobrussâ—ans so called from Peter de Bruis of Antwerp held that baptism was needlesse to Infants and likewise churches were uselesse that crosses should be broken that Christ was not really in the Eucharist and that prayers for the dead were fruitlesse One Peter Aballard taught that God was of a compounded Essence that he was not the author of all goodnesse that he was not onely eternal that the Angels helped him to create the world that power was the property of the Father Wisdom of the Son Goodnesse of the holy Spirâ—â— He denied that Christ took our flesh to save sinners or that the feare of God was in him he said that the holy Ghost was the soul of the world that man had no 〈◊〉 will that all things even God himselfe were subject to necessity that the Saints do not see God that in the life to come there should be no feare of God and that wee are in matters of faith to be directed by our reason His chief disciple was Arnoldus Brixienfis who denied also temporalties to the Clergy Gilbert Porrâ—â—anus Bishop of Poytires taught that the Divine Essenâ—â— was not God that the Proprieties and Persons in the Trinity were not the same that the Divinity was not incarnate in the Son He rejected also merits and lessened the efficacy of baptism The Henricians so called from one Henry of Tholouse a Monk and somented by Henry the Emperor taught the same Doctrines that Peter de Bruis did and withal that the church musick was a mocking of God The Patareni taught â—lso the same things The Apostolici so named from saying they were Apostles immediatly sent from God despised marriage all meats made of Milk the baptising of Infants purgatory prayers for the dead invocation of Saints and all Oaths They held themselves to be the onely true Church One Eudon gave himself out to be the judge of the quick and dead The Adamites started up again in Bohemia The Waldenses so called from Waldo of Lions who having distributed his wealth professed poverty he rejected images prayers to Saints Holy days Churches Oyl in Baptisme confirmation the Ave Mary auâ—icular confession indulgences purgator prayers for the dead obedience to Prelates distinction of Bishop and Priest Church Canons merit religious orders extream unction miracles exorcisms Church musick canonical hours and divers other Teneâ—â— of the Church of Rome They held that Lay-men might preach and consecrate the Bread and that all ground was alike holy They rejected all prayers except the Lords prayer and held that the Eucharist consecrated on the Friday had more efficacy then on any other day That Priests and Deacons falling into sin lost their power in consecrating and Magistrates in governing if they fel. That the Clergy should possesse no temporâ—lties that the Church failed in Pope Sylvesters time They rejected the Apostles creed and all oaths but â—ermitted promiscuous copulation and taught 〈…〉 man ought to suffer death by the sentence of any Judge Q. 5 What were the Albigenses and what other Sects were there in this twelfth Century A. These not long after the Waldenses swarmed in the Province of Tolouse and were overthrown by Simon Earl of Montferrat these taught that they were not bound to make prosession of their faith they denyed pâ—rgatory prayers for the dead the real presence private confession images bells in Churches and condemned the eating of flesh egges and milk The Romish writers affirm that they held two Gods that our bodies were made by Satan that the Scriptures were erroneous all oaths unlawful and Baptisme needlesse They rejected the old Testament and marriage and prayers in the Church they held there were two Christs a good born in an unknown Land and a bad born in Bethlehem of Iudea That God had two Wives of which he begot Sons and Daughters and more such stuâ—â— as may be seen in the above named authors The Corâ—erij held the Petrobrussian Tenets and withall that the Virgin Mary was an Angel that Christs body was not glorified in Heaven but did putrifie as other dead bodies and so should remain after the day of judgementâ— They taught also that the souls should not be glorified till the Resurrection Ioachimus Abbas taught that in the Trinity the Essence generated the Essence which opinion was condemned in the general Councel of Lateran under Innocent the third not long after started up Petrus Iohannis who maintained the errour of Ioachimus and withal taught that the reasonable soul was not the form of man that the Apostles preached the Gospel after the literal not after the spiritual sense that grace was not conferred in baptisme that Christs side was pierced with a Lance whilest he was yet alive which is directly against the words of Saint Iohn therefore this opinion was condemned in the councel of Vienna he held also Rome to be Babylon and the Pope to be Antichrist Q. 6. What opinions in Religion were professed the â—â—â—teenth Century A. Almaricus a Doctor in Paris taught that if Adâ—m had not sinned there had been no procreation nor distinction of Sex This was condemned in the councel of Lateran under Innocent the third He held that the Saints do no wayes see God in himselfe but in his creatures He denyed the Resurrection Paradise and Hell also the real presence invocation of Saints Images and Altars He said that in the Divine minde might be created Ideas He transformed the mind of a â—ontemplative man into the Essence of God and taught that charity made sin to be no sin David Dinantius taught that the first Matter was God which was to make God a part and the meanest part of all his creatures Gulielmus de sancto amore taught that no Monks ought to live by alms but by their own labours and that voluntary poverty was unlawful the same doctrine was taught by Desiderâ—us Longobardus affirming it a pernicious opinion that men should leaue all for Christ. Raymundus Lullius taught that in God were different Essences that God the Father was before the Son that the holy Ghost was conceived of the Father and the Son 〈◊〉 the Doctrine of the Church is that he proceeds
one Nature and one Will some affirming him to be onely God some onely man some made up of both some altogether deny him some will have his body come from Heaven some from the Virgin some from the Elements some wil have our Souls Mortal some Immortal some bring it into the body by infusion some by traduction some wil have the soul created before the world some after some will have them created altogether others severally some will have them corporeal some incorporeal some of the substance of God some of the substance of the body So infinitly are mens conceits distracted with variety of opinions whereas there is but one truth which every man dims at but few attain it every man thinks he hath it and yet few enjoy it The main causes of these distractions are pride self-love ambition contempt of Church and Scripture the Humour of Contradiction the Spirit of Faction the desire of Innovation the want of preserment in high Spirits Anger Envy the benefit that ariseth to some by fishing in troubled waters the malignant eye that some have on the Churches prospeâ—ity the greedy appetite others have to Quailes and the Flesh-Pots of Egypt rather then to Manna though sent from Heaven the want or contempt of Authority Discipline and order in the Church which like Bulwarks Walls or Hedges keep out the wild Boars of the Forfest from rooting up the Lords Vineyard and the little Foxes from eating up the Grapes thereof Therefore wise Governours were forced to authorize Bishops Moderatours or Superintendents call them what you will for regulating curbing and punishing such luxurious wits as disturbed the peace of the Church and consequently of the State by their fantastical inventions knowing that too much liberty was no lesse dangerous then Tyranny too much mercy as pernitious as cruelty and a general permission in a Kingdom or State no lesse hazzardous to the publick tranquillity then a general restriction 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 Anthonie 7. The rules of Saint Basil. 8. Saint Hieroms order 9. Saint Austins order 10. If Saint Austin instituted his Eremites to beg 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 Haire and Beards 14. Whence came that custom 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 Councel 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 SECT IX Quest. 1. HAving taken a view of the Opinions in Christian Religion for 1600 years it remains that we now take notice of the strictest observers thereof therefore tell us who they were that separated themselves from other Christians not so much in opinion as in place and strictnesse of living and what was the first original of this separation A. When the Christian Religion in the beginning was opposed by persecutors many holy men and women to avoid the fury of their persecutors retired into desart places where they gave themselves to fasting prayer and meditation in the Scriptures These were called Eremites from the Desart where they lived and Monachi from their single or solitary life And Anchorites from living a part by themselves Such were Paul the Eremite Anthony Hilarion Basil Hierom and others Afterward the Eremites growing weary of the Desarts and Persecution at an end betook themselves into Towns and Cities where they lived together and had all things in common within one building which they called Monastery Covent or Cloyster These Monks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshippers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercisers or Wrestlers in Christianity Clerici also as being the Lords inheritance and Philosophers from their study and contemplation of Divine and Humane things Their houses were called Caenobia because they held all things among them in common and Claustra or Cloysters because there they were inclosed from the rest of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schools of cares and discipline and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exercise As the men had their peculiar Houses or Cloysters so had the women who were willing to separate themselves from the world these were called Nâ—nnâ— or Nuns from the Egyptian word Nennus for there were the first Monasteries from their solitary life they are named Moniales and from their holinesse Sanctimoniales and from the Roman phrase Virgines Vestoles now because these holy men and women lived at first in caves and subterraneal holes they were named Mandritae for Mandrae signifies caves or holes and Troglodyta from those Ethiopians in Arabia neer the Red Sea who lived on Serpents flesh and Roots whose skins were hardned with the nights cold and tanned with the Suns heat They were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their caves where they dwelt Q. 2. Who were the first Eremites or Anchorites A. If we take Eremites for such as have lived in desarts for a while to avoid persecution then we may say that Eliah Iohn Baptist and Christ himself were Eremites For they were forced sometimes to live an Eremitical or solitary life in desarts But if by Eremites we understands such as wholly addicted themselves to an Eremitical or solitary life from the world and worldly affairs that they might the more freely give themselves to fasting prayer and contemplation then the first Eremite we read of since Christ was Poul the Theban who having lost in the persecution under Decius both his Parents and fearing to be betrayed by his Sisters Husband betook himself to a cave at the foot of a Rocky Hill â—bout the year of Christ 260. and there continued all his life to wit from fifteen years of age till he died which was the one hundred and thirteenth year of his life All which time he saw no body but Antonius who being Ninety years old by divine instinct came to Paul on the day he died This Antonius instituted this Eremitical life in Egypt Being twenty years old he sold his Estate and bestowed it on the poor then in remote places he lived alone but that sometimes he would visit his disciples At 35. years he betook himself to the desart till he was 55. Then he returned to the Cities and preached Christ there Afterward he returned again to the desart where he spent the remainder of his life and dyed the 105. year of
the house of Iacob for ever to this City of the Church shall the Kings of the earth bring their glory and honour in that day he that is feeble shall be like David and the house of David shall be as God See Isa. ch 2. ch 55. and ch 65. Ier. 16. Ezech. 21. Dan. 2. Zach. 12. Luke 1. Rev. 21 and many more places which speak of the Churches felicity under the Gospel but not a word of a millenarie Reign Q. 9. Wherein doth the vanity of the Millenaries opinion consist An. 1. In giving to Christ a temporall Kingdome of a thousand years whereas his Kingdome is eternall it shall stand fast for ever of his Kingdome shall be no end saith the angel 2. In giving him an earthly Kingdome whereas his Kingdome is heavenly My Kingdome saith he is not of this world It is not from hence it is within us 3. In making his Kingdome to consist in earthly pleasures in eating drinking fighting c. all which are directly against the nature of his Kingdome which as the Apostle saith Rom. 14. 17. Is not meat and drink but righteousnesse peace and joy of the Holy Ghost the end of his coming was to fight with no other weapon but with the two edged sword of his word proceeding out of his mouth he was the prince of peace the dove that brought the olive branch in his mouth he brought peace in his birth he preached peace in his life and recommended peace to us at his death and as Saint Austin saith pacem nobis reliquit iturus ad Patrem pacem nobis dabit perducturus ad patrem his peace he left with us and his peace he will bring again to us 4. In this their imaginary Kingdome they bring Christ down from heaven before his time for the heavens must contain him till the restitution of all things which cannot be till the last Judgement it is an Article of our Creed that Christ shall come down from heaven to judge the quick and the dead which shall not be till the last day 5. He is to sit at Gods right hand untill be hath made his enemies his footstâ—â—l Ps. 110. 1. But these men will bring him from thence before he hath obtained this conquest and triumph which is not to be obtained till the last day and consummation of all thing 6. They are injurious to Christ to bring him from his place and condition of glory to play the part of a butcher and executioner in murthering of men with the sword here on earth an office ill beseeming him and no wayes suitable to his glorious condition and mercy who came to save sinners and not to destroy them 7. The Scripture mentioneth no other Resurrection of the bodies but such as shall rise at the last day Iohn 6. 39 40 44. in the end of the world when he shall have delivered up the Kingdome to God 1 Cor. 15. 22. where we shall be caught up in the clouds to meet the Lord in the aire and shall be ever with the Lord 1 Thes. 4. 15. but this Millenarie Resurrection is long before the last day and end of the world neither in it shall we be ever with the Lord if we are with him but a thousand years 8. The Scripture doth not speak of three comings of Christ but of two onely the first when he came in humility the second when he shall come in glory unto them that look for him shall he appear the second time without sin unto salvation Heb. 9. 28. let them shew us out of Scripture a third coming and we will believe them 9. Christ tells us Iohn 14. 2. that in his Fathers house that is in heaven are many mansions thither he is gone to prepare a place for us that where he is there we may bâ— but he is in heaven in his Fathers house there doth he prepare a place for us and not here upon earth for so we shall not be where he is but he will be where we are which is repugnant to his own words 10. They make the time of Christs second coming to Iudgement certain in affirming it shall be at the end of their thousand years but this is repugnant to Christs words who faith that his coming shall be sudden secret and unexpected like the coming of a thief in the night like the coming of Noahs stood or the fire of Sodom so that of that day and 〈◊〉 knoweth no man no not the angels in heaven nor Christ himself as he is man 11. Whereas the condition of Christs Church here on earth is mixed consisting of Saints and reprobates of sheep and goats of good and bad fishes of wheat and chaffe of corn and â—ares they give Christ such a Church as is without sinne or sinners as need no preaching nor Sacraments no Pastors and Jeachers no Advocate with the Father no Christ to appear for us in the presence of God and lastly such a Church as is not subject to persecution affliction sufferings and trouble all which is directly repugnant to Gods word and condition of the Church miâ—â—tant here which is subject both to infirmities and afflictions 12. Antichrist shall not be destroyed till Christs second coming to Iudgement as the Apostle sheweth 2 Thes. 2. 8. That Christ shall destroy him with the brightnesse of his comming but the millenaries will have him to be destroyed before the beginning of their thousand years which is flat against Scripture 13. They do exceedingly wrong the Martyrs in bringing their souls down from heaven where they have the fruition of God and his angels to reign here on earth and to enjoy carnall and sensuall pleasures the meanest of the Saints in heaven must be in a far better condition than the greatest martyr in this earthly Kingdome 14. The reward that is promised to the Saints after this life is not a Kingdome here on earth but the Kingdome of heaven a house made without hands eternall in the heavens a mansion in our heavenly Fathers house to sit with Christ in his throne to be caught up in the clouds to meet the Lord in the air and to be ever with the Lord to be with Christ in Paradise to enjoy life eternall c. 15. Whereas they dream that Ierusalem shall be rebuilt and the Iewes shall reign in Iudea a thousand years with christ is directly also against Gods word which Ezech. 16. 53. 55. sheweth that the Iews shall be restored to their former estate when 〈◊〉 and Sodom shall be restored which will never be and Gen. 49. 10. The Scepter shall depart from Iuda when Sâ—iloh cometh Ierusalem saith Saint Hierom est in aetornos collapsa cineres fallen into everlasting ashes and never to rise again 16. Whereas they dream that in the millenarie Kingdome sacrifices circumcision and all other Iewish ceremonies shall be used 't is plainly to deny that christ ever came in the flesh or that he offered himself a propitiarory sacrifice to put an
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
sacerdos and in the Emperours of Rome that were also chief Pontifies and though Melchisedech was King and Priest and among the Iews Abraham was a Prince and a Priest Heli a Judge and a Priest the Machabees were Princes and Priests yet this was not ordinary for Abraham Melchisedech Heli were Types of Christ the Machabees by usurpation undertook both governments but ordinarily these Offices were distinct among the Iews therefore Moses who gave Lawes concerning the Priesthood did not exercise it himself neither did Ieshua David nor Salomon but on the contrary Saul and Vzziah were severely punished for medling with the Priests Office Saul for offering sacrifice lost his Kingdome and Vzziah was struck with Leprosie but among Christian these Officers are much more distinct for Christs Kingdome is not of this world and the Ministry is burden enough without other addition who is sufficient for it saith the Apostle besides it is Christs prerogative to be alone King and Priest of his Church Yet so far may the Magistrate meddle with the Ministry as to reform what is amisse both in their life and Doctrine examples hereof we have in Iehosaphat Ezechia and Iosiah and in Salomon too who deposed Abiathar the Priest Q. Was the Presbytery in use among the Iews A. Yes for besides the Civill Judicature which by Moses his appointment consisted of 70. men and had its seat in the City gates there was a spirituall or Ecclesiastick judicature kept in the Synagogues which judged of things holy and clean and discerned between holy and profane clean and unclean things and declared the Statutes of God and because of the Scribes among them they decided matters of their Civil Law Levit. 10. 10. This judicature consisted of Priests and Levites as also of the chief Fathers of Israel which we may call Lay or ruling Elders as we may see 2. Chroâ— 19. 8. Ichosaphat did not onely restore and reform from the Civil Courts called Sanhedrim in each City the chiefest whereof was at Ierusulem but also he reformed the Presbyteries or Ecclesiastick judicatures as may be seen there placing Amariah the chief Priest over these but Zâ—badiah ruler or Prince of the house of Iuda over the Synedria or Civil affairs called there verse 11 the Kings matters because the King was chief over these Courts as the High-Priest over the Presbyteries but afterward through the corruption of time These Courts were confounded and the Presbyteries did not onely judge de jure as anciently they used but also de facto even of life and death as in the time of the Mathaâ—ees but under the Romans this power was taken from them for they neither could put Christ nor Paul to death as for Stephen he was stoned not by the sentence of the Court but in a popular tumult Q. How are these two Courts named in the New Testament A. The Civil Court is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councell the Ecclesiastick Court is named the Synagogue Mat. 10. 17. The chief of the Synagogue was the High-Priest but of the Councel was the Judge Deut. 17. 12. Ieremâ—ah was condemned by the Synagogue Ier. 26. 8. but absolved by the Councel or secular Judges in the Gate verse 16. Q. Why are Ministers called Presbyters and Bishops but not Priests in the New Testament A. Because they were to be put in mind of their dignity and Function which consisteth in the care and inspection of their stcok not in offering of sacrifice which was the proper work of the Priest but ceased when Christ our propitiatory sacrifice was offered besides Christ would reserve this prerâ—gative to himself in being the onely Priest of the New Testament not after the order of Aaron which ended when he was sacrificed but after the order of Melchisedech which was in him to continue for ever without successor Therefore the Ministers of the New Testament are no otherwise Priests then they are Kings but these titles are common to all Christians who by Christ are made Kings and Priests to God the Father Q. How are Ministers to be elected A. They must be examined whether they be apt to teach and well reported of by them who are without Therefore Tiâ—â—othy must not lay hands suddenly on any man 1. Tim. 5. 22. and 3. 7. Secondly the Bishop or Pastor must be chosen by all the Bishops or Pastors of the Province or by three at least as it was ordained by the Councel of Nice Canon 4. Thirdly the election of the Minister must be made known to the people as we may see in the sixth Canon of the Councel of Chalcedon Fourthly the people must give their approbation Acts 6. 5. therefore Saint Austin Epist. 110. presented his succcessor Eradiâ—s to the people for their consent Fifthly there must be imposition of hands a custome used not onely in the Christian Church 1. Tim 4. 14. and 5. verse 18. 〈◊〉 also among the Iews Num. 27. 18. Deut. 34. 9. Sixthly in the Reformed Churches the other Ministers give to him that is elected the hand of fellowship as Iaâ—s Peter and Iohn gave to Paul Gal. 2. Seventhly the new elected Minister subscribes the confession of faith and discipline of the Church which custome was used in the Churches of Africa Q. Are Romish Priests converted to our Church to be re-ordained A. There is no necessity of a new ordination for though their commission in the Church of Rome 〈…〉 the body and blood of Christ in the Eucharist yet they were ordained to preach the Word and to administer the Sacraments Which ordination is not nullified when they shake off the errors of Doctrine and preach the Wâ—â—d in purity 〈…〉 their ordination originally from the Pope or his subordinate Bishop but from Christâ— neither must their Oath taken in ordination to maintain the Romish Doctrine hinder them from preaching the Word in purity for an unlawfull Oath must not be kept Therefore Luther and others who forsook the errors of Rome received no new ordination Q. Had the Presbytery power to excommunicate A. Yes and not the Bishop alone for Paul would not by himself excommunicate the incestuous Corinthian without the Presbytery or the Church gathered together 1. Cor. 5. 4. for indeed the whole congregation should have notice given them of the Excommunication that they may avoid the party exommunicated Q. Vpon what is this power grounded A. Upon Gods own practice who excommunicated Adam out of Paradise and Cain from his presence 2. Upon his command who prohibited the unclean from entring the Temple till they were purified and from eating the Passeover or commercing with Gods people who commanded every soul not circumcised the eigth day to be cut off from the people 3 Upon Christs words Whomsoever you bind on earth shall be bound in heaven 4. Upon Christs counsel forbidding to give that which is holy to dogs â—rto cast pearls before swine 5. Upon the Apostles practise Peter excommunicated Simon Magus in keeping him off
August he preached in India and then in Albania of Armenia where he was first â—leaed and then beheaded therefore some keep the Feast of his Excoriation others of his Decollation S. Iohn Baptists Decollation is kept the 29 of August his head hath been removed from divers places the Nativity of S. Mary is celebrated the 8 of September it was kept in heaven by the Angels so goeth the story long before it was observed by men here on earth the Romane Church celebrates no Nativities except that of Christs of his Mother and of his Forerunner The Exaltation of the Crosse is kept the 14 of September in memory of the Crosse recovered from Cosroes King of Persia by the Emperor Heraclius and by him carried in triumph into Ierusalem the Feast of S. Matthew the Apostle and Evangelist is on the 21 of September in remembrance of his suffering for Christ in Ethiopia where having planted the Gospel he was beheaded there S. Lukes day is on the 18 of October he was a Painter Physitian and Evangelist and the Disciple of Saint Paul the Feast of Simon and Iude is kept on the 28 of October these were brothers and sons to Mary Cleophas who married to Alpheus they had two brothers more to wit Iames the lesser and Ioseph called Barsaâ—as and sirnamed Iustus Simon was called Zelotes and Cananaeus from Cana of Galilee Iude was named 〈◊〉 and Lebeus Simon preacht in Egypt afterward he succeded Iames in the See of Ierusalem where he was crucified Iude preached to the Medes and Persians and suffered at Persis the first of November is dedicated to all the Saints because there be more then can have particular dayes assigned them The old Romans worshipped all their gods together in one Temple called Fantheon Christians held it fitter to worship all the Saints and Martyrs in the same Temple under the name of Saint Mary this Feast is ushered in with fasting the day before and backed with prayers for all souls in Purgatory the day after Saint Martin Bishop and Confessor is honoured the eleventh of November for his charity to the poor in parting with his own Garments to cloath them and for his humility in that he would dye on no other bed but on a heap of ashes this Feast hath its Vigil and Octave They thought that he should be thus honoured by men who had been honoured by Angels The thirtieth of November is Saint Andrewâ— day he preached in Scythia Achaia and other places thereabout and suffered death on a crosse his bones with those of Saint Luke were translated to Constantinople in the time of Constantine the second The sixth of December is for Saint Nicholas the Bishop famous for his charity boldnesse and constancy in the maintenance of Christianity They write that being an Infant he would never suck his Mothers brests but once on Wedensdays and Fridays The 21 of December is for Saint Thomas who preached to the Indians by their Idolatrous Priests was first shot with arrows and then thrust through with a lance as he was at his prayers Saint Stephen is celebrated the six and twentieth of December as he was the first Martyr so he deserved to be the first in the Kalendar the first Martyr is placed next to Christs Nativity to shew Christ was born that we might suffer and Christs Nativity here on earth was the cause of Stephens Nativity in Heaven Saint Iohn the beloved Disciple is honoured on the seven and twentieth of December He escaped miraculously first poyson and then burning oyle The eight and twentieth of December is for the Innocents who suffered in their Infancy by Herod for the Infant King of the Iewes Christ Jesus there are multitudes of Saints more who are placed in the Kalendar as Ambrose Bishop on December 7. Anselme Bishop April 21. Augustine Bishop August 21. Babylas Bishop Ianuary 24. Barbara the Virgin December 4. Barnabas the Apostle Iune 11. Basil Bishop April 26. Basil the Great Ianuary 1. Bernard Abbot August 20. Bonavâ—ntura the Cardinal Iuly 14. Three Bonifaces and three Katharines on several days Christopher Martyr Iuly 25. Clemens Pope and Martyr November 23. Saint Paul's conversion April 25. Saint Austins conversion May 5. Cyprian Martyr September 26. Dionyflus the Areopagiâ—e October 9. Epiphanius Bishop May 12. George Martyr April 24. Gregory the Great Pope March 12. Gregory Nazianzen Bishop May 9. Gregorius Thaumaturguâ— November 17. William Confessor February 10. Hierom September 30. Ignatius Bishop and Martyr Feburary 1. Ignafius Loyoâ—a Iuly 31. Iohannes Chrysostom Bishop Ianuary 27. Iohn Damascen May 〈◊〉 Ioseph Maries husband March 19. Irenaeus Martyr August 26. Iulianus Martyr Ianuary 9. Iustinus Martyr April 13. Landfrancus Bishop Iuly 3. Laurence Martyr August 10. Lewis King August 25. Mary Magdalen Iuly 22. Matthias Apostle February 24 Michael Arch-angel September 29. Narcissus Bishop October 29. Olaus King Iuly 29. Patrick Bishop March 17. Polycarpus Bishop Ianuary 26. Severinus Boethius October 23. Thomas Bishop December 29. Tomas Aquinâ—s March 7. Vigilius Bishop Iune 26. There are multitudes more in the Roman Kaâ—endar but these are the chiefe which I have culled out They have also holy days for some eminent Iewes as Daniel the Prophet c. For Angels also and for dedication of Churches which the Greeks call Eâ—coenia a custom borrowed from the Jews Q. 27. What Ornaments and Vtensils doe they use in their Churches dedicate to Christ and the Saints A. They have in them their reliques pictures images crosses also and crucifixes the images also of Angels which they paint with wings to signifie their swiftnesse and sublimity of their nature with white garments also to shew their purity The images of Christ and of the Saints are painted with the sunne beams about their heads to represent the glory they are in God the Father is represented like an old man because he is described by Daniel like the ancient of daies The Holy Ghost is painted like a Dove because in that form he appeared on Christ. They have Chalices not of Glasse because subject to breaking not of wood because that is porous and drinks in the liquor not of brasse nor copper because of the bad smell thereof and rust or canker but of silver or gold They have also candlesticks tapers and lamps which they burn to the Saints by day to shew they are not in darknesse but in light Their censers and incense represent Christ and the prayers of the Saints which like incense ascend before God these odors are burnt in their Churches both to expel bad vapors and to refresh the sences They have also their flaps or fans to drive away flies from the Chalice after the example of Abraham who drove away the birds from his sacrifice and to teach us that we should drive away all wandring thoughts when we pray Their Patinâ— and other vessels shining bright put us in mind how we should shine in out conversation The Corporal is the linnen cloath in
from the Son abstained from blood and strangled things observed the Sabbath with the Lords day condemned the fourth marriage as utterly unlawful rejected confirmation administred the Sacrament in leavened bread and in both kindes and excluded the blessed souls from heaven till the Resurrection they did besides hold that all mens souls were created together in the beginning that Hereticks are to be rebaptized that the child is not to be baptized till the mother be purified which is fourty dayes after a Male childe and eighty after a Female that children should receive the Eucharist as soon as baptized that the Father may dissolve the Matrimony of his child if he dislike it that the Eucharist is not to be reserved nor to be carried to sick persons in danger of death that Priests and Deacons must be married that children of five or six years old may be made Subdeacons that women during their monthly purgations are not to be admitted into the Church nor to the Eucharist But these opinions the Maronites renounced when the Christians had the command of Syria and Palestine but when Saladine recovered those 〈◊〉 the 〈◊〉 fell off from the Roman Church and embraced their former Teners but in the 〈◊〉 of Gregory the 〈◊〉 and Clement the eighth they reconciled themselves again to the Roman Church Q. 13. What are the Cophti A. The 〈◊〉 are the Iacobites of Egypt for the Egyptians were anciently named 〈◊〉 we call them Cophti that is Egyptian Christians as the Iacobâ—res of Syria are named Syrians and in no country were these Euâ—ychians more patronised then in Syria and Egypt yet these Iacobites differ from Eutyches in this that He taught the two natures in Christ to be one by confusion or commixtion whereas They say that they are one by co-adunation but so that the properties oh each nature remain distinct so that in effect they 〈…〉 but dare not say to for fear of 〈…〉 persons not being able to 〈…〉 the Nature and the Person These 〈…〉 to the Patriarch of Alexandria whose 〈…〉 is now in the City of Caire They used heretofore to be circumcised but by the Popes perswasion have left it They baptize not children till the 〈◊〉 day to whom they give the Euceharist immediately after baptism and then also confer on them all sacred orders under Priesthood their parents promising for them and performing what they promise till they be sixteen years old chastity fasting on Wednesdayes Fridays and in the four Lents They administer the Eucharist in leavened bread and in both kinds With the Greeks they leave out the words of the 〈◊〉 creed and from the Son they deny the Sacrament and extream Unction to the sick reject Purgatory and prayer for the dead and all General Councils chiehly Chalcedon after that of Ephesus They keep no Lords day nor Feasts except in Cities They marry within the second degree of consanguinity without dispensation they account the Romane Church heretical and in their Liturgies use to read the Gospel of Nicodeâ—â—â— Q. 14. What are the Abyssin Christians A. These be they which in habit the Mid-land 〈◊〉 under Presbyter or Preâ—ious 〈◊〉 they have a 〈◊〉 of their own whom they call Abunna whose 〈◊〉 is white his upper Vestimeâ—t is like a Cardinals cloak 〈…〉 before When he rides abroad on his Mule he is attended on with a great train three crosses or staâ—es are carried about him and holdeth a crosse in his own hand They have many 〈◊〉 Priests or Bishops and great store of Monasteriâ—s All their Patriarchs and Bishops are of S. Anthonies order as are the Patriarcks of Alexandria to whose jurisdiction anciently Aethiopia did belong and yet at this day they are tied to chuse their Abunna whom they call Catholike of the juriâ—diction of 〈◊〉 by the 〈◊〉 of which place he is confirmed consecrated and invested in his Ecclesiastical Rights In their Liturgy also they pray particularly for the Patriarch of Alexandria The 〈◊〉 Religion consisteth in circumcising Male and Female whether out of Religion or the ancient custom of their Nation as being descended from the ancient Aethiopians or Arabians Ismaels posterity who used to be circumcised is uncertain But most likely they are circumcised in memory and imitation of Christ who was also circumcised They use also every year to baptise themselves in Lakes and Rivers 〈◊〉 Epiphany day in remembrance of Christs baptisme who was baptized on that day in Iordan The other points of their Religion be these they abstain from such beasts as the old Law accounteth unclean they keep the Sabbath and Sunday together The Thursday before Easter they administer the Sacrament is unlearened bread but ordinarily in leavened bread all communicate standing in both kindes The Wine they receive from the Deâ—con in a spâ—on and that in the Church onely The day they receive in they must not spit till 〈…〉 After sorty days the Males are baptized the 〈◊〉 after eighty except in case of necessity and then also they give them the Eucharist they think their Children dying without baptisme shall be saved by the â—aith of their parents They confesse after every sin committed and then receive 〈…〉 They are Iacobites in acknowledging 〈…〉 and will in Christ therefore they 〈…〉 of Chalcedan for condemning Dioscorus the 〈◊〉 So they deny Confirmation Extream and 〈◊〉 They hold tradâ—ction of souls admit of painâ—ed not 〈◊〉 Images they usually excommunicate are none but 〈◊〉 and this onely belongs to the 〈◊〉 Priests and 〈◊〉 have neither Tythes nor Almes by begging but live by their labour They permit not their Bishops and Priests to marry twice Flesh is eat every Friday betwixt Easter and Whitsunday The King conferreth all Ecclesiastick promotions except the Patriarchship Of these passages see the above named Authors and 〈◊〉 the Aethiopian Liturgy in Bibliâ—thâ—ca 〈◊〉 tom 6. Alvares the King of Portugals Chaplain who lived in Aethiopia 6 years wrote the Aethiopian History Zega Zabo an Aethiopian Bishop sent into Portugal by King David the Abyssin who set out the confession of the Aethiopian faith translated by Damianus a Goes c. Q. 15 Wherein doth the Protestant Church agree with 〈◊〉 dissent from other Christian Churches A. They agree with the Greek Church in giving the Sacrament in both kindes in admitting Priests to marry in rejecting images purgatory and extreame unction and in denying the Popes supremacy in the same points also they agree with the Melchites or Syrians with the Georgians Mengrelians and Gircassians and with the Moscovites or Russians who are all of the Greek profession though in some things they differ The Protestants agree with the Nestorians in rejecting auâ—â—cular confession in permitting Priests to marry in communicating in both kinds and in rejecting Crucifixes With the Christians of Saint Thomas they agree in administring the Sacrament in both kinds in rejecting images and extream Unction and permitting Priests to marry and denying the Pope supremacy They agree with the Iacobites
with one eye put out sometimes by mists and vapors arising out of the earth Endymion was the sun with whom the Moon is in love visiting him once every moneth Ianus also was the Sun who is keeper of the four doores of Heaven to wit East West North and South he hath two faces seeing as well backward as forward in one hand he hath a Scepter in the other a Key to shew that he rules the day and that he openeth it to us in the morning and shuts it in the Evening Ianus was the first that taughâ— men Religion and doubtlesse men became Religious and did acknowledge a Deity by beholding the Beauty Motion Power and Influence of the Sunne By Ianus was placed a Serpent biting his tail intimating that the sunnes annuall motion is circular beginning where it ends atque in se sua per vestigia labitur annus By Minerva also was meant the sunne as appears by the golden Lamp dedicated to her at Athens in which burned a perpetual light maintained with oil which not only shews the suns golden beams and inextinguishible light but also that oil as all other fruits are begot by his heaâ— for the same cause she was the inventer of Arts and sciences and held the Goddesse of Wisedome and Learning for by the moderate heat of the sunne the organs of the brain are so tempered and the spirits refined that all Arts by men of such temper have been found and wise actions performed she had a golden Helmet and a round Target the one signifying the colour the other the orb of the Sunne the Dragon dedicated to her signified the sunnes piercing eye as the Cock was dedicated to Minerva so he was to the sunne to shew that by these two names one Deity was meant no man could look upon her Target having Gorgâ—ns head in it without danger nor may any without danger of his eyes look upon the sunne The Athenians preferred Minerva to Neptâ—â—e because the benefits men have by the Sunne are greater than those they have by the Sea and that hot and dry Constitutions are fitter to make Scholars than cold and moist for the fire which Prometheus stole from the sun brought Arts to perfection The Image of Pallas was kept in Vesta's Temple where the sacred fire burned perpetually to shew that the sunne the â—ouâ—tain of heat and light is the same that Minerva who was called Pallas from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the shaking and brandishing of the Sun beams expressed also by the brandishing of the spear She had power to use Iupiters thunder and to raise storms to shew that thunder and storms are caused by the Suns heat she and Vulcan the god of Fire were worshipped on the same Altar to shew these two were but one Deity to wit the Sun who is the god of Fire which Homer also expressed by giving her a fiery Charriot and a golden Lamp holding out a beautifull light she made her self invisible by putting on the dark helmet of Orcus so is the Sunne to us when he is covered with mists clouds and vapours which arise from Orcus or the loweâ— parts of the earth and so he is invisible to us when he goeth under Orcus or our hâ—misphere By Nemesis the Goddesse of Revenge was also meant the Sun for he punisheth the sinnes of men by pestilence famine and the sword for he by his heat either raiseth infectious vapors or inflameth the blood burns up the fruits of the earth and stirreth up the spirits of men to strife and Waâ—â—es as Nemesis raised the humble and humbled the proud so doth the Sun obscure lucid bodies and illustrate obscure things The Aâ—gyptians to shew that the Sun and Nemesis were the same they placed her above the Moon By beautifull Tithonus also they meant the Sun who is the beauty of the world Aurora was in love with him and rejoyced at his presence it is the approach of the Sun that gives beauty lovelynesse and chearfulnesse to the morning Tithonus in Aurora's Charriot was carried to Ethiopia where he begets black Memnoâ— of her to shew that the Sun in the morning having mounted above our Hemisphere moves towards the South parts of the world where by his excessive heat in the Meridian he â—awns or blacks the Ethiopians Tithonus in his old age became a weak grashopper so in the Evening the light and heat of the Sun weakneth and decayeth to us By Castor and Polluâ— they signified the Sun and Moon the one that is the Sun being a Champiâ—â— subdueth all things with his heat the other to wit the Moon is a rider if we consider the swiftnesse of its motion they may be said to divide immortality between them because when the one liveth that is shineth the other is obscured and in a manner dead to us they ride on white horses to shew their light and motion They that will see more of the Sun let them read what we have written elsewhere in Mystagog Pâ—eâ—ico But besides what we have written there we now make it appear that the Sun was in a manner the onely Deity they worshipped for the honoâ—r they gave the Moon Fire Stars Air Earth and Sea was all in relation to the Sun as they are subservient to him and the many names they gave to the Moon as Minerva Vesta Vrania Luna Iuno Diana Isis Lucina Hecate Cybele Astarte Erthus were onely to signifie the different operations of the Sun by the Moon so that as Aristotle de mundo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being One hath many names from his many effects which he produceth in the world The Sun then in regard of the seminall vertue generative facultie and desire of procreation which he gives to sublunary creatures for eternizing of their severall species is called Venus à venis from the veins and arteries for these also were anciently called veins in which are the blood and vitall spirits the proper vehicles of Venus or the seminal vertue of which the seed of generation is begot which the Prince of Poets knew when he said of Dido's Venereal love Vulnus alit venis Every Spring when the sunne returneth to us he brings this venereal faculty with him therefore he may be called Venus à veniendo from coming for he cometh accompanied every year in the spring with this generative desire which he infuseth in the creatures which the same learned Poet Geor. l. 2. acknowledgeth in these divine Verses Ver adeo â—râ—ndi nemorum ver utile silvis Veâ—e tument terrae genitalia semina poscunt Tum Pater omnipotens foeâ—undis imbribus â—ther Conjugis in gremium laetae descendit omnes Magnus alit magno commistus corpore foetus Avia tum resonant avibus virgulta canoris Et Venerem certis repet unt â—rmenta diebus Parturit omnis ager c. And in another place Geor. 3. he sheweth the reason why in the spring living
creatures are more prone to venery because the Sun infuseth then a moderate heat into the body Vere magis quia vere calor â—edit ossibus c. This venereal desire is by the Poets called Vrania and Olympia because it proceeds from heaven namely from the Sun the chief ruler in heaven And to shew that by Venus they meant the Sun as he is the God of love they speak of her in the Masculine Gender so doth Virgil Aen. 2. descendo ac ducente Deo flammam inter hostes They paint her with a beard hence Venns barbata to shew the sunne-beams They gave her the Epithets of the Sun in calling her golden Venus so doth Virgil Aen. 10. Venus aurea and by the Greek Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Eastern people she was called Baaâ—eth Shammajim the ruler of Heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phosphorus or Lucifer from the light of the sunne which Venus or the Moon borroweth So what Orpheus in Hymnis speaks of Venus is to be understood of the sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thou procreates all things in Heaven in the fruitfull earth and in the sea or depth She is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair haired to shew the beauty of the sunne-beams And Euripides in Phoeniss gives her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a golden circled light by Cupid also was meant the sunne who was painted young with wings crowned with Roses and naked to shew the eternity swiftnes colour and native beauty of that great Luminary who may be called the god of love in that by his heat he excites love in all living creatures as is already said By Luna or the Moon they understood the sunne for though these be two different Planets yet in effect they are but one Luminary for the Moon hath her light from the sunne therefore she is called sometimes the sister sometimes the daughter of Phoebus she is painted with a Torch and Arrows and with Wings to signifie her motion and that her light and operations are originally from the sun As the Hawk was dedicated to the sun because of her high flying and quick fight so the Moon was represented by a white skinned man with an Hawks head for her whitenesse is not from her self but from the Hawks head that is the sun They held her to be both male female to shew that she is the sun in acting the Moon in suffering she receiveth her light and power from the sun in this she is passive she imparts this light and power to the inferior world in this she is active she is called Lucina also from this borrowed light and Diana from the divine qualities thereof for which cause Diana was held to bee the sister of Phoebus and Iuno from helping she was painted with beams about her face sitting upon Lions with a scepter in her hand by which was meant the Dominion she hath received from the sun and whereas they made the rain bow to attend upon Iuno they meant hereby that the sun makes the rain-bow therefore by Iuno they meant the sun So when they make Vulcan the son of Iuno they understand the sun for he by his heat causeth fire and not the Moon And so Mars the god of fire is said to be Iuno's son that is the sun for it is he that inflameth mens bloods and not the Moon They expressed the power of the sun over the sea and other waters by the names of Neptune Nâ—râ—us Glaucus Triton and other sea Deities When they would expresse his operations on the earth they gave him the names of Vesta â—ybele Bona dea c when they would shew his power under the Earth then they used the names of Orcus Pluto Proserpina Charon Cerberus c. Orcus is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath because they used to swear by the sun Eâ—to mî sol testis ad haec conscia Iuno Aen. 12. and in another place Aen. 4. Sol qui terrarum flammis opera omnia lustras Pluto is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wealth for all wealth both upon and within the earth is begot of the suns heat and influence When he is under our Hemisphere he is called the god of hell he is said to ravish Proserpina that is the seminal vertue of vegetables which in the Winter and the sun's absence lyeth hid in the bowels of the Earth his influence upon the corn and other seeds cast into the Earrh and causing them proserpere to creep out thence is called Proserpina Charon is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy the sun is joyfull to us by his presence and as he is Phoebus or light of the world he is also joyfull to us by his absence and as he is Charon under the earth for then he permits the air to receive refrigeration by which all things are refreshed Cerberus is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flesh eater for aâ— all flesh is generated by the Sun so is all flesh consumed by the same Cerberus had three heads to shew that time which devoureth all things hath three heads one present the other past and the third to come now the Sun by his motion is the measurer of time in which respect he is called Cerberus and so he was represented by Saturn cutting down all things with his â—ickle for all things are consumed by time Tempus â—dax rerum tuque invidiosa vetustas omnia dellruitis By what we have said appears that the wise Gentiles did acknowledge but one Deity giving him divers names from his divers effects and operations This Deity was nothing else but the Sun as we have shewed whose power is diffused every where and nothing as David saith is hid from the heat thereof Iovis omnia plena saith Virgil Ecl. 3 all things are filled with Iupâ—ter and elsewhere he singâ— Gâ—or 4. that God runs through all the parts of the earth of the sea and of the heaven Deum namque ire per omnes terrasque tractusque maris coelumque profundum Aen. 6. And in his Divine Poem he sings that this spirit for so he calls the Sun and so did Solomon before him in the first of Ecclesiastes cherisheth Heaven Earth Sea Moon and Stars and that he diffuseth himself through all parts of the world and produceth Men Beasts Birds Fishes which he animates and foments Principio coelum at terram camposque liquentes Luâ—entemque gloâ—um Lâ—nae Titaniaque astra Spiritus intus alit totamque infusa per artus Mens agitat molem magno so corpore â—iscet Inde hominum pecudumque genus vitâ—que 〈◊〉 Et quae marâ—â—reo â—ert monstra sub aequâ—re Pâ—ntus Igneuâ— est ollis vigor â—oelestâ— origo c. But here it may be objected that seeing the Gentiles acknowledged the power and vertue of the Sun to be every where why did they devise so many pettie Deities I answer this multiplication of Deities was for
act parts the most contrary to her nature imbruing her white and innocent hands in blood and Massacres But as she hath met with Wolves to destroy and tear in pieces so hath she also met with Shepheards to heal and protect and among those the most laborious Authour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANZEBEIA hath not bin the least considerable His severe and most indefatigable labours in most parts of Learning are consummated in this piece of Religion wherein like an experienced Anatomist he hath left no vein un-cut up To fall into excessive commendations of him were to commit a moral absurdity by praising one whom the general Trumpet of Fame hath blaz'd abroad for so great an advancer of Vertue and Learning But to trouble you with them were yet to be so much the more importunate whose conversation with him was so great that whatsoever I may say of him I shall not acquaint you with so much as your self know Nor did the influence of your Patronage raise and animate only him but there are so many other monuments of your great encouragements to learning that it will be thought modesty in me not to mention all But your excessive Benefactorship to the Library of S. Iohns Colledge at Cambridge whereof I have sometimes had the honour to be an unworthy member I cannot passe over as a thing which will stand upon the file of memory as long as learning shall find professors or children And that which increases the glory of your munificence is that that Library may hoast that it is furnished with the works of its owne sonnes which being the greatest act of retribution and gratitude that may be must be accordingly acknowledged by all that shall come after But that which hath the most engaged and satisfied the English world is that your endeavours have displayed themselves in their clearest light in that one thing that is necessary that is to say Religion not only by being a constant assertor of her purity here in England but in that after more then Ulyssean Travels throughout most parts of Europe you have returned to your former enjoyments of that chast Penelope when others either out of weaknesse or surprise are ensnared and besotted with the Tenets of other Countries whereby they are both ingrateful and injurious to their own by preferring the prudence and policy of another before hers Religion certainly if well improved is the Talent that felicifies the improver if not condemnes him It is that universal Patrimony which entitles us to be the sonnes of God and by which we are adopted into the assured hope of eternal happinesse It is the Loadstone wherewith when our soules are once touched they are directed to the right pole of the eternally beatifical vision and without which we must infallibly expect to split against the rocks and shelves of perdition It is the consummation of heavens indulgence to Mankind that which doth familiarize us and makes good our Interest in the great being and cause of all things It is the perfection of nature since that whatsoever we know of the divinity by her comes only by the assistance and mediation of our sences but the other furnishes us with a more evident assurance and that in things which can be neither seen heard nor conceived by the more particular providence of Grace and Faith whereby he is pleased to bow down the heavens and descend unto a familiar conversation with our very spirits But that which ought further to endear all men to Religion is that she only next to God may pretend Ubiquity as being a thing written in such indelible characters in the hearts of all men that even the most barbarous nations and the greatest strangers to civility and policy have acknowledged some divine worship though their pravity or want of instruction may have blinded them from the true but yet that eclipse of the true God hath not been total insomuch as they have still retained a sense and veneration of Religion so that to the best of their imaginations they have created something like God to themselves To make this yet more evident we are to note that most people though they had not so clear apprehensions of the immortality of the soul as we have yet were they not only perswaded of the impossibility of its annihilation but have also acknowledged rewards and punishments to be expected after this life To ascend yet a little higher the divinity and preheminence of Religion is demonstrated in that it exerciseth that Empire and Soveraignty over the mind of man that no blandishments of the flesh no temptations no torments have been able to dispossesse it It hath triumph'd in the midst of its persecutions and by her sufferings hath conquered her persecutors Her pleasing Ravishments can stifle for a time all sence of humanity elude flames and racks and so arm the delicacy and tendernesse of virgin-purity as to overcome the hardiest Tyrants It is she that raises our soules to a holy boldnesse and intimacy in our addresses to heaven being indeed rapt into the heavens of divine contemplation by her extasies and illuminations It was her inspiring communication that elevated your pious soul when you described the divine perfections of the incomparable THEOPHILA These things can she do and greater when there is but one grain of true Faith but when she is defiled and adulterated with humane ceremonies and inventions she is deformed and looses all her grace and beauty And among these hath she met with two most importunate pretenders Atheisme and Superstition the one strips her stark naked the other meretriciously prostitutes her in the disguises of humane Inventions And that she hath been thus evill entreated in all places and times this book gives but too great testimony whether you look on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this small appendix treating for the most of what happened in High and Low Germany I would not draw any excuse for our own gyrations of Religion here from their madnesse but rather condem◠them as things that would have out-vy'd the extravagance of the former But to draw any argument against Religion from either were impious for if we did we must in consequence deny all both particular and universal providence of Almighty God we must deny the Scriptures the heavenly Legacy of eternal salvation we must deny Heaven Hell Eternity nay take away the Cement of all humane society and expect to see the order and beauty of the universe hurried into darknesse and confusion since it ought not to out-last man for whom it was created Nay but let us rather professe humanity and make this use of the failings and extravagance of others in matters of Religion To humble our selves to a relyance on that immense Being who hath thought fit to plant Religion in the heart of man to direct him in his voyage to eternal happinesse wherein that every man might take the right way is the earnest prayer of Worthy SIR Your most devoted and