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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	experience_n	young_a	youth_n	30	3	8.3636	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57667	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.	Ross, Alexander, 1591-1654.; Haestens, Henrick van.; Davies, John, 1625-1693.	1655 (1655)	Wing R1972_pt1; Wing R1944_pt2; ESTC R216906	502,923	690

a Bishop for if Presbyters had been distinct from Bishops Paul would not have left them unsaluted for why should he salute the Deacons and not th● Presbyters which are a higher degree Quest. Why were the Pastors called Bishops and Presbyters A. To put them in mind of their duty and dignity for the word Episcopus or Bishop signifieth the care inspection and oversight which they should have of mens souls in guiding instructing and feeding them with the Word and Sacraments Presbyter signifieth the age dignity and experience that ought to be in Ministers whose grave carriage wisdome and knowledge should procure reverence of the people to that high calling and obedience to their Doctrine Q. Are young men then fit to be made Presbyters o● Bishop A. No except there be extraordinary gifts in them as were in Timothy or in extream necessity when grave and ancient men cannot be found Temeritas florentis aelatis prudentia sinectutes Young men are rash inconstant head strong proud inconsiderate and indiscreet in their words and carriage for the most part which hath brought this high calling into obloquie and contempt They have not that experience wisdome gravity and knowledge that are in old men nor are they Masters of their passions and affections and how are they fit overseers of others who cannot oversee themselves a young Presbyter is a contradiction and a young Bishop is incongruous Young and green heads have been the cause of so much distemper so many Heresies and schismes in the Church of Christ Therefore little hope there is that ever peace Religion and truth shall flourish in that Church where giddy young men are Bishops or Presbyters and hot-spurs or green heads are preferred to gray hairs ancient Divines are fittest to serve the ancient of dayes Q. But if Paul constituted Presbyters and Deacons in all the Churches which be planted why doth he not salute them as he did these of Philippi A. For brevities sake he oftentimes omits them thinking it sufficient to have saluted the Church in generall in which they are included being members thereof Q. Is not the degree of Bishops higher than that of Presbyters A. Sometimes to avoid heresie schismes and troubles in the Church the Presbyters have chosen one of their own society to precede or oversee the rest but this was onely in some places and at some times and rather an ecclesiastick custome than a divine tradition saith Hierom. Q. But why did Paul besides his custome salute the Deacons at Philippi A. Because by Epaphroditus they had sent him relief therefore he would particularly thank them besides he would shew that under these two names of Presbyter and Deacon is contained the whole Ministry of the Church the Presbyter caring for the things of the soul the Deacon for the things of the body Q. What doth the ward Deacon signifie A. A Minister or servant for so the Magistrate is called Rom. 13. a Deacon or Minister Paul calls himself the Deacon of the Gospel Eph. 5. and he calls Christ the Deacon of Circumcision Rom. 15. but this word is appropriated to him that hath the charge of the poor and strangers in collecting and laying out the Church money for their relief Such were those seven mentioned Acts ● and as Christ had twelve Apostles so one of them to wit Iudas was a Deacon for he kept the bag Q. Were there in the Church preaching Presbyters onely A. No there were also ruling Elders of which Paul speaketh 1. Tim. 5. 1● Let the Elders that rule well be counted worthy of double honour especially they who labour in the Word and Doctrine for the preaching Presbyters thought it too great a burthen to preach and to have the inspection of mens manners therefore they desired some of the Laity to assist them whom they called ruling Elders Q. What difference is there between a Minister and a Deacon A. The Greek word signifieth both promiscuously but we have appropriated the word Minister to a preacher and the word Deacon to the Overseer of the poore Q. How doth it appear that Presbyter and Bishop was the same A. Because the Apostle Phil. 1. salutes the Bishops of Philippi but in one Town there is onely one Bishop usually so called So Acts 20. having called together the Presbyters he bids them take heed to the stock whereof the Holy Ghost hath made them Bishops And leaving Titus at Crete to establish Presbyters sheweth that a Bishop must be without reproof Q. Have there not been sometimes two Bishops in one Town A. We read in Sozomen l. 4. c. 14. that the Bishops assembled at Sirmium wrote to Foelix and the Clergy of Rome to admit of Liberius as an assistant Bishop to Foelix but the Councel of Nice forbids two Bishops to be in one City Can. 8. Q. Why do not the Reformed Churches now call our Ministers by the name of Bishops and Priests A. Because these Offices have been abused in Popery the one to pride and tyranny the other to superstition and idolatry Q. May a man exercise the office of Presbyter or Bishop without a calling A. No for no man takes upon him this office but he that is called of God as Aaron was Vzza was struck with sudden death for his rash touching of the Ark 2. Sam. 6. God complains of those Prophets that run and yet were not sent Ier. 23. and how can such preach if they be not sent Rom. 10. Lepr●sie shall seize upon King Uzziah if he stretch out his hand to touch the Ark 2 Chron. 26. Christ himself spoke not of himsel nor was his Doctrine his own but his that sent him Iohn 5 7. Q. How must a man be called A. First Internally by the Spirit moving his heart and furnishing him with graces fit for so high a Calling Secondly Externally by the Church to which twofold calling we must yield obedience and not resist and run from it as Ionah did Q. How shall we know the inward call of the Spirit from the stattering concept of our Fancies A. If we are called by the Spirit we have no other ends but Gods glory and the salvation of souls we seek Christ for his miracles not for his loaves we will not trust to our own strength learning or eloquence but will disclaim our own sufficiency with the Apostle will accuse our own uncircumcised and defiled lips with Mos●s and Esay and will rely onely upon the goodnesse and promise of God who will give us wisdome and will put in our mouths what we shall speak Quest. How many sorts of callings are there in the Church A. Two to wit Extraordinary as that of the Apostles Evangelists and Prophets and Ordinary as the callings of Presbyters or Bishops of preaching Prophets or Pastors and of Deacons Q. Can both these callings be in one ma● A. Yes for Ieremy and Ezechiel were ordinary Priests and Levites yet were extraordinary Prophets So Luther had an ordinary Function in the

Nuns after Bennets Rule They are not permitted to be Godmothers in Baptisme not to goe abroad except in case of great necessity and that with some ancient women They must give themselves to singing prayer and meditation and must observe the Canonical hours They must not speak with any man except in publike before witnesses None must be admitted into the Nunnery without one years probation at least If any be found unchaste after three whippings she is sed with bread and water for one whole year in prison None must wear Silks they are consecrated and vailed by the Bishop alone When the Nun is cloathed with her Sacred Vestiments she approacheth to the altar holding in each hand burning Tapers there she kneeleth and having heard the Gospel read the Bishop prayeth for her perseverance in patience chastity sobriety obedience and other vertues The Abbatesse ought to be a woman of d●scretion gravitie and religion who should be carefull and vigilant over her charge who must not suffer any man to speak either with her self or with her Nuns after Sun-set till the morning and that before witnesses She must not go abroad without the Bishops leave and upon urgent necessity and must leave in the interim a Deputy to look to her charge neither must she go abroad without some Nuns to accompany her No young woman must be chosen Abbatesse nor any under 60. years of age No woman must be suffered to come into the Monks Covent nor must men be permitted to enter the Nunnery except the Priest to officiate who must stay no longer then whilest he is officiating The Monasteries of Men and Women must be built apart to prevent scandal and the temptations of the Devil The Abbatesse must not presume to impose hands to ordain Priests or to Vaile the Virgins Q. 26. What Laws were prescribed for Monasteries A. 1. That they should be built in such places where all conveniences may be had that the Brothers may not have occasion to gad abroad 2. That they may not being once dedicated be converted to secular uses but if the Monks live disorderly they may be thrust out and Secular Canons be put in their place So likewise the houses of Secular Canons may be converted into Monasteries 3. That in Synods or other publike meetings the Abbot of Cassinum take the place before all other Abbots because of the antiquitie and dignity of that Monastery being the Mother of all other Monasteries in the West 4. They were exempted from all civil exactions and Secular affairs that they might the more freely serve God 5. Every Monastery was permitted to have an Advocate who was a Lawyer to maintain the Priviledges Lands and Revenues of the Covent for the ease of the Monks who were not to meddle with secular affaires but the Advocate was to do nothing without the consent of the Abbot and his Monks nor they without him in secular businesse 6. Most Monasteries were erected not onely to be houses of devotion but also Schools of good learning in which the learned languages and liberal sciences were professed For this cause Oswald King of the Angles as Beda l. 3. c. 3. witnesseth in his History gave large Possessions and Territories for building of Monasteries in which the youth might be educated and so Gregory the great employed divers Monasteries in England for extirpating of the Pelagian Heresie Balaeus cen 13. Maidulfus Sc●tus the Philosopher erected the Monastery of Malmesbury in which he set up a School for the Greek and Latine tongue where he read the Arts himself as Balaeus Cent. 14. c 16. sheweth For the same end were the Monasteries of Saint Dennis in Paris of Millan of Rhemes of Saint Gall of Tours of Trevers and many more erected so were the Canons houses neer Cathedrals built for this end that youth might there as in Colledges and Schools be targht and educated that from thence able Divines might be sent abroad to preach the Gospel Therefore the Canons were enjoyned to maintain Professors of Divinity and to assign Prebendaries for their sustinance 7. Though in the beginning Monks were Lay-men and lived not upon Tythes but on their Lands and Rents or on their own labours yet afterward when they were admitted into the Priesthood and permitted to preach and administer the Sacraments they were invested with Tythes Oblations first Fruits and other Ecclesiastical duties Paschalis the second about the yeare of Christ 1100. ordained that no Monks should pay Tythes of their own labours And afterward Pope Adrian exempted from paying of Tythes the Cistertians Saint Iohns Knights of Ierusalem and the Templars 8. Monasteries had the same priviledge that Lords have over their Vassals namely to demand mortuaries which was the chiefe horse or other beast belonging to the party deceased 9. Great men and Princes thought no prison so sure as a Monastery therefore the Greek Emperours used to shut up in Moasteries their rebellious Children and potent Subjects whom they suspected either of greatness or ambition So Ludovicus Pius was shut up in a Monastery by his Sonne Ludovicus the second divers other examples are extant upon Record 10. Princes had such a conceit of the sanctity of Monasteries that they thought they could not make sufficient satisfaction to God for their sins except they had for some time shut themselves up in Monasteries 11. The Benedictine Monks by the rule of their Founder were not to eat flesh except birds at Christmas and Easter yet they may drink Wine except in Lent But children aged and sick people were dispensed to eat flesh 12. When children by their Parents are shut up in Monasteries though afterwards when they come to years of discretion they should desire to remove yet they may not by the Lawes of the Covent because say they who are once dedicated to God may not returne to the world again for this they alledge the example of Samuel who in the Temple being dedicated by Hannah his mother to the service of God persisted therein But this was not the custome of the first Monasteries which left men to their own liberty and the Pope hath power to dispense with monastical Vows so he did when he dismissed out of the Monastery Casimir of Polonia whom the people chose for their King in memory whereof the Polonians were enjoyned by Clement 2. to shave their crownes like Monks and the Knights at certain Feastivals to wear white Surplices like Priests in time of Divine Service 13. Of Monks and Lay-men were instituted Fraternities For many devout Seculars not being able to use the habit or be subject to the rigid rule of the Monks were notwithstanding willing to partake of their prayers and merit of their order so that at certain times they had their meetings for relieving of the poor for prayers and publick supplications in which they had their Processions in sackcloth and their faces covered with linnen whipping their naked backs in figne of repentance Of these Fraternities were

will the house stand immovable Though the rain descend and the windes flow and the hloods come and beat upon that house yet it shall n●t fall because it is founded upon a Rock M●t. 7. But if blinde Sampson if people void of understanding trusting to their strength shake once this pillar of Religion down falls the whole Fabrick of Government Law and Discipline Of this examples in all ages may be brought to shew how States and Religion like Hippocrates Twins do live and die together so long as Religion flourished in Iude● so long did that State flourish but when the one failed the other fell Iudah and Israel were not carried away into Captivity till they had Captivated Religion As Sampsons strength consisted in his Hair so doth the strength of a Common●wealth in Religion if this be cut off the Philistions will insult over the strongest State that ever was and bring it to destruction This is the ●alladiu●● which if once removed will expose the strongest City in the world to the enemy The Greek Empire had not fallen from the Pal●●●gi to the Turk had the Christian Religion stood firm in Constantinople The Poet could acknowledge that so long as Rome stood religious so long the continued Victorious Diis de 〈…〉 And Tullie confesseth that the instruments by which the Romans subdued the world were not strength and policy but Religion and Piety Non calliditate r●bore sed pietate ac Religione omnes gentes nationsque super astis Orat. de 〈◊〉 resp For this cause the Senat and people of Rome were careful to send their prime youth to 〈◊〉 the University then of the 〈◊〉 Religion to be instructed in the grounds of all their sacr●d and mysterious learning Therefore 〈◊〉 in Dion Cassius ● 3. adviseth Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all means and at all times to advance the worship of God and to cause others to do the same and not 〈…〉 innovations in Religion whence proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracies sediti●●● and conventicles or combinations Religion is the Bulwark as plato faith of Laws and Authority it is the band of all humane society the fountain of justice and fidelity beat down this Bulwark break this band stop this fountain and bid Adieu to all Laws Authority Unity Justice and Fidelity Q. 2. How doth it appear that Religion is the foundation of Common-we●li●e● human societies A. 1. Because Religion teacheth the fear of God without which men should live more securely among Lyons and Beares then among men therefore Abraham Gen. 20. knew that at Ger●● he should both lose his Wife and his life too because he thought surely the fear of God was not in that 〈◊〉 't is not the fear of temporal punishment or of corporal death that keeps men in awe but of eternal torments and spiritual death therefore when men will not fear th●se that can destroy the body they will stand in awe of him who can cast body and soul into Hell fire Mat. 10. It was this fear that begot Religion in the world Primus in 〈◊〉 Deos fecit timor and it is Religion that cherisheth increaseth and quickneth this fear the end then of Common-wealthes and of all societies is that men may live more comfortably and securely then they can do alone but without Religion there can be no security nor comfort no more then there can be fo● Lambs among Wolves for 〈…〉 2. There can be no durable Common-wealth where the people do not obey the Magistrate but there can be no obedience or submission of Inferiours to their Superiours without Religion which teacheth that Princes and Magistrates are Gods Vice 〈◊〉 here on Earth whom if we do not 〈◊〉 and obey we cannot fear and obey God who commands Rom. 13. That every soul be subject to the higher Powers for there is no power but of God 3. There is in all men naturally a desire of happinesse and immortality which cannot be attained without the knowledge and worship of God whom we can neither know nor worship without Religion which prescribeth the rules and way of worshipping him and likewise sheweth us that there is a God that he is one invisible eternal omnipotent the maker of all things c. 4. The Essence and life of a Common-wealth consisteth in Love Unity and Concord but it is by Religion that these are obtained for there is no band or tie so strict and durable as that of Religion by which all the living stones of the great buildings of Kingdoms and States are cemented and like the planks of N●ahs Ark are pitched and glewed together 5. As each particular man is subject to death and corruption so are whole States Corporations and K●ngdoms but the means to retard and keep off destruction and ruin from them is Religion hence those States continue longest where Religion is most esteemed and advanced whereas on the contrary the contempt of Religion is the fore-runner of destruction this we see that when the whole world was united into one corporation and society for slighting Religion were all overthrown in the General Cataclysme except eight religious persons saved in the Ark. The Poet acknowledgeth that all the miseries which befel Italy proceeded from the neglecting of Religion Dii multa neglecti dede●unt Hesperiae mala luctuosae Horat. 6. As all Common-wealths and States know and are assured that they cannot subsist without the protection of Almighty God who is the Author of all humane societies so likewise they know that God will not owne and protect them who either cannot or will not serve worship and honour him which without Religion is impossible to be done by man for as all Nations know even by the comely order and harmony the strange operations of Nature and the beauty of the world that there is a Divinity which is also plain by the actions of Providence so likewise they know that this Divine power must be honoured and obeyed except they will shew ingratitude in the highest degree to him whence they have their living moving being and all they enjoy but without Religion they can neither know how nor where nor when to worship him 7. Every man knows he hath a spiritual reasonable and heavenly soul which naturally delights in the knowledge and contemplation of heavenly things which shew that he cannot reject all Religion except he will shake off nature and humanity 8. The veriest Atheists in the world who denyed God at least in his providence though they could not in his essence yet affirmed that Religion was necessary in all societies without which they cannot subsist as is already said 9. As subjects will not obey their Princes but fall into rebellions so Princes will not protect their Subjects but become Wolves and Tyrants if it were not for Religion that keeps them in awe and assures them that there is over them a King of Kings and Lord of Lords to whom they must give an account of their actions