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
end to all Iewish rites which wâ—re but shadows of christs sufferings the substance being come the shadows were to vanish therefore the Apostle saith Gal. 4. 9. That they who turns to these beggarly elements again desire to be in bondage again and in the next chapter he tells the Galathians that if they be circumcised Christ shall profit them nothing Lastly this millenary kingdome of eating drinking and sensuall pleasures was fitly devised by Cerinthus the heretick as best suiting with his swinish disposition for he was noted for a person given to gormandizing and libidinous sports Q. 10. What other Sects and Opinions are there now stirring amongst us A. We have Anti-trinitarians or Polonian Arrians which sprung up in Poland Anno 1593. These deny the Trinity of Persons the Divinity of Christ and of the Holy Ghost that Christ was the Son of God essentially but in respect of his dominion and say that the eternal generation of the Son is against truth and reason We have also Millenaries the spawn of Cerinthus the Heretick these dream of a temporary Kingdome bere on Earth which they shall enjoy with Christ a thousand years But indeed they aim at the enjoyment of the temporal estates of such as they call wicked who as they think have no property in their estates We have Traskits so called of one Trask who would have no Christian Sabbath kept but the Jewish Laws observed and their Sabbath or Seventh day to be perpetually kept holy till the worlds end Others we have who will keep no Sabbath at all these we call Anti Sabbatarians We have likewise Anti-Scripturians who reject all Scriptures as mans inventions there are amongst us Divorcers who hold that men may put away their Wives upon small occasions VVe have also Soul-Sleepers who with the Arabick Hereticks hold that the soul dieth or sleepeth with the body whose souls I think are asleep before the body dieth Amongst other professions we have of late Seekers or Expeâ—â—ers who deny there is any true Church or Ministery and therefore they are seeking one But they know not where to find this Church except it be in the Land of Utopia There was one Hetherington a Box maker who rejecting all Church discipline published that the Sabbath of the Iews was abolished by Christ and that every day now is a Sabbath that the books of Esdras were canonicall Scripture and in other opinions agreed with the â—amilists Q. 11. What Opinions in Religion are held by Theaurau John Ans. He cals himself Priest of the Iews sent as he saith from God to convert them his wilde whimsies are these 1. He cals it nonsence and a lie to say that God is Father of us all 2. That we Gospellers as he cals us worship the Devill because saith he the spirit of man is a Devill 3. That it is a Monster and absolute blasphemie to say the godhead dwelt in Christ bodily 4. He wonders how he that created all could be born of a woman by which we may plainly see he is a circumcised Iew. 5. He saith that the child which the Virgin brought forth is love as if the generation of christ were altogether mysticall and not reall 6. He saith That Mary is christ and christ is Mary and that these are but names of one thing 7. He denyeth That Christ was properly born or that he was born in one or that he was begotten or that be could be flesh properly or that he did descend into our flâ—sh but into our spirits onely or that he could be included in the Virgins Wombe and withall he belyeth us in saying That we have brought the humanity to be very God whereas we say the same person is God and man one not by conversion of the Godhead into flesh but by taking of the manhood into God One altogether not by confusion of substance but by unity of person 8. He calls the English clergy thieves robbers deceivers sounding from Antichrist and not from the true christ in which we see the Impudent spirit of an heretick who can no other wayes defend his lies and blasphemies but by railing 9. He prateth That the Gospel cannot be preached by another but by it self so that mans voyce or outward sound is a lye and Antichist 10. That our Ministers are not christs ambassadors but that their call is a lye for 't is learning and learning is that whâ—re which hath deceived the Nations and compleated the work of Antichrist See the impudence and boldnesse of this blind ignoramus 11. He denyeth that the Priests tips can preserve knowledge though the Scripture is plain for it but by the Priest he understands knowledge it self and so he will make the Holy Ghost to speak Tautologies in saying knowledge shall preserve knowledge here we see the fruits of ignorance 12. He makes the spirit of man to be a quintessence abstracted out of the elementarie motions such is his dull philosophie 13. Out of his kind respect to the Devil by whose instinct he writeth he affirms That he with the false prophet shall receive mercy at last because God with not punish a finite thing infinitely but here be again bewrayes his ignorance for the devil is infinite a posteriore both in regard of his essence and of his desire in sinning besides that God whom he offendeth is infinite 14. Hâ— ignorantly saith That â—e who confâ—rs Gods gift is as great yea greater than God himself is so then it must follow that the Apostles were greater than God when they gave the gifts of the Holy Ghost by imposition of hands 15. He impiously saith that Saint Paul wrote many things which he understood not 16. And as impiously doth he say that in them books which we call Scripture is the lye as well as in other books 17. After his ignorant manner he câ—â—founds the gift of prophesie with the Prophet himself in saying man is not the Prophet but the light in man from God 18. He will not have us to seek for Antichrist abroad for man in darknesse is Antichrist I deny not but every man in darknesse is in some sort an Antichrist yet there is one great Antichrist to be sought for abroad 19. The Trinity which he acknowledgeth is God the Sonne and Man this Trinity is hatched in his crasie 〈…〉 20. He is so mad that he saith he can make one word bear forty significations so he can make 〈◊〉 thou stand for dark or light or hell or heaven or sea or land or angel or Sunne or the devil 21. He will not have Christs body that suffered to be our Saviour nor Christs body for christs body saith he is obedience thus he would fain make christ our Saviour a 〈◊〉 allegorie and therefore in plain termes affirmeth that true Christ hath not nor cannot have any true corporall body for he is a spirit and a spirit is free from flâ—sh as if forsooth a spirit flesh could not be united in the same person
see the outward signes of grace may be in the estate of damnation such are hypocrites whose wolfish disposition is covered with sheeps cloathing Moses did not separate himself from the Jewish Church because most of them were a stiffe-necked people a rebellious generation of uncircumcised hearts and eares a people that erred in their hearts and knew not the wayes of God Neither did Christ separate himself from the Apostles though there was a Judas amongst them Neither did Saint Paul abandon the Church of Corinth because of the incestuous person and other wicked men among them Will the husband man for sake his field because there are â—ares among the corn or will he abandon his Barn because of some chaffe among the wheat there will come a time of separation when the sheep and goats the good and bad fishes the green and withered trees shall be parted which shall be in that great day when all secrets shall be disclosed and the visard of hypocrisie removed till then the true Israelites must be content to have some Canaanites live among them 2. They say that many among us professe the faith of Christ outwardly which have not the spirit of God within but I say that whosoever among us professeth Christ outwardly hath the Holy Ghost for ought we know we are to judge of the tree by the fruits it is onely God that exactly knoweth who are his it were uncharitably done of us to expell or exclude any man from the body of Christ that professeth him outwardly its true there be many hypocrites such as are among us but are not of us these we cannot discern whilst they continue in their outward profession but by revelation the servants that invited and compelled all sorts of guests to the wedding feast knew not who wanted the inward wedding garment of grace it was onely the master of the Feast that could find that out 3. They say that we receive divers into our Churches which shall not be saved I answer that no man is certain who shall be saved or not saved we are to judge charitably of all men till we know the contrary we receive none into our Church but such as prosesse Christianity and the children of believing parents to whom also the Covenant of grace belongeth and though we did know such as were not to be saved yet we are not to debarre them from the Church so long as they joyn in outward profession with Gods people So Christ knew that Iudas should not be saved yet he received him into the fellowship of the Apostles but I would be informed how these men can so exactly know who shall be saved or not seeing in outward profession the hypocrite can go as far as the best Saint so likewise the best Saint may for a time seem to be in the state of damnation besides Iohn Baptist admitted Scribes Pharisees and all sorts of people to his Baptisme if they confessed their sins and repented and so Philip Acts 8. admits to his Baptisme all outward professours of faith which is many times without the inward grace of Sanctification Quest. 20. upon what grounds do the Independents and Anabaptis allow Lay men to preach without call or ordination An. Because the sonnes of the Prophets did preach so did Ieheshaphat and his Princes so did the Disciples before Christs Resurrection so did Paul and Bâ—nabas likewise the Scribes and Pharisees and many in the Church of Corinth who were not Church-men besides Moses wisheth that all the Lords people were Prophets But these are all weak and groundlesse reasons For 1. The sons of the Prophets were destinated for the Ministry and therefore were by probation sermons to give testimony of their gifts which they acquired by their pains and industry in the Schools of the Prophets which were their Colledges 2. Iehâ—saphat and his Princes in an extraordinary time of Reformation made an exhortation or speech to the people to stir up the Levites and Judges to discharge their dutie Neither do we read Chron. 2. 17. that the Princes did preach or expound the Law but onely that they accompanied and countenanced the Levites whilst they preached 3. The Disciples were called to the Apostleship and to preach the Gospel before Christs Resurrection 4. And so were Paul and Barnabas called to preach the Gospel 5. Likewise the Scribes and Pharises sate in Moses chair in that confused time and they were Doctors of the Law therefore Christ wills the people to hearken to them they had their Sinagogues as well as the Levites had the Temple 6. In the Church of Corinth there were some extraordinary Prophets indowed with infused gifts and revelations which can be no warrant for Lay-men who want these gifts to undertake the ordinary function of preaching 7. We deny not but Moses wished that all Gods people were Prophets and so do we but neither he nor we wish that they should prophesie without a calling either ordinary or extraordinary for how shall they preach except they be sent saith the Apostle Rom. 10. 15. Nâ— man taketh the honour of sacrificing to himself but be that is called of God as was Aaron Heb. 5. 3. much lesse should any without a call take upon him the office of preaching which is more noble than sacrificing and therefore the Apostle prefers Preaching to Baptising 1 Cor. 1. 17. And surely if Lay-men may Preach they may also baptise for Christ joyneth these two together in his Apostles and their successors with whom he is by his assistance and spirituall presence to the end of the world but we see how far they are from being sent by God or from having the gift of preaching by the Errours and Heresies daily hatched among them and how can it be otherwayes seeing they are not bred in the Schools of learning whereby they may be fiâ—â—ed and set apart for this great imployment which will require the whole man and who is sufficient for it saith the Apostle neither do we read in the Scripture that this ordinary gift of Preaching was communicated to any but to Apostles Evangelists Prophets Pastors and Doctors and to give way that all men may Preach without Call or Ordination is to make him who is the God of Order to be the God of confusion Quest. 21. What are the Tenets of the Presbyterians A. The Presbyterians are so called for maintaining that the Church in the beginning was governed by Presbyters or Elders and that it should be so governed still because the office of a Bishop came not to be distinct from the Presbyter till almost three hundred years after Christ before which time they had the same name for Presbyters were Bishops as they shew out of the fifth sixth and seventh verses of the first chapter to Titus likewise out of Hierom ep ad Evag. ad Ocea Ireneus l 4. cont haeret c. 43 44 Eusebius Hiss l. 5. cap. 23. and others And as they shew their names to be one so likewise
take it down whilest it was movable they were distinguished according to Levies three sons into the Gershonites Cohathites and Merarites the first carried the hangings and coverings The second the chief things of the Sanctuary the third had the charge of the wood-work In Davids time some were Judges some Treasurers some Singers and some Porters 1 Chron. 23. 26. The Singers and Porters were divided into 24. orderâ— 1 Chron. 25. 26. The elder Levites were to oversee and teach the younger Who from the thirtieth year of their life till the fiftieth did bear about the Tabernacle Under them were the Gibeonites or Nethinims whose office was to draw water and hew wood for the house of God Q. What were the Prophets Scribes and Pharises A. Not only were they called Prophets to whom God revealed himself and his purposes in an extraordinary way but those also that expounded the Scripture they were also called Fathers Doctors of the Law Disputers Wise men and Rabbies from their greatness in knowledge Which title the Pharisees did appropriate to themselves their Scholars were called children and sons of the Prophets The name of Scribes was given to Scriveners and publick Notaries these were called Scribes of the people Mat. 2. 4. and likewise those that did write and expound the Law such a Scribe was Esdras Esdr. 7. 6. these were called Doctors of the Law The Pharisees were so called from separation and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sepaâ—â—rists for they separated themselves to a strict kind of life and to the study of the Law having no commerce with other people nor communicating with them in dyet apparrel nor customs They held a fatal necessity with the Stoicks and transammation with the Pychagoreans hence they thought that either the soul of Iohn Baptist or of Elias or of Ieremy had animated Christs body They preferred Traditions to the written Word and placed most of their holiness in washing counting it a less sin to commit fornication then to eat with unwashed hands from their daily washings they were named Hemero-Baptists they always washed when they returned from the market thinking themselves polluted with the touch of other people They are noted Mat. 9. 11. for holding it unlawful to eat with sinners and Mark 7. 4. for their superstitious washing of cups pots brazen vessels and tables and Luke 18. 12. for fasting twice in the week and Mat 23. 5. for their broad Phylacteries which were scrolls of partchment wherein the law was written so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or reserve for by these they kept the Law in their memory they are noted also for their large borders and fringes Mat. 23. 5. they wore their Phylacteries on their foreheads and left arms and Hierom observeth in Matth. 23. that they used sharp thorns in their fringes that by the pricking thereof they might be put in minde of the commandements Q. What were the Nazarites Rechabites and Essenes A. The Nazarites were votaries Numb 6. so called from Nazar to separate for they separated themselves from wine and strong drink from coming neer the dead and from the rasor some were Nazarites for their life as Sampson Iohn Baptist c. others only for a time to wit thirty days as Absolom who cut his hair the thirtieth day of his vow such a Nazarite was Paul Act. 21. 24. Nazareth was a village in Galilee where Christ was conceived and bread and therefore was called a Nazarite Mat. 2. 23. and his Disciples Nazarites Acts 24. 5. but indeed he was the onely true Nazarite because he was pure holy and separate from sinners but he was no legal Nazarite for he drunk wine and went neer the dead These Hereticks were also called Nazarites who taught that with the Gospel should be joyned the Law of Moses Acts. 15. 2. Of the Rechabites so called from Rechab their Father We read Ierem. 35. 2 3 4 c. these neither drunk wine nor lowed seed nor built houses nor planted vineyards but like strangers lived all their days in Tents The Essenes so called from their skill in curing of diseases for they were much given to the study of Physick in their opinions were Pythagoreans ascribing all things to fate offering no sacrifices but of inanimate things shunning oathes pleasures and wine contenting themselves with water only and mean apparrel their garments were white and had all things in common amongst them They worshipped towards the East observed the Sabbath more strictly then others kept seven Pentecosts every year to wit every seventh week one and generally they abstained from marriage yet some did marry for procreation They were superstitious in preserving the names of Angels they were much given to silence with the Pythagoreans chiefly at table none were admitted into their Society without four years probation there were some of these Essenes contemplative only and lived in gardens or remote villages who contented themselves with bread and salt others were active and gave themselves to manual labours these lived in Cities and fared better and eat twice a day Q. What were the Sadducees and Samaritans A. The Sadduces were so called either from Isedek justice because they would be accounted the onely just men in the world or from Sadock the Author of their Sect who was the scholar of Antigonus Socheus these rejected all Traditions and Scriptures except the five books of Moses denied the Resurrection paines or rewards after this life Angels and spirits fate likewise or destiny ascribing all to mans freewill They held also that the soul died and perished with the body The Samaritans held with the Sadduces that there was no Scripture but the Pentateuch that there was no Resurrection nor life Eternal nor any Traditions to be admitted yet they dissented from the Sadduces in acknowledgeing Angels in worshipping only upon mount Garizim whereas the Sadduces worshipped also in Ierusalem and kept faire correspondency with the other Jewes whereas the Samaritans and Jewes did so hate and abhor each other that there was no commerce between them but did curse and excommunicate each other Of these Jewish Sects see Iesephus Philo Drusius de trib Sect. Munster Sigonius Buxtorsius and others Q. How did they anciently observe their Sâ—bbath A. The day before was the preparation of the Sabbath called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which began about the sixth hour that is our twelfth That day they might not travel above twelve miles least by comming home too late they might want time for preparation to the Sabbath which began in the evening and which for the excellency thereof was called the Queen of Feasts and gave denomination to the whole week on the Sabbath they must not travel above two thousand paces or cubits for so far was the distance of the Ark from the Camp They were so superstitious in the keeping of their Sabbath that they would not fight that day and so suffered Ierusalem
their superstitious Church discipline if I may so call it Of which see Lucian in his Syrian Goddesse out of whom I have this description By this and by what we are to speak of the Gentile idolatry we may admire the madnesse of those men who being made after the image of God do subject and enslave themselves to dead images to senselesse blocks and stones which have eyes and see not eares and heare not then not without cause did David say that they who made them are like unto them he meanes those that worship them for not the Artificer but the Worshipper makes the Idol So the Poet Qui fingit sacros auro vel marmore vultus Non facit ille Deâ—s qui colit iste facit And it is strange to see how cold and sparing we are in the worship of the true God how zealous and expensive they are in the service of their false gods they can cut their flesh and cry from morning to evening with Baals Priests they can part from their gold and silver their jewels and ear-rings to make them a golden Calf yea they can offer their sons and daughters to be burned in the fire to Moloch and yet there is no sin so repugnant to God as Idolatry for it is repugnant to his entity because an Idol is nothing in the world saith the Apostle it is repugnant to his unity because he is but one but false gods or idols are many it is repugnant to him as he is verity because Idols are lying vanities it is repugnant also to him as he is life because Idols are dead and senselesse things it is repugnant to his purity for Idols are called filthinesse pollution and abomination in Scripture it is also repugnant to the love he carrieth to his Church for it causeth jealousie in him and therefore he calleth Idolatry Whoredom and Idoters Adulterers and they that worship Idols are said to goe a Whoring after other gods it is likewise opposite to gods goodnesse therefore idolatrie is particularly called sin as if it were the only sin in the world so Exod. 32. 22. This people is prone to sin that is to idolatry so Lament 1. 8. my people have committed a sin that is Idolatry and as it is most repugnant to Gods nature so it is to almost all his commandments To the first because it makes other gods then he To the seond because it makes graven Images and worships them To the third because it takes Gods name in vain by giving it to the creature even to stocks and stones To the fifth because it gives the honour due to parents uno senselesse Idols for the Idolater saith to the stock thou art my Father and to the stone thou hast begotten me Jer 2. 27. To the sixth commandement because the Idolater is a horrible murtherer in not sparing his own children To the seventh for Idolatry is not onely spiritual Adultry but the cause also of carnal pollution and of unnatural lust for among the Indiáns they practised Sodomy in the sight of their Idols as a part of that worship due to them Lastly it is against the eighth commandement for the Idolater is a sacrilegious thiefe stealing from God his due and giving it to his Idol as the Prophet complaineth Hos. 2. 8. There are three sins inseparable companions of Idolatry namely Witchcraft Coveteousnesse and carnal Pollution For the first The Apostle Gal. 5. 20. joyneth Idolatry and Witchcraft together The Ephesians as they were given to Idolatry so they were to Magical Arts and as soon as they forsook their idolatry they forsook also their witchcraft and burned their conjuring books Acts 19. 19. as Manasseh reared up Altars for Baal so he used inchantments and dealt with familiar spirits and Wizzards 2 Kings 21. 6. hence proceeded diabolical inspirations and Enthusiasmes Oracles and many other inchanting tricks As for covetousness it is no wonder that it accompanies idolatry for it is a kind of idolatry and so the Apostle calls it The covetous man worshippeth his god Plutus or Mammon with as great devotion as any Idolater doth his Idol he saith to the wedge thou art my hope and to the gold thou art my confidence he sacrificeth to his god the poor whom he oppresseth his own soul also and his body too which he macerates with care and deprives of things necessary King Ahaz no sooner gave himself to Idolatry but he presently shews his sacrilegious covetousnesse in robbing the house of the Lord of its wealth 2 Chron. 28. As for carnal uncleannesse how much that hath been practised by Idolaters is known to them that have read Histories for they did not think their daughters fit for marriage till first they had been prostituted before their Idols and though adultery fornication and Sodomy were thought sins yet these were held vertues and a part of religious worship in the presence of their gods and it is no marvel for their very gods were incestuous Adulterers and Sodomites and divers Strumpets after their death were deified as Lactantius instanceth in Laurentia the Wife of Faustulus who for her whoordomes among the Shepherds was called Lupa that is a Whore Such another was Leaena among the Athenians such was Faula Hercules his Whore and Flora who left her estate to the Romans In a word Idolatry hath been the cause of all sin and mischiefe in the world from whence proceed murthers rapine oppression injustice intemperance uncleannesse sorsery avarice c. but from this that men forsook the living God who is the punisher of vice and rewarder of vertue and served false gods who had been wicked men themselves whilest they lived and patronized wickednesse when they were dead Q. What Idolatrous Gods or Devils rather did the ancient Syrians worship A. Their chief god was Baal-Zebub or Beel-Zebub the Lord of Flies either because his Temple was much infested with Flies or else from the power he had in driving away Flies He was a great god at Ekron and is called in the Gospel Prince of the Devils Some take him for Jupiter others for Priapus others for Sumanus chief god of the Manes which some think to be Pluto 8. Baal-Phegor or Peor that is the gaping or naked Lord so called from the naked posture in which he was worshipped hâ— was the God of the Mâ—abites His Temple is called Beth-Peor Deut 3. 29. some take him for Priapus 3. Baal or Bel which signifieth Lord was a great god or Idol amongst the Babylonians Sidonians Samaritans and Moabites and sometimes among the Iews some take him for Mars others for Iupiter who by the Phoenicians is called Baal Samen that is Lord of Heaven by which I think they meant the Sun 4. Baal-berith that is Lord of the Covenant Iudg. 9. 4. by whom they meant Iupiter whose office was to confirme Covenants and to punish the breakers thereof Audiat haec genitor qui foedera sulmine sancit Virg. Aene. 12. So Aristophanes calls upon Iupiter to send his
the honour to wear a long robe of Gold and Purple and on his head a Crown of Gold beset with Jewels The ancient Greeks also priviledged their Priests to wear Crowns whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rome the Flamen Dialis or Iupiters Priest had this honour that his bare word had the force of an Oath and his presence was in stead of a Sanctuary if any guilty person had fled to him he was free that day from any punishment He had power to exercise Consular authority and to wear Consular garments and whereas none had the Honour to ascend the Capitol in a Sedan or Litter save onely the Pontiseâ— and Priests we see in what reverend esteem they were in old Rome and no lesse honour but rather more the Priests and Bishops of modern Rome have received from Christian Princes Among the Iews we find that Eli and Samuel were both Priests and Judges the Levites were as Justices and by their word used to end all strife Deut. 21. in Davids time 6000 of the Levites were Judges and after the captivity some of the Priests were Kings of Iudâ— 1. Chrom 23. in the Christian Church we see how at all times the Clergy hath been honoured in Scripture they are called Fathers Embassadours Friends of God Men of God Prophets Angels c. Tertullian L. de poeniten shews that in the Primitive Church Penitents used to fall down at the feer of their Priests and some write that they used to kisse their feet In what esteem the Bishops of Italy France Germany and Spain are now in and in England have been in is known to all that read the Histories of these Places In Moscovia the Bishops not onely are endowed with rich Revenues but also with great honours and priviledges and use to ride in rich apparrell and in great state and magnificence What respect the Great Turk giveth to his Mufti or High Priest and in what esteem he hath the Christian Patriarch of Constantinople is not unknown to those that have lived there or read the History In a word Religion flourisheth and fadeth with the Priests Ministers thereof it riseth and falleth floweth and ebbeth as they do and with Hippocrates Twins they live and die together so long as the Gâ—ntile Priests had any maintenance and respect left them so long their superstition continued in the Empire even under Christian Emperors but as soon as Theodosius took away their maintenance Gentilisme presently vanished and went out like the snuff of a Candle the tallow or oil being spent Q. 12. What Religion is most excellent and to be preferred above all others A. The Christian Religion which may be proved first from the excellent doctrines it teacheth as that there is a God that he is but one most perfect infinite eternall omniscient omnipotent absolutely good the authour of all things except sin which in a manner is nothing the Governour of the world and of every particular thing in it that Jesus Christ the son of God died for our sins and rose again for our justification c. 2. From the reward it promiseth which is not temporall happiness promised by Moses to the Iews in this life not sensual and beastly pleasures promised by the Gentile-Priests to their people in their Elysium by Mahomet to his followers in his fools Paradise but eternal spiritual immaculate and Heavenly felicity in the full and perpetual fruition of God in whose presence is the fulnesse of joy and at his right hand are pleasures for evermore such as the eye hath not seen nor the ear heard and cannot enter into the mind of man 3. From teaching the faith of the Resurrection which none of the Gentiles did believe and not many among the Iews for the Saduces denyed it onely Christianity believes it being assured thâ—t he who by his power made the great world of nothing is able to remake the little world of something neither can that which is possible to nature prove impossible to the aâ—thour of nature for if the one can produce out of a small seed a great tree with leaves bark and bougâ—s or a butterfly out of a worm or the beautifull feathered Peacock out of a mis-shapen egge cannot the Almighty out of dust raise our bodies who first out of dust made them 4. No Religion doth teach how God should be worshipped sincerely and purely but Christianity for other Religions consist most in sacrifices not of beasts and birds onely but of men also likewise in multitudes of unnecessary ceremonies whereas the Christian Religion thâ—weth that God is a spirit and will be worshipped in spirit and truth That outward Ceremonies are but beggerly rudiments That he will have mercy and noâ— sacrifice That thâ— sacrifice of God is a broken and contrite heart That he is better pleased with the circumcision of our fleshly lusts than of our flesh with the mortification of the body of sin than of the body of nature He caâ—eth not the flesh of Bulls nor drinks the blood of Goats but we must offer to him thanksgiving and must pay 〈◊〉 vows The best keeping of his Sabbath is rather to forbear the workâ— of sin than the works of of our hands and to wash our hearts in innocency rather than our hands in water The service he expects from us is the presenting of our bodies â—living sacrifice and holy which is our reasonable service No Religion like this doth teach us the true object of our faith and hope which is God of our charity which is our neighbour of temperance which is our selves of obedience which is the Law of prayer which is the Kingdome of Heaven and the righteousnesse thereof in the first place and then things concerning our worldly affairs in the second place no Religion but this teacheth us to deny our selves to forgive our enemies to pray for our persecutors to do good to those who hurt us to forget and forgive all injuries and to leave vengeance to God who will repay no Religion like this teacheth the conjugal chastity that ought to be between one man and one wife for other religions permit either plurality of wives or divorces upon light occasions or fornication amongst young people unmarried Crede mihi non est flagitium adolescentem scortari Terent or that which is worse and not to be named but Christianity forbids unchast talk immodest looks and even unclean thoughts Other Religions forbid perjury this swearing at all except before a Judge to vindicate the truth No Religion doth so much urge the mutual justice or duties that ought to be between masters and servants parents and children Princes and people and between man and man all these oppression extortion usury bribes sacriledge c. are forbid even all kind of covetousnesse and immoderate care but to cast ouâ— care upon God to depend on his providence to use this world as if we used it not to cast ouâ— bread upon the Waters to
Father of Christ and author of the Gospel but Moses Law they rejected and the old Testament as proceeding from the other god to wit of justice The Cerdonians also denyed the Resurrection of the flesh and Humanity of Christ Affirming that he was not born of a Virgin nor suffered but in shew Marcion by birth a Paphlagonian neer the Euxin Sea was Cerdons Scholar whose opinions he preferred to the Orthodox Religion out of spleen because his Father Bishop Marcion excommunicated him for Whoredom and because he could not without true repentance be received again into the Church therefore he professed and maintained Cerdons Heresies at Rome in the time of M. Antoninus Philosophus 133. years after Christ but he refined some points and added to them some of his own phansies With Cerdon he held two contrary gods and denied Christs Incarnation of the Virgin and therefore blotted his Genealogy out of the Gospel affirming his body to be from heaven not from the Virgin He denied that this world by reason of the Ataxie and Disorder in it could be the work of the good god He rejected the Old Testament and the Law as repugnant to the Gospel which is false for their is no repugnancy He denied the Resurrection and taught that Christ by descending into hell delivered from thence the souls of Cain Esau the Sodomites and other reprobates translating them into heaven He condemned the eating of flesh and the married life and renewed baptism upon every grievous fall into sin If any of the Catechumeni died some in their name were baptised by the Marcionites They also baptised and administred the Eucharist in presence of the Catechumeni against the custom of the Church They permitted Women also to baptize They condemned all Wars as unlawfull and held transanimation with the Pythagoreans Q. 15. What was the Religion of Apelles Severus and Tatianus A. Apelles whose scholars were called Apellitae was Marcions Disciple and a Syrian by birth He flourished under Commodus the Empâ—ror about 150. years after Christ. He taught that there was but one chief God to whom was subordinat a fierie God who appeared to Moses in the bush who made the world and gave the Law to the Israelites and was their God He gave to Christ a body compacted of the Stary and Elementary substance and appeared in the shape onely of man This body when he ascended he left behind him every part thereof returning to their former principles and that Christs spirit is onely in heaven He rejected the Law and Prophets and denied the Resurrection Severus author of the Severians was contemporarie with Apelles under Commodus 156. years after Christ. He used the company of one Philumena a Strumpet and Witch He taught his disciples to abstain from Wine as being poyson begot of Satan in the form of a Serpent with the Earth The world he said was made by certain Powers of Angels which he called by divers barbarous names He hated Women and Marriage denied the Resurrection the Old Testament and Prophets using in stead of them certain Apocryphall Books Tatianus a bad Scholar of a good Master Iustin Martyr was a Mesopotamian by birth and lived under M. Antoninus Philosophus 143. years after Christ his disciples were called Tatiani from him and Encratitae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance or continence for they abstain from Wine Flesh and Marriage They were called also Hydro-Paristatae users of Water for in stead of Wine they made use of Water in the Sacrament They held that Adam was never restored to mercy after his fall And that all men the sons of Adam are damned without hope of salvation except the Tatiani They condemned the Law of Moses the eating of flesh and the use of wine and held Procreation of Children to be the work of Satan yet they permitted though unwilingly Monogamy or the marrying once but never again they denied that God made male and female and that Christ was the seed of David Q. 16. Of what Religion were the Cataphrygians A. Montanus disciple to Tatianus who was his contemporary was author of this Sect who for a while were from him called Montanists but being ashamed of his wicked life and unhappy end they were afterward from the Country where he was born and which was first infected with his heresie called Cataphrygians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were named also Tascodragitae because they used in praying to thrust their forefingers into their Nostrills to shew their devotion and anger for sin Tascus in their Language signifieth a long slick or slaff and Druggus their Nose as if you would say Perticonasati as the interpreter of Epiphanius translates it They loved to be called Spirituales because they bragged much of the gifts of the Spirit others that were not of their opinion they called naturual men This Heresie began about 145. years after Christ and lasted above 500. years He had two Strumpets which followed him to wit Prisca and Maximilla these forsook their Husbands pretending zeal to follow Montanus whereas indeed they were notorious Whoors they took upon them to prophesie and their dictates were held by Montanns as divine oracles but at last he and they for company hanged themselves He blasphemously held himself not onely to be in a higher measure inspired by the Holy Ghost then the Apostles were but also said that he was the very Spirit of God which in some small measure descended on the Apostles he condemned second marriages and yet allowed Incest He trusted altogether to Revelations and Enthusiasmes and not to the Scripture In the Eucharist these wretches mingled the Bread with Infants Blood they confounded the persons of the Trinity affirming the Father suffered Q. 17. What was the Religion of the Pepuzians Quintilians and Artotyrites A. These were disciples of the Cataphrygians Pepuzians were so called from Pepuza a town between Galatia and Cappadocia where Montanus dwelt and Quintillians from Quintilla another whorish Prophetesse and companion to Prisca and Maximilla They held Peprza to be that new Ierusalem fore told by the Prophets and mentioned in the Epistle to the Hebrews and in the Revelatien In this they said we should enjoy life eternal They perferred Women before Men affirming that Christ assumed the form of a Women not of a Man And that he was the author of their wicked Tenets They commended Eve for eating the forbidden fruit saying that by so doing she was the author of much happinesse to man They admitted Woman to Ecclesiastical functions making Bishops and Priests of them to preach and administer the Sacraments They mingled also the Sacramental Bread with humane Blood The Artotyritae were so called from offering Bread and Cheefe in the Sacrament in stead of Wine because our first Parents offered the fruits of the Earth and of sheep and because God excepted Abels sacrifice which was the fruits of his sheep of which Cheese cometh therefore they held cheese
be that soweth Spiritual things should reap Temporal I deny not also but there were Lazarus the two blinde men in the Gospel the cripple in the Acts who did beg but theâ— the Jewish government was much altered from its first purity and their Laws much neglected or corrupted by their subjection to the Romans Again that Christ and his disciples needed not to beg is plaine by the common purse among them whereof Judas was the carrier Now Christ assumed voluntary poverty though he did not begge to shew that he came to suffer want and that his Kingdome was not of this world and to sanctifie our poverty to us and to â—each the rich of this world that they trust not in uncertain riches and that the poor should not be dejected seeing Christ himself was poor God also to humble us doth suffer us sometimes to be in â—ant So he dealt with Elias when he asked â—read of the Widow and David when he desired bread of Abimelech and Lazarus when he begged at the rich mans door but this is seldom and to let us see that on earth we have not true happinesse Again I deny not but a single man who hath no charge of Wife Children and Family may renounce his wealth that he may be the lesse burthened with the cares of this life and the more apt for prayer and contemplation but this is not lawful in him who hath the charge of Wife and Family for whom he ought to provide If he be not worse then 〈◊〉 Infidel To be brief these Monks who can work or preach and will not ought not to beg for wages are due to those that work not so much out of charity as out of justice Q. 11. Was that Leathreâ— Girdle ever worne by S. Augustin with which the Monks of this order used to cure Diseases and ease Paines in the body A. â— That Saint Austin ever wore this Girdle is not known to me nor can it be proved but by their own traditions 2. That this Girdle hath miâ—â—culously cured Diseases and asswaged Paines is believed by divers lay-people even by some Princes who have for this end wore the same 3. That wonderfull cures have been wrought by this Girdle is aâ—â—evered by divers but how truly I know not 4. God sometimes by weak means produceth strange cures as by Christs Spittle Saint Peters Shadow Sâ—int pauls Handkerchieff the Hem of Christs Garment â— God permits Satan sometimes to do strange things that they who will not believe the truth may be deluded 6. Many strange cures are to be ascribed to the force of imagination rather then to such weak outward means 7. To deny all miracles which have been written is too much temeritiâ—â— and to believe all is too much credulitie 8. We read of miracles not onely done by Moses Christ and his Apostles but also by the Sorcerers of Egypt Simom Magus Antichrist Apollonius and others 9. As Scriptures at first were proved by miracles so miracles are now to be proved by Scriptures for such miracles as are not consonant to Gods word are not true 10. Divers of the Roman Church doubt the truth of many of their miracles Canus Loc. 1. 11. c. 6. calls the Author of the Golden Legend a man of a brazen Face and a Leaden Heart Espencaeus upon 2. Tim. 4. saith That the Legends are full of fables Caietan Digr 21. Opusc. de concep Virg. C. 1. tells us That it cannot be known infallibly that the miracles on which the Church groundeth the Canonisation of Saints be true because the credit thereof depends on mens reports who may deceive others and be deceived themselves Q. 12. What were the Institutions and Exercises of the first Monks A. At first they used to work when occasion served to eat and drink soberly to go decent in their apparel to fast and pray often to possesse all thingâ— in common to Read Meditate Preach and hear the Word of God to study Temperance Continency Modesty Obedience Silence and other Vertues They were divided into tens and hundreds every nine had their Decurio or tenth man to overlook them and every hundred had their Centurio to whom the ten Decurions were subject they had their distinct beds at the ninth hour they met to sing and hear Sermons at Table they fit silent and content themselves with Bread Herbs and Salt the old men onely drink Wine in the night they had their hoâ—â— of prayer in the Summer they dine but 〈◊〉 not Their chief Governour they called Father in Syriack Abbot who for his learning was eminent and for his life exemplary These ancient Monks used to wear Hoods and Girdles they went also with staves and scrips of Goat skins But in Egypt they wore no shoos because of the heat of that Country The affairs of the Covent was committed to some Brother till he grew weary of it but in Mesopotamia Palestine and Cappadocia the Brothers did serve by turns weekly at the end of the week the servant did wash the feet of his Brothers and so resigned up his office to the next In most places they observed the third sixth and ninth hours for prayer none were admitted into the Monastery till they were 〈◊〉 tried by waiting ten days together without the Gate and patiently enduring all the opprobrious speeches that should be uttered against them then did the Abbot receive them with a long exhortation admonishing them of their duties and chiefly exhorting them to Mortification Humility Silence Obedience Meeknesse Patience Sobriety Submission Confession of their infirmities and such like duties Then are these Probationers stript of their own Garments and cloathed in Monks habit and are tried one whole year under strict discipline if there be dislike on either side they receive their own clothes again from the Steward are dismissed the Monastery Small offences among these Monks were punished with publike humiliation and acknowledgment the offender lying flat on the ground till the Abbot bid him rise but great faults were punished with stripes or expulsion during their sitting at Table they were to hearken to what was read out of the Scripture to the end they might be taken off from idle talk and that their mindes might be sed as well as their bodies seeing not by bread â—lone man doth live but by every word that caâ—neth out if the mouth of God These primitive Monasteries also were subject to the Bishops of the Diocesse without whose leave they were not to go abroad from their Covents I do not finde that in these Primitive Monasteries they were tyed to set Fasts â—â— the three Vows of Chastity Poverty and Obedience or to different cloathes and colours or to stay longer in the Monastery then their own liking Q. 13 Why did Religious Persons cut their Hair and Beards A. Because long Hair was abused among the Gentiles to Pride Luxury and Superstition It did argue also Effeminatnesse Childishnesse or Slavishnesse for in some places slaves used
the house of Iacob for ever to this City of the Church shall the Kings of the earth bring their glory and honour in that day he that is feeble shall be like David and the house of David shall be as God See Isa. ch 2. ch 55. and ch 65. Ier. 16. Ezech. 21. Dan. 2. Zach. 12. Luke 1. Rev. 21 and many more places which speak of the Churches felicity under the Gospel but not a word of a millenarie Reign Q. 9. Wherein doth the vanity of the Millenaries opinion consist An. 1. In giving to Christ a temporall Kingdome of a thousand years whereas his Kingdome is eternall it shall stand fast for ever of his Kingdome shall be no end saith the angel 2. In giving him an earthly Kingdome whereas his Kingdome is heavenly My Kingdome saith he is not of this world It is not from hence it is within us 3. In making his Kingdome to consist in earthly pleasures in eating drinking fighting c. all which are directly against the nature of his Kingdome which as the Apostle saith Rom. 14. 17. Is not meat and drink but righteousnesse peace and joy of the Holy Ghost the end of his coming was to fight with no other weapon but with the two edged sword of his word proceeding out of his mouth he was the prince of peace the dove that brought the olive branch in his mouth he brought peace in his birth he preached peace in his life and recommended peace to us at his death and as Saint Austin saith pacem nobis reliquit iturus ad Patrem pacem nobis dabit perducturus ad patrem his peace he left with us and his peace he will bring again to us 4. In this their imaginary Kingdome they bring Christ down from heaven before his time for the heavens must contain him till the restitution of all things which cannot be till the last Judgement it is an Article of our Creed that Christ shall come down from heaven to judge the quick and the dead which shall not be till the last day 5. He is to sit at Gods right hand untill be hath made his enemies his footstâ—â—l Ps. 110. 1. But these men will bring him from thence before he hath obtained this conquest and triumph which is not to be obtained till the last day and consummation of all thing 6. They are injurious to Christ to bring him from his place and condition of glory to play the part of a butcher and executioner in murthering of men with the sword here on earth an office ill beseeming him and no wayes suitable to his glorious condition and mercy who came to save sinners and not to destroy them 7. The Scripture mentioneth no other Resurrection of the bodies but such as shall rise at the last day Iohn 6. 39 40 44. in the end of the world when he shall have delivered up the Kingdome to God 1 Cor. 15. 22. where we shall be caught up in the clouds to meet the Lord in the aire and shall be ever with the Lord 1 Thes. 4. 15. but this Millenarie Resurrection is long before the last day and end of the world neither in it shall we be ever with the Lord if we are with him but a thousand years 8. The Scripture doth not speak of three comings of Christ but of two onely the first when he came in humility the second when he shall come in glory unto them that look for him shall he appear the second time without sin unto salvation Heb. 9. 28. let them shew us out of Scripture a third coming and we will believe them 9. Christ tells us Iohn 14. 2. that in his Fathers house that is in heaven are many mansions thither he is gone to prepare a place for us that where he is there we may bâ— but he is in heaven in his Fathers house there doth he prepare a place for us and not here upon earth for so we shall not be where he is but he will be where we are which is repugnant to his own words 10. They make the time of Christs second coming to Iudgement certain in affirming it shall be at the end of their thousand years but this is repugnant to Christs words who faith that his coming shall be sudden secret and unexpected like the coming of a thief in the night like the coming of Noahs stood or the fire of Sodom so that of that day and 〈◊〉 knoweth no man no not the angels in heaven nor Christ himself as he is man 11. Whereas the condition of Christs Church here on earth is mixed consisting of Saints and reprobates of sheep and goats of good and bad fishes of wheat and chaffe of corn and â—ares they give Christ such a Church as is without sinne or sinners as need no preaching nor Sacraments no Pastors and Jeachers no Advocate with the Father no Christ to appear for us in the presence of God and lastly such a Church as is not subject to persecution affliction sufferings and trouble all which is directly repugnant to Gods word and condition of the Church miâ—â—tant here which is subject both to infirmities and afflictions 12. Antichrist shall not be destroyed till Christs second coming to Iudgement as the Apostle sheweth 2 Thes. 2. 8. That Christ shall destroy him with the brightnesse of his comming but the millenaries will have him to be destroyed before the beginning of their thousand years which is flat against Scripture 13. They do exceedingly wrong the Martyrs in bringing their souls down from heaven where they have the fruition of God and his angels to reign here on earth and to enjoy carnall and sensuall pleasures the meanest of the Saints in heaven must be in a far better condition than the greatest martyr in this earthly Kingdome 14. The reward that is promised to the Saints after this life is not a Kingdome here on earth but the Kingdome of heaven a house made without hands eternall in the heavens a mansion in our heavenly Fathers house to sit with Christ in his throne to be caught up in the clouds to meet the Lord in the air and to be ever with the Lord to be with Christ in Paradise to enjoy life eternall c. 15. Whereas they dream that Ierusalem shall be rebuilt and the Iewes shall reign in Iudea a thousand years with christ is directly also against Gods word which Ezech. 16. 53. 55. sheweth that the Iews shall be restored to their former estate when 〈◊〉 and Sodom shall be restored which will never be and Gen. 49. 10. The Scepter shall depart from Iuda when Sâ—iloh cometh Ierusalem saith Saint Hierom est in aetornos collapsa cineres fallen into everlasting ashes and never to rise again 16. Whereas they dream that in the millenarie Kingdome sacrifices circumcision and all other Iewish ceremonies shall be used 't is plainly to deny that christ ever came in the flesh or that he offered himself a propitiarory sacrifice to put an
quietnesse and tranquility he is not in fire earthquakes and whirlwinds but in the soft and still voyce it s not the quaking of the body but humility and reverence of mind which he requires these Sectaries deny all ministeriall Ordinances and knowledge got by study and industry pretending an inward light from the spirit and that all our Learning got by Preaching Hearing Reading or Catechising iâ— but notionall and carnall and hanging upon the tree of knowledge they blasphemously prate also that Christ had his failings and that he distrusted God on the Crosse when he cryed out My God my God why hast thou forsaken me by which they overthrow the work of our Redemption which none could perform but he that knew no sin in whose lips was found â—o guil whom his enemies could not accuse of sin They will not have Ministers to preach for titheâ— which they call wages and yet our Saviour saith That the labourer is worthy of his wages and the Apostle That they who serve at the altar should live by the alâ—ar and if they communicate of their spirituall things why should they not participate of the peoples temporall things They will not have particular houses for preaching and prayer and yet among the Iews was the temple and Synagogues and after Christianity was settled Churches were erected They cannot abide studied or methodicall Sermons nor expouâ—ding nor learning in matters of Divinity by which we see how ignorant these people are who despise such helps as God hath given for propagating the Gospel Is it not better to studie and premeditatâ— than to utter quicquid in buecam veâ—erit undigested immethodicall ignorant trash Christ and his Apostles expounded and opened the Scriptures and yet these men reject expounding these men are also against singing of Psalmes a duty practised by Christ and urged by Saint Paul and Saint Iames. They reject infant-Baptisme and yet to infants belongeth the kingdome of heaven They will have no set days for Divine worship and consequently the Lords day must be of no account with them They will have no prayer before and after Sermâ—n and yet the Apostles joyned prayer with their Doctrine and breaking of bread Acts 2. 24. neither did they ever undertake any weighty businesse without prayer They condemn set houres of prayers and yet we read in the Acts of the Apostles that the third and ninth houres were set houres of prayer but by these wild Fancies we may see how crosse-grained these people are in contradicting every thing even Gods word it self if it be not consonant to their shallow reason which they call the spirit but it is indeed the spirit of giddinesse with which they are troubled and trouble others for the rejecting of all outward forms and decent ceremonies in Religion iâ— the overthrow of Religion it self which thought it consist not in ceremonies yet without them it is like a man stript naked of his garments and so for want of them exposed to all injuries of weather and danger of death The leaves of a tree are not the fruit thereof and yet without them the fruit will not prosper Q. 14. What other opinions do the Quakers hold An. Not to mention their â—orrid blasphemies in saying that some of them are Christ some God himself and some equall with God because they have the same spirit in them which is in God They maintain that the Scripture is not the word of God that out preaching is conjuration that expounding of Scripture is adding to it that the letter of Scripture is carnall that the word is not the rule to try the spirits that the soul is a part of God and long existent before the body that there is no Trinity that Christ hath no other body but his Church that Christs coming in the flesh was but a figure that all men have a light in them sufficient to salvation that the man Christ is not ascended into heaven that there is no imputation of Christs righteousnesse that prayer for remission of sinnes 〈◊〉 needlesse that we are justified by our own inherent righteousnesse that there is no 〈◊〉 life or glory to be looked for but in this world that there is no locall heaven nor hell nor resurrection of the body that many of them cannot sin that the calling of our Ministry is Antichristian that our preaching is altogether uselesse that themselves are immediately called by God that our worshiping of God in the Church is heathenish that the of children with water in Baptisme is Antichristian that we have no Sacraments that Dâ—vids Psalms are â—arnall and noâ— to be sung that in our Churches which they â—ll breasts houses God is not worshipped 〈◊〉 Christ 〈◊〉 to destroy all propertie and that therefore all things ought to be common that no man is to be called Master or Sir or to be saluted by the way and that one man ought not to have power over another here we see that these men despise Magistracy reject the Ministry sleight all decency and ordinances in Christs Church and in a word overthrow as much as in them lyeth all Religion and piety setting up a Babel of their own full of impiety ignorance aud blasphemie these are the fruits of too much liberty and the effects of reading Scripture by ignorant and malicious spirits who like spiders suck poyson out of the sweetest and wholesomest flowers and like mad men use that sword of the word to destroy themselves and others which was ordained to saye and defend us from our enemies Q. 15 Wherein do the absurdities and impieties of their opinions consist An. 1. In rejecting all Vniversity Learning because Christ and his Apostles were never taught in Schools but this opinion is ridiculous for Christ and his Apostles taught no other Divinity for the matter than what is taught in Universities the difference is onely in the manner of attaining this knowledge for they had it by inspiration we by study labour and instruction and yet the prophets had their Schools and Colledges both on the hill of God 1 Sam. 10. 5. 10. and at Bethel 2 Kings 2. 3. and at Iericho v. 5. and at Naiâ—th 1 Sam. 14. 20. Elisha had his Colledge 2 Kings 6. 1. 2. They will not have us expound Scripture because the Apostles expoundeâ— them but this conceit is also frivolous for to what purpose did Christ appoint Doctours and Pastors to continue still with his Church if they are not to expound Scripture what the Apostles expounded briefly we expound more fully In their expositions there be many intricate obscure high and figurative passages which require a further exposition God did never reveal all his truth at one time Among the Jews we read that Ezra the Scribe and the Levites expounded the Law Neh. 8. Christ took a Text and expounded it Luke 4. and so did Philip Acts 8. 3. They will not have Ministers to be called Masters but I would know of these men whether they that labour in
the Image of God original and actual sin and free will 3. Their opinions concerning the Law of God concerning Christ Faith Iustification and good works 4. Their Tenets concerning pennance fasting prayer and almes 5. Their opinions concerning the Sacraments and Ceremonies used in those controverted 6. What they believe concerning the Saints in Heaven 7. Their Doctrine concerning the Church 8. What they hold concerning Monks Magistrates and Purgatory 9. Wherein the outward worship of the Church of Rome consisteth and first part of their Masse 10. Their dedication of Churches and what observable thereupon 11. Their Consecration of Altars c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome Their sacred orders office of the Bishop and what colours held Sacred 13. Wherein the other parts of the Masse consisteth 14. In what else their outward worship doth consist 15. Wherein consisteth the seventh part of their worship and of their holy days 16. What be their other holy-days which they observe canonical hours and processions 17. Wherein the eighth part of their worship consisteth their ornaments and Vtensils used in Churches dedicated to Christ and the Saints their office performed to the dead SECT XIII Quest. 1. WHat is the Doctrine of the Church of Rome at this day and first of the Scriptures A. Though they maintain the same Scriptures with us the same Commandments the Lords Prayer and the three Creeds of the Apostles of Nice and of Athanasius yet in many points they differ from other Churches which briefly are these 1. They hold that Apocrythal Books are for regulating our faith and manners of equal authority with the Canonical Scripture such are Iudith Tobias third and fourth of Esdras the Book of Wisdom Ecclesiasticus Baruch the Epistle of Ieremie the thirteenth and fourteenth Chapters of Daniel the Books of Macchabâ—es and that part of Hester which is from the tenth verse of the third Chapter 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts 3. They hold that there is no necessity to translate the Scripture into Vulgar languages 4. That the Scripture is not to be read of Lay-people except of such as are discreet judicious and learned and are authorised by the Ordinary 5. That the Masse is not to be celebrated in the Vulgar tongue 6. That the sense and interpretation of the Scripture depends upon the Churches approbation 7. That the Scriptures by reason of their difficulty and obscurity are not fit to be read by the Laity or to be judges of controversies 8. That the Scriptures have four different senses namely the Literal Allegorical Tropological and Anagâ—gical which are to be expounded according to traditions written and unwritten according to the practise of the Church the consent of Fathers and interpretation of Councels confirmed by the Pope 9. That the Scriptures are not of absolute necessity for the being of a Church seeing there was a Church from Adam to Moses for the space of two thousand years without any Scripture being onely guided and instructed by traditions without which the Scriptures are not perfect as not containing all Doctrines necessary to salvation Q. 2. What are their Tenets concerning predestination the Image of God Original sin and Actual and Free-will A. 1. They hold election mutable because the Elect may totally fall from faith and righteousnesse 2. That sin foreseen was the cause of reprobation in respect of the positive act of condemnation and some of them hold that foreseen works were the cause of election 3. concerning the Image of God they hold that it consisteth most in charity and that this is Gratia gratum faciens Grace which makes us acceptable and that it is a habit infused whereas they say that Gratia gratis data is the gift of Miracles 4. That man in the state of innocency did not stand in need of any special assistance by which he might be excited to good workes 5. That original sin is not in the understanding and will but in the inferiour part of the soul onely which they call the flesh that concupiscence and ignorance are onely infirmities and remainders of original sin That the Virgin Mary was without original sin That Infants dying in original sin onely are punished with the paine of losse not with the paine of sense That original fin is taken away by baptisme and that in the regenerate it is remitted and not imputed or to be called a sin but onely as it is the cause and punishment of sin that some actual sins are of their own nature veniall and some mortal That the sin against the holy Ghost is pardonable 6. They hold that in free-will is required not onely a liberty from coaction but also from necessity that an unregenerate man can by his own strength without Gods special help perform some moral good in which there may be no sin found That an unregenerate man hath freedom of will in matters of salvation though not without the help of grace so that he may hinder or further his conversion and may by his natural power cooperate with grace Q. 3. What are their opinions concerning the Law of God concerning Christ faith justification and good works A. 1. They divide the two Tables so that they make but three commandements in the first and seven in the second making one commandement of the first two and two of the last They hold that Idols and Images are not the same and that the Images of Christ and of the Saints may be worshipped without Idolatry That equivocation may be used in some cases and an officious lye 2. Concerning Christ they hold that he was not ignorant of any thing and that he did not attain to knowledge by learning That he descended truly into Hell in respect of his soul and there preached to the Fathers in prison and delivered them from their Limbus so that they had nor as yet entered into Heaven till Christ by his death had opened the gates thereof which Adam shut by his sin That Christ did merit by his sufferings not onely for us but also for himself that glory which he enjoyes after his Ascension 3. Concerning faith they say that Historical miraculous and saving faith are one and the same that the special application of the promises of grace belongs not to faith but to presumption That faith hath its residence onely in the intellect and not in the will That faith is an assent rather then knowledge That justifying faith may be totally lost in the regenerate That true faith may be without charity That we are not justified by faith alone That man by the natural strength of free-will can prepare himself for future justification being assisted by the holy Spirit In his preparation are contained these acts namely Fear Hope Love Repentance a purpose to receive the Sacrament a resolvtion to live a new life and to observe Gods Commandements 4. Concerning justification they say that the first is
perswaded men that if they were not baptized by him and his they must necessarily incurre great danger 〈◊〉 their souls To which he added that those who 〈…〉 with the pâ—crogative of his Baptisme should be the restored people of Israel and that the wicked Cananites should be destroyed by their swords and the God himself should râ—â—eale from heaven the times wherein these things should be fulfilled To visions horrible dreams which he thought procâ—eded to him from God he gave great credit and he affirmed that he saw the preparations of the last day and the Angel going to blow the Trumpet by an indispurable revel 〈…〉 Godâ— Upon the account of which dreams his 〈◊〉 as â—redulous as their Master speâ—r and destroyed all they had fearing the difficulties of the times wherein they should spend them all which being scatter'd and consum'd before the day came they suffer'd a punishment and inconveniences befitting their folly having the lash of poverty perpetually at their backs However they a generation on whom the greatest quantity of black Hellebore would not be much effectuall did still adore this miraculous piece of 〈◊〉 as â— true Prophet even to admiration of which men some not worthy the face or name of mankind do at this day in great numbers live at Merhern in Palaces and Covents upon their accidental contributions and where they get their livelihood with their hands and apply themselves to any handy-craft whereof they are the Masters and Governours who by the commodities gained by them increase the common stock They have at home with them their Cooks their skullions their errand-boyes and their Butlers who have a care and dispose all things as they do in Monasteries and Hospitals They study to maintain mutual peace and concord being all equal These even to this day are commonly known by thâ— name of the Hutsian Fraternity LODOWICK HETZER Polluit ut mentem Sectis deformibus error Corpore sic Hetzer foedus adulter erat THE CONTENTS LOdowick Hetzer a famous Heretick He gaines Proselytes in Austria and Switzerland Anno 1527. at a publick disputation Oecolampadius puts Hetzers Emissaries to their shifts Hetzer denied christ to be co-essentiall with the Father His farewell to his Disciples He is put to death 〈◊〉 Adultrery LOdowick Hetzer famous for his Heresie and Learning was first very inâ—imately acquainted with Nicholos Stork and then with Thomâ— Muntzer yet he agreed not with these in some things as in that opinion of theirs of the overturning and destroying of all the powers of this world which opinion he looking on as malicious and barbarous forlook them and joyning with Iohn Deâ—â— they by their mutual endeavours sent some Prophets into Germany But dissenting also from him in some things be propagated his own sect in Austria and made many Proselytes at Berâ— in Switzerland Which gave occasion that the Reverend Senate appointed a publick disputation at Soning and caused letters of safe conduct to be sent to Hetzer and his followers for which bickering was set apart the first day of February in the year one thousand five hundred twenty seven where he appeared not himself but his emissaries came who were by the most learned but withall stinging Oecolampadius driven unto their shifts and enforced to acknowledge conviction Hetzer was a considerable part and the fire brand of the Anabaptistical sect but he stiffely denied Christ to be co-essential with the Father which the verses made by him upon the carrying of the Cross do more than hint Ipse ego qui propriâ cuncta haec virtute creabam Quaris quot simus Frustra ego solus eram Hîc non tres numero verùm sum solus at isti Haud numero tres sunt nam qui ego solus eram Nescio Personam solus sum rivus ego fons Qui me nescit eum nescio solus ero I who at first did make all things alone Am vainly ask'd my number as being one These three did not the work but only I That in these three made this great Syzygie I know no Person I 'm the only Maine And though they know me not will one remain He was excellent at three tongues he undertook to translate the book of Ecclesiasticus out of the Hebrew into High-Dutch Plauterus hath testified for him in writing that he very honestly and unblameably bid farewell to his Disciples and with most devout prayers commended himself to God even to the astonishment of the beholders He having been kept long in dose prison was on the fourth day of February in the year one thousand five hundred twenty nine senâ—â—nced to die and thinking himself unworthy of the City was led without the walls where he was put to death not for sedition or baptisme as Plauterus sayâ—â— but for Adultery which act be endeavoured to 〈◊〉 by some arguments fetcht from the holy Scriptures MELCHIOR HOFMAN Pellibus a teneris suetus doctissime nôsti Hofmanni teneras excoriare Greges THE CONTENTS HOFMAN a Skinner and Anabaptist Anno 1528. seduced 300 men and women as Embda in West-Friesland His followers accounted him a Prophet At Strasburg he challenged the Ministers to dispute which was agreed upon Jan. 18. 1532. where being mildely dealt with he is neverthelesse obstinate Other Prophets and Prophetesses deluded him He deluded himself and voluntarily pined himself to death IN the year one thousand five hundred twenty eight Melchior Hosman a Skinner of Strasburg a most eloquent and most crafty man at Embda in West Friezland ensnared 300. men and women into his doctrine where he conjured up Anabaptisme out of hell upon pain of damnation whereupon being returned to the lower Provinces who ever addressed themselves to him he entertained them with water baptizing all promiscuously This man upon the prophecy of a certain decrepid old man went to Strasburg it having been foretold him that he should be cast into prison and remain there six moneths â—t which time being set at liberty he should with his fellow-labourers disperse the harvest of the Gospel through all the world He was by his followers acknowledg'd and honour'd as a great Prophet This was the great prop and pillar of the reign of Munster Having therefore made what haste he could possible to Strasburg in order to the fulfilling of the prophecy he there challenges the Ministers of the word to dispute which offerture the Senate engaged with upon the eleventh of Ianuary one thousand five hundred thirty and two at which time the mists and clouds of errors and blindnesse were quite dispersed by the sunne of the Gospel However Hosman stiffely adhered to the foresaid prophecy as also to his own dreams and visions nor would he acknowledge himself overcome but their mildnesse having somewhat appeased him he was thence dismissed as one judged worthy of such a place where Lepers are shut up left others be infâ—cted But 't is