Pansebeia, or, A view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by Alexander Ross.

The Contents of the Eighth Section.

Of the opinions in Religion held the seventh Centur••. •• The opinions of the eighth Century. 3. The Tenets of the ninth and tenth Centuries. 4. The opinions of the ele∣venth and twelfth Centuries. 5. Of the Albigenses 〈◊〉〈◊〉 other Sects in the twelfth Century. 6. The ••spans•• thirteenth Century. 7. The Sects of the fourte••••th Century. 8. Of the Wicklevites. 9. The 〈◊〉〈◊〉 of the fifteenth Century. 10. The opinions of the 〈◊〉〈◊〉 Century, to wit, of Luther and others. 11. of 〈◊〉〈◊〉 sprung cut of Luther anisme. 12. Of Protestants. 〈◊〉〈◊〉 Of the other opinions held this Century. 14. The 〈◊〉〈◊〉 beads of Calvins Doctrine. 15. Of other opinions ••eld this age. 16. of divers other opinions in this age▪ 〈◊〉〈◊〉 and the causes of this variety, and confusion in the Church.

SECT. VIII. (Book 8)

Quest. WHereas we have had a view of the different He∣resies in Christian Religion, the first 600. years after Christ; now let us know what were the chief opinions and authors thereof in the 〈◊〉〈◊〉 Century?* 1.1

A. The Heicetae professed a Monastical life▪ but 〈◊〉〈◊〉 taught that the service of God consisted in holy ••ances and singing with the Nuns, after the example of Moses and Miriam, Exod. 15. upon the overthrow of P••••roh in the Red Sea. Gnosimachi were haters and 〈◊〉〈◊〉 of all

learning, or Book knowledge; teaching that God re∣quired nothing from us, but a good life. Of these we have too many in this age. But Christ tells us that Life 〈◊〉〈◊〉 consists in knowledge: And God complaineth by the Prop••et, that his people perish for want of knowledge: So Christ sheweth that destruction fell on Jerusalem, because she knew not her day; and the Lord complained that his 〈◊〉〈◊〉 had lesse knowledge then the Oxe or the Asse. Therefore 〈…〉〈…〉 given Lips to the Priest, to preserve knowledge, a••d Christ by his knowledge hath justified many, saith the Pro∣phet▪ The Armenii taught that the holy Ghost pro∣ceeded onely from the Father, and not from the Son. Tha•• Christ rose from the dead on the Sabbath day; whereas the Scripture tells us plainly, that he arose the third day. They observed also the Jewish sacrifices. They 〈◊〉〈◊〉 first ••o baptise the Crosse, then to worship it. They taught it was not man that sinned, but Satan by tempt∣ing ••im: and that man had not propagated by carnal 〈…〉〈…〉, if he had not sinned. They denyed Origi∣nal sin, and held that all who died before Christ, were 〈◊〉〈◊〉 for Adam's sin. They ascribed no efficacy to the ••acraments, and yet held baptism absolutely nece∣ssary. They placed the Children of unbaptized Infants, if they were of faithful Parents, in earthly Paradise; if o•• unfaithful, in hell. They never baptised without 〈◊〉〈◊〉 the Eucharist. They held baptism without 〈◊〉〈◊〉 ineffectual, they used rebaptization. They per∣mi••red the husband to dissolve Matrimony when he pleased, and denied prayers for the dead, and the eter∣nity of hell fire. And that the souls were not in blisse till the Resurrection. And taught that then there should be no wonen at all, but that they should be converted into men. Chazinzarii were so called from Chaz••s, which in their language signifieth the crosse; for ••••ey taught that the crosse onely was to be wor∣••••••pped▪ therefore they were named Staurolatrae, or cr••ss-worshippers. They prosessed also Nestorianism. The T••••etopsychitae held that the souls died with the bodies. Theocatagnostae were such as reprehended some o•• Gods actions and words. Ethnophrones were Paga∣nising Christians, who with Christianity taught Gentile supers••ition. The Lampeti••ns so called from Lampetius

their author, taught that there should be no distinction of Garments among religious men. They condemned also all Vows.* 1.2 The Maronits so named from one Maron, held with Eutyches, Dicscorus, and the Aceph•••••• that Christ had but one nature and will; these were after∣ward reconciled to the Church of Rome.

Q 2. What opinions were held in Religion within the eighth Century?

A. Agonyclitae held that it was superstition 〈◊〉〈◊〉 prayer to bowe the knees,* 1.3 or prostrate the body: there∣fore they used to pray standing. The Ic••nocla••••••, or Iconoma••hi taught that it was Idolatry to have ••mages in Temples. The Alde••ertins, so called from Alde••••rtus a French man their author, beleeved that he had holy reliques brought to him by an Angel, from the farthest part of the world. They equalled him with the Apostles; and rejected Pilgrimages to Rome; they h••ld that his haires and nailes were as well to be wo••ship∣ped, as the reliques of Saint Peter; they beleeved that he knew their sins, and could forgive them without confession▪ The Albanenses held that all Oaths were unlawful, that there was no original sin, nor any effica∣cy in the Sacraments, nor any use of extream u••ction, nor of confession, nor of excommunication; that the Sacraments lost their efficacy, if given by ••••cked Priests; that there was no free will; some 〈◊〉〈◊〉 that they held transanimation,* 1.4 and the eternity of the world, and that God did not forsee evil. That there should be no Resurrection, nor generall judgment, nor ••ell.

Q. 3. What were the opinions held in the ••inth and tenth Centuries?

A. Cladius Bishop of Taurinum,* 1.5 condenmed Pilg∣mages, Images, Invocation of Saints, and taught that baptism without the sign of the Crosse, was no•• ••••••tism. One Gadescalcus whom some say was a French man, held the heresie of the Praedestinati, and that God ••ould not have all men to be saved; and consequently that Christ died not for all. Photius a Grecian ••••nied the Procession of the holy Ghost from the Son, and held that there was no reward for the good or b••d, till the general judgement; that there was no purgato••y; he condemned second marriages, and prayers for the dead;

he held it no sin to hurt an enemy, even with lying and perjury. Fornication with him was no sin, he dissolved marriages at pleasure. He maintained usury, sacri••••dge, and rebaptization; and taught that Children were not to be baptized till the eighth day. He gave the E••charist to Infants, the cup to the Lai••y; denyed extre•••• ••nction; and administred the Sacrament in Leav••••ed Bread. Iohonnes Scotus a Benedictine Monk, and S••hloar of Becie (not Duns Scotus subtilis) held that in the Eucharist was onely the figure of Christs body.* 1.6 Bertramus a Presbyter taught that the body of Christ which is in the Eucharist, was not the same who was born of the Virgin. The same opinions were mai••tained by some in the tenth ••enturie.

Q. 4. What were thē opinions of the eleventh and twelfth Cent••ries?

A. ••erengarius Archdeacon of Anjou,* 1.7 taught that 〈◊〉〈◊〉 body was not corporally, but figuratively in the Sacrament: Horibert and Lisoius in France, taught Ma••icheism. The Simoniacks held it lawful to buy and fell Church preferments. The Reordinantes, would admit no Simoniack Priests till they were reordained. At Milla•• a new Sect of Nicolaitans brake out, reaching the necessity of promiscuous Copulation. Sabellianism 〈◊〉〈◊〉 out also this age. In the twelfth Century, mar∣••••••us of Padua taught that the Pope was not Christs successor: that he was subject to the Emperor: that there was no difference between Bishops and Priests, and taht Church-men should not enjoy temporal estates. The Bongomilii, whose author was one Basti, a Physi••ian renewed the heresies of Arrius, the Anthro∣pomorphites, and the Manichees▪ They rejected the Books o•• Moses, made God with a humane shape, taught that the world was made by evil Angels, and that Micha••l 〈◊〉〈◊〉 Arch-angel was incarnate. They condemned I∣mage 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 re∣pentance: they held also that men might dissemble in Religion. At Antwerp one Taudenius or Tanchelinus,

being a Lay-man, under took a Reformation•• teach∣ing 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 pro∣miscuous copulation was lawful. The Petrobruss••ans so called from Peter de Bruis of Antwerp, held that bap∣tism 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 Spir••••. 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 Porr••••anus Bishop of Poytires, taught that the Divine Essen•••• was not God, that the Proprieties and Persons in the Tri∣nity were not the same; that the Divinity was not in∣carnate in the Son. He rejected also merits, and lesse∣ned 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 ••lso the same things. The Apostolici so named from saying they were Apostles immediatly sent from God, despised mar∣riage, 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, pro∣fessed

poverty; he rejected images, prayers to Saints, Holy days, Churches, Oyl in Baptisme, confirmation▪ the Ave Mary, au••icular confession, indulgences, purga∣tor: prayers for the dead, obedience to Prelates, di∣stinction of Bishop and Priest, Church Canons, merit, religious orders, extream unction, miracles, exorcisms, Church musick, canonical hours, and divers other Te∣ne•••• 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 ex∣cept 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 tempor••lties;* 1.8 that the Church failed in Pope Sylvesters time. They rejected the Apostles creed and all oaths; but ••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,* 1.9 swarmed in the Province of Tolouse, and were overthrown by Si∣mon Earl of Montferrat; these taught that they were not bound to make prosession of their faith; they de∣nyed p••rgatory, prayers for the dead, the real presence, private confession, images, bells in Churches, and con∣demned the eating of flesh, egges and milk. The Ro∣mish 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 stu••••, as may be seen in the above named authors: The Cor••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 judgement••

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 La∣teran, 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;* 1.10 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 o∣pinion was condemned in the councel of Vienna; he held also Rome to be Babylon, and the Pope to be Anti∣christ.

Q. 6. What opinions in Religion were professed the ••••••∣teenth Century?

A. Almaricus a Doctor in Paris,* 1.11 taught that if Ad••m had not sinned, there had been no procreation, nor di∣stinction of Sex. This was condemned in the coun∣cel 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 ••on∣templative 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. Guli∣elmus 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 Desider••us Longobardus affirming it a pernicious opinion that men should leaue all for Christ. Raymundus Lulli∣us 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 from the Father and the Son; not by way of Generation or Conception▪ but of Eternal and Spiritual dilection, he also taught that it was injustice to punish any man for opinions in Religion or

Heresie. The Whippers taught that whipping of them∣selves with rods full of knots and sharp pricks did more exp••••te and abolish sin, then confession; that this their voluntary whipping was before Martyrdom, which was inflicted by outward force: that now there was no use of the Gospel, nor of the Baptisme of Water, sith the Baptisme of Blood was better; that holy water was ••••••ies••e; that no man could be saved who did 〈…〉〈…〉 himselfe. They also held perjury lawful. The 〈◊〉〈◊〉 whose author was one Hermannus Italus held community of Wives lawful; which Doctrine they put in practise, at their meetings to pray; then putting out their l••ghts, ••hey used promisc••ous copnlation: and the children born of such commixtion they put to death. They taught that all things amongst Christians should be in common; that Magistracy did not consist with Christianity, and that the Saints did not see God till the day of judgement. Gerardus Sagarellus of Par∣ma, whose Disciples were named Pseud••-apostoli, that is, false Apostles, because they bragged that they did imi∣t••te the Apostles poverty, therefore they would not take or keep money, or reserve any thing for the next day; he taught that to make vows, or to swear at all, was unlawful;* 1.12 that marriages might be dissolved by such as would embrace their Religion; and that they were the onely Christians; they were enemies to Tythes, and to Churches, which for prayer they accoun∣ted no better then Hogs Styes.

Q. 7, What were the opinions in Religion the feurteenth Century?

A. The Beguardi who professed a Monastical life,* 1.13 taught that we might attaine to as much perfection and beatitude in this life, as in Heaven; that all intellectual natures were blessed in themselves, not in God, that it was a sin to kisse a Woman, but not to lie with her; because nature inclined to this▪ but not to that. That perfect and spiritual men were freed from obedience to superiours, from fasting, praying, and good works, and that such men could not sin, nor encrease in grace, be∣ing perfect already. They would have no reverence to be used in the Eucharist, nor at all to receive it, for that did argue imperfection. The Beguinae professed the

same Tenets, and withal were against vows and volun∣tary poverty. The Beguini taught that wealth con∣sisted not with Evangelical perfection, and therefore blamed Pope Iohn 22, for permitting the Franciscans to have corn in their barns, and wine in their cellars. They held that the state of Minorites was more per∣fect then that of Bishops; that they were not bound to give an account of their faith when they were de∣manded by the Inquisitors; and that the Pope had no power to dispense with Vows. The Lolhards, so called from Walter Lolhard their author, held that Lucifer was injuriously thrust out of Heaven; that Michael and the blessed Angels should be punished eternally; that Lu∣cifer should be saved; that the blessed Virgin lost her Virginity after Christs birth; and that God did nei∣ther see, nor would punish sins committed under ground; therefore they gave themselves to all unclean∣nesse in their vaults and caves. Richardus Armacanus taught that voluntary poverty was unlawful; and that priests could blesse, and confer orders as well as Bi∣shops! One Ianovesi••s taught, that in the year ••••60. on Whitsunday, Antichrist would come, who should per∣vert all Christians, and should mark them in their Hands and Foreheads, and then should be damned eternally: and that all Iewes, Saracens, and Infidels, who were seduced by Antichrist, should after his destruction be converted to Christ, but not the Christians that fell off from Christ. The Turelupini taught that we should not be ashamed of those members we have from nature; and so,* 1.14 like the Cynicks, they gave themselves openly to all uncleannesse; they held also, that we were not to pray with our voice, but with the heart onely.

Q. 8. What were the Tenets of the Wicklevits who lived in this Centurie?

A. They were so called from Iohn Wickliffe an Englishman,* 1.15 and taught that the substance of bread and wine remained in the Sacrament; that neither Priest nor Bishop, remaining in any mortal sin could conse∣crate, or ordain; that the Mass had no ground in Scrip∣ture; that outward confession was needlesse where there was true contrition; that a wicked Pope had no power over the faithful; that Clergy-men should have

no possessions; that none should be excommunicate by the Church, but he who is first excommunicate by God; that the Prelate who excommunicates a Clerk appealing to the King, is a traitor•• and so is he that being excommunicate, refuseth to hear, or to preach; that Deacons and Priests may preach without au∣thority of the Bishop; that the King might invade the Churches Revenues; that the people may punish their Kings; that the Laity may detain or take away the Tyt••es; that special prayers for any man were of no more force then general; that religious orders were unlawful, and that such should labour with their hands; that it was a sin in Constantine, and others, to enrich the Church; that the Church of Rome was Satans Sy∣n••gogue; they rejected also the Popes election by Car∣dinals, Indulgences, decretal Epistles, the Popes ex∣communications, and his supremacy; they held also that Austin, Benet, and Bernard were damned for instituting religious orders; that God ought to obey the Devil; that he who gives almes to Monasteries should be ex∣communicate: that they are Simoniacks who pray for their Parents or Benefactors: that Bishops reserved to themselves the power of Ordination, Confirmation, and Consecration for lucres sake: that Universities, Degrees and Schools of Learning were hurtfull to the Church. These, and such like Tenets of Wickliff are let down in the Councel of Constance, where they were condemned. Other opinions are fathered upon him:* 1.16 to wit, that man had no free will: that the sins of the Predestinate were venial, but of the Reprobate, all mortal; that the Saints were not to be invocated, nor their reliques kept, nor the Crosse to be worshipped, nor images to be placed in Churches: they rejected also Vows, Ca¦nonical hours. Church-Musick; Fasting, Baptizing of In∣fants, Benedictions, Chrism, and Episcopacy. He held also that the Brother and sister might marry, that every crea∣••ure may ••e called God, because its perfection is in God.

Q. 9. What opinions were taught the fifteenth Century.

A. Iohn Hus of Bohemia publickly maintained the Doctrine of Waldus and Wickliffe,* 1.17 and withal taught that Saint Peter was never head of the Church, that the Church is onely of the predestinate:* 1.18 that Saint

Paul, when he was a persecutor, was not a member of Satan; that the Divinity and the Humanity made up one Christ,

whereas the personal union consisted in∣deed, not between the two Natures, but between the Person of the Word and the Humane Nature:

That the Pope was subject to Cesar: that the Pope was not Head of the Church, nor Vicar of Christ, nor succes∣sor of Peter: that Bishops were murtherers, in delive∣ring over to the secular power such as did not obey them; that canonical obedience was a humane inven∣tion; that Priests, though excommunicate, ought to preach: that Excommunications, Suspensions and In∣terdicts, were invented to maintain the Clergies pride. These, and such like points did he defend, for which he was condemned in the councel of Constance. These same opinions were maintained by Hierom of Prague,* 1.19 for which also he was by the same Councel condemned the next year. One Pickard of F••anders renewed in B••hem••a the Heresie of the Ad m••tes.* 1.20 The Hussites di∣vided themselves into thr••e Sects, to wit, the Pragen∣se••, the Thabo ite••, so called from mount Thabor, where Christ was transfigurrd, which name Zisca their Cap∣tain gave them, calling the Castle where they used to meet, Thabor, as if they had seen there Christs transfi∣gurat••on: The third Sect were called Orphans after Zisca's death, as having lost their Fa••her and Patron: all these used barbarous cruelty against Priests, Monks, Churches, Images, Reliques, and such as professed the Roman Catholick Religion. The Mos••ovites or Russi∣ans fell off to the Greek Religion, and held that the Pope was not the chief Pastor of the Church; that the Roman Church was nor head of the rest. They reje∣cted also the Latine Fathers, the definitions, canons, and decrees of the general Councels, and used leavened bread in their Eucharist. One Rissuich a Hollander, taught that the Angels were not created; that the soule pe∣rished with the body; that there was no Hell; that the matter of the Elements was coeternal with God. He blasphemed Christ as a Seducer, and not the Son of God. He held that Moses never saw God, nor re∣ceived his Law from him; that Scriptures were but Fables; that the Gospel was false: and such like blasphe∣mous

stuffe did he spue out,* 1.21 for which he was burned.

Q. 10. What opinions did the Sixteenth Century h••ld?

A. Martin Luther, an Augustin Frier, ••aught tha•• In∣dulgences were unlawful;* 1.22 that the Epistle to the He∣brews, the Epistle of Iames, the second of P••ter the two last of Iohn, the Epistle of Iude, and the Apecaly••e, were not canonical.* 1.23 He opposed inv••cation of Saints, I∣mage w••rship, Free-w••ll, the Popes Supremacy, Ex∣communication, te••poral posse••••ions of ••he Clergy, merit of Works, possibility of tu••filing the Law, the Monastical life, caeliba••, canonical ob••dience, distin∣ction of Meats, Transubstantiation, communion under one kinde, the Masse, auricular confession, Absolution, Purgatory, extream Unction, and five of the Sacra∣ments. He held also that General Councels might erre; that 〈◊〉〈◊〉 was not a particular person; that Faith onely justified; that a faithfull man may be assur∣ed of his salvation; that to the faithful sin is not impu∣ted; that the first motions are sin; that Sacraments did not confer grace. Divers other opinions are fa∣thered upon him by his adversaries, as may be seen in the above named Authors.* 1.24 The Anabaptists, so called from Re-baptizing, had for their author one Nicolas Storke, who pretended familiarity with God by an Angel, promising him a Kingdom if he would reform the Church, and destroy the Princes that should hin∣der him. His Scholar Muncer raised an army of 4000. Bores and Tradesmen in Suevia and Franconia to main∣taine his Masters dreams; but they were overthrown by Count Mansfield. Iohn of Leyden, a Taylor, renew∣ed the said dreams, and made himself King in Munster of the Anabaptists, whose Viceroy was Knipherdo••ing; but this phantastical Monarchy was soon destroyed, the Town taken after 13. moneths Siege, where the King and his Viceroy, with their chief Officers were put to death. Their Tenets were that Christ was not the Son of Mary, nor true God; that we were righte∣ous not by faith in Christ, but by our own merits, and sufferings. They rejected original sin, baptisme of Infants, communion with other Churches, Magis••••acy among Christians, Oaths, and punishments of Male∣factors. They refused to swear allegeance to Princes;

and held that a Christian may have many wives,* 1.25 and that he may put away his wife if she be of another Re∣ligion, and marry another. That no man must possesse any thing in proper, that re-baptization may be used; that before the day of judgement the godly should en∣joy a Monarchy here on Earth; that man had free-will in spiritual things; and that any man may Preach, and give the Sacraments.

Q. 11. What are the Anabaptists of Moravia?

A. These at first called themselves Apostolicall,* 1.26 be∣cause they did imitate the Apostles in going bare-foot, and in washing one anothers feet, in having also all things in common amongst them. But though this custom be now, left, yet at this day in Moraviae they have a common Steward who doth distribute equally things necessary to all. They will admit none into their Society, but such as have some trade, and by their handy worke can get their livings. As they have a common Steward for their temporals, so they have a common Father for their spirituals, who instructs them in their Religion and prayeth with them every mor∣ning, before they goe abroad to worke. These pub∣like prayers, are to them instead of Sermons. They have a generall governour or head of their church, whom none knoweth, but themselves; for they are bound not to reveal him. They communicate twice in the year; the men and women sit promiscuously together. On the Lords day they walk two and two through the Towns and Villages, being clothed in black, and having slaves in their hands. They are much given to silence; at table for a quarter of an houre before they eat, they sit and meditate covering their faces with their hands: the like devotion they shew after meat. All the while their governour stands by, to observe their gesture, that if any thing be unbe∣seeming, he may tell them of it. When they come to any place, they discourse of the last judgement, of the eternall paines of hell, of the crueltie of Divels tor∣menting mens bodies and souls; that so they may a∣fright simple people into their religion; then they com∣fort them by shewing them a way to escape all those torments if they will be but rebaptized, and embrace

their religion.* 1.27 They observe no festival days, nor will they admit of any disputations.

Q. 12. What Sects are sp••ung out of Lutheranism?

A. Besides the Anabaptists already mentioned; there be Adiaphorists of which Melancthon is thought to be author;* 1.28 these hold the customs and constitutions of the church of Rome to be things indifferent, and that they may be professed or not professed without scruple. 2. Vbiquitaries. These hold that Christs hu∣manity as well as his divinity is every where; even in hell. Bre••tius is thought to be father of this opinion.

But if Christs humanity be every where, then we must deny the articles of his Resurrection, Ascention, and comming again to judge the Quick and the dead; for what needs there such motions if he be everywhere.

3. Majorists, so called from one George Maior one of Lu∣thers disciples, who taught that no man, (nay not in∣fants) can be saved without good works.

But its ridiculous to expect good works from Infants who have not as yet the use of reason,

nor organs fit for ope∣ration. 4. Osiandrists, so called from Andrew Osiander a Lutheran, who taught that Christs body in the Sacra∣ment suffered, was corruptible, and died again,

direct∣ly against Scripture saying that Christ being risen from the dead, dieth no more, death hath no more domini∣on 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 righteous∣nesse 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 resurrecti∣on; 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 on∣ly according to his humane nature; whereas our redemption is the work of the whole person, and not of one nat••re alone. 7. Adamites so called from one Adam▪ author of the Sect; they use to be na∣ked 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. Sabbathar••∣an••, 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 him∣self brake it, when he commanded the sick man whom he cured,

to carry home his bed on that very day 9. Clancu••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 bet∣ter 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▪ asha∣med to confesse Christ before men▪ shall not be confes∣sed by Christ before his Father and his holy Angels.

10. Davidistae so called from one David George a Holl••n∣der; he gave himselfe our to be the Messiah sent by the holy Spirt, to restore the house of Israel, that the Scrip∣tures were imperwect, and that he vas sent to bring the true Law and Doctrine, that the ••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 spiri∣tual 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. Men∣nonists so called from one Mennon a F••••eslander. These deny Christ to be born of Mary, affi••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 diffe∣ring in degrees. One George Paul of Cracovia is held to be author of this Sect. 13. Antitrinitarians, these be∣ing the spawn of the old Arrians and Samosatenians, de∣ny 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 Ma∣ries Virginity, affirming she had other children besides Christ, because there is mention made of Christs bre∣thren 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 L••••an Iacobs Unckle is called his brother.

15. Antinomians who reject the Law, affirming there is nothing requi∣red of us but faith;

this is to open a wide gap for all ••mpiety. Christ came not (as he saith himselfe) to a∣bolish 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.

••16. In∣fernale••, these held that Christ descended into no other hell but into the grave onely, and that there is no o∣ther 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. Be∣quinians 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 Savi∣our of mankind, and of the world, but a particular Savi∣our 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 up∣on 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. Invisibi∣les; so called because they hold that the Church of Christ is invisible,

which if it be, in vain did he com∣pare it to a City built upon a hill ••••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 ••••ock which he ne∣ve•• 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 ••rot a book of the three Impostors. Some of them deny the souls immor∣tality, 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. Effro••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 sta∣tion 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 tha•• relapse into sin;

and so they abridge the grace of God, who wills us to repent, and thereupon receives us into ••avour.

24. 〈◊〉〈◊〉, so called from one Gasp•••• Schewenkfeld a Silesian; he taught that the Scripture was needlesse to Salvation, and with the

old M••nichees and Valentinians that Christ was not con∣ceived 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 as∣cended into Heaven; they confound the Persons of Fa∣ther 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 es∣sence. That the Sacraments are uselesse; that Christs body is every where. Of these Sects and many more of lesse note, see Florimundus Raymund••s; hence we may see what a dangerous Gap hath been made, since Luther be∣gan to oppose the Church of Rome, for the little Fo••••es to destroy Christs Vineyard; what multitudes of Ta••es have grown up 〈◊〉〈◊〉 the good Corn in the Lords field; what trou∣blesome Frogs, worse then those of Egypt, have crawled into m••st mens houses; what swarmes of Locusts have darkened th•• Sun of righteousnesse whilst ••e was ••••ining in the Firmament of his Church.

Q 13. What other opinions in religion were maintained this age▪

A. Carolostadius, Arch Deacon of Wit••ber••, and Oeco∣l••••padius, Monk of the Order of S. Bridges, opposed Luthers Doctrin in the point of the real presence, shew∣ing that Christ was in the bread onely sacramentally, or significatively. The Libertius, whose author was one Quintious, a Taylor of Pi••cardy, taught that what∣soever 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 re••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 fool∣ish 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 C••ro∣lostadius

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 Resurrecti∣on, 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. Mela••••ct••on was a Lutheran, but not altogether so rigid: so was Bucer, except in the point of Christs real pre∣sence; Westphalus also, but he denied original sin, and the Holy Ghosts procession from the Son;* 1.29 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 ••aith is not without some doubtings and incredulity; that the Scriptures are suf∣ficient without traditions; that an implicite faith is no faith;* 1.30 that the Books of Tobias, Iudith, a part of Hester, The Wisedome of Solomon, Ecclesiasticus, Baruch, The Histo∣ry of Bell and the Dragon▪ and the books of Maccha∣bees 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 Scrip∣ture in Fundamentals is clear of it selfe, and is a suffi∣cient 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 Es∣sence of the Father, nor is he God of God, but God of himselfe; that Christ, in respect of his humani••y, was ignorant of some things; that the Virgin Mary was ob∣noxious to divers sins, and infirmities; that Christ is

our Media••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 con∣sisteth 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 can∣not 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 this life our sinnes are still inherent in us, though they be not imputed to us, that wee are justified by faith without works, and that faith is never without charity: that the best of our works deserve damnation; that here we may be assu∣red of our justification and salvation; that the Church Liturgy ought not to be read in Latin, but in the vulgar tongue: that faith is a more excellent vertue then cha∣rity; that there is no merit in us: that in this life we can∣not possibly fulfil the Law: that to invocate the Saints, to worship Images and Reliques, or the Crosse, is Idola∣try: that usury is not altogether unlawful: that Lent and other set Fasts are not to be kept: that there be onely two Scaraments, Baptisme, and the Lords supper: and that the Sacraments cannot justifie or confer grace: that the Baptisme of water is not of absolute necessity, nor depends the efficacy of it from the intention of the Minister, nor ought it to be administered by private men or women, in private houses. That Christ is not corporally in the Eucharist: that in the want of Bread and wine, other materials may be used, and that Wine alone without Water is to be used; that there is no

Transubstantiation, nor ought to be any adoration of the Bread:* 1.31 that the ••up should be administred to all, that Extream Unction was onely temporary in the Church: that the Clergy ought to marry. He rejected also the Church-Hierarchy. and Ceremonies, and exor∣cisms, Penance, also Confirmation, Orders, Matrimony, and Extream Unction from being Sacraments.

Q. 15. What other opinions in Religion were held this age?

A. Servetus a Spaniard, who was burned at Genev••, taught with the Sabellians, that there was but one Per∣son in God, and that there was in Christ but one nature with Eutychees; he denied the holy Ghost, and Bap∣tisme to Infants, which he would have to be deferred till the thirtieth year of their age. He held also that God was Essential in every creature. Brentius a Lu∣theran taught that Christs body after its ascension is e∣very where, whence sprung up the Vbiquitaries. Ca∣stelli•• a School-Master in Geneva, held that the Canticles was not Scripture, but a Love Ballade between Solomon and one of his Concubines. One Postellus taught that men of all Sects and Professions should be saved by Christ. O••iander held that we were justified not by ••aith, but by the Essential righteousnesse of God, which he said was the formal cause of our justification. One 〈◊〉〈◊〉 a Ma••tuan, taught that Christ justified us, not as he was God, but as he was man. Amsdorphius wrot a Book to prove that good works were pernicious to salvation. One George Mai••r taught that Infants could not be justified for want of good works. Iohn Agric•••••• affirmed that the Law was altogether needlesse, and that Christians were not tied to the observation there∣of. Hence sprung up the Antinomians. One Steunberge∣tus in Mor••via denyed the Trinity, the Divinity of Christ, the holy Ghost, and Virginity of Mary▪ he re∣jected also Baptisme, and the Lords day, affirming we had no command in Scripture to keep that, but the Sab∣bath onely. One O••inus taught that ••olygamy or multi∣plicity of Wives was lawful: One Valentinus Gentil•••• of Naples, denied the Trinity, and rejected the Creed of Ath••••••••ius. One 〈◊〉〈◊〉 of Cracovia in ••oland denyed also the Trinity and th••••ty of Essence, and taught that

neither the Second nor Third Person were God; that Satan was created evil; that mans intellect is e∣ternal; that our free will was a passive power moved necessarily by the appetite; that God was the Author of sin, and that the will of man in sinning was conform∣able to the will of God; that it was not adultery to lie with another mans Wife; that we must belive no∣thing but what is evident to sense or reason; that the same body which dieth, riseth not again; that the soul perished with the body; that there should be no care had of burial; that separated souls could not suffer cor∣poreal fire, and that God being a Spirit, should not be invocated by our mouth, but by our heart. One Swenk∣feldius taught that the Scripture was not the Word of God, nor that our faith depended on it, but it rather on our faith. That Christ brought his body with him from Heaven. That Christs humanity became God after his ascension; that every man was endowed with the same essential vertues of justice, wisdom, &c. which were in God. That the power and efficacy of Gods word prea∣ched, was the very Son of God. In Moravia there star∣ted up some professors called Nudipedales, because they went bare-footed; these in imitation of the Apostles forsook houses, Lands, Businesse and Children, and li∣ved together in common, avoiding the society of other people.* 1.32 Another Sect sprung up, which called them∣selves Free Men teaching that they were freed from obedience to Magistrates, from Taxes, Tythes, and o∣ther duties; that after baptisme they could not sin. That they were not onely like God, but already deifi∣ed. And that it was lawful among themselves (but no where else) to have women in common.

Q. 16. Were there no other opinions held this Centu∣ry?

A. Yes,* 1.33 many more: so vain and luxuriant are the wits of men, in finding out many inventions, and sha∣ping to themselves forms and Ideas of Religions, every one esteeming his own the best, and as much in love with his own imaginations, as Narcissus was with his shadow in the Water, or Dercalion with his own picture. Some reject Scriptures, others admit no other writings but Scriptures. Some say the Devits shall be saved, o∣thers

that they shall be damned, others that there are no Devils at all. Some hold that it is lawful to dis∣semble in Religion, others the contrary. Some say Antichrist is come, some say not; others that he is a particular man. others that he is not a man, but the De∣vil; and others, that by Antichrist is meant a succession of men; some will have him to be Nero, some Caligula, some Mahomet, some the Pope, some Luther, some the Turk, some of the Tribe of Dan;

and so each man ac∣cording to his fancy will make an Antichrist.

Some onely will observe the Lords day, some onely the Sab∣bath, some both, and some neither. Some will have all things in common, some not. Some will have Christs body onely in Heaven, some everywhere, some in the Bread, others with the bread, others about the bread, others under the Bread, and others that Christs body is the bread, or the bread his body. And others again that his body is transformed into his divinity: Some wil have the Eucharist administred in both kinds; some in one, some not at all. Some will have Christ descend to Hell in respect of his soul, some onely in his power, some in his divinity, some in his body, some not at all: some by Hell understand the place of the dam∣ned, some Limbus Patrum, others the wrath of God, o∣thers the state of the dead, others the grave. Some wil make Christ two Persons, some give him but 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 preser∣ment in high Spirits, Anger, Envy, the benefit that a∣riseth to some by fishing in troubled waters: the malig∣nant eye that some have on the Churches prospe••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, Dis∣cipline, and order in the Church, which like Bulwarks, Walls, or Hedges keep out the wild Boars of the For∣fest from rooting up the Lords Vineyard, and the little Foxes from eating up the Grapes thereof. Therefore wise Governours were forced to authorize Bishops, Mo∣deratours, or Superintendents (call them what you will) for regulating, curbing, and punishing such luxu∣rious wits; as disturbed the peace of the Church, and consequently of the State, by their fantastical inven∣tions, knowing that too much liberty was no lesse dangerous then Tyranny, too much mercy as perniti∣ous as cruelty: and a general permission in a Kingdom or State, no lesse hazzardous to the publick tranquillity; then a general restriction.

Notes

• * 1.1

  Hereticks of the seventh Century.
• * 1.2

  See Damascen, Nicephorus. Sanders, Baro∣nius, &c.
• * 1.3

  Hereticks of the eighth Century.
• * 1.4

  See Sanderus, Ba••onius, Gua••∣terus, &c.
• * 1.5

  Hereticks of the ninth and tenth Centuries.
• * 1.6

  See the above named Au∣thors.
• * 1.7

  Hereticks of the eleventh and twelfth Cen∣turies.
• * 1.8

  See Baronius; Genebrard, Sanderus, Gualterus, &c.
• * 1.9

  Albigenses, and their opinions.
• * 1.10

  See Baronius, Sanderus, Bellar∣min, Viegas, and the Au∣thors above named.
• * 1.11

  Hereticks of the thirteenth Cen∣tury.
• * 1.12

  See the above named Au∣thors.
• * 1.13

  Hereticks of the fourteenth Cen∣tury.
• * 1.14

  See the above named Authors.
• * 1.15

  Wickliffes opini∣ons.
• * 1.16

  See Florimun∣dus Raymundus of the Original of Heresies, Ge∣nebrard, Bellar∣mine, Prateolus, Gregory de Va∣lentia, and others,
• * 1.17

  Opinions and Heresies, of the fiftieenth Centu∣ry.
• * 1.18

  Iohn Hus.
• * 1.19

  Hierom of Prague.
• * 1.20

  Hussites.
• * 1.21

  See the above named Au∣tho••s.
• * 1.22

  Opinions of the si••teenth Centu∣rie.
• * 1.23

  Luther his opi∣nions.
• * 1.24

  Anabaptist••.
• * 1.25

  Of these see the above nam∣ed Author, and besides, P••nta∣nus, Bullinger, Sleidan, Osian••der, and others.
• * 1.26

  Anabaptists of Moravia.
• * 1.27

  Of these see Flo∣rimundus Ray∣mundus de ori∣gine Haeres.
• * 1.28

  Sects sprung out of Luther∣anisme.
• * 1.29

  See Prateolus, Sanderus, Gene∣brard, Coch••aeus, Gualterus, &c.
• * 1.30

  Calvins Do∣ctrine.
• * 1.31

  See Calvins own works, Beza, and others that have fol∣lowed Calvins Tenets.
• * 1.32

  Of these see Prateolus, Ge∣nebrard, Ray∣mundus, San∣derus, Gualte∣rus, and others.
• * 1.33

  Christian Religion peste∣red with diver∣sity of opinions.