when a sinner of a wicked man is made good which is by remission of sins and infusion of inherent righteousnesse The second justification is when a just man becomes more just and this is in doing of good works by the merit of which he can make himself more just They say Christ is the meritorious cause of our justification but the formal cause is either intrinsecal and that is the habit of infused grace or extrinsecal to wit the righteousnesse of Christ or actual which are our good workes so that here is a threefold formal cause they teach that justification consisteth not in the bare remission of sins but also in the inward renovation of the mind That we are not onely justified but also saved by good works as efficient causes 5. Concerning good works they teach that the good works of just men are absolutely just and in a manner perfect that a just man may fulfil the Law that a man is justified by works not in the first but second justification yet not without the assistance of grace 〈…〉 unregenerate man by the works of repentance may merit the grace of justification ex congruo as doing works agreeing to the law of God that they who are justified by the first justification do merit life eternal by their works ex condigno Q. 4. What are their Tenets concerning pennance fasting prayer and almes A. They teach that faith is no part of pennance That repentance may be totally lost That the parts thereof are not mortification and vivification but confession contrition and satisfaction That pennance is a Sacrament that contrition is to be ascribed partly to grace partly to free-will That it is necessary to justification and the cause of remission of sins and that by it all sins are pardonable That aâ—ricular confession to the Priest is necessary to reconcile us to God That a sinner before baptism is received into grace without his own satisfaction onely by the satisfaction of Christ but after baptisme he must make satisfaction himself That after the fault is forgiven there remaines often times the guilt of temporary punishment either here or in purgatory which must make satisfaction that the punishments of purgatory may be redeemed by fasting prayers almes c. 2. Concerning fasting They hold it a sin and deserving death to eat of meats prohibited by the Church That fasting consisteth onely in abstinence from meat not from drink That the times of fasting chiefly Lent are of Apostolical institution That fastiâ—g is satisfactory and meritorious That the tradition of the Church in such indifferent things obligeth the conscience 3. Concerning prayer They say that it is meritorious that the Canonical hours of prayer should be observed that they are to be said or sung in Latine by the Clergy and Monks That the titles given to the Virgin Mary are true and holy That to prayer in the Quite ought to be joyned singing Organs Trumpets and other musical instruments 4. Concerning almes They hold that the giving thereof is meritorious That there is not onely a corporal but also spiritual almes consisting in comforting counselling teaching c. That almes may be raised of ill gotten goods and filthy lucre as of Whore-houses c. Q. 5. What opinions do they hold concerning the Sacraments A. They teach that the efficacy of the Sacraments depends upon the intention of the giver That the Sacraments are not seals to confirm the promises of grace That grace is contained in and conferred by the Sacraments ex opere operato and that the receivers thereof by their justifying vertue are saved That three Sacraments namely Baptisme Confirmation and Order do imprint an indelible character form or figure in the very substance of the soul the caracter of Baptisme is Passive making a man capable of all other Sacraments that of Order is Active that of Confirmation is partly Active partly Passive That there are seven Sacraments of the New Testament That all the Ceremonies used by them in the Sacraments are necessary 2. Concerning Baptisme They say that Lay-men and Women in case of necessity may Baptise That the Baptisme of Iohn was not the same with that of Christ nor had the same efficacy and that after Iohns Baptisme it was necessary to receive Christs Baptisme That to Water in Baptisme should be added Oyle Spittle Salt c. The signe of the Crosse Exorcisme Exsufflation a White Garment c. That Baptized Infants have if not Actual yet Habitual Faith infused into them That Infants cannot be saved without Baptisme that Baptisme began to be absolutly necessary on the day of Pentecost That it totally abolisheth original sin 3. Concerning the Eucharist They say that onely unleavened bread is to be used That Christ by way of Concomitance is whâ—lly in the Bread that is his Body Blood Soul Divinity c. That the whole Essence of the Sacrament is in the Bread alone That there is no necessity to communicate under both kinds That the Wine ought necessarily to be mixed with Water That the Priest may participate alone That the Eucharist is profitable for the dead That the Bread should be dipt into the Wine that it should be elevated carried in Procession adored c. That there is no trope in these words This is my body c. That Christs Body is not onely really but substantially in the Sacrament That it may be at one time in many places That the Bread is transubstantiated into Christs body That the form of consecration consisteth in these words This is my body That the Masâ—e is a Propitiatory Sacrifice for the quick and the dead 4. Concerning Confirmation Pennance Extream Vnction Orders and Matrimony They teach that these are Sacraments properly so called that there is vertue in Extream Vnction either to cure the body or to do away the remainders of sin for this cause they anoint 6. parts of the body to wit the Eyes Ears Mouth Hands Reins and Feet That Ordination is a Sacrament as well in Deacons Sub-Deacons Acoluthi Exorcists Readers and Door-Keepers as in Priests Q. 6. What Ceremonies do they use in the five controverted Sacraments A. In confirmation the Bishop anointeth the childs forehead with chrisme making the signe of the Crosse thereon and saying I signe thee with the signe of the Crosse and confirme thee with the chrisme of salvation in the Name of the Father c. Then he strikes him on the cheeke to shew he must not refuse to suffer for Christ. In Pennance the Bishop goeth to the Church door where the Penitents lie prostrate on the ground saying Children come to me and I will teach you the feare of the Lord. Then he kneeleth and prayeth for them and having used some words of admonition he brings them into the Church this is done on the day of the Lords Supper that they might be partakers thereof all the Church doors are then opened to shew that all people have accesse to Christ.
this life our sinnes are still inherent in us though they be not imputed to us that wee are justified by faith without works and that faith is never without charity that the best of our works deserve damnation that here we may be assured of our justification and salvation that the Church Liturgy ought not to be read in Latin but in the vulgar tongue that faith is a more excellent vertue then charity that there is no merit in us that in this life we cannot possibly fulfil the Law that to invocate the Saints to worship Images and Reliques or the Crosse is Idolatry that usury is not altogether unlawful that Lent and other set Fasts are not to be kept that there be onely two Scaraments Baptisme and the Lords supper and that the Sacraments cannot justifie or confer grace that the Baptisme of water is not of absolute necessity nor depends the efficacy of it from the intention of the Minister nor ought it to be administered by private men or women in private houses That Christ is not corporally in the Eucharist that in the want of Bread and wine other materials may be used and that Wine alone without Water is to be used that there is no Transubstantiation nor ought to be any adoration of the Bread that the â—up should be administred to all that Extream Unction was onely temporary in the Church that the Clergy ought to marry He rejected also the Church-Hierarchy and Ceremonies and exorcisms Penance also Confirmation Orders Matrimony and Extream Unction from being Sacraments Q. 15. What other opinions in Religion were held this age A. Servetus a Spaniard who was burned at Genevâ— taught with the Sabellians that there was but one Person in God and that there was in Christ but one nature with Eutychees he denied the holy Ghost and Baptisme to Infants which he would have to be deferred till the thirtieth year of their age He held also that God was Essential in every creature Brentius a Lutheran taught that Christs body after its ascension is every where whence sprung up the Vbiquitaries Castelliâ— a School-Master in Geneva held that the Canticles was not Scripture but a Love Ballade between Solomon and one of his Concubines One Postellus taught that men of all Sects and Professions should be saved by Christ. Oâ—iander held that we were justified not by â—aith but by the Essential righteousnesse of God which he said was the formal cause of our justification One 〈◊〉 a Maâ—tuan taught that Christ justified us not as he was God but as he was man Amsdorphius wrot a Book to prove that good works were pernicious to salvation One George Maiâ—r taught that Infants could not be justified for want of good works Iohn Agricâ—â—â— affirmed that the Law was altogether needlesse and that Christians were not tied to the observation thereof Hence sprung up the Antinomians One Steunbergetus in Morâ—via denyed the Trinity the Divinity of Christ the holy Ghost and Virginity of Mary he rejected also Baptisme and the Lords day affirming we had no command in Scripture to keep that but the Sabbath onely One Oâ—inus taught that â—olygamy or multiplicity of Wives was lawful One Valentinus Gentilâ—â— of Naples denied the Trinity and rejected the Creed of Athâ—â—â—â—ius One 〈◊〉 of Cracovia in â—oland denyed also the Trinity and thâ—â—ty of Essence and taught that neither the Second nor Third Person were God that Satan was created evil that mans intellect is eternal that our free will was a passive power moved necessarily by the appetite that God was the Author of sin and that the will of man in sinning was conformable to the will of God that it was not adultery to lie with another mans Wife that we must belive nothing but what is evident to sense or reason that the same body which dieth riseth not again that the soul perished with the body that there should be no care had of burial that separated souls could not suffer corporeal fire and that God being a Spirit should not be invocated by our mouth but by our heart One Swenkfeldius taught that the Scripture was not the Word of God nor that our faith depended on it but it rather on our faith That Christ brought his body with him from Heaven That Christs humanity became God after his ascension that every man was endowed with the same essential vertues of justice wisdom c. which were in God That the power and efficacy of Gods word preached was the very Son of God In Moravia there started up some professors called Nudipedales because they went bare-footed these in imitation of the Apostles forsook houses Lands Businesse and Children and lived together in common avoiding the society of other people Another Sect sprung up which called themselves Free Men teaching that they were freed from obedience to Magistrates from Taxes Tythes and other duties that after baptisme they could not sin That they were not onely like God but already deified And that it was lawful among themselves but no where else to have women in common Q. 16. Were there no other opinions held this Century A. Yes many more so vain and luxuriant are the wits of men in finding out many inventions and shaping to themselves forms and Ideas of Religions every one esteeming his own the best and as much in love with his own imaginations as Narcissus was with his shadow in the Water or Dercalion with his own picture Some reject Scriptures others admit no other writings but Scriptures Some say the Devits shall be saved others that they shall be damned others that there are no Devils at all Some hold that it is lawful to dissemble in Religion others the contrary Some say Antichrist is come some say not others that he is a particular man others that he is not a man but the Devil and others that by Antichrist is meant a succession of men some will have him to be Nero some Caligula some Mahomet some the Pope some Luther some the Turk some of the Tribe of Dan and so each man according to his fancy will make an Antichrist Some onely will observe the Lords day some onely the Sabbath some both and some neither Some will have all things in common some not Some will have Christs body onely in Heaven some everywhere some in the Bread others with the bread others about the bread others under the Bread and others that Christs body is the bread or the bread his body And others again that his body is transformed into his divinity Some wil have the Eucharist administred in both kinds some in one some not at all Some will have Christ descend to Hell in respect of his soul some onely in his power some in his divinity some in his body some not at all some by Hell understand the place of the damned some Limbus Patrum others the wrath of God others the state of the dead others the grave Some wil make Christ two Persons some give him but
lesser but now the one sits in Persia the other to wiâ— the lesser in Ciliciâ— They are in some sort 〈◊〉 holding a coalition of Christs two natures into one compounded nature but by their late confession ìt seems they have renounced this opinion Their Patriarch they call Catholikes they administer the Sacrament with unleavened bread and will not have Christs body to be really in the Sacrament under the species of bread and wine nor do they mingle water with wine With the Greeks they deny the procession of the Holy Ghost from the Son They give the Eucharist to Infants presently after Baptism they pray for the dead yet deny Purgatory they re-baptise converts from the Latine Church They fast the 25. of December and keep Christmasse day on the Epiphany or rather Christs baptisme They keep the feast of Annunciation the sixt day of April the Purification the fourteenth of February They eat flesh on Fridays betwen Easter and Ascention day In Lent they feed onely on Herbs Rootes Fruits and Pulse they abstain from such beasts they account unclean they hold that the souls of good men obtain not felicity till the Resurrection They admit none to be secular Priests till they are married but must not marry the second time They will not have the Sacraments to confer grace They administer the cup to all and celebrate no Masse without distributing the Sacrament They invocate Saints and insert divers words into the Creed which are neither Greek nor Latine Q. 10. What other Sects are there of the Greek Religion A. The Melchites so called from Melech a King because they have always followed the faith of the Emperors of Constantinople according as it was established by the Councel of Chalcedon against Eutyches and Dioscorus They are also called Syrians from the country where they inhabit These are altogether of the Greek Religion and Communion but not of the jurisdiction of the Patriarch of Constantinople but of the Arch-Bishop of Damascus under the title of Patriarch of Antiochia for this City where Christianity had its first residence and name and where Peter sat seven years Bishop being wasted and forsaken the Patriarchs seat was translated to Damascus where it remaineth 2. The Georgians are also of the Greek Religion but are not subâ—ect to the Patriarch of Constantinople having a Metropolitan of their own whose residence is in the Monastery of Saint Katharine in Mount Sinâ—i a great way from Iberia lying between the Euxin and Caspian Seas where the 〈◊〉 inhabit who are so called from Saint George as some think who converted them to Christianity and whose picture they carry yet in 〈…〉 but doubtlesse they were called 〈◊〉 before Saint George was born for Mela speake of them in the first Book of his Geography who lived in the time of Claudius the Emperor and Vadianus on that place thinks they were called Georgians from their Husbandry to which they were much addicted 3. The Georgians next Neighbours to wit the Mengrelians called of old Colchi and the ancient Zychi now called Circassians whence the Sultan had his 〈◊〉 are also of the Greek Communion and subject to the Patriarch of Constantinople but they baptise not their Children till they be eight years old In other points they are of the Greek Religion being converted to Christianity by Cyrillus and Methedius the Apostles or Ministers of the Patriarch of Constantinople Q. 11. What is the Religion of the Nestorians Christians of Saint Thomas and Jacobites A. 1. The Nestorians so called from Nestorius the Heretick whose opinion concerning two Persons in Christ they held a long time and spread themselves through a great part of Asia by reason of Cosroes the Persian King who in hatred to Heraâ—â—ius the Emperor caused all Christians within his Dominions to become Nestorians these were subject to the Patriarch of Musal which some think to be Bagded or Babyloâ— others Seleucia and others a part of old 〈◊〉 but at this day most of them are subject to the Pope both in jurisdiction and partly in Religion and have renounced their old errors concerning the two 〈◊〉 in Christ that Mary should not be called the 〈◊〉 of God that the Councel of Ephesus and all other Councels after it are to be rejected these errors I say they have renounced but they administer the 〈◊〉 with leavened bread and in both kindes 〈◊〉 permit their Priests to marry the third or fourth 〈◊〉 they have Crosses but not 〈◊〉 nor Crucifixes nor 〈◊〉 confession 2. The Christians 〈…〉 or of Saint 〈◊〉 so called because converted by him They were heretofore Nestorians and subject to the 〈◊〉 of Masal but now are subordinate to the Pope both in profession and jurisdiction They did use to give the Eucharist in both kindes to season the bread with salt instead of Wine to drink the â—oyce of Raisons to baptise their children when fourty days old to reject all Images except the cross the Popes supremacy extream â—uction and second marriages of their Priests but now they are of the Roman Religion 3. The Iacobites so called from Iacobus the Syrian a great Eucychian are spread through many Kingdomes in the East They are named also Dioscorians from Dioscorus Patriarch of Alexandria a great Patron of Eutyches They belonged anciently before the Councel of Chalcedon to the jurisdiction of Antiochia but since they yeild obedience to a Patriarch of their own whose residence is in Caramit the Old Metropolis of Mesopotamia but yet retains the name of Patriarch of Antiochia They held there was in Christ but one nature will and operation and therefore in signing with the Crosse they used but one singer whereas the other Eastern Christians used two Before baptisme they imprinted on their children the sign of the Crosse with a hot Iron They deny Purgatory and prayers for the dead and say that the Angels are made of fire and light They hold that just mens souls remain in the earth till the Resurrection their Priests are married they deny 〈◊〉 confession give the Eucharist in both kindes and the bread 〈◊〉 They circumcise both Sexes they condemn Eutyches as an Heretick and yet honour Dioscorus and Iacob the Syrâ—an as Saints but now they have utterly rejected the Heresie of one nature in Christ and with the Latine Church acknowledge two distinct natures with their distinct properties as may be seen by the Iacobites confessions Q. 12. What is the Religion of the Maronites A. The Maronites are so called from Maron a holy man their chiefe residence is in Mount Libanus though some inhabit Aleppo Damascus Tripoli of Syria and Cyprus Their Patriarch is a Monk of Saint Anthony having nine Bishops under him he is alwayes called Peter and will be stiled Patriarch of Antiochia which title is claimed by the Iacobite Patriarch who is alwayes named Ignatius The Maronites were Monothelites and with the Greeks denyed the Procession of the holy Ghost
birds and their Priests are in such esteem that they think life and death plenty and famine are in their power In the Kingdome of Congâ— they worship some monstrous creatures in stead of God But they were converted to Christianity by the Portugal Anno 1490. At the City of Banza afterward called Saint Saviours was erected a Cathedral Church for the Bishop who was there received by the King in great magnificence This Church had 28. Canon Residents All their Idols of beasts birds trees and herbs with their conjuring characters were burned Divers Religious persons and Jesuits were sent from Portugal thither to erect Schools and Colledges for Divinity and the Arts. See Purchas Lopez Maffaeus Osorius of the acts of Emanuel Q. What Religion do the northern neighbours of Congo professe A. In Loango under the Line they worship idols and are circumcised Every trades-man appeaseth his god with such things as belong to his trade the husbandman with corn the weaver with cloath c. At the death of their friends they kill Goats to the honour of their idols and make divers feasts in memorial of the dead They will rather dye then touch any meat which is prohibited by their Priests At Kenga the Sea-Port of Loango there is an idol kept by an old Woman which is once a year honoured with great solemnity and feasting There is another idol at Morumba thirty leagues northward where boys are sworn to serve this God and are initiated with hard diet ten days silence abstinence from certain meats and a cut in their shoulder the blood of which is sprinkled at the Idols feet Their trials of life and death are in the presence of this Idol At Anzichi they are circumcised worship the Sun and Moon and each man his particular Idol In some of these neighbouring countries the people are man-eaters and worship the Devil to whom when they offer sacrifice they continue from morning till night using charming Vociferations dancing and piping See Lopez Barros and others Q. Of what Religion are the Islands about Africa A. In some of them are Mahumetans in some Christians but in most Heathens In Socotera an Island neer the mouth of the Red Sea whence we have our best Aloes they are Iacobites and are governed by their Abuna or Priest They much reverence the Crosse. They have Altars in their Churches which they enter not but stand in the Porch In Madagascar or the great Island of Saint Laurence there are many Mahumetans upon the coast but more Idolaters within the Land who acknowledge one Creator and are circumcised but use neither to pray nor keep holy day They punish adultery and theft with death In the Isle of Saint Thomas under the Line are Christians and Moors In divers Islands are no people at all In the Canaries are Christians before they were idolaters and had many wives whom they first prostituted to their Magistrates and this uncivil civility they used to strangers instead of hospitality They bury the dead by setting them upright against a wall with a staff in their hand and if he was a great man a vessel of milk by him Madera is also possessed by Christians and so be the other Islands on this hither part of the African coast see Ortelius Mercater and other Geographers Q. What Religion was professed among the Americans A. Before the Spaniards came thither they were all Pagans who as they were distinguished into divers Nations so they worshipped divers gods after divers manners but they did generally acknowledge the Sun and Moon for the chief gods In Canada they worshipped the Devil before the French came thither and in most places there as yet they worship him who when he is offended with them flings dust in their eyes The men marry two or three wives who after the death of their husbands never marry againe but go still after in black and besmear their faces with coal dust and grease they do first expose their daughters to any that will lie with them and then give them in marriage They believe that after death their soules ascend into the Stars and go down with them under the Horizon into a Paradise of pleasure They believe also that god stuck a multitude of arrows in the beginning into the ground and of these sprung up men and women They have divers ridiculous opinions of God as that he once drank much Tobacco and then gave the pipe to their Governour with a command that he should keep it carefully and in so doing he should want nothing but he lost the Pipe and so fell into want and misery Such senselesse conceits have these people who as they are savage in their carriage so in their understandings they are little better then beasts They use to sing the Devils praises to dance about fires which they make to his honour and leap over them They bemoan the dead a great while and bring presents to the grave Many of these ignorant souls were converted to Christ by the industry of the Jesuites Anno 1637. and 1638. See Father Pauls relation of new France See also Champlain and Iaques Cartier c. Q. What is the Religion of Virginia A. Before the English planted Christianity there they worshipped the Devil and many idols as yet they doe in many places there They beleeve many Gods but one principally who made the rest and that all creatures were made of water and the Woman before the Man who by the help of one of the gods conceived and bore children They are all Anthropomorphites giving to their gods the forms of men whom they worship with praying singing and offerings They hold the soules immortality rewards and punishments after this life the one in heaven the other in a burning pit toward the west The Priests are distinguished from other people by garments of skins and their hair cut like a comb on their crowns They carry their gods about with them and ask counsel of them Much of their devotion consisteth in howling and dancing about fires with rattles of Gourd or Pompian rindes in their hands beating the ground with stones and offering of Tobacco Deer suet and blood on their stone Altars They undertake no matters of consequence without advice of their Priests the chief whereof is adorned with Feathers and Weasels tails and his face painted as ugly as the devils They bury their Kings after their bodies ate burned and dryed in white skins within arches of mats with their wealth at their feet and by the body is placed the devils Image The Women expresse their sorrow with black paint and yellings for twenty four hours None but the King and Priest may enter these houses where the Images of Devils and their Kings are kept Instead of saying Grace at meat they fling the first bit into the fire and when they will appease a storm they cast Tobacco into the water Sometimes they sacrifice children to the devil But of these passages See
the consecrated Corn were named Parasitiâ— They that met to sacrifice were called Oâ—geones from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sacrifice Phylothytae were those who superstitiously upon all occasions were given to sacrifice Sacred feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because much wine was drunk to the honour of the gods and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be drunk because they used to be drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they had sacrificed The burning of Incense or such like before the sacrifice were called Prothyoâ—â—ats Q. What Priests and Temples had the antient Greeks A. As they had multiplicity of gods so they had of Priests anciently The Priests of Iupiter and Apollo were young boyes beautiful and well born The Priests of Cybele were gelded Ceres Bona Dea and Bacchus had their women Priests Bellona's Priests used to sacrifice with their own blood The Athenian Priests called Hierophantae used to eat Hemlock or Cicuta to make them impotent towards women No man was made a Priest who had any blemish in his body Their garments and shoes were white if they were the Priests of Ceres Purity was the chief thing they observed outwardly They that sacrificed to the infernal gods wore black garments but Purple if they were the Priests of the Celestial deities They used also to wear Crowns or Myters with Ribbans or Laces Their office was not only to pray and sacrifice but also to purifie with brimstone and salt water Their chief Priests called Hierophantae were the same in authority with the Pontifices at Rome The Athenian noble Virgins called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from bearing on their shoulders the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a basket or chest of gold in which the first fruits and other consecrated things were carried in their Panathenaian pomps to the honour of Minerva I say these Virgins did much resemble the Vestal Nuns at Rome the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was as a Bishop or overseer of their sacred mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was he that attended the sacred fire on the altar they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cryces or Preachers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church-Wardens and other officers Now for their Temples At Athens the Temple of Minerva was built in the highest part of the City so was Iupiters Temple at Rome built in the Capitol The Temple of Mercy called Asylum which was a Sanctuary for Delinquents was erected at Athens by the sons of Hercules Theseus had erected one before called Theseum in imitation of which Romulus at Rome built such another At first the Gentle gods had no Temples at all but were worshipped either on Hills or in Groves Cerops was the first as some think who built a Temple in Athens and Ianus in Italy Before that time they had no other Temples but the Sepulchres and Monuments of the dead The Temples of the celestial Gods were built upon the ground of the infernal under In the Country of Sparta Iupiter had a Temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the darknesse thereof being obscured with Groves There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chappel of the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chappel of the Destinies the place where they had their Assemblies and Sermons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Temples were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the black smoak of their sacrifices and incense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to the Atticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the general name for Temples because the Gods dwelt In them and because they were consecrated and holy they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that part of the Temple where the Idol stood the same with the Latine Delulirum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut or separate did signifie the Temple as it was set apart and separated from other buildings Such honour they gave to their Temples that they durst not tread on the threshold thereof but leapt over it nor must they passe by any Temple without reverence to it there they kept their treasures for the more security sacriledge being held then an execrable crime and so it was held an impiety to walk in the Temple of Apollo Pythius and punishable with death by the Law of Pisistratus Hence the Proverb when any danger was expressed or impiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had been better you had walked in the Pythium the word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies easing of the body which that none might do the Images of Serpents were set over the gates of consecrated places Pinge duos angues sacer est locâ—â— extra me ite Their martimonial and funeral Rites were the same with the Romans The Contents of the fifth Section The Religion of the old Germans Gauls and Brittains 2. Of the Saxons Danes Swedes Moscovites Russians Pomeranians and their neighbours 3. Of the Scythians Getes Thracians Cymbrians Goths Lusitanians c. 4. Of the Lithuanians Polonians Hungarians Samogetians and their neighbours 5. Of divers Gentile gods besides the above named 6. The ranks and arms of their gods 7. With what creatures their Chariots were drawn 8. Of peculiar gods worshipped in peculiar places 9. The Greek chief Festivals SECT V. Quest. OF what Religion were the Germans Gauls and Brittains Answ. The Germans at first had neither Images nor Temples but abroad worshipped the Sun Moon and Stars Mother Earth was in chief esteem among them to her they dedicated a Chariot in a Grove which was lawful onely for the Priest to touch He was never to leave the Chariot which was alwyes covered with cloath and was drawn by two Oxen in Procession then holy days were appointed at the end of her journey she with the Chariot and cloathes were washed in a certain Lake but the Ministers who performed this work were never seen any more but were swallowed by the Lake and the goddesse restored again by her Priest to her Grove The ancient Gaules worshipped Mercury in the first place as being the god of High-ways Journys Gain and Merchandising after him they worshipped Apollo Iupiter Mars and Minerva They and the Germans were wont to sacrifice men sometimes so did the ancient Brittains which with the Gaules had the same Religion and Priests called Druidae from the Oakes under which they used to teach and sacrifice for they expounded all religious mysteries taught the youth decided controversies and suits in Law ordained rewards and punishments and such as obeyed not their decrees they excommunicated debarring them from all divine exercises and all commerce with men These Druidae had one chief over them whose successour was always elected They were free from paying taxes from serving in the war aâ—d had many other priviledges They committed not the mysteries of their Religion to writing but to the memory of their Disciples who spent
many years in learning by heart their precepts in verse They believed the immortality of souls they read Philosophy to their Scholars It is thought by some that Diana's Temple stood where St Pauls Church in London stands now And Minerva had her Temple at Bath and Apollo in Scotland neer Dalkeith The Saxons worshipped the seven Planets among which Thor the same with Iupiter was chiefe from him Thursday was denominated Next was Wodan or Mars Wednesday is so called from him Fred or Frico was Venus to whom Friday was dedicated as Tuesday to Tuisco the founder of the German Nation Q. Vnder what shapes and formes did the old Saxons worship their gods A. They worshipped the Sun under the shape of halfe a naked man set upon a pillar whose head and face was all beset with firie rayes holding on his brest a flaming wheele by which they signified the Suns heat light and motion They worshipped the Moon under the form of a Woman with a short coat and a hood with long eares with the picture of the Moon before her brest they gave her also piked shoes Verstegan cannot find the reason of this habit but perhaps the reason may be this if I may have leave to conjecture they gave her a short coat to shew the swiftnesse of her motionâ— for a long coat signifieth a slow motion therefore they painted Saturne whose motion is the slowest of all the Planets with a long coat The hood or chapron with long eares was to represent her horns or else to shew that sounds are heard a far off in the night which is the time of her dominion Her piked shoes also may resemble her hornes Tuisco their third Idol is set out in the skin of some wild beast with a Scepter in his hand this is thought to be the first and most ancient of that nation from whom the Germans call themselves Tuytshen or as the Flemings pronunce it Duytshen as Verstegan observeth but I think that under this name they worshipped Mars for as Tacitus writes Mars was one of the German gods His hairie garments doth shew the feirce and truculent disposition of that warlike god besides that hairie Sylvanus is thought to be the same that Mars His Scepter may signifie the power and command which Souldiers have in the world But it is more likely by this Idol they meant Mercury for next to the Sun and Moon he was as Tacitus saith the Germans chief god His Scepter and hairie garment may signifie the power and command that eloquence and musick have over the most brutish natures and of these two faculties Mercury was the inventer And we must know that as the Romans next to the Sun and Moon honoured Mars the Patron of their city for which cause they dedicated to him the third day of the week so the Germans for the same cause dedicated to Mercury their chief founder and patron the same day which from his name Tuisco is called Tuesday yet retained among us Their fourth Idol was Woden from whom Wednesday is so called He was the Germans Mars and is called Woden from being wood or mad intimating hereby the firercenesse of Souldiers and furie of Warr. He is painted with a Crown on his head a sword in his hand and in compleat armor Their fift Idol is Thor which was their Iupiter for they made him the god of the aire and commander of winds rain and thunder they painted him sitting in a chaire of state with a Scepter in his right hand a golden Crown on his head encompassed with twelve stars by which they meant he was King of the upper regions and commander of the stars from him Thursday is named as among the Romans Dies Iovis from Iupiter Their sixt Idol was Friga from her our Friday is denominated and was the same that Venus among the Romans she is painted in the habit of a man in armes with a sword in one hand and a bow in the other so among the Romans she was Venus armnata and Barbata armed and bearded she is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculin and by Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so by Virgil Deus descendo ac ducente Deo flammam inter et hostes Their seventh Idol was Seater whence comes the â—ame Saterday dedicated to him Verstegan will not have this Seater to be the same that Saturne because he was other-ways called Crodo but this is no reason for most of the gods had different names the Sun is called Apollo and Phaebus the Moon Diana Lucina Proserpina The goddesse of wisdom is called Pallas and Minerva c. Doubtlesse then this Idol was Saturn as his picture shewes for he is set out like an old man and so he was painted among the Romans the wheele in his left hand signifieth the revolution of time the pail of water in his right hand wherein were â—lowrs and fruites and the pearch under his feet do shew the dominion Time hath over Sea and Land and all things there in containâ—d for all sublunarie things are subject to time and change His long coat as I shewed before did signifie the slownesse of Saturns motion which is not finished but in 30 yeers Other Idols they worshipped but of lesse note of which see Verstegan Q What was the Religion of the Danes Swedes Moscovites Russians Pomeranians and their neighbours A. The Danes and Swedes worshipped the same gods that the Saxons did They call upon Thor or Iupiter when the Pestilence is among them because he â—uleth in the ayre In the time of war they call upon Wodâ—n or Mars In their marriages they invocate Frico or Venus They had also their Heroes or demi-gods they used to kill nine males of each kind of sensitive creatures and to pacifie their gods with the blood thereof then to hang up their bodies in the Grove next the Temple called Vbsola In some parts of Saxony they worshipped Saturn under the name of Crodo like an old man standing on a fish holding in his hands a wheele and a pitcher Venus they worshipped in the form of a naked woman standing in a Chariot drawn with two Swans and two Doves On her head she wore a Garland of Myrtle in her right hand she had the Globe of the world in the other three Oranges Out of her brest proceeded a burning Tapâ—r The three Graces naked with fruit in their hands waited on her In Westphalia they worshipped an Idol all in armour holding a banner in his right hand with a Rose and in the left a pair of Scales On his Breast was carved a Beare on his Helmet a Lion It seems by the Idol they understood Mars The Rugians neer the Baltick sea worshipped Mars in the form of a Monster with seven faces and seven swords hanging by his side in their Scabberds he held the eighth sword naked in his hand The same Rugians as also the Bohemians worshipped an Idol with four heads two of them
The opinions of the eleventh and twelfth Centuries 5. Of the Albigenses 〈◊〉 other Sects in the twelfth Century 6. The â—spansâ— thirteenth Century 7. The Sects of the fourteâ—â—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 â—eld this age 16. of divers other opinions in this age 〈◊〉 and the causes of this variety and confusion in the Church SECT VIII Quest. WHereas we have had a view of the different Heresies in Christian Religion the first 600. years after Christ now let us know what were the chief opinions and authors thereof in the 〈◊〉 Century A. The Heicetae professed a Monastical life but 〈◊〉 taught that the service of God consisted in holy â—ances and singing with the Nuns after the example of Moses and Miriam Exod. 15. upon the overthrow of Pâ—â—roh in the Red Sea Gnosimachi were haters and 〈◊〉 of all learning or Book knowledge teaching that God required 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 Propâ—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 aâ—d Christ by his knowledge hath justified many saith the Prophet The Armenii taught that the holy Ghost proceeded onely from the Father and not from the Son Thaâ— 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 â—o baptise the Crosse then to worship it They taught it was not man that sinned but Satan by tempting â—im and that man had not propagated by carnal 〈…〉 if he had not sinned They denyed Original sin and held that all who died before Christ were 〈◊〉 for Adam's sin They ascribed no efficacy to the â—acraments and yet held baptism absolutely necessary They placed the Children of unbaptized Infants if they were of faithful Parents in earthly Paradise if oâ— unfaithful in hell They never baptised without 〈◊〉 the Eucharist They held baptism without 〈◊〉 ineffectual they used rebaptization They permiâ—red the husband to dissolve Matrimony when he pleased and denied prayers for the dead and the eternity 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 Chazâ—s which in their language signifieth the crosse for â—â—ey taught that the crosse onely was to be worâ—â—â—pped therefore they were named Staurolatrae or crâ—ss-worshippers They prosessed also Nestorianism The Tâ—â—etopsychitae held that the souls died with the bodies Theocatagnostae were such as reprehended some oâ— Gods actions and words Ethnophrones were Paganising Christians who with Christianity taught Gentile supersâ—ition The Lampetiâ—ns so called from Lampetius their author taught that there should be no distinction of Garments among religious men They condemned also all Vows The Maronits so named from one Maron held with Eutyches Dicscorus and the Acephâ—â—â— that Christ had but one nature and will these were afterward 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 or prostrate the body therefore they used to pray standing The Icâ—noclaâ—â—â— or Iconomaâ—hi taught that it was Idolatry to have â—mages in Temples The Aldeâ—ertins so called from Aldeâ—â—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 hâ—ld that his haires and nailes were as well to be woâ—shipped 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 efficacy in the Sacraments nor any use of extream uâ—ction nor of confession nor of excommunication that the Sacraments lost their efficacy if given by â—â—cked Priests that there was no free will some 〈◊〉 that they held transanimation and the eternity of the world and that God did not forsee evil That there should be no Resurrection nor generall judgment nor â—ell Q. 3. What were the opinions held in the â—inth and tenth Centuries A. Cladius Bishop of Taurinum condenmed Pilgmages Images Invocation of Saints and taught that baptism without the sign of the Crosse was noâ—â—â—â—tism One Gadescalcus whom some say was a French man held the heresie of the Praedestinati and that God â—ould not have all men to be saved and consequently that Christ died not for all Photius a Grecian â—â—nied the Procession of the holy Ghost from the Son and held that there was no reward for the good or bâ—d till the general judgement that there was no purgatoâ—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 sacriâ—â—dge and rebaptization and taught that Children were not to be baptized till the eighth day He gave the Eâ—charist to Infants the cup to the Laiâ—y denyed extreâ—â—â—nction and administred the Sacrament in Leavâ—â—ed Bread Iohonnes Scotus a Benedictine Monk and Sâ—hloar of Becie not Duns Scotus subtilis held that in the Eucharist was onely the figure of Christs body 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 maiâ—tained by some in the tenth â—enturie Q. 4. What were theÌ„ opinions of the eleventh and twelfth Centâ—ries A. â—erengarius Archdeacon of Anjou taught that 〈◊〉 body was not corporally but figuratively in the Sacrament Horibert and Lisoius in France taught Maâ—icheism The Simoniacks held it lawful to buy and fell Church preferments The Reordinantes would admit no Simoniack Priests till they were reordained At Millaâ— a new Sect of Nicolaitans brake out reaching the necessity of promiscuous Copulation Sabellianism 〈◊〉 out also this age In the twelfth Century marâ—â—â—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 Physiâ—ian renewed the heresies of Arrius the
same Church but the Brothers must officiate below the Sisters above Both Sexes must use gray cloaks and coats with a red cross thereon They must have nothing in propriety touch no money must lie onely upon straw The fashion colour and measure of their cloathes are set down on their Vaile they must wear a weite linnen Crown on which are sowed pieces of red cloath representing drops of blood and so placed that they may resemble the cross The Sisters are enjoyned how to officiate and what prayers they shall use every day to be silent to avoid conference with men except it be at a window upon urgent occasion on Sundays and great Festivals and that onely from nine till the evening She that openeth not her window at all shall have the greater reward in Heaven Days of fasting are prescribed them none must be admitted into the order without a years probation then she must be examined and consecrated by the Bishop who is to bring her into the Church with a red Crosse carried before her having the Crucifix on the one side and the Virgins Image on the other to put her in minde of patience and chastity two Tapers burning must be carried before the Crosse then the Bishop consecrates a Ring and prayeth She having testified her constant resolution to that kinde of life the Bishop by putting the Ring on her finger marrieth her to Christ and prayeth she comes to the Altar and offers then returns to her place again Her new cloathes are also consecrated and she is called by the Priest to come bare-footed to the Altar the Bishop prayeth again and withall puts on her the coat of her profession her shooes hood and cloak which he tieth with a wooden button in memory of Christs wooden Crosse to which her minde should be fastned Then her Vaile is put on the Bishop at every action and parcel of her cloathes prayeth and at last her Crown the Bishop praying that she may be Crowned with joy She returns to her place and is called again to the Altar where she falls on her face the Bishop with his Priests read the Letanie absolves her and gives her the Eucharist her Coffin which during the time of the Masse stood there is carried by four Sisters sprinkling dust on it into the Covent at the gate whereof stands the Abbatesse with her Nuns the Bishop with two Tapers carried before him and the Priests singing brings the new Nun and recommends her to the care of the Abbatesse which she receives shuts the gate and brings her into the Chapter The first eight days she is tied to no discipline At Table and in the Quite she sitteth last The number of the Sisters is sixty and no more Thirteen Priests according to the number of Apostles whereof Saint Paul was one four Evangelists or Preachers representing the four Doctors of the Church Ambrose Austin Gregory and Hierom and eight Lay-men All these together make up the number of the thirteen Apostles and 72. Disciples The Priests Garments shall be of course gray on which shall be worne a red crosse and in the middest a round piece of white cloth to resemble the host which they daily offer The four Evangelists shall carry on their cloaks a white circle to shew the incomprehensible wisdom of the four Doctors which they represent Within these circles red pieces of cloth shall be inserted like tongues cloven to shew their learning and eloquence The Lay-brothers shall wear on their cloaks a white crosse to shew Christs innocency with five pieces of red cloth in memory of Christs five wounds The number of Brothers in the Covent must not exceed five and twenty who are to be blessed by the Bishop after the same manner that the Sisters were but instead of a Ring the Bishop shall hold the Priest by the hand and for a Vail shall lay his hands on his head and instead of a Crown shall use the sign of the Crosse. The Abbatesse shall be among the thirteen Priests as Mary was among the Apostles she shall have for Confessor him whom the Bishop alloweth Confession must be made at least three times yearly and every day if need be to such Priests as the Confessor shall chuse the Priest shall be diligent in preaching praying and fasting Every Thursday shall be a Chapter held wherein the delinquent Sisters may be punished with fasting standing without doores in the Church-yard whilst the other Sisters are within at Divine Service and with prostrating her self on the ground till the Abbatesse take her up and intercede for her absolution If a Sister possesse any thing in propriety and dyeth before she confesseth it her body is layed on a Beer at the Church door where they all say an Ave-Mary for her and then is absolved and after Mass is carried from the Quite to the Church door by the Sisters where the Brothers receive her and bury her Neither the Abbatesse nor any Sister must receive gifts or have any thing in proper Every one after the first foundation must bring their yearly revenues to be imployed by the Abbaresse but after the number of Sisters is filled and a revenue setled they that come after need brinâ— nothing If any dye her cloathes and allowance in dyet shall be given to the poor till another be chosen Every year before the Feast of All-Saints let there be an audit of expences kept if any thing remain over and above the expences let it be reserved for the next years expences or bestowed on the poor on whom also the Nuns old cloathes must be conferred Every Novice must bring a present or almes gift to the Covent but nothing that hath been got by oppression cheating stealing or any other sinistrous means such gifts must be restored again and so must gifts doubtfully got be rejected and if the Covent stand not in need of any persent let it be given to the poor In every Church must be thirteen Altars on each of which one Chalice but on the high Altar two Chalices two pair of Flaggons so many Candlesticks one Crosse three Censers one for daily use the other two for solemn Feasts a Cibory for the Host let there be no Gold nor Silver in the Covent except where the Holy Reliques are kept Let every one have her office or service Book and as many other books as they will for good arts Let each Altar have two Altar-cloths Let no Sisters be admitted under eighteen nor Priest or Brother under five and twenty years of age Let the Sisters imploy their time in devotion labouring with their hands and about their own affairs after the manner of Christ and his Mother Let rich and poor have the same measure of meat and drink and let not any afflict their body too much for not their own correction but Gods mercy must save them Let the sisters confesse at the lattess of the windows where they may be heard but not seen but in receiving the Eucharist they
5. They hold Baptisme a pure legal administration not proceeding from Christ but from Iohn 6. They jest the Scriptures that divine Legacy of our salvation out of all life reverence and authority quoting it in driblets and shreds to make it the more ridiculous In their Letters they endeavour to be strangely prophane and blasphemous uttering Athiesticall curses and impâ—ecations which is a kind of canting among them as among Cypsies as for exampe in one you have this stile My own heart blood from whom I daily receive life and being to whom is ascribed all honour c. thou art my garment of needle work my garment of salvation Eternal plagues consume you all rot sink damne your bodies and souls into devouring fire where none but those who walk uprightly can enter The Lord grant that we may know the worth of Hell that we may scorn heaven 7. Sinne is onely what a man imagines and conceives to be so within himself 8. Ordinances they account poore low things nay the perfections of the Scriptures is so inconsiderable in their apprehensions that they prâ—â—ead to lâ—ve above them their lives witnesse they live without them 9. If you ask them what christian Liberty is they will tell you that it consists in a community of all things and among the rest of women which they paint over with an expression call'd The enjoyment of the fellow creature 10. The enjoyment of the Fellow-creature cannot but be seconded with lascivious songs drinking of healths musick dancing and bawdry Lastly They are with the Anabaptists those that most of all kick against the pricks of Authority for Magistracy cannot have in it any thing more sacred than the Ministry so that they wish as much policy in the State as government in the Church which is none at all so to bring an Eygyptian darknes upon both that the world might be the less scandalised at their madnessâ—s extravagancies But this age which is much more fruitfull of Religions than of good works of Scripture-phrases than of Scripture practises of opinions than of piety hath spawned more religions than that Lady of Holland did Inâ—ant to mention all which were to weary both my self and the reader therefore I will content my self to mention some few more as the Independents Presbyterians c. Q. 17. What are the opinions of the Independents A. 1. These are so called because they will have every particular Congregation to be ruled by their own laws without dependence upon any other in Church matters 2. They prefer their own gathered Churches as they call them in private places to the publick congregations in Churches which they flight calling them steeple-houses 3. They hold there is no use of learning or degrees in Schools for preaching of the Gospel and withall that maintenance of the Ministry by Tithes is Superstitious and Judaicall 4. They are against set forms of prayer chiefly the Lords prayer accounting such forms a choaking of the spirit 5. They give power to private men who are neither Magistrates nor Ministers to erect and gather Churches and to these also they give the power of election and ordination if we may call this ordination of deposition also and excommunication even of their own officers and finall determination of all Church causes 6. They commit the power of the Keyes in some places to women and publickly to debate and determine Ecclesiastick causes 7. They admit private men to administer the Sacraments and Magistrates to perform the Ministers office in marrying 8. They permit divorces in slight cases 9. They hold Independency to be the beginning of Christs Kingdome which is to be here on earth a thousand years 10. They place much Religion in names for they do not like the old names of Churches of the dayes of the week of the moneths of the year of Christmasse Michaelmasse Candlemasse c 11. In preaching they will not be tyed to a Text nor to prayer but they make one to preach another to pray a third to prophesie a fourth to direct the Psalm and another to blesse the people 12. They permit all gifted men as they call them to preach and pray and then after prophesying is ended they question the preacher in the points of his Doctrine 13. some of them allow no Psalms at all to be â—â—ng in publick calamities and will not suffer Woâ—â—en to sing Psalms at all 14 They will baptise no children but those of their own Congregations whom they esteem not members of their Church untill they have taken their Covenant 15. They in divers places communicate every Sunday among themselves but will not communicate with any of the reformed Churches 16. Whilest they are communicating there is neither reading exhortation nor singing not have they any preparation nor catechising before the communion and either they sit at Table or have no Table at all and because they would not seem to be superstitious in the time of administration they are covered 17. They allow their Ministers to sit in civil Courts and to voice in the choosing of Magistrates 18. They are against violent courses in matters of Religion nor will they have the conscience to be forced with fear or punishment but gently to be inclined by perswasion and force of argument in which point I commend their Christian moderation for in propagating the Gospel neither Christ nor his Apostles nor the Church for many hundred years did use any other sword but the word to bring men to Christ. Q. 18. What Tenets are held by the Independents of New England An. Besides those opinions which they hold with other Independent they teach that the spirit of God dwells personally in all the Godly 2. That their Revelations are equall in Authority with the Scriptures 3. That no man ought to be troubled in his Conscience for sinne being he is under the Covenant of grace 4. That the Law is no rule of our conversation 5. That no Christian should be prest to practise holy duties 6. That the Soul dieth with the body 7. That all the Saints upon earth have two bodies 8. That Christ is not united to our fleshly body but to the new body after the manner that his Humanity is united to his Divinity 9. That Christs Humanity is not in heaven 10. That he hath no other body but his Church 11. They reckon all Reformed Churches except themselves profane and unclean All these opinions savour of nothing but of pride carnall security blasphemy and slighting of Gods written word which is able to make the man of God perfect and wise unto salvation Q. 19. Vpon what grounds do the Independents forsake our churches An. Because they do not see the signes of grace in every one of our members but this ground is childdish for many are in the state of grace in whom we see no outward signes so was Saul when he persecuted the Church he was then a vessel of mercy and many in whom we
sacerdos and in the Emperours of Rome that were also chief Pontifies and though Melchisedech was King and Priest and among the Iews Abraham was a Prince and a Priest Heli a Judge and a Priest the Machabees were Princes and Priests yet this was not ordinary for Abraham Melchisedech Heli were Types of Christ the Machabees by usurpation undertook both governments but ordinarily these Offices were distinct among the Iews therefore Moses who gave Lawes concerning the Priesthood did not exercise it himself neither did Ieshua David nor Salomon but on the contrary Saul and Vzziah were severely punished for medling with the Priests Office Saul for offering sacrifice lost his Kingdome and Vzziah was struck with Leprosie but among Christian these Officers are much more distinct for Christs Kingdome is not of this world and the Ministry is burden enough without other addition who is sufficient for it saith the Apostle besides it is Christs prerogative to be alone King and Priest of his Church Yet so far may the Magistrate meddle with the Ministry as to reform what is amisse both in their life and Doctrine examples hereof we have in Iehosaphat Ezechia and Iosiah and in Salomon too who deposed Abiathar the Priest Q. Was the Presbytery in use among the Iews A. Yes for besides the Civill Judicature which by Moses his appointment consisted of 70. men and had its seat in the City gates there was a spirituall or Ecclesiastick judicature kept in the Synagogues which judged of things holy and clean and discerned between holy and profane clean and unclean things and declared the Statutes of God and because of the Scribes among them they decided matters of their Civil Law Levit. 10. 10. This judicature consisted of Priests and Levites as also of the chief Fathers of Israel which we may call Lay or ruling Elders as we may see 2. Chroâ— 19. 8. Ichosaphat did not onely restore and reform from the Civil Courts called Sanhedrim in each City the chiefest whereof was at Ierusulem but also he reformed the Presbyteries or Ecclesiastick judicatures as may be seen there placing Amariah the chief Priest over these but Zâ—badiah ruler or Prince of the house of Iuda over the Synedria or Civil affairs called there verse 11 the Kings matters because the King was chief over these Courts as the High-Priest over the Presbyteries but afterward through the corruption of time These Courts were confounded and the Presbyteries did not onely judge de jure as anciently they used but also de facto even of life and death as in the time of the Mathaâ—ees but under the Romans this power was taken from them for they neither could put Christ nor Paul to death as for Stephen he was stoned not by the sentence of the Court but in a popular tumult Q. How are these two Courts named in the New Testament A. The Civil Court is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councell the Ecclesiastick Court is named the Synagogue Mat. 10. 17. The chief of the Synagogue was the High-Priest but of the Councel was the Judge Deut. 17. 12. Ieremâ—ah was condemned by the Synagogue Ier. 26. 8. but absolved by the Councel or secular Judges in the Gate verse 16. Q. Why are Ministers called Presbyters and Bishops but not Priests in the New Testament A. Because they were to be put in mind of their dignity and Function which consisteth in the care and inspection of their stcok not in offering of sacrifice which was the proper work of the Priest but ceased when Christ our propitiatory sacrifice was offered besides Christ would reserve this prerâ—gative to himself in being the onely Priest of the New Testament not after the order of Aaron which ended when he was sacrificed but after the order of Melchisedech which was in him to continue for ever without successor Therefore the Ministers of the New Testament are no otherwise Priests then they are Kings but these titles are common to all Christians who by Christ are made Kings and Priests to God the Father Q. How are Ministers to be elected A. They must be examined whether they be apt to teach and well reported of by them who are without Therefore Tiâ—â—othy must not lay hands suddenly on any man 1. Tim. 5. 22. and 3. 7. Secondly the Bishop or Pastor must be chosen by all the Bishops or Pastors of the Province or by three at least as it was ordained by the Councel of Nice Canon 4. Thirdly the election of the Minister must be made known to the people as we may see in the sixth Canon of the Councel of Chalcedon Fourthly the people must give their approbation Acts 6. 5. therefore Saint Austin Epist. 110. presented his succcessor Eradiâ—s to the people for their consent Fifthly there must be imposition of hands a custome used not onely in the Christian Church 1. Tim 4. 14. and 5. verse 18. 〈◊〉 also among the Iews Num. 27. 18. Deut. 34. 9. Sixthly in the Reformed Churches the other Ministers give to him that is elected the hand of fellowship as Iaâ—s Peter and Iohn gave to Paul Gal. 2. Seventhly the new elected Minister subscribes the confession of faith and discipline of the Church which custome was used in the Churches of Africa Q. Are Romish Priests converted to our Church to be re-ordained A. There is no necessity of a new ordination for though their commission in the Church of Rome 〈…〉 the body and blood of Christ in the Eucharist yet they were ordained to preach the Word and to administer the Sacraments Which ordination is not nullified when they shake off the errors of Doctrine and preach the Wâ—â—d in purity 〈…〉 their ordination originally from the Pope or his subordinate Bishop but from Christâ— neither must their Oath taken in ordination to maintain the Romish Doctrine hinder them from preaching the Word in purity for an unlawfull Oath must not be kept Therefore Luther and others who forsook the errors of Rome received no new ordination Q. Had the Presbytery power to excommunicate A. Yes and not the Bishop alone for Paul would not by himself excommunicate the incestuous Corinthian without the Presbytery or the Church gathered together 1. Cor. 5. 4. for indeed the whole congregation should have notice given them of the Excommunication that they may avoid the party exommunicated Q. Vpon what is this power grounded A. Upon Gods own practice who excommunicated Adam out of Paradise and Cain from his presence 2. Upon his command who prohibited the unclean from entring the Temple till they were purified and from eating the Passeover or commercing with Gods people who commanded every soul not circumcised the eigth day to be cut off from the people 3 Upon Christs words Whomsoever you bind on earth shall be bound in heaven 4. Upon Christs counsel forbidding to give that which is holy to dogs â—rto cast pearls before swine 5. Upon the Apostles practise Peter excommunicated Simon Magus in keeping him off
VVine which are used in the dedication have mystical significations The VVater and VVine represent the two Sacraments of Baptisme and the Eucharist Oyle sheweth our spiritual unction Salt that wisdome which should be in us Ashes our mortification Hysop our purity and sanctification and the Incense our prayers Q. 12. What else is Observable in the dedication of Churches A. 1. They hold that no Church is to be dedicated till it be endowed for he that buildeth a Church is or should be like a Husband that marrieth a Maid on whom he ought to bestow a joynter 2. That the Feast of dedication which from the Greeke they call Encaenia ought to be kept every year for so it was kept among the Jewes which if it had been unlawful Christ would not have honoured it with his presence 3. They say that the dedication of Churches is a terror to evil spirits and incitment to devotion and reverence a meanes to move God to hear our prayers the sooner a testimony of our zeal that Christians are not in this point inferiour to Jewes and Gentiles who would not presume to make use of their Temples for prayer and sacrifice till first by their Priests they had consecrated and dedicated them to their Deities 4. That what is in the dedication of Churches visibly acted ought to be in us invisibly effected namely that if Churches be holy we should not be profane shall they be consecrated to the service of God and not we shall their Churches be filled with hallowed Images and our souls defiled with unhallowed imaginations shall the Church be called the house of prayer and our bodies which ought to be the Temples of the Holy Ghost denns of Theeves we are lively stones but those of Churches are dead we are capable of grace and holinesse so are not Churches for it is confessed on all sides that Temples by consecration are not made capable of actual holinesse but onely made more fit for divine service Is it not a great shame that in their Churches lights continually shine and in the Temples of the holy Ghost there is nothing but darknesse That they should burne incense on their Altars and we be quite destitute of Zeale and Devotion in our hearts They make use of outward unction but we use neither the outward unction of the Church not the inward of the spirit VVhen we see them make use of Salt and Holy VVater we should be careful to have salt within us and that water of the spirit without which we cannot be regenerated 5. They teach that Churches may be rededicated if they are burned down or fallen down and built again or if it be doubtful whither they have been consecrated heretofore but if they be polluted by adultery or such like uncleannesse they are only to be purified with holy water 6. That Churches must not be consecrated without Masse and the Reliques of some Saint and that onely by the Pope or a Bishop not by a Priest or any inferiour order and that gifts or presents which they call Anathemata be given to the new Church after the example of Constantine the Great who endowed with rich presents and ornaments the Church which he built at Ierusalem to the honour of our Saviour Q. 13. How doe they Dedicate or Consecrate their Altars A. The Bishop having blessed the water makes with the same four Crosses on the four Hornes of the Altar to shew that the Crosse of Christ is preached in all the four corners of the earth Then he goeth about the Altar seven times and besprinkleth it seven times with holy water and hysop this is to signifie the seven gifts of the Holy Ghost and the seven-fold shedding of Christs Blood to wit 1. VVhen he was circumcised 2. When he sweat blood in the Garden 3. When he was scourged 4. When he was crowned with thorns 5. When his hands 6. When his feet were nailed to the Crosse. 7. When his side was lanced The Bishop also makes a Crosse in the middle of the Altar to shew that Christ was crucified in the middest of the earth for so Ierusalem is seated At this consecration is used not onely water but salt also wine and ashes to represent four things necessary for Christianity namely Purity Wisdom Spiritual joy and Humility The Altar must not be of wood or any other materiall but of stone to represent Christ the Rock on which the Church is built the Corner Stone which the builders refused the stone of offence at which the Jewes stumbled and the little stone cut out of the mountain without hands this stone Altar is anointed with oyle and chrisme so was Christ with the graces of the spirit and the oyle of gladnesse above his fellowes This anointing also of the stone Altar is in initation of Iacobi anointing the stone on which he sleept So the remainder of the holy water is poured out at the foot of the Altar because the Priests of old used to pour out the blood of the Sacrifice at the foot of their Altar The holy Reliques are layed up in a Coffin with three graines of incense as the Manna of old was layd up in the Ark our hearts should be the Coffins in which the vertuous lives of the Saints with faith in the Trinity or with the three Cardinal vertues Faith Hope and Charity should be carefully kept These Reliques are layed under the Altar because Revel 6. the souls of these who suffered for Christ were seen by Saint Iohn under the Altar It is also to be observed that as the Altar is besprinkled with water so it is anointed in five places with oyle and then with chrisme to signifie the five wounds of Christ which did smell more fragrantly than any Balsame and by which we are healed the five sences also are hereby signified which ought to be sanctified After unction incense is burned to shew that prayers and supplication follow sanctification At last after the Altar and all that belong to it are hallowed the Altar is covered with white Masse is said and Tapers lighted to shew that our holinesse and devotion must be accompanied with good works which must shine before men here if we would shine like stars in the Firmament hereafter Q. 14. What else do they consecrate besides Temples and Altars A. Besides these they consecrate all the ornaments of the Altar the Patinae for making the body of Christ the Corporal for the covering thereof the Chalice for the blood the Linnen with which the Altar is covered the Eucharistial or Pix where Christs body is kept representing Christs sepulchre the Censer Incense and Capsae that is Chests or Coffins wherein the bones of the Saints are kept They consecrate also their Crosses and Images and Easter Tapers their Fonts First-fruits holy Water Salt Church-yards Bells c. Every one of which have their peculiar prayers besides washing crossing anointing incense c. They hold that Bells succeeded the Jewish
holy Ghost appeared in fire in some places white is worn on the Festivities of the Martyrs because it is said Cant. 5. My beloved is white and red VVhite in his Confessors and Virgins Red in his Martyrs these are the Roses and Lillies of the Valley Black is worn upon Good Friday on all fasting days on the Rogation days in Masses for the dead from Advent till the Nativity and from Septuagesima till Easter Eve on Innocents day some wear black because of the mourning in Rama some red because of the blood of those young Martyrs Green which is made up of the three former colours white red and black is used between the 8. of Epiphany and Septuagesima likewise between Pentecost and Advent but in the City of Rome the violet colour is worn sometimes in stead of black and red Q. 19. Wherein consisteth the other parts of the Masse A. The second part begins with the offertory which is sung and so called from the Priests offering of the Hoast to God the Father and the peoples offering of their gifts to the Priest Then the Priest before he offereth the immaculate Hoast washeth his hands the second time in the interim the Deacon casteth over the Altar a fair linnen cloth called Corporale because it covers Christs body and represents his Church the mystical body it 's called also Palla from palliating or covering the mystery above named There is also another Palla or Corporal with which the Chalice is covered Then the Deacon presenteth the Patina with the round Hoast on it to the Priest or Bishop the Deacon alone can offer the Chalice but the Priest consecrates it who also mixeth the Wine and VVater in the Chalice which the Deacon cannot doe the Priest poureth out a little on the ground to shew that out of Christs side water and blood issued out and fell on the ground The water is blessed by the Priest when it is mixed but not the wine because the wine represents Christ who needs no blessing the Hoast is so placed on the Altar that it stands between the Chalice and the Priest to shew that Christ is the Mediator between God who is represented by the Priest and the People which the water in the Chalice resembleth Then the Priest fumeth the Altar and the Sacrifice three times over in manner of a crosse to shew Maries three-fold devotion in annointing Christs feet then his head and at last her intention to annoint his whole body then the Priest boweth himself kisseth the Altar and prayeth but softly to himselfe this prayer is called secreta and secretella but though it be said in silence yet the close of it is uttered with a loud voice per omnia saecula saeculorum then follows the Praefatio which begins with thanksgiving and ends with the confession of Gods majesty the minds of the people are prepared with these words Lift up your hearts the answer whereof is We lift them up unto the Lord then is sung this hymn Holy Holy Holy c. Heaven and Earth is full of thy Glory c. then follows Hosanna and after this the Canon which containeth the Regular making up of that ineffable mystery of the Eucharist it is also called Actio and Secreta because in it is giving of thanks and the Canon is uttered with a low voice The Canon by some is divided into five parts by others into more in it are divers prayers for the Church for the Pope for Bishops Kings all Orthodox Christians for Gentiles also Jewes and Hereticks those in particular are remembred for whom the sacrifice is to be offered whose names are rehearsed for those also that be present at the Masse and assistant and for himselfe likewise then is mention made of the Virgin Mary of the Apostles Evangelists and Martyrs but the Confessors are not named because they shed not their blood for Christ then follows the Consecration after many crossings these words being pronounced For this is my body the people answer Amen then the Hoast is elevated that the people may adore it and that by this might be represented Christs Resurrection and Ascension when the Priest mentioneth Christ Passion he stretcheth out his armes in manner of a crosse the Hoast is crossed by the Priest five times to shew the five wounds that Christ received but indeed in the Canon of the Masse there are seven several crossings of the Hoast and Chalice in the first the signe of the crosse is made three times in the second five times in the third twice in the fourth five times in the fifth twice in the sixth thrice and in the seventh five times so all makes up twenty five crossings prayers are also made for the dead Tâ—e Deacon washeth his hands to shew how Pilate did wash his hands when he delivered Christ to be scourged The third part of the Masse begins with the Pater Noster and some other prayers the Sub-deacon delivereth the Patina covered to the Deacon who uncovereth it and delivers it to the Priest kisseth his right hand and the Priest kisseth the Patina breaks the Hoast over the Chalice being now uncovered by the Deacon and puts a piece of it in the wine to shew that Christs body is not without blood The Hoast is broken into three parts to signifie the Trinity then the Bishop pronounceth a solemn blessing then is sung Agnuâ— Dei c that is O Lamb of God that takest away the sins of the world c. and then the kisse of peace is given according to the Apostles command Salute one another with a holy kisse In the fourth part of the Masse the Priest communicates thus he takes the one half of the Hoast for himself the other half he divides into two parts the one for the Deacon the other for the Sub-deacon after these three the Clergy and Monks communicate and after them the people the Priest holdeth the Chalice with both hands and drinks three times to signifie the Trinity the Hoast must not be chewed with the teeth but held in the mouth till it dissolve and after the taking thereof he must not spit but must wash his hands least any of the Hoast should stick to his fingers The three washings of the Priests hands in the Masse doe signifie the three-fold purity that ought to be in us to wit of our Thoughts Words and Works then follows the Post-communion which consisteth in thanksgiving and singing of Antiphones this done the Priest kisseth the Altar and removes again to the right side thereof where having uttered some prayers for the people and blessed them the Deacon with a loud voice saith Ite missa est that is Go in peace the Hoast is sent to God the Father to pacifie â—is anger Q. 20. In what else doth their outward Worship consist A. The fifth part of their Worship consisteth in their divine Service or Office as they call it whereof be two sorts one composed by S. Ambrose for the
with one eye put out sometimes by mists and vapors arising out of the earth Endymion was the sun with whom the Moon is in love visiting him once every moneth Ianus also was the Sun who is keeper of the four doores of Heaven to wit East West North and South he hath two faces seeing as well backward as forward in one hand he hath a Scepter in the other a Key to shew that he rules the day and that he openeth it to us in the morning and shuts it in the Evening Ianus was the first that taughâ— men Religion and doubtlesse men became Religious and did acknowledge a Deity by beholding the Beauty Motion Power and Influence of the Sunne By Ianus was placed a Serpent biting his tail intimating that the sunnes annuall motion is circular beginning where it ends atque in se sua per vestigia labitur annus By Minerva also was meant the sunne as appears by the golden Lamp dedicated to her at Athens in which burned a perpetual light maintained with oil which not only shews the suns golden beams and inextinguishible light but also that oil as all other fruits are begot by his heaâ— for the same cause she was the inventer of Arts and sciences and held the Goddesse of Wisedome and Learning for by the moderate heat of the sunne the organs of the brain are so tempered and the spirits refined that all Arts by men of such temper have been found and wise actions performed she had a golden Helmet and a round Target the one signifying the colour the other the orb of the Sunne the Dragon dedicated to her signified the sunnes piercing eye as the Cock was dedicated to Minerva so he was to the sunne to shew that by these two names one Deity was meant no man could look upon her Target having Gorgâ—ns head in it without danger nor may any without danger of his eyes look upon the sunne The Athenians preferred Minerva to Neptâ—â—e because the benefits men have by the Sunne are greater than those they have by the Sea and that hot and dry Constitutions are fitter to make Scholars than cold and moist for the fire which Prometheus stole from the sun brought Arts to perfection The Image of Pallas was kept in Vesta's Temple where the sacred fire burned perpetually to shew that the sunne the â—ouâ—tain of heat and light is the same that Minerva who was called Pallas from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the shaking and brandishing of the Sun beams expressed also by the brandishing of the spear She had power to use Iupiters thunder and to raise storms to shew that thunder and storms are caused by the Suns heat she and Vulcan the god of Fire were worshipped on the same Altar to shew these two were but one Deity to wit the Sun who is the god of Fire which Homer also expressed by giving her a fiery Charriot and a golden Lamp holding out a beautifull light she made her self invisible by putting on the dark helmet of Orcus so is the Sunne to us when he is covered with mists clouds and vapours which arise from Orcus or the loweâ— parts of the earth and so he is invisible to us when he goeth under Orcus or our hâ—misphere By Nemesis the Goddesse of Revenge was also meant the Sun for he punisheth the sinnes of men by pestilence famine and the sword for he by his heat either raiseth infectious vapors or inflameth the blood burns up the fruits of the earth and stirreth up the spirits of men to strife and Waâ—â—es as Nemesis raised the humble and humbled the proud so doth the Sun obscure lucid bodies and illustrate obscure things The Aâ—gyptians to shew that the Sun and Nemesis were the same they placed her above the Moon By beautifull Tithonus also they meant the Sun who is the beauty of the world Aurora was in love with him and rejoyced at his presence it is the approach of the Sun that gives beauty lovelynesse and chearfulnesse to the morning Tithonus in Aurora's Charriot was carried to Ethiopia where he begets black Memnoâ— of her to shew that the Sun in the morning having mounted above our Hemisphere moves towards the South parts of the world where by his excessive heat in the Meridian he â—awns or blacks the Ethiopians Tithonus in his old age became a weak grashopper so in the Evening the light and heat of the Sun weakneth and decayeth to us By Castor and Polluâ— they signified the Sun and Moon the one that is the Sun being a Champiâ—â— subdueth all things with his heat the other to wit the Moon is a rider if we consider the swiftnesse of its motion they may be said to divide immortality between them because when the one liveth that is shineth the other is obscured and in a manner dead to us they ride on white horses to shew their light and motion They that will see more of the Sun let them read what we have written elsewhere in Mystagog Pâ—eâ—ico But besides what we have written there we now make it appear that the Sun was in a manner the onely Deity they worshipped for the honoâ—r they gave the Moon Fire Stars Air Earth and Sea was all in relation to the Sun as they are subservient to him and the many names they gave to the Moon as Minerva Vesta Vrania Luna Iuno Diana Isis Lucina Hecate Cybele Astarte Erthus were onely to signifie the different operations of the Sun by the Moon so that as Aristotle de mundo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being One hath many names from his many effects which he produceth in the world The Sun then in regard of the seminall vertue generative facultie and desire of procreation which he gives to sublunary creatures for eternizing of their severall species is called Venus à venis from the veins and arteries for these also were anciently called veins in which are the blood and vitall spirits the proper vehicles of Venus or the seminal vertue of which the seed of generation is begot which the Prince of Poets knew when he said of Dido's Venereal love Vulnus alit venis Every Spring when the sunne returneth to us he brings this venereal faculty with him therefore he may be called Venus à veniendo from coming for he cometh accompanied every year in the spring with this generative desire which he infuseth in the creatures which the same learned Poet Geor. l. 2. acknowledgeth in these divine Verses Ver adeo â—râ—ndi nemorum ver utile silvis Veâ—e tument terrae genitalia semina poscunt Tum Pater omnipotens foeâ—undis imbribus â—ther Conjugis in gremium laetae descendit omnes Magnus alit magno commistus corpore foetus Avia tum resonant avibus virgulta canoris Et Venerem certis repet unt â—rmenta diebus Parturit omnis ager c. And in another place Geor. 3. he sheweth the reason why in the spring living